Daf 162b (דַּף קס״ב ע״ב)

“And you shall love” - this is the beginning of the right side (וְאָהַבְתָּ דָּא רֵאשִׁיתָא דִּימִינָא), to love Kudsha Berikh Hu with the love of cleaving to Him (לְמִרְחַם לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בִּרְחִימוּ דְּאִתְדַּבְּקוּתָא דִּילֵיהּ). And who is it? Some say: the love that arouses the right (וּמַאן אִיהוּ. נ״א רַחִימוּ דְּאִתְעַר יְמִינָא) - the right side, which is what arouses love (יְמִינָא, דְּאִיהוּ אִתְּעַר רְחִימוּ).

Whoever loves Kudsha Berikh Hu (מַאן דְּרָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), He arouses His right toward him (אִיהוּ אִתְּעַר יְמִינָא דִּילֵיהּ לְגַבֵּיהּ), and receives him with love (וּמְקַבַּל לֵיהּ בִּרְחִימוּ). All matters of the world depend on Desire (כָּל מִלִּין דְּעָלְמָא לָא תָּלְיָין אֶלָּא בִּרְעוּתָא): spirit draws spirit and brings spirit (רוּחַ אַמְשִׁיךְ רוּחַ וְאַיְיתֵי רוּחַ), and your proof is this (וְסִימָנָךְ דָּא): “If He should set His heart upon man, He would gather to Himself his spirit and his breath” (אִם יָשִׁים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף) (Job 35).

When a person arouses love toward Kudsha Berikh Hu (כַּד אַתְעַר בַּר נָשׁ רְחִימוּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), the awakening of the right is not aroused except through three aspects (אִתְעֲרוּתָא דִּימִינָא לָא אִתְּעַר אֶלָּא בִּתְלַת גַּוְנִין), as it is said: “with all your heart, with all your soul, and with all your might” (כְּמָה דְּאַתְּ אָמֵר: בְּכָל לְבָבְךָ, וּבְכָל נַפְשְׁךָ, וּבְכָל מְאֹדֶךָ) (Deuteronomy 6).

Behold, three aspects are here (הָא תְּלַת גַּוְנִין הָכָא). Do not say: “either this or that” (דְּלָא תֵימָא אוֹ הַאי אוֹ הַאי), for it does not say “or with all your heart, or with all your soul…” etc. (דְּהָא לָא כְּתִיב אוֹ בְּכָל לְבָבְךָ, אוֹ בְּכָל נַפְשְׁךָ, אוֹ בְּכָל מְאֹדֶךָ), but rather all are required: the heart, the soul, and money (אֶלָּא כֻּלְּהוּ אִצְטְרִיךְ: לִבָּא, וְנַפְשָׁא, וּמָמוֹנָא). Then Kudsha Berikh Hu arouses His right toward him (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר יְמִינֵיהּ לְגַבֵּיהּ), and extends it toward him, and receives him (וּפָשֵׁיט לֵיהּ לָקֳבֵּלֵיהּ, וּמְקַבְּלָא לֵיהּ). And for this reason it is written: “Hashem said to my Master, ‘Sit at My right hand’” (וְעַל דָּא כְּתִיב: נְאֻם יְיָ' לַאדֹנִי שֵׁב לִימִינִי) (Psalms 110). And the Secret of this verse - behold, we have already been awakened in it (וְרָזָא דְּהַאי קְרָא, הָא אִתְּעַרְנָא בֵּיהּ), that King David said it of himself, when he cleaved to the right side (דְּדָוִד מַלְכָּא עַל דַּרְגָּא דִּילֵיהּ קָאָמַר, כַּד אִתְקַשַּׁר בִּימִינָא).

There are thirteen commandments here in the right side (תְּלֵיסַר פִּקּוּדִין הָכָא בִּימִינָא): “And you shall love Hashem your Elohim” - that is one (וְאָהַבְתָּ אֶת יְיָ' אֱלֹהֶיךָ - הָא חֲדָא); “with all your heart” - that’s two (בְּכָל לְבָבְךָ - תְּרֵין); “with all your soul” - three (וּבְכָל נַפְשְׁךָ - ג'); “with all your might” - four (וּבְכָל מְאֹדֶךָ - אַרְבַּע); “and you shall teach them to your children” - five (וְשִׁנַּנְתָּם לְבָנֶיךָ - חֲמִשָּׁא); “and you shall speak of them” - six (וְדִבַּרְתָּ בָּם - הָא שִׁיתָּא); “when you sit in your house” - seven (בְּשִׁבְתְּךָ בְּבֵיתֶךָ - הָא שִׁבְעָה); “and when you walk on the way” - eight (וּבְלֶכְתְּךָ בַדֶּרֶךְ - תְּמַנְיָא); “and when you lie down” - nine (וּבְשָׁכְבְּךָ - הָא תִּשְׁעָה); “and when you rise up” - ten (וּבְקוּמֶךָ - הָא עֲשָׂרָה); “and you shall bind them as a sign upon your hand” - eleven (וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ - הָא חַד עָסַר); “and they shall be as frontlets between your eyes” - twelve (וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֶיךָ - הָא תְּרֵיסַר); “and you shall write them upon the doorposts of your house and upon your gates” - thirteen (וּכְתַבְתָּם עַל מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ - הָא תְּלֵיסַר).

These thirteen commandments are dependent on the right side (תְּלֵיסַר פִּקּוּדִין אִלֵּין, תַּלְיָין בִּימִינָא), and the left is included in the right (וּשְׂמָאלָא אִתְכְּלִיל בִּימִינָא), and so it is necessary (וְהָכִי אִצְטְרִיךְ). And at every time that the left is aroused (וּבְכָל זִמְנָא דִּשְׂמָאלָא אִתְעַר), the right dwells within it first (יְמִינָא שָׁארֵי בֵּיהּ בְּרֵישָׁא). And for this reason, if they merit, the left is included in the right (וּבְגִין דָּא, אִם יִזְכּוּן, שְׂמָאלָא אִתְכְּלִיל בִּימִינָא). But if not, the right is included in the left, and the left dominates (וְאִי לָאו, יְמִינָא אִתְכְּלִיל בִּשְׂמָאלָא, וְשַׁלְטָא שְׂמָאלָא). And your sign is this: Im at the beginning - as in: “If you walk in My statutes…” (וְסִימָנָא דָּא: אִם בְּרֵישָׁא, כְּגוֹן אִם בְּחֻקֹּתַי תֵּלֵכוּ). And in every place, the left is aroused in love in the secret of the right (וּבְכָל אֲתַר, שְׂמָאלָא אִתְּעַר בִּרְחִימוּ בְּרָזָא דִּימִינָא), and afterward its judgment is strengthened, as is necessary (וּלְבָתַר אִתְתָּקַּף דִּינֵיהּ, כְּמָה דְּאִצְטְרִיךְ). And so it must be in every place (וְכַךְ אִצְטְרִיךְ בְּכָל אֲתַר), and this my Friends have already awakened in these matters (וְהָא אִתְּעָרוּ חַבְרַיָּיא, בְּהָנֵי מִלִּין).

Rabbi Ḥiyya came and kissed him (אָתָא רַבִּי חִיָּיא וּנְשָׁקֵיהּ). He opened and said (פָּתַח וְאָמַר): “And the Mishkan you shall make with ten curtains…” (וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת) (Exodus 26) - behold here is the secret of Union (הָא הָכָא רָזָא דְּיִחוּדָא), for the structure of the Mishkan is of many levels (דְּהָא תִּקּוּנָא דְּמַשְׁכְּנָא מִכַּמָּה דַּרְגִּין אִיהוּ), for it is written: “And the Mishkan shall be one” (דִּכְתִּיב: וְהָיָה הַמִּשְׁכָּן אֶחָד). For the appearance of all the layers of the body (לְאִתְחֲזָאָה דְּכָל שַׁיְיפִין דְּגוּפָא), all are the Secret of one body (כֻּלְּהוּ רָזָא דְּגוּפָא חַד). In a person are many upper and lower layers (בְּבַר נָשׁ אִית בֵּיהּ כַּמָּה שַׁיְיפִין עִלָּאִין וְתַתָּאִין): those internal, within (אִלֵּין פְּנִימָאִין לְגוֹ), and those revealed, without (וְאִלֵּין בְּאִתְגַּלְּיָא לְבַר), and all are called one body (וְכֻלְּהוּ אִקְרוּן גּוּפָא חֲדָא), and he is called one person in one connection (וְאִקְרֵי בַּר נָשׁ חַד, בְּחִבּוּרָא חֲדָא). So too is the Mishkan - all its layers are like those above (אוּף הָכִי מַשְׁכְּנָא, כֻּלְּהוּ שַׁיְיפִין כְּגַוְונָא דִּלְעֵילָּא), and when all are joined together as one, then it is written: “And the Mishkan shall be one” (וְכַד אִתְחַבְּרוּ כֹּלָּא כַּחֲדָא, כְּדֵין כְּתִיב: וְהָיָה הַמִּשְׁכָּן אֶחָד) - some say: in the image of Adam (נ״א: כְּגוֹנָא דְּאָדָם).

The commandments of the Orayta are all layers and limbs in the secret of above (פִּקּוּדֵי אוֹרַיְיתָא, כֹּלָּא שַׁיְיפִין וְאֵבָרִין, בְּרָזָא דִּלְעֵילָּא). And when all are joined together as one (וְכַד מִתְחַבְּרִין כֻּלְּהוּ כְּחַד), then they all ascend into one secret (כְּדֵין כֻּלְּהוּ סַלְקָן לְרָזָא חַד): the secret of the Mishkan, which is limbs and layers (רָזָא דְּמַשְׁכְּנָא, דְּאִיהוּ אֵבָרִין וְשַׁיְיפִין), all ascend into the secret of Adam (כֻּלְּהוּ סַלְּקִין לְרָזָא דְּאָדָם), like the commandments of the Orayta (כְּגַוְונָא דְּפִקּוּדֵי אוֹרַיְיתָא). For the commandments of the Orayta are all in the secret of Adam (דְּהָא פִּקּוּדֵי אוֹרַיְיתָא, כֻּלְּהוּ בְּרָזָא דְּאָדָם): male and female (דְּכַר וְנוּקְבָא); and when they are joined as one, they are one - the secret of Adam (דְּכַד מִתְחַבְּרָן כַּחֲדָא, אִינּוּן חַד, רָזָא דְּאָדָם). Whoever diminishes even one commandment of the Orayta (מַאן דְּגָרַע אֲפִילּוּ פִּקּוּדָא חֲדָא דְּאוֹרַיְיתָא), it is as if he has diminished the image of faith (כְּאִלּוּ גָּרַע דִּיּוּקְנָא דִּמְהֵימְנוּתָא), for all limbs and layers are in the image of Adam (דְּהָא כֻּלְּהוּ שַׁיְיפִין וְאֵבָרִין בְּדִיּוּקְנָא דְּאָדָם), and for this reason all ascends in the Secret of Union (וּבְגִין כַּךְ כֹּלָּא סַלְּקָא בְּרָזָא דְּיִחוּדָא). And for this, Yisrael are one people, as it is written: “And My flock, the flock of My pasture - you are men” (וְעַל דָּא, יִשְׂרָאֵל אִינּוּן גּוֹי אֶחָד, דִּכְתִּיב: וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34); and it is written: “Who is like Your people, like Yisrael…?” (וּכְתִיב: מִי כְעַמְּךָ כְיִשְׂרָאֵל…) (II Samuel 7).

Rabbi Yitzḥak was often before Rabbi El‘azar (רַבִּי יִצְחָק הֲוָה שְׁכִיחַ קָמֵיהּ דְּרַבִּי אֶלְעָזָר). He said to him: Surely, the love of Kudsha Berikh Hu, that a person loves Him (אָמַר לֵיהּ: וַדַּאי רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּבַר נָשׁ רָחִים לֵיהּ), is not aroused except from the heart (לָא אִתְּעַר אֶלָּא מִלִּבָּא), for the heart is the awakening that arouses love toward Him (בְּגִין דְּלִבָּא אִיהוּ אִתְעָרוּתָא לְאִתְעָרָא לְגַבֵּיהּ רְחִימוּ) - (and the Merciful One desires the heart) (וְרַחֲמָנָא לִבָּא בָּעֵי). If so, why is it written: “with all your heart,” and afterward, “and with all your soul”? (אִי הָכִי, אֲמַאי כְּתִיב: בְּכָל לְבָבְךָ, וּלְבָתַר: וּבְכָל נַפְשְׁךָ), This implies that they are two aspects: one the heart, and one the soul (דְּמַשְׁמַע דִּתְרֵין גַּוְנִין אִינּוּן, חַד לִבָּא, וְחַד נַפְשָׁא). If the heart is the essence, what need is there for the soul? (אִי לִבָּא הוּא עִקָּרָא, מַאי בָּעֵי נַפְשָׁא), He said to him: Surely, heart and soul are two, and they are united as one (אָמַר לֵיהּ: וַדַּאי לִבָּא וְנַפְשָׁא תְּרֵין אִינּוּן, וְאִתְאַחֲדָן לְחַד). For heart, soul, and money are all united together, and the heart is the root and foundation of all (דְּהָא לִבָּא וְנַפְשָׁא וּמָמוֹנָא, כֻּלְּהוּ אִתְאַחֲדָן דָּא בְּדָא, וְלִבָּא אִיהוּ עִקָּרָא וִיסוֹדָא דְּכֹלָּא).