Daf 169a (דַּף קס״ט ע״א)

And if you say, Netzach is on the right (וְאִי תֵּימָא נֶצַח בַּיָּמִין), behold it is written “Pleasures” (נְעִימוֹת) (Psalms 16), and it is written: “And the sweet singer of Yisrael” (2 Samuel 23) (וּכְתִיב וּנְעִים זְמִירוֹת יִשְׂרָאֵל). Some say: “In Your right hand is Netzach” (ד״א בִּימִינָךְ נֶצַח), and this is the left (וְדָא שְׂמָאלָא). And all the left is included in the mystery of the right (וְכָל שְׂמָאלָא אִתְכְּלִיל בְּרָזָא דִּימִינָא).

But thanksgiving is rendered on the right (אֲבָל הוֹדָאָה אוֹדֵי עַל יְמִינָא), to show that from it proceeds (לְאַחֲזָאָה דְּהָא מִנֵּיהּ נָפְקָא). And this is the spreading of “Good” that is spread in the Land of Life (וְדָא פְּשִׁיטוּ דְּטוֹב, דְּאִתְפָּשַּׁט בְּאֶרֶץ הַחַיִּים). What is the reason there is no left here? (מַאי טַעְמָא לֵית הָכָא שְׂמָאלָא). Because there is no portion to the Sitra achra in the food of Yisrael (בְּגִין דְּלֵית חוּלָקָא לְסִטְרָא אַחֲרָא בִּמְזוֹנָא דְּיִשְׂרָאֵל). And if the left were aroused, the Sitra achra would be aroused with it (וְאִי אִתְּעַר שְׂמָאלָא, סִטְרָא אַחֲרָא יִתְּעַר עִמֵּיהּ).

And behold, he sold his birthright and his portion to Ya‘akov our father (וְהָא אִיהוּ זַבִּין בְּכֵרוּתֵיהּ וְחוּלָקֵיהּ לְיַעֲקֹב אֲבוּנָא) (Leviticus 21a). And behold, we have given him his portion, to that accuser, in the filth of the later waters (וְהָא אֲנַן יָהִיבְנָא לֵיהּ חוּלָקֵיהּ, לְהַהוּא מְקַטְרְגָא בְּזוּהֲמָא דְּמַיִין בַּתְרָאִין). And if there is no filth, behold his portion is of that food offering that the judgments are brought upon (וְאִי לֵית זוּהֲמָא, הָא חוּלָקֵיהּ דְּהַהוּא מֵיכְלָא, דְּקָרִיבוּ בֵּיהּ יְדִין). And because of this, he has no portion with us (וְעַל דָּא לֵית לֵיהּ חוּלָקָא בַּהֲדָן). And since he has no portion with us, for behold he already took his portion (וְהוֹאִיל וְלֵית לֵיהּ חוּלָקָא בַּהֲדָן, דְּהָא נָטַל חוּלָקֵיהּ), we should not arouse the left at all (לֵית לָן לְאִתְּעֲרָא שְׂמָאלָא כְּלַל). Lest the accuser be aroused and take two portions—one below and one above, as the firstborn (דְּלָא יִתְּעַר מְקַטְרְגָא וְיִטּוֹל תְּרֵין חוּלָקִין, חַד לְתַתָּא, וְחַד לְעֵילָּא, כַּבְּכוֹר). For behold he sold his birthright to Ya‘akov our father (דְּהָא זַבִּין בְּכֵרוּתֵיהּ לְיַעֲקֹב אֲבוּנָא). His portion is below, and he has nothing above (חוּלָקֵיהּ אִיהוּ לְתַתָּא, וְלֵית לֵיהּ לְעֵילָּא כְּלוּם). Yisrael took the portion above (יִשְׂרָאֵל נַטְלֵי לְעֵילָּא), and Esav took the portion below (וְעֵשָׂו נָטִיל לְתַתָּא).

And because of this, the left must not approach at all in Birkat haMazon (וְעַל דָּא לָא יִתְקְרַב שְׂמָאלָא כְּלָל, בְּבִרְכַּת מְזוֹנָא). Since this Land of Life is blessed from the side of the right and receives sustenance (כֵּיוָן דְּמִתְבָּרְכָא הַאי אֶרֶץ הַחַיִּים מִסִּטְרָא דִּימִינָא, וּמְקַבֵּל מְזוֹנָא), then we must request mercy for all (כְּדֵין בָּעֵינָן רַחֲמִין עַל כֹּלָּא): “Have mercy, Hashem our God, on Yisrael Your people, and on Jerusalem Your city…” (רַחֵם יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמָּךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְגוֹ׳). For from that sustenance and provision of the Land of Life we will merit in it and the Temple (דְּהָא מֵהַהוּא מְזוֹנָא וְסִפּוּקָא דְּאֶרֶץ הַחַיִּים, נִזְכֵּי בָּהּ אֲנָן וּבֵי מַקְדְּשָׁא).

For the Temple will be built below through that mercy (דְּיִתְבְּנֵי בֵּי מַקְדְּשָׁא לְתַתָּא בְּאִינּוּן רַחֲמִין). And on Shabbat, when judgment is not found (וּבְשַׁבָּת דְּלָא אִשְׁתְּכַח דִּינָא), Netzach and Hod are to be included as Chesed (לְמֶהֱוֵי נֶצַח וְהוֹד כְּלַל חֲסָדִים). One says: “Be favorable, Hashem our Elohim, and strengthen us” (רְצֵה וְהַחֲלִיצֵנוּ) to be both (לְמֶהֱוֵי תַּרְוַיְיהוּ), “the steadfast mercies of David” (Isaiah 55) (חַסְדֵּי דָּוִד הַנֶּאֱמָנִים). And because of this, “Let there not be trouble and grief…” (וְעַל דָּא אַל תְּהִי צָרָה וְיָגוֹן וְכוּ׳). For “Be favorable” and “We give thanks” are the mercies of David (דְּהָא רְצֵה וּמוֹדִים, אִינּוּן חֲסְדֵי דָּוִד). And “Grant peace,” that we say in the prayer, in the blessing “Who makes peace in His heights, may He in His mercy make peace upon us” (וְשִׂים שָׁלוֹם דְּקָאָמַרָן בִּצְלוֹתָא, בְּבִרְכַּת עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ).

“The Good and the Beneficent” (הַטּוֹב וְהַמֵּטִיב)—all comes from the side of the right (דְּכֹלָּא אָתֵי מִסִּטְרָא דִּימִינָא), and not from the side of the left at all (וְלָא מִסְטַר שְׂמָאלָא כְּלוּם). Whoever blesses Birkat Mazon (מַאן דִּמְבָרֵךְ בִּרְכַּת מְזוֹנָא), he takes blessing first of all (אִיהוּ נָטִיל בִּרְכָאן בְּקַדְמִיתָא מְכֻּלְּהוּ), and is blessed within the general blessing of Birkat Mazon (וְאִתְבְּרַךְ בִּכְלָל בִּרְכַּת מְזוֹנָא). And because of this, he has length of life (וְעַל דָּא אִית לֵיהּ אַרְכָּא דְּחַיִּין). Whoever takes the cup of blessing and blesses upon it (מַאן דְּנָטִיל כּוֹס שֶׁל בְּרָכָה, וְקָא מְבָרֵךְ עָלֵיהּ), it is written: “The cup of salvations I will lift” (Psalms 116) p1-47(כְּתִיב כּוֹס יְשׁוּעוֹת אֶשָׂא). Who are “salvations”? This is the right side (מַאן יְשׁוּעוֹת דָּא יְמִינָא), for it saves from all accusers of the world (דְּאִיהוּ מוֹשִׁיעַ מִכָּל מְקַטְרְגִין דְּעָלְמָא). As it is written: “And His right hand saved Him” (Psalms 98) (דִּכְתִּיב וַתּוֹשַׁע לוֹ יְמִינוֹ) — some say: “His right hand saved Him” (נ״א הוֹשִׁיעָה לוֹ יְמִינוֹ). And it is written: “Save with Your right hand, and answer me” (Psalms 60) (וּכְתִיב הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי).

Meanwhile the day shone (אַדְהָכִי הֲוָה נָהִיר יְמָמָא), and they all arose and kissed him (קָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ). Rabbi Yossi said (אָמַר רִבִּי יוֹסִי): Surely this day is a wedding-feast (וַדַּאי הִלוּלָא אִיהוּ יוֹמָא דָּא), and we will not depart from here until a wedding-feast is made with all the people of the town (וְלָא נֵיפוּק מֵהָכָא, עַד דְּיִתְעֲבִיד הִלוּלָא בְּכָל אַנְשֵׁי מָתָא). This is the wedding-feast in which Kudsha Berikh Hu was pleased (דָּא הוּא הִלוּלָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ). They brought his wife, and blessed her with many blessings (נַטְלוּ לָהּ לְאִנְתְּתֵיהּ, וּבָרִיכוּ לָהּ בְּכַמָּה בִּרְכָאן). Her father made a second house prepared for joy (עַבְדוּ דַּאֲבוּהָ יְתַקֵּן בֵּיתָא אַחֲרָא לְחֶדְוָה). All the people of the town were gathered to that joy (כְּנִישׁוּ כָּל אַנְשֵׁי מָתָא לְהַהִיא חֶדְוָתָא), and they called her “bride” (וְקָרְאוּ לָהּ כַּלָּה). And they rejoiced with them that whole day (וְחַדּוּ עִמְּהוֹן כָּל הַהוּא יוֹמָא), and he rejoiced with them in words of Orayta (וְאִיהוּ חַדֵּי עִמְּהוֹן בְּמִלֵּי דְּאוֹרַיְּיתָא).

He opened upon the table and said (פָּתַח אִיהוּ עַל פָּתוֹרָא וְאָמַר): “And you shall make the boards of the Mishkan of acacia wood, standing” (Exodus 26) (וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עוֹמְדִים). It is written here “standing” (כְּתִיב הָכָא עוֹמְדִים). And it is written there: “Seraphim standing” (Isaiah 6) (וּכְתִיב הָתָם שְׂרָפִים עוֹמְדִים). Just as there it is Seraphim (מַה לְּהַלָּן שְׂרָפִים), so here too it is Seraphim (אוּף הָכָא נָמֵי שְׂרָפִים). These boards stand in the adornments of the bride (אִלֵּין קְרָשִׁים קַיְימָן בְּתִקּוּנֵי דְּכַלָּה), and surround her as the circuit of the ḥuppah (וְסָחֲרָן סָחֲרָנָא דְּחוּפָּה), so that upon that ḥuppah rests the supernal spirit (לְמִשְׁרֵי בְּהַהִיא חוּפָּה רוּחַ עִלָּאָה)—some say: the supernal mystery (נ״א רָזָא עִלָּאָה). In this manner, the bride below requires a ḥuppah to be prepared for her wedding canopy with proper adornment (כְּגַוְונָא דָּא כַּלָּה לְתַתָּא, אִצְטְרִיךְ לְתַקְּנָא חוּפָּה לְחוּפָאָה בְּתִקִינוֹ שָׁפִירוּ), for the honor of another bride, who comes to rest there in joy—the bride below (לִיקָרָא דְּכַלָּה אַחֲרָא, דְּאַתְיָא לְמִשְׁרֵי תַּמָּן בְּחֶדְוָה, לְכַלָּה תַּתָּאָה).

And because of the honor of that supernal bride (וּבְגִין יְקָרָא דְּהַהִיא כַּלָּה עִלָּאָה), a beautiful ḥuppah must be made, with all beautiful adornments (אִצְטְרִיךְ לְמֶעְבַּד חוּפָּאָה דִּשְׁפִּירוּ, בְּכָל תִּקּוּנֵי דִּשְׁפִּירוּ), to prepare for the supernal bride, for that joy (לְזִמְנָא לְכַלָּה עִלָּאָה, לְהַהִיא חֶדְוָה). In this manner, in every cutting of the covenant below (כְּגַוְונָא דָּא בְּכָל גְּזִירוּ דִּבְרִית לְתַתָּא), it is required to prepare another throne with beauty (אִצְטְרִיךְ לְאַתְקְנָא כִּסֵּא אַחֲרָא בִּשְׁפִירוּ) (Introduction 13a), for the Master of jealousy of the covenant, which endures and comes there (לְמָארֵי קִנְאָה דִּבְרִית קַיָּימָא דְּאָתֵי תַּמָּן). So too here, in every ḥuppah, it requires beautiful adornments (אוּף הָכָא בְּכָל חוּפָּה, אִצְטְרִיךְ תִּקּוּנֵי שְׁפִירוּ), one ḥuppah for another ḥuppah, for the honor of the bride in general (לְחוּפָאָה לְחוּפָּה לִיקָרָא דְּכַלָּה סְתָם). For this one, in likeness of that one, stands (דְּהָא דָּא, כְּגַוְונָא דְּדָא קַיְּימָא). This one ascends in seven blessings (דָּא סַלְּקָא בְּשֶׁבַע בִּרְכָאן), and that one ascends in seven blessings (וְדָא סַלְּקָא בְּשֶׁבַע בִּרְכָאן). And when she ascends in seven blessings, then she is called “bride” (וְכַד סַלְּקָא בְּשֶׁבַע בִּרְכָאן כְּדֵין אִקְרֵי כַּלָּה). And because of this, it is forbidden to have intercourse with her until she is included in those seven blessings, in likeness of the supernal (וְעַל דָּא אָסִיר לְשַׁמְּשָׁא בָּהּ עַד דְּאִתְכְּלִילַת בְּאִינּוּן שֶׁבַע בִּרְכָאן, כְּגַוְונָא עִלָּאָה).