Daf 182b (דַּף קפ״ב ע״ב)

But if that person does not guard it (וְאִי הַהוּא בַּר נָשׁ לָא נָטִיר לָהּ), and he uproots this supernal Kedushah from its place (וְאִיהוּ עָקַר קְדוּשָּׁה דָּא עִלָּאָה מֵאַתְרֵיהּ), to allow the Sitra achra to dwell in its place (לְמִשְׁרֵי בְּאַתְרֵיהּ סִטְרָא אַחֲרָא), then certainly this is a person who rebels against his Master (וַדַּאי דָּא אִיהוּ בַּר נָשׁ דְּמָרִיד בְּמָארֵיהּ), and it is forbidden to draw near to him or to join with him (וְאָסִיר לְקָרְבָּא בַּהֲדֵיהּ וּלְאִתְחַבְּרָא עִמֵּיהּ), and this is what is written, “He tears his soul in his anger” (וְדָא אִיהוּ טֹרֵף נַפְשׁוֹ בְּאַפּוֹ) (Job 18). He tears and uproots his soul (אִיהוּ טָרִיף וְעָקַר נַפְשֵׁיהּ), because of his anger (בְּגִין רוּגְזֵיהּ), and a strange god dwells within him (וְאַשְׁרֵי בְּגַוֵּיהּ אֵל זָר).

And for this reason it is written (וְעַל דָּא כְּתִיב), “Cease for yourselves from man whose soul is in his nostrils” (חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ), for that holy Neshamah he has torn and defiled (דְּהַהִיא נִשְׁמְתָא קַדִּישָׁא טָרִיף לָהּ וְסָאִיב לָהּ), because of his anger (בְּגִין אַפּוֹ). “Whose Neshamah was exchanged through his anger” (אֲשֶׁר נְשָׁמָה אַחְלַף בְּאַפּוֹ), for what is he accounted? (כִּי בַמֶּה נֶחְשָׁב הוּא) He is reckoned among the stars and constellations (כּוֹכָבִים וּמַזָּלוֹת אִתְחֲשִׁיב הַהוּא בַּר נָשׁ). And whoever joins with him (וּמַאן דְּאִתְחַבָּר עִמֵּיהּ), and whoever speaks with him (וּמַאן דְּאִשְׁתָּעֵי בַּהֲדֵיהּ), Some say: whoever partners with him (ס״א: מִשְׁתַּתֵּף בַּהֲדֵיהּ), it is as if he joins with the stars and constellations literally (כְּמַאן דְּאִתְחַבַּר בְּכוֹכָבִים וּמַזָּלוֹת מַמָּשׁ). Why is this? (מַאי טַעְמָא), because the stars and constellations literally dwell within him (בְּגִין דְּכוֹכָבִים וּמַזָּלוֹת מַמָּשׁ שָׁארֵי בְּגַוֵּיהּ).

And not only this (וְלָא עוֹד), but he uproots the supernal Kedushah [Holiness] from its place (אֶלָּא דְּעָקַר קְדוּשָּׁה עִלָּאָה מֵאַתְרֵיהּ), and causes stars and constellations—the El Zer [foreign god]—to dwell in its place (וְשָׁארִי בְּאַתְרֵיהּ כּוֹכָבִים וּמַזָּלוֹת אֵל זָר). And what is written concerning the El Zer? (מַה אֵל זָר כְּתִיב בֵּיהּ). “Do not turn toward the idols” (אַל תִּפְנוּ אֶל הָאֱלִילִים) (Vayikra 19:4); in the same manner (כְּגַוְּנָא דָּא), it is forbidden to look upon his face (אָסִיר לְאִסְתַּכְּלָא בְּאַנְפּוֹי). And if you say: what of the anger of the Rabbanan [Sages]? (וְאִי תֵּימָא הָא רוּגְזָא דְּרַבָּנָן). The anger of the Rabbanan is good in every respect (רוּגְזָא דְּרַבָּנָן טָב אִיהוּ לְכָל סִטְרִין), for we have learned that Orayta is fire (דְּהָא תָּנֵינָן דְּאוֹרַיְיתָא אֶשָּׁא אִיהִי), and Orayta inflames him (וְאוֹרַיְיתָא קָא מַרְתְּחָא לֵיהּ), as it is written: “Is not My word like fire, says Hashem?” (דִּכְתִּיב, הֲלוֹא כֹּה דְבָרִי כָּאֵשׁ נְאֻם יְיָ׳) (Yirmeyahu 23:29). The anger of the Rabbanan is in matters of Orayta (רוּגְזָא דְּרַבָּנָן בְּמִלֵּי דְּאוֹרַיְיתָא); the anger of the Rabbanan is to give honor to Orayta (רוּגְזָא דְּרַבָּנָן לְמֵיהַב יְקָרָא לְאוֹרַיְיתָא); and all of it is for the service of Kudsha Berikh Hu [the Holy One, blessed be He] (וְכֹלָּא לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי). Therefore it is said (לְכַךְ נֶאֱמַר): “For Hashem your God is a consuming fire, a jealous God” (כִּי יְיָ׳ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא) (Devarim 4:24).

But if it is over other matters (אֲבָל אִי בְּמִלִּין אַחֲרָנִין), this is not service of Kudsha Berikh Hu (לָאו פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא הַאי), for in all other sins a person does (בְּגִין דְּבְכָל חַטָּאִים דְּקָא עָבִיד בַּר נָשׁ), it is not literally as with stars and constellations like this (לָאו אִיהוּ כּוֹכָבִים וּמַזָּלוֹת מַמָּשׁ כְּהַאי), and it is forbidden to come near to this one (וְאָסִיר לְקָרְבָּא בַּהֲדֵיהּ דְּהַאי). And if you say: it was temporary, he sinned and then returned (וְאִי תֵּימָא הָא לְשַׁעֲתָא הֲוָה, דְּעָבַר וְהָדַר אַהְדָּר), it is not so (לָאו הָכִי), for once the Kedushah of his soul is uprooted from him and from its place (דְּכֵיוָן דְּאִעֲקָר קְדוּשָּׁא דְּנַפְשֵׁיהּ מִנֵּיהּ וּמֵאַתְרֵיהּ), and that El Zer has seized that place (וְהַהוּא אֵל זָר מַקְפַּח הַהוּא אֲתָר), it becomes strong there and does not leave him (אִתְתַּקַּף בֵּיהּ וְלָא שָׁבִיק לֵיהּ). Except if that person purifies himself from everything (בַּר כַּד אִתְדַּכֵּי בַּר נָשׁ מִכֹּל וָכֹל), and uproots it completely (וְעָקַר לֵיהּ לְעָלְמִין), and afterward strives to be sanctified and to draw down Kedushah upon himself (וּלְבָתַר אִשְׁתַּדַּל לְאִתְקַדְּשָׁא וּלְאַמְשַׁכָּא קְדוּשָּׁה עָלֵיהּ), then—perhaps—he will become sanctified (כְּדֵין וּלְוַאי דְּאִתְקַדֵּשׁ). Rabbi Yosei said to him (אָמַר לֵיהּ רִבִּי יוֹסֵי), he becomes truly sanctified (אִתְקַדַּשׁ מַמָּשׁ). Some say: why? Hasn’t he already been purified and sanctified? (ס״א: אֲמַאי, וְהָא אִתְדַּחֵי וְאִתְקַדֵּשׁ).

He said to him: Come and see (אֲמַר לֵיהּ תָּא חֲזֵי), at the moment when a person uproots the Kedushah of his soul (בְּשַׁעֲתָא דְּאִיהוּ עָקַר קְדוּשָּׁה דְּנַפְשֵׁיהּ), and causes that El Zer—which is called “impure”—to dwell in its place (וְשַׁרְיָא בְּאַתְרֵיהּ הַהוּא אֵל זָר דְּאִקְרֵי טָמֵא), the person becomes defiled (אִסְתְּאָב בַּר נָשׁ), and he defiles anyone who draws near to him (וְסָאִיב לְמַאן דְּקָרִיב בַּהֲדֵיהּ), and that Kedushah is uprooted from him (וְהַהִיא קְדוּשָּׁה עָקְרַת מִנֵּיהּ). And once it has been uprooted from him even once (וְכֵיוָן דְּעָקְרַת מִנֵּיהּ זִמְנָא חֲדָא), no matter what the person does afterwards (כַּמָּה דְּיַעֲבִיד בַּר נָשׁ עוֹד), it will not return to its place (לָא תִּיתוּב לְאַתְרָהָא).

He said to him: If so, what about the many who are defiled and then purified? (אֲמַר לֵיהּ אִי הָכִי, כַּמָּה מִסְאֲבִין אִינּוּן דְּמִּתְדָּכָּאן). He said to him: Other defilements are different (אֲמַר לֵיהּ שָׁאנִי מִסְאֲבוּ אַחֲרָא), for they cannot do more than what they do (דְּלָא יָכִיל לְמֶעְבַּד יַתִּיר). But this one is different from all (אֲבָל דָּא שַׁנְיָא מִכֹּלָּא), for the entire body becomes defiled—inside and out (דְּכָל גּוּפָא סָאִיב מִגּוֹ וּמִבַּר), and the soul as well (וְנַפְשָׁא), and all of it becomes defiled (וְכֹלָּא מַסְאִיב). But the rest of the defilements of the world (וּשְׁאַר מִסְאֲבוּ דְּעָלְמָא), only the external body alone is affected (לָאו אִיהוּ אֶלָּא גּוּפָא לְבַר בִּלְחוֹדוֹי). And because of this it is written (וּבְגִין כָּךְ כְּתִיב), “Cease for yourselves from man, whose soul is in his nostrils” (חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ), for he exchanged the Kedushah of his Master because of his anger (דְּאַחְלַף קְדוּשָּׁה דְּמָארֵיהּ בְּגִין אַפּוֹ), and this is the defilement that defiles all (דְּדָא אִיהוּ מִסְאֲבוּ דְּמַסְאִיב כֹּלָּא). “For what is he accounted?” (כִּי בַמֶּה נֶחְשָׁב הוּא) — with what is he reckoned? Surely with stars and constellations (בָּמָה כּוֹכָבִים וּמַזָּלוֹת וַדַּאי נֶחְשָׁב אִיהוּ).

Come and see (תָּא חֲזֵי), this is the anger which is the stars and constellations (הַאי אִיהוּ רוּגְזָא דְּאִיהוּ כּוֹכָבִים וּמַזָּלוֹת), the Sitra achra (סִטְרָא אַחֲרָא), as we have said (כְּמָה דְּאַמְרָן), that a person must guard himself from it and separate from it (דְּבָעֵי בַּר נָשׁ לְאִסְתַּמְּרָא מִנֵּיהּ וּלְאִתְפָּרָשָׁא מֵעֲלוֹי), and regarding this it is written, “Molten gods you shall not make for yourself” (וְעַל דָּא כְּתִיב אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ) (Exodus 34). “For yourself” (לָּךְ): so that you not bring corruption upon yourself (בְּגִין לְאַבְאָשָׁא גַּרְמָךְ). And it is written after this: “You shall observe the festival of Matzot” (וּכְתִיב בַּתְרֵיהּ אֶת חַג הַמַּצּוֹת תִּשְׁמֹר). “You shall observe” (תִּשְׁמֹר): this is the side of Kedushah (דָּא סִטְרָא דִּקְדוּשָּׁה), which a person must guard (דְּבָעֵי בַּר נָשׁ לְנַטְרָא לֵיהּ), and not exchange for the Sitra achra (וְלָא יָחְלַף לֵיהּ בְּגִין סִטְרָא אַחֲרָא). And if he exchanges it (וְאִי יֶחְלַף לֵיהּ), then he is defiled (הָא אִיהוּ מַסְאִיב), and he defiles anyone who draws near to him (וְסָאִיב לְכָל מַאן דְּקָרִיב בַּהֲדֵיהּ). “You shall observe the festival of Matzot” (אֶת חַג הַמַּצּוֹת תִּשְׁמֹר): this is the place that is called “Shamor” (הַאי אִיהוּ אֲתָר דְּאִקְרֵי שָׁמוֹר). And because of this it is written (וּבְגִין כָּךְ כְּתִיב), “You shall observe the festival of Matzot: seven days you shall eat Matzot, as I commanded you” (אֶת חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִיךָ). These seven days (שִׁבְעַת יָמִים אִלֵּין), are not like the seven days of Sukkot (לָאו אִינּוּן כְּשִׁבְעַת הַיָּמִים דְּסֻכּוֹת), which are supernal (דְּאִינּוּן עִלָּאִין), and these are lower (וְאִלֵּין תַּתָּאִין).

And because of this (וְעַל דָּא), during those [of Sukkot] there is full Hallel (בְּאִינּוּן הַלֵּל גָּמוּר), but in these [of Pesach] there is not full Hallel (וּבְהָנִי לָאו הַלֵּל גָּמוּר), and because these are below (וְעַל דְּאִינּוּן לְתַתָּא), it is written: “Seven days you shall eat Matzot” (שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת). “Matzot” is written defective, without a Vav (מַצּוֹת כְּתִיב חָסֵר בְּלָא ו׳), because the supernal days of the secret of the Vav have not yet been joined (דְּעַד לָא שָׁרָאן אִינּוּן יוֹמִין עִלָּאִין, רָזָא דְּו׳). And if you will say (וְאִי תֵּימָא), since this Secret of the festival of Matzot is sanctified (כֵּיוָן דְּהַאי רָזָא דְּחַג הַמַּצּוֹת אִתְקַדָּשׁ), why then does it descend? (אֲמַאי נַחְתָּא), for we have learned: we ascend in Kedushah and do not descend (דְּהָא תָּנֵינָן מַעֲלִין בַּקֹּדֶשׁ וְלָא מוֹרִידִין). Why then does it descend below in those lower days? (אֲמַאי נַחְתָּא לְתַתָּא בְּאִינּוּן יוֹמִין תַּתָּאִין).