Daf 184a (דַּף קפ״ד ע״א)

Because at that time when Yisrael went forth from Egypt (בְּגִין דְּהַהוּא שַׁעֲתָא דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), and were completed to 600,000 (וְאִשְׁתְּלִימוּ לְשִׁתִּין רִבְּבָן), the holy kingdom was strengthened (אִתְתָּקַּף מַלְכוּתָא קַדִּישָׁא), and was elevated above all (וְאִסְתַּלָּק עַל כֹּלָּא), and the moon shone forth (וְסִיהֲרָא אִתְנְהִירַת), and then the guilty Molcho, the Sitra achra, was subdued (וּכְדֵין אִתְכַּפְיָא מַלְכוּ חַיָּיבָא סִטְרָא אַחֲרָא). And Kudsha Berikh Hu brought them forth to go in the mighty wilderness (וְאַפִּיק לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַךְ בְּמַדְבְּרָא תַּקִּיפָא), which is the place and dominion of Samael the guilty one (דְּאִיהוּ אֲתָר וְשֻׁלְטָנוּ דְּסָמָאֵ״ל חַיָּיבָא), which is truly his (דְּאִיהוּ דִּילֵיהּ מַמָּשׁ), in order to break his strength and his power (בְּגִין לְתַּבְרָא תּוּקְפֵּיהּ וְחֵילֵיהּ), and to crush his head (וּלְכַתְּתָא רֵישֵׁיהּ), Some say: and to bring him low (נ״א: וְלָאֲחַתָּא לֵיהּ), and to subdue him so that he should not rule (וּלְאַכְפְּיָא לֵיהּ, דְּלָא יִשְׁלוֹט). And had Yisrael not sinned (וְאִלְמָלֵא דְּחָאבוּ יִשְׂרָאֵל), Kudsha Berikh Hu desired to remove him from the world (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַעְבְּרָא לֵיהּ מֵעָלְמָא). And for this reason He led them into his inheritance, his dwelling, and his portion truly (וְעַל דָּא אַעְבַּר לוֹן בְּאַחֲסַנְתֵּיהּ וְעַדְבֵיהּ וְחוּלָקֵיהּ מַמָּשׁ).

When they sinned many times (כֵּיוָן דְּחָאבוּ בְּכַמָּה זִמְנִין), the serpent bit them (נָשִׁיךְ לוֹן חִוְיָא), and then was fulfilled (וּכְדֵין אִתְקְיָּים) (Bereshit 3): “He shall crush your head…” (הוּא יְשׁוּפְךָ רֹאשׁ וְגוֹ׳). Yisrael struck his head first (יִשְׂרָאֵל מָחוּ רֵישֵׁיהּ בְּקַדְמִיתָא), but they did not know how to guard themselves from him (וְלָא יַדְעֵי לְאִסְתַּמְּרָא מִינֵּיהּ), and afterwards he struck them in the end (וּלְבָתַר אִיהוּ מָחָא בְּבַתְרַיְיתָּא), and they all fell in the wilderness (וְנָפְלוּ כֻּלְּהוּ בְּמַדְבְּרָא), and was fulfilled (וְאִתְקָיָּים): “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב). And for forty years they were smitten by him (וְאַרְבְּעִין שְׁנִין לָקוּ מִנֵּיהּ), corresponding to the forty lashes of the house of judgment (לָקֳבֵל מ׳ מַלְקוּת דְּבֵי דִּינָא). And for this reason it is written: “Which you saw” (וְעַל דָּא כְּתִיב אֲשֶׁר רָאִיתָ), with their eyes they beheld that master of the wilderness (בְּעֵינַיְיהוּ הֲוֹי חֲמָאן לְהַהוּא מָארֵי דְּמַדְבְּרָא), who went bent before them (אָזִיל כָּפִית קָמַיְיהוּ), and they took his inheritance and his dwelling (וְנַטְלֵי אַחַסַנְתֵּיהּ וְעַדְבֵיהּ). From where do we know this? (מְנָּלָן). From what is written (מִדִּכְתִיב) (Exodus 15): “Then the chiefs of Edom were dismayed” (אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם), and these are (וְאִלֵּין אִינּוּן) (Deuteronomy 8): “serpent, fiery serpent, and scorpion” (נָחָשׁ שָׂרָף וְעַקְרָב). And so too we have separated from the settled place (וַאֲנָן אוּף הָכִי אִתְפְּרַשְׁנָא מִיִשׁוּבָא), to the mighty wilderness (לְמַדְבְּרָא תַּקִּיפָא), and to contemplate there in Orayta (וּלְעַיְינָא תַּמָּן בְּאוֹרַיְיתָא), in order to subdue that side (בְּגִין לְאַכְפְּיָא לְהַהוּא סִטְרָא).

And furthermore, the words of Orayta are not settled except there (וְתוּ דְּלָא מִתְיַשְּׁבָן מִלֵּי דְּאוֹרַיְיתָא, אֶלָּא תַּמָּן). For there is no light except that which goes forth from within darkness (דְּלֵית נְהוֹרָא אֶלָּא הַהוּא דְּנָפִיק מִגּוֹ חֲשׁוֹכָא). For when that Sitra is subdued (דְּכַד אִתְכַּפְיָא סִטְרָא דָּא), Kudsha Berikh Hu ascends above (אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא), and is glorified in His glory (וְאִתְיָיקָּר בִּיקָרֵיהּ). And there is no service of Kudsha Berikh Hu except from within darkness (וְלֵית פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא מִגּוֹ חֲשׁוֹכָא), and there is no good except from within evil (וְלֵית טוּבָא אֶלָּא מִגּוֹ בִּישָׁא). And when a person enters into the evil path (וְכַד עָאל בַּר נָשׁ בְּאוֹרַח בִּישָׁא), and abandons it (וְשָׁבִיק לֵיהּ), then Kudsha Berikh Hu is exalted in His glory (כְּדֵין אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ).

And because of this, all is completed—good and evil together (וְעַל דָּא שְׁלִימוּ דְּכֹלָּא טוֹב וָרָע כַּחֲדָא), and to be elevated afterward to good (וּלְאִסְתַּלְּקָא לְבָתַר בְּטוֹב). And there is no good except that which goes forth from within evil (וְלֵית טוֹב אֶלָּא הַהוּא דְּנָפַק מִגּוֹ בִּישָׁא). And by this good, His glory is exalted (וּבְהַאי טוֹב, אִסְתַּלָּק יְקָרֵיהּ), and this is the complete service (וְדָא אִיהוּ פּוּלְחָנָא שְׁלִים). And we, until now, sat there (וַאֲנָן, עַד הַשְׁתָּא יָתִיבְנָא תַּמָּן), all the days of the year (כָּל יוֹמֵי שַׁתָּא), in order to subdue in the wilderness that side (בְּגִין לְאַכְפְּיָא בְּמַדְבְּרָא לְהַהוּא סִטְרָא).

Now that the time of the holy service has arrived (הַשְּׁתָּא דְּמָטָא זִמְנָא דְּפוּלְחָנָא קַדִּישָׁא), of the side of Kedushah (דְּסִטְרָא דִּקְדוּשָּׁא), we have returned to the settlement (אַהֲדַרְנָא לְיִשׁוּבָא), for there is His service (דְּתַמָּן אִיהוּ פּוּלְחָנָא דִּילֵיהּ). And furthermore, now at Rosh HaShanah (וְתוּ, דְּהַשְׁתָּא בְּרֹאשׁ הַשָּׁנָה), the time has arrived for that serpent (מָטָא זִמְנָא דְּהַהוּא חִוְיָא), to demand judgment before Kudsha Berikh Hu (לְמִתְבַּע דִּינָא מִקָּמֵי קוּדְשָׁא בְּרִיךְ הוּא), and there he rules (וְתַמָּן אִיהוּ שַׁלִּיט). And because of this we went out from there and came to the settlement (וּבְגִין כַּךְ נָפַקְנָא מִתַּמָּן וַאֲתֵינָא לְיִשׁוּבָא).

The Old man opened and said (פָּתַח הַהוּא סָבָא וְאָמַר): “Blow the shofar at the new moon, at the concealed time for our festival day” (תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81). Now is the time (הַשְׁתָּא אִיהוּ זִמְנָא), to arouse the supernal mighty judgment (לְאִתְּעָרָא דִּינָא עִלָּאָה תַּקִּיפָא). And when it is aroused, the Sitra achra is strengthened against it (וְכַד אִיהוּ אִתְּעַר סִטְרָא אַחֲרָא אִתְתָּקַּף בַּהֲדֵיהּ). And when it is strengthened, it ascends and darkens the moon (וְכֵיוָן דְּאִיהוּ אִתְתָּקַּף, סָלִיק וְחַפְיָא לְסִיהֲרָא), so that its light does not shine (דְּלָא נָהִיר נְהוֹרָא), and it is filled from the side of judgment (וְאִתְמַלְיָא מִסִּטְרָא דְּדִינָא).

Then the whole world is in judgment (כְּדֵין כָּל עָלְמָא אִיהוּ בְּדִינָא), the supernal and the lower (עִלָּאִין וְתַתָּאִין), and a herald proclaims in all the firmaments (וְכָרוֹזָא כָּרִיז בְּכֻלְּהוּ רְקִיעִין): Prepare the throne of judgment for the Master of all (אַתְקִינוּ כּוּרְסְיָא דְּדִינָא, לְמָארֵיהּ דְּכֹלָּא), for He desires to judge (דְּאִיהוּ בָּעֵי לְמֵידָן). And this is the secret here (וְרָזָא הָכָא), and it was illuminated to us in the wilderness (וְאִתְנְהִיר לָן בְּמַדְבְּרָא), why the supernal judgment is aroused on this day (אֲמַאי אִתְּעַר דִּינָא עִלָּאָה בְּיוֹמָא דָּא). Rather, all secrets and all precious sanctifications (אֶלָּא כָּל רָזִין וְכָל קִדוּשִׁין יַקִירִין), all of them depend upon the seventh (כֻּלְּהוּ תַּלְיָין בִּשְׁבִיעָאָה). And that supernal seventh (וְהַהוּא שְׁבִיעָאָה עִלָּאָה), is the supernal world (עָלְמָא עִלָּאָה), which is called the World to Come (דְּאִקְרֵי עָלְמָא דְּאָתֵי).

From it shine forth all lamps (מִנֵּיהּ נַהֲרִין כָּל בּוּצִינִין), and all sanctifications (וְכָל קִדוּשִׁין), and all blessings (וְכָל בִּרְכָּאן). And when the time arrives to renew blessings and sanctifications to shine (וְכַד מָטֵי זִמְנָא, לְחַדְּתוּתֵי בִּרְכָּאן וְקִדּוּשִׁין לְאַנְהֲרָא), it seeks to look upon all the arrangements of all the worlds (בָּעָא לְאַשְׁגָּחָא בְּכָל תִּקּוּנָא דְּעָלְמִין כֻּּלְּהוּ), and all of those arrangements, in order to be established (וְכָל אִינּוּן תִּקּוּנִים לְאִתְקַיְּימָא כֻּלְּהוֹן), ascend from below (סַלְּקִין מִגּוֹ תַּתָּאֵי), if they are proper (אִי אִינּוּן כַּשְׁרָאן). And if they are not proper (וְאִי לָא כַּשְׁרָאן), then stands the word that does not shine (כְּדֵין קַיְּימָא דְּלָא נָהִיר), until the guilty are separated from the righteous (עַד דְּאִתְפָּרְשָׁן חַיָּיבִין מִגּוֹ זַכָּאִין), then judgment is aroused (כְּדֵין אִתְּעַר דִּינָא). And from that judgment (וּמֵהַהוּא דִּינָא), the Sitra achra is strengthened (אִתְתָּקַּף סִטְרָא אַחֲרָא), and the accuser is found (וְאִשְׁתְּכַח מְקַטְרְגָא), in order that the guilty ones be delivered into his hands (בְּגִין דְּיִנָתְנוּן לֵיהּ אִינּוּן חַיָּיבַיָּא). Because regarding him it is written (בְּגִין דְּעָלֵיהּ כְּתִיב) (Job 28): “And to the limit He searches it out” (וּלְכָל תַּכְלִית הוּא חוֹקֵר). And the moon is darkened (וְחַפְיָא לְסִיהֲרָא). Why? (אֲמַאי). Some say: it is not delivered into the hand of the accuser (ד״א: לָא מִסְרָא לוֹן בִּידָא דִּמְקַטְרְגָא). Because there is no desire of Kudsha Berikh Hu to destroy the works of His hands (בְּגִין דְּלֵית תִּיאוּבְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, לְאוֹבָדָא לְעוֹבָדֵי יְדוֹי). And that Sitra achra stands as a mighty shell (וְהַהוּא סִטְרָא אַחֲרָא, קַיְּימָא קְלִיפָא תַּקִּיפָא), which cannot be broken (דְּלָא יָכִיל לְאִתָּבְּרָא), except at that time when Kudsha Berikh Hu gives to Yisrael (בַּר בְּהַהוּא עֵיטָא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לְיִשְׂרָאֵל). As it is written (דִּכְתִיב) (Psalms 81): “Blow the shofar at the new moon, at the concealed time for our festival day” (תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ). In order to break that throne wherein the moon is concealed (בְּגִין לְתַּבְרָא הַהוּא כִּסֵּה דְּאִתְחֲפְיָא סִיהֲרָא), and it does not shine (וְלָא נָהִיר).