Daf 200a (דַּף ר׳ ע״א)

Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): “Take from among yourselves a donation to Hashem” (Exodus 35) (שמות לה: קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'). Come and see (תָּא חֲזֵי): Kudsha Berikh Hu, when He created the world (קוּדְשָׁא בְּרִיךְ הוּא כַּד בָּרָא עָלְמָא), did not create it except for the sake that Yisrael would come and receive the Orayta (לָא בָּרָא לֵיהּ, אֶלָּא בְּגִין דְּיִיִתוּן יִשְׂרָאֵל, וִיקַבְּלוּן אוֹרַיְּיתָא). By the Orayta the world was created (בְּאוֹרַיְּיתָא אִתְבְּרֵי עָלְמָא), and upon the Orayta it stands (וְעַל אוֹרַיְּיתָא קַיְּימָא). This is what is written: “If not for My covenant day and night, I would not have set the ordinances of heaven and earth” (Jeremiah 33) (הֲדָא הוּא דִּכְתִּיב, אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי).

The Orayta is the length of life in this world (אוֹרַיְּיתָא אִיהִי אַרְכָּא דְּחַיֵּי בְּהַאי עָלְמָא), and the length of life in the World to Come (וְאַרְכָּא דְּחַיֵּי בְּעָלְמָא דְּאָתֵי). And whoever engages in the Orayta (וְכָל מַאן דְּאִשְׁתַּדָּל בְּאוֹרַיְּיתָא), it is as if he toiled in the palace of Kudsha Berikh Hu (כְּאִילוּ אִשְׁתַּדַּל בְּהֵיכָלֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). For the supernal palace of Kudsha Berikh Hu is the Orayta (דְּהֵיכְלָא עִלָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא, אוֹרַיְּיתָא אִיהִי). And when a man engages in the Orayta (וְכַד בַּר נָשׁ עָסִיק בְּאוֹרַיְּיתָא), Kudsha Berikh Hu stands there and listens to his voice (קוּדְשָׁא בְּרִיךְ הוּא קָאִים תַּמָּן, וְאָצִית לְקָלֵיהּ), as it is written: “And Hashem listened and heard…” (Malachi 3) (כְּמָה דִּכְתִּיב, וַיַּקְשֵׁב יְיָ' וַיִּשְׁמָע וְגוֹ').

And the man is rescued from three judgments (וְאִשְׁתְּזִיב בַּר נָשׁ מִתְּלַת דִּינִין): from the judgment of this world (מִדִּינָא דְּהַאי עָלְמָא), and from the judgment of the Angel of Death, who is unable to rule over him (וּמִדִּינָא דְּמַלְאָךְ הַמָּוֶת, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלֶיהָ), and from the judgment of Gehinnom (וּמִדִּינָא דְּגֵיהִנָּם). “And a book of remembrance was written” — what is this? (וַיִּכָּתֵב סֵפֶר זִכָּרוֹן. מַאי אִיהוּ). Rather, there is a book above and a book below (אֶלָּא אִית סֵפֶר לְעֵילָּא, וְאִית סֵפֶר לְתַתָּא). Zikaron is the place (variant: some say: the place) of the Holy Site (זִכָּרוֹן אֲתַר [נ״א: אֶת] קַיָּימָא קַדִּישָׁא), that receives and gathers to itself all supernal life (דְּנָטִיל וְכָנִישׁ לְגַבֵּיהּ כָּל חַיִּין דִּלְעֵילָּא).

The book of remembrance is two levels that are one (סֵפֶר זִכָּרוֹן תְּרֵין דַּרְגִּין דְּאִינּוּן חַד), and the secret of this is: the Name YHVH is one Name (וְרָזָא דָא: שֵׁם יְהֹוָ''ה שֵׁם חַד). YHVH is One (יְהֹוָ''ה חַד), and all is one word (וְכֹלָּא מִלָּה חֲדָא). For there is a Name, and there is a Name: a Name above (בְּגִין דְּאִית שֵׁם, וְאִית שֵׁם: שֵׁם לְעֵילָּא), which is imprinted (some say: called “Name”) from that which is unknown (דְּאִיהוּ אִתְרְשִׁים [ס״א: אַקְרֵי שֵׁם] מִמַּה דְּלָא יְדִיעַ), and is not grasped at all in knowledge (וְלָא אִתְרְמִיז בִּידִיעָה כְּלַל). And this is called the supernal point (וְדָא אִקְרֵי נְקוּדָה עִלָּאָה). A Name below, which is called “Name” (שֵׁם לְתַתָּא, דְּאִקְרֵי שֵׁם): “From one end of the heavens to the other” (Deuteronomy 4) (מִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמַיִם), because the edge of the heavens is called “remembrance” (בְּגִין דִּקְצֵה הַשָּׁמַיִם אִקְרֵי זִכָּרוֹן). And this Name is the lower point (וְהַאי שֵׁם, אִיהוּ נְקוּדָה דִּלְתַתָּא), which is a Name from that remembrance (דְּאִיהוּ שֵׁם מֵהַהוּא זִכָּרוֹן), which is the edge of the heavens (דְּאִיהוּ קְצֵה הַשָּׁמַיִם), that receives all supernal life (דְּנָטִיל כָּל חַיִּין דִּלְעֵילָּא). And this is the lower edge of the heavens (וְדָא אִיהוּ קְצֵה הַשָּׁמַיִם דִּלְתַתָּא). And its Name is the lower point (וְשֵׁם דִּילֵיהּ אִיהִי נְקוּדָה דִּלְתַתָּא). This point is the book that stands in accounting (נְקוּדָה דָּא, אִיהוּ סֵפֶר דְּקַיְּימָא בְּחוּשְׁבָּנָא), and this is: “And to those who think upon His Name” (Malachi 3) (וְדָא הוּא וּלְחוֹשְׁבֵי שְׁמוֹ). The book we spoke of, and the Name, are one matter in all aspects (סֵפֶר דְּקָאָמַרָן, וְשֵׁם, חַד מִלָּה הוּא, בְּכָל סִטְרִין).

This point—because it stands in the center— (נְקוּדָה דָּא בְּגִין דְּקַיְּימָא בְּאֶמְצָעִיתָא), it is above all that is unified within it (אִיהִי עִלָּאָה עַל כָּל דְּאִתְאַחֲדָן בָּהּ). Six directions are unified in the supernal book (שִׁית סִטְרִין, אִתְאַחֲדָן בְּסֵפֶר עִלָּאָה), and it is above them (וְאִיהוּ עִלָּאָה עָלַיְיהוּ). Six directions are unified in the lower book (שִׁית סִטְרִין אִתְאַחֲדָן בְּסֵפֶר תַּתָּאָה), and it is above them (וְאִיהוּ עִלָּאָה עָלַיְיהוּ). And because of this, the supernal book, the lower book, and all are called Torah (וְעַל דָּא, סֵפֶר עִלָּאָה, סֵפֶר תַּתָּאָה, וְכֹלָּא אִקְרֵי תּוֹרָה).

What is the difference between this one and that one? (מַה בֵּין הַאי לְהַאי). The supernal book is the Written Torah (אֶלָּא, סֵפֶר עִלָּאָה אִיהוּ תּוֹרָה שֶׁבִּכְתָּב), because it is concealed and exists only in writing (בְּגִין דְּאִיהִי סְתִימָא, וְלָא קַיְּימָא אֶלָּא בִּכְתַב), for there is the place from which to be revealed below (דְּתַמָּן אִיהוּ אֲתָר לְאִתְגַלָאָה לְתַתָּא). And what is the World to Come? (וּמַאן אִיהוּ עָלְמָא דְּאָתֵי). The lower book—this is the Torah called the Oral Torah (סֵפֶר תַּתָּאָה, דָּא תּוֹרָה דְּאִקְרֵי תּוֹרָה שֶׁבְּעַל פֶּה). And what is “by mouth”? (וּמַאן אִיהוּ עַל פֶּה) These are the chariots below (אִלֵּין רְתִיכִין דִּלְתַתָּא), upon which it stands (דְּאִיהִי קַיְּימָא עָלַיְיהוּ). And because they are not in the category of the upper written form (וּבְגִין דְּלָאו אִינּוּן בִּכְלָלָא דִּכְתִּיבָה דִּלְעֵילָּא), they are called “by mouth” (אִקְרוּן עַל פֶּה). And this Torah exists “by mouth” (וְתוֹרָה דָּא קַיְּימָא עַל פֶּה), because it is written: “And from there it was separated and became four heads” (Bereshit 2) (בְּגִין דִּכְתִיב, וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים). And the supernal Torah, even though it stands above (וְתוֹרָה עִלָּאָה, אַף עַל גַּב דְּאִיהִי קַיְּימָא לְעֵילָּא), it is not called on the writing, but in the writing (לָא אִקְרֵי עַל הַכְּתָב, אֶלָּא שֶׁבִּכְתָּב), because it exists in writing (דְּקַיְּימָא בִּכְתָּב), and that writing became a palace to it (וְהַהוּא כְּתָב אִתְעָבִיד הֵיכָלָא לְגַבֵּיהּ), and it exists within that palace (וְאִיהִי קַיְּימָא גּוֹ הַהוּא הֵיכָלָא), and it is concealed there (וְאִתְטַמְּרָת תַּמָּן).

And because of this, it is called Torah Shebikhtav (Written Torah)—“in writing,” and not al ketav—“on writing” (וּבְגִין כַּךְ אִקְרֵי תּוֹרָה שֶׁבִּכְתָּב, וְלָא עַל כְּתָב). But the lower Torah (אֲבָל תּוֹרָה דִּלְתַתָּא), it exists upon its boiling (אִיהִי קַיְּימָא עַל רְתִיכָהָא), and is called “by mouth” (וְאִקְרֵי עַל פֶּה), because it exists upon them (דְּקַיְּימָא עָלַיְיהוּ). And because it was not considered (some say: given) from within (וּבְגִין דְּלָא אִתְחַשִׁיבָת [נ״א: אֶתְיְהִיבַת] מִלְּגוֹ), as part of the category of writing (מִכְּלָלָא דִּכְתִּיבָה), no palace was made for this point (לָא אִתְעָבִידוּ הֵיכָלָא לְהַאי נְקוּדָה), as was made for the supernal point (כְּהַהִיא נְקוּדָה עִלָּאָה). And because it stands upon them (וּבְגִין דְּקַיְּימָא עָלַיְיהוּ), it is called Terumah (אִקְרֵי תְּרוּמָה). Further, hear from the sacred lamp (תּוּ שְׁמַעְנָא מִבּוּצִינָא קַדִּישָׁא): Terumah — what is Terumah? (תְּרוּמָה. מַהוּ תְּרוּמָה). As we have established: two from a hundred (כְּמָה דְּאוֹקִימְנָא, תְּרֵי מִמֵּאָה).

Come and see (תָּא חֲזֵי): All those holy levels (כָּל אִינּוּן דַּרְגִּין קַדִּישִׁין), which are in the mystery of faith (דִּי בְּרָזָא דִּמְהֵימְנוּתָא), in which Kudsha Berikh Hu is revealed (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי בְּהוֹן), these are ten levels (אִינּוּן עֶשֶׂר דַּרְגִּין), and they are ten utterances (וְאִינּוּן עֶשֶׂר אֲמִירָן), as we have established (כְּמָה דְּאוּקְמוּהָ). And these ten ascend to the hundred (וְאִלֵּין עֶשֶׂר סַלְּקִין לַמְּאָה), and when we need to elevate this lower point (וְכַד אִצְטְרִיךְ לָן לְהַאי נְקוּדָה תַּתָּאָה לְאַרְמָא לָהּ), it is forbidden for us to take it alone (אָסִיר לָן לְנַטְלָא לָהּ בִּלְחוֹדָהָא), but rather her and her husband (אֶלָּא לָהּ וּלְבַעְלָהּ). And these two are from those hundred we mentioned (וְאִינּוּן תְּרֵי מֵאִינּוּן מֵאָה דְּקָאָמַרָן), because it is not necessary to separate them at all (בְּגִין דְּלָא אִצְטְרִיךְ לְאַפְרְשָׁא לוֹן כְּלָל), but to unify her and her husband (אֶלָּא לְיַחֲדָא לָהּ וּלְבַעְלָהּ). And because of this, it is called Terumah as one inclusive whole (וְעַל דָּא אִתְקְרֵי תְּרוּמָה בִּכְלָלָא חֲדָא).