Daf 201a (דַּף ר״א ע״א)

And when that man departs from this world (וְכַד אִסְתַּלָּק הַהוּא בַּר נָשׁ מֵהַאי עָלְמָא), his soul ascends and pierces through all those firmaments (נִשְׁמָתֵיהּ סַלְּקָא וּבַקְעָא בְּכָל אִינּוּן רְקִיעִין), and no one can obstruct her (וְלֵית מַאן דְּיִמְחֵי בִּידָהּ). And Kudsha Berikh Hu calls to her and says: “He shall come in peace” (Isaiah 57) (וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי לָהּ וְאָמַר: יָבֹא שָׁלוֹם). And Shekhinta says: “They shall rest upon their beds…” (וּשְׁכִינְתָּא אָמְרָה: יָנוּחוּ עַל מִשְׁכְּבוֹתָם וְגוֹ׳). And they open for her thirteen mountains of pure balsam (וְיִפְתְּחוּן לָהּ תְּלֵיסָר טוּרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא), and there is no one who can obstruct her (וְלָא יְהֵא מַאן דְּיִמְחֵי בִּידָהּ). And because of this, fortunate is he who aligns his heart and will to this (וְעַל דָּא, זַכָּאָה אִיהוּ מַאן דְּישַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ לְדָא). And upon this it is written: “Every generous-hearted one shall bring the offering of Hashem” (Exodus 35) (וְעַל דָּא כְּתִיב: כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְיָ׳), to the supernal King, as has been said (לְגַבֵּי מַלְכָּא עִלָּאָה, כְּמָה דְּאִתְּמַר).

Rabbi Abba raised his voice and said (אָרִים רִבִּי אַבָּא קָלֵיהּ וְאָמַר): “Woe, Rabbi Shimon, you are alive, and I weep over you” (וַוי רִבִּי שִׁמְעוֹן, אַנְתְּ בַּחַיִּין, וַאֲנָא בָּכֵינָא עֲלָךְ). “Not over you do I weep, but I weep over the companions, and I weep over the world” (לָא עֲלָךְ בָּכֵינָא, אֶלָּא בָּכֵינָא עַל חַבְרַיָּיא, וּבָכֵינָא עַל עָלְמָא). “Rabbi Shimon is like a lamp flame, that ignites above and ignites below” (רִבִּי שִׁמְעוֹן כְּבוּצִינָא דִּשְׁרָגָּא, דְּאַדְלִיק לְעֵילָּא וְאַדְלִיק לְתַתָּא). “And with the light that he kindled below, all people of the world are illuminated” (וּבִנְהוֹרָא דְּאַדְלִיק לְתַתָּא, נְהִירִין כָּל בְּנֵי עָלְמָא), some say: he shines above (נ״א: נְהִיר לְעֵילָּא). “Woe to the world, when the lower light is withdrawn into the upper light” (וַוי לְעָלְמָא, כַּד יִסְתָּלַק נְהוֹרָא דִּלְתַתָּא בִּנְהוֹרָא דִּלְעֵילָּא). “Who will shine the light of the Orayta to the world?” (מַאן יַנְהִיר נְהוֹרָא דְּאוֹרַיְיתָא לְעָלְמָא). Rabbi Abba stood and kissed Rabbi Ḥiyya (קָם רִבִּי אַבָּא וְנָשִׁיק לְרִבִּי חִיָּיא). He said to him: “These words are under your hand, and for this Kudsha Berikh Hu sent me here, to join with you—fortunate is my portion” (אֲמַר לֵיהּ: מִלִּין אִלֵּין הֲווֹ תְּחוֹת יְדָךְ, וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא שָׁדַרְנִי עַד הָכָא, לְאִתְחַבְּרָא עִמְּכוֹן, זַכָּאָה חוּלָקִי).

Rabbi Yose opened a verse after him and said (רִבִּי יוֹסֵי פָּתַח קְרָא אֲבַתְרִיהּ וְאָמַר): “And every wise-hearted among you shall come and make…” (Exodus 35) (וְכָל חֲכַם לֵב בָּכֶם יָבֹאוּ וְיַּעֲשׂוּ וְגוֹ׳). This verse has already been established (הַאי קְרָא אוּקְמוּהָ). But come and see (אֲבָל תָּא חֲזֵי): at the time when Kudsha Berikh Hu said to Moshe (בְּשַׁעֲתָא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): “Provide for yourselves men who are wise and understanding…” (Deuteronomy 1) (הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבוֹנִים), He searched among all Yisrael and did not find any understanding ones (אַשְׁגַּח בְּכָל יִשְׂרָאֵל, וְלָא אַשְׁכַּח נְבוֹנִים). This is what is written: “And I took the heads of your tribes, men who were wise and known,” but it does not say understanding (וְהֲדָא הוּא דִּכְתִּיב: וָאֶקַּח אֶת רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידוּעִים, וְאִלּוּ נְבוֹנִים לָא כְּתִיב). And if you say that navon (understanding one) is a higher level than chacham (wise one), indeed that is so (וְאִי תֵּימָא דְּנָבוֹן אִיהוּ דַּרְגָּא עִלָּאָה מֵחָכָם, הָכִי אִיהוּ וַדַּאי). What is the difference between this one and that one? (מַה בֵּין הַאי לְהַאי).

A wise one—this has been established—that even a student who makes his teacher wise is called wise (חָכָם, הָא אוּקְמוּהָ, דְּאֲפִילּוּ תַּלְמִיד הַמַּחְכִּים לְרַבֵּיהּ אִקְרֵי חָכָם). Wise is one who knows for himself all that is needed (חָכָם, דְּיָדַע לְגַרְמֵיהּ כָּל מַה דְּאִצְטְרִיךְ). Understanding—how many levels are in him!—for he contemplates all things, and knows his own [matter] and that of others (נָבוֹן כַּמָה דַּרְגִּין אִית בֵּיהּ, דְּאִסְתָּכַּל בְּכֹלָּא, וְיָדַע בְּדִילֵיהּ וּבְאַחֲרָנִין). And your sign: “The righteous one knows the soul of his beast” (Proverbs 12) (וְסִימָנִךְ: יוֹדֵעַ צַדִּיק נֶפֶשׁ בְּהֶמְתּוֹ). “A righteous one rules in the fear of God” (II Samuel 23) (צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים). And here: “wise of heart”—precisely (וְהָכָא חֲכַם לֵב דַּיְיקָא). In the heart of the wise specifically—and not in another place, for it stands in the heart (בַּלֵּב חָכָם, וְלָא בְּאַתְרָא אַחֲרָא, בְּגִין דְּקַיְּימָא בַּלֵּב), and understanding is above and below, one who contemplates himself and others (וְנָבוֹן לְעֵילָּא וְתַתָּא, אִסְתָּכַּל בְּדִילֵיהּ וּבְאַחֲרָנִין). He opened and said: “And He said to me: You are My servant…” (Isaiah 49) (פָּתַח וְאָמַר: וַיֹּאמֶר לִי עַבְדִּי אַתָּה וְגוֹ׳). Here in the prayer that a man prays before Kudsha Berikh Hu (הָכָא בִּצְלוֹתָא דְּבָעֵי בַּר נָשׁ לְצַלָּאָה קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), which is one great and precious service among the services of his Master (דְּאִיהִי פּוּלְחָנָא חֲדָא רַבָּא וְיַקִּירָא, מֵאִינּוּן פּוּלְחָנִין דְּמָארֵיהּ).

Come and see: there is a service of Kudsha Berikh Hu that stands in action (תָּא חֲזֵי: אִית פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּקַיְּימָא בְּעוֹבָדָא), which is a service standing in the deeds of the body—and it is service (דְּאִיהוּ פּוּלְחָנָא דְּקַיְּימָא בְּעוֹבָדָא דְּגוּפָא, וְאִיהוּ פּוּלְחָנָא). And there is a service of Kudsha Berikh Hu that is a more inward service (וְאִית פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ פּוּלְחָנָא פְּנִימָאָה יַתִּיר), which is the essence of all (דְּאִיהוּ עִקָרָא דְּכֹלָּא), and it stands in that inward service, which is the essence of all (קַיְּימָא בְּהַהוּא פּוּלְחָנָא פְּנִימָאָה, דְּאִיהוּ עִקָּרָא דְּכֹלָּא).

In the body there are twelve ligaments p1-0(בְּגוּפָא אִית תְּרֵיסָר שַׁיְיפִין), that exist for the acts of the body, as we have established (דְּקַיְימִין בְּעוֹבָדָא דְּגוּפָא, כְּמָה דְּאוֹקִימְנָא). And these are the ligaments of the body, and the service of Kudsha Berikh Hu, that the deed stands in them (וְאִינּוּן שַׁיְיפִין דְּגוּפָא, וּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּעוֹבָדָא קַיְּימָא בְּהוּ). For the service of Kudsha Berikh Hu is in two aspects: the outer ligaments of the body (בְּגִין דְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בִּתְרֵין סִטְרִין: שַׁיְיפִין דְּגוּפָא לְבַר), and there are twelve other ligaments, inward, within the body (וְאִית תְּרֵיסָר שַׁיְיפִין אַחֲרָנִין, פְּנִימָאִין לְגוֹ מִן גּוּפָא). And these are inward rectifications within the body (וְאִינּוּן תִּקּוּנִין פְּנִימָאִין לְגוֹ מִן גּוּפָא), to rectify through them the rectification of the spirit (לְאִתְתַּקְנָא בְּהוּ תִּקּוּנָא דְּרוּחָא), which is the precious inward service of Kudsha Berikh Hu (דְּאִיהוּ פּוּלְחָנָא יַקִּירָא פְּנִימָאָה דְּקוּדְשָׁא בְּרִיךְ הוּא), as we have established in the inner mysteries spoken by Rabbi Shimon (כְּמָה דְּאוֹקִימְנָא גּוֹ רָזִין פְּנִימָאִין דְּקָאָמַר רַבִּי שִׁמְעוֹן), and they are the secrets of supernal wisdom (וְאִינּוּן רָזָא דְּחָכְמְתָא עִלָּאָה), and they have become known among the companions—fortunate is their portion (וְאִתְיְדִיעוּ בֵּינֵי חַבְרַיָּא, זַכָּאָה חוּלָקֵיהוֹן).

The prayer of a person is the service of spirit (צְלוֹתָא דְּבַר נָשׁ, אִיהוּ פּוּלְחָנָא דְּרוּחָא), and it stands in supernal mysteries (וְאִיהוּ קַיְּימָא בְּרָזִין עִלָּאִין), and people do not know (וּבְנֵי נָשָׁא לָא יַדְעִין). For the prayer of a person pierces atmospheres (דְּהָא צְלוֹתָא דְּבַר נָשׁ בַּקְעָת אֲוִירִין), pierces firmaments (בַּקְעָת רְקִיעִין), opens gates (פַּתְחָת פִּתְחִין), and ascends above (וְסַלְּקָא לְעֵילָּא). At the time when the light shines (בְּשַׁעֲתָא דְּנָהִיר נְהוֹרָא), and light separates from darkness (וְאִתְפְּרָשׁ נְהוֹרָא מִן חֲשׁוֹכָא), then a herald goes forth through all the firmaments (כְּדֵין כָּרוֹזָא אָזְלָא בְּכֻלְּהוּ רְקִיעִין), the masters of the gates are prepared (אִתְתָּקָנוּ מָארֵי דְּפִתְחִין), the masters of the palaces (מָארֵיהוֹן דְּהֵיכָלִין), each and every one over his place (כָּל חַד וְחַד עַל מַטְרֵיהּ). Because those who have dominion by day are not those who rule by night (בְּגִין דְּאִינּוּן דְּשֻׁלְטָנִיהוֹן בִּימָמָא, לָאו אִינּוּן דְּשֻׁלְטָנֵיהוֹן בְּלֵילְיָא). And when night enters (וְכַד עָאל לֵילְיָא), the dominions of the day are withdrawn (אִתְעַבְרוּ שׁוּלְטָנִין דִּימָמָא), and other dominions are appointed (וְאִתְמְנוּן שֻׁלְטָנִין אַחֲרָנִין), who rule at night (דְּשָׁלִיטִין בְּלֵילְיָא), and these are exchanged with those (וְאִתְחַלְּפָן אִלֵּין בְּאִלֵּין). And the mystery of this is: “The great luminary to rule the day…” (Bereshit 1) (וְרָזָא דָּא: אֶת הַמָּאוֹר הַגָּדוֹל לְמֶמְשֶׁלֶת הַיּוֹם וְגוֹ׳). And the dominion of the day and the dominion of the night (וּמֶמְשֶׁלֶת הַיּוֹם וּמֶמְשֶׁלֶת הַלַּיְלָה)—those are the rulers appointed for the day (שׁוּלְטָנִין אִינּוּן דִּי מְמָנָן בִּימָמָא), and those are the rulers appointed for the night (וְשׁוּלְטָנִין אִינּוּן דִּי מְמָנָן בְּלֵילְיָא). And these are called “dominion of the day” (וְאִלֵּין אִקְרוּן מֶמְשֶׁלֶת הַיּוֹם), and these are called “dominion of the night” (וְאִלֵּין אִקְרוּן מֶמְשֶׁלֶת הַלַּיְלָה).