Daf 211a (דַּף רי״א ע״א)

That supernal river above (הַהוּא נָהָר עִלָּאָה דִּלְעֵילָּא) brings forth souls (אַפִּיק נִשְׁמָתִין) and they fly from it into the Garden (וּפַרְחִין מִנֵּיהּ לְגוֹ גִּנְתָּא). The lower river in the Garden of the earth (דְּהַאי נָהָר דִּלְתַתָּא בְּגִנְתָּא דְּאַרְעָא) prepares souls (אַתְקִין נִשְׁמָתִין) to be rectified and calmed within those shining places (לְאִתְתַּקְּנָא לְאִתְיַישְּׁבָא בְּאִינּוּן צָחוֹת). Just like in this world outwardly (כְּגַוְונָא דָּא בְּהַאי עָלְמָא לְבַר) the scent of water calms the soul to be illuminated (בְּרֵיחָא דְּמַיָּיא מִתְיַישְּׁבָא נַפְשָׁא לְאִתְנַהֲרָא) for originally it came forth in this manner (דְּהָא מֵעִיקָּרָא כְּגַוְונָא דָּא נָפְקָא).

Because souls are repaired upon that river that flows from Eden (וּבְגִין דְּמִתַּתְקְנִין נִשְׁמָתִין עַל הַהוּא נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן) they are able to be calmed in those supernal shining lights (יַכְלִין לְאִתְיַישְּׁבָא בְּאִינּוּן צָחוֹת עִלָּאִין) and to ascend above (וּלְסַלְּקָא לְעֵילָּא) through that central opening of the firmament (בְּהַהוּא פִּתְחָא דְּאֶמְצָעִיתָא דִּרְקִיעָא) and one pillar that stands in the center of the Garden as we said (וְחַד עַמּוּדָא דְּקָאִים בְּאֶמְצָעוּת גִּנְתָּא דְּקָאָמַרָן).

In that pillar they ascend above (בְּהַהוּא עַמּוּדָא סַלְּקִין לְעֵילָּא) through that opening of the firmament (בְּגּוֹ הַהוּא פִּתְחָא דִּרְקִיעָא) and around it are found (וּבֵיהּ סַחֲרָנֵיהּ אִית בֵּיהּ) “cloud and smoke and brilliance” (עָנָן וְעָשָׁן וְנֹגַהּ) (Isaiah 4). And even though this verse has already been established (וְאַף עַל גַּב דְּאוּקְמוּהָ לְהַאי קְרָא) still the cloud and smoke are from the outside (אֲבָל עָנָן וְעָשָׁן אִלֵּין מִלְּבַר) and the brilliance is from the inside (וְנֹגַהּ מִלְּגָו). And this is to cover those who ascend above (וְדָא אִיהוּ לְחַפְיָיא עַל אִינּוּן דְּסַלְּקִין לְעֵילָּא) so that they are not seen by those who sit below (דְּלָא יִתְחֲזוּן מִקַּמֵּי אִינּוּן דְּיַתְבִין לְתַתָּא).

And behold, here is a Secret of Secrets (וְהָא הָכָא רָזָא דְּרָזִין): when this point desires to be rectified in its rectification (כַּד הַאי נְקוּדָה בָּעָא לְאִתְתַּקְנָא בְּתִקּוּנוֹי), [Some say: when Kudsha Berikh Hu [the Holy One, blessed be He] desires to rectify this point] (נ״א בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאִתְתַּקְּנָא הַאי נְקוּדָה), and to be adorned on Shabbat, at the appointed times, and on Festivals (וּלְאִתְקַשְּׁטָא בְּשַׁבָּתֵי וּבִזְמַנִּי וּבְחַגֵּי), He sends four faces of an eagle (מְשַׁדֵּר אַרְבַּע אַנְפִּין דְּנֶשֶׁר), and they stand over the Heikhal [Palace] called Dror [Liberty] (וְקַיְימִין עַל הֵיכָלָא דְּאִקְרֵי דְּרוֹר), namely, Mar Dror [pure myrrh] (וְהַיְינוּ מָר דְּרוֹר). And because of this, in the year of Yovel [Jubilee] we must proclaim liberty (וּבְגִין דָּא בְּשַׁתָּא דְּיוֹבְלָא בָּעֵינָן לְאַכְרְזָא דְּרוֹר), as you say: “You shall proclaim liberty” (כְּמָה דְּאַתְּ אָמֵר וּקְרָאתֶם דְּרוֹר) (Vayikra 25:10). And those four faces give forth a voice (וְאִינּוּן אַרְבַּע אַנְפִּין יַהֲבִין קָלָא), and no one hears it (וְלֵית מַאן דְּיִשְׁמַע לֵיהּ), except those souls who are fit to ascend (בַּר אִינּוּן נִשְׁמָתִין דְּאִתְחָזוּן לְסַלְּקָא).

And they gather there (וְאִינּוּן מִתְכַּנְּשִׁין תַּמָּן), and these four faces take them (וְנַטְלֵי לוֹן אִלֵּין ד׳ אַנְפִּין), and bring them within that pillar which stands in the center (וְאַעֲלִין לוֹן לְגוֹ בְּהַהוּא עַמּוּדָא דְּקַיְּימָא בְּאֶמְצָעִיתָא). And at that moment, that pillar ascends (וּבְהַהִיא שַׁעֲתָא סַלְּקָא הַהוּא עַמּוּדָא), of cloud, fire, and smoke (דְעֲנָנָא וְאֶשָּׁא וּתְנָנָא), with radiance from within (וְנֹגַהּ מִלְּגָו). And these two are called (וְאִלֵּין תְּרֵין אִקְרוּן): “The site of Mount Tzion and her convocations” (מְכוֹן הַר צִיּוֹן וּמִקְרָאֶיהָ) (Yeshayahu 4:5). “The site of Mount Tzion” is the supernal rectification (מְכוֹן הַר צִיּוֹן דָּא אִיהוּ תִּקּוּנָא דִּלְעֵילָּא), when the lower point is adorned (כַּד נְקוּדָה תַּתָּאָה מִתְקַשְּׁטָא); and “her convocations” are those summoned for that point to be adorned (וְאִינּוּן מִקְרָאֶיהָ דְּהַהִיא נְקוּדָה לְאִתְקַשְּׁטָא). Once these souls ascend to that opening of the firmament (כֵּיוָן דְּסַלְּקִין אִלֵּין נִשְׁמָתִין עַד הַהוּא פִּתְחָא דִּרְקִיעָא), then that firmament circles around the Garden three times (כְּדֵין הַהוּא רְקִיעָא סָחֲרָא סַחֲרָנֵי דְּגִנְתָּא תְּלַת זִמְנִין). And from the pleasant sound of that firmament’s circling (וּמִקָל נְעִימוּ דְּסָחֲרָא הַהוּא רְקִיעָא), all those souls go forth and hear the pleasantness of that firmament (נָפְקִין כָּל אִינּוּן נִשְׁמָתִין וְשַׁמְעִין הַהוּא נְעִימוּ דְּהַהוּא רְקִיעָא), and behold that pillar (וְחָמָאן הַהוּא עַמּוּדָא), from which ascend fire, cloud, smoke, and blazing radiance (דְּסַלְּקָא אֶשָּׁא וַעֲנָנָא וּתְנָנָא וְנֹגַהּ דְּלָהִיט), and they all bow down (וְסַגְדִּין כֻּלְּהוּ).

Then the souls ascend through that opening (כְּדֵין נִשְׁמָתִין סַלְּקִין בְּהַהוּא פִּתְחָא), until they ascend within a circle that surrounds that point (עַד דְּסַלְּקִין לְגוֹ עִגּוּלָא דְּסַחֲרָא בְּהַהִיא נְקוּדָה). [Some say: “that point.”] (נ״א לְהַהוּא נְקוּדָה). Then they see what they see (כְּדֵין חָמָאן מַה דְּחָמָאן), and from the radiance and joy of what they see (וּמִגּוֹ נְהִירוּ וְחֶדְוָותָא מֵהַהוּא דְּחָמָאן), they ascend and descend, draw near and withdraw (סַלְּקִין וְנַחְתִּין קַרְבִין וְרָחֲקִין). And she desires them and is adorned in radiance (וְאִיהִי תָּאִיבָא לְגַבַּיְיהוּ וּמִתְקַשְּׁטָא בִּנְהִירוּ). Then one supernal Tzaddik [Righteous One] clothes himself in zeal from the radiance (כְּדֵין אַלְבִּישׁ קִנְאָה מִנְּהוֹרָא חַד צַדִּיק עִלָּאָה), and beholds the radiance and beauty of this point and her adornment (וְאִסְתָּכַּל בִּנְהוֹרָא וּשְׁפִירוּ דְּהַאי נְקוּדָה וּבְתִקוּנָהָא), and grasps her (וְאָחִיד בָּהּ), and raises her to himself (וְסָלִיק לָהּ לְגַבֵּיהּ). And radiance shines within radiance, and they become one (וְנָהִיר נְהוֹרָא בִּנְהוֹרָא וַהֲווּ חַד). All the hosts of heaven open at that moment and say (כָּל חֵילָא דִּשְׁמַיָּיא פַּתְחֵי בְּהַהִיא שַׁעֲתָא וְאַמְרֵי): “Fortunate are you, Tzaddikaya [Righteous], guardians of Orayta” (זַכָּאִין אַתּוּן צַדִּיקַיָּא נַטְרֵי אוֹרַיְיתָא). “Fortunate are those who engage in Orayta” (זַכָּאִין אִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא), for the joy of your Master is in you (דְּהָא חֶדְוָותָא דְּמָארֵיכוֹן הֲוִי בְּכוּ), for the crown of your Master is crowned through you (דְּהָא עָטָרָא דְּמָארֵיכוֹן מִתְעַטֵּר בְּכוֹן).

Then, once radiance shines within radiance (כְּדֵין כֵּיוָן דְּנַהֲרִין נְהוֹרָא בִּנְהוֹרָא), two lights join as one and shine (תְּרֵין נְהוֹרִין מִתְחַבְּרָן כַּחֲדָא וְנַהֲרִין). Afterward, those colors descend (לְבָתַר אִינּוּן גַּוְונִין נַחְתִּין), and look to delight themselves with those souls of the Tzaddikaya (וְאִסְתַּכְּלָן לְאִשְׁתַּעְשְׁעָא בְּאִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּא), and prepare them to be crowned above (וּמְתַקְּנִי לוֹן לְעַטְרָא לְעֵילָּא). And concerning this it has been said (וְעַל דָּא אִתְּמַר): “No eye has seen Elohim besides You; He shall act for those who hope for Him” (עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ) (Yeshayahu 64:3).

Rabbi Shim‘on opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): it is written (כְּתִיב), “And the likeness over the heads of the Chayah [Living Creature] was a firmament, like the appearance of awesome ice, spread out over their heads above” (וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְּמָעְלָה) (Yechezkel 1:22). This verse has already been established (הַאי קְרָא אוּקְמוּהָ), but there is a firmament and there is a firmament (אֲבָל אִית רָקִיעַ וְאִית רָקִיעַ). The lower firmament is that which stands upon the four Chayot [Living Creatures] (רָקִיעַ דִּלְתַתָּא אִיהוּ קַיְּימָא עַל גַּבֵּי ד׳ חֵיוָון), and from there the image of one female spreads out and rests (וּמִתַּמָּן אִתְפָּשַׁט וְשָׁארִי דִּיּוּקְנָא דְּחַד נוּקְבָּא), which is behind the male (דְּאֲחוֹרֵי דְּכוּרָא). And this is the secret of that which is written (וְדָא אִיהוּ רָזָא דִּכְתִּיב): “You shall see My back” (וְרָאִיתָ אֶת אֲחוֹרָי) (Shemot 33:23), as you say (כְּמָה דְאַתְּ אָמֵר), “Behind and before You formed me” (אָחוֹר וָקֶדֶם צַרְתָּנִי) (Tehillim 139:5), and it is written (וּכְתִיב), “And He took one of his sides” (וַיִּקַּח אַחַת מִצַּלְעוֹתָיו) (Bereshit 2:21). The upper firmament is that which stands upon the supernal Chayot (רָקִיעַ דִּלְעֵילָּא אִיהוּ קַיְּימָא עַל גַּבֵּי חֵיוָון עִלָּאִין), and from there the image of one male spreads out and rests (וּמִתַּמָּן אִתְפָּשַׁט וְשָׁארִי דִּיּוּקְנָא דְּחַד דְּכוּרָא), which is a supernal mystery (דְּאִיהוּ רָזָא עִלָּאָה). And of these two firmaments (וְהָנִי תְּרֵין רְקִיעִין), one is called “the edge of the heavens” (חַד אִקְרֵי קְצֵה הַשָּׁמַיִם), and one is called “from the edge of the heavens” (וְחַד אִקְרֵי מִקְצֵה הַשָּׁמָיִם), as it is written (דִּכְתִּיב): “And from the edge of the heavens until the edge of the heavens” (וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמַיִם) (Devarim 4:32). The heads of the lower Chayah are the four Chayot (רָאשֵׁי הַחַיָּה דִּלְתַתָּא אִינּוּן אַרְבַּע חֵיוָון), which are supernal inscribed ones (דְּאִינּוּן רְשִׁימִין עִלָּאִין). [Some say: “supernal lights.”] (נ״א נְהוֹרִין). Upon those four inscribed letters (עַל אִינּוּן אַרְבַּע אַתְוָון רְשִׁימִין), which are within the four openings of the Garden of Eden (דִּי בְּגוֹ אִינּוּן אַרְבַּע פִּתְחִין דִּבְגִנְתָּא דְּעֵדֶן).