Daf 213b (דַּף רי״ג ע״ב)

From beneath this, all those firmaments are included in this Name (מִתְּחוֹת דָּא, כָּל אִינּוּן רְקִיעִין אִתְכְּלִילוּ בִּשְׁמָא דָּא), which is called Heavens (אִקְרֵי שָׁמַיִם), and these—Some say: the Holy Name—(וְאִלֵּין (ד״א: שְׁמָא קַדִּישָׁא are called HaShamayim (אִקְרוּן הַשָּׁמַיִם), they are those in which the supernal Name is called (אִינּוּן דִּשְׁמָא עִלָּאָה אִקְרֵי בְּהוֹן), the Holy Name is crowned within them (אִינּוּן דִּשְׁמָא קַדִּישָׁא אִתְעַטָּר בְּהוֹן). And concerning this it is written (וְעַל דָּא כְּתִיב): “The heavens are the heavens of Hashem” (Psalms 115) (הַשָּׁמַיִם שָׁמַיִם לַיְיָ), for that concealment of the supernal firmament which stands over them (לְהַהוּא גְּנִיזוּ דִּרְקִיעָא עִלָּאָה דְּקָאִים עֲלַיְיהוּ).

Until here is a hint to the Holy Name (עַד הָכָא רֶמֶז לִשְׁמָא קַדִּישָׁא), Some say: the mystery of the holy heavens (נ״א: רָזָא דִּשְׁמַיָּא קַדִּישִׁין), by which Kudsha Berikh Hu is called by their names (דְּקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי בִּשְׁמָהָן). From here onward, there is no wise one in our foolishness who can know or cleave at all (מִכָּאן וּלְהָלְאָה לֵית חַכִּים בְּסָכְלְתָּנוּ דְּיָכִיל לְמִנְדַּע וּלְאִתְדַּבְּקָא כְּלָל), except for one small radiance without permanence (בַּר נְהִירוּ חַד זְעֵיר בְּלָא קִיּוּמָא), Some say: the permanence of all (נ״א: קִיּוּמָא דְּכֹלָא), by which to settle into it (לְאִתְיַיֵּישָׁב בֵּיהּ). Fortunate is the portion of he who enters and exits (זַכָּאָה חוּלָקֵיהּ מַאן דְּעָאל וְנָפַק), and knows to gaze into the mysteries of his Master (וְיָדַע לְאִסְתַּכְּלָא בְּרָזִין דְּמָארֵיהּ), and to cleave to Him (וּלְאִתְדַּבְּקָא בֵּיהּ).

In these mysteries, a man can cleave to his Master (בְּרָזִין אִלֵּין יָכִיל בַּר נָשׁ לְאִתְדַּבְּקָא בְּמָארֵיהּ), to know the perfection of Chokhmah in the supernal mystery (לְמִנְדַּע שְׁלִימוּ דְּחָכְמָה בְּרָזָא עִלָּאָה), when he serves his Master in prayer (כַּד פָּלַח לְמָארֵיהּ בִּצְלוֹתָא), in desire (בִּרְעוּתָא), in the focus of the heart (בְּכִוּוּן לִבָּא), he binds his desire like fire in a burning coal (אַדְבַּק רְעוּתֵיהּ כְּנוּרָא בְּגַחַלְתָּא), to unify those lower firmaments of the side of holiness (לְיַיחֵדָא אִינּוּן רְקִיעִין תַּתָּאִין דְּסִטְרָא דִּקְדוּשָּׁה), to crown them with one lower Name (לְאַעְטְרָא לוֹן בִּשְׁמָא חֲדָא תַּתָּאָה). And from there and onward, to unify those supernal inner firmaments (וּמִתַּמָּן וּלְהָלְאָה לְיַיחֲדָא אִינּוּן רְקִיעִין עִלָּאִין פְּנִימָאִין), that all become one (לְמֵהוֵי כֻּלְּהוּ חַד), in that supernal firmament that stands over them (בְּהַהוּא רְקִיעָא עִלָּאָה דְּקַיְּימָא עֲלַיְיהוּ).

And while his mouth and lips are whispering (וּבְעוֹד דְּפוּמֵיהּ וְשִׂפְוָותֵיהּ מְרַחֲשָׁן), his heart is directed (לִבֵּיהּ יְכַוֵּון), and his desire ascends higher and higher (וּרְעוּתֵיהּ יִסְתַּלַּק לְעֵילָּא לְעֵילָּא), to unify all in the mystery of mysteries (לְיַיחֲדָא כֹּלָּא בְּרָזָא דְּרָזִין), where the fusing of all wills and thoughts is in the mystery of existence in Ein Sof (דְּתַמָּן תְּקִיעוּ דְּכָל רְעוּתִין וּמַחֲשָׁבִין בְּרָזָא דְּקַיְּימָא בְּאֵין סוֹף), and to intend this in every prayer and every prayer (וּלְכַוְּנָא בְּהַאי בְּכָל צְלוֹתָא וּצְלוֹתָא), every day and every day (בְּכָל יוֹמָא וְיוֹמָא), to crown all his days (לְאַעְטְרָא כָּל יוֹמוֹי), in the mystery of supernal days in his service (בְּרָזָא דְּיוֹמִין עִלָּאִין בְּפוּלְחָנֵיהּ). At night he aligns his desire (בְּלֵילְיָא יְשַׁוֵּי רְעוּתֵיהּ), for he has departed from this world (דְּהָא אִתְפְּטַר מֵעָלְמָא דָּא), and his Neshama has gone out from him (וְנִשְׁמָתֵיהּ נַפְקַת מִנֵּיהּ), and returns to the Master of All (וְיִהֲדַּר לָהּ לְמָארֵי דְּכֹלָּא), because every single night (בְּגִין דְּכָל לֵילְיָא וְלֵילְיָא), Some say: that point stands to include within herself the Neshamot of the Righteous (נ״א: הַהִיא נְקוּדָה קַיְּמָא לְאִכְּלָלָא בְּגַוָּהּ אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּא).

A Secret of Secrets, for those who are wise of heart to know (רָזָא דְּרָזִין לְמִנְדַּע לְאִינּוּן חַכִּימֵי לִבָּא). This lower firmament (רְקִיעָא דָּא תַּתָּאָה), in the mystery of that point it stands (בְּרָזָא דְּהַהִיא נְקוּדָה קַיְּימָא), as we have said (כְּמָה דְּאָמַרָן). That firmament is encompassed from above and below (הַהוּא רְקִיעָא אִיהוּ כָּלִיל מֵעֵילָּא וּמִתַּתָּא), and its foundation is below, like a lamp whose dark light rises (וִיסוֹדָא דִּילֵיהּ לְתַתָּא כְּהַאי שְׁרָגָא דְּסַלְּקָא נְהוֹרָא אוּכָמָא), to unite with white light (לְאִתְאַחֲדָא בִּנְהוֹרָא חִוָּרָא). And her foundation is below (וִיסוֹדָא דִּילָהּ אִיהוּ לְתַתָּא), in that wick with oil (בְּהַהִיא פְּתִילָה בְּמִשְׁחָא). So too below, that point (אוּף הָכִי לְתַתָּא, הַהִיא נְקוּדָה). By day she is included from above (בִּימָמָא אִתְכְּלִילַת מִלְּעֵילָּא), and at night she is included from below (וּבְלֵילְיָא אִתְכְּלִילַת מִתַּתָּא), with those Neshamot of the Righteous (בְּאִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּא). And all the things of the world (וְכָל מִלִּין דְּעָלְמָא), all of them return to their root and foundation and source from which they emerged (אָהַדְּרוּ כֻּלְּהוּ לְעִקָּרָא וִיסוֹדָא וְשָׁרָשָׁא דְּנַפְקוּ מִנֵּיהּ). And how many nights are prepared for each and every one to receive what is shown to him (וְכַמָּה לֵילוָון זְמִינִין לְנַטְּלָא כָּל חַד וְחַד מַה דְּאִתְחָזֵי לֵיהּ), as it is written (Psalms 16): “Even the nights instruct me—my kidneys” (כְּמָה דְּאַתְּ אָמֵר אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי). The Nefesh goes and roams, and returns to that root shown to her (נַפְשָׁא אַזְלַת וְשָׁטָאת, וְתָבַת לְהַהוּא עִקָּרָא דְּאִתְחָזֵי לָהּ). The body lies asleep like a stone (גוּפָא קָאֵים שָׁכִיךְ כְּאַבְנָא), and is returned to that place shown to it (וְאַהְדַּר לְהַהוּא אֲתָר דְּאִתְחָזֵי לֵיהּ), to rest upon it (לְמִשְׁרֵי עֲלוֹי). And because of this, the body returns to its side, and the Nefesh to its side (וּבְגִין כַּךְ תָּב גוּפָא לְסִטְרֵיהּ, וְנַפְשָׁא לְסִטְרָהּ).

The Body lies upon it the secret of The Sitra achra (גוּפָא שָׁרֵי עֲלוֹי רָזָא דְּסִטְרָא אַחֲרָא), and because of this, his hands become defiled (וּבְגִין כַּךְ אִסְתָּאֲבוּ יְדוֹי), and need to be purified (וּבָעֵי לְאַסְחָאָה לוֹן). As we have established (כְּמָה דְּאוֹקִימְנָא), for at night everything returns to its place (דְּהָא בְּלֵילְיָא כֹּלָּא תָּב לְאַתְרֵיהּ), and the Neshamot of the Righteous ascend and return to their places (וְנִשְׁמָתֵיהוֹן דְּצַדִּיקַיָּיא סַלְּקִין וְאִתְהַדְּרָן לְאַתְרַיְיהוּ), and she is crowned (some say: with them) with what she is crowned (וְאִתְעַטְּרַת (בְּהוֹ) מַה דְּאִתְעַטְּרַת), and is included from all sides (וְאִתְכְּלִילַת מִכָּל סִטְרִין). Then the glory of Kudsha Berikh Hu ascends (כְּדֵין סַלְּקָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and is crowned from all (וְאִתְעַטָּר מִכֹּלָּא).

At night, those appointed are in control, (בְּלֵילְיָא שַׁלְטָאָן מְמָנָן,) who were appointed over the Neshamot of the Righteous (דְּאִתְפְּקָדוּ עַל אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא), to elevate them above (לְסַלְּקָא לוֹן לְעֵילָּא), and to bring them a pleasing offering (וּלְקָרְבָא לוֹן קָרְבָּן נַיְיחָא) to their Master (לְגַבֵּי מָארֵיהוֹן). That appointed one who was set over all those hosts (הַהוּא מְמָנָא דְּאִתְפְּקַד עַל כָּל אִינּוּן מַשִׁירְיָין), his name is Sorya, great appointed one (סוֹרִיָ״א שְׁמֵיהּ רַב מְמָנָא). Once the Neshama ascends through all those firmaments (כֵּיוָן דְּנִשְׁמְתָא סַלְּקָא בְּכָל אִינּוּן רְקִיעִין), then they bring her near to him (כְּדֵין מְקָרְבִין לָהּ לְגַבֵּיהּ), and he smells through her, as it is said (וְאָרַח בָּהּ כְּמָה דְּאַתְּ אָמַר): “And his scent shall be in the fear of Hashem” (Isaiah 11) (וַהֲרִיחוֹ בְּיִרְאַת יְיָ׳).

Just as the King Mashiach is destined to do in the world (כְּמָה דְּזַמִּין מַלְכָּא מְשִׁיחָא לְמֶעְבַּד בְּעָלְמָא), and through him, all are passed in assignment (וְעַל יְדֵיהּ אַעְבָּרוּ כֻּלְּהוּ בְּפִקְדוֹנָא), through him, to be brought forward beyond (עַל יְדֵיהּ לְאִתְקָרְבָא לְהָלְאָה). And all the Neshamot, when they are brought near to that place where they are brought near (וְכֻלְּהוּ נִשְׁמָתִין כַּד אִתְקְרִיבוּ לְהַהוּא אֲתָר דְּאִתְקְרִיבוּ), and they are seen there (וְאִתְחָזוּן תַּמָּן), this is the mystery (דָּא אִיהוּ רָזָא): all the Neshamot are included in that point (כֻּלְּהוּ נִשְׁמָתִין אִתְכְּלִילוּ בְּהַהִיא נְקוּדָה), and she receives them all at one time (וְנַטְלָא לוֹן זִמְנָא חֲדָא), like one who swallows in the swallowing of a word (כְּמַאן דְּבָלַע בְּלִיעוּ דְּמִלָּה), and becomes impregnated like a woman who becomes pregnant (וְאִתְעַבְּרָא כְּאִתְּתָא דְּמִתְעַבְּרָא).

This is a mystery for the Master of Judgement (רָזָא דָּא לְמָארֵי מְדִין). When this point becomes impregnated like a woman who becomes pregnant (כַּד הַאי נְקוּדָה אִתְעַבְּרַת כְּאִתְּתָא דְּמִתְעַבְּרָא), she receives pleasure from that pleasure (אִתְהֲנֵי מֵהַהִיא הֲנָאוּתָא), that the Neshama is included from this world (דְּאִתְכְּלִילַת נִשְׁמְתָא מְהַאי עָלְמָא), through those deeds (בְּאִינּוּן עוֹבָדִין), and through that Orayta in which she was occupied by day (וּבְהַהִיא אוֹרַיְּיתָא דְּאִשְׁתַּדָּלַת בָּהּ בִּימָמָא). And she receives that aroma of this world (וְנַטְלָא הַהוּא רְעוּ דְּהַאי עָלְמָא), and in it she rejoices with joy (וּבֵיהּ אִתְהֲנֵי בְּחֶדְוָה), and she becomes included from all sides (וְאִתְכְּלִילַת מִכָּל סִטְרִין).