Daf 214b (דַּף רי״ד ע״ב)

On the side of holiness, letters are subtracted from him (בִּסְטַר קְדוּשָּׁה גַּרְעִין לֵיהּ אַתְוָון), and his sanctity is increased (וְאִתּוֹסָף קְדוּשָׁתֵיהּ). And this is the mystery of what is written (וְדָא רָזָא דִּכְתִּיב), “Upon twelve oxen” (1 Kings 7) (עַל שְׁנֵי עָשָׂר בָּקָר). A mem is removed (גָּרַע מֵ״ם), for it does not say “two” spelled fully (דְּלָא כְּתִיב שְׁנַיִם), but rather “shnei” (אֶלָּא שְׁנֵי). And to the Sitra achra, they give him a surplus of letters (וּלְסִטְרָא אַחֲרָא יַהֲבִין לֵיהּ תּוֹסֶפֶת אַתְוָון), as it is written, “And he made curtains of goats’ hair for the tent over the Mishkan — eleven curtains” (Exodus 36) (וַיַּעַשׂ יְרִיעוֹת עִזִּים לְאֹהֶל עַל הַמִּשְׁכָּן עַשְׁתֵּי עֶשְׂרֵה יְרִיעוֹת).

An addition of letters — and it is a degradation (תּוֹסֶפֶת אַתְוָון וְאִיהוּ גְּרִיעוּתָא). And on the side of holiness — twelve, and no more (וּבְסִטְרָא דִּקְדוּשָּׁה, שְׁנֵי עָשָׂר וְלָא יַתִּיר). But here, eleven (וְהָכָא עַשְׁתֵּי עֶשְׂרֵה). And all of it is degradation for him (וְכֹלָּא אִיהוּ גְּרִיעוּ לְגַבֵּיהּ). And so it was necessary for that evil eye (וְהָכִי אִצְטְרִיךְ לְהַהוּא רַע עַיִן), to complete his eye (לְאַשְׁלְמָא עֵינֵיהּ), and he is in degradation (וְאִיהוּ בִּגְרִיעוּ). Just as in the case of Aravnah — the addition of letters, but it is not written “Ark” (כְּגוֹונָא דָּא: אֲרַוְנָה — תּוֹסֶפֶת אַתְוָון, וְלָא כְּתִיב אָרוֹן).

Come and see (תָּא חֲזֵי), the side of holiness is called the Ark of the Covenant (סִטְרָא דִּקְדוּשָׁה אִקְרֵי אֲרוֹן הַבְּרִית). And that Ark of the Covenant appears as a body to receive the form of Adam (וְהַהוּא אֲרוֹן הַבְּרִית אִתְחָזֵי לְגוּפָא לְמֵיעַל בֵּיהּ דִּיּוּקְנָא דְּאָדָם). And by this mystery, those sacred Chassidim (וְעַל רָזָא דָּא אִינּוּן חֲסִידֵי קַדִּישִׁין), when they departed from this world (כַּד הָווֹ מִפְטְרֵי מֵהַאי עָלְמָא), they were brought into an Ark (הָווֹ אַעְלִין לוֹן בְּאָרוֹן). For the Sitra achra is not repaired within a body (דְּהָא סִטְרָא אַחֲרָא לָא מִתְתָּקַּן בְּגוּפָא), and it is not within the category of the human form (וְלָאו אִיהִי בִּכְלָלָא דְּגוּפָא דְּאָדָם). And for this reason, bodies are not buried to that Sitra achra (וּבְגִין דָּא לָא אִתְבְּרוּן גּוּפַיָּיא לְהַהוּא סִטְרָא אַחֲרָא), because they are not of the form of Adam (בְּגִין דְּלָאו אִינּוּן בִּכְלָלָא דְּגוּפָא דְּאָדָם).

With Yosef, what is written? (בְּיוֹסֵף מַה כְּתִיב), “And he was placed in the Ark” (Bereshit 50) (וַיִּישֶׂם בָּאָרוֹן). Two yuds — why? (תְּרֵין יוֹדִין אֲמַאי). Rather, it is because a covenant was joined with a covenant (אֶלָּא דְּאִתְחַבָּר בְּרִית בִּבְרִית), the lower mystery with the upper mystery (רָזָא דִּלְתַתָּא בְּרָזָא דִּלְעֵילָּא), and he entered into the Ark (וְעָאל בַּאֲרוֹנָא). What is the reason? (מַאי טַעֲמָא). (Some say: Come and see, the side of holiness is called the Ark of the Covenant (ס״א: תָּא חֲזֵי סִטְרָא דִּקְדוּשָּׁה אִקְרֵי אֲרוֹן הַבְּרִית), and that Ark of the Covenant was established to receive within it the mystery of the Orayta (וְהַהוּא אֲרוֹן הַבְּרִית אִתְתַּקֵּן לְעָלָא בֵּיהּ רָזָא דְּאוֹרַיְּיתָא), which is the mystery of the form of the holy body (דְּאִיהִי רָזָא דִּדְיוּקְנָא דְּגוּפָא קַדִּישָׁא). Just as below, the Ark was prepared to receive the form of the body — the mystery of Adam (כְּגוֹנָא דָּא לְתַתָּא אִתְתַּקֵּן אָרוֹנָא לְעָלָא בֵּיהּ דִּיּוּקְנָא דְּגוּפָא רָזָא דְּאָדָם), and who is it that stands in the mystery of Adam? He who guards the sacred covenant (וּמַאן אִיהוּ דְּקָאֵים בְּרָזָא דְּאָדָם מַאן דְּנָטִיר אַת קַיָּימָא קַדִּישָׁא).

And by this mystery, those sacred Chassidim, when they departed from this world, were brought into the Ark (וְעַל רָזָא דָא אִינּוּן חֲסִידֵי קַדִּישִׁין, כַּד הֲווֹ מִפְטְרֵי מֵהַאי עָלְמָא, הֲווֹ עָאלִין לוֹן בְּאָרוֹנָא), because it is not fitting to enter the Ark except for one who guards that covenant — the sacred foundation (בְּגִין דְּלָא אִתְחֲזֵי לְמֵעָל בְּאָרוֹנָא, אֶלָּא מַאן דְּנָטִיר לְהַאי בְּרִית, אַת קַיָּימָא קַדִּישָׁא). With Yosef, what is written? “And he was placed in the Ark” (בִּיוֹסֵף מַה כְּתִיב: וַיִּישֶׂם בָּאָרוֹן). Because he guarded the sacred covenant (בְּגִין דְּנָטַר בְּרִית קַדִּישָׁא), and it was fulfilled in him (וְאִתְקַיֵּים בֵּיהּ). Therefore he was fitting to be brought into the Ark (לְהָכִי אִתְחָזֵי לְאַעֲלָה בַּאֲרוֹנָא), and all was fitting and proper (וְכֹלָּא כַּדְקָא חֲזֵי).

Rabbi Abba wept and said (בָּכָה רִבִּי אַבָּא וְאָמַר), woe to the people of the world (וַוֵי לִבְנֵי עָלְמָא), who do not know that shame (דְּלָא יַדְעֵי לְהַהוּא כִּסּוּפָא). Woe for that punishment (וַוֵי לְהַהוּא עוֹנְשָׁא), for whoever seeks to enter the Ark (דְּכָל מַאן דְּבָעֵי עָאל בַּאֲרוֹנָא). For one must not enter the Ark (בְּגִין דְּלָא אִצְטְרִיךְ לְמֵיעַל בַּאֲרוֹנָא), except a Tzaddik (בַּר צַדִּיק), who knows in his soul (דְּיָדַע בְּנַפְשֵׁיהּ), and is testified in himself (וְאִשְׁתְּמוֹדַע בְּגַרְמֵיהּ), that he did not sin in that covenant (דְּלָא חָטָא בְּהַהוּא בְּרִית), the sacred sign (אָת קַיָּימָא קַדִּישָׁא), from his youth (מֵעוּלְמוֹי), and guarded it properly (וְקָא נָטִיר לֵיהּ כַּדְקָא יָאוּת). But if not, he must not enter the Ark (וְאִי לָאו, לָא אִצְטְרִיךְ לֵיהּ לְמֵיעַל בַּאֲרוֹנָא), and defile the Ark (וּלְמִפְגַם אֲרוֹנָא).

A mystery must be joined with the sacred sign (רָזָא אִצְטְרִיךְ לְאִתְחַבְּרָא בְּאָת קַיָּימָא קַדִּישָׁא), which is the mystery revealed to it (דְּאִיהוּ רָזָא דְּאִתְחָזֵי לֵיהּ), and not to another (וְלָא לְאַחֲרָא). For the Ark is not joined except to a Tzaddik (דְּהָא אֲרוֹן לָא אִתְחֲבָּר אֶלָּא בְּצַדִּיק), who guards the sacred covenant (דְּנָטִיר אָת קַיָּימָא קַדִּישָׁא). And one who damages the covenant and enters the Ark (וּמַאן דְּפָגִים בְּרִית וְעָאל בַּאֲרוֹנָא), woe to him — for he defiles it in his lifetime (וַוֵי לֵיהּ, דְּפָגִים לֵיהּ בְּחַיּוֹי), woe to him — for he defiles it in his death (וַוֵי לֵיהּ דְּפָגִים לֵיהּ בְּמִיתָתֵיהּ), woe to him from that punishment (וַוֵי לֵיהּ מֵהַהוּא עוֹנְשָׁא), woe to him who defiles the sacred sign and the Ark (וַוֵי לֵיהּ דְּפָגִים אָת וְאָרוֹן קַיָּימָא קַדִּישָׁא), woe to him for that shame (וַוֵי לֵיהּ לְהַהוּא כִּסּוּפָא), for vengeance is taken from him with the vengeance of worlds (דְּנַקְמִין מִנֵּיהּ נִקְמַת עָלְמִין), the vengeance of this world (נוּקְמָא דְּעָלְמָא דָּא), and the vengeance of that defilement (וְנוּקְמָא דְּהַהוּא פְּגִימוּ). And this mystery is what is written (וְרָזָא דָּא כְּתִיב): “For the rod of the wicked shall not rest upon the lot of the Tzaddikim” (Psalms 125) (כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים).

At the time that he is judged in that world (בְּשַׁעֲתָא דְּדַיְינִין לֵיהּ בְּהַהוּא עָלְמָא), they look into his deeds (מִסְתַּכְּלָן בְּעוֹבָדוֹי), if he damaged the mystery of the holy covenant (אִי הֲוָה פָּגִים רָזָא דִּבְרִית קַדִּישָׁא), which is sealed in his flesh (דְּחָתִים בִּבְשָׂרֵיהּ). And now he has defiled his Ark (וְהַשְׁתָּא פָּגִים אֲרוֹנָא), his covenant (דִּילֵיהּ בְּהַאי [ס״א: דְּבְרִית]). This one has no portion among the Righteous (הַאי לֵית לֵיהּ חוּלָקָא בְּצַדִּיקַיָּא). They look at him (מִסְתַּכְּלִן בֵּיהּ), and judge him (וְדַיְינִין לֵיהּ), and cast him out from the category of man (וּמַפְּקֵי לֵיהּ לְבַר מִכְּלָלָא דְּאָדָם). Once he is removed from the category of man (כֵּיוָן דְּאַפְקֵי לֵיהּ מִכְּלָלָא דְּאָדָם), he is cast out from the category of all others who are prepared for eternal life (אַפְקֵי לֵיהּ מִכְּלָלָא דְּכֻלְּהוּ אַחֲרָנִין, דְּאִתְעַתְּדוּ לְחַיֵּי עָלְמָא), and they give him over to that side (וְיַהֲבֵי לֵיהּ לְהַהוּא סִטְרָא), the side that is not included in the mystery of the form of man (דְּלָא אִתְכְּלִיל בְּרָזָא דְּגוּפָא דְּאָדָם). Once he is given over to that side (כֵּיוָן דְּאִתְּמְסַר לְהַהוּא סִטְרָא), woe to him (וַוֵי לֵיהּ), for he is cast into Gehinnom (דְּאַעֲלִין לֵיהּ בְּגֵיהִנּוֹם), and he will never emerge from it (וְלָא נָפִיק מִנֵּיהּ לְעָלְמִין). Concerning this it is written (עַל דָּא כְּתִיב): “And they shall go out and see the corpses of the men who rebelled against Me…” (Isaiah 66) (וְיָצְאוּ וְרָאוּ בִּפְגָרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי וְגוֹ'). These are those who remained outside the category of man (אִינּוּן דְּאִשְׁתָּאָרוּ מִכְּלָלָא דְּאָדָם). And these words apply when he has not done complete repentance (וְהָנֵי מִלֵי כַּד לָא עָבֵד תִּיוּבְתָּא שְׁלֵימָתָא), repentance that is seen to cover over all his deeds (תִּיוּבְתָּא דְּאִיהִי אִתְחַזְיָיא לְחַפְיָיא עַל כָּל עוֹבָדוֹי).

And even with all this, it is better for him not to enter the Ark (וְעִם כָּל דָּא טַב לֵיהּ דְּלָא יֵעוּל בַּאֲרוֹנָא), for as long as the body exists (דְּהָא כָּל זִמְנָא דְּגוּפָא קַיָּים), the soul is held back (נִשְׁמְתָא אִתְדְּנָת), and does not return to her place (וְלָא עָאלַת לְאַתְרָהּ). Except for those exalted holy Chassidim (בַּר אִינּוּן חֲסִידֵי עֶלְיוֹנִין קַדִּישִׁין), who are seen to ascend in their bodies (דְּאִתְחָזוּן לְסַלְּקָא בְּגוּפֵיהוֹן), fortunate is their portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). For there is no sin more severe before Kudsha Berikh Hu (בְּגִין דְּלֵית חוֹבָא דְּקַשְׁיָא קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), like one who lies and defiles this sacred sign (כְּהַאי מַאן דִּמְשַׁקֵּר וּפָגִים לְהַאי אָת קַיָּימָא קַדִּישָׁא).

And such a one will not see the face of the Shekhinta (וְדָא לָא חָמֵי אַנְפֵּי שְׁכִינְתָּא). Concerning this sin, it is written (וְעַל חוֹבָא דָּא כְּתִיב): “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (Bereshit 38) (וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְיָ'), and it is written: “Evil will not dwell with You” (Psalms 5) (לֹא יְגוּרְךָ רָע). What is written here? “And Betzalel made the Ark” (Exodus 37) (מַה כְּתִיב הָכָא, וַיַּעַשׂ בְּצַלְאֵל אֶת הָאָרוֹן). But why didn’t those wise men who made the Mishkan make the Ark? (וְכִי אֲמַאי לָא עָבְדוּ אִינּוּן חַכִּימִין, דְּעָבְדוּ מַשְׁכְּנָא, יַת אֲרוֹנָא). Rather, Betzalel — he was the completion of the body (אֶלָּא בְּצַלְאֵל, סִיּוּמָא דְּגוּפָא), which is the mystery of the holy covenant (דְּאִיהוּ רָזָא דִּבְרִית קַדִּישָׁא), and he guarded it (וְנָטַר לֵיהּ), and he stood in the portion that was his (וְאִיהוּ קָאֵים בְּעַדְבָא דְּחוּלָקֵיהּ). He applied himself to his own work (אִיהוּ אִשְׁתְּדַּל בְּעוֹבָדָא דִּילֵיהּ), and not another (וְלָא אַחֲרָא). All the companions came (אָתוּ כֻּלְּהוּ חַבְרַיָּיא), and kissed him (וְנַשְּׁקוּ לֵיהּ).