Daf 215b (דַּף רט״ו ע״ב)

Because the supernal point, which is the Yod (בְּגִין דִּנְקוּדָה עִלָּאָה דְּאִיהִי יוֹ״ד), expanded and issued spirit (אִתְפָּשַׁט וְאַפִּיק רוּחַ), and that spirit made a chamber (וְהַהוּא רוּחַ עָבִיד הֵיכָלָא). And that spirit expanded (וְהַהוּא רוּחַ אִתְפָּשַׁט), and was made into six directions (וְאִתְעָבִיד שִׁית סִטְרִין).

That spirit expanded (הַהוּא רוּחַ אִתְפָּשַׁט), in the mystery of all these (בְּרָזָא דְּכָל אִלֵּין), and filled and made a chamber below (וְאַמְלֵי וְעָבִיד הֵיכָלָא לְתַתָּא), and all was filled (וְאִתְמְלֵּי כֹּלָּא), and the mystery of the Holy Name was made (וְאִתְעָבִיד רָזָא דִּשְׁמָא קַדִּישָׁא), in one completeness (בְּאַשְׁלְמוּתָא חֲדָא). And because of this, Yehoshua was filled with the spirit of wisdom (וּבְגִין דָּא יְהוֹשֻׁעַ מָלֵא רוּחַ חָכְמָה), because Moshe laid his hands upon him (בְּגִין כִּי סָמַךְ מֹשֶׁה אֶת יָדָיו עָלָיו), for he poured out blessing upon him (דְּאִיהוּ אָרִיק בִּרְכָאן עָלֵיהּ), and the well was filled from him (וְאִתְמְלֵי בֵּירָא מִנֵּיהּ). And you, exalted holy ones (וְאַתּוּן קַדִּישֵׁי עֶלְיוֹנִין), each one of you is filled with the spirit of wisdom (כָּל חַד מִנַּיְיכוּ אִתְמְלֵי רוּחַ חָכְמָה), and stands in completeness (וְקַיְּימָא בְּאַשְׁלְמוּתָא), in the secrets of wisdom (בְּרָזִין דְּחָכְמְתָא). Because Kudsha Berikh Hu desired you (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא הוּא אִתְרְעֵי בְּכוּ), and rested His hand upon you (וְאַסְמִיךְ יְדוֹי עָלַיְיכוּ). Fortunate is my portion (זַכָּאָה חוּלָקִי), that my eyes have seen this (דְּעֵינַי חָמוּ דָּא), and have seen the perfection of the spirit of wisdom in you (וְחָמוּ שְׁלִימוּ דְּרוּחַ חָכְמְתָא בְּכוּ).

He opened and said (פָּתַח וְאָמַר): It is written, “You shall not eat over the blood; you shall not practice divination nor soothsaying” (Leviticus 19) (כְּתִיב לֹא תֹאכְלוּ עַל הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ). This verse has been established (הַאי קְרָא אוּקְמוּהָ), and the mystery of the matter: whoever eats without prayer (וְרָזָא דְּמִלָּה: הַאי מַאן דְּאָכִיל בְּלָא צְלוֹתָא), that he prays — Some say: before he eats (דִּיִצְלֵי (נ״א: קַדָּם דְּאָכִיל) — over his blood (עַל דָּמֵיהּ), he is as one who divines and practices soothsaying (שָׁקִיל אִיהוּ כִּמְנַחֵשׁ וּמְעוֹנֵן).

Because at night the soul ascends (בְּגִין דִּבְלֵילְיָא נִשְׁמְתָא סַלְקַת), and spreads itself to gaze upon the mystery of supernal glory (וְאִשְׁתַּטְחָת לְמֵחֲמֵי בְּרָזָא דִּיקָרָא עִלָּאָה), each one according to what is revealed to him (כָּל חַד וְחַד כְּמָה דְּאִתְחָזֵי לֵיהּ). And man remains in that power which spreads — Some say: was drawn (וְאִשְׁתְּאַר בַּר נָשׁ בְּהַהוּא חֵילָא דְּאִשְׁתַּתָּף — נ״א: דְּאִתְפְּשַׁט), within the blood (גּוֹ דָּמָא), to sustain the body (לְאִתְקַיְּימָא גּוּפָא). And for this (Some say: and with all this (וְעַל דָּא (ס״א: וְעִם כָּל דָּא), he tastes the taste of death (טָעִים טַעֲמָא דְּמוֹתָא), and that power is not ready to be aroused within the power of the soul (וְהַהוּא חֵילָא לָא מִתְעַתְּדָא לְאִתְעָרָא גּוֹ הַהוּא חֵילָא דְּנִשְׁמְתָא), and to receive it (וּלְקַבְּלָא לֵיהּ).

And when the person awakens (וְכַד אִתְעָר בַּר נָשׁ), he is not purified (לָאו אִיהוּ דָּכִי). And we have already established (וְהָא אוֹקִימְנָא), that the Sitra achra rules (דְּסִטְרָא אַחֲרָא שַׁלִּיט), over the place where there is no soul (עַל אֲתָר דְּקַיְּימָא בְּלָא נִשְׁמְתָא). Once he is purified in water (כֵּיוָן דְּאִתְדָּכֵּי בְּמַיָּא), and even though a person engages in Orayta (וְאַף עַל גַּב דְּאִשְׁתָּדַּל בַּר נָשׁ בְּאוֹרַיְיתָא), Some say: he tastes the taste of death, for the Sitra achra rules over the place that stands without a soul, and when the person awakens, even though he engaged in Orayta (נ״א: טָעִים טַעֲמָא דְּמוֹתָא, דְּסִטְרָא אַחֲרָא שַׁלִּיט עַל אֲתָר דְּקַיְּימָא בְּלָא נִשְׁמְתָא, וְכַד אִתְעָר בַּר נָשׁ, אַף עַל גַּב דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא), that soul does not remain in its place (הַהִיא נִשְׁמְתָא לָא אִתְקַיְּימַת בְּאַתְרָהּ), and it does not govern in the person (וְלָא שַׁלְטָא בֵּיהּ בְּבַּר נָשׁ), except the power of the blood alone (בַּר חֵילָא דְּדָמָא בִּלְחוֹדוֹי), which is called nefesh (דְּאִקְרֵי נֶפֶשׁ), that which is always spread through the blood (הַהִיא דְּאִתְפַּשְּׁטָא בְּדָמָא תָּדִיר), and this we have already established (וְהָא אוֹקִימְנָא). And when a person prays the prayer of his Master’s service (וְכַד יִצְלֵי בַּר נָשׁ צְלוֹתָא דְּפוּלְחָנָא דְּמָארֵיהּ), then the power of the blood is settled in its place (כְּדֵין מִתְיַישְּׁבָא חֵילָא דְּדָמָא בְּאַתְרֵיהּ), and the power of the soul is strengthened (וְאִתְגַּבָּר חֵילָא דְּנִשְׁמְתָא), and it rests upon that place (וְאִתְיָישְׁבָא עַל הַהוּא אֲתָר). Then the person is complete before his Master (וּכְדֵין בַּר נָשׁ אִשְׁתְּלִים קַמֵּי מָארֵיהּ), as is proper (כְּמָה דְּאִצְטְרִיךְ), nefesh below (נֶפֶשׁ לְתַתָּא), and the mystery of the matter: soul above (וְרָזָא דְּמִלָּה דְּנִשְׁמְתָא לְעֵילָּא).

And for this reason, one who prays before he eats (וְעַל דָּא מַאן דְּצַלֵּי צְלוֹתָא עַד לָא יֵיכוּל), establishes himself properly (קָאֵים גַּרְמֵיהּ כְּמָה דְּאִצְטְרִיךְ), and the soul ascends to its place as needed (וְסַלְּקָא נִשְׁמְתָא עַל אֲתָר מוֹתְבָה כְּמָה דְּאִצְטְרִיךְ), but if he eats before praying his prayer to settle the blood in its place (וְאִי אָכִיל עַד לָא צַלֵי צְלוֹתֵיהּ לְאִתְיַישְּׁבָא דָּמָא עַל אַתְרֵיהּ), then he is like one who divines and soothsays (הָא אִיהוּ כִּמְנַחֵשׁ וּמְעוֹנֵן).

Because this is the path of a sorcerer (בְּגִין דְּהָא אִיהוּ אָרְחֵיהּ דִּמְנַחֵשׁ), to raise up the Sitra achra (לְסַלְּקָא לִסְטַר אַחֲרָא), and to weaken the side of holiness (וּלְמָאֲכָא סִטְרָא דִּקְדוּשָּׁה). Why is that person who engages in that side called “a diviner”? (אֲמַאי אִקְרֵי בַּר נָשׁ הַהוּא דְּאִשְׁתָּדַּל בְּהַהוּא סִטְרָא מְנַחֵשׁ). Because he labored in that serpent (עַל דְּאִשְׁתָּדַּל בְּהַהוּא נָחָשׁ), to strengthen its power and to exalt it (לְאַתָּקְפָא חֵילֵיהּ וּלְאִתְגַּבְּרָא). And this is like one who serves other gods (וְדָא אִיהוּ כְּמַאן דְּפָלַח לֵאלֹהִים אֲחֵרִים). And so this one serves the power of the blood (וְכֵן הַאי פָּלַח לְהַהוּא חֵילָא דְּדָמָא), and does not serve Kudsha Berikh Hu (וְלָא פָּלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), to strengthen the side of the soul, the side of holiness (לְאַתָּקְפָא סִטְרָא דְּנִשְׁמְתָא, סִטְרָא דִּקְדוּשָּׁה).

A soothsayer is one who labors in sin (מְעוֹנֵן, דְּאִשְׁתָּדַּל בְּחוֹבָא), and does not labor in merit (וְלָא אִשְׁתָּדַּל בִּזְכוּ). And if you say: but the Nun stands in the middle (וְאִי תֵּימָא הָא קַיְּימָא נ׳ בְּאֶמְצָעִיתָא), thus it is indeed (הָכִי הוּא וַדַּאי), for they cannot rule in the Sitra achra (דְּהָא לָא יַכְלִין לְשַׁלְּטָאָה בְּהַהוּא סִטְרָא אַחֲרָא), until there is mixed within it a mixture from the side of holiness (עַד דְּאִתְעַרְבֵי בֵּיהּ עֵרוּבָא דִּסְטַר קְדוּשָּׁה), like a single thin thread (כְּחוּטָא חַד דָּקִיק). One who wants to sustain a lie (מַאן דְּבָעֵי לְקַיְּימָא שִׁקְרָא), inserts into it a word of truth (יְעָרַב בָּהּ מִלָּה דִּקְשׁוֹט), in order that the lie may be sustained (בְּגִין דְּיִתְקַיֵּים הַהוּא שִׁקְרָא). And for this reason, the sin of a word of falsehood is great (וְעַל דָּא עָוֹן מִלָּה דְּשֶׁקֶר הוּא), and in order to sustain it, a word of truth is entered into it (וּבְגִין לְקַיְּימָא לֵיהּ, עָאלִין בָּהּ מִלָּה דִּקְשׁוֹט). And this is the Nun (וְדָא אִיהוּ נ׳), by which they sustain that falsehood (בְּדָא מְקַיְּימֵי לְהַהוּא שֶׁקֶר). And one who does not pray a prayer before Kudsha Berikh Hu before he eats upon his blood (וּמַאן דְּלָא צַלֵי צְלוֹתָא לְקַמֵּי קוּדְשָׁא בְּרִיךְ הוּא עַד לָא יֵיכוּל עַל דָּמֵיהּ), is like one who divines and soothsays (כִּמְנַחֵשׁ וּמְעוֹנֵן).

The prayer of a person, as you exalted holy ones have said (צְלוֹתָא דְּבַר נָשׁ, כְּמָה דְּאָמַרְתּוּן אַתּוּן קַדִּישֵׁי עֶלְיוֹנִין), fortunate is your portion (זַכָּאָה חוּלָקֵיכוֹן), for through prayer the body and soul of a person are repaired (דְּהָא בִּצְלוֹתָא מִתַתְּקָּן גּוּפֵיהּ וְנַפְשֵׁיהּ דְּבַר נָשׁ), and he becomes complete (וְאִתְעָבִיד שְׁלִים). Prayer is composed of repairings (צְלוֹתָא אִיהִי תִּקּוּנִין), that are repaired together (מְתַקְּנָן דְּמִתְתַּקְּנָן כַּחֲדָא), and they are four (וְאִינּוּן אַרְבַּע). The first repairing is the repairing of himself, to be made complete (תִּקּוּנָא קַדְמָאָה, תִּקּוּנָא דְּגַרְמֵיהּ, לְאִשְׁתַּלְּמָא). The second repairing is the repairing of this world (תִּקּוּנָא תִּנְיָינָא, תִּקּוּנָא דְּהַאי עָלְמָא). The third repairing is the repairing of the world above (תִּקּוּנָא תְּלִיתָאָה, תִּקּוּנָא דְּעָלְמָא לְעֵילָּא), in all the hosts of heaven (בְּכָל אִינּוּן חֵילֵי שְׁמַיָא). The fourth repairing is the repairing of the Holy Name (תִּקּוּנָא רְבִיעָאָה, תִּקּוּנָא דִּשְׁמָא קַדִּישָׁא), in the mystery of the holy chariots (בְּרָזָא דִּרְתִּיכִין קַדִּישִׁין), and in the mystery of all the worlds, above and below, in the proper repairing (וּבְרָזָא דְּעָלְמִין כֻּלְּהוּ, עֵילָּא וְתַתָּא בְּתִקּוּנָא), in the mystery of the Holy Name (דְּרָזִין דִּשְׁמָא קַדִּישָׁא), as is fitting (כְּדְקָא יָאוּת).

The first repairing is the repairing of himself (תִּקּוּנָא קַדְמָאָה תִּקּוּנָא דְּגַרְמֵיהּ), because one must repair himself with mitzvah and holiness (בְּגִין דְּאִצְטְרִיךְ לְאַתְקְנָא גַּרְמֵיהּ, בְּמִצְוָה וּקְדוּשָּׁה), and to be repaired through offerings and elevations to be purified (וּלְאִתְּתַקְנָא בְּקָרְבְּנִין וְעִלָּוָון לְאִתְדַכָּאָה).

The second repairing is the repairing of the existence of this world (תִּקּוּנָא תִּנְיָינָא, בְּתִקּוּנָא דְּקִיּוּמָא דְּהַאי עָלְמָא), in the work of Bereshit (בְּעוֹבָדָא דִּבְרֵאשִׁית), to bless Kudsha Berikh Hu for each and every work (לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא עַל כָּל עוֹבָדָא וְעוֹבָדָא), with those Hallelu-Yah verses (בְּאִינּוּן הַלְלוּיָהּ), “Praise Him, all the stars of light; praise Him, heavens of heavens…” (Psalms 148) (הַלְלוּהוּ כָּל כּוֹכְבֵי אוֹר הַלְלוּהוּ שְׁמֵי הַשָּׁמַיִם וְגוֹ'), to establish the existence of this world (לְקַיְּימָא קִיּוּמָא דְּהַאי עָלְמָא). And concerning this it is said in Baruch She'amar: “Blessed… blessed for all” (וְעַל דָּא בְּבָרוּךְ שֶׁאָמַר: בָּרוּךְ, בָּרוּךְ עַל כֹּלָּא).