Daf 216a (דַּף רט״ז ע״א)

The third repairing is the repairing of the world above (תִּקּוּנָא תְּלִיתָאָה, דְּאִיהוּ תִּקּוּנָא לְעָלְמָא לְעֵילָּא), in all those multitudes of multitudes and camps (בְּכָל אִינּוּן חַיָּילֵי חַיָּילִין וּמַשִׁרְיָין), “He forms the ministers and His servants…” (Psalms 103) (יוֹצֵר מְשָׁרְתִים וַאֲשֶׁר מְשָׁרְתָיו וְגוֹ׳), and the ofanim and the holy Chayot (וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ).

The fourth repairing is the repairing of prayer (תִּקּוּנָא רְבִיעָאָה, תִּקּוּנָא דִּצְלוֹתָא), in the repairing of the mystery of the Holy Name (בְּתִקּוּנָא דְּרָזָא דִּשְׁמָא קַדִּישָׁא), as you have rightly said (כַּדְקָא אָמַרְתּוּן), fortunate is your portion (זַכָּאָה חוּלָקֵיכוֹן). And here lies the mystery of the complete repairing of the Name (וְהָכָא רָזָא דְּתִקוּנָא דִּשְׁמָא שְׁלִים). Fortunate is my portion with you in this world and in the World to Come (זַכָּאָה חוּלָקִי עִמְּכוֹן בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי).

The commandments of the Orayta, which you have spoken of in prayer — indeed, so it is (פִּקּוּדֵי אוֹרַיְיתָא דְּאָמַרְתּוּן בִּצְלוֹתָא וַדַּאי הָכִי הוּא). He opened and said (פָּתַח וְאָמַר): It is written, “You shall fear Hashem your God; Him shall you serve” (Deuteronomy 10) (כְּתִיב אֶת יְיָ' אֱלֹהֶיךָ תִּירָא אוֹתוֹ תַעֲבוֹד), and it is written, “And you shall fear your God” (Leviticus 19) (וּכְתִיב וְיָרֵאתָ מֵאֱלֹהֶיךָ). This verse may be explained thus (הַאי קְרָא אִית לְמֵימַר הָכִי): “And you shall fear your God” — for it is written “You shall fear Hashem your God” (וְיָרֵאתָ אֱלֹהֶיךָ, בְּגִין דְּהָא כְּתִיב אֶת יְיָ' אֱלֹהֶיךָ תִּירָא). What is “from your God”? (מַהוּ מֵאֱלֹהֶיךָ). Rather, it is a mystery — truly “from your God” (אֶלָּא רָזָא אִיהוּ: מֵאֱלֹהֶיךָ וַדַּאי), from that place which is joined and surrounds the brain within (מֵהַהוּא אֲתָר דְּאִתְחַבָּר וְסַחֲרָא לְמוֹחָא דִּלְגוֹ), and this is “from your God” (וְדָא אִיהוּ מֵאֱלֹהֶיךָ), that this fear is to be afraid of it (דְּחִילוּ דָּא לְמִדְחַל לֵיהּ), for there judgment resides (דְּהָא תַּמָּן שַׁרְיָיא דִּינָא), and it is a judgment drawn from the supernal judgment into this place (וְאִיהוּ דִּינָא דְּאִשְׁתְּאִיב מִגּוֹ דִּינָא דִּלְעֵילָּא בְּהַאי אֲתָר).

There is fire and there is fire (אִית אֵשָּׁא וְאִית אֵשָּׁא), three kinds of fire here (תְּלַת גְּוָונֵי אֵשָּׁא הָכָא).

The first fire is a fire that receives fire in unity (אֵשָּׁא קַדְמָאָה, אִיהוּ אֵשָּׁא דְּקַבִּיל אֵשָּׁא בְּחֵידוּ), and both are united in love (וְחַדָּאן דָּא בְּדָא בִּרְחִימוּ).

The second fire is the fire of which it is written (Ezekiel 1) (אֵשָּׁא תִּנְיָינָא, אִיהוּ אֵשָּׁא דִּכְתִיב בֵּיהּ), “And there was a radiance like fire” (וְנֹגַהּ לָאֵשׁ דְּאִתְחָזֵי בֵּיהּ נֹגַהּ), and this is a fire that stands within a fire inwardly in unity (וְדָא אִיהוּ אֵשָּׁא, דְּקַיְּימָא גּוֹ אֵשָּׁא פְּנִימָאָה בְּחֵידוּ), as has been said (כְּמָה דְּאִתְּמַר).

The third fire is a fire that surrounds that radiance (אֵשָּׁא תְּלִיתָאָה, אִיהוּ אֵשָּׁא דְּסַחֲרָא לְהַהוּא נֹגַהּ), and in this fire dwells the fear of judgment (וּבְהַאי אֵשָּׁא שַׁארִי דְּחִילוּ דְּדִינָא), to strike the guilty (לְאַלְקָאָה חַיָּיבַיָּא).

And even though we have learned that there are four kinds of fire (וְאַף עַל גַּב דְּתָנֵינָן דְּאַרְבָּעָה גְּוָונֵי אֵשָּׁא נִינְהוּ), and they are four that are one (וְאִינּוּן אַרְבַּע דְּאִינּוּן חַד), still here, with this fire that we mentioned (אֲבָל הָכָא בְּהַהוּא אֵשָּׁא דְּקָאָמְרָן), dwells the fear of judgment (שַׁאֲרִי דְּחִילוּ דְּדִינָא). And concerning this it is written, “And you shall fear your God” (וְעַל דָּא כְּתִיב: וְיָרֵאתָ מֵאֱלֹהֶיךָ), from that punishment that comes from Him (מֵהַהוּא עוֹנְשָׁא דִּילֵיהּ). And in Yirah, one must align his will (וּבְהַהוּא יִרְאָה בָּעֵי לְשַׁוָּואָה רְעוּתֵיהּ), with fear and love as one (בִּדְחִילוּ וּרְחִימוּ כַּחֲדָא), to fear on this side (לְמִדְחַל בְּהַאי סִטְרָא), and to love on that side (וּלְמִרְחַם בְּהַאי סִטְרָא). And with those colors we spoke of (וּבְאִינּוּן גַּוְונִין דְּקָאָמְרָן), and that fear is to be afraid of punishment (וְהַהוּא דְּחִילוּ לֶהֱוֵי לְמִדְחַל מֵעוֹנְשָׁא).

For one who transgresses the commandments of the Orayta (דְּמַאן דְּעָבַר עַל פִּקּוּדֵי אוֹרַיְיתָא), is punished by that side which, when it dwells to strike, does not forget until it drives him from this world and from the World to Come (אִתְעַנָּשׁ בְּהַהוּא סִטְרָא דְּכַד שַׁארִי הַהוּא סִטְרָא לְאַלְקָאָה, לָא שָׁכִיךְ עַד דְּשָׁצֵי לֵיהּ מֵהַאי עָלְמָא, וּמֵעָלְמָא דְּאָתֵי). And for this reason, one must fear that fire wherein awe dwells (וּבְגִין כָּךְ בָּעֵי לְמִדְחַל מֵהַאי אֵשָּׁא, דִּדְחִילוּ שַׁרְיָיא בֵּיהּ). And from it spreads a fire outward to another fear (וּמִנֵּיהּ אִתְפָּשַׁט אֵשָּׁא לְבַר דְּדַחֲלָא אַחֲרָא), and concerning this it is written, “Do not fear the gods of the Amorites” (Judges 6) (וְעַל דָּא כְּתִיב לֹא תִּירָאוּ אֶת אֱלֹהֵי הָאֱמוֹרִי), for it is forbidden to fear them (דְּאָסִיר לְמִדְחַל מִנֵּיהּ). And this fire of awe we have spoken of (וְהַאי אֵשָּׁא דִּדְחִילוּ דְּקָאָמְרָן), it is holy and shared in holiness (אִיהוּ קֹדֶשׁ וְאִשְׁתָּתַּף בִּקְדוּשָּׁה), and this is the one that surrounds that radiance we mentioned (וְהַאי אִיהוּ דְּסַחֲרָא לְהַהוּא נֹגַהּ דְּקָאָמְרָן). And that other fire, the outer one (וְהַהִיא אֵשָּׁא אַחֲרָא דִּלְבַר), it sometimes joins with this one (אִיהוּ דְּאִתְחַבָּר בְּהַאי לְזִמְנִין), and sometimes it separates from it and does not join with it (וּלְזִמְנִין אִתְעַבָּר מִנֵּיהּ, וְלָא אִתְחֲבָּר בַּהֲדֵיהּ).

And when it causes connection with this one (וְכַד גָּרִים דְּאִתְחַבָּר בְּהַאי), then it is a fire of darkness (כְּדֵין הוּא אֵשָּׁא דְּחָשׁוּךְ), and it darkens and conceals the radiance of the others (וְאַחְשִׁיךְ וְכַסֵּי נְהִירוּ דְּאִלֵּין אַחֲרָנִין). And your proof is: “And a fire infolding itself…” (Ezekiel 1) (וְסִימָנִיךְ וְאֵשׁ מִתְלַקַּחַת), and it is not continually established (וְלָא דְּקַיְּימָא תָּדִיר), and this has already been explained (וְהָא אִתְּמַר).

After awe, comes love (לְבָתַר אַהֲבָה), as has been established — that love rests after awe (כְּמָה דְּאוּקְמוּהָ דְּאַהֲבָה שַׁרְיָיא לְבָתַר יִרְאָה). And the mystery of the matter is this: once awe rests upon the head of the person (וְרָזָא דְּמִלָּה: כֵּיוָן דְּשָׁארִי יִרְאָה עַל רֵישֵׁיהּ דְּבַר נָשׁ), then love is awakened afterward (אִתְּעַר לְבָתַר אַהֲבָה), which is the right side (דְּאִיהוּ יְמִינָא). For one who serves from love (דְּמַאן דְּפָלַח מִגּוֹ אַהֲבָה), is attached to the supernal place above (אִתְדַּבָּק בַּאֲתָר עִלָּאָה לְעֵילָּא), and cleaves to the holiness of the World to Come (וְאִתְדַּבָּק בִּקְדוּשָּׁה דְּעָלְמָא דְּאָתֵי), because he ascends to be crowned and to be joined with the side of the right (בְּגִין דְּהָא סָלִיק לְאִתְעַטְּרָא וּלְאִתְדַּבְּקָא בִּסְטַר יְמִינָא).

And if you say that service which is from the side of awe is not considered service (וְאִי תֵּימָא דְּפוּלְחָנָא דְּאִיהוּ מִסִּטְרָא דְּיִרְאָה לָאו אִיהוּ פּוּלְחָנָא), it is indeed precious service (פּוּלְחָנָא יַקִּירָא אִיהוּ), but it does not ascend to be joined above (אֲבָל לָא סָלִיק לְאִתְדַּבְּקָא לְעֵילָּא). But when one serves from love (וְכַד פָּלַח מֵאַהֲבָה), it ascends and is crowned above (סָלִיק וְאִתְעַטָּר לְעֵילָּא), and is joined to the World to Come (וְאִתְדַּבָּק בְּעָלְמָא דְּאָתֵי). And this is the person who is prepared for the World to Come (וְדָא אִיהוּ בַּר נָשׁ דְּאִזְדָּמָן לְעָלְמָא דְּאָתֵי), fortunate is his portion (זַכָּאָה חוּלָקֵיהּ), for he rules over the place of awe (דְּהָא שַׁלִיט עַל אֲתָר דְּיִרְאָה), for there is none who rules over the rung of awe except for love (דְּהָא לֵית מַאן דְּשַׁלִּיט עַל דַּרְגָּא דְּיִרְאָה, אֶלָּא אַהֲבָה), the mystery of the right side (רָזָא דִּימִינָא).

The mystery of unification is required for the one who is destined for the World to Come (רָזָא דְּיִחוּדָא דְּאִצְטְרִיךְ לֵיהּ לְהַהוּא דְּאִתְחָזֵי לְעָלְמָא דְּאָתֵי), to unify the Name of Kudsha Berikh Hu (לְיַחֲדָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and to unify the branches and supernal and lower levels (וּלְיַיחֲדָא שַׁיְיפִין וְדַרְגִּין עִלָּאִין וְתַתָּאִין), to include them all (לְאַכְלְלָא כֻּלְּהוּ), and to elevate them to the place that needs connection (וּלְאַעְלָאָה בַּאֲתָר דְּאִצְטְרִיךְ לְקַשְּׁרָא קִשְׁרָא). And this is the mystery of what is written (וְדָא אִיהוּ רָזָא דִּכְתִיב), “Hear, O Yisrael, Hashem is our God, Hashem is One” (Deuteronomy 6) (שְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹהֵינוּ יְיָ' אֶחָד).

And the mystery of “Shema” is the Name that ascends into seventy Names (וְרָזָא דִּשְׁמַע, שֵׁם דְּסָלִיק לְע׳ שְׁמָהָן), and this is one inclusive unity (וְדָא כְּלָלָא חֲדָא). “Yisrael” refers to Yisrael Sava (יִשְׂרָאֵל: יִשְׂרָאֵל סָבָא), because there is a youth, as it is written (because there is also a youth): “Yisrael was a youth, and I loved him” (Hosea 11) (בְּגִין דְּאִית זוּטָא, דִּכְתִיב נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ). And this is Yisrael Sava (וְדָא אִיהוּ יִשְׂרָאֵל סָבָא), a single mystery in one inclusive unity (רָזָא חֲדָא בִּכְלָלָא חֲדָא). “Hear, O Yisrael” — here the female is included in her husband (שְׁמַע יִשְׂרָאֵל, הָכָא אִתְכְּלִילַת אִתְּתָא בְּבַעְלָהּ).