Daf 247a (דַּף רמ״ז ע״א)

In this manner (כְּגַוְונָא דָּא), there is in the Sitra achra (אִית בְּסִטְרָא אַחֲרָא), in the defiled palace (בְּהֵיכָלָא דִּמְסָאֲבָא), another appointed one (מְמָנָא אַחֲרָא), and in his hand a cup called the cup of staggering, the cup of wrath (וּבִידֵיהּ כּוֹס דְּאִקְרֵי כּוֹס תַּרְעֵלָה, כּוֹס חֲמָתוֹ). As we have learned (כְּמָה דְּתָנֵינָן), there is wine and there is wine (אִית יַיִן וְאִית יַיִן), so too there is a cup and there is a cup (הָכִי נָמֵי אִית כּוֹס וְאִית כּוֹס), and all is this for good, and this for evil (וְכֹלָּא, דָּא לְטָב, וְדָא לְבִישׁ). Wine for good (יַיִן לְטָב), as it is written: “And wine makes glad the heart of man” (Psalms 104) (דִּכְתִּיב, וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ). And wine for evil (וְיַיִן לְבִישׁ), as it is written: “For in the hand of Hashem there is a cup, and the wine is red, it is full of mixture” (Psalms 75) (דִּכְתִּיב, וְיַיִן חָמַר מָלֵא מֶסֶךְ וְגוֹ'). A cup for good (כוֹס לְטָב), as it is written: “I will lift up the cup of salvations” (Psalms 116) (דִּכְתִּיב, כּוֹס יְשׁוּעוֹת אֶשָּׂא).

A cup for evil (כוֹס לְבִישׁ), as it is written: “The cup of His fury, the cup of staggering” (Isaiah 51) (דִּכְתִּיב, כּוֹס חֲמָתוֹ כּוֹס הַתַּרְעֵלָה). Just as in the side of holiness (כְּמָה דְּאִית בְּסִטְרָא דִּקְדוּשָּׁה), there are palaces and appointed ones all for good (הֵיכָלִין וּמְמָנָן כֹּלָּא לְטָב), and holy spirits and all holy sides (וְרוּחִין קַדִּישִׁין וְכָל סִטְרִין קַדִּישִׁין), so too there are in the defiled side (הָכִי נָמֵי אִית בִּסְטָר מְסָאֲבָא), palaces and appointed ones all for evil (הֵיכָלִין וּמְמָנָן כֻּלְּהוּ לְבִישׁ), and defiled spirits, appointed ones, and all defiled sides (וְרוּחִין מִסְאָבִין, מְמָנָן, וְכָל סִטְרִין מִסְאָבִין). And this corresponds to that (וְדָא לָקֳבֵל דָּא), like the Good Inclination and the Evil Inclination (כְּגוֹן יֵצֶר הַטּוֹב וְיֵצֶר הָרָע), and all is in one secret (וְכֹלָּא בְּרָזָא חֲדָא).

This palace is called the Palace of Radiance (הֵיכָלָא דָּא אִקְרֵי הֵיכָל זוֹהַר), because within it is a spirit called Orfanei’el (בְּגִין דְּאִית בֵּיהּ רוּחָא, דְּאִקְרֵי אוּרְפָנִיאֵ״ל). And it is radiance that does not change (וְאִיהוּ זוֹהַר דְּלָא אִשְׁתַּנִּי), and exists in hidden illumination (וְקַיְּימָא בִּנְהִירוּ סְתִימָא), that shines from above (דְּנָהִיר מֵעֵילָּא), and with illumination that shines below (וּבִנְהִירוּ דְּנָהִיר לְתַתָּא). And when the lower illumination strikes the higher illumination (וְכַד בָּטַשׁ נְהִירוּ דִּלְתַתָּא בִּנְהִירוּ עִלָּאָה), Some say: and when light shines within light (נ״א: וכד נהיר נהורא בנהורא), then this spirit shines (נָהִיר הַאי רוּחָא), like the vision of the eye (כְּגַוְונָא דְּחֵיזוּ דְּעֵינָא), that when it rolls, then it sends forth a spark of light and radiance (דְּכַד מִתְגַּלְגְּלָא, כְּדֵין אַפִּיק נְהוֹרָא דְּנָצִיץ וְזָהֲרָא), so too is this spirit (הָכִי נָמֵי הַאי רוּחָא). And therefore this palace is called Radiance (וְעַל דָּא, הֵיכָלָא דָּא אִקְרֵי זוֹהַר).

This spirit called Orfanei’el (הַאי רוּחָא דְּאִקְרֵי אוּרְפָנִי״אֵל), it is he who shines to this palace (הַאי אִיהוּ דְּנָהִיר לְהֵיכָלָא דָּא), and shines to the first palace (וְנָהִיר לְהֵיכָלָא קַדְמָאָה), because that spirit of the first palace (בְּגִין דְּהַהוּא רוּחָא דְּהֵיכָלָא קַדְמָאָה), shines openly (נָהִיר בְּאִתְגַּלְיָא), by means of this spirit which is concealed (בֵּהַאי רוּחָא דְּאִיהוּ סְתִימָאָה). This spirit takes above and takes below (דָּא רוּחָא נָטִיל לְעֵילָּא וְנָטִיל לְתַתָּא), in the secret of what is written: “The curves of your thighs are like jewels” (Song of Songs 7) (בְּרָזָא דִּכְתִיב, חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים). And what is meant by “the curves of your thighs” (וּמַה דְּאָמַר חַמּוּקֵי יְרֵכַיִךְ), because there is another spirit that goes out from it to the left side (בְּגִין דְּאִית רוּחָא אַחֲרָא דְּנָפִיק מִנֵּיהּ לִסְטַר שְׂמָאלָא), and is bound with it (וְאִתְקָשַׁר בַּהֲדֵיהּ).

And therefore it is written “curves” in the dual form (וְעַל דָּא כְּתִיב חַמּוּקֵי תְּרֵין). And this left spirit is called Hadrani’el (וְהַאי רוּחָא שְׂמָאלָא אִקְרֵי הֲדַרְנִיאֵ״ל), and they are included one in the other (וְאִתְכְּלִילוּ דָּא בְּדָא), joined together as one (כְּלִילָן כַּחֲדָא), and these are “the very heaven,” comprised of fire and water (וְאִינּוּן עֶצֶם הַשָּׁמַיִם, דִּכְלִילָא בְּאֵשׁ וּמַיִם). It is written: “As the appearance of the rainbow that is in the cloud in the day of rain, etc.” (Ezekiel 1) (כְּתִיב כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם וְגוֹ'). This first spirit Orfanī’el (הַאי רוּחָא קַדְמָאָה אוּרְפָנִיאֵ״ל), which is hidden between above and below, and shines (דְּאִיהוּ סָתִים בֵּין עֵילָּא וְתַתָּא, וְנָהִיר), it is “like the appearance of ḥashmal” (Ezekiel 1) (אִיהוּ כְּעֵין חַשְׁמָל). This is “like the appearance of Chashmal” (הַאי אִיהוּ כְּעֵין חַשְׁמָל), and at times it is Chashmal (וּלְזִמְנִין אִיהוּ חַשְׁמָל). Because from it stand all those serafim, fiery living beings speaking (בְּגִין דְּמִנֵּיהּ קַיְימִין כָּל אִינּוּן שְׂרָפִים חֵיוָון אֶשָּׁא מְמַלְּלָן), living beings that stand and do not stand (חֵיוָון דְּקַיְימֵי וְלָא קַיְימֵי), and therefore it is ḥashmal (וְעַל דָּא אִיהוּ חַשְׁמָל).

Orfanī’el of which we spoke (אוּרְפָנִיאֵ״ל דְּקָאָמַרָן), in this is known life to the world (בְּדָא אִשְׁתְּמוֹדְעָן חַיִּין לְעָלְמָא). When the world is judged for good (כַּד אִתְּדָן עָלְמָא לְטָב), then this spirit shines (כְּדֵין נָהִיר רוּחָא דָּא), and all life and all joy is found (וְכָל חַיִּין וְכָל חִדוּ אִשְׁתְּכַח). For as soon as merit goes out (דְּהָא כֵּיוָן דִּזְכוּתָא נָפְקָא), and illuminates the judgments (וּנְהִירוּ דִּינִין), then this spirit illumines (כְּדֵין רוּחָא דָּא אַנְהִיר). And your sign: “In the light of the king’s countenance is life” (Proverbs 16) (וְסִימָנִךְ בְּאוֹר פְּנִי מֶלֶךְ חַיִּים). And when the world is judged with judgment (וְכַד אִתְּדָּן עָלְמָא בְּדִינָא), Some say: with that merit (נ״א: בההוא זכותא), then that other defiled side rules and prevails (כְּדֵין הַהוּא סִטְרָא אַחֲרָא מְסַאֲבָא, שַׁלְטָא וְאִתָּקַף). Some say: and when the world is judged with judgment with that merit, then that other spirit rules and prevails (ס״א וכד אתדן עלמא בדינא בההוא זכותא, כדין ההוא רוחא אחרא שלטא ואתקף). And this spirit is concealed and darkened (וְהַאי רוּחָא אִגְנִיז וְאִתְחֲשָׁךְ). And then the whole world exists in judgment and is judged (וּכְדֵין כָּל עָלְמָא קַיְּימָא בְּדִינָא וְאִתְּדָּן). And all exists in this spirit (וְכֹלָּא קַיְּימָא בְּהַאי רוּחָא). And your sign: “And his knees knocked one against another” (Daniel 5) (וְסִימָנִיךְ וְאַרְכֻּבָתֵיהּ דָּא לְדָא נָקְשָׁן).

Here stand all those garments of the souls of the Righteous (הָכָא קַיְימָן, כָּל אִינּוּן מַלְבּוּשִׁין דְּנִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא), that ascend to be seen before their Master, and to stand before Him (דְּסַלְּקִין לְאִתְחֲזָאָה קַמֵּי מָארִיהוֹן, וּלְקַיְּימָא קַמֵּיהּ). And when a soul ascends and reaches this palace (וְכַד נִשְׁמְתָא סַלְּקָא וּמָטֵי לְהַאי הֵיכָלָא), then is appointed one, who is appointed over those garments, and his name is Tzidki’el (כְּדֵין אִזְדָּמַן חַד מְמָנָא, דְּאִתְפְּקַד עַל אִינּוּן לְבוּשִׁין, וְצִדְקִיאֵ״ל שְׁמֵיהּ). For at the time that a man performs the commandments of the Orayta in this world (דְּהָא בְּזִמְנָא דְּבַּר נָשׁ עָבִיד פִּקוּדִין דְּאוֹרַיְיתָא בְּהַאי עָלְמָא), in the same manner as he exerted himself in his body, so it is made for him in this palace above, a garment to be clothed in, in that world (כְּגַוְונָא דְּאִיהוּ אִשְׁתָּדַּל גַּרְמֵיהּ, הָכִי אִתְעָבִיד לֵיהּ בְּהַאי הֵיכָלָא לְעֵילָּא, מַלְבּוּשָׁא לְאִתְלַבְּשָׁא בֵּיהּ, בְּהַהוּא עָלְמָא). And when the soul ascends, that appointed one takes that garment of hers (וְכַד נִשְׁמְתָא סַלְּקָא, הַהוּא מְמָנָא נָטִיל הַהוּא לְבוּשָׁא דִּילָהּ), and goes with her until she reaches the River Dinur (וְאָזִיל עִמָּהּ עַד דִּי מָטָא לְנָהָר דִּינוּר), for the soul must be bathed and whitened there (דִּי נִשְׁמְתָא אִצְטְרִיכָא לְאִתְסַחְיָיא וּלְאִתְלַבְּנָא תַּמָּן).

And sometimes that soul sinks there and is kindled, and does not ascend the whole day until the morning (וּלְזִמְנִין דְּטַבְעָא הַהִיא נִשְׁמְתָא תַּמָּן וְאִתּוֹקְדָא, וְלָא סַלְּקָא כֹּלָּא יוֹמָא, עַד בְּצַפְרָא), when the spirit from the side of the south is aroused (כַּד אַתְעַר רוּחָא דְּסִטְרָא דְּדָרוֹם). Then they all stand and are renewed (כְּדֵין קַיְימֵי כֻּלּהוּ וּמִתְחַדְּשָׁן), and recite song (וְאַמְרֵי שִׁירָתָא), and chant (וּמְזַמְּרָן), like those angels whose dominion was removed and who were burned (כְּגַוְונָא דְּאִינּוּן מַלְאֲכִין דְּאִתְעֲבָר שֻׁלְטָנֵהוֹן וְאִתּוֹקְדָן), and who stand and are renewed as before (וְקַיְימָן וּמִתְחַדְּשָׁן כְּמִלְּקַדְּמִין), and recite song (וְאַמְרֵי שִׁירָתָא). So too are these souls (הָכִי נָמֵי אִלֵּין נִשְׁמָתִין). And if this soul is meritorious and ascends (וְאִי זַכָּאָת הַאי נִשְׁמְתָא וְסַלְקַת), this appointed one Tzidki’el takes this soul and clothes her in that garment (הַאי מְמָנָא צִדְקִיאֵ״ל, נָטִיל לָהּ לְהַאי נִשְׁמְתָא, וְאַלְבִּישׁ לָהּ בְּהַהוּא לְבוּשָׁא), and she is perfected in it (וְאִתַּקְנָת בֵּיהּ). And she ascends to be an offering by the hand of Mikha’el the priest (וְסַלְּקָא לְקָרְבָּנָא עַל יְדָא דְּמִיכָאֵל כַּהֲנָא), to stand continually every day before Atik Yomin (לְקַיְּימָא תָּדִיר כָּל יוֹמִין קָמֵי עַתִּיק יוֹמִין). Fortunate is the portion of this soul, that stands and merits this (זַכָּאָה חוּלָקָא דְּהַאי נִשְׁמְתָא, דְּקַיְּימָא וְזָכָאת לְהַאי).