Daf 254b (דַּף רנ״ד ע״ב)

And so it is from the western side (וְהָכִי הוּא מִסִּטְרָא דְּמַעֲרָב), and even though we have said that Refa’el is on the eastern side (וְאַף עַל גַּב דְּאַמָרָן דִּרְפָאֵ״ל בִּסְטָר מִזְרָח), and they established him in this western side (וְאוּקְמוּהָ בִּסְטָר דָּא דְּמַעֲרָב), healing and life are not from him except from the eastern side (אַסְוָותָא וְחַיִּין לָאו אִיהוּ אֶלָּא מִסְּטָר מִזְרָח), for (דְּהָא) from there life flows downward (מִתַמָּן אִתְמַשְּׁכָאן חַיִּין לְתַתָא). And in this western side (וּבְהַאי סִטְרָא דְּמַעֲרָב), there is one light, and Nuriel is his name (נְהוֹרָא חַד וְנוּרִיאֵ״ל שְׁמֵיהּ), and he is Uriel (וְאִיהוּ אוּרִיאֵ״ל). And this one includes all of them (וְדָא אִיהוּ כָּלִיל מִכֻּלְּהוּ), and stands as a messenger in all things (וְקַיְּימָא שְׁלִיחָא בְּכֹלָּא). And he has three aspects (וְאִית לֵיהּ ג' סִטְרִין), but two are prominent (אֲבָל תְּרֵין אִינּוּן), because each one of these is included in its counterpart (בְּגִין דְּכָל חַד מֵאִלֵּין כָּלִיל בְּחַבְרֵיהּ), for they are the four lower elements (דְּאִינּוּן אַרְבַּע יְסוֹדִין תַּתָּאִין), from those four foundations of the world (מֵאִינּוּן אַרְבַּע יְסוֹדֵי עָלְמָא), supernal above all (עִלָּאִין עַל כֹּלָּא).

And because they are all bound one with another (וּבְגִין דְּכֻלְּהוּ מִתְקַשְּׁרָן דָּא בְּדָא), the verse alluded and said (רָמַז קְרָא וְאָמַר), “To the garden of nut trees I went down to see” (אֶל גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת) (Song of Songs 6). These twelve lights (אִינּוּן תְּרֵיסָר נְהוֹרִין), stand in that spirit we spoke of (קַיְימִין בְּהַהוּא רוּחָא דְּקַאמְרָן), and that spirit is upon them in completeness (וְהַהוּא רוּחָא עָלַיְיהוּ בִּשְׁלִימוּ), these four supernal lights (אִלֵּין אַרְבַּע נְהוֹרִין עִלָּאִין), beneath them are eight others (אִית תְּחוֹתַיְיהוּ תְּמַנְיָא אַחֲרָנִין), to be in completeness (לְמֶהֱוֵי בִּשְׁלִימוּ), and in all of them is one completeness (וּבְכֻלְּהוּ שְׁלִימוּ חַד). (I descended to see—these four supernal lights have beneath them eight others, and they are the twelve lights that stand beneath that spirit we spoke of, and that spirit is upon them in completeness, so that all should be a single wholeness) (יָרַדְתִּי לִרְאוֹת — אִלֵּין אַרְבַּע נְהוֹרִין עִלָּאִין אִית תְּחוֹתַיְיהוּ תְּמַנְיָא אַחֲרָנִין וְאִינּוּן תְּרֵיסָר נְהוֹרִין דְּקַיְימִין תַּחוֹת הַהוּא רוּחָא דְּקַאָמְרָן וְהַהוּא רוּחָא עֲלַיְיהוּ בִּשְׁלִימוּ לְמֶהֱוֵי בְּכֻלְּהוּ שְׁלִימוּ חַד). And when they all separate (וְכַד מִתְפָּרְשִׁין כֻּלְּהוּ), they are three to each direction (אִינּוּן תְּלַת לְכָל סְטָר).

These four supporters (אִלֵּין אַרְבַּע סַמְכִין), stand to elevate and to unify this palace above (קַיְימִין לְסַלְּקָא וּלְאִתְאַחֲדָא הַאי הֵיכָלָא לְעֵילָּא), in the place that is called “Heaven” (בַּאֲתָר דְּאִקְרֵי שָׁמַיִם), to join these kisses one with the other as one (לְאִתְחַבְּרָא נְשִׁיקִין אִלֵּין בְּאִלֵּין כַּחֲדָא). Beneath these, level upon level (תְּחוֹת אִלֵּין, כַּמָה דַּרְגִּין לְדַרְגִּין), all emerge from them (כֻּלְּהוּ נַפְקֵי מִנַּיְיהוּ), from these lower foundations (מֵאִלֵּין יְסוֹדִין תַּתָּאִין): from them is the side of water (מִנַּיְיהוּ מִסִּטְרָא דְּמַיָּא), from them is the side of fire (וּמִנַּיְיהוּ מִסִּטְרָא דְּאֶשָּׁא), from them is the side of wind (וּמִנַּיְיהוּ מִסִּטְרָא דְּרוּחָא), and from them is the side of dust (וּמִנַּיְיהוּ מִסִּטְרָא דְּעַפְרָא).

In this manner we have learned (כְּגַוְונָא דָּא תָּנִינָן), Four entered the Pardes (אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵס), and all of them were clarified into this place (וְכֻלְּהוּ אִתְבְּרִירוּ לְדוּכְתָּא דָּא), to these four foundations (לְאִלֵּין אַרְבַּע יְסוֹדֵי). And each one was bound in his place (וְכָל חַד וְחַד אִתְקָשָּׁר בְּדוּכְתֵּיהּ): this one with the side of fire (דָּא בְּסִטְרָא דְּאֶשָּׁא), and this one with the side of water (וְדָא בְּסִטְרָא דְּמַיָּא), and this one with the side of wind (וְדָא בְּסִטְרָא דְּרוּחָא), and this one with the side of dust (וְדָא בְּסִטְרָא דְּעַפְרָא). And all of them were immersed in their foundation, just as they entered (וְכֻלְּהוּ אַטְבָּעוּ בִּיסוֹדָא דִּילֵיהּ, כְּמָה דְּאָעֲלוּ). Except for that perfect, devout one (בַּר הַהוּא שְׁלֵימָא חֲסִידָא), who came from the side of the right (דְּאַתְיָא בְּסִטְרָא דִּימִינָא), and cleaved to the right (וְאִתְדָּבַּק בִּימִינָא), and ascended above (וְסָלִיק לְעֵילָּא). And when he reached that place called the Palace of Love (וְכַד מָטָא לְהַאי אֲתָר דְּאִקְרֵי הֵיכָל אַהֲבָה), he cleaved to it with the will of the heart (אִתְדָּבַּק בֵּיהּ בִּרְעוּ דְּלִבָּא). He said: This palace must cleave (אָמַר, הַאי הֵיכָלָא, צְרִיכָא אִיהוּ לְדַבְּקָא לֵיהּ) to the palace above (בְּהֵיכָלָא דִּלְעֵילָּא), with great love (בְּאַהֲבָה רַבָּה). Then he was completed in the secret of faith (כְּדֵין אִשְׁתְּלִים בְּרָזָא דִּמְהֵימְנוּתָא), and he ascended and completed small love with great love (וְאִיהוּ סָלִיק וְאַשְׁלִים אַהֲבָה זוּטָא בְּאַהֲבָה רַבָּה), as is fitting to see (כַּדְקָא חֲזֵי). And because of this he died through love (וְעַל דָּא מִית בְּאַהֲבָה), and his Neshama departed with this verse (וְנָפַק נִשְׁמָתֵיהּ בְּהַאי קְרָא), “And you shall love” (Deuteronomy 6) (וְאָהַבְתָּ). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ).

All those others (כָּל אִינּוּן אַחֲרָנִין), descended below, each one (נַחְתוּ לְתַתָא כָּל חַד וְחַד), and were punished in that foundation which descended below (וְאִתְעֲנָשׁוּ בְּהַהוּא יְסוֹדָא דְּנָחַת לְתַתָא). Elisha descended below on the left side (אֱלִישָׁע נָחַת לְתַתָא בִּסְטָר שְׂמָאלָא), which is fire (דְּאִיהוּ אֶשָּׁא), and he descended into it and did not ascend (וְנָחִית בֵּיהּ וְלָא סָלִיק), and was corrupted in that Sitra achra (וְאִעְרַע בְּהַהוּא סִטְרָא אַחֲרָא), which is called “another god” (דְּאִקְרֵי אֵל אַחֵר). And repentance was withheld from him (וְאִתְמְנַע מִנֵּיהּ תְּשׁוּבָה), and he was lost because he cleaved to it (וְאִתְתָרַךְ בְּגִין דְּאִתְדָּבַּק בֵּיהּ), and because of this he is called Acher — “Other” (וְעַל דָּא אִקְרֵי אַחֵר), and we have established this (וְאוֹקִימְנָא).

Ben Azzai descended into the foundation of dust (בֶּן עֲזָאי, נָחִית בִּיסוֹדָא דְּעַפְרָא), and before he reached the combustion of dust (וְעַד לָא מָטָא לְאוֹקִידוּ דְּעַפְרָא), which reaches that Sitra achra (דְּמָטֵי לְהַהוּא סְטַר אַחֲרָא), he was engulfed in that dust (אַטְבַע בְּהַהוּא עַפְרָא), and died (וּמִית). And because of this it is written (וְעַל דָּא כְּתִיב), “Precious in the eyes of Hashem is the death of His pious ones” (Psalms 116) (יָקָר בְּעֵינֵי יְיָ' הַמָּוְתָה לַחֲסִידָיו).

Ben Zoma descended into the foundation of wind (בֶּן זוֹמָא, נָחִית בִּיסוֹדָא דְּרוּחָא), and was corrupted by another wind (וְאִעְרַע בְּרוּחָא אַחֲרָא), which reaches the impure side (דְּמָטָא לִסְטַר מְסַאֲבָא), which is called harmful influence (דְּאִקְרֵי פֶּגַע רַע), and because of this it struck him (וּבְגִין כַּךְ פָּגַע בֵּיהּ), and he was not settled within it (וְלָא אִתְיָישָׁב בֵּיהּ), and none of them were saved from punishment (וְכֻלְּהוּ לָא אִשְׁתֵּזָבָן מֵעוֹנְשָׁא). And concerning this Shlomo said (וְעַל דָּא אָמַר שְׁלֹמֹה), “There is a vanity that is done on the earth, that there are righteous ones to whom it happens according to the deeds of the wicked” (Ecclesiastes 8) (יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים שֶׁמַּגִיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים). Because these descended into these levels (בְּגִין דְּאִלֵּין נַחְתוּ בְּדַרְגִּין אִלֵּין), and were punished (וְאִתְעֲנָשׁוּ).

Come and see (תָּא חֲזֵי), because Rabbi Akiva ascended above properly (בְּגִין דְּרִבִּי עֲקִיבָא סָלִיק לְעֵילָּא כְּדְקָא יֵאוֹת), he entered in peace and emerged in peace (עָאל בִּשְׁלָם וְנָפַק בִּשְׁלָם). David asked a question, and it was not explained (דָּוִד שָׁאִיל שְׁאֶלְתָּא, וְלָא אִתְפְּרַשׁ), as it is written (דִּכְתִיב): “From men, Your hand, Hashem, from men of the world, whose portion is in life” (Psalms 17) (מִמְתִים יָדְךָ יְיָ' מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים). Some say: he wondered (ס"א: תּוֹהָא) — why is it that these who were killed among the slain of the world were Righteous (עַל מַה דָּא אִלֵּין דְּאִתְקְטָלוּ בְּקָטוּלֵי עָלְמָא צַדִּיקַיָּא), the righteous who did not commit a transgression (זַכָּאִין דְּלָא חָאבוּ חוֹבָה), and yet they were punished (בְּגִין דְּיִתְעָנְשׁוּן).

Come and see (תָּא חֲזֵי), “From men, Your hand, Hashem; from men of the world, whose portion is in life” (מִמְתִים יָדְךָ יְיָ', מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים) — here there are two aspects (הָכָא אִיהוּ תְּרֵי סִטְרֵי): “Your hand, Hashem” (יָדְךָ יְיָ'), and “Cheled” (וְחֶלֶד). “Your hand, Hashem” — this is Kudsha Berikh Hu (יָדְךָ יְיָ', דָּא קוּדְשָׁא בְּרִיךְ הוּא), to whom the Neshama is gathered (דְּנִשְׁמְתָא אִתְכְּנִישׁ לְגַבֵּיהּ). “From men of Cheled” — this is the Sitra achra (מִמְתִים מֵחֶלֶד, דָּא סִטְרָא אַחֲרָא), which is the body that dominates over it (דְּגוּפָא אִיהוּ שַׁלְטָא עֲלוֹי), as it is written (דִּכְתִיב): “I shall not see man anymore with the inhabitants of Cheled” (Isaiah 38) (לֹא אַבִּיט אָדָם עוֹד עִם יוֹשְׁבֵי חָדֶל).

Come and see (תָּא חֲזֵי): the Neshama of these (נִשְׁמְתָא דְּאִלֵּין), for the completion of the Ruach Kaddisha (לְאַשְׁלָמוּתָא דְּרוּחָא קַדִּישָׁא), has ten spirits below, as is proper (דִּלְהוֹן עֲשָׂרָה רוּחִין מִתַּתָּא כְּדְקָא יֵאוֹת), and their body is handed over to the wicked Molcho (וְגוּפָא דִּלְהוֹן יִתְמְסַר לְמַלְכוּ חַיָּיבָא). Each one receives its portion (כָּל חַד נָטִיל חוּלָקֵיהּ), in the secret of the sacrifices (בְּרָזָא דְּקָרְבְּנִין). And come and see (וְתָא חֲזֵי): the beginning of the service of faith (רֵישָׁא שֵׁירוּתָא דִּמְהֵימְנוּתָא), within Thought (גּוֹ מַחֲשָׁבָה), struck the flame of judgment (בָּטַשׁ בּוּצִינָא דְּקַרְדִּינוּתָא), and rose within Thought (וְסָלִיק גּוֹ מַחֲשָׁבָה) — some say: and emitted (ס"א: וְאַפִּיק) sparks (נִצוֹצִין), scattering radiance (נְצִיצִין זָרִיק) to three hundred and twenty limbs (לִתְלַת מֵאָה וְעֶשְׂרִין עֵיבָר), and separated the waste from within Thought (וּבָרִיר פְּסוֹלֶת מִגּוֹ מַחֲשָׁבָה), and it was refined (וְאִתְבְּרִיר).