Daf 257a (דַּף רנ״ז ע״א)

From here Avraham begins (מִכָּאן שָׁרֵי אַבְרָהָם), who is the right side (דְּאִיהוּ יְמִינָא), which is called Ahavah—love (דְּאִקְרֵי אַהֲבָה), great, as we said; and he takes the palace that is called Ahavah (רַבָּה דְּקָאמְרָן. וְאִיהוּ נָטִיל הֵיכָלָא דְּאִקְרֵי אַהַב״ה). Then, “the breasts were fashioned” (שָׁדַיִם נָכוֹנוּ), and they are filled with every goodness (וְאִתְמַלְּיָין מִכָּל טוּב), to provide and to nourish all from here (לְסַפָּקָא וּלְאַתְזְנָא כֹּלָּא מֵהָכָא). (Ezekiel 16) And when these breasts are fashioned and filled from supernal love (וְכַד אִלֵּין שָׁדַיִם נָכוֹנוּ וְאִתְמַלְּיָין מִגּוֹ רְחִימוּ עִלָּאָה), then this palace is called El Shaddai, as we have said (כְּדֵין אִקְרֵי הֵיכָלָא דָּא אֵל שַׁדַּ״י כִּדְקַאמְרָן). And by this the whole world is supplied when it was created (וּבְהַאי אִסְתַּפָּק כָּל עָלְמָא כַּד אִתְבְּרֵי).

For when the world was created (דְּהָא כַּד אִתְבְּרֵי עָלְמָא), it could not stand in existence and did not stand (לָא יָכִיל לְמֵיקָם בְּקִיּוּמָא, וְלָא הֲוָה קָאֵים), until this palace that Avraham takes was revealed (עַד דְּאִתְגְּלֵי הֵיכָלָא דָּא דְּנָטִיל אַבְרָהָם), and when Avraham was revealed in this palace (וְכַד אִתְגְּלֵי אַבְרָהָם בְּהַאי הֵיכָלָא), he said to the world: “Dai—enough,” here is sufficiency for the world to be nourished from it and to be sustained (כְּדֵין אָמַר לְעָלְמָא דַּי, הָא סִפּוּקָא לְאַתְזְנָא מִנֵּיהּ עָלְמָא וּלְאִתְקַיֵּימָא). And because of this, El Shaddai is His Name—El Shaddai to all is in it (וּבְגִין כָּךְ, אֵל שַׁדַּי אִקְרֵי, אֵ״ל שַׁדַּ״י לְכֹלָּא בֵּיהּ). Some say: in order for the world that there be sufficiency, etc. (נ״א: כְּדֵי לְעָלְמָא דִּיהֵא סְפּוּקָא וְכוּ׳). Some say: and to be nourished from it—come and see, this palace is prepared, etc. (נ״א: וְלְאַתְזְנָא מִנֵּיהּ תָּא חֲזֵי הֵיכָלָא דָּא זְמִין וְכוּ׳). And Kudsha Berikh Hu is destined to fill it (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמַלְיָּא לֵיהּ), and to set it right for the time to come (וּלְאַתְקְנָא לֵיהּ לְזִמְנָא דְּאָתֵי), as it is written: “So that you may suck and be satisfied from the breast of her consolations; so that you may drink deeply and delight yourselves from the flow of her glory” (לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ, לְמַעַן תָּמוֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ). (Isaiah 66) “The breast of her consolations” and “the flow of her glory”—all is in this palace (שֹׁד תַּנְחֻמֶיהָ וְזִיז כְּבוֹדָהּ, כֹּלָּא אִיהוּ בְּהַאי הֵיכָלָא). And then, at that time, it is written: “Who would have said to Avraham that Sarah would nurse children?”—for the nursing depends on him, on Avraham (וּכְדֵין בְּהַהוּא זִמְנָא כְּתִיב, מִי מִלֵּל לְאַבְרָהָם הֵנִיקָה בָנִים שָׂרָה, דְּהָא יְנִיקָא תַּלְיָא בֵּיהּ בְּאַבְרָהָם). (Bereshit 21)

Yitzchak—who is the left side of Kudsha Berikh Hu (יִצְחָק דְּאִיהוּ שְׂמָאלָא דְּקוּדְשָׁא בְּרִיךְ הוּא), the place from which all the judgments of the world are aroused (אֲתַר דְּמִנֵּיהּ מִתְעֲרִין כָּל דִּינִין דְּעָלְמָא), and he is the left arm, the service of all judgments (וְאִיהוּ דְּרוֹעָא דִּשְׂמָאלָא, שֵׁירוּתָא דְּכָל דִּינִין), and all judgments are aroused from there (וְכָל דִּינִין מִתְעָרֵי מִתַּמָּן), this one takes and holds that palace which is called Merit (הַאי אִיהוּ נָטִיל וְאָחִיד הַהוּא הֵיכָלָא דְּאִקְרֵי זְכוּתָא), to join judgment with judgment (לְאִתְחַבְּרָא דִּינָא בְּדִּינָא), and to make all one bond (וּלְמֶהֱוֵי כֹּלָּא קִשּׁוּרָא חֲדָא), because this is the supernal judgment (בְּגִין דְּהַאי אִיהוּ דִּינָא דִּלְעֵילָּא), and the inscriptions of judgments stand within it (וּרְשִׁימִין דְּדִינִין קַיְימִין בֵּיהּ). And here the holy Name is inscribed (וְהָכָא אִתְרְשִׁים שְׁמָא קַדִּישָׁא), which is called Elohim (דְּאִקְרֵי אֱלֹהִים). For there is Elohim Chayyim—Living Elohim (בְּגִין דְּאִית אֱלֹהִים חַיִּים), who is above, above, concealed from all (דְּאִיהוּ לְעֵילָּא לְעֵילָּא, סָתִים מִכֹּלָּא). And there is Elohim which is the supernal house of judgment (וְאִית אֱלֹהִים, דְּאִיהוּ בֵּי דִּינָא דִּלְעֵילָּא). And Elohim which is the lower house of judgment (וֵאלֹהִים, דְּאִיהוּ בֵּי דִּינָא דִּלְתַתָּא). This is what is written: “Truly there is Elohim who judges in the earth” (אַךְ יֵשׁ אֱלֹהִים שׁוֹפְטִים בָּאָרֶץ) (Psalms 58). Supernal Elohim is the secret of Elohim Chayyim (אֱלֹהִים עִלָּאָה, רָזָא דֶּאֱלֹהִים חַיִּים), included with those below (כָּלִיל לְאִלֵּין דִּלְתַתָּא), and all is one (וְכֹלָּא אִיהוּ חַד).

In this palace Yitzchak is aroused (בְּהַאי הֵיכָלָא, אַתְעַר יִצְחָק), and all the seventy-two radiances are included within it (וְכֻלְּהוּ שִׁבְעִין וּתְרֵין נְהוֹרִין דִּכְלִילָן בֵּיהּ), from which all judgments below in the world are decreed (דְּמִנַּיְיהוּ אִתְגְּזָרוּ כָּל דִּינִין דִּלְתַתָּא דְּעָלְמָא) — some say: judgments of the lower world (ס״א דְּעָלְמָא דִּלְתַתָּא). As it is written: “By the decree of the watchers is the sentence” (בִּגְזֵרַת עִירִין פִּתְגָּמָא) (Daniel 4). And why are they called watchers (וַאֲמַאי אִקְרוּן עִירִין)? Because they all stand in this city (אֶלָּא בְּגִין דְּכֻלְּהוּ קַיְימִין בְּהַאי עִיר): “The city of Hashem Tzeva’ot, the city of our God” (עִיר יְיָ צְבָאוֹת, עִיר אֱלֹהֵינוּ) (Psalms 48). All the palaces above, each one is called a city (כָּל אִינּוּן הֵיכָלִין לְעֵילָּא, כָּל חַד וְחַד אִקְרֵי עִיר), as you say: “A watcher and a holy one” (עִיר וְקַדִּישׁ) (Daniel 4). And these are the watchers (וְאִלֵּין אִינּוּן עִירִין), who stand within this palace inside a city (דְּקַיְימִין לְגוֹ בְּגוֹ דְּהֵיכָלָא, דְּקַיְימִין בְּעִיר); therefore they are called watchers (בְּגִין כָּךְ אִקְרוּן עִירִין).

This palace is included in Yitzchak (הַאי הֵיכָלָא, אִתְכְּלִיל בְּיִצְחָק), and all is in the palace of Avraham (וְכֹלָּא אִיהוּ בְּהֵיכָלָא דְּאַבְרָהָם), because the right includes the left (בְּגִין דִּימִינָא אַכְלִיל לִשְׂמָאלָא). And come and see (וְתָא חֲזֵי): each one is included in its companion (כָּל חַד וְחַד כָּלִיל לְחַבְרֵיהּ). And we have established (וְהָא אוֹקִימְנָא), that because of this Avraham bound Yitzchak (דְּבְּגִין דָּא אַבְרָהָם עָקַד לְיִצְחָק), to include judgment within him (בְּגִין לְאַכְלְלָא בֵּיהּ דִּינָא). Some say: in the right (נ״א בִּימִינָא), so that the left would be included in the right (וּלְאִשְׁתַּכְחָא שְׂמָאלָא כָּלִיל בִּימִינָא). Some say: and so that the right would be found ruling over the left (ס״א וְלָאִשְׁתַּכְחָא יְמִינָא עַל שְׂמָאלָא וּלְאַשְׁלְטָא וְכוּ׳). And for this reason Kudsha Berikh Hu commanded Avraham (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד לֵיהּ לְאַבְרָהָם), to bring his son close to judgment (לְקָרְבָא בְּרֵיהּ לְדִינָא), and to strengthen it upon him (וּלְאַתְקָפָא עֲלוֹי). And He did not command Yitzchak, but Avraham (וְלָא פָּקִיד לְיִצְחָק, אֶלָּא לְאַבְרָהָם). And for this reason it is found: this one is in judgment and that one in Chesed (וְעַל דָּא אִשְׁתְּכַח, דָּא בְּדִינָא, וְדָא בְּחֶסֶד), and all is one, included one within the other (וְכֹלָּא חַד, וְאִתְכְּלִיל דָּא בְּדָא). And thus the lower palaces are included in the upper (וְהָכִי, אִתְכְּלִילוּ הֵיכָלִין תַּתָּאִין בְּעִלָּאִין). When Yitzchak takes this palace (כַּד נָטִיל יִצְחָק הֵיכָלָא דָּא), then all is for good (כְּדֵין כֹּלָּא אִיהוּ לְטָב): judgment in merit (דִּינָא בִּזְכוּתָא). And because of this, a man who judges judgment must judge judgment in merit (וְעַל דָּא, בָּעֵי בַּר נָשׁ דְּדָאִין דִּינָא, לְמֵידָן דִּינָא בִּזְכוּתָא). For this is the supernal secret, the completion of judgment (בְּגִין דְּאִיהוּ רָזָא עִלָּאָה, שְׁלִימוּ דְּדִינָא). For there is no completion of judgment except in merit (בְּגִין דְּלֵית שְׁלִימוּ דְּדִינָא, אֶלָּא בִּזְכוּתָא). This without that is not completion (דָּא בְּלָא דָּא לָאו אִיהוּ שְׁלִימוּ). Judgment in merit is the completion of faith (דִּינָא בִּזְכוּתָא, דָּא אִיהוּ שְׁלִימוּ דִּמְהֵימְנוּתָא), as above (כְּגַוְונָא דִּלְעֵילָּא).

On the day of Rosh Hashanah (בְּיוֹמָא דְרֹאשׁ הַשָּׁנָה), when judgment is aroused in the world (כַּד דִּינָא אַתְעַר בְּעָלְמָא), Yisrael below must arouse mercy through the shofar (בָּעָאן יִשְׂרָאֵל לְתַתָּא, לְאַתְעֲרָא רַחֲמֵי מִגּוֹ שׁוֹפָר), in the likeness of the supernal secret (כְּגַוְונָא דְּרָזָא עִלָּאָה). And this we have established (וְהָא אוֹקִימְנָא). And it is necessary to join judgment with merit (וּבָעֵינָא לְחַבְּרָא דִּינָא לָקֳבֵל זְכוּתָא), for when judgment stands in merit (בְּגִין דְּכַד קַיְּימָא דִּינָא בִּזְכוּתָא), all is in one union (כֹּלָּא אִיהוּ בְּחִבּוּרָא חֲדָא). And above and below are in completion (וְעֵילָּא וְתַתָּא בִּשְׁלִימוּ). And then it is written: “And iniquity shuts its mouth” (וְעוֹלָתָה קָפְצָה פִּיהָ) (Job 5), for it has no permission to accuse and prosecute in the world (דְּלֵית לָהּ רְשׁוּ לְאַסְטָאָה וּלְקַטְרְגָא בְּעָלְמָא). And then all is in one union, as is fitting (וּכְדֵין כֹּלָּא בְּיִחוּדָא חֲדָא כְּדְקָא יֵאוֹת).

But judgment without merit is not judgment (וְדִינָא בְּלָא זְכוּ לָאו אִיהוּ דִּינָא). And this is Yisrael (וְדָא אִיהוּ דְּיִשְׂרָאֵל), who have judgment in merit (דְּאִית לוֹן דִּינָא בִּזְכוּתָא). But the other nations do not have judgment in merit (אֲבָל שְׁאַר עַמִּין, לָא אִית לוֹן דִּינָא בִּזְכוּתָא). And because of this it is forbidden for us to arrange our judgments according to the systems of the nations, idol worshippers (וְעַל דָּא אָסִיר לָן, לְסַדְּרָא דִּינִין דִּילָן בְּעַרְכָּאֵי דְּעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), for they have no portion in our side of faith (דְּהָא לֵית לוֹן חוּלָקָא בִּסְטַר מְהֵימְנוּתָא דִּילָן).

As it is written (דִּכְתִיב): “He has not done so for any nation, and His judgments they do not know” (לֹא עָשָׂה כֵן לְכָל גּוֹי וּמִשְׁפָּטִים בַּל יְדָעוּם) (Psalms 147). And from the side of Yisrael, whoever judges judgment without including merit (וּמִסִּטְרָא דְּיִשְׂרָאֵל כָּל מַאן דְּדָאִין דִּינָא, וְלָא אַכְלִיל בֵּיהּ זְכוּת), he sins (דָּא אִיהוּ חָטֵי), for he diminishes the secret of faith (דְּקָא גָּרַע רָזָא דִּמְהֵימְנוּתָא), and inclines himself to that side where judgment is without merit (וְאַסְטֵי גַּרְמֵיהּ לְהַהוּא סִטְרָא, דְּאִית בֵּיהּ דִּינָא בְּלָא זְכוּת).