Daf 257b (דַּף רנ״ז ע״ב)

And come and see (וְתָּא חֲזֵי): when the Sanhedrin stands below to judge cases of life and death (כַּד קַיְימֵי סַנְהֶדְרִין לְתַתָּא, לְמֵידָן דִּינֵי נְפָשׁוֹת), they must begin with merit (אִצְטְרִיכוּ לְמִפְתַּח בִּזְכוּתָא), in order to include merit in judgment (בְּגִין לְאַכְלְלָא זְכוּתָא בְּדִינָא). Furthermore, they are called from the house of merit (וְתוּ, דְּהָא אִקְרוּן מִבֵּי זְכוּתָא). And for this reason, their effort is to begin with merit (וְעַל דָּא, אִשְׁתַּדְּלוּתָא דִּילְהוֹן לְמִפְתַּח בִּזְכוּתָא), and they start with even a small merit (וְשָׁרָאן בִּזְכוּתָא מִזְּעֵירָא), and afterwards judgment is completed from above (וּלְבָתַר אִשְׁתְּלִים דִּינָא מֵעִלָּאָה), so that merit may be included within judgment, this above and this below (לְמֶהֱוֵי זְכוּתָא כָּלִיל בְּדִינָא. דָּא לְעֵילָּא, וְדָא לְתַתָּא).

Judgment with merit is the completion of judgment (דִּינָא בִּזְכוּתָא, שְׁלִימוּ דְּדִינָא). This without that is not completion (דָּא בְּלָא דָּא, לָאו אִיהוּ שְׁלִימוּ). And for this reason Yitzchak and Rivkah are as one (וּבְגִין כַּךְ, יִצְחָק וְרִבְקָה כַּחֲדָא אִינּוּן): this one judgment, and this one merit (דָּא דִּינָא, וְדָא זְכוּתָא), to be completion together (לְמֶהֱוֵי שְׁלִימוּ כַּחֲדָא). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), for Kudsha Berikh Hu gave them the perfect Torah (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן אוֹרַיְיתָא שְׁלֵימָתָא), to walk in the path of truth (לְמֵיהַךְ בְּאוֹרַח קְשׁוֹט), as is the pattern above (כְּגַוְונָא דִּלְעֵילָּא).

Come and see (תָּא חֲזֵי): they do not judge judgment except with merit (דְּאִינּוּן לָא דַּיְינִין דִּינָא, אֶלָּא בִּזְכוּ), and to look first for merit (וּלְעַיְינָא זְכוּתָא בְּקַדְמִיתָא), to include this with that (לְמֶהוֵי כָּלִיל דָּא בְּדָא). And the Sanhedrin overturn judgment with merit (וְסַנְהֶדְרִין קָא מְהַפְּכֵי בִּזְכוּתָא בְּדִינָא), to include everything as one (לְאַכְלְלָא כֹּלָּא כַּחֲדָא), so that the Sitra achra will not rule (בְּגִין דְּלָא יִשְׁלוֹט סִטְרָא אַחֲרָא). For when merit is not found, the Sitra achra is found (דְּהָא כַּד זְכוּתָא לָא אִשְׁתְּכַח, סִטְרָא אַחֲרָא אִשְׁתְּכַח), which is called guilt (דְּאִקְרֵי חוֹבָה), and it joins judgment (וְאִתְחֲבְּרַת בְּדִינָא), and is strengthened, and this is judgment in guilt (וְאִתַתְקְפַת, וְדָא הוּא דִּינָא בְּחוֹבָה).

And because of this, on the day of Rosh Hashanah (וְעַל דָּא, בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה), it is necessary to join merit with judgment (בָּעֵינָא לְחַבְּרָא זְכוּתָא בְּדִינָא), so that guilt will not prevail (וְלָא יִתְגַּבָּר חוֹבָה). And for this reason, merit and judgment must be as one (וּבְגִין כַּךְ, בָּעֵינָא זְכוּתָא וְדִינָא לְמֶהֱוֵי כַּחֲדָא), for then it is complete (בְּגִין דְּאִיהוּ שְׁלִים). For when the Sitra achra rules, it is not complete (דְּכַד סִטְרָא אַחֲרָא שַׁלְטָא, לָאו אִיהוּ שְׁלִים), but accusation (אֶלָּא קִטְרוּגָא), as it is accusation (כְּמָה דְּאִיהוּ קִטְרוּגָא), and those are the four death penalties (וְאִינּוּן אַרְבַּע מִיתוֹת). But when the side of merit rules (וְכַד סִטְרָא דְּאִיהוּ זְכוּת שַׁלְטָא), all is complete (כֹּלָּא אִיהוּ שְׁלִים): “Peace and truth” (שָׁלוֹם וֶאֱמֶת) (II Kings 20), “Kindness and mercy” (חֶסֶד וְרַחֲמִים) (Psalms 103). And when the Sitra achra is joined with judgment (וְכַד אִתְחַבְּרַת סִטְרָא אַחֲרָא בְּדִינָא), it rules in accusation (שַׁלְטָא בְּקִטְרוּגָא), through the four death penalties of the court (בְּאִינּוּן אַרְבַּע מִיתוֹת בֵּית דִּין): stoning, burning, slaying, and strangulation (סְקִילָה, שְׂרֵפָה, הֶרֶג, וְחֶנֶק). All are the dominion of the evil accuser (כֻּלְּהוּ שׁוּלְטָנוּתָא דְּקִטְרוּגָא בִּישָׁא). Stoning—because it is written: “A stone of stumbling” (אֶבֶן נֶגֶף) (Isaiah 8).

Burning—because it is written: “A rock of stumbling, a fierce fire” (צוּר מִכְשׁוֹל, אֶשָּׁא תַּקִיפָא) (Isaiah 8). Slaying—that is: “The sword shall devour flesh” (חֶרֶב תֹּאכַל בָּשָׂר) (Deuteronomy 32). It truly devours flesh (תֹּאכַל בָּשָׂר וַדַּאי), for it rules over flesh (דְּשַׁלְטָא בְּבִשְׂרָא), and this is what is written: “The end of all flesh” (קֵץ כָּל בָּשָׂר) (Bereshit 6). Strangulation—because it is written: “A curse of Elohim” (קִלְּלַת אֱלֹהִים) (Deuteronomy 21), this one rules over strangulation, over crucifixion (הַהוּא דְּשַׁלְטָא עַל חֶנֶק, עַל צְלִיבוּ). And we have established (וְאוֹקִימְנָא), because nothing remains but the flesh alone (בְּגִין דְּלָא יִשְׁתְּאַר אֶלָּא בִּשְׂרָא בִּלְחוֹדוֹי), and that “curse of Elohim” rules over the flesh, bitter darkness (וְהַהוּא קִלְּלַת אֱלֹהִים שַׁלְטָא בְּבִשְׂרָא, מָרָה חֲשׁוֹכָא).

And because of this, this is for good, and this is for evil (וּבְגִין כַּךְ, דָּא לְטָב וְדָא לְבִישׁ). And Yisrael required that the secret of faith be in them, to be guarded (וְאִצְטְרִיכוּ יִשְׂרָאֵל דְּרָזָא דִּמְהֵימְנוּתָא בְּהוּ, לְאִסְתַּמְרָא), in order that the side of faith should rule (בְּגִין דְּיִשְׁלוֹט סִטְרָא דִּמְהֵימְנוּתָא), and not give place to the Sitra achra to rule (וְלָא יַהֲבוּן דּוּכְתָּא לְסִטְרָא אַחֲרָא לְשַׁלְּטָאָה). Fortunate are they in this world and in the World to Come (זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי), for concerning them it is written: “And your people are all Tzaddikim…” (עָלַיְיהוּ כְּתִיב וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגוֹ') (Isaiah 60).

The Prophets, who are supernal sides (נְבִיאִין, דְּאִינּוּן סִטְרִין עִלָּאִין), are the two thighs that support the holy Orayta (תְּרֵין יַרְכִין דְּסַמְכִין לְאוֹרַיְיתָא קַדִישָׁא). These receive the palace in which there are two Ruchin (אִינּוּן נַטְלִין לְהֵיכָלָא דִּתְרֵין רוּחִין בֵּיהּ), which are brightness and radiance (דְּאִינּוּן נֹגַהּ וְזֹהַר). And these two thighs below (וְאִינּוּן תְּרֵין יַרְכִין לְתַתָּא) support those palaces above (לְסַמְכָא לְאִינּוּן הֵיכָלִין דִּלְעֵילָּא), which are called Oral Torah (דְּאִקְרוּן תּוֹרָה שֶׁבְּעַל פֶּה).

Just as there are supports for the Torah that is Written Torah (כְּמָה דְּאִית סַמְכִין לְאוֹרַיְיתָא דְּאִיהִי תּוֹרָה שֶׁבִּכְתָב), so too there are supports standing for the Torah that is Oral Torah (כַּךְ אִית סַמְכִין קַיְימִין לְאוֹרַיְיתָא דְּאִיהִי תּוֹרָה שֶׁבְּעַל פֶּה). And they are included, this one in that one (וְאִתְכְלִילוּ דָּא בְּדָא). Then, these two supporters below, when joined with those above (כְּדֵין אִלֵּין תְּרֵין סַמְכִין דִּלְתַתָּא, כַּד מִתְחַבְּרָן בְּאִלֵּין עִלָּאִין), are inscribed in the side of prophecy (אִתְרְשִׁים בְּהוּ סִטְרָא דִּנְבוּאָה). And who is this? The Vision (וּמַאן אִיהוּ מַרְאֶה), which is in the likeness of prophecy (דְּאִיהוּ כְּגַוְונָא דִּנְבוּאָה). And all those masters of Vision draw from here (וְכָל אִינּוּן מָארֵיהוֹן דְּמַרְאֶה, מֵהָכָא יַנְקִין). Above is prophecy, here is vision (לְעֵילָּא נְבוּאָה, הָכָא מַרְאֶה). And because of this, this one is in the likeness of that, and that one in the likeness of this (וְעַל דָּא, אִיהוּ דָּא כְּגַוְונָא דָּא, וְדָא כְּגַוְונָא דָּא). And when these are joined, one with the other (וְכַד מִתְחַבְּרָן דָּא בְּדָא), then rules upon this place the holy Name, which is called Tzeva’ot (כְּדֵין שַׁלִּיט עַל הַאי אֲתָר, שְׁמָא קַדִּישָׁא דְּאִקְרֵי צְבָאוֹת).

For all those holy armies stand here (בְּגִין דְּכָל אִינּוּן חַיָּילִין קַדִּישִׁין, כֻּלְּהוּ קַיְימֵי הָכָא), and all are called from the side of prophecy (וְכֻלְּהוּ אִקְרוּן מִסִּטְרָא דִּנְבוּאָה). Vision and dream are from the side of prophecy (מַרְאֶה וְחֶלְמָא מִסִּטְרָא דִּנְבוּאָה הֲווֹ). And even though we have said that within that letter the holy one stands, this Name rests (וְאַף עַל גַּב דְּקָא אַמְרֵינָן, דִּי בְּגוֹ הַהוּא אוֹת קַיָּימָא קַדִּישָׁא, שַׁרְיָא שְׁמָא דָּא), because all the armies go out from this letter (בְּגִין דְּכֻלְּהוּ חַיָּילִין נַפְקֵי מֵהַאי אוֹת). Nevertheless, the thighs which stand outside, we call by this Name (עִם כָּל דָּא, יַרְכִין דְּאִינּוּן קַיְימִין לְבַר, קָרֵינָן עַל שְׁמָא דָּא), and these are those called Barayta (וְאִלֵּין אִינּוּן דְּאִקְרוּן בָּרַיְיתֵי), for Barayta is outside of Mishnah (דְּהָא בָּרַיְיתָא לְבַר מִמִּשְׁנָה). Mishnah stands inside Barayta (מַתְנִיתִין קַיְּימָא לְגוֹ בָּרַיְיתֵי), and they are called the outer houses of thighs (וְאִקְרוּן יַרְכִין בָּתֵּי בָּרָאי), in the likeness of that which is above (כְּגַוְונָא דִּי לְעֵילָּא).

Mishnah is the secret that stands within (מַתְנִיתִין אִיהוּ רָזָא דְּקַיְּימָא לְגוֹ), that there they learn the root of all (דְּאוֹלְפֵי תַּמָּן עִקָּרָא דְּכֹלָּא), and upon the Tannaim (וְעַל תָנָאֵי). And the secret of this is as it is written: “I would lead you, I would bring you into the house of my mother; she would instruct me” (אֶנְהָגְךָ אֲבִיאֲךָ אֶל בֵּית אִמִּי תְּלַמְּדֵנִי) (Song of Songs 8). Into the house of my mother—this is the Holy of Holies (אֶל בֵּית אִמִּי: דָּא קֹדֶשׁ הַקָּדָשִׁים). She would instruct me—this is the secret of Mishnah (תְּלַמְּדֵנִי: דָּא הוּא רָזָא דְּמַתְנִיתִין). For when that river flows and goes forth into that House, the Holy of Holies, it is written “She would instruct me” (דְּכַד עָאל דָּא נָהָר דְּנָגִיד וְנָפִיק, בְּהַהוּא בֵּית קֹדֶשׁ הַקָּדָשִׁים, כְּתִיב תְּלַמְּדֵנִי). And this is the secret that is called Mishnah (וְדָא הוּא רָזָא, דְּאִקְרֵי מִשְׁנָה), as it is said: “A copy of this Torah” (אֶת מִשְׁנֵה הַתּוֹרָה הַזֹּאת) (Deuteronomy 17).

When it is drawn outside, it is called Barayta (כַּד אִתְמַשְּׁכָא לְבַר, אִקְרֵי בָּרַיְיתָא). The two thighs are Baraytot (תְּרֵין יַרְכִין אִינּוּן בָּרַיְיתֵי), the secret of secrets which is not given to be revealed (רָזָא דְּרָזִין דְּלָא אִתְיְיהִיב לְאִתְגַּלָּאָה). Because the secret is not transmitted outside to the upper sages (בְּגִין דְּלָא אִתְמְסַר רָזָא בַּר לְחַכִּימֵי עֶלְיוֹנִין). Woe if it is revealed, and woe if it is not revealed (וַוי אִי אִתְגְּלֵי, וַוי אִי לָא אִתְגְּלֵי), for it is a secret from the supernal secrets with which Kudsha Berikh Hu conducts the world (בְּגִין דְּאִיהוּ רָזָא מֵרָזִין עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא אַנְהִיג בֵּיהּ עָלְמָא).