Daf 258b (דַּף רנ״ח ע״ב)

This Livnat haSapir does not stand in its establishment until Yosef the Tzaddik is rectified (הַאי לִבְנַ״ת הַסַּפִּי״ר, לָא קָאִים בְּקִיּוּמֵיהּ, עַד דְּהַאי יוֹסֵף הַצַּדִּיק אִתְתָּקַּן). And when he is rectified, all is rectified (וְכַד אִיהוּ אִתְתָּקַּן, כֹּלָּא מִתְתַּקְנִי), for this is the foundation of all the building (דָּא הוּא יְסוֹדָא דְּכֻּלְּהוּ בִּנְיָינָא). And for this it is written: “And Hashem Elohim built the side” (וְעַל דָּא כְּתִיב: וַיִּבֶן יְיָ׳ אֱלֹהִים אֶת הַצֵּלָע) (Bereshit 2). It is not written “He formed,” and it is not written “He created” (וְלָא כְּתִיב וַיִּיצֶר, וְלָא כְּתִיב וַיִּבְרָא), because this stands upon the foundation (בְּגִין דְּהַאי קַיְּימָא עַל יְסוֹדָא), and after the foundation is rectified, all is built upon it (וּלְבָתַר דִּיְסוֹדָא אִתְתַּקַּן, כֹּלָּא אִתְבְּנֵי עָלֵיהּ). And because of this, all stand upon this (וּבְגִין דָּא, כֻּלְּהוּ קַיְימִין בְּהַאי), and this we have already established (וְהָא אוֹקִימְנָא).

Come and see: it is written, “And Hashem Elohim built the side” (תָּא חֲזֵי, כְּתִיב: וַיִּבֶן יְיָ׳ אֱלֹהִים אֶת הַצֵּלָע) (Bereshit 2), which was from the side of the back (דַּהֲוַת מִסִּטְרָא דְּאֲחוֹרָא), and He prepared her to return face to face (וְאַתְקִין לָהּ לְאָהַדְּרָא אַנְפִּין בְּאַנְפִּין). Thus we have established (הָכִי אוֹקִימְנָא). But “and He built”—He looked to raise her into that supernal level in which the world rests, to be this in the likeness of that (אֲבָל וַיִּבֶן, אִסְתַּכַּל לְסַלְּקָא לָהּ בְּהַהוּא דַּרְגָּא דְּעָלְמָא עִלָּאָה שַׁרְיָא בֵיהּ, לְמֶהוֵי דָּא כְּגַוְונָא דְּדָא).

Furthermore, “and He built” (תוּ וַיִּבֶן): He looked into her sides (אִסְתַּכַּל בְּסִטְרוֹי), and prepared and directed all her ways (וְאַתְקִין וְכַוִּין כָּל רוּחוֹתֶיהָ), to sow, to water, and to give birth (לְמִזְרַע וּלְאַשְׁקָאָה וּלְאוֹלָדָא), to provide for all her needs, as was required (לְמֶעְבַּד לָהּ כָּל צָרְכוֹי, כְּמָה דְּאִצְטְרִיךְ). And afterwards, “and He brought her” (וּלְבָתַר וַיְבִיאֶהָ)—by what? By this Tzaddik [Righteous One] (בְּמָה בְּהַאי צַדִּיק). As it is written (דִּכְתִיב): “And by this the maiden came to the king” (וּבָזֶה הַנַּעֲרָה בָאָה אֶל הַמֶּלֶךְ). For this one draws all (דְּהַאי אַמְשִׁיךְ לְכֹלָּא), to raise her and adorn her in completeness (לְסַלְּקָא לְאִתְעַטְּרָא בִּשְׁלִימוּ). Here is the prevention of all sins (הָכָא מְנִיעוּ דְּכָל חוֹבִין); here is the prevention of all evil desires (הָכָא מְנִיעוּ דְּכָל תִּיאוּבְתִּין בִּישִׁין).

What is not found in that sixth Heikhal [palace], in the Sitra achra [Other Side] (מַה דְּלָא אִיהוּ בְּהַהוּא הֵיכָלָא שְׁתִיתָאָה, בְּסִטְרָא אַחֲרָא), where are all evil delights (דְּתַמָּן כָּל עִנּוּגִין בִּישִׁין), and every aspect of desires for the delights of this world (וְכָל סִטְרִין דְּתִיאוּבְתִּין דְּעִנּוּגָא דְּהַאי עָלְמָא). And when this world is conducted through them (וְכַד הַאי עָלְמָא אִתְנְהִיג בְּהוּ), people stumble through them (בְּנֵי נָשָׁא כַּשְׁלֵי בְּהוּ). Some say: because people go astray through them, they stumble through them in that world (נ״א וּבְגִין דְּבְנֵי נָשָׁא טָעְיָין בְּהוּ, כַּשְׁלֵי בְּהוּ לְהַהוּא עָלְמָא). For we see how many delights and desires there are (דְּחָמָאן כַּמָּה עִנּוּגִין וְתִיאוּבְתִּין), from which the body derives pleasure and delights (דְּגוּפָא אִתְהֲנִי וְאִתְעַנִּיג מִנַּיְיהוּ), and goes astray after them (וְטַעְיָין אֲבַתְרַיְיהוּ).

This is what is written (הֲדָא הוּא דִכְתִיב): “And the woman saw that the tree was good for food, etc.” (וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְגוֹ׳) (Bereshit 3:6), for all the desires and all the delights of the world depend upon it (דְּהָא כָּל תִּיאוּבְתִּין וְכָל עִנּוּגִין דְּעָלְמָא בֵּיהּ תַּלְיָין). And because of this, in this manner, there are things from which the body derives pleasure (וְעַל דָּא, כְּגַוְונָא דָּא, אִית מִלִּין דְּגוּפָא אִתְהֲנֵי בְּהוּ), and which enter the body but not the Neshama [soul] (וְעַיְילֵי לְגוּפָא, וְלָא לְנִשְׁמְתָא). And there are things from which the Neshama [soul] derives pleasure, but not the body (וְאִית מִלִּין דְּנִשְׁמְתָא אִתְהֲנֵי מִנַּיְיהוּ, וְלָא גּוּפָא). And because of this, the levels are separate, one from another (וְעַל דָּא, דַּרְגִּין פְּרִישִׁין דָּא מִן דָּא). Fortunate are the Tzaddikaya [Righteous], who take the straight path (זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּנַטְלֵי אוֹרַח מֵישָׁר), restrain themselves from that side (וּמַנְעֵי גַּרְמַיְיהוּ מֵהַהוּא סִטְרָא), and cleave to the side of Kedushah [Holiness] (וּמִתְדַּבְּקָן בְּסִטְרָא דִּקְדוּשָׁה).

In this Heikhal [palace] are included all the other Names of all these palaces—some say: and armies—below (בְּהֵיכָלָא דָּא, כְּלִילָן כָּל שְׁאַר שְׁמָהָן, דְּכָל אִלֵּין הֵיכָלִין – נ״א וְחַיָּילִין – דִּלְתַתָּא). Two Names include all the other Names (תְּרֵי שְׁמָהָן אִינּוּן דִּכְלִילוּ שְׁאַר שְׁמָהָן אַחֲרָנִין). One: when above is joined with below (חַד, דְּכַד אִתְחַבַּר עֵילָּא בְּתַתָּא), and Yaakov takes his palace with those Neshikin [kisses], in the supernal mystery (וְיַעֲקֹב נָטִיל הֵיכָלֵיהּ, בְּאִינּוּן נְשִׁיקִין, בְּרָזָא עִלָּאָה), then all the other Names are included (כְּדֵין כָּלִיל כָּל שְׁאַר שְׁמָהָן), and it is called YHVH Elohim [God] (וְאִקְרֵי יְהֹוָ״ה אֱלֹהִי״ם), and this is called the complete Name, as we have established (וְדָא אִקְרֵי שֵׁם מָלֵּא, כְּמָה דְּאוֹקִימְנָא). And one: when the foundation of the world is joined with his palace (וְחַד, כַּד אִתְחַבַּר יְסוֹדָא דְּעָלְמָא בְּהֵיכָלֵיהּ), then all are aroused in love and longing toward him (וְכֻלְּהוּ מִתְעָרֵי בַּחֲבִיבוּתָא וּבְתִּיאוּבְתָּא לְגַבֵּיהּ), and all are included in him (וְכֻלְּהוּ כְּלִילָן בֵּיהּ), then the other Names are included (כְּדֵין כָּלִיל שְׁאַר שְׁמָהָן), and it is called YHVH Tzeva’ot [God of Hosts] (וְאִקְרֵי יְהֹוָ״ה צְבָאוֹת). And this is called a complete holy Name (וְדָא אִקְרֵי שְׁמָא קַדִּישָׁא שְׁלִים), but it is not complete like the other one (וְלָאו אִיהוּ שְׁלִים כְּהַאי אַחֲרָא).

What is the difference between this and that? (מַה בֵּין הַאי לְהַאי). This one rules: the upper within the lower, body within body (דָּא שַׁלִּיט עִלָּאָה בְּתַתָּאָה, גּוּפָא בְּגוּפָא), and this one rules over all, as we have said (וְדָא אִיהוּ שַׁלִּיט בְּכֹלָּא, כִּדְקָאמְרָן). And this one rules from the place at the end of the body and below (וְדָא שַׁלִּיט מֵאֲתָר דְּסִיוּמָא דְּגוּפָא וּלְתַתָּא), in those Heikhalin [palaces] and in all that is below (בְּאִינּוּן הֵיכָלִין וּבְכֹלָּא דִּלְתַתָּא), and the secret of this is the First House and the Second House (וְרָזָא דָּא, בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי). And because of this, this palace includes all the other Names below (וּבְגִין דָּא, הֵיכָלָא דָּא כָּלִיל כָּל שְׁאַר שְׁמָהָן דִּלְתַתָּא), and all the Names are included in this Name—all the Names below—as we have established (וְכֻלְּהוּ שְׁמָהָן כְּלָלִינָן בְּהַאי שְׁמָא, כֻּלְּהוּ שְׁמָהָן דִּלְתַתָּא, כְּמָה דְּאוֹקִימְנָא). And because of this, these Names: one ascends and one descends (וְעַל דָּא, שְׁמָהָן אִלֵּין, דָּא סַלְּקָא וְדָא נָחִית). Fortunate are the Tzaddikaya [Righteous] who know the paths of Orayta (זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּיַדְעִין אָרְחוֹי דְּאוֹרַיְיתָא).

This Yesoda [foundation] is rectified for two sides (יְסוֹדָא דָּא, אִתְתָּקַּן לִתְרֵין סִטְרִין). One, to rectify all the rest below (חַד, לְאַתְקְנָא כָּל שְׁאַר דִּלְתַתָּא). And one, to rectify the seventh palace (וְחַד, לְאַתְקְנָא הֵיכָלָא שְׁבִיעָאָה), and to rectify this with that (וּלְאַתְקְנָא דָּא בְּדָא), so that all may become one desire, as is fitting (לְמֶהֱוֵי כֹּלָּא רְעוּ חֲדָא כְּדְקָא יֵאוֹת). Until here is the union of the two sides, above and below (עַד הָכָא יִחוּדָא דִּתְרֵין סִטְרִין, דִּלְעֵילָּא וְתַתָּא), to be united as one in completeness (לְאִתְיַיחֲדָא כַּחֲדָא בִּשְׁלִימוּ), to walk on the straight path (לְמֵיהַךְ בְּאוֹרַח מֵישָׁר).

Fortunate is his portion, whoever knows to unite the union, and to arrange the order of faith, to walk in the straight path (זַכָּאָה חוּלָקֵיהּ, מַאן דְּיָדַע לְיַחֲדָא יִחוּדָא, וּלְסָדּוּרֵי סִדּוּרָא דִּמְהֵימְנוּתָא, לְמֵיהַךְ בְּאוֹרַח מֵישָׁר). Fortunate is he in this world and in the World to Come (זַכָּאָה אִיהוּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). And concerning this it is written: “Chesed and Truth meet, Tzedek and Shalom kiss” (וְעַל דָּא כְּתִיב: חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ, צֶדֶק וְשָׁלוֹם נָשָׁקוּ) (Psalms 85). And then: “Truth shall spring forth from the earth, and Tzedek looks down from heaven” (וּכְדֵין: אֱמֶת מֵאֶרֶץ תִּצְמָח, וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף) (Psalms 85). “Also Hashem shall give that which is good, and our land shall give its produce” (גַּם יְיָ׳ יִתֵּן הַטּוֹב, וְאַרְצֵנוּ תִּתֵּן יְבוּלָהּ) (Psalms 85).

The Palace of the Holy of Holies of Ze‘ir of Beriah

הֵיכָל קֹדֶשׁ הַקֳּדָשִׁים דְּזְעִיר דְּבְּרִיאָה

The seventh palace (הֵיכָלָא שְׁבִיעָאָה). This palace is the innermost palace of all these palaces (הֵיכָלָא דָּא, הֵיכָלָא פְּנִימָאָה מִכָּל הָנִי הֵיכָלִין). This palace is concealed, in which there is no actual form, and without a body at all (הַאי הֵיכָלָא אִיהוּ סְתִימוּ, דְּלָאו בֵּיהּ דִּיּוּקְנָא מַמָּשׁ, וְלֵית גּוּפָא כְּלָל). Here is the concealment within the secret of secrets (הָכָא סְתִימוּ דְּגוֹ רָזָא דְּרָזִין). This is the secret, which is the place to ascend there into those channels above (הַאי אִיהוּ רָזָא, דְּאִיהוּ אֲתָר, לְאַעֲלָא תַּמָּן בְּגוֹ אִינּוּן צִנּוֹרִין דִּלְעֵילָּא). The spirit of all spirits, the will of all wills, to unite all as one (רוּחָא דְּכָל רוּחִין, רַעֲוָון דְּכָל רַעֲוִוין, לְאִתְחַבְּרָא כֹּלָּא כַּחֲדָא). The spirit of life—behold in this, to make all one Tikkun (רוּחָא דְּחַיֵּי, דְּהָא בְּהַאי, לְמֶהוֵי כֹּלָּא תִּקּוּנָא חֲדָא). This palace is called the Holy of Holies (הֵיכָלָא דָּא, אִקְרֵי בֵּית קֹדֶשׁ הַקָּדָשִׁים). The place to receive these—some say: the supernal Neshama—supernal Neshamot, which are called thus, to arouse the World to Come toward it (אֲתָר לָקֳבְלָא הַאי – ס״א נִשְׁמְתָא עִלָּאָה – נִשְׁמָתִין עִילָּאִין, דְּאִקְרֵי הָכִי, לְאַתְעֲרָא עָלְמָא דְּאָתֵי לְגַבֵּיהּ).