Daf 259a (דַּף רנ״ט ע״א)

This world is called Olam [world] (הַאי עָלְמָא עוֹלָם אִקְרֵי). Olam [world]—ascent (עוֹלָם: סְלִיקָא), for the lower world ascends to the supernal world (דְּסָלִיק עָלְמָא תַּתָּאָה לְגַבֵּי עָלְמָא עִלָּאָה), and is concealed within it (וְאִסְתַּתָּר בְּגַוֵיהּ), and is hidden within it (וְאִתְעַלָּם בֵּיהּ), revealed in concealment (אִתְגַּלְיָיא בִּסְתִּירָה). Olam [world]—for it ascends (עוֹלָם: דְּסָלִיק אִיהוּ), with all those who draw near within it (בְּכָל אִינּוּן דְּקַרְבִין בֵּיהּ), and they are concealed within the supernal concealment (וְאִסְתַּתְּרָן גּוֹ סְתִירוּ עִלָּאָה). The supernal Olam [world] ascends and is concealed in the supernal will (עוֹלָם עִלָּאָה: סָלִיק וְאִסְתַּתָּר בִּרְעוּתָא עִלָּאָה), within the concealment of all concealments (גּוֹ טְמִירוּ דְּכָל טְמִירִין), which is not known at all (דְּלָא אִתְיְידַע כְּלָל), is not revealed (וְלָא אִתְגְּלֵי), and no one knows it (וְלֵית מַאן דְּיָדַע לֵיהּ).

The Parokhta of the Parsa [veil of separation] is spread (פָּרוֹכְתָּא דְּפַרְסָא פְּרִיסָא), covering within the hidden concealment (חַפְיָּא גּוֹ טְמִירוּ סָתִים). The Kapporeta [covering] is spread within the supernal concealed things (כַּפּוֹרְתָא פְּרִיסָא גּוֹ טְמִירִין עִלָּאִין), to conceal the concealed things of this hidden and concealed one (לְאַסְתְּמָא סְתִימִין דְּהָא טְמִירִין וּסְתִימִין). Some say: the Parokhta [veil] is spread within the supernal Tehirin [pure realms] (נ״א פָּרוֹכְתָּא פְּרִיסָא גּוֹ טְהִירִין עִלָּאִין), which conceals the concealment of this hidden and concealed one (דְּסַתְּמָא סְתִימָא דְּהַאי טְמִיר וּסְתִים). Within the Kapporeta [covering] is a concealed, hidden, and stored place (לְגוֹ מִן כַּפּוֹרְתָּא, אִית אֲתָר סָתִים וְטָמִיר וְגָנִיז), to gather it within itself (לְאַכְנָשָׁא לֵיהּ בְּגַוֵיהּ).

The anointing of supernal greatness, the spirit of life, by the river that flows and goes out (מְשַׁח רְבוּת עִלָּאָה, רוּחָא דְּחַיֵּי, עַל יְדָא דְּהַהוּא נָהָר דְּנָגִיד וְנָפִיק). And that river is called the spring of the well, whose waters never cease (וְהַהוּא נָהָר אִקְרֵי מַבּוּעָא דְּבֵירָא, דְּלָא פַסְקִין מֵימוֹי לְעָלְמִין). And when this enters and flows, all that supernal holiness descends from above, from the place of the Holy of Holies (וְכַד הַאי עָיֵיל וְנָגִיד כָּל הַהוּא רְבוּת קוּדְשָׁא מִלְּעֵילָּא, מֵאֲתָר דְּקֹדֶשׁ הַקֳּדָשִׁים). A stream of radiance flows down and enters through those channels (נְהִירוּ נְגִידוּ נָחִית וְאָתֵי, גּוֹ אִינּוּן צִנּוֹרִין). This is filled from there like a female impregnated and filled from the male (הַאי אִתְמַלְּיָיא מִתַּמָּן, כְּנוּקְבָא דְּמִתְעַבְּרָא וְאִתְמַלְּיָא מִן דְּכוּרָא).

So too, this palace is always prepared to receive, like a female that receives from the male (אוּף הָכִי נָמֵי הַאי הֵיכָלָא, מִתְתַקְנָא תָּדִיר לְקַבְּלָא, כְּנוּקְבָא דִּמְקַבְּלָא מִן דְּכוּרָא). Receiving and receiving, all those holy spirits and Neshamot that descend to the world, and are impregnated—some say: and detained—there for all that time that is required (קַבִּילוּ דְּקַבִּילוּ, כָּל אִינּוּן רוּחִין וְנִשְׁמָתִין קַדִּישִׁין דְּנַחְתִין לְעָלְמָא, וְאִתְעַבְּרוּ – ס״א וְאִתְעַכְּבוּ – תַּמָּן. כָּל הַהוּא זִמְנָא דְּאִצְטְרִיךְ). They are detained until the King Mashiach comes, and then all those Neshamot will be satisfied, and will come and rejoice in the world as at the beginning (יִתְעַכְּבוּן עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא, וְיִסְתַּפְּקוּן כָּל אִינּוּן נִשְׁמָתִין, וְיֵיתוּן וְיַחְדֵי עָלְמָא כְּמִלְּקַדְּמִין). And then Kudsha Berikh Hu will rejoice in His world as at the beginning, as it is said: “Hashem shall rejoice in His works” (וּכְדֵין, יַחְדֵי קוּדְשָׁא בְּרִיךְ הוּא כְּמִלְּקַדְּמִין, כְּמָה דְאַתְּ אָמֵר: יִשְׂמַח יְיָ׳ בְּמַעֲשָׂיו) (Psalms 104).

In this palace stand the delights and pleasures of spirit (בְּהַאי הֵיכָלָא, קַיְימִין עִנּוּגִין וְתַפְנוּקִין דְּרוּחֵי), and the joy with which Kudsha Berikh Hu rejoices in the Garden of Eden (וְאִשְׁתַּעְשְׁעוּתָא דְּאִשְׁתַּעֲשָׁע קוּדְשָׁא בְּרִיךְ הוּא בְּגִנְתָא דְּעֵדֶן). Here is the desire of all, and the delight of all (הָכָא אִיהוּ תִּיאוּבְתָא דְּכֹלָּא, וְעִנּוּגָא דְּכֹלָּא), to unite all as one, and to be all one (לְאִתְחַבְּרָא כֹּלָּא כַּחֲדָא, וּלְמֶהֱוֵי כֹּלָּא חַד), the bond of all in one union—here it stands (קִשּׁוּרָא דְּכֹלָּא בְּיִחוּדָא חֲדָא הָכָא קַיְּימָא). For when all the branches are joined with the supernal branches (דְּכַד שַׁיְיפֵי כֻּלְּהוּ מִתְחַבְּרָאן בְּשַׁיְיפִין עִלָּאִין), each one as is fitting for it (כָּל חַד וְחַד כַּדְקָא חֲזֵי לֵיהּ), they have no desire and no delight except in the union of this palace (לֵית לוֹן תִּיאוּבְתָא, וְלֵית לוֹן עִנּוּגָא, בַּר בְּיִחוּדָא דְּהַאי הֵיכָלָא), all here depends (כֹּלָּא הָכָא תַּלְיָא). When the union here is united in one union (כַּד אִתְחַבְּרוּתָא דְּהָכָא אִתְיָיחָד בְּיִחוּדָא חֲדָא), then all the radiance of the branches, and all the radiance of the countenances, and all the joys, all shine and rejoice (כְּדֵין כָּל נְהִירוּ דְּשַׁיְיפִין, וְכָל נְהִירוּ דְּאַנְפִּין, וְכָל חֶדְוָון, כֻּלְּהוּ נְהִירִין וְחַדָאן). Fortunate is his portion, whoever knows to arrange the arrangements (זַכָּאָה חוּלָקֵיהּ, מַאן דְּיָדַע לְסַדְּרָא סִדּוּרִין), and to establish the Tikunei of completeness as is fitting (וּלְאַתְקְנָא תִּקּוּנִי אִשְׁתַּלְמוּתָא כְּדְקָא יֵאוֹת), the love of Kudsha Berikh Hu in this world and in the World to Come (רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). And then, all judgments and all evil decrees pass away and are nullified from the world (וּכְדֵין, כָּל דִּינִין, וְכָל גִּזְרִין בִּישִׁין, מִתְעַבְּרִין וּמִתְבַּטְּלִין מֵעָלְמָא).

This palace is the palace of desire, the palace of delight (הֵיכָלָא דָּא, הֵיכָלָא דְּתִיאוּבְתָא, הֵיכָלָא דְּעִנּוּגָא), the palace of supernal and lower joy as one (הֵיכָלָא לְאִשְׁתַּעְשְׁעָא עֵילָּא וְתַתָּא כַּחֲדָא). And it receives all the radiance of the supernal spark that shines to all (וּמְקַבְּלָא כֹּלָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה דְּנָהִיר לְכֹלָּא), and to unite all as is fitting, in perfect Union (וּלְאִתְיַיחֲדָא כֹּלָּא כְּדְקָא יֵאוֹת. בְּיִחוּדָא שְׁלִים). And for this, this palace stands hidden from all, concealed from all (וְעַל דָּא, הֵיכָלָא דָּא קָאִים בִּטְמִירוּ דְּכֹלָּא, גָּנִיז מִכֹּלָּא). And even though all are hidden, this one is hidden and concealed more (אַף עַל גַּב דְּכֻלְּהוּ טְמִירִין. דָּא טָמִיר וְגָנִיז יַתִיר), to be the everlasting covenant, all as one, male and female complete (לְמֶהֱוֵי בְּרִית קַיָּימָא כֹּלָּא כַּחֲדָא, דְּכַר וְנוּקְבָּא לְמֶהֱוִי שְׁלִים).

This palace is called the Ark of the covenant, which is the Master of all the earth (הֵיכָל דָּא אִקְרֵי אֲרוֹן הַבְּרִית, דְּאִיהוּ אֲדוֹן כָּל הָאָרֶץ). For this is the place from which all Neshamot of the world go out (בְּגִין דְּהַאי אִיהוּ אֲתָר, דְּנַפְקוּ מִנֵּיהּ כָּל נִשְׁמָתִין דְּעָלְמָא), to join the union below (לְיַחֲדָא יִחוּדָא לְתַתָּא), and to draw the union of Kudsha Berikh Hu from above to below (וּלְאַמְשָׁכָא יִחוּדָא דְּקוּדְשָׁא בְּרִיךְ הוּא מֵעֵילָּא לְתַתָּא), to give to the Tzaddik (לְיָהֲבָא לַצַּדִּיק), because they go out from the Tzaddik and enter into the Tzaddik p1-33(בְּגִין דְּנַפְקוּ מִצַדִּיק, וְעַיְילֵי בְּצַדִּיק). And afterwards they go out from the Tzaddik, and enter into the place from which they went out (וּלְבָתַר נַפְקֵי מִצַדִּיק, וְעַיְילֵי בַּאֲתָר דְּנַפְקֵי מִתַמָּן). the Ark of the covenant receives all from the Tzaddik (הַאי אֲרוֹן הַבְּרִית, נָקִיט כֹּלָּא מִצַּדִּיק). And afterwards, they go out from it and enter into the Tzaddik below (וּלְבָתַר, נַפְקֵי מִנֵּיהּ, וְעַיְילֵי בְּצַדִּיק לְתַתָּא). Afterwards they go out from the Tzaddik below, and enter into the Ark of the covenant (לְבָתַר נַפְקֵי מִצַדִּיק דִּלְתַתָּא, וְעַיְילֵי בְּהַאי אֲרוֹן הַבְּרִית). To be all Neshamot included from above and from below (לְמֶהֱוֵי כָּל נִשְׁמָתִין כְּלִילָן מֵעֵילָּא וּמִתַתָּא). To be complete from every side (לְמֶהֱוֵי שְׁלִים מִכָּל סִטְרִין). And the Ark of the covenant receives from the Tzaddik those Neshamot, from two sides (וְהַאי אֲרוֹן הַבְּרִית, נָקִיט מִצַדִּיק אִינּוּן נִשְׁמָתִין, מִתְּרֵין סִטְרִין).

Come and see: the spring of the well is never separated from the well forever (תָּא חֲזֵי, מַבּוּעָא דְּבֵירָא לָא מִתְפָּרְשָׁא מִבֵּירָא לְעָלְמִין). And because of this, this place is the completeness of all, the sustenance of the whole body, to be complete in everything as is fitting (וְעַל דָּא, הַאי אֲתָר, שִׁכְלוּלָא דְּכֹלָּא, קִיוּמָא דְּכָל גּוּפָא, לְמֶהֱוֵי שְׁלִים בְּכֹלָּא כְּדְקָא יֵאוֹת). Here is the union and the bond together, to be above and below one, in one bond (הָכָא, הוּא יִחוּדָא וְקִשּׁוּרָא כַּחֲדָא, לְמֶהֱוֵי עֵילָּא וְתַתָּא חַד, בְּקִשּׁוּרָא חֲדָא), so that all branches are never separated from one another, and all faces be found face to face (דְּלָא מִתְפָּרְשָׁן כָּל שַׁיְיפִין דָּא מִן דָּא, וּלְאִשְׁתַּכְחָא כֹּלָּא אַנְפִּין בְּאַנְפִּין). And because of this we learned: whoever copulates with his wife from behind diminishes the rectification of gazing face to face, to illuminate all together, and to find all faces face to face, in proper cleaving (וְעַל דָּא תָּנֵינָן, מַאן דְּשַׁמִישׁ עַרְסֵיהּ מֵאַחוֹרָא, אַכְחִישׁ תִּקּוּנָא דְּאִסְתַּכְּלוּתָא אַנְפִּין בְּאַנְפִּין, לְאַנְהָרָא כֹּלָּא כַּחֲדָא, וּלְאִשְׁתַּכְחָא כֹּלָּא אַנְפִּין בְּאַנְפִּין, בִּדְבֵקוּתָא כַּדְקָא יֵאוֹת). As it is said: “And he shall cleave to his wife”—to his wife precisely, and not the back of his wife (כְּמָה דְאַתְּ אָמֵר: וְדָבַק בְּאִשְׁתּוֹ, בְּאִשְׁתּוֹ דַּיְיקָא, וְלָא אֲחוֹרֵי אִשְׁתּוֹ) (Bereshit 2).

Two they are (תְּרֵין אִינּוּן), Ya‘akov is above (יַעֲקֹב אִיהוּ לְעֵילָּא), Yosef is below (יוֹסֵף לְתַתָּא). Two longings they are (תְּרֵין תִּיאוּבְתִין אִינּוּן). One: the sixth palace (חַד הֵיכָלָא שְׁתִיתָאָה), and one: this, the seventh palace (וְחַד הַאי הֵיכָלָא שְׁבִיעָאָה). The upper longing (תִּיאוּבְתָא לְעֵילָּא), is in those kisses that Ya‘akov received (בְּאִינּוּן נְשִׁיקִין דְּנָטִיל יַעֲקֹב). The lower longing (תִּיאוּבְתָא לְתַתָּא), is in this union that Yosef received (בְּהַאי שִׁמּוּשָׁא דְּנָטִיל יוֹסֵף). From these two sides (מִתְּרֵין סִטְרִין אִלֵּין), the Ark of the Covenant drew the spirit of life (נָטִיל [הַאי] אֲרוֹן הַבְּרִית רוּחָא דְּחַיֵּי).

From the side of Ya‘akov (מִסִּטְרָא דְּיַעֲקֹב), it drew the upper spirit of life (נָטִיל רוּחָא דְּחַיֵּי דִּלְעֵילָּא), which cleaved to him in those kisses (דְּאִתְדָּבַק בֵּיהּ בְּאִינּוּן נְשִׁיקִין), and it entered—some say: and it entered (וְאָעִיל [בְּאִינּוּן נְשִׁיקִין] [נ״א: וְעָיֵיל])—the upper spirit of life into him (רוּחָא דְּחַיֵּי דִּלְעֵילָּא בֵּיהּ), to flow from him (לְאִתְזְנָא מִנֵּיהּ). From the side of Yosef (מִסִּטְרָא דְּיוֹסֵף), who is below (דְּאִיהוּ לְתַתָּא), at the end of the body (בְּסִיוּמָא דְּגוּפָא), in this palace (בְּהַאי הֵיכָלָא), he drew spirits and Neshamot to the earth below (נָטִיל רוּחִין וְנִשְׁמָתִין לְאַרְקָא לְתַתָּא), to this world (לְהַאי עָלְמָא). These two sides (אִלֵּין תְּרֵין סִטְרִין), separate into two directions (מִתְפָּרְשָׁן לִתְרֵין סִטְרִין). The side of Ya‘akov (סִטְרָא דְּיַעֲקֹב), expanded and gave power (אִתְפָּשַׁט וְיָהִיב תּוּקְפָּא), to spring forth into those breasts (לְנַבְעָא בְּאִינּוּן שָׁדַיִם), which are filled from that spirit of life (דְּאִתְמַלְּיָין מֵהַהוּא רוּחָא דְּחַיֵּי), and through them nourished those holy angels (וְיָנִיק בְּהוּ לְאִינּוּן מַלְאֲכִין קַדִּישִׁין), who are living and enduring forever (דְּאִינּוּן חַיִּין וְקַיְּימִין לְעָלְמִין), and they endure in their existence through him (וְקַיְּימִין בְּקִיּוּמָא בֵּיהּ). The side of Yosef (סִטְרָא דְּיוֹסֵף), entered into the longing and gave power within (עָיִיל בְּתִיאוּבְתָּא וְיָהַב תּוּקְפָּא לְגוֹ), and made Neshamot and spirits (וְעָבִיד נִשְׁמָתִין וְרוּחִין), to descend below (לְנַחְתָּא לְתַתָּא), and to flow through them into the people of the world (וּלְאַתְזְנָא בְּהוּ בְּנֵי עָלְמָא).

And because of this (וְעַל דָּא), these two sides endure (קַיְּימִין תְּרֵין סִטְרִין אִלֵּין): this one above (דָּא לְעֵילָּא), and this one below (וְדָא לְתַתָּא). This one to flow above (דָּא לְאַתְזְנָא לְעֵילָּא), and this one to nourish below (וְדָא לְמֵיזָן לְתַתָּא). Each one as is fitting to it (כָּל חַד וְחַד כַּדְקָא חֲזֵי לֵיהּ), and all is one (וְכֹלָּא אִיהוּ חַד), and one secret it is (וְחַד רָזָא אִיהוּ). And with all this (וְעִם כָּל דָּא), Yosef nourishes the entire body (יוֹסֵף זָן לְכָל גּוּפָא), and gives it drink (וְאַשְׁקֵי לֵיהּ). For from this spirit of life of the cleaving of Ya‘akov (דְּמֵהַאי רוּחָא דְּחַיֵּי דְּאִתְדַּבְּקוּתָא דְּיַעֲקֹב), it descends below (נָחִית לְתַתָּא), and in it the Ark of the Covenant cleaves (וּבֵיהּ אִתְדָּבַּק הַאי אֲרוֹן הַבְּרִית), in desire above (בִּרְעוּתָא לְעֵילָּא), and that spirit of life descended below (וְנָחִית הַהוּא רוּחָא דְּחַיֵּי לְתַתָּא), in that cleaving of Yosef (בְּהַהוּא אִתְדַּבְּקוּתָא דְּיוֹסֵף).

And when all is joined as one (וְכַד אִתְחֲבָּר כֹּלָּא כַּחֲדָא), those breasts are filled to give suck to all (אִתְמַלְּיָין אִינּוּן שָׁדַיִם לְיָנְקָא לְכֹלָּא), and because of this all is one (וּבְגִין כַּךְ כֹּלָּא אִיהִי חַד). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ), who knows how to bind bindings (מַאן דְּיָדַע לְקַשְּׁרָא קִשְׁרִין), and to unify union in his prayer with desire of the heart as is fitting (וּלְיַחֲדָא יִחוּדָא בִּצְלוֹתֵיה בִּרְעוּתָא דְּלִבָּא כְּדְקָא יֵאוֹת), in order to cleave aspect to aspect (בְּגִין לְדַבְּקָא שַׁיְיפָא בְּשַׁיְיפָא), spirit to spirit (רוּחָא בְּרוּחָא), all in one totality (כֹּלָּא בִּכְלָלָא חֲדָא), to be all one as is fitting (לְמֶהֱוֵי כֹּלָּא חַד כַּדְקָא חֲזֵי).

Come and see (תָּא חֲזֵי), this palace (הַאי הֵיכָלָא): when these holy spirits (כַּד אִלֵּין רוּחִין קַדִּישִׁין), and all those palaces and chariots (וְכָל אִינּוּן הֵיכָלִין וּרְתִיכִין), all are unified as one (כֻּלְּהוּ מִתְיַיחֲדֵי כַּחֲדָא), and are found in one bonding (וְאִשְׁתְּכָחוּ בְּקִשּׁוּרָא חֲדָא), then this upper spirit of them all (כְּדֵין הַאי רוּחָא עִלָּאָה דְּכֻלְּהוּ), which is one point (דְּאִיהוּ נְקוּדָה חֲדָא), is concealed within them (אַסְתִּים בְּהוּ), and is not revealed (וְלָא אִתְגַּלְיָיא), and becomes a hidden spirit in the form of the upper one (וְאִתְעָבִיד רוּחָא סָתִים כְּגַוְונָא עִלָּאָה). And your sign is the nut (וְסִימָנִיךְ אֱגוֹזָא): union in the bonding of all (יִחוּדָא בְּקִשּׁוּרָא דְּכֹלָּא), as we said (כִּדְקַאמְרָן), to bind this with that (לְאִתְקַשְּׁרָא דָּא בְּדָא), to be all complete (לְמֶהוֵי כֹּלָּא שְׁלִים), in the wholeness of male and female as one (בִּשְׁלִימוּ [דָּכָר וּנְקֵבָא] כַּחֲדָא).

And behold, we have established (וְהָא אוֹקִימְנָא), in this manner (כְּגַוְונָא דָּא): the Korban ascends (קָרְבְּנָא סַלְּקָא), to unite the Korban (some say: union (לְיַחֲדָא קָרְבְּנָא [נ״א: יִחוּדָא])—and to unify (another matter: and to be fulfilled (וּלְיַחֲדָא [ד״א: וּלְאִסְתַּפְּקָא])—each and every one as is proper for it (כָּל חַד וְחַד כַּדְקָא חֲזֵי לֵיהּ), from that smoke which ascends (מֵהַהוּא תְּנָנָא דְּסָלִיק), like the Kohen who is the right side (כַּהֲנָא דְּאִיהוּ יְמִינָא), in the bond of union with desire (בְּקִשּׁוּרָא דְּיִחוּדָא בִּרְעוּתָא), and the Levite with song (וְלֵיוָאֵי בְּשִׁירָתָא).

One is encompassed within the other (כָּלִיל דָּא בְּדָא): palace within palace (הֵיכָלָא בְּהֵיכָלָא), spirit within spirit (רוּחָא בְּרוּחָא), until they are joined in their places (עַד דְּמִתְחַבְּרָן בְּאַתְרַיְיהוּ), aspect to aspect (שַׁיְיפָא בְּשַׁיְיפָא), to become all encompassed as one (לְמֶהֱוֵי כֹּלָּא כָּלִיל כַּחֲדָא), as is proper (כְּדְקָא יֵאוֹת). And behold, we have established (וְהָא אוֹקִימְנָא), that when all is completed as one (דְּכַד אִשְׁתְּלִים כֹּלָּא כַּחֲדָא), the upper aspects within the lower ones (שַׁיְיפִין עִלָּאִין בְּתַתָּאִין), then the upper Neshama of all (כְּדֵין נִשְׁמְתָא עִלָּאָה דְּכֹלָּא), is aroused (אִתְעֲרַת), and enters them all (וְעָאלַת בְּכֻלְּהוּ), and gives illumination to all (וְנָהִיר לְכֹלָּא), and all are blessed, upper and lower (וְכֻלְּהוּ מִתְבָּרְכָאן עִלָּאִין וְתַתָּאִין).

And that which is not known (וְהַהוּא דְּלָא אִתְיְידָע), and does not enter into calculation (וְלָא עָאל בְּחוּשְׁבָנָא), the desire that is never grasped by the worlds (רְעוּתָא דְּלָא אִתְפַּס לְעָלְמִין), then all ascends to Ein Sof (כְּדֵין כֹּלָּא סָלִיק עַד אֵין סוֹף), and all is bound in one bond (וְאִתְקָשַּׁר כֹּלָּא בְּקִשּׁוּרָא חֲדָא), and is sweetened (וּבָסִים), that desire within within in concealment (הַהוּא רְעוּתָא לְגוֹ בְּגוֹ בִּסְתִּימוּ).

The illumination of the upper Neshama (נְהִירוּ דְּנִשְׁמְתָא עִלָּאָה), ascends inward within inward (סַלְּקָא לְגוֹ בְּגוֹ), and gives illumination to all (וְנָהִיר לְכֹלָּא). Within this illumination (בְּגוֹ דְּהַאי נְהִירוּ), enters the concealment of Thought (אָעִיל סְתִימוּ דְּמַחֲשָׁבָה), which encompasses all (דְּאִיהוּ כָּלִיל כֹּלָּא), and inward within inward (וּבְגוֹ לְגוֹ), in that desire of Thought (בְּהַהוּא רְעוּ דְּמַחֲשָׁבָה), it shines and is sweetened (אַנְהִיר וְאִתְבָּסָם), and is grasped and not grasped (וְתָפִיס וְלָא תָפִיס), and it ascends—some say: this desire (וְסַלְּקָא [ס״א: הַאי רְעוּ])—from within the desire of Thought to grasp it (מִגּוֹ רְעוּ דְּמַחֲשָׁבָה לְתָפְשָׂא בֵּיהּ), and when this ascends (וְכַד הַאי סָלִיק), the lower illumination grasps it (נְהִירוּ דִּלְתַתָּא תָּפִיס בֵּיהּ). And so it is with all (וְכֵן כֹּלָּא), to be bound and filled and blessed, all as one (לְאִתְקַשְּׁרָא וּלְאִתְמַלְּיָא וּלְאִתְבָּרְכָא כֹּלָּא כַּחֲדָא), as is proper (כְּדְקָא יֵאוֹת).

And then, this is bound to that, as we have said (וּכְדֵין אִתְקָשַּׁר דָּא בְּדָא כַּדְקָא אֲמָרָן): palaces with palaces (הֵיכָלִין בְּהֵיכָלִין), the lower with the upper (תַּתָּאִין בְּעִלָּאִין), the secret of male and female as one (רָזָא דְּכַר וְנוּקְבָא כַּחֲדָא), the upper Nehiru (נְהִירוּ עִלָּאָה), in the illumination of the hidden and most concealed within it (בִּנְהִירוּ דְּסָתִים וְגָנִיז יַתִּיר בֵּיהּ). And that which is hidden (וְהַהוּא דְּגָנִיז), is encompassed in what is even more hidden (כָּלִיל בְּמָה דְּגָנִיז יַתִּיר), until all is found as is fitting (עַד דְּאִשְׁתְּכַח כֹּלָּא כְּדְקָא יֵאוֹת), in one Union (בְּיִחוּדָא חֲדָא).

And because of this (וְעַל דָּא), Moshe knew how to arrange the order of his Master (מֹשֶׁה הֲוָה יָדַע לְסַדְּרָא סִדּוּרָא דְּמָארֵיהּ), more than all people of the world (מִכָּל בְּנֵי עָלְמָא): when it was necessary to lengthen, he lengthened (כַּד אִצְטְרִיךְ לְאַרְכָא, אָרִיךְ); when to shorten, he shortened (לְקַצְּרָא, קָצָר), as we have established (כְּמָה דְּאוֹקִימְנָא), “Hashem, please heal her now” (בְּמִדְבָּר י״ב: אֵל נָא רְפָא נָא לָהּ) (Numbers 12).

We learned (תָּנֵינָן): One who lengthens in his prayer and reflects upon it (מַאן דְּאֹרִיךְ בִּצְלוֹתֵיהּ וְיִסְתָּכַּל בֵּיהּ), in the end comes to heartache (לְסוֹף אָתָא לִידֵי כְּאֵב לֵב). And we learned (וְתָנֵינָן): One who lengthens in his prayer—his days will be lengthened (מַאן דְּאוֹרִיךְ בִּצְלוֹתֵיהּ, יוֹרְכוּן יוֹמוֹי).