Daf 262a (דַּף רס״ב ע״א)

The second Heikhal [palace] below (הֵיכָלָא תִּנְיָינָא לְתַתָּא), in which souls are appointed to ascend (דְּאִתְפְּקָדוּ בֵּיהּ נִשְׁמָתִין לְסַלְּקָא), to be seen in a dream vision (לְאִתְחֲזָאָה בְּחֵיזוּ דְּחֶלְמָא). “Modim [We give thanks]” (מוֹדִים), with the bending of the knees (לְאַכְרְעָה בִּרְכִין), is to give thanks for the souls (לְאוֹדָאָה עַל נִשְׁמָתִין), as we say: “for our souls which are entrusted” (כִּדְקַאמְרָן עַל נִשְׁמוֹתֵינוּ הַפְּקוּדוֹת), since it is borrowed from its Master (כֵּיוָן דְּאִשְׁתָּאִיל מִמָּארֵיהּ). Some say: the second Heikhal [palace] is to draw down blessings below (ס״א הֵיכְלָא תִּנְיָינָא לָאִמְשַׁכָּא בִּרְכָאן לְתַתָּא), “Modim Anachnu Lakh [We gratefully thank You]” (מוֹדִים אֲנַחְנוּ לָךְ). And this Heikhal [palace] is that in which the Neshmatin [souls] are appointed to ascend (וְהַאי הֵיכְלָא אִיהוּ דְּאִתְפְקְדוּ בֵּיהּ נְשָׁמְתִין לְסַלְּקָא), to appear in a dream vision (לְאִתְחֲזָאָה בְּחִזּוּ דְּחֶלְמָא).

Here, a person must kneel upon his knees (הָכָא בָּעֵי בַּר נָשׁ לְאַכְרָעָא בִּרְכִּין), to give thanks for the Neshmatin [souls] (לְאוֹדָעָא עַל נְשָׁמְתִין), and this is: “for our souls which are entrusted” (וְדָא הוּא: עַל נְשָׁמוֹתֵינוּ הַפְּקוּדוֹת), until he reaches: “for Your Name is good, and to You it is fitting to give thanks” (עַד דְּמָטֵי לְהַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת). And this is within the mystery of the Holy Name (וְדָא הוּא גּוֹ רָזָא דִּשְׁמָא קַדִּישָׁא), which is called Bam [Bet–Mem] in Mukhan [Mem–Vav–Kaf–Nun] (דְּאִקְרֵי בָּ״ם בְּמוּכָ״ן). This is called El Elohim [God, God] (דָּא אִקְרֵי אֵל אֱלֹהִים), which is in a supernal mystery (דְּאִיהוּ בְּרָזָא עִלָּאָה). “El Elohim Hashem—He knows” (אֵל אֱלֹהִים יְהוָה הוּא יוֹדֵעַ) (Yehoshua 22:22).

The general rule is: these are other letters that emerge from them (כְּלָלָא דְּאִלֵּין אַתְוָון אַחֲרָנִין דְּנַפְקֵי מִנַּיְיהוּ). Another interpretation: and here is one mystery, that all the knees bless (ד״א: וְהָכָא אִיהוּ רָזָא חֲדָא דְּכוּלְּהוּ יַרְכִין מְבָרְכִין). And below is the mystery of dream (וּלְתַתָּא רָזָא דְּחֶלְמָא), a mystery for that place through which souls are brought in (רָזָא לְהַהוּא אֲתָר לְאַעֲלָא בְּהוּ נִשְׁמָתִין). And we must draw through these knees (וּבָעֵינָן לְאַמְשָׁכָא בְּהָנֵי בִּרְכָאן), in order to find rest in this world (בְּגִין לְאַשְׁכְּחָא נַיְיחָא בְּהַאי עָלְמָא), and in the World to Come (וּבְעָלְמָא דְּאָתֵי).

The lower palace below (הֵיכָלָא תַּתָּאָה לְתַתָּא), “Set peace, goodness, and blessing” (שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה). Here is the totality of Shalom (הָכָא אִיהוּ כְּלָלָא דְּשָׁלוֹם). Peace above (שָׁלוֹם לְעֵילָּא), peace below (שָׁלוֹם לְתַתָּא), peace to all directions (שָׁלוֹם לְכָל סִטְרִין), peace in the supernal retinue (שָׁלוֹם בְּפָמַלְיָא דִּלְעֵילָּא), peace in the lower retinue (שָׁלוֹם בְּפָמַלְיָא דִּלְתַתָּא), and this palace is the lower retinue (וְהֵיכָלָא דָּא אִיהוּ פָּמַלְיָא דִּלְתַתָּא). Some say: that this is the lower palace, and this is in unification, etc. (ס״א דאיהו היכלא דלתתא ודא בחבורא וכו׳). In one unification with the retinue above (בְּחִבּוּרָא חֲדָא בְּפָמַלְיָא דִּלְעֵילָּא), some say: in its palace (נ״א בהיכלה). And from here flows to all those below that are outside (וּמֵהָכָא נָגִיד לְכָל אִינּוּן תַּתָּאֵי דִּלְבַר). And here everything is included and completed as one (וְהָכָא אִתְכְּלִיל וְאִשְׁתְּלִים כֹּלָּא כַּחֲדָא), above and below (עֵילָּא וְתַתָּא), in one Nehiru (בִּנְהִירוּ חֲדָא), to complete the full Name Hashem Elohim (לְאִשְׁתַּלְּמָא שֵׁם מָלֵא יְיָ אֱלֹהִים). A Name that is complete (שֵׁם דָּא דְּאִיהוּ שָׁלֵם), in all those palaces (בְּכָל אִינּוּן הֵיכָלִין), in all those supernal radiances (בְּכָל אִינּוּן נְהוֹרִין עִלָּאִין), to make all of them one (לְמֶהֱוֵי כֻּלְּהוּ חַד). “Set peace, goodness, and blessing” (שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה).

This person (הַאי בַּר נָשׁ), when he is borrowed from this palace to go outwards (כַּד אִשְׁתְּאִיל מֵהֵיכָלָא דָּא לְנָפְקָא לְבַר), he should compose himself (יְשַׁוֵּי גַּרְמֵיהּ), as one who goes out from the fellowship of the King (כְּמַאן דְּנָפִיק מֵחַבְרוּתָא דְּמַלְכָּא), and from within His palace (וּמִגּוֹ הֵיכָלֵיהּ), and he should lower himself before Him (וְיַמְאִיךְ גַּרְמֵיהּ קָמֵיהּ). But he should rejoice within himself (אֲבָל יֶחֱדֵי גַּרְמֵיהּ), for this is the first (דְּהָא קַדְמָאָה אִיהוּ), to take the crown of the anointing of blessings that flow from the union of his Master (לְנַטְלָא עִטְרָא דִּמְשִׁיכוּ דְּבִרְכָּאָן דְּנַגְדִּין מִיִחוּדָא דְּמָארֵיהּ). This is the son (דָּא אִיהוּ בַּר), who is from the palace of the King (דְּאִיהוּ מֵהֵיכָלָא דְּמַלְכָּא). For at that moment when he goes out from before the King (דְּהָא בְּהַאי שַׁעֲתָא דְּקָא נָפִיק מִקַּמֵּי מַלְכָּא), everything is bound in all these directions (וְכֹלָּא קָשִׁיר בְּכָל הָנֵי סִטְרִין), in the binding of union (בְּקִשּׁוּרָא דְּיִחוּדָא), and blessings (וּבִרְכָּאן), and holiness (וּקְדוּשָּׁה), and added holiness (וְתוֹסֶפֶת קְדוּשָּׁה). Kudsha Berikh Hu calls to the supernal retinue (קוּדְשָׁא בְּרִיךְ הוּא קָרֵי לְפָמַלְיָא דִּלְעֵילָּא), and says to them (וְאָמַר לוֹן), “Write for this certain person (כְּתוֹבוּ לְהַאי בַּר נָשׁ פְּלַנְיָא), from those who are called the reckoners of the Name” (מֵאִינּוּן דְּאִקְרוּן חוֹשְׁבֵי שְׁמוֹ).

Who are the reckoners of the Name (מַאן חוֹשְׁבֵי שְׁמוֹ). They are those who reckon and intend in the secret of His Name (אִינּוּן דִּמְחַשְּׁבֵי וּמְכַוְונִין בְּרָזָא דִּשְׁמֵיהּ), to unify palaces with palaces (לְיַחֲדָא הֵיכָלִין בְּהֵיכָלִין), to bind bindings (לְקַשְּׁרָא קִשְּׁרִין), and to unify all in one union (וּלְיַחֲדָא כֻּלְּהוּ בְּיִחוּדָא חֲדָא). And these are the reckoners of His Name (וְאִלֵּין אִינּוּן חוֹשְׁבֵי שְׁמוֹ), as it is said (כְּמָה דְאַתְּ אָמֵר): “And to those who think upon His Name” (וּלְחוֹשְׁבֵי שְׁמוֹ) (Malachi 3).

Then it is written for him (כְּדֵין אַכְתִּיבוּ לֵיהּ), and it is inscribed and made known above (וְאִתְרְשִׁים וְאִשְׁתְּמוֹדַע לְעֵילָּא), and inscribed (ואתרשים), and he is completed above and below (וְאִשְׁתְּלִים אִיהוּ לְעֵילָּא וְתַתָּא). And one who approaches before his Master (וּמַאן דְּקָרִיב קָמֵי מָארֵיהּ), and prays his prayer (וְצַלֵּי צְלוֹתֵיהּ), and does not complete the union (וְלָא אַשְׁלִים יִחוּדָא), and does not regard the glory of his Master (וְלָא חָיִישׁ עַל יְקָרָא דְּמָארֵיהּ), to bind bindings as we have said (לְקַשְּׁרָא קִשְּׁרִין כִּדְקַאמְרָן), better for him that he had not been created (טַב לֵיהּ דְּלָא אִבְרֵי). And Kudsha Berikh Hu says (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר): “Write this man childless, a man who shall not succeed in his days” (כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לָא יִצְלַח בְּיָמָיו) (Jeremiah 22). And this is (וְדָא אִיהוּ): “He who robs his father and his mother” (גּוֹזֵל אָבִיו וְאִמּוֹ) (Proverbs 28).

Here all is completed above and below (הָכָא אִשְׁתְּלִים כֹּלָּא לְעֵילָּא וְתַתָּא), the secret of the holy Name that rules above (רָזָא דִּשְׁמָא קַדִּישָׁא שַׁלִּיטָא לְעֵילָּא). MTZPTZ, MTZPTZ (מַצְפֵ״ץ מַצְפֵ״ץ). “Hashem Hashem, El merciful and gracious” (יְיָ יְיָ אֵל רַחוּם וְחַנּוּן) (Exodus 34). Here is the secret of this holy Name (הָכָא אִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא דָּא), to be sanctified in its letters in a quorum of ten (לְאִתְקַדְּשָׁא בְּאַתְווֹי בְּבֵי עֲשָׂרָה), and other letters in the holiness of unification in prayer (וְאַתְוָון אַחֲרָנִין בִּקְדוּשָּׁה דִּיחִידָאי בִּצְלוֹתָא).

After he has finished (בָּתַר דְּסִיֵּים), he stands upon his feet (קָאִים עַל רַגְלוֹי), some say: for atonement (נ״א לְכַפָּרָא), to offer gratitude for his sins (לְאוֹדָאָה עַל חוֹבוֹי), so that there not be an opening of the mouth to the Sitra achra to accuse him (בְּגִין דְּלָא יְהֵא פִּטְרָא דְּפוּמָא לְסִטְרָא אַחֲרָא לְאַסְטָאָה לֵיהּ), and he subdues himself before Him (וְאִתְכַּפְיָא קָמֵיהּ). And he shall stand in his standing to be blessed from the house of the King (וְיֵקוּם בְּקִיּוּמֵיהּ לְאִתְבָּרְכָא מִבֵּי מַלְכָּא).

And fortunate is his portion, one who is sanctified in this manner in prayer as we have said (וְזַכָּאָה חוּלָקֵיהּ מַאן דְּאִתְקַדָּשׁ בְּהַאי גַּוְונָא בִּצְלוֹתָא כִּדְקַאמְרָן), and binds bindings (וְקָשַׁר קִשְׁרִין), and unifies unifications (וְיִיחֵד יִחוּדִין), and directs his intention in everything as is fitting (וְיִתְכְּוַון בְּכֹלָּא כְּדְקָא יֵאוֹת), and does not turn to the right or to the left (וְלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא). His prayer is not returned empty (צְלוֹתֵיהּ לָא אַהְדָּר בְּרֵיקָנַיָּא).

Kudsha Berikh Hu decrees and he nullifies (קוּדְשָׁא בְּרִיךְ הוּא גָּזִיר וְאִיהוּ מְבַטֵל). Concerning this it is written: “May your father and mother rejoice, and may she who bore you be glad” (יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ) (Proverbs 23). He has a portion in this world and in the World to Come (אִית לֵיהּ חוּלָקָא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). “In the evening she came” (בָּעֶרֶב הִיא בָאָה) that is so (הַיְינוּ) (Esther 2).

It is written: “She rises while it is still night and gives prey to her household, etc.” (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְגוֹ׳) (Proverbs 31), from that abundance of blessings and holiness and added holiness that she takes (מֵהַהוּא רִבּוּיָא דְּבִרְכָּאָן וּקְדוּשָּׁה וְתוֹסֶפֶת קְדוּשָּׁה דְּקָא נַטְלָא). As it is said: “And at evening he shall divide the spoil” (וְלָעֶרֶב יְחַלֵּק שָׁלָל) (Bereshit 49), that he divides a portion to all (דִּפְלִיגַת חוּלָקָא לְכֹלָּא), even to the Sitra achra a portion by itself (וַאֲפִילּוּ לְסִטְרָא אַחֲרָא חוּלָקָא בִּלְחוֹדָהָא).