Daf 262b (דַּף רס״ב ע״ב)

And this secret is a secret for the sons of faith (וְרָזָא דָּא, רָזָא לִבְנֵי מְהֵימְנוּתָא). The portion of the defiled Sitra achra (חוּלָקָא דְּסִטְרָא אַחֲרָא מִסְאֲבָא), all those debts (כָּל אִינּוּן חוֹבִין), and all those sins (וְכָל אִינּוּן חֲטָאִין), of that man who binds the bindings of union (דְּהַהוּא בַּר נָשׁ דְּקָשַׁר קִשְׁרִין דְּיִחוּדָא), that were confessed over them (דְּאִתְוָדָּה עָלַיְיהוּ), all of them rest upon him of the Sitra achra (כֻּלְּהוּ שַׁרְיָין עָלֵיהּ דְּסִטְרָא אַחֲרָא). And these are the portion and inheritance of the defiled Sitra achra (וְאִינּוּן חוּלָקָא וְאַחֲסַנְתָּא דְּסִטְרָא אַחֲרָא מִסְאֲבָא). And if he does not confess over them (וְאִי לָא אוֹדֵי עָלֵיהּ), it is found that there is an accuser who can prevail against him (אִשְׁתְּכַח מְקַטְרְגָא וְיָכִיל לֵיהּ). And if he confesses over all his debts (וְאִי אוֹדֵי עַל כָּל חוֹבוֹי), in that prayer (בְּהַהִיא צְלוֹתָא), that binds the bindings of union (דְּקָשִׁיר קִשְׁרִין דְּיִחוּדָא), then blessings are above and below (וְאִתְבָּרְכָאן עִלָּאֵי וְתַתָּאֵי).

And from that portion of the Sitra achra (וּמֵהַהוּא חוּלָקָא דְּסִטְרָא אַחֲרָא), all those debts and sins that he confessed over them (כָּל אִינּוּן חוֹבִין וְחַטָּאִין דְּאוֹדֵי עָלַיְיהוּ), are taken for its portion (נַטְלָא לוֹן לְחוּלָקֵיהּ). And this secret is the goat (וְרָזָא דָּא שָׂעִיר). As it is written (דִּכְתִּיב): “And he shall confess over it all the iniquities…” (וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת וְגוֹ׳) (Leviticus 16), and it is written (וּכְתִיב): “And the goat shall bear them…” (וְנָשָׂא הַשָּׂעִיר וְגוֹ׳), this is its portion and its inheritance (דָּא הוּא חוּלָקֵיהּ וְעַדְבֵיהּ וְאַחֲסָנְתֵּיהּ). And if that man returns to the corruption of his debts (וְאִי הַהוּא בַּר נָשׁ תָּב לְסָרְחֲנֵי דְּחוֹבוֹי), woe to him (וַוי לֵיהּ), for all of them he takes from that side (דְּכֻלְּהוּ נָטִיל לוֹן מֵהַהוּא סִטְרָא), against the will of that side (בְּעַל כָּרְחֵיהּ דְּהַהוּא סִטְרָא).

And since he takes them from this side against the will of that side (וּמִגּוֹ דְּנָטִיל לוֹן מֵהַאי סִטְרָא בְּעַל כָּרְחֵיהּ דְּהַהוּא סִטְרָא), then he is corrupted by it (כְּדֵין אַבְאִישׁ לֵיהּ), and the accuser turns upon him and prosecutes him (וְאִתְהַפֵּךְ עָלֵיהּ מְקַטְרְגָא וְקַטְרִיג לֵיהּ). And when he confesses over him (וְכַד אוֹדֵי עֲלוֹי), that Sitra achra takes them (נָטִיל לוֹן הַהוּא סִטְרָא אַחֲרָא), and it is its inheritance and portion (וְאִיהוּ עַדְבֵיהּ וְחוּלָקֵיהּ). And this secret, so too the offering (וְרָזָא דָּא, הָכִי נָמֵי קָרְבְּנָא), that he must confess over that offering (דְּבָעֵי לְאוֹדָאָה עַל הַהוּא קָרְבְּנָא), all his debts and his sins (כָּל חוֹבוֹי וְחֶטְאוֹי), to give a portion to the one who requires it (לְמֵיהַב חוּלָקָא לְמַאן דְּאִצְטְרִיךְ). The whole offering is to this side, the portion of holiness and the desire of holiness (קָרְבְּנָא כֹּלָּא לְסִטְרָא דָּא חוּלָקָא דְּקוּדְשָׁא וְרֵעוּתָא דְּקוּדְשָׁא).

And to this side, that portion of those debts and sins that are given by confession upon the flesh of the offering (וּלְסִטְרָא דָּא, הַהוּא חוּלָקָא דְּאִינּוּן חוֹבִין וְחַטָּאִין דְּאִתְיְיהִיבוּ בְּהוֹדָאָה עַל הַהוּא בִּשְׂרָא דְּקָרְבְּנָא). As it is written (כְּמָה דִּכְתִּיב): “If your enemy is hungry, feed him bread…” (אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לֶחֶם וְגוֹ׳) (Proverbs 25), “for you are heaping coals…” (כִּי גֶחָלִים אַתָּה חוֹתֶה וְגוֹ׳), and your sign (וְסִימָנִיךְ): “Let the King and Haman come to the banquet” (יָבֹא הַמֶּלֶךְ וְהָמָן אֶל הַמִּשְׁתֶּה) (Esther 5). Fortunate is he who knows the way, to walk in the path of truth (זַכָּאָה אִיהוּ מַאן דְּיָדַע אָרְחֵיהּ לְמֵהַךְ בְּאֹרַח קְשׁוֹט). And whoever does not know how to arrange the praise of his Master (וְכָל מַאן דְּלָא יָדַע לְסַדְּרָא שְׁבָחָא דְּמָארֵיהּ), better for him that he had not been created (טַב לֵיהּ דְּלָא אִבְרֵי), because prayer is required, which is peace above (בְּגִין דְּאִצְטְרִיךְ צְלוֹתָא דְּאִיהוּ שְׁלָמָא לְעֵילָּא). Some say: because prayer is required (נ״א: בגין דאצטריך צלותא). From thought (מִגּוֹ מַחֲשָׁבָה), and intention of the heart (וּרְעוּתָא דְּלִבָּא), and voice (וְקָלָא), and word of the lips (וּמִלָּה דְּשִׂפְוָון), to make completion and binding and union above (לְמֶעְבַּד שְׁלִימוּ וְקִשּׁוּרָא וְיִחוּדָא לְעֵילָּא), in the manner that it is above (כְּגַוְונָא דְּאִיהוּ לְעֵילָּא). As completion goes out from above to below (כְּגַוְונָא דְּנָפְקָא שְׁלִימוּ מֵעֵילָּא לְתַתָּא), so it is required from below to above (הָכִי אִצְטְרִיךְ מִתַּתָּא לְעֵילָּא), to bind the binding as is fitting (לְקַשְּׁרָא קִשּׁוּרָא כַּדְקָא יֵאוֹת).

A secret for the Friends, that they should go in the straight path (רָזָא לְחַבְרַיָּיא דְּיֵהַכוּן בְּאֹרַח מֵישַׁר): thought (מַחֲשָׁבָה), and intention (וְרֵעוּתָא), and voice (וְקָלָא), and word (וּמִלָּה). These four bind bindings (אִלֵּין אַרְבַּע מְקַשְׁרִין קִשְׁרִין). After the bindings are bound all together (לְבָתַר קְשִׁירוּ קִשְׁרִין כֻּלְּהוּ כַּחֲדָא), they are all made into one chariot (אִתְעָבִידוּ כֻּלְּהוּ רְתִיכָא חֲדָא), for the Shekhinta to rest upon them (לְאַשְׁרָאָה עָלַיְיהוּ שְׁכִינְתָּא). And they are all made after four supports (וְאִתְעָבִידוּ כֻּלְּהוּ לְבָתַר אַרְבָּעָה סַמְכִין), for Her to be crowned with them (לְאִתְעַטְּרָא בְּהוּ), and the Shekhinta is supported by them (וּשְׁכִינְתָּא אִסְתְּמִיךְ עָלַיְיהוּ), in all those supernal bindings (בְּכָל אִינּוּן קִשְׁרִין עִלָּאִין).

Thought brings forth desire (מַחֲשָׁבָה אַפִּיק רְעוּתָא). Some say: will brings forth everything (נ״א: רְעוּתָא אַפִּיק כֻּלָּא).. Intention that comes from thought (רְעוּתָא דְּנָפִיק מִגּוֹ מַחֲשָׁבָה), brings forth a voice that is heard (אַפִּיק קָלָא דְּאִשְׁתְּמַע). And that voice that is heard (וְהַהוּא קָלָא דְּאִשְׁתְּמַע), ascends to bind bindings from below to above (סָלִיק לְקַשְּׁרָא קִשְׁרִין מִתַּתָּא לְעֵילָּא), Lower palaces within the supernal ones (הֵיכָלִין תַּתָּאִין בְּעִלָּאִין). A voice that binds bindings (קָלָא דְּאִיהוּ קָשִׁיר קִשְׁרִין), and draws blessings from above to below in whispering (וּמָשִׁיךְ בִּרְכָאן מֵעֵילָּא לְתַתָּא בִּלְחִישׁוּ), is supported by these four supports (סָמִיךְ אִלֵּין אַרְבָּעָה סַמְכִין): thought (מַחֲשָׁבָה), and intention (וּרְעוּתָא), voice (קָלָא), and word (וּמִלָּה). The supports are at the completion of the binding (סְמִיכוּ בְּסִיוּמָא דְּקִשּׁוּרָא), the place where all is bound together as one (אֲתָר דְּכֹלָּא אִתְקָשַׁר בֵּיהּ כַּחֲדָא), and they are all made into one (וְאִתְעָבִידוּ כֻּלְּהוּ חַד).

Fortunate is the person who binds the bindings of his Master (זַכָּאָה אִיהוּ בַּר נָשׁ דְּקָשַׁר קִשְׁרִין דְּמָארֵיהּ), and supports the supports as is fitting (וְסָמִיךְ סְמִיכִין כְּדְקָא יֵאוֹת), and directs his intention in all these words that we have spoken (וְאִתְכַּוָון בְּכָל הָנֵי מִלִּין דְּקַאמְרָן). Fortunate is he in this world and in the World to Come (זַכָּאָה אִיהוּ בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). Until here the palaces are included on the side of holiness (עַד הָכָא אִשְׁתָּכְלָלוּ הֵיכָלִין בְּסִטְרָא דִּקְדוּשָּׁה).

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), “And they, like Adam, have transgressed the covenant; there they have betrayed Me” (וְהֵמָה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי) (Hosea 6). Who will remove the dust from your eyes, Adam Kadma'ah (מַאן יְגַלֶה עָפָר מֵעֵינֶיךָ אָדָם קַדְמָאָה), that Kudsha Berikh Hu commanded you one command (דְקוּדְשָׁא בְּרִיךְ הוּא פָּקִיד לָּךְ פִּקּוּדָא חֲדָא), and you were not able to uphold it (וְלָא יָכִילַת לְקַיְּימָא בָּה). Because you were enticed by evil words (בְּגִין דְּאִתְפַּתִּית עַל מִלִּין בִּישִׁין), by which that evil serpent turned you aside (דְּאַסְטֵי לָּךְ הַהוּא חִוְיָא בִּישָׁא), as it is written (דִּכְתִּיב): “Now the serpent was cunning” (וְהַנָּחָשׁ הָיָה עָרוּם) (Bereshit 3). And because of this, you were enticed after him (וּבְגִין כָּךְ, אִתְפַּתִּית אֲבַתְרֵיהּ), and you brought death upon yourself (וְגַרְמַת מִיתָה לְגַרְמָךְ), and upon all those generations that issued from you (וּלְכָל אִינּוּן תּוֹלָדִין דְּנַפְקוּ מִינָךְ). Come and see (תָּא חֲזֵי), that whoever is enticed after him and descends to him in one moment (דְּכָל מַאן דְּאִתְפַּתָּא אֲבַתְרֵיהּ וְנָחִית לְגַבֵּיהּ בְּרִגְעָא חֲדָא), is destroyed by him (יִתְאֲבִיד לְגַבֵּיהּ).

Come and see (תָּא חֲזֵי), David was established, planted at the source of gushing waters (דָּוִד הֲוָה קִיוּמָא נָעִיץ בִּמְקוֹרָא דְּמַיִין נַבְעִין). And when he was thrust into another land (וְכַד אִתְדַּחְיָא לְאַרְעָא אַחֲרָא), and they caused him suffering (וְצַעְרִין לֵיהּ), according to his suffering he was thrust away from the Holy Land (וּלְפוּם צַעְרֵיהּ אִתְדַּחְיָא מֵאַרְעָא קַדִּישָׁא). Even though he descended from his rung to a lower rung (אַף עַל גַּב דְּנָחִית מִדַּרְגּוֹי לְדַרְגָּא תַּתָּאָה), he stood firm in his standing (קָם בְּקִיּוּמֵיהּ), and did not enter into the Sitra achra (וְלָא עָאל לְסִטְרָא אַחֲרָא), and was protected from it (וְאִסְתְּמַר מִנֵּיהּ). What is written (מַה כְּתִיב): “But as Hashem lives, and as your soul lives, there is but a step between me and death” (וְאוּלָם חַי יְיָ וְחֵי נַפְשֶׁךָ כִּי כְּפֶשַׂע בֵּינִי וּבֵין הַמָּוֶת) (II Samuel 20). For he had descended in his rung until this measure was in him (דְּהָא נָחִית בְּדַרְגּוֹי, עַד דְּהֲוָה בֵּיהּ הַאי שִׁעוּרָא). And fortunate is his portion, one who is protected from that evil side (וְזַכָּאָה חוּלָקֵיהּ, מַאן דְּאִסְתְּמַר מֵהַהוּא סִטְרָא בִּישָׁא), and from all the levels of that side that are found in the world (וּמִכָּל דַּרְגִּין דְּהַהוּא סִטְרָא דְּמִשְׁתַּכְּחֵי בְּעָלְמָא).