Daf 269a (דַּף רס״ט ע״א)

Then this radiance of thought that is not known (כְּדֵין בָּטַשׁ הַאי נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע), struck against the radiance of the partition (בִּנְהִירוּ דִּפְרִשָׁא), Some say: of the partition (נ״א: דפרסא), which stands shining from that which is not known, and is not made known, and is not revealed (דְּקַיְּימָא דְּנָהִיר מִמָּה, דְּלָא יְדִיעַ, וְלָא אִתְיְידַע, וְלָא אִתְגַּלְּיָא). And then this radiance of thought that is not known (וּכְדֵין דָּא נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע), Some say: this one (נ״א: האי), struck against the radiance of the partition (בָּטַשׁ בִּנְהִירוּ דִּפְרִיסָא), and they shone together as one (וְנָהֲרִין כַּחֲדָא). And nine palaces were formed (וְאִתְעָבִידוּ תִּשְׁעָה הֵיכָלִין), and the palaces are not lights (וְהֵיכָלִין לָאו אִינּוּן נְהוֹרִין), and are not spirits (וְלָאו אִינּוּן רוּחִין), and are not souls (וְלָאו אִינּוּן נִשְׁמָתִין), and there is none that stands in them (וְלָא אִית מַאן דְּקַיְּימָא בְּהוּ).

The will of all the nine radiances stands in thought (רְעוּתָא דְּכָל תֵּשַׁע נְהוֹרִין, קַיְימֵי כֻּלְּהוּ בְּמַחֲשָׁבָה), which is one among them in number, all of them to pursue after it (דְּאִיהִי חַד מִנַּיְיהוּ בְּחוּשְׁבָּנָא, כֻּלְּהוּ לְמִרְדַּף אֲבַתְרַיְיהוּ). At the time that they stand in thought, they are not joined and not made known (בְּשַׁעֲתָא דְּקַיְימֵי בְּמַחֲשָׁבָה, וְלָא מִתְדַּבְּקָן וְלָא אִתְיְידִיעוּ). And these do not stand, neither in will nor in supernal thought, grasped by it and not grasped (וְאִלֵּין לָא קַיְימֵי, לָאו בִּרְעוּתָא, וְלָאו בְּמַחֲשָׁבָה עִלָּאָה, תַּפְסִין בָּהּ וְלָא תַּפְסִין). In these stand all the secrets of faith (בְּאִלֵּין קַיְימִין כָּל רָזִין דִּמְהֵימְנוּתָא), and all those radiances, from the secret of supernal thought and below, all are called Ein Sof (וְכָל אִינּוּן נְהוֹרִין, מֵרָזָא דְּמַחֲשָׁבָה עִלָּאָה וּלְתַתָּא, כֻּלְּהוּ אִקְרוּן אֵין סוֹף).

Until here the radiances reached, and did not reach, and were not known—neither here will nor thought (עַד הָכָא מָטוּן נְהוֹרִין, וְלָא מָטוּן, וְלָא אִתְיְידִיעוּ לָאו הָכָא רְעוּתָא, וְלָא מַחֲשָׁבָה). When thought shines, and it is not known from whom it shines (כַּד נָהִיר מַחֲשָׁבָה, וְלָא אִתְיְדַע מִמַּאן דְּנָהִיר), then it is clothed and hidden within Binah (כְּדֵין אִתְלְבַּשׁ וְאַסְתִּים גּוֹ בִּינָה), and it shines, that which shines, and this enters into that, until all were included as one (וְנָהִיר מַאן דְּנָהִיר, וְאָעִיל דָּא בְּדָא, עַד דְּאִתְכְּלִילוּ כֻּלְּהוּ כַּחֲדָא). And in the secret of the sacrifice, when it ascends, all is bound one with the other, and one shines within the other (וּבְרָזָא דְּקָרְבְּנָא כַּד סָלִיק, כֹּלָּא אִתְקָשַּׁר דָּא בְּדָא, וְנָהִיר דָּא בְּדָא), then they all stand in ascent, and thought is crowned in Ein Sof (כְּדֵין קַיְימֵי כֻּלְּהוּ בִּסְלִיקוּ, וּמַחֲשָׁבָה אִתְעֲטָּר בְּאֵין סוֹף). That radiance which shines from supernal thought (הַהוּא נְהִירוּ דְּנָהִיר מִנֵּיהּ מַחֲשָׁבָה עִלָּאָה), Some say: which it does not know of itself at all (נ״א: דלא ידע איהי בה כלל), is called Ein Sof (אִקְרֵי אֵין סוֹף), from which (דְּמִנֵּיהּ), Some say: and from which (נ״א: ומניה), it is found and stands and shines to that which shines (אִשְׁתְּכַח וְקַיְּימָא וְנָהִיר לְמַאן דְּנָהִיר), and upon this all stands (וְעַל דָּא כֹּלָּא קָאִים). Blessed is the portion of the Righteous in this world and in the world to come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי).

Come and see, this Sitra Achra, which is called the End of All Flesh (תָּא חֲזֵי, הַאי סִטְרָא אַחֲרָא, דְּאִקְרֵי קֵץ כָּל בָּשָׂר), just as union is found above in joy (כְּמָה דְּקִשּׁוּרָא אִשְׁתְּכַח לְעֵילָּא בְּחִדוּ), so too below in gladness (אוּף הָכִי נָמֵי לְתַתָּא, בְּחֶדְוָותָא), and will, to supply all above and below (וּרְעוּתָא לְאִסְתַּפְּקָא כֹּלָּא לְעֵילָּא וְתַתָּא), and Imma stands over Yisrael, as is fitting (וְאִימָא קַיְּימָא עָלַיְיהוּ דְּיִשְׂרָאֵל, כְּדְקָא יֵאוֹת).

Come and see, at every new moon, when the moon is renewed (תָּא חֲזֵי, בְּכָל רֵישׁ יַרְחָא וְיַרְחָא, כַּד סִיהֲרָא אִתְחַדְּשָּׁא), they give to this End of All Flesh one portion more than the offerings (יָהֲבִין לֵיהּ לְהַאי קֵץ כָּל בָּשָׂר, חוּלָקָא חֲדָא יַתִּיר עַל קָרְבְּנִין), to be occupied with it and make use of its portion (לְאִתְעַסְּקָא בֵּיהּ, וְאִשְׁתָּמַּשׁ בְּחוּלָקֵיהּ), and the portion of Yisrael alone is preserved, so that they may be united with their King (וִיהֵא סִטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, בְּגִין דְּיִתְאַחֲדוּן בְּמַלְכֵיהוֹן). And this is the goat (וְדָא אִיהוּ שָׂעִיר), because it is the portion of Esau, as it is written of him: “Esau my brother is a hairy man” (בְּגִין דְּאִיהוּ חוּלָקָא (דְּעֵשָׂו, דִּכְתִּיב בֵּיהּ שָׂעִיר (Bereshit 27). And therefore he is served with his portion (וְעַל דָּא אִיהוּ אִשְׁתָּמַּשׁ בְּחוּלָקֵיהּ), and Yisrael make use of their portion (וְיִשְׂרָאֵל אִינּוּן מִשְׁתַּמְּשֵׁי בְּחוּלָקֵיהוֹן). Therefore it is written: “For Hashem chose Jacob for Himself, Yisrael for His treasured possession” (בְּגִין כָּךְ כְּתִיב, כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ. (Psalms 135)).

And come and see, this End of All Flesh (וְתָּא חֲזֵי, הַאי קֵץ כָּל בָּשָׂר), all of its desire is only in the flesh continually (כָּל רְעוּתֵיהּ לָאו אִיהוּ אֶלָּא בְּבִשְׂרָא תָּדִיר). And therefore, the rectification of flesh is continually for it (וּבְגִין כָּךְ, תִּקּוּנָא דְּבִשְׂרָא תָּדִיר לְגַבֵּיהּ), and for this reason it is called the End of All Flesh (וְעַל דָּא אִקְרֵי קֵץ כָּל בָּשָׂר). And when it rules, it rules over the body and not over the soul (וְכַד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא, וְלָאו עַל נִשְׁמְתָא). The soul ascends to its place (נִשְׁמְתָא סַלְּקָא לְאַתְרָהּ), and the flesh is given to this place (וּבִשְׂרָא אִתְיְיהִיב לְאֲתָר דָּא), in the manner of a sacrifice, in which the will ascends to one place and the flesh to another (כְּגַוְונָא דְּקָרְבְּנָא, דִּרְעוּתָא סַלְּקָא לַאֲתָר חַד, וּבִשְׂרָא לְאֲתָר חַד). And the son of man who is meritorious, he is truly an offering for atonement (וּבַּר נָשׁ דְּאִיהוּ זַכָּאָה, אִיהוּ קָרְבְּנָא מַמָּשׁ לְכַפָּרָא), but another who is not meritorious, he is not (וְאַחֲרָא דְּלָאו אִיהוּ זַכָּאָה, לָא).

Because in him is a blemish (בְּגִין דְּבֵיהּ מוּמָא), as it is written: “It shall not be accepted for you” (וּכְתִיב כִּי לֹא לְרָצוֹן יִהְיֶה לָכֶם) (Leviticus 22). And for this reason, the Tzaddik is an atonement in the world, and truly an offering (וְעַל דָּא צַדִּיקָא כַּפָּרָה אִיהוּ בְּעָלְמָא, וְקָרְבְּנָא מַמָּשׁ). Meritorious are the Righteous in this world and in the world to come (זַכָּאִין אִינּוּן צַדִּיקַיָּיא בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). “And the cloud covered the Tent of Meeting” (וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד), for when the cloud covered the Mishkan (דְּהָא כַּד חָפָא עֲנָנָא יַת מַשְׁכְּנָא), the Shekhinta dwelled upon the earth (שָׁרָאת שְׁכִינְתָּא בְּאַרְעָא), and the impure spirit, which is the End of All Flesh, was removed from the world (וְאִתְעֲבָּר רוּחָא מִסְאֲבָא, דְּאִיהוּ קֵץ כָּל בָּשָׂר מֵעָלְמָא), and departed and entered into the Nukva of the Great Abyss (וְאִסְתַּלָּק וְעָאל בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא), and the holy spirit dwelled upon the world (וְרוּחָא קַדִּישָׁא שָׁרָא עַל עָלְמָא), as it is written: “And the cloud covered the Tent of Meeting” (דִּכְתִּיב וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד) (Exodus 40).

And it is written: “And Moses was not able to enter the Tent of Meeting, because the cloud abode upon it” (וּכְתִיב וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן) (Exodus 40), because the holy spirit dwelled upon the world (בְּגִין דְּרוּחָא קַדִּישָׁא שָׁרָא עַל עָלְמָא), and the impure spirit departed (וְרוּחָא מִסְאֲבָא אִסְתַּלָּק). Except when the sinners of the world draw it again, as before, upon the world (בַּר דְּאַמְשִׁיכוּ לֵיהּ אִינּוּן חַיָּיבַיָּא כְּמִלְּקַדְּמִין עַל עָלְמָא), for if they did not draw it upon the world, it would not be found (דְּאִי אִינּוּן לָא אַמְשִׁיכוּ לֵיהּ עַל עָלְמָא, לָא אִשְׁתְּכַח). And in the time to come, Kudsha Berikh Hu is destined to remove it from the world (וּלְזִמְנָא דְּאָתֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעְבְּרָא לֵיהּ מֵעָלְמָא), as it is written: “He will swallow up death forever, and Hashem Elohim will wipe away tears from off all faces, and the reproach of His people shall He remove from off all the earth, for Hashem has spoken” (דִּכְתִּיב בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה יְיָ' אֱלהִים דִּמְעָה מֵעַל כָּל פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי יְיָ' דִּבֵּר) (Isaiah 25). And it is written: “And also I will cause the unclean spirit to pass out of the land” (וּכְתִיב וְאֶת רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13).

Blessed is Hashem forever, Amen and Amen בָּרוּךָ יְיָ' לְעוֹלָם אָמֵן וְאָמֵן

Hashem shall reign forever, Amen and Amen יִמְלוֹךְ יְיָ' לְעוֹלָם אָמֵן וְאָמֵן