Daf 15b (דַּף ט״ו ע״ב)

It is taught: At the time when Kudsha Berikh Hu gazes upon the world (דְּתָאנָא בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח בְּעָלְמָא), and He sees that the deeds of human beings are bound below (וְחָמָא דְּמִתְכַּשְׁרָן עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא לְתַתָּא), Atika Kadisha is revealed in Ze’ir Anpin (אִתְגַּלְּיָיא עַתִּיקָא קַדִּישָׁא בִּזְעֵיר אַנְפִּין), and all those countenances gaze, face in concealed face (וּמִסְתַּכְּלָן כָּל אִינּוּן אַנְפִּין בְּאַנְפִּין סְתִימִין), and all are blessed (וּמִתְבָּרְכָן כֻּלְּהוּ). What is the reason they are blessed (מַאי טַעְמָא מִתְבָּרְכָן)? Because they gaze one upon the other in the straight path (מִשּׁוּם דְּמִסְתַּכְּלִין אִלֵּין בְּאִלֵּין בְּאֹרַח מֵישָׁר), not turning to the right or to the left (דְּלָא סָטוּ לִימִינָא ולִשְׂמָאלָא).

This is what is written: “The upright shall behold His face” (הֲדָא הוּא דִכְתִּיב יָשָׁר יֶחזוּ פָנֵימוֹ) (Psalms 11). And all are blessed (וּמִתְבָּרְכָן כֻּלְּהוּ), and they give drink to one another (וּמְשַׁקְיָין דָּא לְדָא), until all the worlds are blessed (עַד דְּאִתְבָּרְכָן כֻּלְּהוּ עָלְמַיָּא). And all the worlds are found as one (וּמִשְׁתַּכְחֵי כֻּלְּהוּ עָלְמִין כְּחַד). Then it is called: “Hashem is One and His Name One” (וּכְדֵין אִתְקְרֵי יְיָ' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). But when the sins of the world increase (וכַד חוֹבֵי עָלְמָא סְגִיאוּ), Atika Kadisha conceals itself (אַסְתִּים עַתִּיקָא קַדִּישָׁא), and the faces do not gaze face to face (וְלָא מַשְׁגִּחִין אַנְפִּין בְּאַנְפִּין). Then judgments are aroused in the world (וּכְדֵין דִּינִין מִתְעָרֵי בְּעָלְמָא), and thrones are cast down (וְכוֹרְסָוָון רְמִיוּ), and Atik Yomin conceals and is not revealed (וְעַתִּיק יוֹמִין אַסְתִּים, וְלָא אִתְגַּלְּיָיא).

This is what is written: “I was watching until thrones were cast down, and the Ancient of Days sat” (הֲדָא הוּא דִכְתִּיב חָזֵה הֲוִית עַד דִּי כוֹרְסָוָון רְמִיוּ וְעַתִּיק יוֹמִין יְתִיב) (Daniel 7). “Until thrones were cast down” (עַד דִּי כוֹרְסָוָון רְמִיוּ) — these are the supernal crowns (דְּאִינּוּן כִּתְרִין עִלָּאִין) that give drink to all the others (דִּמְשַׁקְיָין לְכֻלְּהוּ אָחֳרָנִין) to uphold them in their existence (לְאוּקוּמֵי בְּקִיּוּמַיְיהוּ). And who are they (וּמַאן אִינּוּן)? The Patriarchs (אֲבָהָן). “And the Ancient of Days sat” (וְעַתִּיק יוֹמִין יְתִיב), yet was not revealed (וְלָא אִתְגַּלְּיָיא). Then the sinners of the world turn mercy into judgment (וּכְדֵין מְהַפְּכִין חַיָּיבֵי עָלְמָא רַחֲמֵי לְדִינָא).

It is taught: From the side of Imma (תָּאנָא. מִסִּטְרָא דְּאִימָּא), judgments, decrees, and husks emerge (נָפְקִין גַּרְדִּינִין נִימוּסִין קְלִיפִין), and they are held in the grasp of Gevurah (וְאַחֲדִין בְּקוּלְפוֹי דִּגְבוּרָה). They rule over mercy (שַׁלְטִין עַל רַחֲמֵי), as it is said: “Who have gathered themselves against Hashem” (כְּמָה דְאַתְּ אָמֵר הַנּוֹעָדִים עַל יְיָ') against Hashem indeed (עַל יְיָ' מַמָּשׁ) (Numbers 16). Then the worlds are found deficient (וּכְדֵין אִשְׁתְּכָחוּ עָלְמִין חֲסֵרִין), Some say: bound (נ״א קְטִירִין), not complete (דְּלָא שְׁלֵמִין), and strife is aroused among them all (וּקְטָטוּתָא אִתְעָר בְּכֻלְּהוּ). And when the children of the world prepare their deeds below (וכַד בְּנִי עָלְמָא מַכְשְׁרִין עוֹבָדֵיהוֹן לְתַתָּא), judgments are sweetened (מִתְבַּסְּמָן דִּינִין), and they pass away (וּמִתְעַבְרָן), and mercy is aroused (וּמִתְעָרֵי רַחֲמֵי) and rules over that evil which is aroused from harsh judgment (וְשַׁלְטָן עַל הַהוּא בִּישָׁא דְּאִתְּעַר מִן דִּינָא קַשְׁיָא). And when mercy is aroused (וְכַד מִתְעֲרָן רַחֲמֵי), joy and consolation are found (חֶדְוָה וְנִיחוּמִין מִשְׁתַּכְּחִין), because they rule over that evil (מִשּׁוּם דְּשָׁלִיטִין עַל הַהוּא בִּישָׁא). This is what is written: “And Hashem repented of the evil” (הֲדָא הוּא דִכְתִיב, וַיִּנָּחֶם יְיָ' עַל הָרָעָה) (Exodus 32). “And He repented” because (וַיִּנָּחֶם מִשּׁוּם דְּאִתְכַּפְיָא דִּינָא קַשְׁיָא) harsh judgment was subdued, and mercy ruled (וְשַׁלְטִין רַחֲמֵי).

It is taught (תָּאנָא): At the time when judgments are sweetened (בְּשַׁעֲתָא דְּמִתְבַּסְּמָן דִּינִין), and mercy rules (וְשַׁלְטִין רַחֲמֵי), every crown returns to its existence (כָּל כִּתְרָא וְכִתְרָא תָּב בְּקִיּוּמֵיהּ), and all are blessed as one (וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא). And when each one returns to its place (וְכַד תַּיְיבִין כָּל חַד וְחַד לְאַתְרֵיהּ), and all are blessed as one (וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא), and Imma is sweetened in the engravings of carvings and returns to her side (וּמִתְבַּסְּמָא אִימָּא בְּקַלְדִיטֵי גְּלִיפִין וְתַיְיבִין לְסִטְרָהָא), then it is called perfect Teshuvah (כְּדֵין אִקְרֵי תְּשׁוּבָה שְׁלֵימָה), and the world is atoned (וְאִתְכַּפָּר עָלְמָא). For Imma dwells in complete joy (דְּהָא אִימָּא בְּחֶדְוָותָא שְׁלֵימָתָא יָתְבָא), as it is written: “The joyful mother of children” (דִּכְתִּיב, אֵם הַבָּנִים שְׂמֵחָה) (Psalms 113). And then it is called Yom Kippur (וּכְדֵין אִתְקְרֵי יוֹם הַכִּפּוּרִים), as it is written: “To purify you from all your sins” (דִּכְתִּיב בֵּיהּ לְטַהֵר אֶתְכֶם מִכָּל חַטֹּאתֵיכֶם) (Leviticus 16). And fifty gates of the engraved sides are opened (וּמִתְפַּתְחִין נ' תַּרְעִין דְּסִטְרִין גְּלִיפִין).

It is taught (תָּאנָא): It is written, “And it shall be when he sins and is guilty” (כְּתִיב וְהָיָה כִּי יֶחטָא וְאָשֵׁם) (Leviticus 5). What is “when he sins” (מַהוּ כִּי יֶחטָא), and afterward “and is guilty” (וּלְבַסּוֹף וְאָשֵׁם)? Rather, thus it is taught: “When he sins” — from those transgressions that are called “sin” (אֶלָּא הָכִי תָּאנָא, כִּי יֶחטָא מֵאִינּוּן חוֹבִין דְּאִקְרוּן חֵטְא), as it is written: “From all the sins of man” (דִּכְתִּיב מִכָּל חֲטָאוֹת הָאָדָם). “And is guilty” (וְאָשֵׁם) — as you say, “The guilt offering that is returned to Hashem” (כְּמָה דְאַתְּ אָמֵר הָאָשָׁם הַמּוּשָׁב לַיְיָ') (Numbers 5). “And is guilty” means he is corrected (וְאָשֵׁם: וִיתַקֵּן), that is to say, if he rectifies his deeds (כְּלוֹמַר אִם יְתַקֵּן עוֹבָדוֹי), “and restores the theft which he has stolen” (וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל) (Leviticus 5). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), from what is implied that it is written “and he shall restore” (מִמַּשְׁמַע דִּכְתִּיב וְהֵשִׁיב), it is not written “and he shall restore” in the simple future (ויָשִׁיב לָא כְּתִיב), but rather “and he has restored” (אֶלָּא וְהֵשִׁיב), precisely (וְהֵשִׁיב דַּיְיקָא).

It was taught, in the four seasons of the year (תַּנְיָא, בְּאַרְבַּע תְּקוּפִין דְּשַׁתָּא), the voice is withheld (קָלָא אִתְפְּסָק), and judgments are aroused (וְדִינִין מִתְעָרִין), and repentance is suspended until it is rectified (וּתְשׁוּבָה תַּלְיָא עַד דְּאִתְתְּקַן). And when judgments are aroused (וְכַד דִּינִין מִתְעָרִין), a voice goes out (קָלָא נָפִיק), and the four directions of the world (וְד' זַוויָין דְּעָלְמָא), Some say: the four times (ס״א: זִימְנִין), ascend and descend (סַלְּקִין וְנַחְתִּין). A herald calls out (כָּרוֹזָא קָרֵי), but there is no one who takes heed and awakens (וְלֵית מַאן דְּיִשְׁגַּח וְיִתְּעַר). And Kudsha Berikh Hu prepares (וְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין): if they repent, they will return (אִם יְתוּבוּן יְתוּב), and if not (וְאִי לָאו), everything is cut off (כְּלָא אִתְפְּסָק). Some say: the scale is cut off (נ״א: קְלָא אִתְפְּסָק), and judgments are performed (וְדִינַיָּא אִתְעָבִידוּ), and then it is called "and He was grieved" (וּכְדֵין אִתְקְרֵי וַיִּתְעַצֵּב), and He was grieved in the outer houses (וַיִּתְעַצֵּב בְּבָתֵּי בָּרָאֵי).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): We learned (תָּנֵינָן), from the day the Temple was destroyed (מִן יוֹמָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא), there is no day without evil anger found in it (לֵית יוֹמָא דְּלָא אִשְׁתְּכַח בֵּיהּ רִתְחָא בִישָׁא). What is the reason? (מַאי טַעְמָא). Because we learned (מִשּׁוּם דְּתָנֵינָן): Rabbi Yehudai said in the name of Rabbi Yissa (אָמַר רִבִּי יוּדָאִי אָמַר רִבִּי יֵיסָא), the Holy One Blessed Be He swore (נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא) that He would not enter the Jerusalem above (שֶׁלֹּא יִכָּנֵס בִּירוּשָׁלַם דִּלְעֵילָּא) until Yisrael enters the Jerusalem below (עַד שֶׁיִּכָּנְסוּ יִשְׂרָאֵל בִּירוּשָׁלַם דִּלְתַתָּא). And because of this (וּבְגִין כַּךְ), anger is found in the world (רִתְחָא אִשְׁתְּכַחַת בְּעָלְמָא).

Rabbi Yossi said (אָמַר רִבִּי יוֹסֵי), it is written: "The nakedness of your father and the nakedness of your mother you shall not uncover" (כְּתִיב עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְּגַלֵּה). And it is written (וּכְתִיב), "She is your mother; you shall not uncover her nakedness" (אִמְּךָ הִיא לֹא תְגַלֶּה עֶרְוָתָהּ). And we learned (וְתָנֵינָן): "She is your mother," indeed (אִמְּךָ הִיא וַדַּאי). Behold, if her nakedness is uncovered (הָא אִם גִּלָּה עֶרְיָיתָהּ), to whom is she to return? (לְמַאן בָּעֵי לְאָתָבָא לָהּ). Indeed, to rectify (ודַּאי לְתַקְּנָא) that which was uncovered (מַאי דְּגַלֵּי).

It was taught, when the evil inclination grows strong in a man (דְּתַנְיָא כַּד סַגְיָא יִצְרָא בִּישָׁא בְּבַּר נָשׁ), it does not grow strong except through those forbidden unions (לָא סַגִּי אֶלָּא בְּאִינּוּן עֶרְיָין), and all sins are held by that forbidden union (וְכֻלְּהוּ חוֹבֵי אֲחִידָן בְּהַהוּא עֶרְיָא). And it is written, "You shall not uncover" (וּכְתִיב לֹא תְגַלֶּה). When it is rectified (כַּד אִתְתָּקַּן), it is rectified against that which was uncovered (אִתְתָּקַּן לָקֳבֵל הַהוּא דְּגַלֵּי), and this is called repentance (ודָא אִקְרֵי תְּשׁוּבָה).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), all the sins of the world are held in this (כָּל חוֹבֵי עָלְמָא אֲחִידָן בְּדָא). Some say: in her (ס״א: דָּא). Until Imma is revealed because of them (עַד דְּאִימָּא אִתְגַּלְיָא בְּגִינֵיהוֹן). And when she is revealed (וְכַד אִיהִי אִתְגַּלְיָא), all those children are revealed because of her (כָּל אִינּוּן בְּנִין אִתְגַּלְּיָין בְּגִינָהּ). And it is written (וּכְתִיב): "You shall not take the mother with the children" (דברים כב: לֹא תִקַּח הָאֵם עַל הַבָּנִים). And when the world below is rectified (וְכַד אִתְתָּקַּן עָלְמָא לְתַתָּא), all is rectified (אִתְתָּקַּן כֹּלָּא), until the rectification ascends to the Holy Imma (עַד דְּסַלְּקָא תִּקּוּנָא לְאִימָּא קַדִּישָׁא), and she is rectified (וּמִתְתַּקְנָא), and she is covered from that which was revealed (וְאִתְכַּסְּיָא מִמָּה דְּאִתְגַּלְיָא).

And because of this it is written (וּבְגִין כַּךְ כְּתִיב), "Blessed is he whose transgression is forgiven, whose sin is covered" (תהלים לב: אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חַטָאָה). And then it is called repentance (וּכְדֵין אִקְרֵי תְּשׁוּבָה), true repentance indeed (תְּשׁוּבָה וַדַּאי). And then the Day of Atonement is called (וּכְדֵין יוֹם הַכִּפּוּרִים אִתְקְרֵי), as it is written (כְּמָה דִּכְתִּיב): "From all your sins before Hashem you shall be purified" (ויקרא טז: מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ' תִּטְהָרוּ).