Daf 16b (דַּף ט״ז ע״ב)

“Planted in the house of Hashem” (שְׁתוּלִים בְּבֵית יְיָ'), at the time of the King Messiah (לְזִמְנָא דְּמַלְכָּא מְשִׁיחָא). “In the courtyards of our God they shall flourish” (בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ), at the resurrection of the dead (בִּתְחִיַּית הַמֵּתִים). “They shall still bring forth fruit in old age” (עוֹד יְנוּבוּן בְּשֵׂיבָה), on that day when the world shall be found destroyed (בְּהַהוּא יוֹמָא דְּיִשְׁתְּכַח עָלְמָא חָרוּב). “Fat and flourishing shall they be” (דְּשֵנִים וְרַעֲנַנִּים יִהְיוּ), after it is written (Isaiah 66): “The new heavens and the new earth” (לְבָתַר דִּכְתִּיב הַשָּׁמַיִם הַחֲדָשִׁים והָאָרֶץ הַחֲדָשָׁה). And then it is written (Psalms 104): “Hashem shall rejoice in His works” (וּכְדֵין יִשְׂמַח יְיָ' בְּמַעֲשָׂיו כְּתִיב). And all this — why? (וְכָּל כַּךְ לָמָּה) “To declare that Hashem is upright, my Rock, and there is no injustice in Him” (Psalms 92) (לְהַגִּיד כִּי יָשָׁר יְיָ' צוּרִי וְלֹא עַוְלָתָה בּוֹ).

Again he opened and said (Proverbs 16): “A perverse man spreads strife, and a whisperer separates a ruler” (תּוּ פָּתַח וְאָמַר אִישׁ תַּהְפּוּכוֹת יְשַׁלַּח מָדוֹן וְנִרְגָּן מַפְרִיד אַלּוּף). “A perverse man spreads strife” (אִישׁ תַּהְפּוּכוֹת יְשַׁלַּח מָדוֹן), as we have said, the guilty make blemishes above (כְּמָה דְּאַמָרָן חַיָּיבַיָּא עַבְדֵי פְּגִימוּ לְעֵילָּא). “And a whisperer separates a ruler” (וְנִרְגָּן מַפְרִיד אַלּוּף) — separates the Chief of the world (מַפְרִיד אַלוּפוֹ שֶׁל עוֹלָם), and this is Kudsha Berikh Hu (וְדָא קוּדְשָׁא בְּרִיךְ הוּא). Another matter: “A perverse man spreads strife” (דָּבָר אַחֵר אִישׁ תַּהְפּוּכוֹת יְשַׁלַּח מָדוֹן).

What is “spreads”? (מַהוּ יְשַׁלַּח) He spreads to those plantings (יְשַׁלַּח לְאִינּוּן נְטִיעָן). “Strife” (מָדוֹן): that draw from the side of judgment (דְּיַנְקָן מִסִּטְרָא דְּדִינָא). “And a whisperer separates a ruler” (וְנִרְגָּן מַפְרִיד אַלּוּף), as we have said, the guilty make blemishes above (כְּמָה דְּאַמָרָן חַיָּיבַיָּא עַבְדִּין פְּגִימוּ לְעֵילָּא). “Separates” (מַפְרִיד): so that union is not found (דְּיִחוּדָא לָא אִשְׁתְּכַח), separates the Matronita from the King (מַפְרִיד לְמַטְרוֹנִיתָא מִמַּלְכָּא), and the King from the Matronita (וּלְמַלְכָּא מִמַּטְרוֹנִיתָא).

And because of this, it is not called One (וּבְגִין כַּךְ לָא אִקְרֵי אֶחָד), for One is not called except when they are in one Zivug (דְּאֶחָד לָא אִקְרֵי אֶלָּא כַּד אִינּוּן בְּזִוּוּגָא חֲדָא). Woe to those guilty ones who make separation above (וַוי לְאִינּוּן חַיָּיבַיָּא דְּעַבְדִין פִּרוּדָא לְעֵילָּא). Blessed are the Righteous (זַכָּאִין אִינּוּן צַדִּיקִיָּיא), for they sustain the supernal existence (דְּאִינּוּן מְקַיְימָן קִיוּמָא דִּלְעֵילָּא), and blessed are those masters of Teshuvah (וְזַכָּאִין אִינּוּן מָארֵיהוֹן דִּתְשׁוּבָה) who return all things to their place (דְּתַיְיבִין כֹּלָּא לְאַתְרַיְיהוּ). And because of this we have learned (וְעַל דָּא תָּנֵינָן), the place where the masters of Teshuvah sit (אֲתַר דְּבַעֲלֵי תְּשׁוּבָה יַתְבֵי), the completely righteous do not sit there (צַדִּיקִים גְּמוּרִים לָא יַתְבֵי בֵּיהּ).

What is the reason? (מַאי טַעְמָא) Rather, these are rectified in the supernal place (אֶלָּא אִינּוּן אִתְתָּקָנוּ בַּאֲתַר עִלָּאָה), in the place where the waters of the garden are found from there (בַּאֲתַר דְּשַׁקְיוּ דְּגִּנְתָּא מִשְׁתְּכַח מִתַּמָּן). And this is Teshuvah (וְדָא הוּא תְּשׁוּבָה). And because of this they are called masters of Teshuvah (וְעַל דָּא אִקְרוּן בַּעֲלֵי תְּשׁוּבָה). And these others are rectified in another place, which is called Tzaddik (וְאִלֵּין אִתְתָּקָנוּ בַּאֲתַר אָחֳרָא, דְּאִקְרֵי צַדִּיק). And because of this, these sit in the supernal place (וְעַל דָּא אִלֵּין יַתְבִין בַּאֲתַר עִלָּאָה), and these sit in the lower place (וְאִלֵּין יַתְבִין בַּאֲתַר זוּטְרָא). What is the reason? (מַאי טַעְמָא) These return the waters to their place (אִלֵּין תַּיְיבִין מַיָּא לְאַתְרַיְיהוּ), from the supernal place of the deep river (מֵאֲתַר עִלָּאָה דְּנַהֲרָא עֲמִיקָא), until that place which is called Tzaddik (עַד הַהוּא אֲתַר דְּאִקְרֵי צַדִּיק). And the completely righteous (וְצַדִּיקִים גְּמוּרִים), they draw from that place where they sit (נַגְדִּין לוֹן מֵהַהוּא אֲתַר דְּאִינּוּן יַתְבֵי), into this world (לְהַאי עָלְמָא).

And because of this, these are above and these are below (ועַל דָּא אִלֵּין עִלָּאִין ואִלֵּין תַּתָּאִין). Blessed is the portion of the masters of Teshuvah (זַכָּאָה חוּלָקֵיהוֹן דְּמָארֵי תְּשׁוּבָה). And blessed is the portion of the Righteous (וזַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), for because of them the world is sustained (דִּבְגִינֵיהוֹן עָלְמָא מִתְקַיְּימָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And it shall be, when he sins and is guilty…” (והָיָה כִּי יֶחטָא ואָשֵׁם וְגוֹ'). What is written above? (מַה כְּתִיב לְעֵילָּא) “Or has found that which was lost and lies concerning it…” (אוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְגוֹ'). For because of this Kudsha Berikh Hu departs from all (דְּהָא בְּגִין דָּא אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא מִכֹּלָּא). As if it were possible, Kudsha Berikh Hu is not found in His existence (כִּבְיָכוֹל קוּדְשָׁא בְּרִיךְ הוּא לָא אִשְׁתְּכַח בְּקִיּוּמֵיהּ). For Knesset Yisrael separated from her place (דְּהָא כְּנֶסֶת יִשְׂרָאֵל אִתְפָּרְשָׁא מֵאַתְרָהָ). This is what is written (הֲדָא הוּא דִכְתִיב): “Faith is lost” (אָבְדָה הָאֱמוּנָה) (Jeremiah 7).

What is Faith? (מַאי אֱמוּנָה) This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). As you say (כְּמָה דְאַתְּ אָמֵר): “And Your faith in the nights” (וִאֱמוּנָתְךָ בַּלֵּילוֹת) (Psalms 92). “Faith is lost” (אָבְדָה הָאֱמוּנָה) is as you say (כְּמָה דְאַתְּ אָמֵר): “Why is the land lost?” (עַל מַה אָבְדָה הָאָרֶץ) (Jeremiah 9). And all is one (וְכֹלָּא חַד). And we have established (והָא אוֹקִימְנָא): “is lost” (אָבְדָה), and not “will be lost” (נֶאֱבֶדֶת), and not “was lost” (אֲבוּדָה). Similarly (כְּגַוְונָא דָּא): “The righteous is lost” (הַצַדִּיק אָבָד) (Isaiah 57). “Destroyed” (אָבוּד), or “perished” (נֶאֱבַד) is not written, but only “is lost” (לָא כְּתִיב, אֶלָּא אָבַד). This is what is written (הֲדָא הוּא דִּכְתִּיב): “Faith is lost” (אָבְדָה הָאֱמוּנָה). Therefore (בְּגִין כַּךְ): “And he shall restore the stolen thing or the lost thing…” (וְהֵשִׁיב אֶת הַגְּזֵלָה אוֹ אֶת הָאֲבֵדָה וְגוֹ').

Ra‘aya Meheimna

Ra’aya Meheimna said (אָמַר רַעְיָא מְהֵימְנָא): There are places in Gehinnom (דּוּכְתִּין אִית בְּגֵיהִנָּם), marked for those who desecrate Shabbat publicly (רְשִׁימִין לִמְחַלְּלֵי שַׁבָּתוֹת בְּפַרְהֶסְיָא), and do not return in teshuvah from that desecration (וְלָא חַזְרִין בְּתִיּוּבְתָּא מֵאוֹתוֹ חִלּוּל). And appointees are placed over them (וּמְמָנָן עָלַיְיהוּ). And likewise, there are places in Gehinnom (וְאוּף הָכִי דּוּכְתִּין אִית בְּגֵיהִנָּם), for those who uncover sexual immorality (לְאִינּוּן דִּמְגַלֵי עֶרְיָין), and for those who expose improper faces in the Torah, not according to the halakhah (וּלְאִינּוּן דִּמְגַּלִּין פָּנִים בַּתּוֹרָה שֶׁלא כַּהֲלָכָה), and for those who shed innocent blood (וּלְאִינּוּן דְּשַׁפְכִין דָּם נָקִי), and for those who swear falsely (וּלְאִינּוּן דְּאוּמִין לְשַׁקְרָא), and for those who lie with a woman in niddah (וּלְאִינּוּן דְּשָׁכְבִין עִם נִדָּה), or with a foreign woman (אוֹ בַּת אֵל נֵכָר), or with a harlot (אוֹ זוֹנָה), or with a maidservant (אוֹ שִׁפְחָה). And likewise, for all who transgress the 365 prohibitions (וְאוּף הָכִי, לְעוֹבֵר עַל שס״ה לֹא תַּעֲשֶׂה).

For every sin, there is a place in Gehinnom (לְכָל חוֹבָא, אִית דּוּכְתָּא בְּגֵיהִנָּם), and an appointed officer over it (וּמְמָנָא עָלֵיהּ). And Satan, their evil inclination (וְשָׂטָן יֵצֶּר הָרָע דִּילֵיהּ), is appointed over all these sins (מְמָנָא עַל כֻּלְּהוּ חוֹבִין), with their places and their officers (וְדוּכְתִין וּמְמָנָן דִּילֵיהּ). But if one returns in teshuvah, what is written? (וְאִי הָדָּר בְּתִיּוּבְתָּא, מַה כְּתִיב) “I have wiped away your transgressions like a cloud” (מָחִיתִי כָעָב פְּשָׁעֶיךָ) (Isaiah 45).

The markings of the wicked in the places of Gehinnom are erased from every sin (אִתְמָחוּ רְשִׁימִין דְּרַשִׁיעַיָּיא דְּדוּכְתָּא דְּגֵיהִנָּם מִכָּל חוֹבָה וְחוֹבָה). And there are sins inscribed above, but not below (וְאִית חוֹבִין רְשִׁימִין לְעֵילָּא, וְלָא לְתַתָּא). And there are those inscribed below, but not above (וְאִית דִּרְשִׁימִין לְתַתָּא, וְלָא לְעֵילָּא). And there are those inscribed below and above (ואִית דִּרְשִׁימִין לְתַתָּא וּלְעֵילָּא). When they are erased below, they are erased above (אִתְמָחוּן לְתַתָּא אִתְמְחוּן לְעֵילָּא), after one returns in teshuvah (בָּתַר דְּאָהֲדָר בְּתִיּוּבְתָּא). And furthermore, the masters of the Mishnah established (וְעוֹד אוּקְמוּהָ מָארֵי מַתְנִיתִין): The wicked, their sins are engraved on their bones (רָשָׁע עֲוֹנוֹתָיו חֲקוּקִים לוֹ עַל עַצְּמוֹתָיו). The righteous, their merits are engraved on their bones (צַּדִּיק, זָכִיוֹתָיו חֲקוּקִים לוֹ עַל עַצְּמוֹתָיו).

Why? (אֲמַאי) So that they be marked among those who owe debts for their sins (בְּגִין לְמֶהֱוִי רְשִׁימִין בֵּין בַּעֲלֵי חוֹבֵיהוֹן), to be recognized by them (לְאִשְׁתְּמוֹדְעָא בְּהוּ), and a voice goes forth about him (וְקָלָא נָפִיק עָלֵיהּ): This wicked one—his bones shall be burned in Gehinnom (הַאי רָשָׁע אִיהוּ יִשָׂרְפוּ עַצְּמוֹתָיו בְּגֵיהִנָּם). And we have established (וְאוֹקִימְנָא): The souls of the wicked are the very destructive forces in the world (נִשְׁמוֹת שֶׁל רְשָׁעִים הֵן הֵן הַמַּזִּיקִים בָּעוֹלָם). And their judgment was established upon them by the masters of their souls in the Mishnah (וְדִינָא דִּלְהוֹן אוּקְמוּהָ עָלַיְיהוּ מָארֵי דְּנִשְׁמָתְהוֹן מַתְנִיתִין): it is burned and becomes ashes under the soles of the feet of the righteous (נִשְׂרֶפֶת וְנַעֲשֵׂית אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים). And with what are they ignited? (וּבְמַאי אִתּוֹקְדוּן) With the fire of the Throne (בְּאֵשׁ דְּכוּרְסְיָא), as it is said of it (דְּאִתְּמַר בֵּיהּ): “His throne was fiery flames, its wheels burning fire” (כּוֹרְסְיִיהּ שְׁבִיבִין דִּי נוּר, גַּלְגִּלּוֹהִי נוּר דָּלִיק) (Daniel 7). And a river of fire flows and goes forth (וְנַהַר דִּינוּר נָגִיד וְנָפִיק) from the four fiery creatures (מֵד' חֵיוָון דְּאֶשָּׁא) that surround the Throne of Judgment (דְּסָחֲרִין לְכוּרְסְיָא דְּדִין).

That is Adonai (דְּאִיהוּ אֲדֹנָי), for the law of the kingdom is law (דִּינָא דְּמַלְכוּתָא דִּינָא). And that river, it is said of it (וְהַהוּא נָהָר, אִתְּמַר בֵּיהּ), “A river of fire issued and came forth from before Him” (נָהָר דִּי נוּר נָגִיד וְנָפַק מִן קֳדָמוֹהִי) (Daniel 7). The souls of the righteous bathe and are purified in it (נִשְׁמָתְהוֹן דְּצַּדִּיקַיָּיא, טַבְלִין וּמִתְדְּכִין בֵּיהּ). And the souls of the wicked are judged in it (וְנִשְׁמָתֵהוֹן דִּרְשִׁיעֵי, נִדוֹנִין בֵּיהּ), and they are burned before Him like straw before fire (וְאִתְבְּעִירוּ קַמֵּיהּ, כְּקַּשׁ לְפָנַי אֵשׁ). And this is “fire consuming fire” (וְהַיְינוּ אֵשׁ אוֹכֶלֶת אֵשׁ). Hashem is heat (יְהוִֹה אִיהִי חַמָה).

Its sheath is Adonai (נַרְתִּיקָהּ דִּילֵיהּ, אֲדֹנָי). And this is the secret that was established (וְהַיְינוּ רָזָא דְּאוּקְמוּהָ): In the future to come, the Holy One Blessed be He will bring forth the sun from its sheath (לֶעָתִיד לָבֹא מוֹצִּיא הַקָּדוֹשׁ בָּרוּךְ הוּא חַמָה מִנַּרְתִּיקָהּ); the righteous will be healed by it (צַּדִּיקִים מִתְרַפְּאִין בָּהּ), and the wicked will be judged in it (וּרְשָׁעִים נִדוֹנִין בָּהּ). And from the fiery creatures of the Throne of Judgment (וּמֵחֵיוון דְּכוּרְסְיָא דְּדִינָא), a fiery lion would descend to consume offerings (הֲוָה נָחִית אַרְיֵה דְּאֶשָּׁא לְמֵיכַל קָרְבְּנִין), those that were appointed (אִינּוּן דִּמְמָנָן). For every limb that sinned, one accuser was appointed (עַל כָּל אֵבֶר דְּחָב מְחַבֵּל קַטֵיגוֹר אֶחָד), as it was established (כְּמָה דְּאוֹקְמוּהָ): Whoever commits one sin acquires one accuser (עָשָׂה עֲבֵירָה אַחַת, קָנָה לוֹ קַטֵיגוֹר א׳). And immediately the heavenly fire descends (וּמִיַּד דְּנָחַת אֵשׁ שֶׁל גָּבוֹהַּ), and consumes those limbs, fats, and innards of bulls, lambs, goats, and rams (וְאוֹקִיד לוֹן לְאִלֵּין אֵבָרִין וּפְדָרִין וְאֵמוּרִין דְּפָרִים וּכְבָשִׂים וְעַתּוּדִים ועִזִּים).

Hashem descends like a fiery lion to consume them (יְהוָֹ״ה דְּנָחִית כְּאַרְיִה דְּאֶשָּׁא לְאוֹקְדָא לוֹן). The limbs of Yisrael are consumed (אִתּוֹקְדוּן אֵבָרִים דִּלְהוֹן), the destructive forces appointed over them are consumed (אִתּוֹקְדוּן מְחַבְּלִים דִּמְמָנָן עָלַיְיהוּ), and the sins of Yisrael are atoned (וּמִתְכַּפְּרִין חוֹבִין דְּיִשְׂרָאֵל), which are the limbs of the Shekhinta (דְּאִינּוּן אֵבָרִים דִּשְׁכִינְתָּא). At that time, the fiery creatures are brought close, appointed over merits (בְּהַהוּא זִמְנָא, חֵיוָון מִתְקָרְבִין דִּמְמָנָן עַל זַכְוָון), which are from the Throne of Mercy (דְּאִינּוּן מִכּוּרְסְיָיא דְּרַחֲמֵי), which is Teshuvah, Imma Ila’ah (דְּאִיהִי תְּשׁוּבָה, אִימָּא עִלָּאָה). And with what are they brought close? By the Name YHVH (וּבְמָּה מִתְקָרְבִין. בְּשֵׁם יְדוָֹ״ד), which enters into them (דְּעָאל בְּהוֹן). And for this reason: “A sacrifice to Hashem” (וּבְגִין דָּא, קָרְבָּן לַיְדוָֹ״ד). For none can draw near the fiery creatures and the elements, to bring peace among them, except His Name (דְּלֵית מַאן דְּיָכִיל לְק רִב חֵיוָון ויסוֹדִין, לְאַעְלָאָה שְׁלָם בֵּינַיְיהוּ, אֶלָּא שְׁמֵיהּ). By His Name, water is brought close to fire, and it does not extinguish one another (דְּקָרִיב בִּשְׁמֵיהּ מַיִם לְאֵשׁ, וְלָא מְכַבֶּה דָּא לְדָא). And wind is brought close to dust, and it does not separate them (וְקָרִיב רוּחָא לְעַפְרָא, וְלָא מַפְרִיד לֵיהּ). At that time, those offerings—the creatures and the elements—are called holy (בְּהַהוּא זִמְנָא, אִינּוּן שְׁלָמִים חֵיוָון וִיסוֹדִין, וְאִתְקְרִיאוּ קֳדָשִׁים), for there are no impurities among them (דְּלֵית טְמֵאִים בֵּינַיְיהוּ). And furthermore, the peace-offerings are the final Hei (וְעוֹד, שְׁלָמִים דָּא ה׳ בַּתְרָאָה), which is the completion of the Middle Pillar (דְּאִיהוּ שְׁלִימוּ דְּעַמּוּדָא דְּאֶמְצָּעִיתָא), in all its aspects which are included within it (בְּכָל הֲוָיוֹת דִּכְלִילָן בֵּיהּ), to all its six directions (לְכָל שִׁית סִטְרִין דִּילֵיהּ), which are the six Sefirot (דְּאִינּוּן שִׁית סְפִירָאָן).

The secret of the matter: He sealed height and turned upward, in YH’’V to the right of Chesed (ורָזָא דְּמִלָּה, חָתַם רוּם וּפָנָה לְמַעְלָה, בְּיה״ו, לִימִינָא דְּחֶסֶד). In HV’’Y to the left of Gevurah (בְּהו״י, לִשְׂמָאלָא דִּגְבוּרָה). And H’’Y in the Middle Pillar (וה״י, בְּעַמּוּדָא דְּאֶמְצָּעִיתָא). YV’’H in Netzach (יו״ה בְּנֶצַּח). In Hod, HY’’V (בְּהוֹד הי״ו). In Yesod, VY’’H (בַיְסוֹד וי״ה). The tree that grasps them all is Tiferet (אִילָנָא דְּאָחִיד לוֹן כֻּלְּהוּ, תִּפְאֶרֶת), “a tree that makes fruit” (עֵץ עוֹשֶׂה פְּרִי). And for this reason: “In the place where the tree falls, there is YH’’V” (וּבְגִין דָּא מְקוֹם שֶׁיִּפּוֹל הָעֵץ, שָׁם יה״ו). And so in every Havayah, the final Hei is peace to it (וְאוּף הָכִי בְּכָל הֲוָיָה, ה׳ בַּתְרָאָה שְׁלָמִים לָהּ). And for all the Havayot grasped in her (וּלְכָל הֲוָויָּין, דַּאֲחִידָן בָּהּ). In this manner: YH’’V with Hei is YHVH (כְּגַוְונָא דָּא, יה״וּ עִם ה׳, יְהוָֹה). HV’’Y with Hei is Havayah (הו״י עִם ה׳, הֲוָיָה). And H’’Y with Hei is V’HYH (וה״י עִם ה׳, וְהָיָ״ה). And so too the other Havayot (ואוּף הָכִי שְׁאָר הֲוָויָּין). And these are eighteen letters of the six directions, which are included in the Tzaddik, the Life of the Worlds (ואִינּוּן ח״י אַתְוָון דְּשִׁית סִטְרִין, דִּכְלִילָן בְּצַּדִּיק חַי עָלְמִין). And with the Hei, Chayah is made (וְעִם ה׳ אִתְעָבִיד חַיָּ״ה). And the secret of the matter is Hei, like the Ark of Noach (וְרָזָא דְּמִלָּה אִיהִי ה׳, כְּגוֹן תֵּיבַת נֹחַ), into which was gathered from every kind, two by two and seven by seven, for sacrifice (דְּאִתְכְּנִישׁ בָּהּ מִכָּל מִין וּמִין, דְּאִינּוּן שְׁנַיִם שְׁנַיִם שִׁבְעָה שִׁבְעָה לְקָרְבְּנָא). Two by two is four (שְׁנַיִם שְׁנַיִם אַרְבָּעָה). Seven by seven is fourteen (שִׁבְעָה שִׁבְעָה אַרְבָּעָה עֶשֶׂר). Behold, eighteen (הָא י״ח). And the Ark is Hei, in it Chayah is completed (ותֵּיבָה ה׳, בָּהּ אִשְׁתְּלִים חַיָּה). (Some say: He opened and said, “I have come to My garden…” (נ״א פתח ואמר באתי לגני וגו׳)). And the Tzaddik includes six grades (וְצַּדִּיק אִיהוּ כָּלִיל ו׳ דַּרְגִּין). And for this reason they arranged to interpret a dream with three peaces, with three redemptions, which is Vav, in the count of six (וּבְגִין דָּא תַּקִּינוּ לְמִפְתַּר בֵּיהּ חֶלְמָא בְּג׳ שְׁלוֹמוֹת, בְּג׳ פִּדְיוֹנוֹת, דְּאִיהוּ ו׳, בְּחוּשְׁבָן ו׳). And it is the ladder of Jacob’s dream, which includes six Sefirot (וְאִיהוּ סֻלָּם דְּחֶלְמָא דְּיַעֲקֹב, כָּלִיל ו׳ סְפִירָאן). “Set on the earth” is the lower Shekhinta, and this is the final Hei (מוּצָּב אַרְצָּה, שְׁכִינְתָּא תַּתָּאָה, וְדָא ה׳ תַּתָּאָה). “And its top” is Yod, in which is the seventh Tzaddik (ורֹאשׁוֹ, דָּא י׳, בֵּיהּ אִיהוּ צַּדִּיק שְׁבִיעִי). “Reaching the heavens” is Imma Ila’ah, and this is the upper Hei (מַגִּיעַ הַשָּׁמַיְמָה, דָּא אִימָּא עִלָּאָה, ודָא ה׳ עִלָּאָה). From the aspect of the dream, Hei rules over Yod, which is the head of the ladder (דְּמִסִּטְרָא דְּחֶלְמָא, ה׳ שַׁלְטָא עַל י׳, דְּאִיהוּ רֵישָׁא דְּסוּלְמָא), Hei from Elohim (ה״י מִן אֱלקִים). And for this reason, “And behold, angels of Elohim ascending…” (וּבְגִין דָּא, (בראשית כח) וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וגו׳), and not angels of YHVH (וְלָא מַלְאֲכֵי יְדוָֹ״ד). The letters in their order ascend in Cholem, which is Keter over the four letters (אַתְוון כְּסִדְרָן, עוֹלִים בְּחֹלֶם, דְּאִיהוּ כֶּתֶר עַל ד׳ אַתְוָון), in their extension from Chokhmah to the holy Malkhut (דְּאִתְפְּשָׁטוּתָא דִּלְהוֹן, מֵחָכְמָה עַד מַלְכוּת קַדִּישָׁא). For Chokhmah is Yod, Binah is Hei, six Sefirot are Vav, and Malkhut is the final Hei (בְּגִין דְּחָכְמָה אִיהִי י׳, בִּינָה ה׳, שִׁית סְפִירָאן ו׳, מַלְכוּת ה׳ בַּתְרָאָה). Cholem is Keter over all the letters p1-1(חֹלֶם כֶּתֶר עַל כָּל אַתְוון).

If the anointed priest shall sin to the guilt of the people (אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחטָא לְאַשְׁמַת הָעָם) (Leviticus 4). Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח) “Tell me, you whom my soul loves” (הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי) (Song of Songs 1), “If you do not know, O fairest among women, go your way” (אִם לא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ) (Song of Songs 1). These verses, my companions established them in relation to Moshe (הָנֵי קְרָאֵי אוּקְמוּהָ חַבְרַיָּיא בְּמֹשֶׁה), at the time when he was departing from this world (בְּשַׁעֲתָא דְּהֲוָה סָלִיק מֵעָלְמָא), when he said (דְּאָמַר), “May Hashem, the God of the spirits of all flesh, appoint a man over the congregation” (יִפְקוֹד יְיָ' אֱלֹהֵי הָרוּחוֹת לְכֹל בָּשָׂר) (Numbers 27), “who shall go out before them” (אֲשֶׁר יִצֵא לִפְנֵיהֶם) (Numbers 27), and we have learned that it was said concerning the exile (ותָנֵינָן דְּעַל גָּלוּתָא אִתְּמַר).

Come and see (ותָּא חֲזִי), these verses (הָנֵי קְרָאֵי) Knesset Yisrael spoke to the Holy King (כְּנֶסֶת יִשְׂרָאֵל אַמָרָן לְמַלְכָּא קַדִּישָׁא): “Tell me, you whom my soul loves” (הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי), as it is written (כְּמָה דְאַתְּ אָמֵר), “It is the one whom my soul loves that you have seen” (אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם) (Song of Songs 3). And to the Holy King it was said (וּלְמַלְכָּא קַדִּישָׁא אִתְּמַר), “You whom my soul loves, where do You pasture?” (אַנְתְּ שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה) (Song of Songs 1).

In the book of Rav Hamnuna Sava it is said (בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא אָמַר): At every time when Knesset Yisrael is found in Kudsha Berikh Hu (כָּל זִמְנָא דְּכְּנְסֶת יִשְׂרָאֵל אִשְׁתְּכַח בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), so to speak Kudsha Berikh Hu is in completeness (כִּבְיָכוֹל קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁלִימוּ), and a companion with love toward Him (וְרֵעָי בִּרְעוּתָא לֵיהּ), some say: He provides for Himself (וְלאָחֳרָנִין זָן לֵיהּ), from that nursing of milk of Imma Ila’ah (מֵהַהוּא יְנִיקוּ דַּחֲלָבָא דְּאִימָּא עִלָּאָה), and from that nursing that He Himself nurses (וּמֵהַהוּא יְנִיקוּ דְּאִיהוּ יָנִיק), He gives drink to all the others (אַשְׁקֵי לְכָל שְׁאָר אָחֳרָנִין), and nourishes them (וְיָנִיק לוֹן).

And we have learned that Rabbi Shimon said (וְאוֹלִיפְנָא דְּאָמַר רַבִּי שִׁמְעוֹן): At every time that Knesset Yisrael is found in Kudsha Berikh Hu (כָּל זִמְנָא דִּכְּנֶסֶת יִשְׂרָאֵל אִשְׁתְּכָחַת בְּקוּדְשָׁא בְּרִיךְ הוּא), Kudsha Berikh Hu is in completeness (קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁלִימוּ), in joy (בְּחֶדְוָה), blessings rest within Him (בִּרְכָאן בֵּיהּ שַׁרְיָין), and from Him they go forth to all the others (וְנָפְקִין מִנֵּיהּ לְכָל שְׁאָר אָחֳרָנִין).

But whenever Knesset Yisrael is not found in Kudsha Berikh Hu (וְכָל זִמְנָא דִּכְנְסֶת יִשְׂרָאֵל לָא אִשְׁתְּכָחַת בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), then, so to speak, blessings are withheld from Him and from all the others (כִּבְיָכוֹל בִּרְכָאן אִתְמְנָעוּ מִנֵּיהּ וּמִכָּל שְׁאָר אָחֳרָנִין). And the secret of the matter (וְרָזָא דְּמִלְתָּא): In every place where male and female are not found (בְּכָל אֲתַר דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא), blessings do not rest upon it (בִּרְכָאן לָא שָׁרָאן עֲלוֹי). And for this reason Kudsha Berikh Hu roars and weeps (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא גָּעֵי וּבָכֵי), as it is said: “He will roar mightily over His habitation” (כְּמָה דְאַתְּ אָמֵר שָׁאֹג יִשְׁאַג עַל נָוֵהוּ) (Jeremiah 25). And what does He say (וּמַאי אוֹמֵר)? Woe, that I have destroyed My house and burned My Temple, and so forth (אוֹי שֶׁהֶחֱרַבְתִּי אֶת בֵּיתִי וְשָׂרַפְתִּי אֶת הֵיכָלִי וְכוּ').