Daf 25b (דַּף כ״ה ע״ב)

And when the holy Doe is awakened (וְכַד אִתְעַר אַיַּילְתָא קַדִּישָׁא), in the north wind (בְּרוּחַ צָפוֹן), she descends (נַחְתָּא), and that meritorious one who has acquired her rises (וְקָם הַהוּא זַכָּאָה דְּקָנֵי לָהּ), and is strengthened like a mighty lion in Orayta (וְאִתְגַּבַּר כְּאַרְיֵה תַּקִּיפָא בְּאוֹרַיְּיתָא), until the morning comes (עַד דְּאָתֵי צַפְרָא), and goes with that holy Doe to be seen before the King (וְאָזִיל בְּהַהִיא אַיַּילְתָּא קַדִּישָׁא לְאִתְחֲזָאָה קָמֵי מַלְכָּא), to receive one thread of Chesed (לְקַבְּלָא חַד חוּטָא דְּחֶסֶד).

And what is this? It is the thread of Avraham (וּמַאי אִיהוּ דָּא חוּטָא דְּאַבְרָהָם), that he acquired for himself (דְּהוּא קָנֵי לֵיהּ), as it is written (Bereshit 14) “If from a thread to a sandal strap” (דִּכְתִיב אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל), he did not benefit from another in anything (הוּא לָא אִתְהֲנֵי מֵאָחֳרָא כְּלוּם), and he said “If from a thread” (וְאָמַר אִם מִחוּט), he merited this thread (זָכָה לְהַאי חוּטָא), and this is called the thread of Avraham (וְדָא אִקְרֵי חוּטָא דְּאַבְרָהָם).

And when that meritorious one comes with this Doe (וְכַד אָתֵי הַהוּא זַכָּאָה בְּהַאי אַיַּילְתָּא), then he is crowned with her before the King (כְּדֵין אִתְעֲטָּר עִמָּהּ קָמֵי מַלְכָּא). And David said (Psalms 22) “For the conductor on the Doe of the Dawn” (וְדָוִד קָאָמַר לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר), this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). The Doe of the Dawn is the song of Knesset Yisrael (אַיֶּלֶת הַשַּׁחַר שִׁירָתָא דִּכְנֶסֶת יִשְׂרָאֵל), that they say in the exile “My God, my God, why have You forsaken me” etc. (דְּקָאַמְרֵי בְּגָלוּתָא אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי וְגוֹ').

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), meritorious are those masters of Neshama (זַכָּאִין אִינּוּן מָארֵי דְּנִשְׁמְתָא), masters of the Orayta (מָארֵי דְּאוֹרַיְּיתָא), children of the service of the Holy King (בְּנֵי פּוּלְחָנָא דְּמַלְכָּא קַדִּישָׁא). Woe to those guilty ones (וַי לְאִינּוּן חַיָּיבַיָּא), who did not merit to cleave to their Master (דְּלָא זַכָּאן לְאִתְדַּבְּקָא בְּמָארִיהוֹן), and did not merit in the Orayta (וְלָא זַכָּאן בְּאוֹרַיְּיתָא).

For whoever does not merit in the Orayta does not merit in Ruach nor in Neshamah (דְּכָל מַאן דְּלָא זָכֵי בְּאוֹרַיְּיתָא לָא זָכֵי לָא בְּרוּחַ וְלָא בִּנְּשָׁמָה). And their cleaving is in that side of evil kinds (וְאִתְדַּבְּקוּתָא דִּלְהוֹן בְּהַהוּא סִטְרָא דְּזִינִין בִּישִׁין). And this one has no portion in the Holy King (וְהַאי לֵית לֵיהּ חוּלָקָא בְּמַלְכָּא קַדִּישָׁא), no portion of holiness (לֵית לֵיהּ חוּלָקָא דִּקְדוּשָּׁה). Woe to him when he goes forth from this world (וַי לֵיהּ כַּד יִפּוּק מֵהַאי עָלְמָא), for he is delivered to those evil kinds (דְּהָא אִשְׁתְּמוֹדַע הוּא לְגַבֵּי אִינּוּן זִינִין בִּישִׁין), masters of brazenness (מָארֵי חֲצִיפוּתָא), mighty as the dog (תַּקִיפֵי כְּכַלְבָּא), emissaries of the fire of Gehinnom (שְׁלוּחֵי דְּנוּרָא דְּגֵיהִנָּם), who do not have mercy upon him (דְּלָא מֵרַחֲמֵי עָלַיְיהוּ).

Come and see (תָּא חֲזֵי), what is the difference between Yisrael and the nations worshippers of idolatry (מַה בֵּין יִשְׂרָאֵל לְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה). Yisrael, even though a man of Yisrael has not merited except with Nefesh (יִשְׂרָאֵל אַף עַל גַּב דְּלָא זָכֵי בַּר נָשׁ יִשְׂרָאֵל אֶלָּא בְּנֶפֶשׁ), a supernal level stands over him (דַּרְגָּא עִלָּאָה קָאִים עָלֵיהּ), and if he desires to acquire Ruach (וְאִי אִיהוּ בָּעֵי לְמִקְנִי רוּחַ), and if he desires to acquire Neshamah (וְאִי אִיהוּ בָּעֵי לְמִקְנִי נְשָׁמָה), he acquires and merits in it (קָנֵי וְזָכֵי בָּהּ). But the nations worshippers of idolatry (אֲבָל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), they never acquire (לָא קַנְיָין לְעָלְמִין), except if circumcised that he acquires Nefesh under Nefesh from another place (בַּר אִי אִתְגְּזַר דְּקַנֵי נֶפֶשׁ (תַּחַת נֶפֶשׁ) מֵאֲתַר אָחֳרָא). And Yisrael who stand in the lower level in Nefesh (וְיִשְׂרָאֵל דְּקַיְימֵי בְּדַרְגָּא תַּתָּאָה בְּנֶפֶשׁ), if he does not desire to merit more (אִי אִיהוּ לָא בָּעֵי לְמִזְכֵּי יַתִּיר), his punishment is great (עוֹנְשֵׁיהּ סַגִּיאָא). Woe to that guilty one (וַי לְהַהוּא חַיָּיבָא), who neglects the commandments of the Orayta (דְּאַנְשֵׁי פִּקּוּדֵי דְּאוֹרַיְּיתָא), and does not labor in the Orayta (וְלָא אִשְׁתְּדַּל בְּאוֹרַיְּיתָא), neglects his Master (אַנְשֵׁי לְמָארֵיהּ). Upon him it is written (Psalms 104) “May sins be consumed from the earth” (עָלֵיהּ כְּתִיב יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ). And come and see, there are men who cleave to this side (וּתָא חֲזֵי אִית בְּנֵי נָשָׁא דְּאִתְדַּבְּקָן בְּהַאי סִטְרָא), because of that Nefesh which did not merit more (בְּגִין הַהוּא (נ״א בְּהַאי) נֶפֶשׁ דְּלָא זַכָּאן יַתִּיר), and when that impure Ruach passes over them (וְכַד אַעְבַּר עָלַיְיהוּ הַהוּא רוּחָא מִסְאֲבָא), it rests upon them and they cleave to it (אַשְׁרֵי עָלַיְיהוּ וְאִתְדְּבָּקוּ בֵּיהּ). Then that sin that a man sins is from the side of that impure Ruach (כְּדֵין הַהוּא חַטָּאָה דְּחָטֵי בַּר נָשׁ הוּא מִסִּטְרָא דְּהַהוּא רוּחַ מִסְאֲבָא), and his offering is one goat (וְקָרְבָּנֵיהּ אִיהוּ חַד עֵז), because he is a goat that comes from that side (בְּגִין דְּאִיהוּ בְּעִירָא דְּאָתֵי מֵהַהוּא סִטְרָא), to atone for his sins (לְכַפְּרָא עַל חוֹבֵיהּ).

Rabbi El'azar his son said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר בְּרֵיהּ), but is it not written (Deuteronomy 21) “Do not let his body remain overnight on the tree… and you shall not defile your land” (וְהָא כְּתִיב לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ וְגוֹ׳ וְלֹא תְטַמֵּא אֶת אַדְמָתְךָ). Because the land is holy (בְּגִין דְּאַרְעָא הִיא קַדִּישָׁא), and an impure Ruach has no place in the holy land to rest upon it (וְרוּחַ מִסְאֲבָא לָא יִשְׁתְּכַח אַתְרָא בְּאַרְעָא קַדִּישָׁא לְמִשְׁרֵי עֲלוֹי). If so, since that goat rests upon him an impure Ruach and it comes from that side (אִי הָכִי כֵּיוָן דְּהַהוּא בְּעִירָא שָׁארֵי עָלֵיהּ רוּחַ מִסְאֲבָא וְאָתֵי מִסִּטְרָהּ), why is it offered on the side of holiness (אֲמַאי מַקְרִיבִין לֵיהּ לִסְטַר קוּדְשָׁא). He said to him, right you have asked (אָמַר לֵיהּ יָאוּת שָׁאַלְתָּ). But come and see, my son (אֲבָל תָּא חֲזֵי בְּרִי), it is written (כְּתִיב): (Deuteronomy 4) For Hashem your God is a consuming fire (כִּי יְיָ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא). There is a fire that consumes fire (אִית אֶשָּׁא אָכִיל אֶשָּׁא). This fire of Kudsha Berikh Hu (אֶשָּׁתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), consumes another fire (אָכִיל אֶשָּׁא אָחֳרָא). And come and see (וְתָּא חֲזֵי), there are angels who recite praise before Kudsha Berikh Hu (אִית מַלְאֲכִין דְּאַמְרִין שִׁירָתָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and they are nullified (וְאִינּוּן מִתְבַּטְלֵי) when they complete that praise (כַּד מְסַיְּימֵי הַהִיא שִׁירָתָא), by a spark of consuming fire (בְּנִיצוֹצָא דְּאֶשָּׁא אַכְלָא).

Below, Kudsha Berikh Hu has designated the fire of the altar (לְתַתָּא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא אֶשָּׁא דְּמַדְבְּחָא), and this fire consumes and devours all of that side (וְהַאי אֶשָּׁא אַכְלָא וְשֵׁצֵי לְכָל הַהוּא סִטְרָא), and that side is nullified (וְאִתְבַּטָּל הַהוּא סִטְרָא), by that flame of fire (בְּהַהוּא שַׁלְהוֹבָא דְּאֶשָּׁא), and nothing of it remains in the world (וְלָא אַשְׁאָר מִנֵּיהּ בְּעָלְמָא). And that man who brings his offering (וְהַהוּא בַּר נָשׁ דִּמְקָרֵב קָרְבָּנֵיהּ), it stands upon him (קָאִים עָלֵיהּ), and with the fragrance of the offering that ascends (וּבְהַהוּא רֵיחָא דְּקָרְבְּנָא דְּסָלִיק), the side of impure spirit that rests upon him is removed (אִתְעַבָּר מִנֵּיהּ סִטְרָא דְּרוּחַ מִסְאֲבָא דְּשַׁרְיָא עֲלוֹי), and atonement is made (וְיִתְכַּפֵּר). For this reason, all is nullified and consumed (בְּגִינֵי כַּךְ כֹּלָּא אִתְבְּטִיל וְיִשְׁתְּצֵי), and there is no one who can stand before that fire (וְלֵית מַאן דְּקָאִים לְגַבֵּי הַהוּא אֶשָּׁא).

Rabbi Aḥa was walking on the road (רִבִּי אֲחָא הֲוָה אָזִיל בְּאוֹרְחָא), and Rabbi Ḥiyya and Rabbi Yose joined him together (וְרִבִּי חִיָּיא וְרִבִּי יוֹסֵי אַעְרָעוּ כַּחֲדָא). Rabbi Aḥa said (אָמַר רִבִּי אֲחָא), surely we three are fit to receive the face of the Shekhinta (וְדַאי אֲנָן תְּלַת, זְמִינִין לְקַבְּלָא אַנְפֵּי שְׁכִינְתָּא). They joined together and went (אִתְחַבָּרוּ כַּחֲדָא וְאָזְלוּ). Rabbi Aḥa said (אָמַר רִבִּי אֲחָא), let each one say a word of the incense of Orayta and let us go (כָּל חַד וְחַד לֵימָא מִלָּה דִּקְטוּרָא דְּאוֹרַיְיתָא וְנֵזִיל).

Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא וְאָמַר): (Isaiah 45) Rain down, O heavens, from above… (הַרְעִיפוּ שָׁמַיִם מִמַּעַל וְגוֹ'), this verse is a secret of Chokhmah (הַאי קְרָא רָזָא הוּא דְּחָכְמְתָא), which I have learned from the Holy Luminary (דְּאוֹלִיפְנָא מִבּוּצִינָא קַדִּישָׁא). Rain down, O heavens, from above (הַרְעִיפוּ שָׁמַיִם מִמַּעַל). What is “rain down”? (מַאי הַרְעִיפוּ). As you say (כְּמָה דְאַתְּ אָמֵר): (Deuteronomy 32) May my teaching drop as the rain (יַעֲרוֹף כַּמָּטָר לִקְחִי). And it speaks of the side of rain, which is the sustenance of all (וְעַל סִטְרָא דְּמִטְרָא דְּהוּא מְזוֹנָא דְּכֹלָּא קָאָמַר). And because of this, all the eyes of the world look to Kudsha Berikh Hu for sustenance (וְעַל דָּא, כָּל עֵינֵי עָלְמָא מְצַפָּן לְּקוּדְשָׁא בְּרִיךְ הוּא לִמְזוֹנֵי), for He gives nourishment to all (בְּגִין דְּאִיהוּ יָהִיב מְזוֹנָא לְכֹלָּא), and sustains all (וְזָן כֹּל), as you say (כְּמָה דְאַתְּ אָמֵר): (Psalms 145) The eyes of all look to You… (עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְגוֹ').