Daf 29a (דַּף כ״ט ע״א)

Thus is aroused the smoke (הָכִי יִתְעַר עָשָׁן), from Binah (מִבִּינָה), which is in the heart (דְּאִיהוּ בְּלִבָּא), as they have established regarding it: the heart understands (דְּאוּקְמוּהָ לְגַבֵּיהּ, הַלֵּב מֵבִין). And it ascends toward Chokhmah (וְסָלִיק לְגַבֵי חָכְמָה), which is like the brain (דְּאִיהִי כְּמוֹחָא). Some say: in the brain (נ״א: בְּמוֹחָא). And what is the smoke (וּמַאי עָשָׁן)? This is the middle pillar, Da‘at (דָּא, עַמּוּדָא דְּאֶמְצָּעִיתָא, דַּעַת), the heart understands Da‘at (לֵב מֵבִין דַּעַת).

After the smoke descends (לְבָתַר דְּנָחִית עָשָׁן), Chokhmah descends toward Binah (חָכְמָה לְגַבֵי בִּינָה), these being one to the left and the other to the right (דְּאִינּוּן דָּא לִשְׂמָאלָא, וְדָא לִימִינָא). It descends filled from Abba and Imma (אִיהוּ נָחִית מָלֵּא מֵאַבָּא וְאִמָּא), filled with Yod–Hei (מָלֵּא י״ה), to kindle the trees (לְאוֹקְדָא עֵצִּים), which are the Torah scholars (דְּאִינּוּן תַּלְמִידֵי חֲכָמִים), from the side of the Tree of Life (מִסִּטְרָא דְּעֵץ חַיִּים), which are the limbs of the body (דְּאִינּוּן אֵבָרִים דְּגוּפָא). There are five trees indeed (דְּתַמָּן ה׳ הָעֵצִּים וַדַּאי), to kindle them with flames of Orayta (לְאוֹקְדָא לוֹן בְּשַׁלְהוֹבִין דְּאוֹרַיְיתָא), as it is said: Is not My word like fire—says Hashem (דְּאִתְּמַר בֵּיהּ הֲלֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם יְיָ') (Jeremiah 23), with the flames of the lamp of mitzvah in love (בְּשַׁלְהוֹבִין דְּנֵר מִצְוָה בִּרְחִימוּ). Thus it ends (ע״כ)

A command (פִּקוּדָא) is to offer each day the continual offerings (לְהַקְרִיב בְּכָל יוֹמָא תְּמִידִין). And after it, to kindle fire (וַאֲבַתְרֵיהּ לְהַדְלִיק אֵשׁ), as it is written: A continual fire shall burn upon the altar, it shall not be extinguished (הֲדָא הוּא דִכְתִיב אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה). And after it, the removal of the ashes (וַאֲבַּתְרֵיהּ תְּרוּמַת הַדֶּשֶׁן). And after it, an offering of vow or freewill offering (וַאֲבַתְרֵיהּ קָרְבָּן נֶדֶר אוֹ נְדָבָה).

Tannaim and Amoraim (תַּנָּאִים וְאָמֽוֹרָאִים), all of these continuals (כָּל אִלֵּין תְּמִידִין), are the middot of Kudsha Berikh Hu (אִינּוּן מִדּוֹת דְּקוּדְשָׁא בְּרִיךְ הוּא), which must bring Him satisfaction (דִּצְּרִיכֵי לְמֶהֱוִי לוֹן נַיְיחָא). And even though all the Sefiran are one (וְאַף עַל גַּב דְּכָל סְפִירָן כֻּלְּהוּ חַד), nevertheless, each Sefirah is appointed over Sabbaths, festivals, and holy days (מִכָּל מָקוֹם כָּל סְפִירָה וּסְפִירָה מְמָנָא עַל שַׁבָּתוֹת וּזְמָנִין וְיוֹמִין טָבִין). And that middah that rules at that time (וְהַהִיא מִדָּה דְּשׁוּלְטָנוּתָא דְּהַהוּא זִמְנָא), all the Sefiran are included in it (כָּל סְפִירָן אִתְכְּלִילוּ בָּהּ), and they are all called by the name of that middah (וְאִתְקְרִיאוּ כֻּלְּהוּ עַל שֵׁם הַהִיא מִדָּה), in Chesed—kindnesses (בְּחֶסֶד חֲסָדִים), in Gevurah—mighty deeds (בִּגְבוּרָה גְּבוּרוֹת), and so with every middah (וְהָכִי בְּכָל מִדָּה).

And there is rest from labor (וְאִית הַשְׁבָּתַת מְלָאכָה), as with an ox that bears a yoke (כְּגוֹן שׁוֹר דְּאִית לֵיהּ עוֹל), and a donkey that bears a burden (וַחֲמוֹר דְּאִית לֵיהּ מַשּׂוֹי). Whether the yoke of the kingdom of Heaven (בֵּין עוֹל מַלְכוּת שָׁמַיִם), as with tefillin (כְּגוֹן תְּפִילִין), or the yoke of the kingdom of idolatry and constellations (בֵּין עוֹל מַלְכוּת עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), according to their practice (כְּפוּם עוֹבָדַיְיהוּ), in these days they have rest from labor and repose (בְּאִלֵּין יוֹמִין אִית לוֹן הַשְׁבָּתַת מְלָאכָה וְנַיְיחָא). One who does not occupy himself with Orayta and mitzvot (מַאן דְּלָא אִתְעֲסַּק בְּאוֹרַיְיתָא וּבְפִקּוּדִין), he has the yoke of the kingdom of idolatry and constellations (אִית לֵיהּ עוֹל מַלְכוּת עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). But one who occupies himself with Orayta and mitzvot (וּמַאן דְּאִתְעֲסָּק בְּאוֹרַיְיתָא וּבְפִקּוּדִין), they have the yoke of the kingdom of Heaven (אִית לוֹן עוֹל מַלְכוּת שָׁמַיִם), which is the final Hei (דְּאִיהִי ה׳ בַּתְרָאָה), and it is called the kingdom of Heaven (מַלְכוּת שָׁמַיִם אִתְקְרִיאַת).

The yoke of the mitzvot is surely so (עוֹל מִצְּוֹת אִיהִי וַדַּאי), for by it were created all creatures of the heavens and the earth (בְּגִין דְּבָהּ אִתְבְּרִיאוּ כָּל בִּרְיָין דִּשְׁמַיָּא וְאַרְעָא), as it is written: These are the generations of the heavens and the earth when they were created (הֲדָא הוּא דִכְתִיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם) (Bereshit 2). With Heh He created them (בְּה׳ בְּרָאָם). And when Shabbat and Yom Tov arrive (וְכַד יֵיתֵי שַׁבָּת וְיוֹם טוֹב), Binah, which is Yod–Heh-Vav (נַחְתַּת בִּינָה דְּאִיהוּ יה״ו), descends upon the Heh (עַל ה׳), which is the kingdom of Heaven, an extra soul (דְּאִיהִי מַלְכוּת שָׁמַיִם נְשָׁמָה יְתֵירָה). And it is: engraved upon the tablets (וְאִיהוּ חָרוּת עַל הַלּוּחוֹת) (Exodus 32). “I am” in the exodus from Egypt (אָנֹכִי בִּיצִּיאַת מִצְרַיִם), and the spreading of her wings over the daughter and over her hosts (וּפְרִישַׁת גַּדְפָהָא עַל בְּרַתָּא וְעַל מַשִּׁרְיָין דִּילָהּ), and they have rest (וְאִית לוֹן נַיְיחָא).

And it is said of the hosts of Samael and the serpent (וְאִתְּמַר בְּמַשִּׁרְיָין דְּסָמָאֵ״ל וְנָחָשׁ): And all the peoples of the earth shall see that the Name of Hashem is called upon you, and they shall fear you (וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָ) (Deuteronomy 28), the sign of tefillin, and the sign of Shabbat, and the sign of festivals, and the sign of the covenant — all of them are weighed (אוֹת תְּפִלִין וְאוֹת שַׁבָּת וְאוֹת דְּיוֹמִין טָבִין וְאוֹת בְּרִית כֻּלְּהוּ שְׁקִילִין). And there is the sign of Shaddai (וְאִית אוֹת דְּשַׁדַּ״י), which is Metatron, the servant (דְּאִיהוּ מְטַטְרוֹ״ן עֶבֶד), and many servants depend upon him (וְכַמָּה עַבָדִין תַּלְיָין מִנֵּיהּ), who is appointed over those who perform the mitzvot in order to receive reward (דִּמְמָנָא עַל אִלֵּין דְּעַבְדִין פִּקּוּדֵי עַל מְנָת לְקַבֵּל פְּרָס). Metatron and his hosts are appointed over them (מְטַטְרוֹ״ן וּמַשִּׁרְיָין דִּילֵיהּ מְמָנָן עָלַיְיהוּ).

Regarding them it is said: In order that your ox and your donkey may rest, and the son of your maidservant and the stranger may be refreshed (בְּגִינַיְיהוּ אִתְּמַר לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמוֹרֶךָ וְעַבְדְּךָ וַאֲמָתְךָ) (Exodus 23). But those who perform mitzvot not in order to receive reward (אֲבָל אִינּוּן דְּעַבְדִין פִּקּוּדִין שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), they are the children of the King and the Matronita (אִינּוּן בְּנוֹי דְּמַלְכָּא וּמַטְרוֹנִיתָא). And they are the crowns and the tagin upon the head (וְאִינּוּן כִּתְרִין וְתָגִין עַל רֵישָׁא), which are performed on weekdays (דְּעַבָדִין בְּיוֹמִין דְּחוֹל).

And concerning them it is said: Whoever uses the crown shall pass, and the stranger who draws near shall be put to death (וּבְגִינַיְיהוּ אִתְּמַר וּדְאִשְׁתַּמַּשׁ בְּתָגָא חֲלָף וְהַזָּר הַקָּרֵב לְגַבַּיְיהוּ יוּמַת). Shabbatot are called with regard to the servants (דְּשַׁבָּתּוֹת אִתְקְרִיאוּ לְגַבֵּי עַבָדִין). And therefore: if as children, if as servants (וּבְגִין דָּא אִם כְּבָנִים אִם כַּעֲבָדִים). If as children, it is said of them: You are children to Hashem your God (אִם כְּבָנִים דְּאִתְּמַר בְּהוֹן בָּנִים אַתֶּם לַיְיָ׳ אֱלֹהֵיכֶם) (Deuteronomy 14). If as servants: For the children of Israel are servants unto Me, and not other nations (אִם כַּעֲבָדִים כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים וְלָא שְׁאָר אוּמִין) (Leviticus 25).

But those sinners who do not labor in Orayta and mitzvot (אַבָל אִינּוּן חַיָיבַיָא דְּלָא מִשְׁתַּדְּלִין בְּאוֹרַיְיתָא וּמִצְוֹת), and upon whom there is no yoke of Orayta, nor yoke of tefillin, nor other mitzvot (וְלֵית עָלַיְיהוּ עוֹל תּוֹרָה וְעוֹל תְּפִלִּין וּשְׁאָר פִּקוּדִין), they are servants to the nations of the world, and enslaved by them (אִינּוּן עֲבָדִין לְאוּמִין דְּעָלְמָא וּמִשְׁתַּעֲבְּדִין בְּהוּ), as in: We were slaves to Pharaoh in Egypt (כְּגוֹן עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם) (Deuteronomy 6). And if they guard Shabbatot and festivals (וְאִי נַטְרֵי שַׁבָּתוֹת וְיָמִים טוֹבִים), it is said of them: And Hashem our God brought us out (אִתְּמַר בְּהוּ וַיּוֹצִיאֵנוּ יְיָ׳ אֱלֹהֵינוּ). And it shall be fulfilled in them: In order that your ox and your donkey may rest (וְיִתְקַיָּים בְּהוּ לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמוֹרֶךָ) (Exodus 23). The donkey is in Orayta and in mitzvot (חֲמוֹר בַּתוֹרָה וּבְמִצְוֹת), and the son of your maidservant and your cattle shall be refreshed (וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וּבְהֶמְתֶּךָ).

The Unleared (Am Ha'aretz) is called an animal (עַם הָאָרֶץ בְּהֵמָה אִקְרֵי). And after he enters himself beneath man in Orayta (וּלְבָתַר דְּיִיעוּל גַּרְמֵיהּ תְּחוֹת אָדָם בַּתּוֹרָה), it shall be fulfilled in him: Man and beast You save, Hashem (יִתְקַיָּים בֵּיהּ אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ׳) (Psalms 36). If he is as a horse upon which his Master rides (אִם הוּא כַּסּוּס דְּרָכִיב עָלֵיהּ מָארֵיהּ), and he bears him and does not kick against his Master (וְסָבִיל לֵיהּ וְלָא מְבָעֵט בְּמָארֵיהּ). And what is the bearing of the Unleared (Am Ha'aretz) for the Torah scholar (Talmid chakham) (וּמַאי סְבִילוּ דְּעַם הָאָרֶץ לְתַּלְמִיד חָכָם)? Because the Torah scholar (Talmid chakham) is like the day of Shabbat, he needs (בְּגִין דְּתַלְמִיד חָכָם כְּיוֹם שַׁבָּת צָּרִיךְ אִיהוּ), for he has nothing of his own (דְּלֵית לֵיהּ מִדִּילֵיהּ). And if the Unleared (Am Ha'aretz) supports him with his money (וְאִי עַם הָאָרֶץ סָבִיל לֵיהּ בְּמָמוֹנֵיהּ), and conducts himself with him according to his will, to serve him (וְאִתְנְהִיג בֵּיהּ כְּפוּם רְעוּתֵיהּ לְשַׁמְּשָׁא לֵיהּ), and to be guided in mitzvot according to his will (וּלְאִתְנָהֲגָא בְּפִקּוּדִין כְּפוּם רְעוּתֵיהּ), it is fulfilled in him: Man and beast You save, Hashem (יִתְקַיֵּים בֵּיהּ אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ') (Psalms 36). He shall save him from robbery and theft (יוֹשִׁיעַ לֵיהּ מִשּׁוֹד וּגְזֵלָה), He shall save him from the Angel of Death (יוֹשִׁיעַ לֵיהּ מִמַּלְאַךְ הַמָּוֶת), who does not rule over him (דְּלָא שַׁלִּיט עָלֵיהּ), and who slaughters him with his own blemished knife (וְיִשְׁחָט לֵיהּ בְּסַכִּין פָּגוּם דִּילֵיהּ). And whoever slaughters with a blemished knife, it is a carcass (וְכָל מַאן דְּשָׁחִיט בְּסַכִּין פָּגוּם נְבֵלָה אִיהוּ), as it is said: To the dog you shall cast it (דְּאִתְּמַר בֵּיהּ לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ), and this is Samael (דְּאִיהוּ סָמָאֵ״ל).

And the nefesh of the Torah scholar is called the Shabbat Queen (וְנֶפֶשׁ דְּתַּלְמִיד חָכָם אִתְקְרִיאַת שַׁבָּת מַלְכְּתָא), the extra nefesh of Shabbat (נֶפֶשׁ יְתֵירָה דְּשַׁבָּת). And his delight is the nishmat chayyim and the rational ruach (וְעֹנֶג דִּילֵיהּ נִשְׁמַת חַיִּים וְרוּחַ שִׂכְלִי). And these are the extra neshamah and extra ruach upon the neshamah, ruach, and nefesh (וְאִינּוּן נְשָׁמָה יְתֵירָה רוּחַ יְתֵירָה עַל נְשָׁמָה וְרוּחָא וְנַפְשָׁא), which are the servants (דְּאִינּוּן עַבָדִין), that rule in the body during weekdays (דְּשַׁלְטִין בְּגוּפָא דְּיוֹמִין דְּחוֹל). The extra neshamah is the nishmat kol chai (נְשָׁמָה יְתֵירָה נִשְׁמַת כָּל חַי), the keter upon the head of the Tzaddik (כֶּתֶר בְּרֹאשׁ צַדִּיק), which is the day of Shabbat (דְּאִיהוּ יוֹם שַׁבָּת). And in this extra neshamah “HalleluYah” is sung (וּבְהַאי נְשָׁמָה יְתֵירָה תְּהַלֵּל יָהּ), these are Abba and Imma (דְּאִינּוּן אַבָּא וְאִמָּא), of which it is said: Eye has not seen, O God, besides You (דְּעָלָהּ אִתְּמַר עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ) (Isaiah 64). Because it is the Merkava to the Cause of causes (בְּגִין דְּאִיהוּ מֶרְכָּבָה לְעִלַּת הָעִלּוֹת), which is hidden, and the eye does not rule over it (דְּאִיהוּ מְכוּסֶּה וְלָא שַׁלִּיט עָלֵיהּ עֵינָא). And for this reason: Eye has not seen (וּבְגִין דָּא עַיִן לֹא רָאָתָה).

The extra ruach is the river that goes forth from Eden (רוּחָא יְתֵירָה נָהָר דְּנָפִיק מֵעֵדֶן), from between Abba and Imma (מִבֵּין אַבָּא וְאִמָּא). And its measure is five hundred years (וּמַהֲלָכוֹ חֲמֵשׁ מְאָה שְׁנִין), and it reaches to the foundation, which is the Tzaddik (וּמָטֵי לִשְׁתִיתָאָה דְּאִיהוּ צַדִּיק), to water the garden, which is the extra nefesh, Malchut (לְהַשְׁקוֹת אֶת הַגָּן דְּאִיהִי נֶפֶשׁ יְתֵירָה מַלְכוּת).