Daf 31b (דַּף ל״א ע״ב)

Rabbi Yose opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): It is written: “And you shall sanctify yourselves and you shall be holy” (כְּתִיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים) (Leviticus 20). One who sanctifies himself from evil (מַאן דִּמְקַדֵּשׁ גַּרְמֵיהּ מִלְּרַע), they sanctify him from above (מְקַדְּשִׁין לֵיהּ מִלְעֵילָּא). One who defiles himself from evil (מַאן דְּמַסְאִיב גַּרְמֵיהּ מִלְּרַע), they defile him from above (מְסָאֲבִין לֵיהּ מִלְעֵילָּא). They sanctify him from above rightly (מְקַדְּשִׁין לֵיהּ מִלְעֵילָּא יָאוּת), for the holiness of his Master rests upon him (דְּהָא קְדוּשָּׁה דְּמָארֵיהּ שַׁרְיָא עָלֵיהּ). But they defile him—from where? from which place? (אֲבָל מְסָאֲבִין לֵיהּ מֵאָן אֲתַר). And if you say, from above (וְאִי תֵּימָא מִלְּעֵילָּא), is there then defilement resting above? (וְכִי מְסָאֲבוּתָא שַׁרְיָא לְעֵילָּא).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): This is what we have learned (הַיְינוּ דְּתָנֵינָן), with the deed below is aroused the deed above (בְּעוֹבָדָא דִּלְתַּתָּא אִתְּעַר עוֹבָדָא לְעֵילָּא). If the deed below is in holiness (אִי עוֹבָדָא דִּלְתַּתָּא הִיא בִּקְדוּשָּׁה), holiness is aroused above (אִתְּעַר קְדוּשָּׁה לְעֵילָּא), and it comes and rests upon him (וְאָתֵי וְשַׁרְיָא עָלֵיהּ), and he is sanctified in it (וְאִתְקַדָּשׁ בֵּיהּ). And if he is defiled below (וְאִי אִיהוּ אִסְתְּאַב לְתַתָּא), a spirit of defilement is aroused above (אִתְּעַר רוּחַ מִסְאֲבוּתָא לְעֵילָּא), and it comes and rests upon him (וְאָתֵי וְשַׁרְיָא עָלֵיהּ), and he is defiled in it (וְאִסְתְּאַב בֵּיהּ). For the matter depends upon the deed (דְּהָא בְּעוֹבָדָא תַּלְיָא מִלְּתָא). For there is no good and evil (דְּהָא לֵית לָךָ טַב וּבִישׁ), holiness and defilement (קְדוּשָּׁא וּמְסָאֲבוּתָא), that do not have their root and source above (דְּלֵית לֵיהּ עִקָרָא וְשָׁרְשָׁא לְעֵילָּא).

And with the deed below, the deed above is aroused (וּבְעוֹבָדָא דִּלְתַּתָּא אִתְּעַר עוֹבָדָא דִּלְעֵילָּא). That which depends upon the deed, by the deed it is aroused above, and the deed is done (מַה דְּתָלֵי בְּעוֹבָדָא, בְּעוֹבָדָא אִתְּעַר לְעֵילָּא, וְאִתְעָבִיד עוֹבָדָא). And that which depends upon words, by words (וּמַה דְּתָלֵי בְּמִלִּין, בְּמִלִּין). When the word is decreed (כַּד אִתְגְּזַר בְּמִלָּה), so it is aroused above (אִתְּעַר הָכִי לְעֵילָּא). And if you say: A word — what does it arouse (וְאִי תֵּימָא, מִלָּה מַה אִתְּעַר)? But thus it is written: “And speak a word” (אֶלָּא הָכִי כְּתִיב וְדַבֵּר דָּבָר) (Isaiah 58). That word arouses another word above, which is called “Word” (הַהוּא דָּבַר, אִתְּעַר מִלָּה אָחֳרָא לְעֵילָּא, דְּאִקְרֵי דָּבָר). “The word of Hashem which came” (דְּבַר יְיָ׳ אֲשֶׁר הָיָה) (Hosea 1). “And the word of Hashem was precious” (וּדְבַר יְיָ׳ הָיָה יָקָר) (I Samuel 3). “By the word of Hashem the heavens were made” (בִּדְבַר יְיָ׳ שָׁמַיִם נַעֲשׂוּ) (Psalms 33). For we have learned (דְּהָא תָּנֵינָן): That word ascends (הַהִיא מִלָּה סַלְּקָא), and cleaves the firmaments (וּבָקַע רְקִיעִין), until it ascends — some say: until it is established — in its place (עַד דְּסַלְּקָא בְּדוּכְתֵּיהּ; ס״א דְּאִתְיֵישְׁבָא בְּדוּכְתֵּיהּ). And what is to be aroused is aroused (וְאִתְּעַר מַה דְּאִתְּעַר): If good, good (אִי טַב, טַב). If evil, evil (אִי בִּישׁ, בִּישׁ). And because of this it is written: “And guard yourself from every evil word” (וְעַל דָּא כְּתִיב וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע) (Deuteronomy 23).

Four species in the lulav (ד׳ מִינִין בַּלוּלָב), and they are seven (וְאִינּוּן שִׁבְעָה). And if you say: they are seven species (וְאִי תֵּימָא דְּז׳ מִינִין אִינּוּן) — not so (לָאו הָכֵי), but they are four (אֶלָּא אַרְבְּעָה נִינְהוּ), and they are divided into three others (וְאִינּוּן מִתְפָּרְשִׁין לִתְלָתָא אוֹחֲרָנִין). And by their deed seven others are aroused above (וּבְעוֹבָדָא דִּלְהוֹן אִתְּעֲרוּ שִׁבְעָה אָחֳרָנִין לְעֵילָּא), to do good to the world in many directions (לְאוֹטָבָא עָלְמָא בְּכַמָּה סִטְרִין).

Knesset Yisrael (כְּנֶסֶת יִשְׂרָאֵל), although she is in the generality (אַף עַל גַּב דְּאִיהִי בִּכְלָלָא), is blessed from all six (מִתְבָּרְכָא מְכֻּלְּהוּ שִׁית). Some say: and is blessed from those six (ס״א: וְלָאִתְבָּרְכָא מֵאִינּוּן שִׁית). And from the deep stream of the fountain (וּמִנַּחֲלָא דַּעֲמִיקָא דְּמַבּוּעָא), that flows and never ceases forever (דְּנָגִיד וְלָא פָּסִיק לְעָלְמִין), its waters flow upon them (מֵימוֹי דְּנַגְדָא עָלַיְיהוּ). Some say: from that which flows (ס״א: מִלְּנַגְדָא). And she, the daughter, draws from it (וְיַנְקָא לְבַת). For because she is the daughter to the supernal and lower world (דְּהָא בְּגִין דְּאִיהִי בַּת לָהּ לְעָלְמָא עִלָּאָה וְתַתָּאָה), she is blessed from them by this arousal (אִתְבָּרְכָא מִנַּיְיהוּ בְּאִתְעָרוּתָא דָּא).

For at the time when Knesset Yisrael is blessed from them (דְּהָא בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל אִתְבָּרְכָא מִנַּיְיהוּ), all the worlds are blessed (כֻּלְּהוּ עָלְמִין אִתְבָּרְכָן). Because of this they circle the altar (עַל דָּא סוֹבְבִים אֶת הַמִּזְבֵּחַ), as it is said (כְּמָה דְּאִתְּמַר). And further, by this arousal all six are blessed with water (וְעוֹד בְּאִתְּעָרוּתָא דָּא שִׁיתָא כֻּלְּהוּ מִתְבָּרְכָא בְּמַיָּא), to be satisfied with it (לְאִסְתַּפְּקָא בֵּיהּ). And all are drawn from the fountain of water (וְאִשְׁתַּאֲבִין כֻּלְּהוּ מִמַּבּוּעָא דְּיֵינָא). Some say: from the sea (ס״א: דְּיָמָא). Others: from water (דְּמַיָּא). Others: from the deep stream (ס״א: דְּנַחֲלָא). The deep stream of all (עֲמִיקָא דְּכֹלָּא), to descend to the world (לְנַחְתָּא לְעָלְמָא). And because of this, they must all be moist and not dry (וּבְגִין כָּךְ בַּעְיָין כֻּלְּהוּ לַחִין וְלָא יְבֵשִׁין), to draw blessing to the world (לְאַמְשָׁכָא בִּרְכָאן לְעָלְמָא).

For these trees must all be moist continually (בְּגִין דְּאִילָנֵי אִלֵּין כֻּלְּהוּ לַחִין תְּדִירָא), and their leaves are found continually (וְטַרְפִּין דִּלְהוֹן מִשְׁתַּכְּחִין תְּדִירָא). And their time of joy is in this season (וּזְמַן חֶדְוָותָא דִלְהוֹן בְּהַאי זִמְנָא). And we have learned in the book of Rav Hamnuna Sava (וְתָנֵינָן בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא), that the power appointed over these trees (דְּהָא הַהוּא חֵילָא דְּאִתְפָּקְּדָא עַל אִילָנִין אִלֵּין), each one of them (כָּל חַד וְחַד מֵאִלֵּין), does not take the blessing of joy above except in this season (לָא נָטִיל בִּרְכָאן דְּחֶדְוָותָא לְעֵילָּא אֶלָּא בְּזִמְנָא דָּא). And their joy is all above (וְחֶדְוָותָא דִּלְהוֹן כֻּלְּהוּ לְעֵילָּא). And the joy of these trees is below (וְחֶדְוָותָא דְּאִילָנִין אִלֵּין לְתַתָּא).

All is in this season (כֻּלְּהוּ בְּזִמְנָא דָּא הוּא). And their arousal depends upon the holy ones of the King (וְאִתְּעֲרוּתָא דִלְהוֹן בְּאִינּוּן קַדִּישֵׁי מַלְכָּא תַּלְיָין). And when Yisrael take them (וְכַד יִשְׂרָאֵל נַטְלֵי לוֹן), all is aroused in this season (כֹּלָּא אִתְּעַר בְּזִמְנָא דָּא), and the world is blessed (וְעָלְמָא מִתְבָּרְכָא). Some say: Knesset Yisrael is blessed (ס״א: לְכְּנֶסֶת יִשְׂרָאֵל מִתְבָּרְכָא), to extend blessing to the world (לְאַרְקָא בִּרְכָאן לְעָלְמָא). It is written: “The voice of Hashem is upon the waters, the God of glory” (כְּתִיב קוֹל יְיָ׳ עַל הַמָּיִם אֵל הַכָּבוֹד) (Psalms 29).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): This is Avraham (דָּא אַבְרָהָם). “The voice of Hashem is with strength” (קוֹל יְיָ׳ בַּכֹּחַ): this is Yitzḥak (דָּא יִצְחָק). “The voice of Hashem is with beauty” (קוֹל יְיָ׳ בֶּהָדָר): this is Ya‘akov (דָּא יַעֲקֹב). “The voice of Hashem breaks the cedars” (קוֹל יְיָ׳ שׁוֹבֵר אֲרָזִים): this is Netzach (דָּא נֶצַח). “The voice of Hashem hews flames of fire” (קוֹל יְיָ׳ חוֹצֵב לַהֲבוֹת אֵשׁ): this is Hod (דָּא הוֹד). “The voice of Hashem shakes the wilderness” (קוֹל יְיָ׳ יָחִיל מִדְבָּר): this is Tzaddik (דָּא צַדִּיק). “The voice of Hashem makes the hinds writhe” (קוֹל יְיָ׳ יְחוֹלֵל אַיָּלוֹת): this is Tzedek (דָּא צֶדֶק). And all are magnified upon the sea, water (וְכֻלְּהוּ מִתְגַּדְּלֵי עַל יַמָּא [מַיָּא]), and are watered in water, to be magnified (וְאִתְשַּׁקְיָין בְּמַיָּא, לְגַדְּלָא). This is what is written: “And a river went out of Eden to water the garden” (הֲדָא הוּא דִכְתִיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). And all of these are aroused in blessing to the world, from that watering, from which all are watered (וְכֻלְּהוּ הָנֵי מִתְעָרֵי בִּרְכָאן לְעָלְמָא, מֵהַהוּא שַׁקְיוּ, דְּאִתְּשַׁקְיָין כֻּלְּהוּ).

Come and see (תָּא חֲזֵי): These seven voices (הָנֵי שֶׁבַע קָלִין), depend upon the word of the mouth in the other days of the year (תַּלְיָין בְּמִלָּה דְּפוּמָא בִּשְׁאָר יוֹמֵי שַׁתָּא). But now they do not depend except on deed (וְהַשְׁתָּא, לָא תַּלְיָין אֶלָּא בְּעוֹבָדָא), and we need deed, and not word (וַאֲנָן עוֹבָדָא קָא בָּעֵינָן, וְלָא מִלָּה). Because in this time, He blesses for the whole year (בְּגִין דִּבְזִמְנָא דָּא, מְבָרֵךְ לְכָל שַׁתָּא).

On the seventh day of the festival (בְּיוֹמָא שְׁבִיעָאָה דְּחָג), it is the completion of the judgment of the world (הוּא סִיּוּמָא דְּדִינָא דְּעָלְמָא), and the decrees go forth from the King’s palace (וּפִתְקִין נָפְקִין מִבֵּי מַלְכָּא). And the Gevurot are aroused and are finished on this day (וּגְבוּרָן מִתְעָרֵי וּמִסְתַּיְּימָן בְּהַאי יוֹמָא), and the willows of the brook depend upon them (וְעַרְבֵי נַחַל תַּלְיָין בְּהוּ). And we must arouse the Gevurot to water (וּבָעֵינָן לְאִתְּעָרָא גְּבוּרָן לְמַיָּא). And to circle seven times, to water this altar, from the water of Yitzḥak (וּלְסַחֲרָא ז׳ זִמְנִין, לְרַוָואָה לְהַאי מִזְבֵּחַ, מִמַּיָּא דְּיִצְחָק). Because this well of Yitzḥak is filled with water (בְּגִין דְּאִתְמַלְיָא מַיָּא הַאי בֵּירָא דְּיִצְחָק). And when it is filled, the whole world is blessed with water (וְכַד הוּא אִתְמַלְיָא, כָּל עָלְמָא אִתְבָּרְכָא בְּמַיָּא).