Daf 62a (דַּף ס״ב ע״א)

And it was taught: at the time when the supernal King is in the delights of kings, He sits in His crowns (וְתָאנָא, בְּשַׁעֲתָא דְּמַלְכָּא עִלָּאָה בְּתַפְנוּקֵי מַלְכִין, יָתִיב בְּעִטְרוֹי). Then it is written: While the King was at His banquet, my nard gave forth its fragrance (כְּדֵין כְּתִיב, עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ) (Song of Songs 1). This is Yesod, which sends forth blessings to unite the Holy King with the Matronita (דָּא יְסוֹד דְּאַפִּיק בִּרְכָאן לְאִזְדַּוְּוגָא מַלְכָּא קַדִּישָׁא בְּמַטְרוֹנִיתָא).

Then blessings are given throughout all the worlds (וּכְדֵין אִתְיַיהֲבוּן בִּרְכָאן בְּכֻלְּהוּ עָלְמִין), and the supernal and the lower are blessed (וּמִתְבָּרְכָן עִלָּאִין וְתַתָּאִין). And now the Holy Luminary is crowned with the crown of this degree (וְהַשְׁתָּא הָא בּוּצִינָא קַדִּישָׁא מִתְעַטָּר בְּעִטְרוֹי דְּהַאי דַּרְגָּא), and he and the companions raise praises from below to above (וְהוּא וְחַבְרַיָּיא סְלִיקוּ תּוּשְׁבְּחָן מִתַּתָּא לְעֵילָּא), and she is crowned with those praises (וְהִיא מִתְעַטְּרָא בְּאִינּוּן תּוּשְׁבְּחָן). Now it is fitting to bring forth blessings to all the companions from above to below (הַשְׁתָּא אִית לְאַפָּקָא בִּרְכָאן לְכֻלְּהוּ חַבְרַיָּיא מֵעֵילָּא לְתַתָּא), through this holy degree (בְּהַאי דַּרְגָּא קַדִּישָׁא), and Rabbi El'azar his son should speak from those exalted words that he learned from his father (וְרִבִּי אֶלְעָזָר בְּרֵיהּ לֵימָא מֵאִינּוּן מִלִּין מְעַלְּיָין דְּאוֹלִיף מֵאֲבוֹי).

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): “And he looked, and behold, a well in the field,” etc. (וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְגוֹ׳) (Genesis 29:2). “And all the flocks gathered there,” etc. (וְנֶאֱסָפוּ שָׁמָּה כָּל הָעֲדָרִים וְגוֹ׳) (Genesis 29:3). These verses must be examined (הָנֵי קְרָאֵי אִית לְאִסְתַּכְּלָא בְּהוּ), and they are in the secret of wisdom, which I learned from my father (וּבְרָזָא דְּחָכְמְתָא אִינּוּן, דְּאוֹלִיפְנָא מֵאַבָּא).

And thus I learned (וְהָכִי אוֹלִיפְנָא): “And he looked, and behold, a well in the field” (וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה). Who is the well? (מַאן בְּאֵר). This is what is written (דָּא הוּא דִּכְתִיב): “The well, which the princes dug, which the nobles of the people hollowed out” (בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם) (Numbers 21:18). “And behold, there were three flocks of sheep lying by it” (וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן רוֹבְצִים עָלֶיהָ)—these are Netzach, Hod, and Yesod (אִלֵּין אִינּוּן נֵצַח הוֹד יְסוֹד), for they lie upon her and stand over her (דְּאִלֵּין אִינּוּן רְבִיעִין עָלָהּ, וְקַיְימִין עָלָהּ), and from them that well is filled with blessings (וּמֵאִלֵּין אִתְמַלְּיָא בִּרְכָאן הַהִיא בְּאֵר). “For from that well the flocks were watered” (כִּי מִן הַבְּאֵר הַהִיא יַשְׁקוּ הָעֲדָרִים), for from this well the supernal and the lower are nourished (דְּהָא מִן הַאי בְּאֵר אִתְּזָנוּ עִלָּאִין וְתַתָּאִין), some say: the lower worlds ([נ״א עָלְמִין תַּתָּאִין]), and all are blessed as one (וּמִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא). “And the great stone was upon the mouth of the well” (וְהָאֶבֶן גְּדוֹלָה עַל פִּי הַבְּאֵר)—this is the harsh judgment standing over her from the Other Side, to draw from her (דָּא הוּא דִּינָא קַשְׁיָא, דְּקַיְּימָא עָלָהּ מִסִּטְרָא אָחֳרָא לְיָנְקָא לָהּ), some say: from it ([נ״א מִינָּהּ]). “And there all the flocks were gathered” (וְנֶאֱסָפוּ שָׁמָּה כָּל הָעֲדָרִים)—these are the six crowns of the King (אִלֵּין אִינּוּן שִׁית כִּתְרֵי מַלְכָּא), who are gathered together (דְּמִתְכַּנְשֵׁי כֻּלְּהוּ), drawing blessings from the head of the King and pouring them into her (וְנַגְדֵּי בִּרְכָאן מֵרֵישָׁא דְּמַלְכָּא, וּמְרִיקָן בָּהּ). And when they all join together as one to pour into her (וְכַד אִתְחַבְּרָאן כֻּלְּהוּ כַּחֲדָא לְאַרְקָא בָּהּ), it is written (כְּתִיב): “And they rolled the stone from upon the mouth of the well” (וְגָלְלוּ אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר). They drive away that harsh judgment (מְנַדְּדִין לְהַהוּא דִּינָא קַשְׁיָא), some say: they roll it away ([ס״א מְגַנְדְּרִין]), and remove it from her (וּמְעַבְּרָן לֵיהּ מִינָּהּ). “And they watered the flock” (וְהִשְׁקוּ אֶת הַצֹּאן), pouring blessings from that well to the supernal and the lower (מְרִיקִין בִּרְכָאן מֵהַהִיא בְּאֵר, לְעִלָּאִין וְתַתָּאִין). Afterwards (לְבָתַר): “They returned the stone upon the mouth of the well to its place” (וְהֵשִׁיבוּ אֶת הָאֶבֶן עַל פִּי הַבְּאֵר לִמְקוֹמָהּ). That judgment returned to its place (תָּב הַהוּא דִּינָא לְאַתְרֵיהּ), because it is needed to sweeten the world and to rectify the world (בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַשְׁמָא עָלְמָא, וּלְתַקְּנָא עָלְמָא).

And now (וְהַשְׁתָּא), behold, Kudsha Berikh Hu has poured blessings upon you from the fountain of the river (הָא קוּדְשָׁא בְּרִיךְ הוּא אָרִיק עָלַיְיכוּ בִּרְכָאן, מִמַּבּוּעָא דְּנַחֲלָא), and through you all the people of the generation are blessed (וּמִנַּיְיכוּ כָּל בְּנֵי דָּרָא מִתְבָּרְכִין). Fortunate is your portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיכוֹן בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). Concerning you it is written (עָלַיְיכוּ כְּתִיב): “And all your children shall be taught of Hashem, and great shall be the peace of your children” (וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ וְרַב שָׁלוֹם בָּנַיִךְ) (Isaiah 54:13).

Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): Let the Chasidim exult in glory, let them sing aloud upon their beds (יַעְלְזוּ חֲסִידִים בְּכָבוֹד יְרַנְּנוּ עַל מִשְׁכְּבוֹתָם וְגוֹ׳) (Psalms 149). It was taught: in the thirteen attributes, the bond of faith is tied, to be found blessings for all (תָּאנָא, בִּי״ג מְכִילָן, אִתְקְשַׁר קִשְׁרָא דִּמְהֵימְנוּתָא, לְאִשְׁתַּכְּחָא בִּרְכָאן לְכֹלָּא). And all the faith of Kudsha Berikh Hu is in three sealed matters (וְכָל מְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בִּתְלָתָא אַסְתִּימוּ). And upon these thirteen attributes the Orayta is crowned, as we have established: by kal va-ḥomerp1-14 and gezerah shavah etc.p1-15 (וְעַל הַאי בִּי״ג מְכִילָן, אוֹרַיְיתָא מִתְעַטְּרָא, כְּמָה דְּאוֹקִימְנָא, מִקַל וָחוֹמֶר וּמִגְּזֵרָה שָׁוָה וְכוּ׳). And many times we have established this (וְכַמָּה זִמְנִין אוֹקִימְנָא הַאי). And the Holy Name is crowned in this (וּשְׁמָא קַדִּישָׁא בְּהַאי מִתְעַטְּרָא).

Come and see (תָּא חֲזֵי), at that time Ya‘akov desired that his sons be blessed in the Name — some say in the bond — of faith (בְּהַהִיא שַׁעֲתָא דְּבָעָא יַעֲקֹב, דְּיִתְבָּרְכוּן בְּנוֹי בִּשְׁמָא [ס״א בְּקִשְׁרָא] דִּמְהֵימְנוּתָא). What is written? All these are the tribes of Yisrael, twelve, and this (מַה כְּתִיב, כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר, וְזֹאת) (Bereshit 49). Behold thirteen — for the Shekhinta joined with them, and the blessings endured (הָא תְּלֵיסַר, דְּאִשְׁתַּתֵּף עִמְּהוֹן שְׁכִינְתָּא, וְאִתְקְיָימוּ בִּרְכָאן). Thus it is written: each man according to his blessing, he blessed them (וְהַיְינוּ דִּכְתִיב, אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אוֹתָם). What is according to his blessing? According to the supernal form of each attribute and measure (מַאי כְּבִרְכָתוֹ. בְּהַהוּא דּוּגְמָא דִּלְעֵילָּא, כְּבִרְכָתוֹ דְּכָל מְכִילָא וּמְכִילָא). And it was taught (וְתָאנָא): all those attributes ascend and are crowned and rest in one Head (כָּל אִינּוּן מְכִילִין סַלְּקִין, וּמִתְעַטְּרִין, וְנַיְיחִין בְּרֵישָׁא חֲדָא). There the Head of the King is crowned, that which is called in the supernal degree of Chasidut (וְתַמָּן מִתְעַטְּרָא רֵישָׁא דְּמַלְכָּא, הַהוּא דְּאִקְרֵי בְּדַרְגָּא עִלָּאָה דַּחֲסִידוּת). And the Chasidim inherit all that supernal glory, as it is written: let the Chasidim exult in glory — in this world (וַחֲסִידִים, יַרְתִין כָּל הַהוּא כָּבוֹד דִּלְעֵילָּא, דִּכְתִיב, יַעְלְזוּ חֲסִידִים בְכָבוֹד, בְּהַאי עָלְמָא). They sing aloud upon their beds — in the world to come (יְרַנְּנוּ עַל מִשְׁכְּבוֹתָם, בְּעָלְמָא דְּאָתֵי).

The high praises of El in their throat — for they know how to bind the bond of faith as is fitting (רוֹמְמוֹת אֵל בִּגְרוֹנָם, דְּיַדְעִין לְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא כְּדְּקָא יֵאוֹת). And a two-edged sword in their hand — what is this sword? This is the sword of Hashem, the sword of Kudsha Berikh Hu (וּכְדֵין חֶרֶב פִּיפִיּוֹת בְּיָדָם. מַאן חֶרֶב פִּיפִיּוֹת. דָּא הוּא חֶרֶב לַיְיָ, חַרְבָּא דְּקוּדְשָׁא בְּרִיךְ הוּא). Two-edged — to strike with two judgments (פִּיפִיּוֹת, לְהִיטָא בִּתְרֵין דִּינִין). And why? To execute vengeance upon the nations etc. (וְלָמָּה, לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם וְגוֹ׳).

And behold Rabbi Pinchas ben Ya’ir, the crown of chesed, the supernal Head (וְהָא רִבִּי פִּנְחָס בֶּן יָאִיר, כִּתְרָא דְּחֶסֶד, רֵישָׁא עִלָּאָה). For this reason the supernal glory he inherited, and he binds the supernal bond, the holy bond, the bond of faith (בְּגִין כָּךְ כָּבוֹד דִּלְעֵילָּא יָרִית, וְהוּא קָשִׁיר קִשְׁרָא עִלָּאָה, קִשְׁרָא קַדִּישָׁא, קִשְׁרָא דִּמְהֵימְנוּתָא). Fortunate is his portion in this world and in the world to come (זַכָּאָה חוּלָקֵיהּ בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). Concerning this table it is said: This is the table that is before Hashem (עַל הַאי פָּתוֹרָא אִתְּמַר, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ) (Ezekiel 41). Rabbi Pinchas arose, kissed him, and blessed him (קָם רִבִּי פִּנְחָס, וְנָשִׁיק לֵיהּ, וּבָרִיךְ לֵיהּ). And he kissed Rabbi El’azar and all the companions, and blessed them (וְנָשִׁיק לְרִבִּי אֶלְעָזָר, וּלְכֻלְּהוּ חַבְרַיָּיא, וּבָרִיךְ לוֹן). He lifted the cup and blessed (וְנָטַל כַּסָּא וּבָרִיךְ).