Daf 65a (דַּף ס״ה ע״א)

Until the morning comes (עַד דְּאָתֵי צַפְרָא). When the morning comes (כֵיוָן דְּאָתֵי צַפְרָא), that youth arises (קָם הַהוּא נַעַ״ר), nursing from the breasts of his Mother (יוֹנֵק מִשְּׁדֵי אִמֵּיהּ), to purify them (לְדַכְּאָה לְהוּ), and he enters to serve (וְעָאל לְשַׁמְּשָׁא). When the morning is aroused (כַד אִתְּעַר בֹּקֶר), then is the hour of favor (כְּדֵין הִיא שַׁעֲתָא דְּרַעֲוָא), when the Matronita converses with the King (דְּאִשְׁתָּעֵי מַטְרוֹנִיתָא בְּמַלְכָּא), and the King draws from Himself one thread of blessings (וּמַלְכָּא מָשִׁיךְ מִנֵּיהּ חַד חוּטָא דְּבִרְכָּאן) and spreads it upon the Matronita and upon those who join with Her (וּפָרִיס עַל מַטְרוֹנִיתָא, וְעַל אִינּוּן דְּמִזְדַוְּוגֵי לֵהּ). Who are those who join with Her? (מַאן אִינּוּן דְּמִזְדַוְּוגֵי עִמֵּהּ). They are those who engage in Orayta at night, when it divides (אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא בְּלֵילְיָא, כַּד אִתְפְּלַג).

Rabbi Shim‘on said (רִבִּי שִׁמְעוֹן אָמַר): happy is the portion of he who comes with the Matronita (זַכָּאָה חוּלָקֵיהּ מַאן דְּאָתֵי עִם מַטְרוֹנִיתָא), at the time when She comes to receive the countenance of the King, to converse with Him (בְּשַׁעֲתָא דְּאָתַת לְקַבְּלָא אַנְפֵּי מַלְכָּא, לְאִשְׁתָּעֵי בֵּיהּ). And he is found with Her (וְאִשְׁתְּכַח עִמָּהּ). At the time when the King stretches forth His right hand to receive the Matronita (בְּשַׁעֲתָא דְּאוֹשִׁיט מַלְכָּא יְמִינָא לְקַבְּלָא לְמַטְרוֹנִיתָא) — this is what is written: “‘If I take the wings of the morning, I shall dwell in the uttermost parts of the sea’” (הֲדָא הוּא דִכְתִיב אֶשָּׂא כַּנְפֵי שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם) (Psalms 139).

What is ‘the uttermost parts of the sea’? (מַאי אַחֲרִית יָם). That is the final hour of that sea (הַהִיא שַׁעֲתָא אַחֲרִית דְּהַהוּא יַם הוּא). For when it divided, there was service and judgment (דְּכַד אִתְפְּלַג, שֵׁירוּתָא הֲוָה, וְדִינָא הֲוָה). And now this is Her end, when the judgments are removed (וְהַשְׁתָּא אַחֲרִית הוּא דִּילָהּ, דְּמִסְתַּלְּקִין דִּינָהָא). And She enters with the wings of the King (וְעָאלַת בְּגַדְפּוֹי דְּמַלְכָּא), She and all those who join with Her (הִיא וְכָל אִינּוּן דְּמִזְדַּוְּוגִין לֵהּ). This is what is written: “‘I shall dwell in the uttermost parts of the sea’” (הֲדָא הוּא דִכְתִיב אֶשְׁכְּנָה בְּאַחֲרִית יָם) (Psalms 139). And it was taught (וְתָאנָא): all those who engage in Orayta at the time when the night divides (כָּל אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא בְּשַׁעֲתָא דְּאִתְפְּלִיג לֵילְיָא), they are joined with the Shekhinta (אִשְׁתְּתַּף בִּשְׁכִינְתָּא). And when the morning comes, and the Matronita is united with the King (וְכַד אָתֵי צַפְרָא, וּמַטְרוֹנִיתָא אִתְחַבְּרַת עִם מַלְכָּא), he is found with Her, with the King (הוּא אִשְׁתְּכַח עִמָּהּ עִם מַלְכָּא). And the King spreads His wings over all of them (וּמַלְכָּא פְּרֵיס עַל כֻּלְּהוּ גַּדְפּוֹי). This is what is written: “‘By day Hashem commands His kindness, and in the night His song is with me, etc.’” (הֲדָא הוּא דִכְתִיב יוֹמָם יְצַוְּה יְיָ׳ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי וְגוֹ׳) (Psalms 42).

It was taught (תָּאנָא): at that time the Patriarchs are present with the Matronita (בְּהַהִיא שַׁעֲתָא, אֲבָהָן מִזְדַּמְּנִין בְּמַטְרוֹנִיתָא), and they begin to converse with Her and to unite with Her (וְקַדְּמִין לְאִשְׁתָּעֵי בַּהֲדָהּ, וּלְאִתְחַבְּרָא עִמָּהּ). And Kudsha Berikh Hu speaks with Her through them (וְקוּדְשָׁא בְּרִיךְ הוּא מַלִּיל עִמָּהּ בְּהוּ). And He calls to Her to spread His wings over Her (וְהוּא קָארֵי לָהּ לְפָרְסָא לָהּ גַּדְפּוֹי). This is what is written: “‘A Psalm of Asaf. God, Hashem, has spoken and called the earth…’” (הֲדָא הוּא דִכְתִיב, מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְיָ׳ דִּבֶּר וַיִקְרָא אָרֶץ וְגוֹ׳) (Psalms 50).

“El” (אֵל): this is the illumination of Chokhmah, and it is called Chesed (דָּא נְהִירוּ דְּחָכְמְתָא, וְאִקְרֵי חֶסֶד). “Elohim” (אֱלֹהִים): this is Gevurah (דָּא גְּבוּרָה). “Hashem” (יְדֹוִ״ד): this is the completeness of the Bride, Rachamim (דָא שְׁלִימוּ דְּכַלָּא, רַחֲמֵי). And for this reason, “‘He spoke and called the earth, etc.’” (וְעַל דָא, דִּבֶּר וַיִקְרָא אָרֶץ וְגוֹ׳).

Rabbi El‘azar was sitting before his father Rabbi Shim‘on (רִבִּי אֶלְעָזָר הֲוָה יָתִיב קָמֵיהּ דְּרַבִּי שִׁמְעוֹן אֲבוֹי). He said to him (אָמַר לֵיהּ): behold, we have learned that “Elohim” everywhere is judgment (הָא תָּנֵינָן אֱלֹהִים בְּכָל אֲתַר דִּינָא הוּא). “Yod–Heh–Vav–Heh” (יוֹ״ד הֵ״א וָא״ו הֵ״א). There is a place where He is called “Elohim,” such as “‘Adonai Hashem’” (אִית אֲתַר דְּאִקְרֵי אֱלֹהִים, כְּגוֹן אֲדֹנָ״י יִהוָֹ״ה) (Bereshit 15). Why is He called “Elohim”? (אֲמַאי אִקְרֵי אֱלֹהִים). For the letters are mercy everywhere (וְהָא אַתְוָון רַחֲמֵי אִינּוּן בְּכָל אֲתַר).

He said to him (אָמַר לֵיהּ): so it is written in the verse (הָכִי הוּא כְּתִיב בַּקְּרָא), as it is written: “‘And you shall know this day, and return it to your heart, that Hashem is Elohim’” (דִּכְתִיב וְיָדַעְתָּ הַיּוֹם וְהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי יְיָ׳ הוּא הָאֱלֹהִים) (Deuteronomy 4). And it is written: “‘Hashem, He is the Elohim’” (וּכְתִיב יְיָ׳ הוּא הָאֱלֹהִים) (I Kings 18).

He said to him (אָמַר לֵיהּ): this matter I know (מִלָּה דָּא יְדַעְנָא), that in the place where there is judgment, there is also mercy (דְּבַאֲתַר דְּאִית דִּינָא, אִית רַחֲמֵי). And at times, in the place where there is mercy, there is also judgment (וּלְזִמְנָא, בַּאֲתַר דְּאִית רַחֲמֵי, אִית דִּינָא). He said to him (אָמַר לֵיהּ): come and see (תָּא חֲזֵי), so it is (דְּהָכִי הוּא). “Hashem” (יְדוָֹ״ד) everywhere is mercy (בְּכָל אֲתַר רַחֲמֵי). And when the guilty turn mercies into judgment (וּבְשַׁעֲתָא דִּמְהַפְּכֵי חַיָּיבַיָּא רַחֲמֵי לְדִינָא), then it is written “Hashem,” but we read it “Elohim” (כְּדֵין כְּתִיב יִהוָֹ״ה, וְקָרֵינָן לֵיהּ אֱלֹהִים). But come and see the secret of the matter (אֲבָל תָּא חֲזֵי רָזָא דְּמִלָּה): there are three levels (ג׳ דַּרְגִּין אִינּוּן), and each level is by itself (וְכָל דַּרְגָּא וְדַרְגָּא בִּלְחוֹדוֹי). And yet all is one (וְאַף עַל גַּב דְּכֹלָּא חַד), and they are bound together as one (וּמִתְקַשְּׁרֵי בְּחַד), and this is not separated one from the other (וְלָא מִתְפָּרְשֵׁי דָּא מִן דָּא).

Come and see (תָּא חֲזֵי): all are planted (כֻּלְּהוּ נְטִיעָן), and all those lamps of flaming light (וְכָל אִינּוּן בּוּצִינִין דְּמִתְלַהֲטִין) all shine and flame, and are sustained and blessed (כֻּלְּהוּ נְהִירִין וּמִתְלַהֲטָן וּמִשְׁתַקְיָין וּמִתְבָּרְכָאן), from that river which flows and goes out (מֵהַהוּא נַהֲרָא דְּנָגִיד וְנָפִיק), in which all is included (דְּכֹלָּא כָּלִיל בֵּיהּ). Some say: “and the totality of all is within it” (תְּרֵי נוּסְחֵי: וּכְלָלָא דְּכֹלָּא בֵּיהּ). And this river is called “Mother of the Garden” (וְהַאי נַהֲרָא אִתְקְרֵי אֵ״ם לְגִנְתָּא), and higher than the Garden (וְעֵילָּא מִגִּנְתָּא), for Eden partakes with it and is not separated from it (בְּגִין דְּעֵדֶן מִשְׁתַּתֵּף בַּהֲדָהּ, וְלָא פָּרִישׁ מִנָּהּ). And for this reason, all springs go forth and flow and water every limb (וּבְגִין כַּךְ, כָּל מַבּוּעִין נָפְקִין וְנַגְדִּין וְאִשְׁתַקְיָין לְכָל עִיבָר). And openings are opened in it (וּפַתְחִין בָּהּ פְּתִיחָן), and upon this mercies are found in it (וְעַל דָּא רַחֲמֵי מִנָּהּ מִשְׁתַּכְּחִין), and mercies are opened in it (וְרַחֲמִין פְּתִיחִין בָּהּ). And because we call it “Mother” (וּבְגִין דְּקָרֵינָן לָהּ אֵם), it is Nukva, Gevurah (נוּקְבָּא גְּבוּרָה), and judgment goes out from Her (וְדִינָא מִנָּהּ נָפִיק). She is called Mercy alone (אִקְרֵי רַחֲמֵי בִּלְחוֹדָהָא), yet from Her side judgments are aroused (הָא מִסִּטְרָהָא דִּינִין מִתְעָרִין). And because of this it is written with mercy, but pointed with judgment (וּבְגִין כַּךְ כְּתִיב בְּרַחֲמֵי, וְנָקוּד בְּדִינָא). The letters are mercy (אַתְוָון בְּרַחֲמֵי), yet judgment is drawn from Her side (וְאִתְנְגִיד דִּינָא מִסִּטְרָהָא), in the manner of “YHVH” (כְּגַוְונָא דָּא יְהֶ״וִֹה) — this level is one (הַאי דַּרְגָּא חַד).

The second level (דַּרְגָּא תִּנְיָינָא): from the side of the first, another level goes out and is aroused (מִסִּטְרָא דְּהַאי קַדְמָאָה, נָפִיק וְאִתְּעַר דַּרְגָּא אָחֳרָא), called Gevurah (אִקְרֵי גְּבוּרָה), and this is called Elohim (וְהַאי אִקְרֵי אֱלֹהִים), with these very letters (בְּאִלֵּין אַתְוָון מַמָּשׁ). And the service is from Ze‘ir Anpin (וְשִׁירוּתָא מִזְּעֵיר אַנְפִּין הוּא), and in Him it is united (וּבֵיהּ אִתְאֲחִיד). And because this one is united with that one (וּבְגִין דְּאִתְאֲחִיד הַאי בְּהַאי), it is written “Hashem is the Elohim, for Hashem He is the Elohim” (כְּתִיב יְיָ׳ הָאֱלֹהִים, כִּי יְיָ׳ הוּא הָאֱלֹהִים) (Deuteronomy 4; I Kings 18), with these letters (בְּאִלֵּין אַתְוָון). And He is One (וְהוּא חַד), and this is the second level (וְדָא הוּא דַּרְגָּא תִּנְיָינָא).

The third level (דַּרְגָּא תְּלִיתָאָה): Tzedek (צֶדֶק), the last crown (כִּתְרָא בַּתְרָאָה). This is the place of judgment of the King (הַאי בֵּי דִּינָא דְּמַלְכָּא). And it was taught: Adonai is thus written and thus called (וְתָאנָא אֲדֹנָ״י הָכִי כְּתִיב, וְהָכִי אִקְרֵי). And Knesset Yisrael is called by this name (וּכְּנֶסֶת יִשְׂרָאֵל בְּהַאי שְׁמָא אִתְקְרֵי). And this name is completed in this place (וְהַאי שְׁמָא בַּאֲתַר דָּא אִשְׁתְּלִים). And these are the three levels (וְאִלֵּין אִינּוּן ג׳ דַּרְגִּין), which are called by the Names of Judgment (דְּאִקְרוּן בִּשְׁמֵהוֹן דְּדִינָא). And all are bound one with the other without separation (וְכֹלָּא מִתְקַשָּׁר חַד בְּחַד בְּלָא פִּרוּדָא), as we have established (כְּמָה דְּאוֹקִימְנָא).