Daf 68a (דַּף ס״ח ע״א)

Who are “my delights”? (מַאן אִינּוּן שַׁעֲשׁוּעָי). The Orayta (אוֹרַיְיתָא). For the Orayta is called delights (דְּאוֹרַיְיתָא שַׁעֲשׁוּעִים אִקְרֵי), as it is written: “‘Then I was by Him as one brought up, and I was daily His delight’” (דִּכְתִיב וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם) (Proverbs 8). And this is what we have learned (וְדָא הוּא דְּתָנֵינָן): Kudsha Berikh Hu comes to delight with the Righteous in the Garden of Eden (קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּיא בְּגִנְתָא דְּעֵדֶן).

What is “to delight”? (מַאי לְאִשְׁתַּעֲשְׁעָא). To rejoice in them (בְּגִין לְמֶחְדֵּי בְּהוּ). For we have learned (דְּתָנֵינָן): happy are the Righteous, for it is written of them: “‘Then you shall delight yourself in Hashem’” (זַכָּאִין אִינּוּן צַדִּיקַיָּא, דִּכְתִיב בְּהוּ אָז תִּתְעַנַּג עַל יְיָ׳) (Isaiah 58). In order to be delighted from that flowing of the stream of the river (בְּגִין לְאִתְעַנְּגָא מֵהַהוּא שַׁקְיוּ דְּנַחֲלָא), as it is said: “‘And He shall satisfy your soul in dryness’” (כְּמָה דְאַתְּ אָמֵר וְהִשְׁבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ) (Isaiah 58). As if to say, Kudsha Berikh Hu delights in them from that flowing of the river (כִּבְיָכוֹל, קוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשָׁע בְּהוּ, מֵהַהוּא שַׁקְיוּ דְּנַחֲלָא), with which the Righteous are delighted (דְּמִתְעַנְּגֵי בְּהוּ צַדִּיקַיָּיא). And for this reason He comes to delight with the Righteous (וְעַל דָּא אָתֵי לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּיא). And whoever labors in the Orayta (וְכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא), merits to delight with the Righteous (זָכֵי לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּיא), from that flowing of the river (מֵהַהוּא שַׁקְיוּ דְּנַחֲלָא).

It was taught (תָּאנָא): “‘As the hart longs for the water brooks’” (כְּאַיָּל תַּעֲרוֹג עַל אֲפִיקֵי מָיִם) — this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). As it is said: “‘O my strength, hasten to help me’” (כְּמָה דְאַתְּ אָמֵר אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה) (Psalms 22). “‘Longs for the water brooks’” (תַּעֲרוֹג עַל אֲפִיקֵי מָיִם), surely to be watered from the flowing of the fountains of the river, by the hand of the Tzaddik (וַדַּאי לְאִשְׁתַּקְּיָא מִשַּׁקְיוּ דְּמַבּוּעֵי דְּנַחֲלָא, עַל יְדֵי דְּצַדִיק). “‘Longs’ (תַּעֲרוֹג): as it is said, ‘To the beds of spices’” (כְּמָה דְאַתְּ אָמֵר לַעֲרוּגוֹת הַבּוֹשֶׂם) (Song of Songs 6). “‘So longs my soul for You, Elohim’” (כֵּן נַפְשִׁי תַעֲרוֹג אֵלֶיךָ אֱלֹהִים), to be watered from You in this world and in the World to Come (לְאִשְׁתַּקְּיָיא מִנָךְ, בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

What are the fountains of the river? (מַבּוּעֵי נַחֲלָא מַאן אִינּוּן). One fountain above (מַבּוּעָא חַד לְעֵילָּא), as it is written: “‘And a river went out of Eden to water the garden, etc.’” (דִּכְתִיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ׳) (Bereshit 2). From there it flows and goes out (וּמִתַּמָּן נָגִיד וְנָפִיק), and waters the garden (וּמַשְׁקֵי גִּנְתָּא). And all those streams flow and go out, and gather into two fountains (וְכָל אִינּוּן נַחֲלִין, נַגְדִּין וְנָפְקִין וּמִתְכַּנְּשִׁין בִּתְרֵי מַבּוּעִין), which are called Netzach and Hod (דְּאִקְרוּן נֶצַּח וְהוֹד). And these are called the water brooks (וְאִלֵּין אִקְרוּן אֲפִיקֵי מַיִם), in that level of Tzaddik (בְּהַהוּא דַּרְגָּא דְּצַדִּיק), from which flows and goes out and waters the garden (דְּמִנֵיהּ נָגִיד וְנָפִיק וּמִשְׁתַּקְיָא גִּנְתָּא). Therefore the hart and the deer are found together (בְּגִין כַּךְ אַיָּל וּצְבִי כַּחֲדָא מִשְׁתַּכְחֵי). Some say: the hart and the deer are called Keter and Yesod (נ״א אֵיל וְצְבִי אִקְרוּן עֲטֶרֶת וְיְסוֹד). This is Tzedek and Tzaddik (צֶדֶק וְצַדִּיק).

It was taught (תָּאנָא): it is written: “‘The voice of Hashem makes the hinds to calve’” (כְּתִיב קוֹל יְיָ׳ יְחוֹלֵל אַיָּלוֹת) (Psalms 29). “Hinds” is written “Ayelet” (hind) lacking (אַיָּלוֹת, אַיֶּלַת כְּתִיב חָסֵר). This is Ayelet of the field (דָּא אַיְלוֹת הַשָּׂדֶה). Some say: this is 'Hind of the Dawn' (Ayelet de-Shachar) (נ״א דָּא אַיֶּלֶת דְּשַׁחַר). Another matter: 'The Hinds of the Field' (Ayalot HaSadeh) (דָּבָר אַחֵר אַיָּלוֹת הַשָּׂדֶה). For it was taught: at midnight (דְּתַנְיָא, בְּפַלְגוּת לֵילְיָא), at the time that Kudsha Berikh Hu enters the Garden of Eden to delight with the Righteous (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא עָאל לְגִנְתָּא דְּעֵדֶן לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא), this voice goes out (הַאי קוֹל נָפִיק), and pains all those hinds that surround the supernal holy throne (וְכָאִיב כָּל אִינּוּן אַיַּלְתָּא דְּסַחֲרָנֵי כּוּרְסְיָיא יַקִּירָא קַדִּישָׁא). This is what is written: “‘Sixty mighty ones surround her’” (הֲדָא הוּא דִכְתִיב שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ) (Song of Songs 3).

Another matter (דָּבָר אַחֵר): “‘Makes the hinds to calve’” — as it is said: “‘By His hand the fleeing serpent was made to writhe’” (כְּמָה דְאַתְּ אָמֵר חוֹלְלָה יָדוֹ נָחָשׁ בָּרִיחַ) (Job 26). “‘And He shall strip the forest’” (וַיֶּחשׂוֹף יְעָרוֹת), as it is said: “‘Into the forest of honey’” (כְּמָה דְאַתְּ אָמֵר בְּיַעְרַת הַדְּבָשׁ) (I Samuel 14). And it is written: “‘I have eaten my forest with my honey’” (וּכְתִיב אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי) (Song of Songs 5). And they nurse from it as a mother nurses her children (וְיַנְקָא לְהוּ כְּאִמָּא דְּיָנְקָא לִבְנִין).

Rabbi Abba said (אָמַר לֵיהּ רִבִּי אַבָּא): “‘My soul longs for You in the night, also my spirit within me will seek You early’” (נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה, אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ) (Isaiah 26). It should have said: “my soul in the night” (נַפְשִׁי בַּלַּיְלָה מִבָּעֵי לֵיהּ). “‘I will seek You early’” — it should have said: “my spirit will seek You early” (אֲשַׁחֲרֶךָּ, יְשַׁחֲרֶךָ מִבָּעֵי לֵיהּ). He said to him (אָמַר לֵיהּ): behold, it has already been established (הָא אוּקְמוּהָ): “‘As you have said, ‘In whose hand is the soul of every living thing and the spirit of all flesh of man’” (כְּמָה דְאַתְּ אָמֵר אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ) (Job 12).

Come and see (תָּא חֲזֵי): Nefesh and Ruach are recognized together forever (נַפְשָׁא וְרוּחָא אִשְׁתְּמוֹדָע כַּחֲדָא לְעָלְמִין). Some say: are spoken together (ס״א אִשְׁתַּעִי). Some say: are joined together (ס״א אִשְׁתַּתְּפִי).

It was taught (תָּנָא): the complete service that a person must serve Kudsha Berikh Hu (פּוּלְחָנָא שְׁלֵימָתָא דְּבָעֵי בַּר נָשׁ לְמִפְלַח לְּקוּדְשָׁא בְּרִיךְ הוּא) is as we have learned: “‘And you shall love Hashem your Elohim, etc.’” (כְּמָה דְּתַנִּינָן וְאָהַבְתָּ אֶת יְיָ׳ אֱלֹהֶיךָ וְגוֹ׳) (Deuteronomy 6). For he must attach to Kudsha Berikh Hu with love of the very Nefesh (דְּיַרְחִים לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא רְחִימוּתָא דְּנֶפֶשׁ מַמָּשׁ). And this is perfect love (וְדָא הוּא רְחִימוּתָא שְׁלֵימָתָא), the love of his Nefesh and his Ruach (רְחִימוּתָא דְּנַפְשֵׁיהּ וְרוּחֵיהּ). As these are joined in the body, and the body loves them (כְּמָה דְּאִתְדְּבָּקוּ אִלֵּין בְּגוּפָא, וְגוּפָא רָחִים לוֹן). Some say: so too (ס״א כְּדֵין), a person must cleave in love to Kudsha Berikh Hu with the love of his Nefesh and his Ruach, to cleave to Him (כַּךְ יִתְדָּבָק בַּר נָשׁ לְרַחֲמָא לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, רְחִימוּתָא דְּנַפְשֵׁיהּ וְרוּחֵיהּ, לְאַדְבְּקָא בֵּיהּ). This is what is written: “‘My soul longs for You in the night’” (הֲדָא הוּא דִכְתִיב נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה) — that is, my actual Nefesh (כְּלוֹמַר נַפְשִׁי מַמָּשׁ). “‘Also my Ruach within me will seek You early’” (אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ): it cleaves to You with great love in the night (אִתְדַּבְּקָא בָּךְ בִּרְחִימוּתָא סַגִיאָה, בַּלַּיְלָה). For a person must, from love of Kudsha Berikh Hu, rise every night to engage in His service (דְּבָעֵי בַּר נָשׁ מֵרְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, לְמֵיקָם בְּכָל לֵילְיָא, לְאִשְׁתַּדְלָא בְּפוּלְחָנֵיהּ), until the morning is aroused (עַד דְּיִתְעַר צַפְרָא), and a thread of Chesed is drawn upon him (וְיִתְמְשַׁךְ עָלֵיהּ חוּטָא דְּחֶסֶד).

For it was taught (דְּתַנְיָא): happy is the portion of that person who loves Kudsha Berikh Hu with this love (זַכָּאָה חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ דִּרְחִימוּתָא דָּא רָחִים לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא). And these are the truly meritorious ones, who love Kudsha Berikh Hu thus (וְהָנֵי זַכָּאֵי קְשׁוֹט דִּמְרַחֲמִין לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא הָכִי). Because of them the world exists (עָלְמָא מִתְקַיְימָא בְּגִינֵיהוֹן), and they rule over all harsh decrees above and below (וְשַׁלְטִין עַל כָּל גְּזִירִין קָשִׁין דִּלְעֵילָּא וְתַתָּא). Some say: she, because the world exists because of them (נ״א הִיא, בְּגִין דְּיִתְקַיֵּים עָלְמָא בְּגִינֵיהוֹן).

It was taught (תָּאנָא): that meritorious one who cleaves with his Ruach and his Nefesh above to the Holy King (הַהוּא זַכָּאָה דְּאִתְדַּבָק בְּרוּחֵיהּ וְנַפְשֵׁיהּ לְעֵילָּא, בְּמַלְכָּא קַדִישָׁא), in love as is fitting (בִּרְחִימוּתָא כְּדְקָא יֵאוֹת), rules on earth below (שַׁלִּיט בְּאַרְעָא דִּלְתַתָּא), and all that he decrees upon the world is fulfilled (וְכָל מַה דְּגָזַר עַל עָלְמָא אִתְקַיָּים). From where do we learn this? From Eliyahu (מְנָא לָן, מֵאֵלִיָּהוּ). For it is written: “‘As Hashem lives, before whom I stand, there shall not be these years dew nor rain, except by my word’” (דִּכְתִיב חַי יְיָ׳ אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְּבָרִי) (I Kings 17).