Daf 140b (דַּף ק״מ ע״ב)

And the spleen is Lilith (וּטְחוֹל אִיהוּ לִילִי״ת). “The curse of YHVH is in the house of the wicked” (מְאֵרַת ה' בְּבֵית רָשָׁע) (Proverbs 3:33). And she is askara [a deadly throat-affliction] for the children who are wicked (וְאִיהִי אַסְכְּרָה לְרַבְיֵי דְאִינוּן חַיָּיבַיָּא); she laughs at them through wealth in this world (חַיְיכַת בְּהוֹן בְּעוּתְרָא בְהַאי עָלְמָא), and afterward kills them (וּלְבָתַר קְטִילַת בְּהוֹן). And why are they called “great ones”? (וְאַמַּאי אִתְקְרִיאוּ רַבְיֵי), because there is in them no understanding to be saved from her (בְּגִין דְּלֵית בְּהוֹן דַּעַת לְאִשְׁתֵּזָבָא מִינָהּ); but a heart that understands is saved from her (אֲבָל לֵב מֵבִין אִשְׁתֵּזַב מִינָהּ), for there is the righteous one (דְּתַמָּן צַדִּיק). And the mystery of the matter: “He who is good before the Elohim shall escape from her, but the sinner shall be taken by her” (Ecclesiastes 7) (טוֹב לִפְנֵי הָאלהי״ם יִמָּלֵט מִמֶּנָּה, וְחוֹטֵא יִלָּכֶד בָּהּ).

The kidneys are counselors (כְּלָיוֹת אִינוּן יוֹעֲצוֹת); if they are worthy, prophecy enters into them, which is “The lamp of Hashem is the soul of man” (Proverbs 20) ((אִם זָכוּ עָאל בְּהוֹן נְבוּאָה דְאִיהִי) נֵר יהו״ה נִשְׁמַת אָדָם), and they become prophets (וְאִתְעֲבִידוּ נְבִיאִים), and they advise for good (וְאִינוּן יוֹעֲצִים לְטָב), and in them there is counsel and sound wisdom (וְאִית בְּהוֹן עִצָה וְתוּשִׁיָּה).

The wings of the lung (כַּנְפֵי רֵיאָה): if they are worthy, the Holy Spirit rests upon them (אִם זָכוּ שַׁרְיָא בְהוֹן רוּחַ קוּדְשָׁא), and it is said of them, “And there shall rest upon him the Spirit of Hashem, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem” (Isaiah 11) (וְאִתְּמַר בְּהוֹן וְנָחָה עָלָיו רוּחַ יהו״ה רוּחַ חָכְמָה וּבִינָה רוּחַ עִצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יהו״ה). And regarding them it is said, “And the keruvim shall be spreading wings” (Exodus 25) (וַעֲלַיְיהוּ אִתְּמַר וְהָיוּ הַכְּרֻבִים פּוֹרְשֵׂי כְנָפַיִם), the keruvim are like the form of a man (הַכְּרוּבִים כְּגוֹן צוּרַת אָדָם), spreading wings opposite the three living creatures who spread wings toward the Adam (פּוֹרְשֵׂי כְנָפַיִם לָקֳבֵל תְּלַת חֵיוָון דְּפָרְשִׂין גַּדְפִין לְקִבְלֵיהּ דְּאָדָם), and they are six wings-two to each living creature (וְאִינוּן שִׁית גַּדְפִין, תְּרֵין לְכָל חַיָּה). From the side of the Shekhinta the wings of the living creatures are squared (מִסִּטְרָא דִשְׁכִינְתָּא גַדְפִין דְּחֵיוָון מְרוּבָּעִים), six wings corresponding to the six steps to the Throne (שִׁית גַּדְפִין לָקֳבֵל שֵׁשׁ מַעֲלוֹת לַכִּסֵּא), four wings corresponding to the squared throne (אַרְבַּע גַּדְפִין לָקֳבֵל כָּרְסַיָּא מְרוּבָּע), spreading wings above, covering with their wings over the kapporet (פֹּרְשֵׂי כְנָפַיִם לְמַעִילָה סֹכְכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת), this is the kapporet of the heart, Holy of Holies (דָּא כַּפֹּרֶת דְּלִבָּא קֹדֶשׁ קֻדְשִׁין), and this is the heart (וְדָא לִבָּא).

Nefesh, Ruach, Neshamah (נֶפֶשׁ רוּחַ נְשָׁמָה), Kohen, Levi, and Yisrael (כֹּהֵן לֵוִי וְיִשְׂרָאֵל): the Kohen is Neshamah (כֹּהֵן אִיהוּ נְשָׁמָה). If he merited, “the lamp of Hashem”-a lamp-was shining within him from the heart like the sun shining (אִם זָכָה נֵר יהו״ה נֵר הֲוָה נָהִיר בֵּיהּ מִלִּבָּא כַּשֶּׁמֶשׁ זוֹרַחַת), and the Holy Spirit would go forth from between the wings of the keruvim, which are the wings of the lung (וְרוּחָא דְקוּדְשָׁא הֲוָה נָפִיק מִבֵּין גַּדְפוֹי דִכְּרוּבִין דְּאִינוּן כַּנְפֵי רֵיאָה), and would speak with him (וַהֲוָה מְמַלֵּיל עִמֵּיהּ). And if not-fire-and this Nefesh would be burning (וְאִם לַאו נוּרָא, וְדָא נֶפֶשׁ הֲוָה דָלֵיק), and fire goes out from the heart and burns him (וְנָפִיק אֶשָּׁא מִלִּבָּא וְאוֹקִיד לֵיהּ). The gizzard and the stomach-when they are sleeping it is called “sleeping stomach” (קַרְקְבָנָא וְקֵיבָה כַּד נָאִים אִתְקְרֵי קֵיבָה יָשֵׁן). And there is sleep for good and there is sleep for evil (וְאִית שֵׁינָה לְטָב וְאִית שֵׁינָה לְבִישׁ). For good, like the dream which is the ladder (לְטָב כְּגוֹן חֲלוֹם דְּאִיהִי סֻלָּם), some say: like a dream (נ״א כגון חלום), that Ya'akov saw (דְּחָזָא יַעֲקֹב), and in it was joined the reed (וּבֵיהּ דָּבִיק קָנֶה). And the six joints of the reed are the six levels of prophecy (וְשִׁית עִזְקִין דְּקָנֶה אִיהוּ שִׁית דַּרְגִּין דִּנְבוּאָה), and they ascend to sixty breaths (וְסָלְקִין לְשִׁתִּין נִשְׁמֵי). This was the sleep of David (דַהֲוָה נָאִים בְּהוֹן דָּוִד), for so have they established (דְּהָכִי אוּקְמוּה): David would slumber like a horse (דָוִד הֲוָה מִתְנַמְנֵם כַּסּוּס), and a horse sleeps only sixty breaths (וְסוּס לָא נָאִים אֶלָּא שִׁתִּין נִשְׁמֵי). And there is sleep for evil, an evil dream (וְאִית שֵׁינָה לְבִישׁ חֶלְמָא בִּישָׁא), of which it is said regarding Avram (דְאִתְּמַר בֵּיהּ לְגַבֵּי אַבְרָהָם), “And a deep sleep fell upon Avram, and behold, a dread and great darkness fell upon him” (Bereshit 15) (וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם, וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו). And behold, they established it in the four exiles (וְהָא אוּקְמוּהָ בְאַרְבַּע גָּלִיּוֹת). And because a dream comes in two levels (וּבְגִין דַּחֲלוֹם יֵיתֵי בִתְרֵין דַּרְגִּין), the ancients established (אוּקְמוּהוּ קַדְמָאִין): just as it is impossible for grain without chaff, so it is impossible for a dream without idle words (כְּמָה דְאִי אֶפְשַׁר לְבָר בְּלֹא תֶּבֶן כַּךְ אִי אֶפְשַׁר לְחֶלְמָא בְלֹא דְבָרִים בְּטֵלִים). Because a dream comes sometimes by way of an angel (בְּגִין דְּיֵיתֵי חֶלְמָא כַּאן עַל יְדֵי מַלְאָךְ), sometimes by way of a demon (כַּאן עַל יְדֵי שֵׁד). Because the dream is from the side of the Tree of Good and Evil (בְּגִין דְּחֶלְמָא אִיהוּ מִסִּטְרָא דְאִילָנָא דְטוֹב וָרָע). But from the side of the Tree of Life it does not come (אֲבָל מִסִּטְרָא דְאִילָנָא דְחַיֵּי לָא אַתְיָא), only by way of the stomach of Kudsha Berikh Hu, which is His Shekhinta (אֶלָּא עַל יְדֵי קֵיבָה דְקוּדְשָׁא בְּרִיךְ הוּא דְאִיהִי שְׁכִינְתָּא דִילֵיהּ). And there is not there an evil stomach, which is the demon (וְלֵית תַּמָּן קֵיבָה רַע דְּאִיהוּ שֵׁד).

The gizzard grinds (קָרְקְבָן טוֹחֵן). If a man is meritorious, it grinds manna for the Tzaddikim (אִי בַּר נַשׁ זַכָּאָה אִיהוּ טוֹחֶנֶת מָן לְצַדִּיקִים), which are the holy limbs in the positive commandments (דְּאִינוּן אֵבָרִים קַדִּישִׁין בְּפִקּוּדִין דַּעֲשֵׂה). And if not, they do not go in good commandments (וְאִי לָא אָזְלִין בְּפִקּוּדִין טָבִין), they are sustained by the bread of disgrace, vile nourishment in shame (מִתְפַּרְנְסִין בְּלֶחֶם הַקְּלוֹקֵל מְזוֹנָא קַלָּא בַּקָּלוֹן). And throat (וִושֶׁט): “The people went about and gathered” (Numbers 11) (שָׁטוּ הָעָם וְלָקְטוּ), they wandered (שָׁטִין) and gathered in folly (לָקְטִין בְּשִׁטּוּתָא). And they ground it in mills with hardship (וְטָחֲנוּ בָרֵיחַיִם בְּדוֹחֲקָא)-these are the grinders in the mouth (אִלֵּין אִינוּן טוֹחֲנוֹת בְּפוּמָא), or they pounded it in the mortar, which is the palate (אוֹ דָכוּ בַּמְּדוֹכָה דָא חֵיךְ), and they boiled it in the pot, which is the stomach (וּבִשְּׁלוּ בַּפָּרוּר דָא אִצְטוּמְכָא).

My son, here is the supernal mystery (בְּרִי, רָזָא עִלָּאָה הָכָא): if Yisrael were worthy, the Orayta would descend to them from heaven without hardship (אִם זָכוּ יִשְׂרָאֵל הֲוָה נָחִית לוֹן אוֹרַיְיתָא מִן שְׁמַיָּא בְלָא דוֹחֲקָא), and they would not need one to teach his fellow (וְלָא הֲווֹ צְרִיכִין לְאַלָּפָא חַד לְחַבְרֵיהּ). This is what is written, “Behold, I will rain down for you bread from heaven” (Exodus 16) (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם), for there is no bread except Orayta (דְּלֵית לֶחֶם אֶלָּא אוֹרַיְיתָא). But they were not worthy because of the Erev rav, who are foolish (לָא זָכוּ בְּגִין עִרֶב רַב דְּאִינוּן שַׁטְיָּין). Of them it is said, “The people went about and gathered” (Numbers 11) (שָׁטוּ הָעָם וְלָקְטוּ), that they toiled to teach one another (דְיִטְרְחוּן לְאוֹלָפָא דָא לְדָא), to sustain each one with hardship (לְפַרְנָסָה כָּל חַד בְּדוֹחֲקָא), and to the wise with hints (וּלְחַכִּימַיָּא בִרְמִיזָא). But in the time to come, the Erev rav will be wiped away from the world (אֲבָל לְעָתִיד לָבֹא יִתְמְחוּן עִרֶב רַב מֵעָלְמָא). And it is said of them, “And they shall no more teach every man his brother and every man his neighbor” (Jeremiah 31) (וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת אָחִיו וְגוֹמֵר). And because of this, the throat is for evil and for good, white and red, judgment and mercy (וּבְגִין דָּא וִושֶׁט אִיהוּ לְבִישׁ וְאִיהוּ לְטָב, חִוָּור וְסוּמַק, דִּינָא וְרַחֲמֵי). And, my son, certainly those who are the emissaries of the congregation (וּבְרִי, בְּוַדַּאי אִינוּן שְׁלוּחַיָּא דְצִבּוּרָא), when they read from the Sefer Torah, must cut the words clearly (צְרִיכִין כַּד קָרָאן סֵפֶר תּוֹרָה דְּיַחְתְּכוּן מִלִּין), and not say them in gulping haste (וְלָא יֵימְרוּן לְהוֹן בְּהַלְעָטָה), like the Erev rav, of whom it is said, “The flesh was yet between their teeth” (Numbers 11) (הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם), and they were eating in haste (וַהֲווֹ אָכְלִין בְּהַלְעָטָה), and like Esav, of whom it is said, “Feed me, I pray” (Bereshit 25) (הַלְעִיטֵנִי נָא). For they did not grind it (וְלָא הֲווֹ טָחֲנִין לֵיהּ). And of them it is said, “And the anger of Hashem was kindled against the people” (Numbers 11) (וְאַף יהו״ה חָרָה בָעָם).

The coil of the intestines (Hadra de-Kanta)—this is the 'Straight Serpent' (Nachash Bariach) and the 'Twisting Serpent' (Nachash Akalaton') (הַדְרָא דְכַנְתָא דָא אִיהוּ נָחָשׁ בָּרִיחַ נָחָשׁ עֲקַלָּתוֹן), whom the Righteous are destined to consume (דִּזְמִינִין צַדִּיקַיָּיא לְמֵיכַל לֵיהּ). And there is impure fat, which is the serpent (וְאִית חֵלֶב טָמֵא דְאִיהוּ נָחָשׁ), which is forbidden for the holy nation to eat (דְּאִיהוּ אֲסִיר לְמֵיכַל עַמָּא קַדִּישָׁא). For concerning him it is said, “Cursed are you above all the cattle” (Bereshit 3) (אָרוּר אַתָּה מִכָּל הַבְּהֵמָה).

The Fourth Tikkun (תִּקּוּנָא רְבִיעָאָה)

This is the Twenty-Fifth Tikkun (זֶהוּ תִּקּוּן כ״ה)

Bereshit—there is Yesh [Substance / 310] (בְּרֵאשִׁית תַּמָּן יֵ״שׁ), “To cause those who love Me to inherit Yesh [Substance], and I will fill their treasuries” (Proverbs 8) (לְהַנְחִיל אוֹהֲבַי יֵשׁ וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא). And because there is the treasury, which is Yirat Hashem (וּבְגִין דְּתַמָּן אוֹצָר דְּאִיהִי יִרְאַת יהו״ה), from it the Righteous are filled (מִנֵּיהּ אִתְמַלְיָא לְצַדִּיקַיָּא). And those who fear Kudsha Berikh Hu inherit this Yesh [Substance] (וְאִינוּן דָּחֲלִין לְקוּדְשָׁא בְּרִיךְ הוּא יָרְתִין הַאי יֵשׁ). But the evil mixture do not fear Kudsha Berikh Hu except because of wealth (וְעִרְבוּבְיָא בִישָׁא לָא הֲווֹ דָחֲלִין לְקוּדְשָׁא בְּרִיךְ הוּא אֶלָּא בְגִין עוּתְרָא), and they test Him (וַהֲווֹ מְנַסִּין לֵיהּ), as in this matter: “Is Hashem among us or Ein?” (Exodus 17) (הֲיֵשׁ יהו״ה בְּקִרְבֵּנוּ אִם אָיִן). And all those who test Kudsha Berikh Hu and fear Him in wealth but do not fear Him in poverty as in wealth (וְכָל אִינוּן דִּמְנַסִּין לְקוּדְשָׁא בְּרִיךְ הוּא וְדָחֲלִין לֵיהּ בְּעוּתְרָא וְלָא דָחֲלִין מִנֵּיהּ בַּעֲנִיּוּתָא כְּמוֹ בְּעוּתְרָא), these are nothing but the evil mixture (לַאו אִינוּן אֶלָּא עִרְבוּבְיָא בִישָׁא). For there is Yirah and there is Yirah, there is love and love (דְּאִית יִרְאָה וְאִית יִרְאָה, אִית אַהֲבָה וְאִית אַהֲבָה). There are those who fear Kudsha Berikh Hu because they will have children, or that they not descend to poverty, or who love Him because He gives them wealth (אִית מָאן דְּדָחִיל לְקוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּיֵחוּן בְּנוֹי אוֹ דְלָא נָחִית לַעֲנִיּוּתָא, אוֹ דְרָחִים לֵיהּ בְּגִין דִּיְהִיב לֵיהּ עוּתְרָא), and they test Him, saying: Let us do this commandment thus, and let us see, is Hashem among us, and will He give us reward for it, or Ein (וּמְנַסֶּה לֵיהּ כְּגוֹן נַעֲבֵיד הַאי פִּקּוּדָא הָכִי, וְנֶחזֵי הֲיֵשׁ יהו״ה בְּקִרְבֵּנוּ וְיָהִיב לָן אַגְרָא בְגִינֵיהּ אִם אָיִן). For if He does not give reward for it, they do not love Him, and they do not give charity, and they do not fulfill the commandment (דְּאִי לָא יָהִיב לֵיהּ אַגְרָא בְגִינָהָא לָא רָחִים לֵיהּ, וְלָא יָהִיב לֵיהּ צְדָקָה וְלָא יַעֲבִיד פִּקּוּדָא). And they test Kudsha Berikh Hu in every commandment and deed (וּמְנַסֵּי לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל פִּקּוּדָא וְעוֹבָדָא). Surely, this is from those of the evil mixture, of whom it is said: “Is Hashem among us or Ein?” (Exodus 17) (בְּוַדַּאי הַאי אִיהוּ מֵאִלֵּין עִרְבוּבְיָא בִישָׁא, דְאִתְּמַר בְּהוֹן הֲיֵשׁ יהו״ה בְּקִרְבֵּנוּ אִם אָיִן).

But love and fear of Kudsha Berikh Hu (אֶלָּא רְחִימוּ וּדְחִילוּ דְקוּדְשָׁא בְּרִיךְ הוּא), are complete in every commandment that one does (שְׁלִים בְּכָל פִּקּוּדָא וּפִקּוּדָא דְעָבִיד), whether He gives him reward for it or not (בֵּין דִּיְהִיב לֵיהּ אַגְרָא בְטִיבוּ בֵין דְּלָא יְהִיב לֵיהּ). And because of this, it is enumerated in the Orayta: “And you shall love Hashem your God with all your heart, and with all your soul, and with all your might” (Deuteronomy 6) (וּבְגִין דָּא מַנִּי בְאוֹרַיְיתָא וְאָהַבְתָּ אֵת יהו״ה אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ). And the ancients established (וְאוּקְמוּהוּ קַדְמָאִין): if your soul is more precious to you than your money, therefore it is said, “with all your soul” (אִם חָבִיב עָלֶיךָ נַפְשְׁךָ מִמָּמוֹנְךָ לְכַךְ נֶאֱמַר בְּכָל נַפְשְׁךָ); and if your money is more precious to you than your soul, therefore it is said, “with all your might” (וְאִם חָבִיב עָלֶיךָ מָמוֹנְךָ מִנַּפְשְׁךָ לְכַךְ נֶאֱמַר בְּכָל מְאֹדֶךָ).

For there is a man who prays and goes in all the commandments without receiving reward for them, and if there were reward for them, he would not perform them (דְּאִית בַּר נַשׁ דְּצַלִּי וְאָזִיל בְּכָל פִּקּוּדִין דְּלָא יָהִיב עֲלַיְיהוּ אַגְרָא, וְאִם הֲוָה יָהִיב אַגְרָא עֲלַיְיהוּ לָא הֲוָה עָבִיד לוֹן). Surely, many are those of mankind who are wealthy in abundant wealth (דְּוַדַּאי סַגִּיאִין אִינוּן מִבְּנֵי נָשָׁא דְאִינוּן עֲתִירִין בְּעוּתְרָא סַגִּיא), and they love their wealth more than their souls (וְאִינוּן חֲבִיבִין עוּתְרָא דִלְהוֹן יַתִּיר מִנִּשְׁמָתָא דִלְהוֹן). For the wealth of the soul is the good commandments in the World to Come (דְּעוּתְרָא דְנַפְשָׁא אִיהוּ פִּקּוּדִין טָבִין בְּעָלְמָא דְאָתֵי), and the wealth of the body is money and pleasure in this world (וְעוּתְרָא דְגוּפָא מָמוֹנָא וְעִדּוּנָא בְעָלְמָא דֵין). And those who love money more than soul (וְאִינוּן דִּמְחַבְבִין מָמוֹנָא מִנַּפְשָׁא), if they were given the whole Orayta for one hundred zuz, they would not give it for that (אִם הֲווֹ יָהֲבִין לֵיהּ כָּל אוֹרַיְיתָא בְּמֵאָה זוּזֵי לָא הֲווֹ יָהֲבִין לְהוּ בְּגִינָהּ), because money is more beloved to them than soul (בְּגִין דְּמָמוֹנָא חָבִיב עֲלַיְיהוּ מִנַּפְשָׁא). And their fear and love is nothing but for the sake of money (וּמַה דְּדָחִיל וְרָחִים לֵיהּ לַאו אִיהוּ אֶלָּא בְגִין מָמוֹנָא). This one who makes money the essence and the Orayta-through which Kudsha Berikh Hu is loved-the secondary (הַאי דְּשַׁוִּי מָמוֹנָא עִקָּרָא וְאוֹרַיְיתָא דְרָחִים קוּדְשָׁא בְּרִיךְ הוּא טָפֵל), this love and fear Kudsha Berikh Hu does not consider (הַאי רְחִימוּ וּדְחִילוּ לָא חָשִׁיב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא).

Rather, the essence of love and fear of Kudsha Berikh Hu (אֶלָּא עִקָּרָא דִרְחִימוּ וּדְחִילוּ דְקוּדְשָׁא בְּרִיךְ הוּא): even though he loves his money more than his soul (דְאַף עַל גַּב דְּאִיהוּ רָחִים מָמוֹנֵיהּ מִנַּפְשֵׁיהּ), let him love Kudsha Berikh Hu with his money (דְּיִרְחֵים לֵיהּ בְּמָמוֹנֵיהּ), with that which he values upon himself (בַּמֶּה דְּאִיהוּ חָשִׁיב עֲלֵיהּ), and not with what is secondary to him (וְלָא בְטָפֵל דִּילֵיהּ). Therefore it is said, “with all your might” (Deuteronomy 6) (לְכַךְ נֶאֱמַר בְּכָל מְאֹדֶךָ). And likewise, one who values his soul more than his money (וְכֵן מָאן דְּחָשִׁיב נַפְשֵׁיהּ מִמָּמוֹנֵיהּ), and would give all the money of the world rather than be harmed even in the smallest limb that is in him (וַהֲוָה יָהֵיב כָּל מָמוֹנָא דְעָלְמָא וְלָא הֲוָה נָזִיק אֲפִילוּ בְּאֵבָרָא זְעִירָא דְאִית בֵּיהּ), therefore it is said, “with all your soul” (Deuteronomy 6) (לְכַךְ נֶאֱמַר בְּכָל נַפְשְׁךָ), with that by which he loves Him (בְּמַאי דְרָחִים לֵיהּ).