Daf 50a (דַּף נ ע״א)

And further: gall, spleen, liver (וְעוֹד מָרָה טְחוֹל כָּבֵד), they are the exile of Neshama, Ruach, and Nefesh (אִינוּן גָּלוּתָא לְנִשְׁמָתָא וְרוּחָא וְנַפְשָׁא), that is Shekhinta when She is exiled in the liver (דְאִיהִי שְׁכִינְתָּא כַּד גָּלַת בְּכָבֵד). It is said regarding the limbs, that are the Holy Nation, her forces (אִתְּמַר בְּאֵבָרִים דְּאִינוּן עַמָּא קַדִּישָׁא חֵילָהָא דִילָהּ): “The work became heavy upon the men” (Exodus 5) (תִּכְבַּד הָעֲבוֹדָה עַל הָאֲנָשִׁים). When She is exiled in the gall, it is said of her (כַּד גָּלַת בְּמָרָה אִתְּמַר בָּהּ): “And they made bitter their lives” (Exodus 1) (וַיְמָרְרוּ אֶת חַיֵּיהֶם). When She is exiled in the spleen, it is said of her (כַּד גָּלַת בַּטְּחוֹל אִתְּמַר בָּהּ): “And they did not listen to Moshe because of shortness of breath” (Exodus 6) (וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקֹּצֶר רוּחַ), that was in the belly, and from the hard labor that was in the spleen (דהוה בבטנה, ומעבודה קשה דהוה בטחול). And they would cry out to Kudsha Berikh Hu from there (וַהֲווֹ צָוְוחִין לְקוּדְשָׁא בְּרִיךְ הוּא מִנָּהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “From the belly of Sheol I cried out, You heard my voice” (Jonah 2) (מִבֶּטֶן שְׁאוֹל שִׁוַּעִתִּי שָׁמַעְתָּ קוֹלִי). And it is said of them (וְאִתְּמַר בְּהוֹן): “And their cry went up to Elohim from the labor” (Exodus 2) (וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבוֹדָה). And the Neshama, in the last exile, it is said of her (וְנִשְׁמָתָא בְגָלוּתָא בַתְרָאָה אִתְּמַר בָּהּ): “She uncovered his feet and lay down” (Ruth 3) (וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב)-a lying down to the dust (שְׁכִיבַת לְעַפְרָא).

Woe to the man whose Neshama descends beneath his feet (וַוי לֵיהּ לְבַר נַשׁ דְּנִשְׁמָתֵיהּ נְחִיתַת תְּחוֹת רַגְלוֹי). For at that time it is said of his fortune (דִּבְהַהוּא זִמְנָא אִתְּמַר בְּמַזָּלֵיהּ): “She has fallen, she shall rise no more” (Amos 5) (נָפְלָה לֹא תוֹסִיף קוּם). And he has no ascent and no lifting except in the hand of Kudsha Berikh Hu (וְלֵית לֵיהּ עִלּוּי וְסִלּוּק אֶלָּא בִידָא דְקוּדְשָׁא בְּרִיךְ הוּא), when the Holy Name goes to the right and raises her (דְאָזִיל שְׁמָא קַדִּישָׁא לִימִינָא וְאוֹקִים לָהּ). And the secret of the matter: “Stay this night, and it shall be in the morning, if he will redeem you-good, let him redeem” (Ruth 3) (וְרָזָא דְמִלָּה לִינִי הַלַּיְלָה וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל). “Good” is the Covenant, he shall redeem (טוֹב דְּאִיהוּ בְּרִית יִגְאָל). “And if he does not desire to redeem you, then I will redeem you, I, as Hashem lives, lie until the morning” (Ruth 3) (וְאִם לֹא יַחְפּוֹץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי, חַי יְהוָה שִׁכְבִי עַד הַבֹּקֶר). “I” is the supernal Imma (אָנֹכִי דְאִיהִי אִימָּא עִלָּאָה). “I” is the Exodus from Egypt (אָנֹכִי דִיצִיאַת מִצְרַיִם). “As Hashem lives, lie until the morning” (Ruth 3) (חַי יְהוָה שִׁכְבִי עַד הַבֹּקֶר)-this is the right side (דְּאִיהִי יְמִינָא), in which is the strength of the Written Orayta (דְבֵיהּ תּוּקְפָּא דְאוֹרַיְיתָא דְבִכְתָב), which is the middle pillar (דְּאִיהִי עַמּוּדָא דְאֶמְצָעִיתָא). From the right was given the Written Orayta (דְמִימִינָא אִתְיְיהִיבַת אוֹרַיְיתָא דְבִכְתָב), and from the left was given the Oral Orayta, which is Nukvah (וּמִשְּׂמָאלָא אִתְיְיהִיבַת אוֹרַיְיתָא דְעַל פֶּה דְאִיהִי נוּקְבָא).

And because of this, “Good, Tzaddik, life of the worlds” (וּבְגִין דָּא טוֹב צַדִּיק חַי עָלְמִין) is from the left side (אִיהוּ מִסִּטְרָא דִשְׂמָאלָא), which is the mighty one who conquers his inclination (דְאִיהוּ גִבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ), which is Sama’el (דְאִיהוּ סמא״ל). And because of this, the left pushes away (וּבְגִין דָּא שְׂמֹאל דּוֹחֶה), and with the right he shall rise (וּבִימִינָא יֵקוּם). For he who has fallen does not need to be raised except with the right hand (דְּמָאן דְּנָפִיל לָא צָרִיךְ לְאַקָּמָא אֶלָּא בִידָא יְמִינָא). And because of this: “As Hashem lives, lie until the morning” (Ruth 3) (וּבְגִין דָּא חַי יְהוָה שִׁכְבִי עַד הַבֹּקֶר). And the left is Rosh haShanah (וּשְׂמָאלָא אִיהִי רֹאשׁ הַשָּׁנָה), and the right is Pesach (וִימִינָא פֶּסַח), and in it the saying was on the fourteenth day (וּבֵיהּ הֲוָה אוֹמָאָה בְּי״ד יוֹמִין). And this is: “For a hand is on the throne of Yah” (Exodus 17) (וְדָא אִיהוּ כִּי יָד עַל כֵּס י״הּ). And regarding that time, She said (וְעַל הַהוּא זִמְנָא אִיהִי אָמְרַת): “Do not look upon me, that I am blackened” (Song of Songs 1) (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת). Do not look upon me from the left side of Yitzchak (אַל תִּרְאוּנִי מִסִּטְרָא דִשְׂמָאלָא דְיִצְחָק), that I am in darkness there (דַּאֲנָא בְקַדְרוּתָא בֵיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And his eyes were dim from seeing” (Bereshit 27) (וַתִּכְהֶיןָ עִינָיו מֵרְאוֹת). From seeing, indeed from salvation (מֵרְאוֹת וַדַּאי בְּפוּרְקָנָא), which is the light of visions of prophecy (דְּאִיהִי אוֹר מַרְאוֹת דִּנְבוּאָה). As it is said regarding them (דְּאִתְּמַר בְּהוֹן): “The heavens were opened, and I saw visions of Elohim” (Ezekiel 1) (נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים). And this is: “And his eyes were dim from seeing” from the left side (וְדָא אִיהוּ וַתִּכְהֶיןָ עִינָיו מֵרְאוֹת מִסִּטְרָא דִשְׂמָאלָא). And it is said at that time (וְאִתְּמַר בְּהַהוּא זִמְנָא): “I clothe the heavens with blackness” (Isaiah 50) (בְּקוּדְשָׁא בְּרִיךְ הוּא אַלְבִּישׁ שָׁמַיִם קַדְרוּת).

A lamp is Hashem (נֵר אִיהִי ה׳), five colors shine in it (חָמֵשׁ גַּוָּונִין נְהִירִין בָּהּ), and they are white, red, green, black, and blue (וְאִינוּן חִוָּור סוּמַק יָרוֹק וְאוּכַם וּתְכֵלֶת). And six is the light of the lamp from within (ו׳ אוֹר הַנֵּר מִלְּגָאו). Sama’el is darkness (סמא״ל חֹשֶׁךְ), the serpent is gloom (נָחָשׁ קַדְרוּת). And upon this it is said (וַעֲלָהּ אִתְּמַר): “I clothe the heavens with blackness” (Isaiah 50) (אַלְבִּישׁ שָׁמַיִם קַדְרוּת)-his Nukvah (נוּקְבָא דִילֵיהּ). “And I will make sackcloth their covering” (וְשַׂק אָשִׂים כְּסוּתָם). Woe to the Neshama when she is clothed in their darkness (וַוי לְנִשְׁמָתָא כַּד אִתְלַבְּשַׁת בְּקַדְרוּתָא דִלְהוֹן). And regarding her it is said (וַעֲלֵיהּ אִתְּמַר): “And his eyes were dim from seeing” (Bereshit 27) (וַתִּכְהֶיןָ עִינָיו מֵרְאוֹת). And they are the darknesses that cover the eyes (וְאִינוּן חֲשׁוֹכִין דִּמְכַסְּיָין עַל עַיְינִין), so that they have no permission to gaze at Kudsha Berikh Hu and His Shekhinta (דְּלֵית לוֹן רְשׁוּ לְאִסְתַּכְּלָא בְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And light and lamp that shine (וְאוֹר וְנֵר דְּנַהֲרִין), some say: that darken (נ״א דחשכו), in them (בְּהוֹן). It is said of them (אִתְּמַר בְּהוֹן): “And those who look out of the windows are darkened” (Ecclesiastes 12) (וְחָשְׁכוּ הָרוֹאוֹת בָּאֲרֻבּוֹת). As Kohelet said (כְּמָה דְּאָמַר קֹהֶלֶת): “Until the sun and the light grow dark, etc.” (Ecclesiastes 12) (עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְגוֹמֵר). And light and lamp, upon them it is said (וְאוֹר וְנֵר עֲלַיְיהוּ אִתְּמַר): “For the commandment is a lamp, and the Torah is light” (Proverbs 6) (כִּי נֵר מִצְוָה וְתוֹרָה אוֹר). And why did they darken in them (וְאַמַּאי אִתְחַשְׁכָן בְּהוֹן)? Because they were not engaged in Orayta and mitzvah (בְּגִין דְּלָא הֲווֹ מִשְׁתַּדְלִין בְּאוֹרַיְיתָא וּמִצְוָה), in awe and in love, which are Y-H (בִּדְחִילוּ וּבִרְחִימוּ דְאִינוּן י״ה). And immediately when they engage in them in awe and love (וּמִיָּד דְּמִשְׁתַּדְלִין בְּהוֹן בִּדְחִילוּ וּרְחִימוּ), the saying is to Kudsha Berikh Hu in Y-H, which are awe and love (אוֹמָאָה אִיהוּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּי״ה דְּאִינוּן דְּחִילוּ וּרְחִימוּ), to bring them over from the World of the Neshama (לְאַעִבָּרָא לוֹן מֵעָלְמָא דְנִשְׁמָתָא).

For those darknesses separate between Y-H and V-H (בְגִין דְּאִינוּן חֲשׁוֹכִין אַפְרִישִׁין בֵּין י״ה וּבֵין ו״ה), as they established: “For a hand upon the throne of Yah” (Exodus 17) (כְּמָה דְאוּקְמוּהוּ דִכְתִיב כִּי יָד עַל כֵּס י״ה). And at that time it is said regarding Adam: “Clothed the heavens with blackness…” (Isaiah 50) (וּבְהַהוּא זִמְנָא אִתְּמַר בְּאָדָם לָבְשׁוּ שָׁמַיִם קַדְרוּת וְגוֹמֵר). And at that time when gloom and darkness pass away from the Neshama (וּבְהַהוּא זִמְנָא דְמִתְעַבְרִין קַדְרוּתָא וַחֲשׁוֹכָא מִנִּשְׁמָתָא), immediately: “Every soul shall praise Yah” (Psalms 150) (מִיָּד כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ). And who are these darknesses (וּמָאן אִינוּן אִלֵּין חֲשׁוֹכִין)? These are Sama’el and the serpent (אִלֵּין סמא״ל וְנָחָשׁ). And who causes them to rule over them (וּמָאן גְּרִים לוֹן לְשַׁלְטָאָה עֲלַיְיהוּ)? Rather, the secret of the verse teaches: “But your iniquities have separated between you and your Elohim” (Isaiah 59) (אֶלָּא רָזָא דִקְרָא אוֹלִיף כִּי אִם עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּילִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם). And David, because of them, said (וְדָוִד בְּגִינַיְהוּ אָמַר): “Open my eyes, that I may behold wonders from Your Torah” (Psalms 119) (גַּל עִינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ). And at that time, what was before, that darknesses ruled over the lights of the eyes (וּבְהַהוּא זִמְנָא מַה דַּהֲווֹ שָׁלְטִין חֲשׁוֹכִין עַל נְהוֹרִין דְּעַיְינִין), the lights are turned and rule over the darknesses (מִתְהַפְּכִין נְהוֹרִין וְשָׁלְטִין עַל חֲשׁוֹכִין).

And the secret of the matter: a shofar inverted, first a small zaqef (וְרָזָא דְמִלָּה שׁוֹפָ״ר מְהוּפָּ״ךְ קַדְמָ״א זָקֵ״ף קָטָ״ן)-that which it is said regarding it (הַהוּא דְאִתְּמַר בֵּיהּ): “I am small from all the kindnesses and from all the truth” (Bereshit 32) (קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת). It straightens and is called a great zaqef (אִזְדַקַּף וְאִקְרֵי זָקֵף גָּדוֹל). And there is no truth but Torah (וְאֵין אֱמֶת אֶלָּא תוֹרָה). This is what is written (הֲדָא הוּא דִכְתִיב): “The Torah of truth was in his mouth” (Malachi 2) (תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ). And at that time the throne is turned from judgment to mercy (וּבְהַהוּא זִמְנָא מִתְהַפְּכָא כָּרְסַיָּא מִדִּינָא לְרַחֲמֵי). And this is the secret that the masters of the Mishnah established (וְדָא הִיא רָזָא דְאוּקְמוּהָ מָארֵי מַתְנִיתִין): the Tzaddikim turn the attribute of judgment into the attribute of mercy (צַדִּיקִיּם מְהַפְּכִין מִדַּת הַדִּין לְמִדַּת רַחֲמִים).