As R. Jose was once on the road he met R. Hiya and said to him: ‘In reference to the verse, “Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for evert” (I Sam. 3, 4), the Companions, you know, have stated that it will not be purged with sacrifices nor offering, but it can be purged with words of Torah.1v. T. B. Rosh Hashanah, 18a. Why is this? Because the words of the Torah rise above all offerings.’ He replied: ‘This is truly so, and if a man studies the Torah it benefits him more than all sacrifices and burnt-offerings, and even though punishment has been decreed against him from above it is annulled.
Therefore it is that words of the Torah are not susceptible to uncleanness,1v. T. B. Berachoth, 22a. because it can itself purify those who are unclean. We know this from the verse: “The fear of the Lord is clean, enduring for ever” (Ps. 19, 9).’
Said R. Jose: ‘But it says here “the fear of the Lord”, and not “the Torah”?’ He replied: ‘It means the same thing, because the Torah comes from the side of Geburah (Might).’ Said R. Jose: ‘Rather derive it from here: “The fear of the Lord is the beginning of wisdom” (Ibid. 111, 10). It is written: “The fear of the Lord is pure”,’
and the Torah is called “holiness”, as it is written, “I the Lord am holy”, and the Torah is the supernal holy Name. Therefore he who studies it is first purified and then sanctified. We have learnt that the holiness of the Torah surpasses all other sanctifications, and the holiness of the superior recondite wisdom is highest of all.’
He said to him: ‘There is no Torah without wisdom and no wisdom without Torah, both being in the same grade, the root of the Torah being in the supernal Wisdom by which it is sustained.
As they were going along they came across a man riding on a horse through a garden, and as he raised his hand he broke off the branch of a tree. Said. R. Jose: ‘This illustrates the verse: “Ye shall sanctify yourselves and become holy”; if a man sanctifies himself below, he is further sanctified above.’
R. Abba taught: ‘This section sums up the whole Torah, and is the seal of truth. In this section are contained profound mysteries of the Torah relative to the Ten Commandments and divine decrees and penalties and precepts, so that when the Companions came to this section they used to rejoice.’
Said R. Abba: ‘Why does the section of “holiness” follow immediately upon the section dealing with sexual offences? Because we have learnt that whoever preserves himself from these offences shows that he was begotten in holiness; all the more so if he sanctifies himself with the holiness of his Master.
The Companions have indicated the proper time of marital intercourse for all classes. He who desires to sanctify himself according to the will of his Master should not have intercourse save from midnight onwards, or at midnight, for at that time the Holy One, blessed be He, is in the Garden of Eden, and greater holiness is abroad, wherefore it is a time for a man to sanctify himself. This is the rule for the ordinary man. But students who know the ways of the Torah should rise at midnight to study and to join themselves with the Community of Israel to praise the holy name and the holy King;
and their time of intercourse is at that hour on the night of the Sabbath1v. T. B. Ketuboth, 62b. when grace abounds, that they may obtain favour from the Community of Israel and the Holy One, blessed be He, and those are called holy.’
R. Abba quoted here the verse: “Who is like thy people Israel, one nation in the earth?” (I Sam. 7, 23). ‘God’, he said, ‘chose Israel alone of all peoples, and made them one unique nation in the world and called them “one nation”, after His own name. He gave them many precepts to be crowned withal, including the phylacteries of the head and the arm, wherewith a man becomes one and complete.
For he is only called “one” when he is complete, and not if he is defective, and therefore God is called One when He is consummated with the Patriarchs and the Community of Israel. When, therefore, the Israelite puts on his phylacteries and wraps himself in the fringed garment, he is crowned with holy crowns after the supernal pattern and is called “one.”
And when is a man called “one”? When he is male with female and is sanctified with a high holiness and is bent upon sanctification; then alone he is called one without blemish.
Therefore a man should rejoice with his wife at that hour to bind her in affection to him, and they should both have the same intent. When they are thus united, they form one soul and one body: one soul through their affection, and one body, as we have learnt, that if a man is not married he is, as it were, divided in halves, and only when male and female are joined do they become one body. Then God rests upon “one” and lodges a holy spirit in it:
רִבִּי יוֹסֵי הֲוָה אָזִיל בְּאוֹרְחָא, פָּגַע בֵּיהּ רִבִּי חִיָּיא, אָמַר לֵיהּ הַאי דְּאוּקְמוּהָ חַבְרַיָּיא, דִּכְתִּיב בְּעֵלִי, (שמואל א ג׳:י״ד) וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּמִנְחָה עַד עוֹלָם. בְּזֶבַח וּמִנְחָה אֵינוֹ מִתְכַּפֵּר, אֲבָל מִתְכַּפֵּר הוּא בְּדִבְרֵי תּוֹרָה. אֲמַאי. בְּגִין דְּדִבְרֵי תּוֹרָה, סַלְּקִין עַל כָּל קָרְבְּנִין דְּעָלְמָא. כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, (ויקרא ז׳:ל״ז) זֹאת הַתּוֹרָה לָעוֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים, שָׁקִיל אוֹרַיְיתָא לָקֳבֵיל כָּל קָרְבְּנִין דְּעָלְמָא. אָמַר לֵיהּ, הָכִי הוּא וַדַּאי, דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, אַף עַל גַּב דְּאִתְגְּזַר עָלֵיהּ עוֹנְשָׁא מִלְעֵילָּא, נִיחָא לֵיהּ מִכָּל קָרְבְּנִין וְעִלָּוָון, וְהַהוּא עוֹנְשָׁא אִתְקְרַע. (ובגין דלעי בה לשמה, קודשא בריך הוא אתפייס בהדיה)
As R. Jose was once on the road he met R. Hiya and said to him: ‘In reference to the verse, “Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for evert” (I Sam. 3, 4), the Companions, you know, have stated that it will not be purged with sacrifices nor offering, but it can be purged with words of Torah.1v. T. B. Rosh Hashanah, 18a. Why is this? Because the words of the Torah rise above all offerings.’ He replied: ‘This is truly so, and if a man studies the Torah it benefits him more than all sacrifices and burnt-offerings, and even though punishment has been decreed against him from above it is annulled.
וְתָּא חֲזֵי, לָא אִתְדָּכֵי בַּר נָשׁ לְעָלְמִין, אֶלָּא בְּמִלִּין דְּאוֹרַיְיתָא. בְּגִינֵי כַּךְ מִלִּין דְּאוֹרַיְיתָא לָא מְקַבְּלִין טוּמְאָה, בְּגִין דְּאִיהִי (משלי ג) קַיְּימָא לְדַכְּאָה לְאִלֵּין מִסְאֲבֵי, וְאַסְוּותָא בְּאוֹרַיְיתָא אִשְׁתְּכַח. דִּכְתִּיב, רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וְדַכְיוּתָא אִשְׁתְּכַח בְּאוֹרַיְיתָא, דִּכְתִּיב, (תהילים י״ט:י׳) יִרְאַת יְיָ' טְהוֹרָה עוֹמֶדֶת לָעַד. מַאי עוֹמֶדֶת לָעַד. דְּקַיְּימָא תְּדִירָא בְּהַהוּא דַּכְיוּתָא, וְלָא אִתְעָדֵי מִנֵּיהּ לְעָלְמִין.
Therefore it is that words of the Torah are not susceptible to uncleanness,1v. T. B. Berachoth, 22a. because it can itself purify those who are unclean. We know this from the verse: “The fear of the Lord is clean, enduring for ever” (Ps. 19, 9).’
אָמַר לֵיהּ יִרְאַת יְיָ' כְּתִיב, וְלָא תּוֹרָה. אָמַר לֵיהּ, הָכִי הוּא וַדַּאי, דְּהָא אוֹרַיְיתָא מִסִּטְרָא דִּגְבוּרָה קָא אַתְיָיא. אָמַר לֵיהּ, וּמֵהָתָם נָפְקָא, מֵהָכָא נָפְקָא, דִּכְתִּיב, (תהילים קי״א:י׳) רֵאשִׁית חָכְמָה יִרְאַת יְיָ', וּכְתִיב יִרְאַת יְיָ' טְהוֹרָה.
Said R. Jose: ‘But it says here “the fear of the Lord”, and not “the Torah”?’ He replied: ‘It means the same thing, because the Torah comes from the side of Geburah (Might).’ Said R. Jose: ‘Rather derive it from here: “The fear of the Lord is the beginning of wisdom” (Ibid. 111, 10). It is written: “The fear of the Lord is pure”,’
וְאוֹרַיְיתָא קְדוּשָּׁה אִתְקְרֵי, דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ', וְדָא אוֹרַיְיתָא, דְּהִיא שְׁמָא קַדִּישָׁא עִלָּאָה. וְעַל דָּא, מַאן דְּאִשְׁתְּדַּל בָּהּ אִתְדָּכֵי, וּלְבָתַר אִתְקַדָּשׁ, דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ, קְדוֹשִׁים הֱיוּ לָא כְּתִיב, אֶלָּא תִּהְיוּ. תִּהְיוּ וַדַּאי. אָמַר לֵיהּ הָכִי הוּא, וּמִקְרָא כְּתִיב, (שמות י״ט:ו׳) וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, וּכְתִיב אֵלֶּה הַדְּבָרִים וְגוֹ'.
and the Torah is called “holiness”, as it is written, “I the Lord am holy”, and the Torah is the supernal holy Name. Therefore he who studies it is first purified and then sanctified. We have learnt that the holiness of the Torah surpasses all other sanctifications, and the holiness of the superior recondite wisdom is highest of all.’
תָּאנָא, קְדוּשָּׁה דְּאוֹרַיְיתָא, קְדוּשָּׁה דִּסְלִיקַת עַל כָּל קִדּוּשִׁין. וּקְדוּשָּׁה דְּחָכְמְתָא עִלָּאָה סְתִימָא, סַלְּקָא עַל כֹּלָּא. אָמַר לֵיהּ לָאו אוֹרַיְיתָא בְּלָא חָכְמְתָא, וְלָאו חָכְמְתָא בְּלָא אוֹרַיְיתָא, וְכֹלָּא בְּחַד דַּרְגָּא הוּא, וְכֹלָּא חַד, אֶלָּא אוֹרַיְיתָא בְּחָכְמָה עִלָּאָה אִשְׁתְּכַחַת, וּבָה קַיְּימָא, וּבָה אִתְנְטָעוּ שָׁרְשָׁהָא מִכָּל סִּטְרִין.
He said to him: ‘There is no Torah without wisdom and no wisdom without Torah, both being in the same grade, the root of the Torah being in the supernal Wisdom by which it is sustained.
עַד דַּהֲווֹ אַזְלֵי, אַשְׁכָּחוּ חַד בַּר נָשׁ, בִּלְקִינְטָא דְּקוּסְטָא, (ס"א בלקיטנא דקיסחא) רָכִיב עַל סוּסְיָא, אַשְׁמִיט יְדוֹי לְחָד עַנְפָּא דְּאִילָנָא. אָמַר רִבִּי יוֹסֵי, הַאי הוּא דִּכְתִּיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים. אָדָם מְקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה, מְקַדְּשִׁין אוֹתוֹ מִלְּמַעְלָה. הֲדָא הוּא דִכְתִיב, קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ'.
As they were going along they came across a man riding on a horse through a garden, and as he raised his hand he broke off the branch of a tree. Said. R. Jose: ‘This illustrates the verse: “Ye shall sanctify yourselves and become holy”; if a man sanctifies himself below, he is further sanctified above.’
תָּאנֵי רִבִּי אַבָּא, פַּרְשְׁתָּא דָּא כְּלָלָא דְּאוֹרַיְיתָא הִיא, וְחוֹתָמָא דְּקוּשְׁטָא דְּגוּשְׁפַּנְקָא הִיא. בְּפַרְשְׁתָּא דָּא אִתְחַדָּשׁוּ רָזִין עִלָּאִין דְּאוֹרַיְיתָא, בְּעֶשֶׂר אֲמִירָן, וְגִזְרִין וְעוֹנָשִׁין, וּפִקּוּדִין עִלָּאִין, דְּכַד מָטָאן חַבְרַיָּיא לְפַרְשְׁתָּא דָּא, הֲווֹ חַדָּאן.
R. Abba taught: ‘This section sums up the whole Torah, and is the seal of truth. In this section are contained profound mysteries of the Torah relative to the Ten Commandments and divine decrees and penalties and precepts, so that when the Companions came to this section they used to rejoice.’
אָמַר רִבִּי אַבָּא, מַאי טַעְמָא פַּרְשְׁתָּא דַּעֲרָיוֹת, וּפַרְשְׁתָּא דִּקְדוֹשִׁים תִּהְיוּ, סְמוּכִין דָּא לְדָא. אֶלָּא הָכִי תָּאנָא, כָּל מַאן דְּאִסְתָּמַר מֵאִלֵּין עֶרְיָין, בִּקְדוּשָּׁה אִתְעָבִיד וַדַּאי. וְכָּל שֶׁכֵּן אִי אִתְקַדָּשׁ בִּקְדוּשָּׁה דְּמָארֵיהּ. וְהָא אַתְּעֲרוּ חַבְרַיָּיא.
Said R. Abba: ‘Why does the section of “holiness” follow immediately upon the section dealing with sexual offences? Because we have learnt that whoever preserves himself from these offences shows that he was begotten in holiness; all the more so if he sanctifies himself with the holiness of his Master.
אֵימָתַי עוֹנָתָן דְּכֹלָּא, לְאִתְקַדָּשׁ בַּר נָשׁ. תָּא חֲזֵי, מַאן דְּבָעֵי לְאִתְקַדְּשָׁא בִּרְעוּתָא דְּמָארֵיהּ, לָא לִישַׁמֵּשׁ אֶלָּא מִפַּלְגוּת לֵילְיָא וְאֵילָךְ, אוֹ בְּפַלְגוּת לֵילְיָא. דְּהָא בְּהַהִיא שַׁעֲתָא, קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בְּגִנְתָּא דְּעֵדֶן, וּקְדוּשָּׁה עִלָּאָה אִתְּעַר, וּכְדֵין שַׁעֲתָא הִיא לְאִתְקַדְּשָׁא. הַאי לִשְׁאָר בְּנֵי נָשָׁא, תַּלְמִידֵי חֲכָמִים דְּיַדְעִין אוֹרְחוֹי דְּאוֹרַיְיתָא, בְּפַלְגוּת לֵילְיָא שַׁעֲתָא דִּלְהוֹן לְמֵיקָם לְמִלְעֵי בְּאוֹרַיְיתָא, לְאִזְדַּוְּוגָא בִּכְּנֶסֶת יִשְׂרָאֵל, לְשַׁבְּחָא לִשְׁמָא קַדִּישָׁא, לְמַלְכָּא קַדִּישָׁא.
The Companions have indicated the proper time of marital intercourse for all classes. He who desires to sanctify himself according to the will of his Master should not have intercourse save from midnight onwards, or at midnight, for at that time the Holy One, blessed be He, is in the Garden of Eden, and greater holiness is abroad, wherefore it is a time for a man to sanctify himself. This is the rule for the ordinary man. But students who know the ways of the Torah should rise at midnight to study and to join themselves with the Community of Israel to praise the holy name and the holy King;
בְּלֵילְיָא דְּשַׁבְּתָא, דִּרְעוּתָא דְּכֹלָּא אִשְׁתְּכַח, זִוּוּגָא דִּלְהוֹן בְּהַהִיא שַׁעֲתָא. לְאַפָּקָא רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְּנֶסֶת יִשְׂרָאֵל, כְּמָה דְּאִתְּמַר דִּכְתִּיב, (דברים י״ד:א׳) בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם. וְאִלֵּין אִקְרוּן קַדִּישִׁין, דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ'. וּכְתִיב (תהילים א׳:ג׳) וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְגוֹ'.
and their time of intercourse is at that hour on the night of the Sabbath1v. T. B. Ketuboth, 62b. when grace abounds, that they may obtain favour from the Community of Israel and the Holy One, blessed be He, and those are called holy.’
קְדוֹשִׁים תִּהְיוּ, רִבִּי אַבָּא פָּתַח, (שמואל ב ז׳:כ״ג) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, תָּא חֲזֵי, בְּכָל עַמִּין דְּעָלְמָא, לָא אִתְרְעֵי בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא, בַּר בְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, וְעָבִיד לוֹן עַמָּא יְחִידָאָה בְּעָלְמָא, וְקָרָא לוֹן גּוֹי אֶחָד כִּשְׁמֵיהּ. וְאַעְטַּר לוֹן בְּכַמָּה עִטְרִין, וְכַמָּה פִּקוּדִין, לְאִתְעַטְּרָא בְּהוּ. וְעַל דָּא תְּפִילִין דְּרֵישָׁא וּתְפִילִּין דִּדְרוֹעָא, לְאִתְעַטְּרָא בְּהוּ בַּר נָשׁ כְּגַוְונָא דִּלְעֵילָּא. וּלְאִשְׁתַּכְּחָא חַד שְׁלִים בְּכֹלָּא.
R. Abba quoted here the verse: “Who is like thy people Israel, one nation in the earth?” (I Sam. 7, 23). ‘God’, he said, ‘chose Israel alone of all peoples, and made them one unique nation in the world and called them “one nation”, after His own name. He gave them many precepts to be crowned withal, including the phylacteries of the head and the arm, wherewith a man becomes one and complete.
וּבְהַהִיא שַׁעֲתָא דְּאִתְעַטָּר בְּהוּ בַּר נָשׁ, וְאִתְקַדָּשׁ בְּהוּ, אִתְעָבִיד שְׁלִים, וְאִקְרֵי אֶחָד, דְּאֶחָד לָא אִקְרֵי אֶלָּא כַּד אִיהוּ שְׁלִים. וּמַאן דְּפָגִים, לָא אִקְרֵי אֶחָד. וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי אֶחָד, בִּשְׁלִימוּ דְּכֹלָא, בִּשְׁלִימוּ דַּאֲבָהָן, בִּשְׁלִימוּ דִּכְנֶסֶת יִשְׂרָאֵל. בְּגִין כָּךְ יִשְׂרָאֵל לְתַתָּא אִקְרוּן אֶחָד. דְּכַד בַּר נָשׁ אֲנָח תְּפִילִין, וְאִתְחֲפֵּי בְּכִסּוּיָיא דְּמִצְוָה, כְּדֵין אִתְעֲטָּר בְּעִטְרִין קַדִּישִׁין כְּגַוְונָא דְּלְעֵילָּא, וְאִקְרֵי אֶחָד.
For he is only called “one” when he is complete, and not if he is defective, and therefore God is called One when He is consummated with the Patriarchs and the Community of Israel. When, therefore, the Israelite puts on his phylacteries and wraps himself in the fringed garment, he is crowned with holy crowns after the supernal pattern and is called “one.”
וּבְגִּינֵי כַּךְ, לֵיתֵי אֶחָד, וְיִשְׁתְּדַל בְּאֶחָד. קוּדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ אֶחָד, יִשְׁתְּדַל בְּאֶחָד. דְּהָא לֵית מַלְכָּא מִשְׁתָּדַּל, אֶלָּא בְּמַאי דְּאִתְחֲזֵי לֵיהּ. וּבְגִין כָּךְ כְּתִיב, (איוב כ״ג:י״ג) וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, לָא שָׁארֵי קוּדְשָׁא בְּרִיךְ הוּא וְלָא אִשְׁתְּכַח אֶלָּא בְּאֶחָד. בְּאֶחָד, אֶחָד מִבָּעֵי לֵיהּ אֶלָּא בְּמַאן דְּאִתְתְּקַן בִּקְדוּשָּׁא עִלָּאָה לְמֶהֱוִי חַד. כְּדֵין הוּא שַׁרְיָא בְּאֶחָד, וְלָא בַּאֲתַר אָחֳרָא.
And it is fitting that One should come and attend to one.
וְאֵימָתַי אִקְרֵי בַּר נָשׁ אֶחָד. בְּשַׁעֲתָא דְּאִשְׁתְּכַח דְּכַר וְנוּקְבָּא, וְאִתְקַדָּשׁ בִּקְדוּשָּׁה (ס"א בעטרין) עִלָּאָה, וְאִתְכְּוָון לְאִתְקַדְּשָׁא. וְתָּא חֲזֵי, בְּזִמְנָא דְּאִשְׁתְּכַח בַּר נָשׁ בְּזִוּוּגָא חַד דְּכַר וְנוּקְבָּא, וְאִתְכַּוִון לְאִתְקַדְּשָׁא כְּדְקָא יֵאוֹת. כְּדֵין הוּא שְׁלִים, וְאִקְרֵי אֶחָד בְּלָא פְּגִימוּ.
And when is a man called “one”? When he is male with female and is sanctified with a high holiness and is bent upon sanctification; then alone he is called one without blemish.
בְּגִינֵי כַּךְ, בָּעֵי בַּר נָשׁ לְמֶחְדֵּי לְאִתְּתֵיהּ בְּהַהִיא שַׁעֲתָא, לְזַמְּנָא לָהּ בִּרְעוּתָא חֲדָא עִמֵּיהּ. וְיִתְכַּוְּונוּן תַּרְוַויְיהוּ כְּחַד לְהַהִיא מִלָּה. וְכַד מִשְׁתַּכְּחֵי תַּרְוַויְיהוּ כְּחַד, כְּדֵין כֹּלָּא חַד בְּנַפְשָׁא וּבְגוּפָא. בְּנַפְשָׁא: לְאַדְבְּקָא דָּא בְּדָא בִּרְעוּתָא חֲדָא. וּבְגוּפָא: כְּמָה דְּאוֹלִיפְנָא דְּבַר נָשׁ דְּלָא נָסִיב, הוּא כְּמַאן דְּאִתְפְּלִיג, וְכַד מִתְחַבְּרָן דְּכַר וְנוּקְבָּא, כְּדֵין אִתְעָבִידוּ חַד גּוּפָא. אִשְׁתְּכַח דְּאִינְהוּ חַד נַפְשָׁא, וְחַד גּוּפָא, וְאִקְרֵי בַּר נָשׁ אֶחָד. כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁארֵי בְּאֶחָד, וְאַפְקִיד רוּחָא דִּקְדוּשָּׁה בְּהַהוּא אֶחָד.
Therefore a man should rejoice with his wife at that hour to bind her in affection to him, and they should both have the same intent. When they are thus united, they form one soul and one body: one soul through their affection, and one body, as we have learnt, that if a man is not married he is, as it were, divided in halves, and only when male and female are joined do they become one body. Then God rests upon “one” and lodges a holy spirit in it:
וְאִלֵּין אִקְרוּן בְּנִין דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמַר. וּבְגִּינֵי כַּךְ קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ'. זַכָּאִין אִינּוּן יִשְׂרָאֵל דְּלָא אוֹקִים מִלָּה דָּא בַּאֲתַר אָחֳרָא, אֶלָּא בֵּיהּ מַמָּשׁ, דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ'. בְּגִין לְאִתְדַּבְּקָא בֵּיהּ, וְלָא בְּאָחֳרָא. וְעַל דָּא קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ' אֱלֹהֵיכֶם.
And such are called “the sons of God”, as has been said.