Chapter Sixty-Six (פֶּרֶק שִׁשִּׁים וְשִׁשָּׁה)

And after we have explained (וְאַחֲרֵי אֲשֶׁר בֵּאַרְנוּ), the reason for the division of opinions (טַעַם חִלּוּק הַדֵּעוֹת), between Rashi and Rabbeinu Tam (שֶׁבֵּין רַשִׁ״י וְרַבֵּינוּ תָּם), regarding the order of placing the Parshiyot [Scriptural Sections] (בְּסֵדֶר הֲנָחַת פָּרָשִׁיּוֹת), in the compartments of the head Tefillin [Phylacteries] (בְּבָתֵּי תְפִלִּין שֶׁל רֹאשׁ), we will explain (נְבָאֵר), the reason for the division of opinions in this matter (טַעַם חִלּוּק הַדֵּעוֹת בָּזֶה), between the reasoning of the Ba’al Shimusha Rabba (שֶׁבֵּין סְבָרַת בַּעַל שִׁמּוּשָׁא רַבָּא) and the Ra’avad (וְהָרַאֲבַ״ד), as it relates to the reasoning of Rashi and Rabbeinu Tam (כְּמִתְיַחֵס לִסְבָרַת רַשִׁ״י וְרַבֵּינוּ תָּם), and it will also be explained wherein they disagree (וְגַם יִתְבָּאֵר בְּמַאי קָא מִיפְלְגִי). And this is already known (וְזֶהוּ כְּבָר נוֹדַע), that Rashi and Rabbeinu Tam both hold and agree (שֶׁרַשִׁ״י וְרַבֵּינוּ תָּם סוֹבְרִים וּמוֹדִים שְׁנֵיהֶם), that the order of the Parshiyot begins from the left side of the wearer (כִּי סֵדֶר הַפָּרָשִׁיּוֹת מַתְחִיל מִן שְׂמֹאלוֹ שֶׁל הַמַּנִּיחַ), namely, Kadesh [Sanctify] (דְּהַיְנוּ קַדֵּשׁ), on the right of the reader (מִימִין הַקּוֹרֵא). Meaning (רָצָה לוֹמַר), that the Shimusha Rabba and the Ra’avad hold (שֶׁהַשִּׁמּוּשָׁא רַבָּא וְהָרַאֲבַ״ד סוֹבְרִים), to begin from the rightmost side [of the wearer] (לְהַתְחִיל מִיָּמִין הַיְמָנִית [שֶׁל הַמַּנִּיחַ]), namely, Kadesh [Sanctify] (דְּהַיְנוּ קַדֵּשׁ), on the right [of the wearer] (מִיָּמִין [הַמַּנִּיחַ]). However (אַךְ), the Ba’al Shimusha Rabba and the Ra’avad disagree with one another in this matter (בַּעַל שִׁמּוּשָׁא רַבָּא וְהָרַאֲבַ״ד חֲלוּקִים בֵּינֵיהֶם בָּזֶה), for the Ba’al Shimusha Rabba holds (כִּי בַּעַל שִׁמּוּשָׁא רַבָּא סוֹבֵר), that the order of the Parshiyot [Scriptural Sections] and their placement in the compartments (שֶׁסֵּדֶר הַפָּרָשִׁיּוֹת וַהֲנָחָתָן בַּבָּתִּים), follows the order in which they were written in the Torah (הוּא כְּסֵדֶר שֶׁנִּכְתְּבוּ בַּתּוֹרָה), namely, Kadesh [Sanctify] (דְּהַיְנוּ קַדֵּשׁ), Vehayah Ki Yeviacha [And it shall be when He brings you] (וְהָיָה כִּי יְבִיאֲךָ), Shema [Hear] (שְׁמַע), and Vehayah Im Shamoa [And it shall be if you hear] (וְהָיָה אִם שָׁמוֹעַ), and the Ra’avad holds (וְהָרַאֲבַ״ד סוֹבֵר), that the Havayot [Vehayah Passages] must be adjacent to one another (שֶׁצָּרִיךְ שֶׁיִּהְיוּ הֲוָיוֹת סְמוּכוֹת לַהֲדָדִי). And the root and reason of the dispute (וְשֹׁרֶשׁ וְטַעַם מַחֲלֹקֶת), between Rashi and Rabbeinu Tam and the Ba’al Shimusha Rabba and the Ra’avad (רַשִׁ״י וְרַבֵּינוּ תָּם עִם בַּעַל שִׁמּוּשָׁא רַבָּא וְהָרַאֲבַ״ד), alludes to the state of the Five Gevurot and Five Chasadim (רוֹמֵז לְמַצַּב הַה' גְּבוּרוֹת וְה' חֲסָדִים), before they came into being from the Bittushim [Strikings] of the upper Mazal and lower Mazal mentioned above (קוֹדֶם שֶׁנִּתְהַוּוּ מִבְּטִישׁוֹת מַזָּל עֶלְיוֹן וְתַחְתּוֹן הַנִּזְכָּרִים), and then the Five Chasadim and the Nekudah of Chokhmah (וְאָז הָיוּ הַה' חֲסָדִים וּנְקוּדַת חָכְמָה), were in the Chesed of Reisha Dela Ityada [the Unknowable Head] (בְּחֶסֶד דְּרֵישָׁא דְּלָא אִתְיְדַע), which is the Gulgalta [Skull] (שֶׁהִיא הַגּוּלְגַּלְתָּא), in the right line (בְּקַו יָמִין). [Ruling of the Rama MiPano, Responsa, Siman 107, page 209] ([פְּסִיקַת הָרמ״ע מִפָּאנוֹ שו״ת סִימָן ק״ז עַמּוּד ר״ט]).

For because of the abundance of joy (כִּי מֵרֹב הַשִּׂמְחָה), they exchanged with one another (הֶחֱלִיפוּ בֵּינֵיהֶם), in the secret of a Zivug [Union] (בְּסוֹד זִוּוּג), and the sparkling forth of the luminary (וְהִתְנוֹצְצוּת הַמֵּאִיר), which shines and strikes in the light of the sun (וּמַכֶּה בְּאוֹר הַשֶּׁמֶשׁ), sparkling and striking (הַמִּתְנוֹצֵץ וּמַכֶּה), from the abundance of radiance (מֵרֹב זֹהַר), and does not remain in one place (וְאֵינוֹ עוֹמֵד בְּמָקוֹם אֶחָד), therefore Chokhmah and Binah exchanged their places (לָכֵן חָכְמָה וּבִינָה הֶחֱלִיפוּ מְקוֹמָם), as they sparkled forth in the manner of a Zivug [Union] (בְּהִתְנוֹצְצָם כְּעֵין זִוּוּג), from the abundance of love and cleaving that is between them (מֵרֹב אַהֲבָה וּדְבִיקוּת שֶׁיֵּשׁ בֵּינֵיהֶם). And it is not a strange matter (וְאֵינוֹ דָבָר זָר), since the entire head is one connection and one part (מֵאַחַר שֶׁכָּל הָרֹאשׁ הוּא חִבּוּר וְחֵלֶק אֶחָד), therefore they held (אִם כֵּן סָבְרִי), that the Nekudah [Point] of Chokhmah, which is the Parashat Kadesh (שֶׁנְּקוּדַת חָכְמָה שֶׁהִיא פָּרָשַׁת קַדֵּשׁ), should be placed on the right (תְּהֵא מוּנַחַת בַּיָּמִין), according to all opinions (אַלִיבָא דְּכוּלֵי עָלְמָא), one must begin with the Parashat Kadesh (יֵשׁ לְהַתְחִיל מִפָּרָשַׁת קַדֵּשׁ), which is written in the first section (שֶׁהִיא כְּתוּבָה בַּפָּרָשָׁה רִאשׁוֹנָה).