Daf 26a (דַּף כ״ו ע״א)
And this House, namely the Appiryon [Palanquin], was rectified through its sweetening (וְהַבַּיִת הַזֶּה דְּהַיְינוּ הָאַפִּרְיוֹן נִתְקַּן בְּמִתּוּקוֹ), the two hundred and eighty of MNTZPKH are the Judgments (פּ״ר שֶׁל מנצפ״ך הֵם הַדִּינִים), and the remaining sixty-seven from the calculation of the two hundred and eighty in the word Appiryon [Palanquin] is the Name Havayah, which equals sixty-seven (וְס״ז הַנִּשְׁאָר מֵחֶשְׁבּוֹן פּ״ר שֶׁבְּמִלַּת אַפִּרְיוֹן הוּא שֵׁם הוי״ה אֲשֶׁר עוֹלֶה ס״ז), the total of the two hundred and eighty and sixty-seven equals the numerical value of Appiryon [Palanquin] (כְּלָלוֹ שֶׁל פּ״ר וְס״ז עוֹלִים כְּמִנְיַן אַפִּרְיוֹן), or the two hundred and eighty of MNTZPKH that comes from the Garment together with the word, and the Name S"H together with the word (אוֹ פּ״ר שֶׁל מנצפ״ך שֶׁבָּא מֵהַמַּלְבּוּשׁ עִם הַמִּלָּה וְשֵׁם ס״ה עִם הַמִּלָּה), which is in the Malkhut, equaling Heikhal [Palace], and House is Appiryon [Palanquin], namely the sweetening of the Judgments as stated (שֶׁהוּא בַּמַּלְכוּת הָעוֹלֶה הֵיכָל וּבַיִת הוּא אַפִּרְיוֹן דְּהַיְינוּ מִתּוּק הַדִּינִין כָּאָמוּר), and the mystery of the Appiryon [Palanquin] is also at the head of the World of Beri'ah (וְסוֹד הָאַפִּרְיוֹן הוּא גַּם כֵּן בְּרֹאשׁ עוֹלָם הַבְּרִיאָה),
in Ze'ir Anpin and at the head of His Nukvah, in whom is the mystery of Afarsemon [Persimmon Balsam] (בִּזְעֵיר וּבְרֹאשׁ נוּקְבֵיהּ שֶׁיֵּשׁ בָּם סוֹד אַפַרְסְמוֹ״ן),p1-36 which shines within them (שֶׁמִּתְנוֹצֵץ בָּהֶם), Mem and Samekh are the mystery of the Mem and Samekh in the Tablets, which stood miraculously (ס״מ הֵם סוֹד מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים),p1-37 and this is the mystery of Netzach and Hod of Imma (וְהוּא סוֹד נ״ה דְּאִמָּא), they are eyes for Ze'ir Anpin and His Nukvah (הֵם עֵינַיִם אֶל זְעֵיר וְנוּקְבֵיהּ), in whom are the Name M"H [45] and the Name S"H [65], which equal Nes [Miracle] (שֶׁבָּהֶם שֵׁם מ״ה וְשֵׁם ס״ה הָעוֹלִים נ״ס), and the legs of Ze'ir Anpin are eyes for His Nukvah (וְהָרַגְלַיִם שֶׁל זְעֵיר הֵם עֵינַיִם לְנוּקְבֵיהּ), and the legs of His Nukvah are eyes for the Ze'ir Anpin of Beri'ah (וְהָרַגְלַיִם דְּנוּקְבֵיהּ הֵם עֵינַיִם לִזְעֵיר דִּבְרִיאָה), and forever all the legs are eyes for that which is below them (וּלְעוֹלָם כָּל הָרַגְלַיִם הֵם עֵינַיִם לְמַה שֶׁלְּמַטָּה מֵהֶם), and they begin from Adam Kadma'ah (וּמַתְחִילִין מִן אָדָם קַדְמָאָה), and in this Appiryon [Palanquin] is the mystery of the Zivug [Union] of Rachel, who is called Mattah [Bed] (וּבָאַפִּרְיוֹן הַזֶּה הוּא סוֹד הַזִּוּוּג שֶׁל רָחֵל שֶׁנִּקְרֵאת מִטָּה), in the mystery of Mishkan [Tabernacle] (בְּסוֹד מִשְׁכָּ״ן), which is an acronym for Mattah [Bed], Shulchan [Table], Kise [Throne], and Menorah (שֶׁהוּא נוֹטְרִיקוֹן מִטָּה שֻׁלְחָן כִּסֵּא וּמְנוֹרָה), and the forty-nine of Mattah [Bed] is Ze'ir Anpin (וּמ״ט שֶׁל מִטָּה הוּא ז״א), which is the seven Sefirot called the seven cedars of Lebanon (שֶׁהוּא ז׳ סְפִירוֹת הַנִּקְרָאִים שִׁבְעָה אַרְזֵי לְבָנוֹן), and seven times seven is forty-nine, which reaches the Great Jubilee and receives the illumination of Her legs in the mystery of eyes (וְז״פ ז׳ הוּא מ״ט שֶׁמַּגִּיעַ לַיּוֹבֵל הַגָּדוֹל וּמְקַבֵּל הֶאָרַת רַגְלֶיהָ בְּסוֹד עֵינַיִם), and when He joins it (וּכְשֶׁמְּחַבֵּר אוֹתוֹ), the abundance to the mystery of the final Heh of the Name (הַשֶּׁפַע אֶל סוֹד ה׳ אַחֲרוֹנָה שֶׁל שֵׁם), she acquires eyes (הִיא קוֹנָה עֵינַיִם), in the mystery of, “the beautiful maiden who has no eyes” (בְּסוֹד עוּלִימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינַיִין), and then Ya'akov Avinu's bed is complete (וְאָז יַעֲקֹב אָבִינוּ מִטָּתוֹ שְׁלֵמָה), in the mystery of the union of “Barukh Shem...” with “Shema Yisrael, Havayah...” (בְּסוֹד יִחוּד בָּרוּךְ שֵׁם וְכוּ׳ עִם שְׁמַע יִשְׂרָאֵל יהו״ה), through the delicacies and the forbearance (ע״י הַמַּגְדָּנוֹת וְהַסַּבְלָנוּת), which Imma gives to Ze'ir Anpin and to His Nukvah in order to make them grow and adorn them (שֶׁנּוֹתֶנֶת אִמָּא לְז״א וּלְנוּקְבֵיהּ כְּדֵי לְהַגְדִּילָם וּלְקַשְּׁטָם), in the mystery of the gifts of Shem from Shema (בְּסוֹד הַמַּתָּנוֹת שֶׁל שׁ״ם מִשְּׁמַ״ע), to bring them into the Chuppah [Wedding Canopy] (לְהַכְנִיסָם לַחֻפָּה), and then they unite during the Amidah prayer (וְאָז מִזְדַּוְּגִים בִּתְפִלַּת הָעֲמִידָה), and in that Zivug [Union] ten Lights come to her (וּבְאוֹתוֹ זִוּוּג בָּאִים אֵלֶיהָ עֶשֶׂר אוֹרוֹת), whose total is the great number called Olam [World] (כְּלָלָם בְּמִסְפָּר גָּדוֹל שֶׁהוּא עוֹלָם), in which everything is expanded (אֲשֶׁר כָּל דָּבָר מִתְרַחֵב), in the mystery of ten (בְּסוֹד עֶשֶׂר), and from the six extremities there becomes sixty (וְנַעֲשֶׂה מִן ו׳ קְצָווֹת ס׳), and from the four of the Malkhut there becomes forty (וּמִן ד׳ שֶׁל מַלְכוּת מ׳), which is the mystery of the two Partzufim (שֶׁהוּא סוֹד דוּ פַּרְצוּפִין), and through their union they become one hundred (וּבְהִתְחַבְּרוּתָם נַעֲשִׂים מֵאָה), and they are the mystery of the one hundred Adanim [Sockets] (וְהֵם סוֹד מֵאָה אֲדָנִים), for through the Malkhut of Atzilut they spread into Beri'ah (כִּי ע״י הַמַּלְכוּת דַּאֲצִילוּת מִתְפַּשְׁטִים בִּבְרִיאָה), and likewise at the head of the Malkhut of Beri'ah they spread through the legs of the Nukvah of the Ze'ir Anpin of each and every one of His Sefirot (וְכָךְ בְּרֹאשׁ מַלְכוּת בְּרִיאָה מִתְפַּשְׁטִים ע״י רַגְלֵי נוּקְבֵיהּ דִּזְעֵיר שֶׁל כָּל סְפִירָה וּסְפִירָה שֶׁלּוֹ), see this mystery in Parashat Terumah [127a] (עַיֵּן סוֹד זֶה פּ׳ תְּרוּמָה).
Notes
See Emek HaMelekh, Part III, Gate 17, Chapter 25 (רְאוּ עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר יז, פֶּרֶק כה): “The upper one is called Afarsemon [Persimmon Balsam], and the lower one is called Appiryon [Palanquin] (וְהָעֶלְיוֹן נִקְרָא אַפַרְסְמוֹן וְהַתַּחְתּוֹן נִקְרָא אַפִּרְיוֹן), for the upper one receives illumination from the Samekh and Mem in the Tablets (כִּי הָעֶלְיוֹן יֵשׁ לוֹ הֶאָרָה מִן סָמֶ״ךְ מֵ״ם שֶׁבַּלּוּחוֹת), through the Netzach and Hod of Ze'ir Anpin (עַל יְדֵי נֵצַח וְהוֹד שֶׁל זְעֵיר), which are called the two supports upon which the body stands (הַנִּקְרָאִים תְּרֵי סַמְכִין שֶׁהַגּוּף עוֹמֵד עֲלֵיהֶם), as it is said, “His legs are pillars of marble” (שֶׁנֶּאֱמַר שׁוֹקָיו עַמּוּדֵי שֵׁשׁ) (Song of Songs 5:15), and it is said, “Sustain me with raisin cakes, refresh me with apples” (וְנֶאֱמַר סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים) (Song of Songs 2:5).”
See Rabbi Menachem Azariah of Fano, Yonat Elem, Chapter 90, daf 322, column 2 (רְאוּ הָרַמְ״ע מִפָּאנוֹ, יוֹנַת אֵלֶם, פֶּרֶק צ, שכב ט״ב): “And it becomes a closed Samekh (וְנַעֲשֵׂית סָמֶ״ךְ סְתוּמָה), and when it is without a Zivug [Union], but only square in its structure (וּכְשֶׁהִיא בְּלֹא זִוּוּג אֶלָּא רְבוּעָה עַל בִּנְיָן), then it is called Mem (אָז נִקְרֵאת מֵ״ם), and it is open below to bestow upon the six extremities (וְהִיא פְּתוּחָה לְמַטָּה לְהַשְׁפִּיעַ לְו׳ קְצָווֹת), in the mystery of Afarsemon [Persimmon Balsam] explained in the Zohar (בְּסוֹד אַפַרְסְמוֹן הַמְבֹאָר בַּזֹּהַר).”
Compare Rabbi Natan Neta Shapira, Megaleh Amukot on the Torah, Tzav, 29a (הַשְׁווּ ר׳ נָתָן נֶטַע שַׁפִּירָא, סֵפֶר מְגַלֶּה עֲמוּקוֹת עַל הַתּוֹרָה, צו, כט ע״א): “The eighty-fifth explanation is alluded to by the small Alef (הָאוֹפֶן פ״ה נִרְמָז בְּא׳ זְעֵירָא), for the form of the Alef is Yod, ten times Vav, equaling the Samekh of Afarsemon [Persimmon Balsam] (כִּי צוּרַת א׳ הוּא יו״ד י׳ פְּעָמִים ו׳ הֲרֵי ס׳ שֶׁל אַפַרְסְמוֹן), ten times Dalet, equaling the Mem of Afarsemon [Persimmon Balsam] (י״פ ד׳ הֲרֵי מ׳ שֶׁל אַפַרְסְמוֹן), and this is the mystery of the Mem and Samekh in the Tablets (וְהוּא סוֹד מ׳ וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת), from the secret of Moshe (מִסּוֹ״ה שֶׁל מֹשֶׁה), Mem and Samekh are alluded to in the Vav-Heh of ‘and the Tablets’ (מֵ״ם סָמֶ״ךְ נִרְמָזִים בו״ה שֶׁל וְהַלּוּחֹת) (Exodus 32:16), ‘the work of Elohim they were’—the initial letters equal one hundred, which is the numerical value of Mem and Samekh (מַעֲשֵׂה אֱלֹהִים הֵמָּה ר״ת מֵאָה שֶׁהֵם כְּמִנְיַן מ׳ וְסָמֶ״ךְ שֶׁעוֹלִין מֵאָה), which is the mystery of the stature of Adam HaRishon (שֶׁהוּא סוֹד שִׁעוּר קוֹמָה שֶׁל אָדָם הָרִאשׁוֹן).”
See the Zohar, Part II, 127a (רְאוּ זֹהַר ב, קכז ע״א): “Afarsemon [Persimmon Balsam]—this is the Supernal Heikhal [Palace], hidden and concealed (אַפַרְסְמוֹן, דָּא הֵיכָלָא עִלָּאָה טְמִירָא גְּנִיזָא), Appiryon [Palanquin]—this is the lower Heikhal [Palace], which has no Samekh until it is supported (Some say: drawn) from within the Supernal Heikhal [Palace] (אַפִּרְיוֹן, דָּא הֵיכָלָא דִלְתַתָּא, דְּלֵית בֵּיהּ סָמֶ״ךְ עַד דְּאִסְתְּמִיךְ (נ״א דְּאִתְמְשַׁךְ) מִגּוֹ הֵיכָלָא עִלָּאָה), and therefore the letter Samekh is closed on every side, corresponding to this closed letter Samekh (Some say: Mem) (וּבְגִין כָּךְ, אֲת סָמֶ״ךְ אִיהוּ סָתִים בְּכָל סִטְרוֹי, כְּגוַונָא דָּא אֲת ס׳ (ס״א מ״ם) סְתִימָא), what is the difference between this and that? (מָה בֵּין הַאי לְהַאי), rather, at the time when it is closed and concealed within itself, within the Supernal Light above (Some say: within the Point) (אֶלָּא בְּשַׁעְתָּא דְּסָתִים וְאִתְגְּנִיז בְּגוֹיֵיהּ גּוֹ (נ״א נְקוּדָא) נְהוֹרָא עִלָּאָה לְעֵילָּא), then it stands in the form (Some say: this form) of the letter Samekh, closed within itself and concealed within it, to ascend above (כְּדֵין אִיהִי קַיְימָא בְּדִיּוּקְנָא (נ״א דָּא) דְּאֲת סָמֶ״ךְ, סָתִים בְּגוֹיֵיהּ וְאִתְגְּנִיז בֵּיהּ, לְסַלְּקָא לְעֵילָּא).
See Emek HaMelekh, Part II, Gate 14, Chapter Seder (רְאוּ עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר יד, פֶּרֶק סֵדֶר): “For both of them together equal the numerical value of Nes [Miracle], as mentioned (שֶׁעוֹלִים שְׁנֵיהֶם כְּמִנְיַן נֵס כַּנִּזְכָּר), and this is the intention of what our Rabbis of blessed memory said, ‘The Mem and the Samekh’ (וְזֶהוּ כַּוָּנַת מַה שֶׁאָמְרוּ חֲכָמִים ז״ל, מֵ״ם וְסָמֶ״ךְ), which are Ze'ir Anpin and His Nukvah in the Tablets (שֶׁהֵם זְעֵיר וְנוּקְבֵיהּ שֶׁבַּלּוּחוֹת), namely the Netzach and Hod of Imma (שֶׁהֵם נֵצַח וְהוֹד דְּאִמָּא), which are called the Tablets, as stated (הַנִּקְרָאִים לוּחוֹת כָּאָמוּר), and they are like Tablets for Ze'ir Anpin and His Nukvah from the Giving of the Torah onward, when everything was rectified (וְהֵם כְּמוֹ לוּחוֹת לִזְעֵיר וְנוּקְבֵיהּ מִמַּתַּן תּוֹרָה וָאֵילָךְ, שֶׁנִּתְקַּן הַכֹּל). And by what did they stand before the Giving of the Torah, during the time of corruption (וּבַמֶּה הָיוּ עוֹמְדִים קֹדֶם מַתַּן תּוֹרָה בִּזְמַן הַקִּלְקוּל), since the Tablets had not yet descended from Imma to Ze'ir Anpin and His Nukvah, which are the Mochin [Mentalities] (שֶׁכֵּיוָן שֶׁהַלּוּחוֹת לֹא יָרְדוּ מֵאִמָּא לִזְעֵיר וְנוּקְבֵיהּ שֶׁהֵם הַמּוֹחִין), by what would they be sustained, from what abundance (בַּמֶּה יִתְפַּרְנְסוּ, מֵאֵיזֶה שֶׁפַע), since there was no merit to bring down Mayin Nukvin [Feminine Waters] (כֵּיוָן שֶׁאֵין זְכוּת לְהוֹרִיד מַיִין נוּקְבִין). The discourse answers, ‘Only through a miracle’ (וְתֵירֵץ הַמַּאֲמָר בְּנֵס בִּלְבַד), at that time they stood (בְּאוֹתוֹ זְמַן הָיוּ עוֹמְדִים), its explanation is: through the illumination of the Reshimu [Impression] that remained from the point of Chokhmah [Wisdom] and Binah [Understanding], which are the Name S"H and the Name M"H, whose numerical value is Nes [Miracle] (פֵּרוּשׁ בִּשְׁבִיל הֶאָרַת רְשִׁימוּ שֶׁנִּשְׁאֲרוּ מִנְּקוּדַת חָכְמָה בִּינָה שֶׁהֵם שֵׁם ס״ה וְשֵׁם מ״ה שֶׁעוֹלִים נֵס), through Nes [Miracle] they stood (בְּנֵס הָיוּ עוֹמְדִים), they had existence and stability (הָיָה לָהֶם קִיּוּם וְהַעֲמָדָה).