Daf 15b (דַּף ט״ו ע״ב)

And when it was established after point and palace (וְכַד אִתְתַּקַּן לְבָתַר נְקוּדָה וְהֵיכָלָא), in order (בְּסִדְרָא), Some say: like order (כְּסִדְרָא), together as one (כְּחֲדָא), then “Bereshit” included (כְּדֵין בְּרֵאשִׁית כָּלִיל), Some say: “Reishit” (רֵאשִׁית), the supernal beginning in wisdom (רֵאשִׁיתָא עִלָּאָה בְּחָכְמְתָּא). Afterward that color changed (לְבָתַר אִתְחַלַּף גַּוָּון), that palace (הַהוּא הֵיכָלָא), and it was called “House” (וְאִקְרֵי בַּיִת). Some say: and from it the palace was renewed (נ״א וּמִינֵיהּ אִתְחַדֵּשׁ הֵיכְלָא). The supernal point is called “Head” (נְקוּדָה עִלָּאָה אִקְרֵי רֹא״שׁ). Included this in that in the secret of “Bereshit” (כָּלִיל דָּא בְּדָא בְּרָזָא בְּרֵאשִׁית). When it is all together in one inclusion (כַּד אִיהוּ כֹּלָּא כְּחֲדָא בִּכְלָלָא חָדָא), before there was settlement in the house (עַד לָא הֲוֵי יִשּׁוּבָא בְּבֵיתָא), when it was sown for the establishment of habitation (כֵּיוָן דְּאִזְדְּרַע לְתִקּוּנָא דְּיִשּׁוּבָא), then it was called hidden Elohim (כְּדֵין אִקְרֵי אֱלֹהִים טְמִירָא סְתִימָא).

ZOHAR: hidden and concealed (זֹהַר סָתִים וְגָנִיז), when the offspring were within it (כַּד בְּנִין), Some say: until the offspring (ס״א עַד דְּבְנִין), to be born (בְּגַוֵּיהּ לְאוֹלָדָא). And the house stands in the spreading of the Tikkun (וּבֵיתָא קַיָּימָא בִּפְשִׁיטוּ דְתִקּוּנָא), which are the holy seed (דְּאִנּוּן זֶרַע קֹדֶשׁ). And until it was revealed (וְעַד לָא אִתְעֲדִיאַת), and until the spreading of habitation (וְלָא אִתְפַּשַּׁט פְּשִׁיטוּ דְיִשּׁוּבָא), it was not called Elohim (לָא אִקְרֵי אֱלֹהִים), but all was in the inclusion of “Bereshit” (אֶלָּא כֹּלָּא בִּכְלָלָא בְּרֵאשִׁית). After it was established in the Name of Elohim (לְבָתַר דְּאִתְתַּקַּן בִּשְׁמָא דְּאֱלֹהִים), it brought forth offspring from that seed that was sown within it (אַפִּיק אִנּוּן תּוֹלָדִין מֵהַהוּא זַרְעָא דְּאִזְדְּרַע בֵּיהּ). What is that seed? (מַאן הַהוּא זַרְעָא), those are the letters engraved (אִנּוּן אַתְוָון גְּלִיפָן), the secret of Orayta (רָזָא דְאוֹרַיְיתָא), which went forth from that point (דְּנָפְקוּ מֵהַהִיא נְקוּדָה). That point sowed within that palace (הַהִיא נְקוּדָה זָרַע בְּגוֹ הַהוּא הֵיכָלָא), the secret (רָזָא), Some say: the seed (נ״א זַרְעָא), of the three points—Cholam, Shuruk, Chirik (דִּתְלַת נְקוּדִין חוֹלָ״ם שׁוּרוּ״ק חִירִי״ק). And they were included one in the other (וְאִתְכְּלִילוּ דָּא בְּדָא), and made one secret (וְאִתְעֲבִידוּ רָזָא חָדָא). A voice went forth in one union (קוֹ״ל דְּנָפִיק בְּחִבּוּרָא חָדָא). At the time it went forth (בְּשַׁעֲתָא דְּנָפַק), its mate went forth with it (נַפְקַת בַּת זוּגֵיהּ בַּהֲדֵיהּ), which included all the letters (דְּכָלִיל כָּל אַתְוָון). As it is written: “Et hashamayim” (דִּכְתִיב אֶ״ת הַשָּׁמַיִם), the voice and its mate (קוֹל וּבַת זוּגוֹ). This voice, which is heaven (הַאי קוֹל דְּאִיהוּ שָׁמַיִם), is Ehyeh afterward (אִיהוּ אֶהְיֶ״ה בַּתְרָאָה).

ZOHAR: that includes all the letters and colors (זֹהַר דְּכָלִיל כָּל אַתְוָון וּגְוָונִין), like this form (כְּגַוְונָא דָא), Some say: like this seed (נ״א זַרְעָא). Until here Hashem Eloheinu Hashem (עַד הָכָא יְיָ אֱלֹהֵינוּ יְיָ), these three levels correspond to this supernal secret of “Bereshit bara Elohim” (אִלֵּין תְּלָתָא דַרְגִין לָקֳבֵל רָזָא דָא עִלָּאָה בְּרֵאשִׁית בָּרָא אֱלֹהִים). “Bereshit” is the primordial secret (בְּרֵאשִׁית רָזָא קַדְמָאָה). “Bara” is the hidden secret from which all spreads forth (בָּרָא רָזָא סְתִימָא לְאִתְפַּשְׁטָא מִתַּמָּן כֹּלָּא). “Elohim” is the secret to sustain everything below (אֱלֹהִים רָזָא לְקַיָּימָא כֹּלָּא לְתַתָּא). “Et hashamayim”—so as not to separate them, male and female, but as one (אֶת הַשָּׁמַיִם דְּלָא לְאַפְרָשָׁא לוֹן דְּכַר וְנוּקְבָא כְּחֲדָא).

Et (אֶ״ת)—when it took all the letters into one inclusion (כַּד נָטִיל אַתְוָון כֻּלְהוֹן כְּלָלָא), for all the letters are beginning and end (דְּכֻלְּהוּ אַתְוָון אִנּוּן רֵישָׁא וְסוֹפָא). Afterwards (לְבָתַר), the letter Hei was added (אִתּוֹסַף הֵ״א), to unite all the letters in the Hei (לְאִתְחַבְּרָא כֻּלְהוּ אַתְוָון בְּהֵ״א), and it was called Atah [You] (וְאִתְקְרֵי אַתָּ״ה). And concerning this (וְעַל דָּא): “And You give life to them all” (וְאַתָּ״ה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9:6).

Et (אֶת)—the secret of Adonai (רָזָא אֲדֹנָי), and thus it is called (וְהָכִי אִקְרֵי). Hashamayim [The Heavens] (הַשָּׁמַיִם)—this is YHVH, the supernal secret (דָּא יְהו״ה רָזָא עִלָּאָה).

And Et [Va’ET] (וְאֶ״ת)—the Tikkun [Rectification] of male and female (תִּקּוּנָא דְּכַר וְנוּקְבָא). And Et (וְאֶ״ת)—the secret and YHVH (רָזָא וְיְהו״ה), and all is one (וְכֹלָּא חַד). Ha'aretz [The Earth] (הָאָרֶץ)—this is Elohim (דָּא אֱלֹהִים), in the supernal likeness (כְּגַוְונָא עִלָּאָה), to produce fruits and produce (לְמֶעְבַּד פֵּירִין וְאִיבִּין). This Name is included in three places (שְׁמָא דָא כְּלִילָא בִּתְלַת דּוּכְתֵּי), and from there this Name spreads to many sides (וּמִתַּמָּן אִתְפְּרַשׁ שְׁמָא דָא לְכַמָּה סִטְרִין). Until here is the secret of the hidden of hiddenness (עַד הָכָא רָזָא דְּסִתְרָא דְסִתְרִין), which engraves, builds, and establishes in a concealed path (דְּגָלֵיד וּבָנֵי וְקִיֵּים בְּאֹרַח סָתִים), in the hiddenness of one verse (בְּסִתְרָא דְּחַד קְרָא). From here onward (מִכָּאן וּלְהָלְאָה): Completion from the Omissions, Section Two (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ב׳).

The Mishnah: bound archers, commanders of the camps drew near (מַתְנִיתִין קְטוּרֵי רָמָאֵי הוֹרְמָנֵי דְבּוּרְיְירֵי קְרִיבוּ). Hear, who among you ascends and descends (שְׁמָעוּ מָאן מִנְּכוֹן דְסָלִיק וְנָחִית). Who gathers the spirit in his hands shall arise and know (מָאן כְּנַשׁ רוּחָא בִּידוֹי יְקוּם וְיִנְדַּע), at the time that it ascends in the desire of the White Head, to make glory to His Glory (בְּשַׁעְתָּא דְסָלִיק בִּרְעוּתָא דְרֵישָׁא חִיוָרָא לְמֶעְבָּד יְקָרָא לִיקָרֵיהּ). There ascended one hidden Tehiru at the Head of all (סָלִיק חַד טְהִירוּ סְתִימוּ בְּרִישָׁא דְכֹלָּא). He blew in it and brought forth pure rays (נָשָׁב בָּהּ וְאַפִּיק קוּמְרִין טְהִירִין). They joined together as one (מִתְחַבְּרָן כַּחֲדָא), all of them ascended and descended (כֹּלָּא וּסְלִיקוּ וְנַחְתוּ), and all was made one (וְאִתְעֲבִיד כֹּלָּא חַד). And that hidden Tehiru, when He blew in it and it shone, was called Ehyeh (וְהַהוּא טְהִירוּ סְתִימוּ כַּד נָשִׁיב בָּהּ וְאַנְהִיר אִקְרֵי אֶהְיֶ״ה). That Tehiru ascended and descended, casting sparks of brilliance (הַהוּא טְהִירוּ סַלְקָא וְנַחְתָא וְזָרִיק זִיקִין נְצִיצִין).

And He blew in it (וְאַנְשִׁיב בָּהּ), (Some say: and He brought forth within it (נ״א: וְאַפִּיק בָּהּ). and brought forth one hidden power (וְאַפִּיק חַד חֵילָא טְמִירָא), and its Name is called “Asher Ehyeh” (וְאִיקְרֵי שְׁמֵיהּ אֲשֶׁר אֶהְיֶ״ה). In a hidden and concealed engraving (בִּגְלִיפוּ טָמִיר וְסָתִים), those pure rays joined together (אִינוּן קוּמְרִין טְהִירִין דְּאִתְחַבְּרוּ) from within one hidden lamp (מִגּוֹ חַד טִינָרָא סָתִים).

They went forth (נָפְקֵי (נפקו)), in engraving by the power of that supernal Tehiru (בְּגִלּוּפָא בְּחֵילָא דְּהַהוּא טְהִירוּ עִלָּאָה), and it was called YHVH (וְאִיקְרֵי יְהו״ה).

Again He blew in it (תּוּ נָשִׁיב בָּהּ), and brought forth sparks of brilliance, sparks thrown to every limb (וְאַפִּיק זִיקִין נְצִיצִין זַרְקִין לְכָל עֵיבָר). And He brought forth one hidden power, shining to every side (וְאַפִּיק חַד חֵילָא טְמִירָא נָצִיץ לְכָל סְטָר), and it was called El (וְאִיקְרֵי א״ל), which is Chesed (חֶסֶד).

Again, that hidden Tehiru, concealed, He blew in it and it ascended and descended (תּוּ הַהוּא טְמִירָא טְהִירוּ סָתִים נָשָׁב בָּהּ וְסַלְקָא וְנַחְתָּא), and it ascended in one thousand and two hundred columns of fire (וְסַלִּיק בְּאֶלֶף וּמָאתָן קִיטוּרִין דְּנוּרָא). And He brought forth one hidden power (וְאַפִּיק חַד חֵילָא טְמִירָא), and it was called Elohim (וְאִיקְרֵי אֱלֹהִים), and this is Gevurah (וְדָא גְבוּרָה). From this were spread hidden powers (מֵהַאי מִתְפַּשְּׁטָן חֵילִין טְמִירִין), flames to every side (לַהָטִין לְכָל סְטָר), some of them prepared in proper Tikkunim (מִנְּהוֹן דִּי מִתָקְנָן בְּתִיקוּנֵי יֵאוֹת), and some of them prepared in another manner of Tikkunim (וּמִנְהוֹן דִּי מִתָקְנָן בְּתִיקוּנֵי אַחֲרָא). Again He blew in it (תּוּ נָשִׁיב בָּהּ), and brought forth one hidden power (וְאַפִּיק חַד חֵילָא טְמִירָא), that was called YHVH (דְאִיתְקְרֵי יְהו״ה), the attribute of mercy (מִדַּת רַחֲמִים), and it was called “Heavens,” Tiferet (וְאִקְרֵי שָׁמַיִם (תִּפְאֶרֶת)). And it stands between two powers that are called Tzeva’ot (וְקַיְימָא בֵּין תְּרֵין חֵילִין דְּאִיקְרוּן צְבָאוֹ״ת). From this went forth, Some say: they went forth, Some say: they separated (מֵהַאי נָפְקַן (נפקו) (נפרקו)), all powers and all supernal hosts (כָּל חֵילִין וְכָל מַשִׁירְיָין עִילָאִין), each and every one to its kind (כָּל חַד וְחַד לִזְנֵיהּ), to sustain and to guide the worlds (לְקַיֵּימָא וּלְהַנְהַגָא עָלְמִין). About it is written: “Hashem Tzeva’ot, happy is the man who trusts in You” (Psalms 84) (עָלֵיהּ כְּתִיב יְיָ צְבָאוֹת אַשְׁרֵי אָדָם בוֹטֵחַ בָּךְ). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

“Bereshit”—He created six (בְּרֵאשִׁית, בָּרָא שִׁי״ת), from one end of the heavens to the other end of the heavens (מִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמַיִם), six directions spread from the supernal secret (שִׁית סִטְרִין דְּמִתְפַּשְׁטָן מֵרָזָא עִלָּאָה), in the spreading, Some say: from three points (בְּאִתְפַּשְׁטוּתָא (נ״א מִשְּׁלֹשׁ נְקוּדוֹת)), that He created from within the primordial point (דְּבָרָא מִגּוֹ נְקוּדָה קַדְמָאָה).

“Bara [Created]”—the spreading of one point above (בָּרָא אִתְפַּשְׁטוּתָא דְּחַד נְקוּדָה דִלְעֵילָא), Some say: from within one point (נ״א מִגּוֹ). And here He engraved the secret of the Name of forty-two letters (וְהָכָא אַגְלִיף רָזָא שְׁמָא דְּאַרְבְּעִין וּתְרֵין אַתְוָון). “And the wise shall shine” (Daniel 12) (וְהַמַּשְׂכִּילִים יַזְהִירוּ), like the form of the movements, (Some say: the Ta’amim) (כְּגַוְונָא דִּתְּנוּעֵי (נ״א דְּטַעֲמֵי)), that sing (דִּמְנַגְנֵי). And in their melody the letters and points go after them (וּבְנִגּוּנָא דִילְהוֹן אָזְלִין אַבַּתְרַיְיהוּ אַתְוָון וְנִקּוּדֵי), and they move after them like troops after their king (וּמִתְנַעְנְעָן אַבַּתְרַיְיהוּ כְּחַיָּילִין בָּתַר מַלְכֵיהוֹן). The body is the letters (גוּפָא אַתְוָון), and the spirit is the points (וְרוּחָא נְקוּדֵי). All of them take their motion after the movements, Some say: after the Ta’amim (כֻּלְהוּ נְטָלוּ בְּמַטְלָנֵיהוֹן בָּתַר תְּנוּעֵי (נ״א טַעֲמֵי)), and they stand in their existence (וְקַיֵּימֵי בְּקִיּוֹמַיְיהוּ). When the melody of the Ta’amim takes, then the letters and the points take after them (כַּד נִגּוּנָא דְּטַעֲמֵי נָטִיל, נָטְלֵי אַתְוָון וְנִקּוּדֵי אַבַּתְרַיְיהוּ). When it stops, they do not take, and remain in their existence (כַּד אִיהוּ פָּסִיק אִנּוּן לָא נָטְלִין וְקַיֵּימֵי בְּקִיּוֹמַיְיהוּ). “And the wise shall shine”—these are the letters and points (וְהַמַּשְׂכִּילִים יַזְהִירוּ, אַתְוָון וְנִקּוּדֵי), like the brightness of the melody of the Ta’amim (כְּזֹהַר נִגּוּנָא דְּטַעֲמֵי). The firmament is the spreading of the melody (הָרָקִיעַ אִתְפַּשְׁטוּתָא דְּנִגּוּנָא), like those who spread simply and go in the melody (כְּגוֹן אִנּוּן דְּמִתְפַּשְׁטֵי בִּפְשִׁיטוּ וְאָזְלוּ בְּנִגּוּנָא). “And those who justify the many”—these are the divisions of the Ta’amim (וּמַצְדִיקֵי הָרַבִּים אִנּוּן פִּסּוּקֵי דְּטַעֲמֵי), that divide in their motions so that the word may be heard (דְּפַסְקֵי בְּמַטְלָנֵיהוֹן דִּבְגִין כָּךְ אִשְׁתְּמַע מִלָּה). “They shall shine”—the letters and points (יַזְהִירוּ אַתְוָון וְנִקּוּדֵי), and they illuminate as one in their motions (וְנַהֲרִין כְּחֲדָא בְּמַטְלָנִין), in the hidden secret of the motions (בְּרָזָא דִסְתִימוּ בְּמַטְלָנוּתָא), Some say: in them (נ״א בְּאַנּוֹן), like those hidden paths (כְּאִנּוּן שְׁבִילִין סְתִימִין). From this, everything spreads (מֵהַאי אִתְפַּשַּׁט כֹּלָּא). “And the wise shall shine like the brightness of the firmament”—these are those who stand and support that canopy (וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ אִנּוּן קַיָּימִין וְסַמְכִין דְּהַהוּא אַפִּרְיוֹן). The wise are those who stand and support above (הַמַּשְׂכִּילִים אִנּוּן קַיָּימִין וְסָמְכִין עִלָּאִין), who gaze in wisdom at all that canopy requires (דְּאִנּוּן מִסְתַּכְּלֵי בְּסֻכְלְתָנוּ בְּכָל מַה דְּאִצְטְרִיךְ הַהוּא אַפִּרְיוֹן). And they support it (וְסָמְכִין), Some say: that which is in it (נ״א דְּבֵיהּ), of its own (דִּילֵיהּ). This is the secret, as you say: “Happy is he who is wise to the poor” (Psalms 41) (סִתְרָא דָא כְּמָא דְאַתְּ אָמֵר אַשְׁרֵי מַשְׂכִּיל אֶל דָּל). “They shall shine”—for if they did not shine and illuminate, they could not gaze upon that canopy in all that it requires (יַזְהִירוּ, דְּאִי לָא יַזְהִירוּ וְלָא נַהֲרִין לָא יָכְלִין לְעַיְינָא וּלְאִסְתַּכָּלָא בְּהַהוּא אַפִּרְיוֹן בְּכָל מַה דְּאִצְטְרִיךְ).