Daf 24a (דַּף כ״ד ע״א)

At that time seven palaces are opened (בְּהַהוּא זִמְנָא מִתְפַּתְּחִין שִׁבְעָה הֵיכָלִין). The first palace is the palace of love (הֵיכַל קַדְמָאָה הֵיכָלָא דְּאַהֲבָה). The second is the palace of Yirah (תִּנְיָינָא הֵיכָלָא דְּיִרְאָה). The third is the palace of mercy (תְּלִיתָאָה הֵיכָלָא דְּרַחֲמֵי). The fourth is the palace of prophecy, of the shining mirror (רְבִיעָאָה הֵיכָלָא דִּנְבוּאָה דְּאַסְפַּקְלַרְיָאָ דְּנַהֲרָא). The fifth is the palace of prophecy, of the mirror that does not shine (חֲמִישָׁאָה הֵיכָלָא דִּנְבוּאָה דְּאַסְפַּקְלַרְיָאָ דְּלָא נָהֲרָא). The sixth is the palace of righteousness (שְׁתִיתָאָה הֵיכָלָא דְּצֶדֶק). The seventh is the palace of judgment (שְׁבִיעָאָה הֵיכָלָא דְּדִי״ן). And concerning them it is said: “In the beginning He created” — six (וְעֲלַיְיהוּ אִתְּמָר בְּרֵאשִׁית בָּרָא שִׁי״ת). “Elohim” — the seventh palace (אֱלֹהִים הֵיכָלָא שְׁבִיעָאָה). And so these are the seven palaces below, and opposite them the seven voices that were to Hashem (וְהָכִי אִנּוּן ז׳ הֵיכָלִין לְתַתָּא וּלְקֳבְלַיְיהוּ שִׁבְעָה קָלִין דְּהָבוּ לַי־יָי). And eighteen mentions of His Name are in it, in which Kudsha Berikh Hu moves in eighteen worlds (וְי״ח אַזְכָּרוֹת דְּבֵיהּ, דִּבְהוֹן שָׁט קוּדְשָׁא בְּרִיךְ הוּא בְּי״ח עָלְמִין). “The chariots of Elohim are myriads, thousands upon thousands” — these are eighteen myriad worlds (בְּרֶכֶב אֱלֹהִים רִבּוֹתַיִם אַלְפֵי שִׁנְאָן דְּאִנּוּן י״ח רִבְוָון עָלְמִין) (Psalms 68). And how many guardians of gates are there for the palaces that receive prayers (וְכַמָּה נְטוּרֵי תַּרְעִין אִית לְהֵיכָלִין דִּמְקַבְּלִין צְלוֹתִין). And no prayer enters except with measure and with weight (וְכָל צְלוֹתָא לָא תֵיעוּל אֶלָּא בְּמִדָּה בְּמִשְׁקָל). And there is none who stands before the gate of prayer (וְלֵית מָאן דְּקָאֵים קַמֵּי תַּרְעָא דִצְלוֹתָא). And concerning it, it is said: “They shall not be ashamed when they speak with their enemies in the gate” (וְעֲלֵיהּ אִתְּמָר לֹא יֵבוֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר) (Psalms 127). For it is the gate of the King (דְּאִיהִי תַּרְעָא דְמַלְכָּא). Because prayer is mitzvah, and this is Shekhinta (בְּגִין דִּצְלוֹתָא אִיהִי מִצְוָה וְדָא שְׁכִינְתָּא). And Orayta — this is Kudsha Berikh Hu (וְאוֹרַיְיתָא דָא קוּדְשָׁא בְּרִיךְ הוּא). There must not be separation between them (לָא צָרִיךְ הַפְסָקָה בֵּינַיְיהוּ). And it is necessary to raise Torah and mitzvah with love and awe (וְצָרִיךְ לְסַלְקָא תּוֹרָה וּמִצְוָה בִּרְחִימוּ וּדְחִילוּ).

For all positive and negative commandments depend on the Name YHVH (דְּכָל פִּקּוּדִין דַּעֲשֵׂה וְלֹא תַעֲשֶׂה כֻּלְהוּ תַּלְיָין מִן שֵׁם יָדוֹ״ד). As we have established: “This is My Name” — with Yod-Heh, 365 negative commandments (כְּמָה דְאוֹקִימְנָא רָזָא דָא שְׁמִי עִם י״ה ש״ס״ה מִצְוֹת לֹא תַעֲשֶׂה). “And this is My memorial” — with Vav-Heh, 248 positive commandments (וְזֶה זִכְרִי עִם ו״ה רמ״ח מִצְוֹת עֲשֵׂה). And behold here: 365 and 248 (וְהָא הָכָא ש״ס״ה וְרמ״ח). And they are the 248 words in Keri’at Shema (וְאִנּוּן רמ״ח תֵּיבִין בִּקְרִיאַת שְׁמַע). And they are given from love, which is Yod, and from awe, which is Heh (וְאִתְיְהִיבוּ מֵרְחִימוּ דְּאַת יו״ד וּדְחִילוּ דְּאַת ה״). And because of this they established: “Who chooses His people Yisrael with love” (וּבְגִין דָּא תְּקִינוּ הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה). And they are included in Avraham, of whom it is said: “Seed of Avraham, My beloved” (וְאִנּוּן כְּלִילָן בְּאַבְרָהָם דְּאִתְּמָר בֵּיהּ זֶרַע אַבְרָהָם אוֹהֲבִי) (Isaiah 41). Completion of the omissions (Siman 6) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת (סִימָן ו׳))

“Seed of Avraham, My beloved” (זֶרַע אַבְרָהָם אוֹהֲבִי) (Isaiah 41). There is no one who stands before the gate of prayer (לֵית מָאן דְּקָאִים קָמֵיהּ תַּרְעָא דִצְלוֹתָא). And concerning it, it is said: “They shall not be ashamed when they speak with their enemies in the gate” (וְעָלֵיהּ אִתְמַר לֹא יֵבוֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר) (Psalms 127). For it is the gate of the King (דְּאִיהוּ תַּרְעָא דְמַלְכָּא). Because prayer is mitzvah, and this is Shekhinta (בְּגִין דִּצְלוֹתָא אִיהִי מִצְוָה וְדָא שְׁכִינְתָּא). And Orayta — this is Kudsha Berikh Hu (וְאוֹרַיְיתָא דָּא קוּדְשָׁא בְּרִיךְ הוּא). And there must not be separation between them (וְלָא צָרִיךְ הַפְסָקָה בֵּינַיְיהוּ). And Torah and mitzvah must be raised in awe and love (וְצָרִיךְ לְסַלְקָא תּוֹרָה וּמִצְוָה בִּדְחִילוּ וּרְחִימוּ).

For all the commandments of 'Do' [Positive] and 'Do Not' [Negative] depend on the Name YHVH (דְּכָל פִקּוּדִין דַּעֲשֵׂה וְלֹא תַעֲשֶׂה כֻּלְּהוּ תַלְיָין מִן שֵׁם יְהוָ״ה). As we established: “This is My Name” — with Yod-Heh, 365 negative commandments (כְּמָה דְאוֹקִימְנָא רָזָא דָא שְׁמִי עִם י״ה ש״ס״ה מִצְוֹת לֹא תַעֲשֶׂה). “And this is My Memorial” — with Vav-Heh, 248 positive commandments (וְזֶּה זִכְרִי עִם ו״ה רמ״ח מִצְוֹת עֲשֵׂה). And behold here, 248 and 365 (וְהָא הָכָא רמ״ח וְש״ס״ה). And these are the 248 words of the Shema (וְאִינּוּן רמ״ח תֵּיבִין בִּקְרִיאַת שְׁמַע). And they were given from love and awe — the Heh of the Name (וְאִתְיַיהִיבוּ מִרְחִימוּ וּדְחִילוּ דְּאוֹת ה״). And because of this they established: “Who chooses His people Yisrael in love” (וּבְגִין דָּא תַּקִּינוּ הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה). And they are included in Avraham, of whom it is said: “Seed of Avraham, My beloved” (וְאִינּוּן כְּלִילָן בְּאַבְרָהָם דְּאִתְמַר בֵּיהּ זֶרַע אַבְרָהָם אוֹהֲבִי) (Isaiah 41).

Tefillin are strength, given from Yirah, which is the left (תְּפִילִין אִינוּן עוֹז דְּאִתְיְיהִיבוּ מֵיִרְאָה דְּאִיהוּ לִשְׂמָאלָא). And this is “the fear of Yitzchak” (וְדָא פַּחַד יִצְחָק). From there all accusers ascend to demand all judgments (דְּתַמָּן כָּל מְקַטְרְגִין סָלְקִין לְמִתְבַּע כָּל דִינִין). And because of this, it is said: “And with the arm of His strength” (וּבִגִין דָּא וּבִזְרוֹעַ עוּזוֹ) (Isaiah 62). This is tefillin: Yod-Heh in Yirah, Vav-Heh in love (דָּא תְּפִילִין י״ה בְּיִרְאָה וָ״ה בְּאַהֲבָה). This is what is written: “Love Hashem, all His pious” (הֲדָא הוּא דִּכְתִיב אֵהֱבוּ אֶת יְיָ כָּל חֲסִידָיו) (Psalms 31).

Come and see: YHVH includes all (תָּא חֲזֵי יהוָ״ה כָּלִיל כֹּלָּא). And because of this it is said of Ya‘akov: “And behold, Hashem stood over him” (וּבְגִין דָּא אִתְמַר בְּיַעֲקֹב וְהִנֵּה יְהוָ״ה נִצָּב עָלָיו) (Bereshit 29). He is the middle pillar, after it was established (דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא לְבָתַר דְּאִתְקַם). And when his prayer rises above, a herald goes forth from the firmaments (דְּכַד צְלוֹתָא דִילֵיהּ סַלְקָא לְעֵילָא כָּרוֹזָא נָפִיק מִרְקִיעִין). And says: Give honor to the image of the King (וְיֵימָא הָבוּ יְקָרָא לְדִיּוּקְנָא דְּמַלְכָּא). And there is no gate that stands before this prayer (וְלֵית תַּרְעָא דְּקָאֵים קָמֵיהּ הַאי צְלוֹתָא). “Adonai, open my lips” (אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51). To bring forth nourishment for the holy children (לְאַפָּקָא מְזוֹנָא לִבְנִין קַדִּישִׁין). For in this palace is nourishment (דִּבְּהָאי הֵיכָלָא תַּמָּן מְזוֹנָא).

Children, life, and sustenance are from the side of the middle pillar (בְּנֵי חַיֵּי וּמְזוֹנֵי מִסִּטְרָא דְּעַמּוּדָא דְאֶמְצָעִיתָא). Which is: “My son, My firstborn Yisrael” (דְּאִיהוּ בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 5). And it is the Tree of Life, which goes forth from the Life above (וְאִיהוּ עֵץ הַחַיִּים דְּנָפִיק מֵחַיִּים דִּלְעֵילָא). And it is the tree of nourishment for all (וְאִיהוּ אִילָנָא דְמָזוֹן לְכוֹלָא). Within it are the children of Shekhinta, who are Yisrael below (בֵּיהּ וּבְנִין דִּשְׁכִינְתָּא אִינוּן יִשְׂרָאֵל לְתַתָּא). Her life is Orayta (חַיִּים דִּילָהּ אוֹרַיְיתָא). Her sustenance is prayer, considered as offering (מְזוֹנָא דִּילָהּ צְלוֹתָא דְּחַשִּׁיבָא לְקָרְבָּנָא). And in exile, it is said regarding Yisrael: “Give me children” (וּבְגָלוּתָא אִתְמַר לְגַבֵּי יִשְׂרָאֵל הָבָה לִי בָנִים) (Bereshit 30). And Shekhinta is the offering to Kudsha Berikh Hu (וּשְׁכִינְתָּא אִיהִי קָרְבָּנָא לְקוּדְשָׁא בְּרִיךְ הוּא). Who receives her with the right, and with the left, and with His body, and with His union with her (דִּמְקַבֵּל לָהּ בִּימִינָא וּשְׂמָאלָא וְגוּפָא וְיִחוּדָא דִילֵיהּ עִמָּהּ). In Tzaddik, which is the sign of tefillin, and Shabbat, and festivals (בְּצַדִּיק דְּאִיהוּ אוֹת תְּפִילִין וְשַׁבָּת וְיָמִים טוֹבִים). And it is fitting to ask: Why do we pray to Kudsha Berikh Hu in many levels (וְאִית לְמִשְׁאַל לָמָה מְצַלְאָן לְקוּדְשָׁא בְּרִיךְ הוּא בְּכַמָּה דַרְגִּין). At times, we pray to Him in a known Sefirah and in a known measure (זִמְנִין מַצְלִין לֵיהּ בִּסְפִירָה יְדִיעָא וּבְמִדָּה יְדִיעָא). At times, the prayer is to the right: this is what is said, “Whoever wishes to become wise should turn south” (לְזִמְנִין צְלוֹתָא לִימִינָא הֲדָא הוּא דִּכְתִיב הָרוֹצֶה לְהַחְכִּים יַדְרִים). At times to the left: “Whoever wishes to become wealthy should turn north” (לְזִמְנִין לִשְׂמָאלָא הֲדָא הוּא דִּכְתִיב הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין). At times to Abba and Imma, to the right and the left (לְזִמְנִין דְּאַבָּא וְאִמָּא לִימִינָא וְלִשְׂמָאלָא). At times to the middle pillar (אִינוּן לְזִמְנִין לְעַמּוּדָא דְּאֶמְצָעִיתָא). At times to Tzaddik (לְזִמְנִין לְצַדִּיק). Every prayer ascends to a known degree (כָּל צְלוֹתָא סַלְקָא לְדַרְגָּא יְדִיעָא). But surely, YHVH is in every Sefirah (אֶלָּא וַדָּאי יְהוָ״ה אִיהוּ בְּכָל סְפִירָה וּסְפִירָה). And prayer — this is Shekhinta (וּצְלוֹתָא אִיהִי שְׁכִינְתָּא). At the time when He desires to have mercy on the world, she ascends to the right (בְּזִמְנָא דְּבָּעֵי לְרַחֲמָא עַל עַלְמָא סְלִיקַת בִּימִינָא). And at the time when He desires to perform judgment in the world, she ascends to the left (וּבְזִמְנָא דְּבָעֵי לְמֶעְבַּד דִּינָא בְּעַלְמָא סְלִיקַת בִּשְׂמָאלָא). And all is toward YHVH, for He is in every place (וְכוֹלָא לְגַבֵּי יְהוָ״ה דְּאִיהוּ בְּכָל אֲתַר). And because of this: “This is the Torah of the burnt-offering; it is the burnt-offering to Hashem” (וּבְגִין דָּא זֹאת תּוֹרַת הָעוֹלָה, עוֹלָה לַי־יָי) (Leviticus 6). And this is prayer, which is Shekhinta, a korban to Hashem (וְדָא צְלוֹתָא דְּאִיהִי שְׁכִינְתָּא קָרְבָּן לַי־יָי). And this is prayer, which is His offering (וְדָא צְלוֹתָא דְּאִיהִי קָרְבָּנָא דִילֵיהּ). And when it ascends to Him, it must include with it all the Sefirot (וְכַד סַלְקָא לְגַבֵּיהּ צָרִיךְ לְאַכְלָלָא עִמָּהּ כָּל סְפִירָן). For there is no holiness with less than ten (דְּלֵית קְדוּשָׁה פָּחוֹת מֵעֲשָׂרָה). (Until here is from the omissions) (עַד כָּאן מֵהַהַשְׁמָטוֹת)

Yisrael ascends in Yod, Heh, Vav, Heh (יִשְׂרָאֵל דְּסָלִיק בְּיו״ד ה״א וָאוּ ה״א). And the secret of the matter: Yisrael arose in thought to be created (וְרָזָא דְמִלָּה יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה לְהִבָּרְאוֹת). “Thought” is “He considered Mah (what)”, and in it is found the holy Name (מַחֲשָׁבָה חָשַׁ״ב מָ״ה, וּבֵיהּ תִּשְׁכַּח שְׁמָא קַדִּישָׁא). And because Ya‘akov, who is Yisrael, it is said: “And Elohim created man in His image”—in the likeness of his Master (וּבְגִין יַעֲקֹב דְּאִיהוּ יִשְׂרָאֵל אִתְּמַר וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּדִיּוּקְנָא דְמָארֵיהּ) (Bereshit 1).

Children, life, and sustenance are from the side of the middle pillar (בָּנֵי חַיֵּי וּמְזוֹנֵי מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא). Which is: “My son, My firstborn Yisrael” (דְּאִיהוּ בְּנִ״י בְּכוֹרִי יִשְׂרָאֵל) (Exodus 5). And it is the Tree of Life (וְאִיהוּ עֵץ הַחַיִּי״ם). And it is the tree of sustenance for all within it (וְאִיהוּ אִילָנָא דְּמָזוֹ״ן לְכוֹלָּא בֵּיהּ). And because of this, Yisrael—their sustenance is prayer, which is considered as offering (וּבְגִין דָּא אִנּוּן יִשְׂרָאֵל מְזוֹנָא דִילֵיהּ צְלוֹתָא דְּחֲשִׁיבָא לְקָרְבָּנָא). And in exile, it is said: “Give me children, and if not, I die” (וּבְגָלוּתָא אִתְּמַר הָבָה לִי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי) (Bereshit 30). And Shekhinta is the offering to Kudsha Berikh Hu (וּשְׁכִינְתָּא אִיהִי קָרְבָּנָא דְּקוּדְשָׁא בְּרִיךְ הוּא). From Him—with the right and the left and the body (מִנֵּיהּ בְּיָמִינָא וּשְׂמָאלָא וְגוּפָא). And when she ascends to Him, she must include with her all ten Sefirot (וְכַד סַלְקָא לְגַבֵּיהּ צָרִיךְ לְאַכְלָלָא עִמֵּיהּ כָּל עֶשֶׂר סְפִירָן). For there is no holiness with less than ten, for this is His holiness (דְּלֵית קְדוּשָׁה פָּחוֹת מֵעֲשָׂרָה דְּאִיהוּ קְדוּשָׁה דִילֵיהּ). And because of this (וּבְגִין דָּא), when a person wishes to raise his prayer in all its movements (כַּד בַּר נָשׁ בָּעֵי לְסַלָּקָא צְלוֹתֵיהּ בְּכָל תְּנוּעֵיהּ), if the serpent wishes to accuse the prayer (אִי חִיוְיָא בָּעֵי לְקַטְרְגָא לִצְלוֹתָא), he must make for it a barrier (צָרִיךְ לְמֶעְבַּד לֵיהּ קִירְטָא), and the secret of the matter is (וְרָזָא דְמִלָּה): Zarka, Makef, Shofar Holekh, Segolta (זַרְקָא מַקֵּף שׁוֹפָר הוֹלֵךְ סְגוֹלְתָּא).

Rabbi Shimon opened and said: Supernal ones, hear (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר עִלָּאִין שְׁמָעוּ). Lower ones, be gathered (תַּתָּאִין אִתְכְּנָשׁוּ). These are the Masters of the Academies above and below (אִלֵּין מָארֵי מְתִיבְתָּא דִלְעֵילָא וְתַתָּא). Eliyahu, in truth, take permission and descend here—for a great battle is prepared (אֵלִיָּהוּ בְּאוֹמָאָה עֲלָךְ טוֹל רְשׁוּ וּנְחִית הָכָא דְּהָא קְרָבָא סַגִּיאָה אִזְדַּמַּן). Enoch, appointed one, descend here—you and all the Masters of the Academies under your hand (חֲנוֹ״ךְ מְמַנָּא נָחִית הָכָא אַנְתְּ וְכָל מָארֵי מְתִיבְתָּא דִתְחוֹת יְדָךְ). For not for my honor do I act, but for the honor of Shekhinta (דְּלָא לִיקָרָא דִילִי עֲבִידְנָא, אֶלָּא לִיקָרָא דִשְׁכִינְתָּא). He opened as before and said (פָּתַח כְּמִלְקַדְּמִין וְאָמַר). Zarqa indeed is in order to raise prayer to that known place (זַרְקָא וַדַּאי בְּמֵיתָךְ לְסַלְּקָא צְלוֹתָא לְהַהוּא אֲתַר יְדִיעַ). As that stone of the wall which is cast to a known place (כְּמָה דְּהַהִיא אַבְנָא דְּקִירְטָא דְּאִזְדְּרִיקַת לְאֲתַר יְדִיעַ). So must one raise his thought in prayer to that crown, a precious and adorned stone (הָכִי צָרִיךְ לְסַלְּקָא מַחֲשַׁבְתֵּיהּ בִּצְלוֹתֵיהּ בְּהַהִיא תַּגָּא אֶבֶן מוּכְלֶלֶת וּמְעוּטֶרֶת). Of which it is said: “Every one who stands erect, stands erect in the Name” — that it must be raised there (דְּאִתְּמָר בָּהּ כָּל הַזּוֹקֵף זוֹקֵף בַּשֵּׁם דְּצָרִיךְ לְסַלְּקָא לָהּ תַּמָּן). And in that place to which she ascends to her Husband, even if a serpent is coiled on his heel, he shall not interrupt (וּבְהַהוּא אֲתַר דְּסָלִיק לָהּ לְגַבֵּי בַּעְלָהּ אֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ לֹא יַפְסִיק). Even though it is said of him: “And you shall bruise him in the heel” (אַף עַל גַּב דְּאִתְּמָר בֵּיהּ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Bereshit 3). That stone, which is the Yod of Ya‘akov, of which it is said: “From there, the Shepherd, the Stone of Yisrael” — shall not be interrupted (הַהִיא אֶבֶן דְּאִיהִי יו״ד דְּיַעֲקֹב דְּאִתְּמָר בָּהּ מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל לֹא יַפְסִיק) (Bereshit 49). And it must be raised to Ein Sof (וְצָרִיךְ לְסַלְּקָא עַד אֵין סוֹף). And when she descends, it is said of her: “Everyone who bows, bows in ‘Barukh’” (וְכַד נָחִית לָהּ אִתְּמָר בֵּיהּ כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ) (Berakhot 12b).

For she must descend until Ein Tachlit, and she shall not be interrupted — neither above nor below (דְּצָרִיךְ לְנַחֲתָא עַד אֵין תַּכְלִית, וְלָא יַפְסִיק מִנֵּיהּ לָא לְעֵילָא לָא לְתַתָּא). At times her Husband is Vav, in Tzaddik, with the six joints of the two thighs, descending to her in the two thighs (לְזִמְנִין אִיהוּ בַּעֲלָהּ ו׳ בְּצַדִּיק בְּשִׁית פִּרְקִין דִּתְרֵין שׁוֹקִין נָחַת לְגַבָּהּ בִּתְרֵין שׁוֹקִין). At times her Husband is Vav in the two arms, the six joints ascending to her in the two arms (לְזִמְנָא אִיהוּ בַּעֲלָהּ ו׳ בִּתְרֵין דְּרוֹעִין שִׁית פִּרְקִין דִּסְלִיקַת לְגַבָּהּ בִּתְרֵין דְּרוֹעִין). At times He is the Son of Abba and Imma, the Son of Yod-Heh, and He must be raised upward to Heh (לְזִמְנִין אִיהוּ בֵּן אַבָּא וְאִמָּא בֵּן י״ה צָרִיךְ לְסַלְּקָא לְעֵילָא לְה״). And when she ascends there, at times she is in inversion, Vav between the Yods, in the likeness of the letter Aleph (וְכַד סָלְקַת תַּמָּן לְזִמְנִין אִיהִי בְּהִפּוּכָא ו׳ וּבֵין יו״ד יו״ד כְּגַוְונָא דָא א). She must be raised to Him, of whom it is said: “The stone which the builders rejected has become the head of the corner” (צָרִיךְ לְסַלְּקָא לְגַבֵּיהּ דְּאִתְּמָר בָּהּ אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118).