Daf 24b (דַּף כ״ד ע״ב)
And when she ascends above (וְכַד אִיהִי סְלִיקַת לְעֵילָא), she ascends at the head of all heads (בְּרֵישָׁא דְּכָל רֵישִׁין סַלְקָא). And because of her the angels say: “Where is the place of His glory?” (וּבְגִינָהּ מַלְאָכַיָּיא אָמְרִין אַיֵּ״ה מְקוֹם כְּבוֹדוֹ). And when she ascends above in this manner (וְכַד סְלִיקַת לְא' [לְעֵילָא] כְּגַוְונָא דָא), she is a crown on the head of Alef (אִיהִי תַּגָּא בְּרֵישָׁא דְּא'), an adornment upon its head, Keter (עֲטָרָה עַל רֵישֵׁיהּ כֶּתֶ״ר). And when the point descends below (וְכַד נַחֲתָא נְקוּדָא לְתַתָּא), and is adorned in descent within it (וְאִתְעַטְּרַת נְחִיתַת בֵּיהּ), as in this manner—some say: qamatz (כְּגַוְונָא דָא [נ״א קָמַץ]). And when she ascends, she is called a crown in the secret of the Ta’amim (וְכַד סְלִיקַת אִתְקְרֵי תַּגָּא בְּרָזָא דְטַעֲמֵי). And when she descends she is called a point (וְכַד נְחִיתַת אִתְקְרִיאַת נְקוּדָה). And when she is united with him, she—some say: is called a letter—Zayin, as a crown from him, the letter of the covenant , for it is the seventh of all (וְכַד מִתְיַחֵד עִמָּהּ אִיהִי [אִתְקְרְיַאת אוֹת] ז' כְּלִילָא מִנֵּיהּ אוֹת בְּרִי״ת דְּאִיהוּ שְׁבִיעָאָה דְּכֹלָּא). And indeed, this stone is the builder of all the worlds (וּבְוַדַּאי הַאי אַבְנָא הִיא בְּנָיָיא דְּכָל עָלְמִין). And therefore: “A perfect and just stone shall you have” (Devarim 25) (וּבְגִין דָּא אֶבֶן שְׁלֵימָה וָצֶדֶק יִהְיֶה לָךְ). She is a measure between every Sefirah (אִיהִי מִדָּה בֵּין כָּל סְפִירָה), and the Sefirah of each Sefirah—some say: and every Sefirah (וּסְפִירָה דְּכָל סְפִירָה [נ״א וְכָל סְפִירָה]). In her is the ascent to ten (בָּהּ סְלִיקַת לְעֶשֶׂר). Her measurement—and in her was made the Amah, ten Amot length, between each Sefirah and Sefirah (שִׁיעוּר דִּילָהּ וּבָהּ [נ״א וּבָהּ] אִתְעֲבִידַת אַמָּה עֶשֶׂר אַמּוֹת אוֹרֶךְ בֵּין כָּל סְפִירָה וּסְפִירָה). And the secret of the matter: “Ten Amot was the length of the Keresh,” and altogether one hundred (וְרָזָא דְּמִלָּה עֶשֶׂר אַמּוֹת אוֹרֶךְ הַקֶּרֶשׁ וּבֵין כֹּלָּא מֵאָה). It is ten between each joint and joint, ascending ten times to the Middah, masters of the one-hundred Amah (אִיהוּ י' בֵּין פֶּרֶק וּפֶרֶק עֶשֶׂר זִמְנִין סַלְּקָא לְמִדָּה [מָרֵי] דְּמֵאָה אַמָּה). Each Middah is called a world (כָּל מִדָּה וּמִדָּה אִתְקְרֵי עוֹלָם). And they are sixteen: measure and Middah (וְאִנּוּן ט״ז שִׁיעוּר וּמִדָּה). Six is Shekel, ten is its measure (ו' שֶׁקֶל, י' מִדָּה דִילֵיהּ). And the dimension of the Middah is five Amot length and five Amot width (וְשִׁעוּרָא דְּמִדָּה חָמֵשׁ אַמּוֹת אוֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב). And they correspond to the dimension of each firmament, whose expanse is five hundred in length and five hundred in width (וְאִנּוּן לָקֳבֵל שִׁעוּרָא דְּכָל רָקִיעַ דְּמַהֲלַךְ ת״ק אוּרְכֵּיהּ וְת״ק פּוּתְיֵיהּ). And they are five and five (וְאִנּוּן ה״ה).
Behold, the stature measured in the letters of Hashem (הֲרֵי לְךָ שִׁעוּר קוֹמָה בְּאַתְוָון יְיָ). The letter Vav is the firmament of the heavens (דְּאָת ו' אִיהוּ רְקִיעַ הַשָּׁמָיִם). Its five firmaments—Heh—these are called “the heavens,” five firmaments included in the heavens (חָמֵשׁ רְקִיעִין דִּילֵיהּ ה' אִלֵּין אִתְקְרִיאוּ ה' שָׁמַיִם, ה' חָמֵשׁ רְקִיעִין דִּכְלִילָן בַּשָּׁמָיִם). Five upper ones are “Heaven of heavens” (חָמֵשׁ עִלָּאִין שְׁמֵי הַשָּׁמַיִם). And they are five in five (וְאִנּוּן ה״ה חָמֵשׁ בְּחָמֵשׁ). The sixth firmament supports them (ו' רָקִיעַ שְׁתִיתָאָה לוֹן). The seventh is Yod (י' שְׁבִיעָאָה לוֹן). Ten—seven by seven—and they ascend fourteen (י' שִׁבְעָה בְּשִׁבְעָה וְסָלְקִין י״ד).
And so too, the lands are seven upon seven, like the layers of onions (וְהָכִי אִנּוּן אַרְעִין שִׁבְעָה עַל גַּבֵּי שִׁבְעָה כְּגִלְדֵי בְּצָלִים). And all of them are hinted at in two eyes (וְכֻלְּהוּ רְמִיזָן בִּתְרֵין עַיְינִין). Yod is called the small world (י' אִתְקְרֵי עוֹלָם קָטָן). Vav is the long world (ו' עוֹלָם אֲרִיךְ). And whoever seeks to ask questions concerning the long world must lengthen within it (וְכָל מָאן דְּבָעֵי לְמִשְׁאַל שְׁאֵלְתִּין לְגַבֵּי עוֹלָם אֲרִיךְ צָרִיךְ לְאַרְכָּא בֵּיהּ). And whoever asks in the short world must shorten (וְכָל מָאן דְּשָׁאִיל בְּעוֹלָם קָצָר צָרִיךְ לְקַצְרָא). And because of this it was established: In a place where they said to shorten, no man is permitted to lengthen (וְעַל דָּא אוּקְמוּהָ בְּמָקוֹם שֶׁאָמְרוּ לְקַצֵּר אֵין אָדָם רַשַּׁאי לְהַאֲרִיךְ).
To shorten in prayers: “Please, Hashem, please heal her now” (Numbers 12) (לְקַצֵּר בִּצְלוֹתִין אֵל נָא רְפָא נָא לָהּ). With the point of Yod (בִּנְקוּדָה דְּיו״ד). To lengthen from the side of the letter Vav (לְהַאֲרִיךְ מִסִּטְרָא דְּאוֹת ו). And to fall down, as it is written: “And I fell down before Hashem” (Deuteronomy 9) (וּלְהִתְנַפֵּל וָאֶתְנַפַּל לִפְנֵי יְיָ כָּרִאשׁוֹנָה מ׳ יוֹם וּמ׳ לַיְלָה כֹּלָּא חַד). Mem with Yod, the point in the middle, is made into Mayim (waters), from the side of Chesed it is necessary to lengthen in prayer and in the Holy Name (מ״ם יו״ד נְקוּדָה בָּאֶמְצַע אִתְעֲבִיד מַי״ם מִסִּטְרָא דְחֶסֶ״ד צָרִיךְ לְאַרְכָּא בִּצְלוֹתָא וּבִשְׁמָא קַדִּישָׁא). And Hashem ascends in Revi‘a (וְסָלִיק יְיָ בִּרְבִיעַ). And it is necessary to lengthen in this Tenu‘ah, for it is the secret of the Teki‘ah (וְצָרִיךְ לְאַרְכָּא בִּתְנוּעָה דָא דְּאִיהוּ רָזָא דִּתְקִיעָה).
To shorten from the side of Shevarim, intermediary, not in shortness and not in length (לְקַצֵּר מִסִּטְרָא דִשְׁבָרִים בֵּינוֹנִי לָא בְּקְצִירוּ וְלָא בַּאֲרִיכוּ). In the Teru‘ah of the middle pillar, which is the chain of both, the Shekel haKodesh (בִּתְרוּעָה דְּעַמּוּדָא דְּאֶמְצָעִיתָא דְּאִיהִי שַׁלְשֶׁלֶת דְּתַרְוַויְיהוּ שֶׁקֶל הַקֹּדֶשׁ). Corresponding to the Revi‘a that ascends, it is Cholam (לָקֳבֵיל רְבִיעַ דְּסָלִיק אִיהוּ חוֹלָם). Shevarim corresponds to Sheva (שְׁבָרִים לָקֳבֵיל שְׁבָא). This one desires to ascend the voice, and this one desires to cause her to descend (דָּא בָּעָא לְסַלְּקָא קָלָא וְדָא בָּעָא לְנַחֲתָא לָהּ). And because of this, the Shevarim are in secret, the lower Shekhinta, and the voice is not heard, as you say: “And her voice was not heard” (1 Samuel 1) (וּבְגִין דָּא אִנּוּן שְׁבָרִים בַּחֲשַׁאי שְׁכִינְתָּא תַּתָּאָה וְקָלָא לָא יִשְׁתְּמַע כְּמָא דְאַתְּ אָמֵר וְקוֹלָהּ לֹא יִשָּׁמַע).
The Teru‘ah, this is the chain that holds both (תְּרוּעָה דָא שַׁלְשֶׁלֶת אָחִיד בְּתַרְוַויְיהוּ). And there is a likeness as of a firmament that lengthens the word, and it is the point Chirik, in the likeness of Cholam (וְאִית כְּגַוְונָא דְּרָקִיעַ הַמַּאֲרִיךְ בֵּיהּ תֵּיבָה וְאִיהִי נְקוּדָה חִירִיק כְּגַוְונָא דְּחוֹלָם). There is no point that does not have its likeness in the Ta‘amim (לֵית נְקוּדָה דְּלֵית כְּגַוְונָא דִילָהּ בְּטַעֲמֵי). Segol corresponds to Segolta (סֶגוֹל לְגַבֵּי סְגוֹלְתָּא). Sheva corresponds to Zaqef Gadol (שְׁבָא לְגַבֵּי זָקֵף גָּדוֹל). All of them you will find, points corresponding to accents, for one who knows hidden secrets (כֻּלְהוּ תִּשְׁכַּח לוֹן נְקוּדֵי לְגַבֵּי טַעֲמֵי לְמָאן דְּיָדַע רָזִין טְמִירִין). He opened and said: Zarqa, Maqaf, Shofar Holekh, Segolta (פָּתַח וְאָמַר זַרְקָא מַקַּף שׁוֹפָר הוֹלֵךְ סְגוֹלְתָּא). He opened: the right point—Hashem Melekh. The Segol point to the left—Hashem Malakh. In the middle—Hashem Yimlokh below (פָּתַח נְקוּדַת יָמִין יְיָ מֶלֶךְ. נְקוּדַת סְגוֹל שְׂמָאלָא יְיָ מָלָךְ. בְּאֶמְצָעִיתָא יְיָ יִמְלוֹךְ לְתַתָּא). Rabbi Acha said: Hashem Melekh, this is the supernal world. Hashem Malakh, this is Tiferet. Hashem Yimlokh, this is the Ark of the Covenant (רַבִּי אַחָא אָמַר יְיָ מֶלֶךְ דָּא עָלְמָא עִלָּאָה. יְיָ מָלָךְ דָּא תִּפְאֶרֶת. יְיָ יִמְלוֹךְ דָּא אֲרוֹן הַבְּרִית). Completion from the omissions (section forty-one) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן מ״א).
It was taught: one pillar from the earth to the firmament (תָּאנָא עַמּוּד אֶחָד מִן הָאָרֶץ עַד לָרָקִיעַ), and Tzaddik is its name, after the name of the Tzaddikim (וְצַדִּיק שְׁמוֹ עַל שֵׁם הַצַּדִּיקִים). And when Yisrael are Tzaddikim it is strengthened, and if not, it is weakened (וּכְשְׁיִשְׂרָאֵל צַדִּיקִים מִתְגַבֵּר וְאִם לָאו מִתְחַלֵשׁ). And it bears all the world, as it is written: “But the Tzaddik is the foundation of the world” (Proverbs 10) (וְהוּא סוֹבֵל כָּל הָעוֹלָם דִּכְתִיב וְצַדִּיק יְסוֹד עוֹלָם). And if it is weakened, the world cannot endure (וְאִם חָלַשׁ לֹא יוּכַל לְהִתְקַיֵּים הָעוֹלָם). Until here (עַד כָּאן). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת). Completion from the omissions (section seven) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ז׳).
Midrash Ruth:
The Tzaddik is lost—so long as the flow does not come, he is lost (מִדְרָשׁ רוּת הַצַּדִּיק אֲבַד כָּל זְמָן שֶׁלֹּא יָבֹא הַשֶׁפַע אֲבַד). And concerning him it is said: “And the river shall be wasted and dried up” (Isaiah 19) (וְעָלָיו נֶאֱמַר וְנָהָר יֶחֱרַב וְיָבֵשׁ). And in the time of blessing it is said: “For You, Hashem, will bless the Tzaddik; with blessings You will crown the head of the Tzaddik” (Psalms 5) (וּבְעֵת הַבְּרָכָה נֶאֱמַר כִּי אַתָּה תְּבָרֵךְ צַדִּיק בְּרָכוֹת לְרֹאשׁ צַדִּיק). Completion from the omissions (section eight) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ח׳).
Sefer HaBahir
It was taught: one pillar from the earth to the firmament (תָּנָא עַמּוּד אֶחָד מִן הָאָרֶץ עַד לָרָקִיעַ), and Tzaddik is its name, after the name of the Tzaddikim (וְצַדִּיק שְׁמוֹ עַל שֵׁם הַצַּדִּיקִים). And when there are Tzaddikim, it is strengthened, and if not, it is weakened (וּכְשְׁיֶשׁ צַדִּיקִים מִתְגַבֵּר וְאִם לָאו מִתְחַלֵשׁ). And it bears all the world, as it is written: “But the Tzaddik is the foundation of the world” (Proverbs 10) (וְהוּא סוֹבֵל כָּל הָעוֹלָם דִּכְתִיב וְצַדִּיק יְסוֹד עוֹלָם). And if it is weakened, the world cannot endure (וְאִם חָלַשׁ לֹא יוּכַל לְהִתְקַיֵּים הָעוֹלָם). Until here (עַ״כּ). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).
These are the generations of the heavens and the earth (Bereshit 2) (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ), the initial letters spell Tohu (ר״ת תּה״ו). Behold, it has been established: every place where it is written “These are,” it excludes the former ones (הָא אוּקְמוּהָ כָּל אֲתַר דִּכְתִיב אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים). And these are the generations of Tohu, which are alluded to in the second verse of Scripture: “And the earth was Tohu” (Bereshit 1) (וְאִלֵּין תּוֹלָדִין דְּתֹהוּ דְּאִתְרְמִיזוּ בַּקְּרָא תִּנְיָינָא וְהָאָרֶץ הָיְתָה תֹהוּ). And these are they of whom it is said that Kudsha Berikh Hu created worlds and destroyed them (וְאִלֵּין אִנּוּן דְּאִתְּמָר דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמִין וּמַחְרִיבָן). And because of this, the earth was astonished and void (וּבְגִין דָּא אַרְעָא הֲוָה תּוֹהָה וּבוֹהָה). How could Kudsha Berikh Hu create worlds in order to destroy them—surely it would have been better not to create them at all (אֵיךְ בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמִין לְחָרְבָא לוֹן. שַׁפִּיר הֲוָה דְּלָא לִבְרֵי לוֹן). Rather, surely here there is a secret (אֶלָּא וַדַּאי הָכָא אִיכָּא רָזָא). What is it, “and destroyed them”? (מַאי אִיהוּ וּמַחֲרִיבָן). For Kudsha Berikh Hu does not despise the works of His hands (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְשֵׁצֵי עוֹבְדֵי יְדוֹי). And moreover, it is said of the heavens: “For the heavens shall vanish away like smoke” (Isaiah 51) (וְלֹא עוֹד אֶלָּא דָּא שְׁמַיָיא אִתְּמָר בְּהוּ כִּי שָׁמַיִם כְּעָשָׁן נִמְלָחוּ וְגו׳). If so, Kudsha Berikh Hu made them and erased them (אִם כֵּן קוּדְשָׁא בְּרִיךְ הוּא עָבִיד וּמָחֵי). Rather, the secret of the matter is this: Kudsha Berikh Hu created the world, and its creation was through the Orayta (אֶלָּא רָזָא דְּמִלָּה כְּדֵין הוּא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמָא וּבְרָיֵיהּ בְּאוֹרַיְיתָא). As it has been established regarding Bereshit, for it is said therein: “Hashem created me as the beginning of His way” (Proverbs 8) (כְּמָה דְּאוּקְמוּהָ בְּרֵאשִׁית דְּאִתְּמָר בָּהּ יְיָ קָנָנִי רֵאשִׁית דַּרְכּוֹ). And with this “Beginning” He created the heavens and the earth, and it sustains them (וּבְהַאי רֵאשִׁית בְּרָא יָת שְׁמַיָא וְיָת אַרְעָא וְאִיהִי סָמִיךְ לוֹן בֵּיהּ). For “covenant” is written in it, in Bereshit (בְּגִין דִּבְרִית כְּתִיב בֵּיהּ בִּבְרֵאשִׁית). And it is said of it: “If not for My covenant day and night…” (Jeremiah 33) (וְאִתְּמָר בֵּיהּ אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה וְגו׳). And these are those of whom it is said: “The heavens are the heavens of Hashem…” (Psalms 115) (וְאִלֵּין אִנּוּן דְּאִתְּמָר בְּהוֹן הַשָּׁמַיִם שָׁמַיִם לַיְיָ וְגו׳). And she is the Land of the Living, encompassed from the seven lands, of which King David said: “I shall walk before Hashem in the lands of the living” (Psalms 116) (וְאִיהִי אֶרֶץ הַחַיִּים כְּלִילָא מִשְּׁבַע אַרְעִין דְּעֲלַיְיהוּ אָמַר דָּוִד מַלְכָּא אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים).