Daf 50b (דַּף נ׳ ע״ב)

When a man goes out on the road, it is not so alone (כַּד נָפִיק בְּאָרְחָא לָאו הָכִי). The Supernal Imma joins with him (אִימָּא עִלָּאָה אִתְחַבְּרַת בַּהֲדֵיהּ), and the lower remains behind (וְתַתָּאָה אִשְׁתְּאָרַת). When he returns to his home (כַּד תָּב לְבֵיתֵיהּ), he must be crowned with two females as we have said (בָּעֵי לְאִתְעַטְּרָא בִּתְרֵי נוּקְבֵי כִּדְקָאֲמָרָן). Rabbi Pinchas said (אָמַר רַבִּי פִּנְחָס): Even the thorn-husks of the sanpori tree have not opened the crown before you (אֲפִילּוּ בִּקְלִיפֵּי סַנְפּוֹרֵי קִטְרָא לָא פַּתְחֵי עִטְּרָא קַמָּךְ).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): In this manner, Orayta stands between two houses (כְּגַוְונָא דָא אוֹרַיְיתָא קָאִים בֵּין תְּרֵי בָּתִּים), as it is written [Yeshayahu 8] (כְּמָה דִכְתִיב): “To the two houses of Yisrael…” (לִשְׁנֵי בָּתֵּי יִשְׂרָאֵל וְגו׳). One is the hidden upper house (חַד סְתִימָא עִלָּאָה), and one is more revealed (וְחַד אִתְגַּלְיָא יַתִּיר). [Some say: hidden upper house] (סְתִימָא עִלָּאָה), this is the great voice, as it is written [Devarim 5] (דָּא קוֹל גָּדוֹל דִּכְתִיב): “A great voice, and it did not cease” (קוֹל גָּדוֹל וְלֹא יָסָף). And this voice is internal (וְהַאי קוֹל פְּנִימָאָה אִיהוּ), that is not heard and not revealed (דְּלָא אִשְׁתְּמַע וְלָא אִתְגַּלְּיָא). And this is when it flows in the throat silently (וְדָא הוּא כַּד נְבִיעַ בֵּי גָרוֹן), He brings it forth [in it] - the Name YHVH - in whisper (אַפִּיק [בֵיהּ] ה׳ בְּחֲשַׁאי), and it flows constantly and is never interrupted (וּנְבִיעַ תָּדִיר וְלָא פָּסַק). And it is delicate and internal, never heard in the world (וְאִיהוּ דַּקָּה פְּנִימָאָה דְּלָא אִשְׁתְּמַע לְעָלְמִין). And from here the Orayta emerges, which is the voice of Ya‘akov (וּמֵהָכָא נָפְקָא אוֹרַיְיתָא דְּאִיהוּ קוֹל יַעֲקֹב). And this one is heard [Some say: this that is heard] (וְהַאי אִשְׁתְּמַע [ד״א: דְּאִשְׁתְּמַע]), that emerges [Some say: that emerged] (דְּנָפְקָא [ד״א: נַפְקָא]) from that which is not heard (מֵהַהִיא דְּלָא אִשְׁתְּמַע). And afterward, speech was joined with it (וּלְבָתַר אִתְאַחִיד דִּבּוּר בַּהֲדֵיהּ), and went out externally from its strength and power (וְנָפַק לְבַר מֵחֵילֵיהּ וּמִתָּקְפֵּיהּ). And the voice of Ya‘akov, which is Orayta (וְקוֹל דְּיַעֲקֹב דְּאִיהוּ אוֹרַיְיתָא), is held between two females (אָחִיד בֵּין תְּרֵי נִקְבֵי): held in that which is internal and not heard (אָחִיד בְּהַאי פְּנִימָאָה דְּלָא אִשְׁתְּמַע), and held in that which is external and is heard (וְאָחִיד בְּהַאי דִּלְבַר דְּאִשְׁתְּמַע).

Two there are that are not heard, and two there are that are heard (תְּרֵין אִנּוּן דְּלָא אִשְׁתָּמְעוּ, וּתְרֵין אִנּוּן דְּאִשְׁתָּמְעוּ). The two that are not heard - this is the concealed Supernal Chokhmah (תְּרֵין דְּלָא אִשְׁתָּמְעוּ, דָּא הוּא חָכְמָה עִלָּאָה סְתִימָאָה), which dwells in the thought that is not revealed and not heard (דְּקָיְימָא בְּמַחֲשָׁבָה דְּלָא אִתְגַּלְיָא וְלָא אִשְׁתְּמַע). Afterward, it emerges and is revealed subtly in whisper - not heard (לְבָתַר נָפְקָא וְאִתְגַּלְיָא זְעֵיר בַּחֲשַׁאי דְּלָא אִשְׁתְּמַע), that which is called a great voice - which is fine and goes out in whisper (הַהוּא דְּאִקְרֵי קוֹל גָּדוֹל, דְּהוּא דַּק וְנָפִיק בַּחֲשַׁאי).

The two that are heard (תְּרֵין אִנּוּן דְּאִשְׁתָּמְעוּ), are those that go forth from here (אִנּוּן דְּנָפְקֵי מֵהָכָא): the voice of Ya‘akov and the speech that is joined with it (קוֹל דְּיַעֲקֹב וְדִבּוּר דְּאִתְאֲחִיד בַּהֲדֵיהּ). That great voice, which is in secret and is not heard (הַאי קוֹל גָּדוֹל דְּאִיהוּ בַּחֲשַׁאי וְלָא אִשְׁתְּמַע), is the house of Supernal Chokhmah [Wisdom] (אִיהִי בֵּי״ת לַחָכְמָה עִלָּאָה). And every female is called beit [house] (וְכָל נוּקְבָא בֵּי״ת אִקְרֵי). And this latter speech is the house for the voice of Ya‘akov, which is Orayta [Torah] (וְהַאי דִּבּוּר בַּתְרָאָה אִיהוּ בַּיִ״ת לַקּוֹל דְּיַעֲקֹב דְּאִיהוּ אוֹרַיְיתָא). And for this reason, the Orayta [Torah] begins with beit [the letter Beit] (וְעַל דָּא אוֹרַיְיתָא שַׁרְיָיא בְּבֵי״ת)—Beit reshit [Beit of beginning] (בֵּי״ת רֵאשִׁית).

He opened and said (פָּתַח וְאָמַר): “Bereshit bara Elohim” (בְּרֵאשִׁית בָּרָא אֱלֹהִים)—this is as it is written (הַיְינוּ דִּכְתִיב): “And Hashem Elohim built the side” (וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע). (Bereshit 2) “Et hashamayim” (אֶת הַשָּׁמַיִם)—this is as it is written (הַיְינוּ דִּכְתִיב): “And He brought her to the man” (וַיְבִיאֶהָ אֶל הָאָדָם). (Bereshit 2) “Ve’et ha’aretz” (וְאֶת הָאָרֶץ)—as you say (כְּמָא דְאַתְּ אָמֵר): “And bone of my bones” (וְעֶצֶם מֵעֲצָמַי). Truly, this is Eretz haChayyim [the Land of Life] (וַדַּאי הַאי אִיהִי: אֶרֶץ הַחַיִּים).

Again Rabbi Shim‘on opened and said (תּוּ פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): “A declaration of Hashem to my Lord: ‘Sit at My right, until I make Your enemies a footstool for Your feet’” (Tehillim 110) (נְאֻם י״י לַאדוֹנִי שֵׁב לִימִינִי עַד אָשִׁית אוֹיְבֶיךָ הֲדוֹם לְרַגְלֶיךָ). “A declaration of Hashem to my Lord” (נְאֻם י״י לַאדוֹנִי)—a supernal degree speaks to a lower degree (דַּרְגָּא עִלָּאָה לְדַרְגָּא תַּתָּאָה קָאָמַר). “Sit at My right” (שֵׁב לִימִינִי)—to join the west with the south, the left with the right (לְאִתְקַשְּׁרָא מַעֲרָבִית בִּדְרוֹמִית, שְׂמָאלָא בְּיָמִינָא), in order to break the power of the other nations, worshippers of stars and constellations (בְּגִין לְתַבְּרָא חֵילֵיהוֹן דִּשְׁאָר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת).

“A declaration of Hashem” (נְאֻם י״י)—this is Ya‘akov (דָּא יַעֲקֹב). “To my Lord” (לַאֲדוֹנִי)—this is as in: “The Ark of the Covenant, Lord of all the earth” (Yehoshua 3) (דָּא: אֲרוֹן הַבְּרִית אֲדוֹן כָּל הָאָרֶץ). Another matter (דָּבָר אַחֵר): “A declaration of Hashem” (נְאֻם י״י)—this is Yovla [Jubilee] (דָּא יוֹבְלָא); “to my Lord” (לַאֲדוֹנִי)—this is Shemitah [Sabbatical Year] (דָּא שְׁמִיטָה), as it is written concerning her (דִּכְתִיב בָּהּ): “I love my lord…” (Shemot 21) (אָהַבְתִּי אֶת אֲדוֹנִי). “Sit at My right” (שֵׁב לִימִינִי)—for the right rests in Yovla [Jubilee] (דְּהָא יְמִינָא בְּיוֹבְלָא שָׁרְיָא), and Shemitah [Sabbatical Year] needs to be joined with the right (וּשְׁמִיטָה בָּעֵי לְאִתְקַשְּׁרָא בְּיָמִינָא).

Come and see (תָּא חֲזֵי): this Shemitah [Sabbatical Year] was not joined in complete establishment with the right and the left from the day that she was found (שְׁמִיטָה דָא לָא אִתְקְשַׁר בְּקִיּוּמָא שְׁלִים בְּיָמִינָא וּבִשְׂמָאלָא מִיּוֹמָא דְּאִשְׁתַּכְּחַת). When she seeks to be joined (כַּד בָּעְיָא לְאִתְקַשְּׁרָא), the left arm is extended toward her (אוֹשִׁיט דְּרוֹעָא שְׂמָאלָא לְקֳבְלָהּ), and this world was created (וּבָרָא עָלְמָא דֵין). And because it is from the side of the left (וּבְגִין דְּהוּא מִסִּטְרָא דִּשְׂמָאלָא), it has no lasting establishment (לֵית בֵּיהּ קִיּוּמָא), until the time of the seventh millennium (עַד זִמְנָא דְּאֶלֶף שְׁבִיעָאָה). For on that day alone, she is then joined with the right (דִּבְהַהוּא יוֹמָא לְחוּד אִתְקַשַּׁר כְּדֵין בְּיָמִינָא). And then she will be between the right and the left in complete establishment (וּכְדֵין תֶּהֱוֵי בֵּין יָמִינָא וּשְׂמָאלָא בְּקִיּוּמָא שְׁלִים), and new heavens and a new earth will be found (וְיִשְׁתַּכְּחוּן שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה), and then she will never depart from there for eternity (וּכְדֵין לָא תַעֲדֵי מִתַּמָּן לְעָלְמִין).

If so, how do we establish “Sit at My right”? (אִי הָכִי—בְּמַאי נוֹקִים: שֵׁב לִימִינִי). Rather, [it applies] until the known time, as it is written (אֶלָּא: עַד זִמְנָא יְדִיעָא דִּכְתִיב), “Until I make Your enemies a footstool for Your feet” (עַד אָשִׁית אוֹיְבֶיךָ הֲדוֹם לְרַגְלֶיךָ), and it is not perpetual (וְלָא תָדִיר). But at that time, she will never depart from there for eternity, as it is written (Yeshayahu 54) (אֲבָל בְּהַהוּא זִמְנָא לָא תַעֲדֵי מִתַּמָּן לְעָלְמִין, דִּכְתִיב): “For to the right and to the left you shall spread forth” (כִּי יָמִין וּשְׂמֹאל תִּפְרוֹצִי), so that all may become one (לְמֶהֱוֵי כֹּלָּא חַד).

Come and see (תָּא חֲזֵי): “Et hashamayim” (אֶת הַשָּׁמַיִם)—this is the Supernal Shekhinta (דָּא שְׁכִינְתָּא עִלָּאָה); “Ve’et ha’aretz” (וְאֶת הָאָרֶץ)—this is the Lower Shekhinta (דָּא שְׁכִינְתָּא דִּלְתַתָּא), in the union of male and female as one (בְּאִתְחַבְּרוּתָא דִּדְכַר וְנוּקְבָא כְּחֲדָא). And this has been stated (וְהָא אִתְּמָר), as the Companions have expounded concerning it until now (כְּמָה דְאִתְעָרוּ בֵּיהּ חַבְרַיָּיא עַד כְּעָן).

They wanted [some say: he wanted] to leave (בָּעוּ [ד״א: בְּעָא] לְמֵיזַל). They stood (קָמוּ). Rabbi Shim‘on said: a word remains with us here (אָמַר רַבִּי שִׁמְעוֹן: מִלָּה הָכָא גַּבָּן). Rabbi Shim‘on opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): Two verses are written [Devarim 4] (תְּרֵי קְרָאֵי כְּתִיבֵי): “For Hashem your Elohim is a consuming fire” (כִּי י״י אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא), and it is written there (Devarim 4) (וּכְתִיב הָתָם): “And you who cling to Hashem your Elohim are all alive today” (וְאַתֶּם הַדְּבֵקִים בַּי״י אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם).

These verses we have already established in many places (הָנֵי קְרָאֵי אוֹקִימְנָא לְהוּ בְּכַמָּה אֲתַר), and the friends were aroused by them (וְאִתְעָרוּ בְּהוּ חַבְרַיָּיא). Come and see (תָּא חֲזֵי): “For Hashem your Elohim is a consuming fire” - this has already been said among the friends, that there is a fire that devours fire (הָא אִתְּמָר מִלָּה דָא בְּגוֹ חַבְרַיָּיא: דְּאִית אֶשָׁא אָכְלָא אֶשָׁא), [some say: and is aflame] (וְאִיתְאַשָּׁא), and consumes it and absorbs it (וְאָכִיל לָהּ וְשָׁצֵי לָהּ), for there is a fire stronger than fire (בְּגִין דְּאִית אֶשָׁא תַּקִּיפָא מֵאֶשָׁא), and this has been established (וְאוּקְמוּהָ). But come and see (אֲבָל תָּא חֲזֵי), one who seeks to understand the wisdom of the holy unification (מָאן דְּבָעֵי לְמִנְדַע חָכְמְתָא דְּיִחוּדָא קַדִּישָׁא) must contemplate the flame that rises from within the ember (יִסְתַּכַּל בְּשַׁלְהוֹבָא דְּסָלְקָא מִגּוֹ גַּחֶלְתָּא), or from within the burning lamp (אוֹ מִגּוֹ בּוֹצִינָא דְּדָלִיק). For the flame does not rise (דְּהָא שַׁלְהוֹבָא לָא סָלְקָא) except (אֶלָּא) when it is united with a coarse thing [some say: another thing] (כַּד אִתְאַחִיד בְּמִלָּה גַּסָּה [נ״א: אַחֲרָא]).

Come and see (תָּא חֲזֵי): within the flame that rises are two lights (בְּשַׁלְהוֹבָא דְּסָלְקָא אִית תְּרֵין נְהוֹרִין). One is a white light that shines (חַד נְהוֹרָא חִוְורָא דְּנָהִיר), and one is a light joined to it that is black or blue (וְחַד נְהוֹרָא דְּאִתְאַחִיד בָּהּ אוּכְמָא אוֹ תִּכְלָא). That white light is above (הַהוּא נְהוֹרָא חִוְורָא אִיהוּ לְעֵילָא), and it ascends in a straight path (וְסָלְקָא בְּאוֹרַח מִישׁוֹר). Beneath it is that blue or black light (וּתְחוֹתֵיהּ הַהוּא נְהוֹרָא תִּכְלָא אוֹ אוּכְמָא), which is the throne for the white light (דְּאִיהוּ כָּרְסַיָא לְהַהוּא חִוְורָא). And that white light rests above it (וְהַהוּא נְהוֹרָא חִוְורָא שָׁארֵי עִלָוֵּיהּ), and they are joined one to another to become one (וְאִתְאֲחִידוּ דָא בְּדָא לְמֶהֱוֵי כֹּלָּא חַד). And that black or blue-colored light below is the throne of honor for the white one (וְהַהוּא נְהוֹרָא אוּכְמָא אוֹ גַּוָון תִּכְלָא דְּאִיהוּ לְתַתָּא - הוּא כָּרְסַיָא דִיקָר לְהַהוּא חִוְורָא). And this is the secret of blue (וְעַל דָּא רָזָא דִּתְכֶלְתָּא). And this throne, blue or black, is united with another element in order to ignite (וְהַאי כָּרְסַיָא תִּכְלָא אוֹ אוּכְמָא אִתְאֲחַד בְּמִלָּה אָחֳרָא לְאִתְדַּלְּקָא), for it is below, and it is aroused to be joined to the white light [some say: upper] (דְּהוּא מִתַּתָּא וְהַהוּא אִתְעַר לֵיהּ לְאִתְאַחֲדָא בִּנְהוֹרָא חִוְורָא [ס״א: עִלָּאָה]). And this blue or black light at times turns red (וְדָא תִּכְלָא אוּכְמָא לְזִמְנִין אִתְהֲדַר סוּמְקָא), but the white light above it never changes, for white is constant (וְהַהוּא נְהוֹרָא חִוְורָא דְּעֲלֵיהּ לָא אִשְׁתַּנֵּי לְעָלְמִין, דְּהָא חִוְורָא הוּא תָּדִיר). But this blue changes colors: sometimes blue, or black (אֲבָל הַאי תִּכְלָא אִשְׁתַּנֵּי לִגְוָנִין אִלֵּין: לְזִמְנִין תִּכְלָא אוֹ אוּכְמָא), and sometimes red (וּלְזִמְנִין סוּמְקָא). And this [lower light] is bound to two sides (וְהַאי אִתְאֲחִיד לִתְרֵין סִטְרִין): it is joined above to the white light [some say: upper] (אִתְאֲחִיד לְעֵילָא בְּהַהוּא נְהוֹרָא [ס״א: עִלָּאָה] חִוְורָא), and joined below to that element beneath it that prepares it to shine (אִתְאֲחִיד לְתַתָּא בְּהַהוּא מִלָּה דִּתְחוֹתוֹי, דִּמְתַקְנָא בֵּיהּ לְאַנְהָרָא), and to be united with it (וּלְאִתְאַחֲדָא בֵּיהּ) [some say: the things that ready it to ignite] (מִלִּין דְּשָׁוְיָין לֵיהּ לְאַדְלָקָא). And this [lower light] constantly consumes and draws in that element that was prepared for it (וְדָא אָכְלָא תָּדִיר וְשָׁצֵי לְהַהוּא מִלָּה דְּשַׁוְיָין לֵיהּ). For in all that is attached to it below and upon which the blue light rests, it drinks it and consumes it (דְּהָא בְּכָל מַה דְּאִתְדָּבַּק בֵּיהּ לְתַתָּא וְשַׁרְיָא עֲלוֹי - הַהוּא נְהוֹרָא תִּכְלָא שָׁצֵי לֵיהּ וְאָכִיל לֵיהּ), for its way is to drink and to devour (בְּגִין דְּאוֹרְחוֹי הוּא לְשֵׁיצָאָה וּלְמֶהֱוֵי אָכִיל). For behold, upon it [that side] depends the destruction of all, the death of all. (דְּהָא בֵּיהּ תַּלְיָא שֵׁצוּ דְּכֹלָּא, מוֹתָא דְכֹלָּא), and for that reason, it devours everything attached to it below (וּבְגִינֵי כָךְ אִיהִי אָכִיל כָּל מַה דְּאִתְדָּבַּק בֵּיהּ לְתַתָּא). And that white light which rests above it (וְהַהוּא נְהוֹרָא חִוְּורָא דְּשַׁרְיָא עֲלוֹי), does not consume and does not drink ever (לָא אָכִיל וְלָא שָׁצֵי לְעָלְמִין), and its light is never changed (וְלָא אִשְׁתַּנֵּי נְהוֹרֵיהּ). And on this Moshe said: “For Hashem your Elohim is a consuming fire” [Devarim 4] (וְעַל דָּא אָמַר משֶׁה: כִּי י״י אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא). A consuming [fire] - indeed (אוֹכְלָה וַדַּאי), consuming and drinking everything that rests below it (אָכִיל וְשָׁצֵי כָּל מַה דְּשַׁרְיָא תְּחוֹתוֹי). And therefore he said: “Hashem your Elohim” - and not “our Elohim” (וְעַל דָּא אָמַר: י״י אֱלֹהֶיךָ וְלֹא אֱלֹהֵינוּ), because Moshe was in that supernal white light (בְּגִין דְּמשֶׁה בְּהַהוּא נְהוֹרָא חִוְּורָא דִלְעֵילָא הֲוָה), which neither drinks nor consumes (דְּלָא שָׁצֵי וְלָא אָכִיל).

Come and see (תָּא חֲזֵי): there is no arousal for that blue light to ignite and to be joined to the white light (לֵית לֵיהּ אִתְעֲרוּתָא לְאִתְדַּלְּקָא הַאי נְהוֹרָא תִּכְלָא לְאִתְאַחֲדָא בִּנְהוֹרָא חִוְּורָא), except through Yisrael who cleave to it below (אֶלָּא עַל יְדֵי יִשְׂרָאֵל דְּאִנּוּן מִתְדַּבְּקָן בֵּיהּ תְּחוֹתוֹי). And come and see (וְתָּא חֲזֵי): even though the path of this blue or black light is to consume everything that adheres to it below (אַף עַל גַּב דְּאָרְחֵיהּ דְּהַאי נְהוֹרָא תִּכְלָא אוּכְמָא - לְשֵׁיצָאָה כָּל מַה דְּאִתְדָּבַּק בֵּיהּ תְּחוֹתוֹי), Yisrael cleave to it from below and they remain in existence (יִשְׂרָאֵל מִתְדַּבְּקָן בֵּיהּ תְּחוֹתוֹי וְקָיְימָן בְּקִיּוּמָא). This is what is written [Devarim 4] (הֲדָא הוּא דִכְתִיב): “And you who cleave to Hashem your Elohim are alive” (וְאַתֶּם הַדְּבֵקִים בַּי״י אֱלֹהֵיכֶם חַיִּים). “Your Elohim” - and not our Elohim (בַּי״י אֱלֹהֵיכֶם וְלֹא אֱלֹהֵינוּ [אֶלָּא בַּי״י אֱלֹהֵיכֶם]) - in that blue or black light that consumes and drinks all that adheres to it beneath (בְּהַהוּא נְהוֹרָא תִּכְלָא אוּכְמָא דְּאָכִיל וְשָׁצֵי כָּל מַה דְּאִתְדָּבַּק בֵּיהּ תְּחוֹתוֹי). But you cleave to it and endure (וְאַתּוּן מִתְדַּבְּקָן בֵּיהּ וְקָיְימֵי), as it is written: “Alive, all of you today” (דִּכְתִיב: חַיִּים כֻּלְּכֶם הַיּוֹם). And upon the white light (וְעַל נְהוֹרָא חִוְּורָא), above it rests a concealed light which surrounds it (שַׁרְיָיא לְעֵילָא נְהוֹרָא סְתִימָא דְּאַקִּיף לֵיהּ), and here is a supernal mystery (וְרָזָא עִלָּאָה הָכָא). And all is to be found in the flame that rises (וְכֹלָּא תִּשְׁכַּח בְּשַׁלְהוֹבָא דְּסָלִיק), and the wisdoms of the supernal ones are in it (וְחָכְמְתִין דְּעֶלְיוֹנִין בֵּיהּ).

Rabbi Pinchas came and kissed him (אֲתָא רַבִּי פִּנְחָס וּנְשָׁקֵיהּ). He said: Blessed is the Merciful One who caused me to happen upon this place (אָמַר: בָּרוּךְ רַחֲמָנָא דְּאִיעַרְעָנָא הָכָא). They went with Rabbi Pinchas three milin (אֲזְלוּ עִמֵּיהּ דְּרַבִּי פִּנְחָס תְּלַת מִילִין).

Rabbi Shim‘on and the friends returned (אֲהַדְּרוּ רַבִּי שִׁמְעוֹן וְחַבְרַיָיא). Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): This that we have said - the secret of chochmah - it is in the holy union (הָא דְּאֲמָרָן: רָזָא דְחָכְמְתָא - אִיהוּ בְּיִחוּדָא קַדִּישָׁא). For this reason, the final Hei of the Holy Name (דִּבְגִין כָּךְ ה״א בַּתְרָאָה דִּשְׁמָא קַדִּישָׁא), it is the blue or black light (אִיהוּ נְהוֹרָא תִּכְלָא אוּכְמָא), that is joined with Yod–Heh–Vav (דְּאִתְאֲחִיד בְּי״הוּ), which is the white radiant light (דְּהוּא נְהוֹרָא חִוְּורָא דְּנָהִיר).

Come and see (תָּא חֲזֵי): at times, this blue light is a Dalet (לְזִמְנִין הַאי נְהוֹרָא תִּכְלָא ד׳), and at times a Heh (וּלְזִמְנִין ה׳). But when Yisrael do not cleave to it below (אֶלָּא בְּזִמְנָא דְּלָא מִתְדַּבְּקָן בֵּיהּ יִשְׂרָאֵל לְתַתָּא), to ignite it and cause it to be joined to the white light (לְאַדְלָקָא לֵיהּ לְאִתְאַחֲדָא בִּנְהוֹרָא חִוְּורָא), it is a Dalet (אִיהוּ ד׳). But when it is aroused to unite with the white light (וּלְזִמְנָא דְּמִתְעָרֵי לֵיהּ לְאִתְחַבְּרָא עִם נְהוֹרָא חִוְּורָא), then it is called Hei (כְּדֵין אִקְרֵי ה׳). From where do we know this? Because it is written [Devarim 22] (מְנָלָן דִּכְתִיב): “When there is a Na‘arah, a virgin…” (כִּי יִהְיֶה נַעֲרָה בְּתוּלָה) - but Na‘ar is written without the Heh (נַעַר כְּתִיב בְּלָא ה׳). Why? Because she is not yet joined to a male (מַאי טַעְמָא בְּגִין דְּלָא אִתְחַבְּרַת בִּדְכוּרָא). And in every place where male and female are not found (וּבְכָל אֲתַר דְּלָא אִשְׁתַּכְּחוּ דְּכַר וְנוּקְבָא), the hei is not found, and it departs from there (ה״א לָא אִשְׁתְּכַח וְסָלְקָא מִתַּמָּן), and only the Dalet remains (וְאִשְׁתָּאַר ד׳).