Daf 120b (דַּף ק״כ ע״ב)

It is found that this corner is three times (אִשְׁתְּכַח הַאי קֶרֶן ג׳ זִמְנִין): once for a man to receive it at first (חַד לְקַבְּלָא לֵיהּ בַּר נָשׁ בְּקַדְמִיתָא), and afterwards thus to bind it with two arms (וּלְבָתַר הָכִי לְקַשְּׁרָא לָהּ בִּתְרֵי דְּרוֹעֵי), to be joined in the Body (לְאִתְחַבְּרָא בְּגוּפָא), and for all to become one (וּלְמֶהֱוִי כֹּלָּא חַד). And this is the arrangement of the union complete (וְדָא הוּא סִדּוּרָא דְּיִחוּדָא שְׁלִים). And each side and side in that bond which is seen to him (וְכָל סְטָר וּסְטָר בְּהַהוּא קִשּׁוּרָא דְּאִתְחֲזֵי לֵיהּ), and let him not exchange one side for Sitra achra that is not seen to him (וְלָא יַחְלִיף סִטְרָא בְּסִטְרָא אַחֲרָא דְּלָא אִיתְחֲזֵי לֵיהּ), lest he be punished (בְּגִין דְּלָא יִתְעַנָּשׁ).

One who makes this union properly as we have said (מַאן דְּעָבִיד יִחוּדָא דָּא כַּדְקָא חֲזֵי כְּמָה דַּאֲמֵינָא), fortunate is his portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהּ בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), for he knows to arrange the praise of his Master (דְּהָא יָדַע לְסַדְּרָא שְׁבָחָא דְּמָארֵיהּ), and the union of his Master (וְיִחוּדָא דְּמָארֵיהּ). And not only this, but Kudsha Berikh Hu is glorified in him (וְלָא עוֹד אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּבַּח בֵּיהּ). Concerning him it is written: “And He said to me: You are My servant, Yisrael, in whom I will be glorified” (עָלֵיהּ כְּתִיב וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49).

Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח): “Of David. To You, Hashem, I lift up my soul; my God, in You I trust, etc.” (לְדָוִד אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא אֱלֹהַי בְּךָ בָטַחְתִּי וְגוֹ׳) (Psalm 25). What did David see to arrange this praise in this way? (מַאי קָא חָמָא דָּוִד לְסַדְּרָא הַאי שְׁבָחָא הָכִי). And all the praises that are in alphabetical order are complete (וְכֻלְּהוּ שְׁבָחֵי דְּאִינּוּן בְּאַלְפָּא בֵּיתָא כֻּלְּהוּ שְׁלֵמִין), but this one is lacking, for it has no ו (וְהַאי חַסְרָא דְּלָא אִית בֵּיהּ ו׳). And why? This arrangement is to fall upon one’s face (וַאֲמַאי סִדּוּרָא דָּא לְמִנְפַּל עַל אַנְפִּין). Rather, come and see: it is a supernal mystery (אֶלָּא תָּא חֲזֵי, רָזָא עִלָּאָה הוּא), hidden among the friends (גָּנִיז בֵּין חַבְרַיָּיא). At the time when night enters (בְּשַׁעֲתָא דְּלֵילְיָא עָאל), the lower tree, in which death depends, rules (אִילָנָא תַּתָּאָה דְּתַלְיָיא בֵּיהּ מוֹתָא), spreads its branches and covers all (פָּרִישׁ עַנְפּוֹי וּמְכַסְּיָא לְכֹלָּא). And because of this darkness comes (וְעַל דָּא אִתְחֲשָׁךְ). And all the people of the world taste the taste of death (וְכָל בְּנֵי עָלְמָא טַעֲמִין טַעֲמָא דְּמוֹתָא). And the human being rises early and gives to it the deposit of his soul (וְאַקְדִּים בַּר נָשׁ וְיָהִיב לֵיהּ פִּקְדוֹנָא דְּנַפְשֵׁיהּ), and deposits it in its hand as a pledge (וְאַפְקְדֵיהּ בִּידֵיהּ בְּפִקְדוֹנָא). And because it takes them as a deposit (וּבְגִין דְּנָטִיל לוֹן בְּפִקְדוֹנָא), it returns the deposit to its Master at the time when morning comes (תָּב פִּקְדוֹנָא לְמָארֵיהּ בְּשַׁעֲתָא דְּאָתֵי צַפְרָא). When morning comes and the deposit is returned to him (כַּד אָתֵי צַפְרָא וְתָב לְגַבֵּיהּ פִּקְדוֹנֵיהּ), he must bless Kudsha Berikh Hu (בָּעֵי לְבָרְכָא לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא), for He is the supernal faithful One (דְּאִיהוּ מְהֵימָנָא עִלָּאָה).

After he rises (לְבָתַר דְּקָם), he enters the synagogue (עָאל לְבֵי כְּנִישְׁתָּא), is Adorned with Tefillin (מִעְטַּר בְּטוֹטְפֵי), and covers himself with the covering of Tzitzit (אִתְכְּסֵּי בְּכִיסוּי דְּצִיצִית). He enters and purifies himself with the korbanin first (עָאל וּמַדְכֵּי גַּרְמֵיהּ בְּקוּרְבְּנִין בְּקַדְמִיתָא). Afterward, he accepts upon himself the yoke of the Kingdom in the order of the praises of David (לְבָתַר קַבִּיל עָלֵיהּ עוֹל מַלְכוּתָא בְּסִדּוּרָא דִּשְׁבָחֵי דְּדָוִד), which are the order of the Kingdom (דְּאִינּוּן סִדּוּרָא דְּעוֹל מַלְכוּתָא). And in this order of praise, that yoke rests upon him (וּבְסִדּוּרָא דִּשְׁבָחָא דָּא, אַשְׁרָא עָלֵיהּ הַהוּא עוֹל). Afterward, the order of prayer seated and the prayer standing (לְבָתַר סִדּוּרָא דִּצְלוֹתָא דִּמְיוּשָׁב, וּצְלוֹתָא דִּמְעוּמָד), to bind them as one (לְקַשְּׁרָא לוֹן כַּחֲדָא).

Come and see the mystery of the matter (תָּא חֲזֵי רָזָא דְּמִלָּה): although prayer depends on words of the mouth (אַף עַל גַּב דִּצְלוֹתָא תַּלְיָיא בְּמִלּוּלָא וְדִבּוּרָא דְּפוּמָא), all depends first on the essence of deed (כֹּלָּא תַּלְיָיא בְּעִקָּרָא דְּעוֹבָדָא בְּקַדְמִיתָא), and afterward on the speech of the mouth (וּלְבָתַר בְּדִבּוּרָא וּבְמִלּוּלָא דְּפוּמָא). What is the deed? (מַאן עוֹבָדָא). It is that deed which a man performs first (אֶלָּא הַהוּא עוֹבָדָא דְּעָבִיד בַּר נָשׁ בְּקַדְמִיתָא), in likeness of the prayer (כְּגַוְונָא דִּצְלוֹתָא הוּא). And a man must not pray until the deed first be seen in the likeness of prayer (וְלָא יִצְלֵי בַּר נָשׁ צְלוֹתָא, עַד דְּיִתְחֲזֵי עוֹבָדָא בְּקַדְמִיתָא כְּגַוְונָא דִּצְלוֹתָא).

The first deed - Some say: in the beginning the deed (עוֹבָדָא דְּקַדְמֵיתָא; ס״א: בְּקַדְמִיתָא עוֹבָדָא) - at the time when a man rises (בְּשַׁעֲתָא דְּבַר נָשׁ קָאִים), he must purify himself first (בָּעֵי לְדַכְּאָה גַּרְמֵיהּ בְּקַדְמִיתָא). And afterward he accepts upon himself this yoke (וּלְבָתַר יְקַבֵּל עָלֵיהּ הַאי עוֹל), to spread upon his head the covering of the mitzvah (לְפָרְשָׂא עַל רֵישֵׁיהּ פְּרִישׂוּ דְּמִצְוָה). Afterward, let him bind the knot of union, which are the Tefillin (לְבָתַר יִתְקְשַׁר קִשּׁוּרָא דְּיִחוּדָא דְּאִינּוּן תְּפִלִּין). What are Tefillin? (מָהוּ תְּפִלִּין). The Tefillah of the head, and of the arm (תְּפִלָּה שֶׁל רֹאשׁ, וְשֶׁל יַד). And let him prepare them in one knot on the left, upon the heart (וּלְאַתְקְנָא לוֹן בְּקִשּׁוּרָא חֲדָא בִּשְׂמָאלָא, וְעַל לִבָּא), as we have established: “His left hand under my head, etc.” (כְּמָה דְּאוֹקִימְנָא שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וְגוֹ׳) (Song of Songs 2). And it is written: “Set me as a seal upon your heart, as a seal upon your arm” (וּכְתִיב שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ) (Song of Songs 8). And we have established this (וְהָא אוֹקִימְנָא). And this is the first deed (וְדָא הוּא עוֹבָדָא בְּקַדְמִיתָא).

Afterward, when a man enters the synagogue (לְבָתַר בְּשַׁעֲתָא דְּבַּר נָשׁ עָאל לְבֵי כְּנִישְׁתָּא), he must purify himself first with the korbanot, with the speech of the mouth (יִדְכֵּי גַּרְמֵיהּ בְּקַדְמִיתָא, בְּקָרְבְּנִין, בְּמִלּוּלָא דְּפוּמָא). Afterward he accepts upon himself this yoke of the Kingdom, to spread upon his head the covering of mitzvah, in the praises of King David (לְבָתַר יְקַבֵּל עָלֵיהּ הַאי עוֹל מַלְכוּת, לְפָרְשָׂא עַל רֵישֵׁיהּ פְּרִישׂוּ דְּמִצְוָה בְּשִׁבְחֵי דְּדָוִד מַלְכָּא). In likeness of the deed of spreading upon his head the covering of mitzvah (כְּגַוְונָא דְּעוֹבָדָא דְּפָרִישׂ עַל רֵישֵׁיהּ פְּרִישׂוּ דְּמִצְוָה).

Afterward, the prayer of sitting, corresponding to Tefillah of the arm (וּלְבָתַר צְלוֹתָא דִּמְיוּשָׁב, לָקֳבֵל תְּפִלָּה שֶׁל יַד). Afterward, the prayer of standing, corresponding to Tefillah of the head (לְבָתַר צְלוֹתָא דִּמְעוּמָד, דְּהִיא לָקֳבֵל תְּפִלָּה דְּרֵישָׁא). And this is the likeness of that (וְדָא כְּגַוְונָא דְּדָא). Deed is the likeness of speech (עוֹבָדָא כְּגַוְונָא דְּדִבּוּרָא). Surely upon deed and upon speech prayer depends (וַדַּאי בְּעוֹבָדָא וּמִלּוּלָא תַּלְיָיא צְלוֹתָא). And if the deed is blemished (וְאִי פָּגִים עוֹבָדָא), the speech will find no place to rest in it (מִלּוּלָא לָא אַשְׁכַּח אֲתָר דְּשַׁרְיָא בֵּיהּ), and it is not prayer (וְלָאו אִיהוּ צְלוֹתָא). And that man is blemished, above and below (וְאִתְפְּגִים הַהוּא בַּר נָשׁ לְעֵילָּא וְתַתָּא). And not only this (וְלָא עוֹד אֶלָּא), but we must show the deed and utter the speech upon it (דְּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא, וּלְמַלְּלָא מִלּוּלָא עָלֵיהּ). And this is prayer complete (וְדָא הוּא צְלוֹתָא שְׁלִים).

Woe to the man who blemishes his prayer, the service of his Master (וַוי לֵיהּ לְבַר נָשׁ דְּפָגִים צְלוֹתֵיהּ, פּוּלְחָנָא דְּמָארֵיהּ). Concerning him it is written: “When you come to appear before Me… Even though you multiply prayer, I will not hear” (עָלֵיהּ כְּתִיב כִּי תָבוֹאוּ לֵרָאוֹת פָּנָי וְגוֹ׳, גַּם כִּי תַרְבּוּ תְפִלָּה אֵינֶנִּי שׁוֹמֵעַ) (Isaiah 1). For behold, upon deed and upon speech the matter depends (דְּהָא בְּעוֹבָדָא וּבְמִלּוּלָא תַּלְיָא מִלְּתָא).

Come and see (תָּא חֲזֵי): when a man makes prayer in this likeness, in deed and in speech (כֵּיוָן דְּבַר נָשׁ עָבִיד צְלוֹתָא כְּגַוְונָא דָּא, בְּעוֹבָדָא וּבְמִלּוּלָא), and binds the bond of union (וְקָשִׁיר קִשּׁוּרָא דְּיִחוּדָא), it is found that through him blessings flow above and below (אִשְׁתְּכַח דְּעַל יְדֵיהּ מִתְבָּרְכָן עִלָּאִין וְתַתָּאִין). Then a man must show himself, after he finishes the Tefillat Amidah (כְּדֵין בָּעֵי לֵיהּ לְבַר נָשׁ לְאַחֲזָאָה גַּרְמֵיהּ, בָּתַר דְּסִיֵּים צְלוֹתָא דַּעֲמִידָה), as though he has departed from the world (כְּאִלּוּ אִתְפְּטַר מִן עָלְמָא). For behold, he has separated from the Tree of Life (דְּהָא אִתְפְּרַשׁ מִן אִילָנָא דְּחַיֵּי), and has gathered his feet toward that Tree of Death (וְכָנִישׁ רַגְלוֹי לְגַבֵּי הַהוּא אִילָנָא דְּמוֹתָא), which has returned to him his deposit (דְּאָהֲדָר לֵיהּ פִּקְדוֹנֵיהּ). As you say: “And he gathered his feet into the bed” (כְּמָה דְאַתְּ אָמֵר וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה) (Bereshit 49). For behold, he confessed his sins and prayed over them (דְּהָא אוֹדֵי חֶטְאוֹי, וְצַלֵּי עָלַיְיהוּ).