Daf 151a (דַּף קנ״א ע״א)

When this river, the well, flows from the side of Yitzchak (כַּד נַהֲרָא הַאי בְּאֵ״ר מִסִּטְרָא דְּיִצְחָק), and is bound with him (וְאִתְקָשַׁר בֵּיהּ), it becomes a great and mighty sea (אִתְעָבִיד יַמָּא רַבָּא תַּקִּיפָא), and strong waves (וְגַלְגְּלִין תַּקִּיפִין), rising and falling in wrath and anger with force (סַלְּיקִין וְנַחְתִּין בְּזַעַף וְרוּגְזָא בִּתְקִיפוּ). It lifts upward, rising (נָטִיל לְעֵילָּא סָלִיק), and descends downward (וְנָחִית לְתַתָּא). Avraham comes opposite it (some say: to receive it (אַבְרָהָם אָתֵי לְקֳבְּלָא (נ״א: לְקַבֵּילֵיהּ). And from within the fury, wrath, heat, and force (וּמִגּוֹ רוּגְזָא וְזַעְפָּא וְחֵימָתָא וּתְקִיפוּ), this one and that one could not come near (זֶה אֶל זֶה לָא הֲווֹ מִתְקָרְבִין), until Ya'akov came (עַד דְּאָתָא יַעֲקֹב), and he subdued the wrath (וְשָׁכִיךְ רוּגְזָא), and softened it and broke the waves of the sea (וּמָאִיךְ וְתָבַר גַּלְגַּלֵּי יַמָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And Moshe stretched out his hand over the sea, and Hashem drove the sea with a strong east wind” (וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְיָ אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה) (Exodus 14). What is “with a strong east wind” (מַאי בְּרוּחַ קָדִים עַזָּה)? This is the spirit of Ya'akov (דָּא רוּחַ יַעֲקֹב). Strong - meaning mighty opposite it, to break the wrath of this sea (עַזָּה תַּקִּיף לָקֳבֵלֵיהּ לְתַבְרָא רוּגְזָא דְּהַאי יַמָּא). “And He made the sea dry land, and the waters were divided” (וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם) (Exodus 14). Some say: it is he (נ״א: הוּא). The sea poured out its waters of fury (אָרִיק יַמָּא מֵימֵי רוּגְזִין), and the waters were divided to the side of Avraham and to the side of Ya'akov (וְאִתְפְלִיגוּ מַיָּא לְסִטְרָא דְּאַבְרָהָם וּלְסִטְרָא דְּיַעֲקֹב). This is what is written (הֲדָא הוּא דִכְתִיב): “And the waters were divided, to this side and to that side” (וַיִּבָּקְעוּ הַמָּיִם לְסִטְרָא דָּא וּלְסִטְרָא דָּא). And for this reason, all the letters are in a straight path as is proper (וְעַל דָּא אַתְוָון כֻּלְּהוּ בְּאֹרַח מֵישָׁר כַּדְּקָא יֵאוּת). p1-2

These letters are in a straight path, in the aspect of Ya'akov (אִלֵּין אַתְוָון בְּאֹרַח מֵישָׁר בִּסְטַר דְּיַעֲקֹב), and all those that come from his side (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרֵיהּ). And when Ya'akov came (וְכַד אָתָא יַעֲקֹב), he joined with Avraham (אִתְחַבָּר בְּאַבְרָהָם), and took Yitzchak (וְנָטַל לְיִצְחָק), and established him in the middle (וְשָׁארִי לֵיהּ בְּאֶמְצָעִיתָא). Then the faith was bound, this with that and that with this (כְּדֵין אִתְקְשַׁר מְהֵימְנוּתָא דָּא בְּדָא וְדָא בְּדָא).

And because of this, the work in rectification is revealed in the holy Name, in the Zivug of the Patriarchs (וְעַל דָּא עוֹבָדָא בְּתִקּוּנָא בִּשְׁמָא קַדִּישָׁא בְּזִוּוּגָא דַּאֲבָהָן אִשְׁתְּמוֹדַע), for it is one bond, a faithful chariot, to be a perfect unification (דְּאִיהוּ קִשּׁוּרָא חַד קִשּׁוּרָא מְהֵימָנָא לְמֶהֱוִי רְתִיכָא שְׁלֵימָתָא). And in the Zivug of the Patriarchs together, all is completed (וּבְזִוּוּגָא דַּאֲבָהָן כַּחֲדָא אִתְעָבִיד כֹּלָּא). And the friends know how to go in the straight path (וְיַדְעִין חַבְרַיָּיא לְמֵיהַךְ בְּאֹרַח מֵישָׁר), to rectify deeds properly (לְאַטְקְּנָא עוֹבָדִין כַּדְּקָא יֵאוּת). And in this Name, the bond of the Patriarchs (וּבִשְׁמָא דָּא קִשּׁוּרָא דַּאֲבָהָן), ways are found for judgment and for mercy, for aid, for kindness, for awe, for Orayta, for life, for death, for good, and for evil (אִשְׁתְּכָחוּ אוֹרְחִין לְדִינָא וּלְרַחֲמֵי לְסִיּוּעַ לְחֶסֶד לִדְחִילוּ לְאוֹרַיְיתָא לְחַיֵּי לְמוֹתָא לְטָב לְבִישׁ). Blessed are the Righteous who know the paths of Orayta (זַכָּאִין אִינּוּן צַדִּיקַיָּיא דְּיַדְעִין אוֹרְחוֹי דְּאוֹרַיְיתָא), and who know to go in the ways of the Holy King (וְיַדְעִין לְמֵיהַךְ בְּאוֹרְחוֹי דְּמַלְכָּא קַדִּישָׁא). Blessed are they in this world and in the World to Come (זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). p1-3

Behold, the Patriarchs are in their journeys, in their works, in their bonds, being bound one with the other (הָא אֲבָהָן בְּמַטְלָנִין בְּעוֹבָדִין בְּקִשּׁוּרִין דְּמִתְקַשְּׁרֵי דָּא בְּדָא). And when they are joined together as one (וְכַד מִתְחַבְּרָן כַּחֲדָא), there is no one who can stand before them (לֵית מַאן דִּיְקוּם קַמַּיְיהוּ). And we have learned (וְתָנֵינָן): in the place where the Patriarchs are found (בַּאֲתָר דַּאֲבָהָתָא אִשְׁתַּכְחֵי), there the other Righteous are found with them (שְׁאַר צַדִּיקַיָּיא מִשְׁתַּכְחֵי גַּבַּיְיהוּ). And because of this, this Name ascends, and to other sides it is divided (וְעַל דָּא שְׁמָא דָּא סָלִיק לְסִטְרִין אַחֲרָנִין מִתְפָּרְשָׁן), even though all go forth in one path (אַף עַל גַּב דְּכֻלְּהוּ נָפְקִין לְאָרְחָא חַד).

Seven supernal days did Kudsha Berikh Hu create in the world (שִׁבְעָה יוֹמִין עִלָּאִין בָּרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא). And upon them He planted and built worlds (וַעֲלַיְיהוּ שָׁתֵיל וּבָנֵי עָלְמִין). This is what is written (הֲדָא הוּא דִכְתִיב): “For six days Hashem made” (כִּי שֵׁשֶׁת יָמִים עָשָׂה ה׳) (Exodus 20), and it is not written “in six days” (וְלֹא כְתִיב בְּשֵׁשֶׁת). And corresponding to those seven supernal days, He created in the earth seven righteous ones of truth (וְלָקֳבֵיל אִינוּן שִׁבְעָה יוֹמִין עִלָּאִין בָּרָא בְּאַרְעָא שִׁבְעָה זַכָּאֵי קְשׁוֹט), to endure in them and to shine through them, each one corresponding to his day (לְקָיְימָא לוֹן וּלְאַנְהָרָא לוֹן כָּל חַד וְחַד לָקֳבֵיל יוֹמֵיהּ). And He planted them, each one in the generation that was fitting for him (וְשָׁתֵיל לְהוֹ כָּל חַד וְחַד בְּדָרָא דְּאִתְחֲזֵי לֵיהּ).

And these are the Patriarchs of the world: Avraham, Yitzchak, Ya'akov, Yosef, Moshe, Aharon, and David (וְאִינוּן אֲבָהָן דְּעָלְמָא אַבְרָהָם יִצְחָק וְיַעֲקֹב וְיוֹסֵף וּמֹשֶׁה וְאַהֲרֹן וְדָוִד). And they are called mountains, ancient mountains (וְאִינוּן אִיקְרוּן הָרִים הַרְרֵי קֶדֶם), for they depend upon those seven supernal days we mentioned (דְּאִינוּן תַּלְיָיִן מֵאִינוּן שִׁבְעָה יוֹמִין עִלָּאִין דַּאֲמָרָן). Six days of creation, and the seventh that stands before them (ו׳ יוֹמֵי בְּרֵאשִׁית וְז׳ דְּקָיְימָא קַמַּיְיהוּ), as it is written (הֲדָא הוּא דִכְתִיב): “And the house of David shall be like God, like the angel of Hashem before them” (וּבֵית דָּוִד כֵּאלֹהִים כְּמַלְאַךְ ה׳ לִפְנֵיהֶם) (Zechariah 12). And even though he is the seventh, he is fourth in days (וְאַף עַל גַּב דְּאִיהוּ שְׁבִיעָאָה רְבִיעָאָה אִיהוּ בְּיוֹמִין). And Yosef is the seventh (וְיוֹסֵף אִיהוּ שְׁבִיעָאָה).

But when she, the Shekhinta, is included in Yosef, and receives from him additional delight from the King’s house (אֲבָל כַּד אִתְכְּלִילַת בֵּיהּ בְּיוֹסֵף וְיָהֵיב לֵיהּ תּוֹסֶפֶת תַּפְנוּקָא מִבֵּי מַלְכָּא), she too is called the seventh (אִקְרֵי אוּף אִיהִי שְׁבִיעָאָה). And all are bound in her, in the Shekhinta, in the mystery of seven (וְכָלְהוֹ אֲחִידוּ בַּהּ בִּשְׁכִינְתָּא בְּרָזָא דְּשִׁבְעָה). For the Shekhinta is called “daughter of seven” (בְּגִין דִּשְׁכִינְתָּא אִיקְרֵי בַּת שֶׁבַע), daughter from Imma Ila’ah, who is the generality of seven degrees with her (בַּת מֵאִמָּא עִלָּאָה דְּאִיהִי כְּלָלָא דְּשֶׁבַע דַּרְגִּין דְּעִמַּהּ). And she is the degree of Tzedek, the tenth of the Sefirot (וְאִיהִי דַּרְגָּא דְּצֶדֶק עֲשִׂירָאָה דְּאִינוּן סְפִירִין), in which Kudsha Berikh Hu is called (דְּאִיקְרֵי בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא). And she is called the seventh in Scripture (וְאִיקְרֵי שְׁבִיעָאָה בִּקְרָא), as it is written (דִּלְךָ ה׳ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל וגו׳ עַד הַמַּמְלָכָה) (I Chronicles 29). And what is the reason, since she is the fourth to the days (וּמַאי טַעְמָא וְהָא רְבִיעָאָה הִיא לְיוֹמֵי)? Rather, because she is the last planting and is included in the seventh (אֶלָּא בְּגִין דְּאִיהִי נְטִיעָה בַּתְרָאָה וְאִתְכְּלִילַת בִּשְׁבִיעָאָה), therefore she took the name of the seventh, and all is one (בְּגִין כָּךְ נָטְלָה שְׁמֵיהּ וְכוֹלָּא חַד). And each one of the Patriarchs knew Kudsha Berikh Hu through his own vision (וְכָל חַד וְחַד מֵאֲבָהָן יָדַע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ אַסְפַּקְלַרְיָא דִילֵיהּ). Avraham knew Him through Chesed (אַבְרָהָם יָדַע לֵיהּ מִגּוֹ חֶסֶד), which is the attribute of Gedulah, the attribute of Chesed, the right hand of the King (דְּאִיהוּ מִדַּת הַגְּדוּלָּה מִדַּת הַחֶסֶד יָמִינָא דְמַלְכָּא). And therefore he held fast to it and never let it go, and performed kindness with human beings (וְעַל דָּא אָחִיד בָּהּ וְלָא שָׁבִיק לָהּ לְעָלְמִין וְעָבִיד טִיבוּ עִם בְּנֵי נָשָׁא). And this has been established (וְאוֹקְמוּהָ), that his deeds ascended to him in this degree (דְּהָא עוֹבָדוֹי סְלִיקוּ לֵיהּ בְּהַאי דַרְגָּא).

Yitzchak knew Him in the degree of Gevurah (יִצְחָק יָדַע לֵיהּ בְּדַרְגָּא דִּגְבוּרָה), which is called Pachad Yitzchak (דְּאִקְרֵי פַּחַד יִצְחָק), and he feared Him forever (וְדָחִיל לֵיהּ לְעָלְמִין). Ya'akov knew Him in the degree of Tiferet (יַעֲקֹב יָדַע לֵיהּ מִגּוֹ דַּרְגָּא דְּתִפְאֶרֶת), which is included of Chesed and of Pachad, and is called Emet, and he held fast to it (דְּאִיהוּ כָּלִיל מֵחֶסֶד וּמִפַּחַד וְאִקְרֵי אֱמֶת וְאָחִיד בַּהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Give truth to Ya'akov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7).

Yosef knew Kudsha Berikh Hu through that vision which is called “Kol” (יוֹסֵף יָדַע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ הַהִיא אַסְפַּקְלַרְיָא דְּאִקְרֵי כֹּל). And therefore Yosef is called “he sustained,” as it is written (וְעַל דָּא אִיקְרֵי יוֹסֵף כִּלְכֵּל דִּכְתִיב): “And Yosef sustained” (וַיְכַלְכֵּל יוֹסֵף) (Bereshit 47). And he is called Yesod Olam (וְאִיקְרֵי יְסוֹד עוֹלָם).

Moshe and Aharon are the two Keruvim (מֹשֶׁה וְאַהֲרֹן אִינוּן תְּרֵין כְּרוּבִין), through whom the voice from above was heard between them (דְּאִשְׁתְּמַע קָלָא דִּלְעֵילָא מִבֵּינַיְיהוּ). And therefore the Orayta was given through their hands (וְעַל דָּא אִתְיְהִיבַת אוֹרַיְיתָא עַל יָדַיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And I will meet with you there, and I will speak with you” (וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ וְגוֹ') (Exodus 25). And those two supernal Keruvim are Netzach and Hod (וְאִינוּן תְּרֵין כְּרוּבִין דִּלְעֵילָא אִינוּן נֵצַח וְהוֹד), and they are the two supports of the body (וְאִינוּן תְּרֵין סַמְכִין דְּגוּפָא).

In this manner, the Matronita below also has two Keruvim beneath her, who receive from her (כְּגַוְונָא דָא אִית לָהּ לְמַטְרוֹנִיתָא לְתַתָּא תְּרֵין כְּרוּבִין תְּחוֹתָהּ דְּיָנְקִין מִינָהּ). And those above are surely upon the Ark of the Testimony, which is called Tzedek, the Aron of Testimony (וְאִינוּן עִילָּאִין וַדַּאי עַל אֲרוֹן הָעֵדוּת דְּאִיקְרֵי צֶדֶק אֲרוֹנָא דְּעֵדוּת). And what is Testimony? This is Yosef (וּמַאן עֵדוּת דָּא יוֹסֵף), as it is written (הֲדָא הוּא דִכְתִיב): “He appointed it in Yosef for a testimony” (עֵדוּת בִּיהוֹסֵף שָׂמוֹ) (Psalms 81). And it is called the Written Torah (וְאִיקְרֵי תּוֹרָה שֶׁבִּכְתַב). And this Aron is the Oral Torah (וְהַאי אֲרוֹנָא תּוֹרָה שֶׁבְּעַל פֶּה).

Come and see (תָּא חֲזֵי), all those supernal Patriarchs who are held above (כָּל אִינוּן אֲבָהָן עִלָּאִין דַּאֲחִידָן לְעֵילָא), they are all alluded to in the Written Torah, the Torah of Hashem (רְמִיזָן כָּלְהוֹ בַּתּוֹרָה שֶׁבִּכְתָב תּוֹרַת ה׳). And David, who is held in the Creation, which is the Oral Torah (וְדָוִד דְּאִיהוּ אָחִיד בְּבָרְיָיתָא דְּאִיהִי תּוֹרָה שֶׁבְּעַל פֶּה), is alluded to in the words of Kabbalah (רְמִיזָא בְּדִבְרֵי קַבָּלָה). And therefore it is called Kabbalah, for it receives light from the Written Torah (וּבְגִין כָּךְ אִקְרֵי קַבָּלָה דִּמְקַבֶּלֶת נְהִירוּ מִתּוֹרָה שֶׁבִּכְתָב), which is called Tzaddik, and is called Yosef, and is called “all” (דְּאִיקְרֵי צַדִּיק וְאִיקְרֵי יוֹסֵף וְאִיקְרֵי כֹּל). And those two supernal Keruvim stand upon that testimony of the Aron (וְאִינוּן תְּרֵין כְּרוּבִין עִילָּאִין קָיְימִין עַל הַהוּא סַהֲדוּתָא דַּאֲרוֹנָא), as it is written (הֲדָא הוּא דִכְתִיב): “And the Netzach and the Hod, for all is in the heavens and in the earth” (וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ) (I Chronicles 29). And this is the completion of heaven, and it unites with this earth (וְדָא אִיהוּ סִיּוּמָא דִּשְׁמַיָא וּמְזַוִּוג לְהַאי אֶרֶץ). And so it is, that everything Kudsha Berikh Hu created above, He created corresponding to it below (וְהָכֵי הוּא דְּכָל מַה שֶּׁבָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָא בָּרָא לְקִבְלֵיהּ לְתַתָּא). And Yosef is called Testimony (וְיוֹסֵף אִקְרֵי עֵדוּת), as it is written (הֲדָא הוּא דִכְתִיב): “He appointed it in Yosef for a testimony” (עֵדוּת בִּיהוֹסֵף שָׂמוֹ) (Psalms 81). And because of this, the name of Yosef is complete in all, above and below (וְעַל דָּא שְׁמָא דְיוֹסֵף שְׁלִים בְּכֹלָּא לְעֵילָא וְתַתָּא). And for this reason we have learned (וְעַל דָּא תָּנִינָן): the Ark of Yosef and the Ark of the Shekhinta would go together in the wilderness (אָרוֹן דְּיוֹסֵף וְאָרוֹן דִּשְׁכִינְתָּא בַּהֲדֵי הֲדָדֵי הֲווֹ אָזְלִין בְּמַדְבְּרָא). And all the world would say: what is the nature of these two Arks (וַהֲווּ כּוּלֵּי עָלְמָא אָמְרֵי מַה טִּיבָן שֶׁל שְׁנֵי אֲרוֹנוֹת אֵלּוּ)? And they would answer: this one fulfilled that which is written in this one (וּמְתִיבִין לוֹן קִיֵּים זֶה מַה שֶּׁכָּתוּב בָּזֶה). Certainly he fulfilled (קִיֵּי״ם וַדַּאי), as it is written (הֲדָא הוּא דִכְתִיב): “And the Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10). He is the sustenance of the world (אִיהוּ קִיּוּמָא דְעָלְמָא). David came, who is the seventh (אָתָא דָוִד דְּאִיהוּ שְׁבִיעָאָה), the Patriarchs are held in him (דַּאֲבָהָן אָחִיד בַּהּ), in this Bat Sheva, which is Malkhut, and he never let her go (בְּהַאי בַּת שֶׁבַע דְּאִיהִי מַמְלָכָה וְלָא שָׁבִיק לָהּ לְעָלְמִין). This is what is written (הֲדָא הוּא דִכְתִיב): “And David My servant shall be prince over them forever” (וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם) (Ezekiel 37). And it is written (וּכְתִיב): “His throne shall be as the sun before Me” (כִּסְאוֹ כַּשֶּׁמֶשׁ נֶגְדִּי) (Psalms 89). And all this Orayta teaches us, that they all are bound in her, the Shekhinta, in the mystery of seven (וְכָל דָּא אוֹלִיף לָן אוֹרַיְיתָא דְּכָלְהוֹ אֲחִידָן בַּהּ בִּשְׁכִינְתָּא בְּרָזָא דְּשֶׁבַע).

Come and see (תָּא חֲזֵי), Avraham is the first Holy Luminary of the world (אַבְרָהָם בּוּצִינָא קַדְמָאָה קַדִּישָׁא דְעָלְמָא). When he sought to ascend to his grade (כַּד בָּעָא לְסַלְקָא לְדַרְגֵּיהּ), he was not able until he ascended and became known through those three supernal grades above him, which were his portion (לָא יָכִיל עַד דְּסָלֵיק וְאִשְׁתְּמוֹדַע בְּאִינוּן תְּלַת דַּרְגִּין עִילָּאִין דַּעֲלֵיהּ דְּהַהוּא חוּלָקָא דִילֵיהּ). When he ascended and knew Kudsha Berikh Hu through those three grades, together with the seven, which are called Keter Elyon, Chokhmah, and Binah (כֵּיוָן דְּסָלֵיק וְאִשְׁתְּמוֹדַע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ אִינוּן תְּלַת דַּרְגִּין דְּעִם אִינוּן שִׁבְעָה דְּאִיקְּרוֹן כֶּתֶר עֶלְיוֹן חָכְמָה בִּינָה), then they are the completion of the ten Sefirot, in which Kudsha Berikh Hu is called (וְאִינוּן שְׁלִימוּ דְּעֶשֶׂר סְפִירָן דְּאִיקְרֵי בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא). And when he ascended afterwards into those three - which are Atik, Abba, and Imma (וְכֵיוָן דְּסָלֵיק אַחַר כַּךְ בְּאִינוּן תְּלָתָא דְּאִינוּן עַתִּיקָא וְאַבָּא וְאִימָּא) - from whom light flows downward (דְּנָגֵיד מִנְּהוֹן נְהִירוּ לְתַתָּא), then he grasped his portion, that grade beneath them which is called Chesed (כְּדֵין אָחִיד לְחוּלָקֵיהּ הַהוּא דַרְגָּא דִּתְחוֹתַיְיהוּ דְּאִינוּן תְּלָתָא דְּאִיקְרֵי חֶסֶד). And all of them he attached to himself through the vision of the mirror that rules by night (וְכָלְהוֹ אַדְבֵּיק לוֹן מִגּוֹ אַסְפַּקְלַרְיָא דְּשָׁלְטָא בְּלֵילְיָא), in which truly no human knew anything (דִּבְהוֹ מַמָּשׁ לָא הֲוָה בַּר נָשׁ דְּיָדַע כְּלוּם). And for this reason we have learned (וְעַל דָּא תָּנִינָן): At the age of three years, Avraham recognized his Creator (בֶּן שְׁלשָׁה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ), three years precisely (בֶּן שְׁלשָׁה דַּיְיקָא).

And come and see (וְתָּא חֲזֵי), the mystery of these three years and not less (רָזָא דְּהַנֵּי שְׁלשָׁה שְׁנִין וְלָא פָּחוֹת). For the Shekhinta is called Bat Sheva (בְּגִין דִּשְׁכִינְתָּא אִיקְרֵי בַּת שֶׁבַע), and he could not draw near to her until he ascended in those three supernal grades, together with the seven, to be known in their union, and to shine in all that is below (וְלָא יָכֵיל לְאִתְקְרָבָא בַּהֲדָהּ עַד דְּסָלֵיק בְּאִינוּן תְּלַת דַּרְגִּין עִילָּאִין דְּעִם אִינוּן ז׳ לְאִשְׁתְּמוֹדְעָא מִגַּוָּון וּלְאִתְנַהֲרָא בְּכָל מַאי דְּאִיהוּ לְתַתָּא). And three with seven, behold ten supernal grades (וְג׳ וְז׳ הָא עֶשֶׂר דַּרְגִּין עִלָּאִין), the mystery of the Name of Kudsha Berikh Hu (רָזָא דִּשְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא). And when he was illuminated in those three (וְכֵיוָן דְּהֲוָה מִתְנְהֵיר בְּאִינוּן שְׁלשָׁה), he sought to ascend in those seven (בָּעָא לְסַלְקָא בְּאִינוּן שֶׁבַע), in the mystery of what is written (בְּרָזָא דִּכְתִיב): “And Avraham set seven ewe-lambs of the flock” (וַיַּצֶּב אַבְרָהָם אֶת שֶׁבַע כִּבְשֹׂת הַצֹּאן) (Bereshit 21). And this mystery hints to Avimelekh (וְרָזָא דָא רָמֵיז לַאֲבִימֶלֶךְ), that his children would not rule over them until those seven righteous ones of truth were completed in Yisrael, corresponding to those seven supernal grades (דְּלָא יִשְׁלְטוּן עֲלֵיהוֹן בְּנוֹי עַד דְּיִשְׁתְּלִימוּ אִינוּן שִׁבְעָה זַכָּאֵי קְשׁוֹט בְּיִשְׂרָאֵל לָקֳבֵיל אִינוּן שִׁבְעָה דַרְגִּין דִּלְעֵילָּא).

When they are completed (כֵּיוָן דְּיִשְׁתְּלִימוּ), the lower world will sit in the likeness of the upper world, in complete existence (יָתֵיב עָלְמָא תַּתָּאָה כְּגַוְונָא דְּעָלְמָא עִילָּאָה בְּקִיּוּמָא שְׁלִים). And David will come, who is the seventh (וְיֵיתֵי דָוִד דְּאִיהוּ שְׁבִיעָאָה), and he will be aroused toward that Bat Sheva above (וְיִתְעַר לְהַהִיא בַּת שֶׁבַע דִּלְעֵילָּא), who is vengeance for the vengeance of Yisrael, and he will repay them (דְּאִיהִי נָקְמָא נִקְמַתְהוֹן דְּיִשְׂרָאֵל וְיִתְפְּרַע מִנְּהוֹן). This is what is written (הֲדָא הוּא דִכְתִיב): “And it came to pass after this, that David smote the Philistines and subdued them, and David took the bridle of the mother-city out of the hand of the Philistines” (וַיְהִי אַחֲרֵי כֵן וַיַּךְ דָּוִד אֶת פְּלִשְׁתִּים וַיַּכְנִיעֵם וַיִּקַּח דָּוִד אֶת מֶתֶג הָאַמָּה מִיַּד פְּלִשְׁתִּים) (II Samuel 8). What is “and it came to pass after this” (מַאי וַיְהִי אַחֲרֵי כֵן)? After Yisrael were completed and were as the likeness of that above, then David smote the Philistines and subdued them (בָּתַר דְּאִשְׁתְּלִימוּ יִשְׂרָאֵל וַהֲווּ כְּגַוְונָא דִּלְעֵילָּא כְּדֵין וַיַּךְ דָּוִד אֶת פְּלִשְׁתִּים וַיַּכְנִיעֵם). For until then, Yisrael were not able to break their strength (דְּהָא עַד הַשְׁתָּא לָא יָכִילוּ יִשְׂרָאֵל לְמִיתְבַּר תּוֹקְפֵיהוֹן). And behold, the friends were aroused by that measure of the cubit, and they established it (וְהָא אִיתְעָרוּ חַבְרַיָּיא בְּהַהוּא מֶתֶג הָאַמָּה וְאוֹקְמוּהָ).

And come and see (וְתָּא חֲזֵי): this that Avraham hinted at with the ewe-lambs of the flock, and not with goats, nor with other matters (הַאי דְּרָמַז לֵיהּ אַבְרָהָם בְּכִבְשׂוֹת הַצֹּאן וְלֹא בְּעִזִּים וְלֹא בְּמִילֵי אַחֲרִינֵי), is because they are from the side of Chesed (בְּגִין דְּאִינוּן מִסִּטְרָא דְחֶסֶד). From those appointees that draw from the side of Chesed, the lambs below draw, under their dominion (מֵאִינוּן מְמַנָּן דְּיָנְקִין מִסִּטְרָא דְחֶסֶד יָנְקִין לְתַתָּא אִינוּן כְּבָשִׂים תְּחוֹת שׁוּלְטָנֵיהוֹן). And Avraham grasped his portion in the attribute of Chesed (וְאַבְרָהָם אָחִיד לְחוּלָקֵיהּ מִדַּת הַחֶסֶד). And all is in the mystery of Chokhmah (וְכוֹלָּא בְּרָזָא דְּחָכְמְתָא). And for this reason we have learned (וְעַל דָּא תָּנִינָן): one who settles among lambs is never endangered (מַאן דְּשָׁרֵי גוֹ עָאנָא לָא מִסְתַּכֵּן לְעָלְמִין). But if he settles among goats and pastures them (וְאִי אִיהוּ שָׁרֵי גּוֹ עִזַּיָּיא וְרָעֵי לוֹן), how many executioners of strict decrees stand against him to destroy him (כַּמָּה גַרְדִּינֵי נִימוּסִין יָתְבִין לְקִבְלֵיהּ לְאַסְטָאָה לֵיהּ), because they are from the side of harsh judgment (בְּגִין דְּאִינוּן מִסִּטְרָא דְּדִינָא קַשְׁיָא). But when Yitzchak came to make a covenant with him, he decreed with him in seven (אֲבָל כַּד אָתָא יִצְחָק לְמִגְזַר עִמֵּיהּ קְיָים גָּזַר עִמֵּיהּ בְּשִׁבְעָה), which was revealed from that well, as it is written (דְּאִתְגַּלְּיָיא מִגּוֹ הַהִיא בֵּירָא דִּכְתִיב): “And he called it Shiv‘ah” (וַיִּקְרָא אֹתָהּ שִׁבְעָה) (Bereshit 26).

Come and see (תָּא חֲזֵי): Avraham called that well of waters Be’er Sheva (אַבְרָהָם קָרָא לְהַהִיא בֵּירָא דְּמַיִּין בְּאֵר שֶׁבַע). Yitzchak called it Shiv‘ah (יִצְחָק קָרָא לָהּ שִׁבְעָה). What is the difference between this and that (מַה בֵּין הַאי לְהַאי)? Rather, because Yitzchak held his portion in the grade of Pachad, which is Din (אֶלָּא בְּגִין דְּיִצְחָק אָחִיד לְחוּלָקֵיהּ דַּרְגָּא דְּפַחַד דְּאִיהוּ דִּינָא), and therefore he added the letter Hei to it (וְעַל דָּא אוֹסֵיף בָּהּ ה׳). And Hei everywhere signifies the attribute of judgment (וְה׳ בְּכָל אֲתַר מִדַּת הַדִּין). And your sign is what is written (וְסִימָנָךְ דִּכְתִיב): “Hei is your way, I have set it at the head” (הֵא דַּרְכֵּךְ בְּרֹאשׁ נָתַתִּי) (Ezekiel 16). This is what is written: “And he called it Shiv‘ah” (הֲדָא הוּא דִכְתִיב וַיִּקְרָא אוֹתָהּ שִׁבְעָה), that he did not act with cunning as his father had done (דְּלָא עֲבַד בְּחוּרְפַן כְּמָה דַּעֲבַד אֲבוּהָּ). And all is in the mystery of Chokhmah, and he added the letter Hei to show that it was his portion (וְכֹלָּא בְּרָזָא דְחָכְמְתָא וְאוֹסֵיף בָּהּ ה׳ לְאַחֲזָאָה דְּאִיהִי חוּלָקֵיהּ).

Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu created the world, He created it with Din (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא בָּרָא לֵיהּ בְּדִינָא). When He saw that it could not endure, He associated Chesed with it (כֵּיוָן דְּחָזָא דְּלָא מִתְקַיֵּים שִׁתֵּף בֵּיהּ חֶסֶד). This is what is written (הֲדָא הוּא דִכְתִיב): “In their being created, in the day that Hashem Elohim made” (בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹהִים) (Bereshit 2). And it has been established that through Avraham the world was sustained (וְאוֹקְמוּהָ בְּאַבְרָהָם אִיתְקַיֵּים עָלְמָא). Therefore this well, the house of the world, was called by his name (בְּגִין כָּךְ הַאי בֵּירָא בֵּיתָא דְעָלְמָא עַל שְׁמֵיהּ אִיתְקְרֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “Therefore he called that place Be’er Sheva” (עַל כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע) (Bereshit 21). Even though this well was joined with Yitzchak, as it is written (אַף עַל גַּב דְּהַאי בֵּירָא אִתְדַּבַּק בְּיִצְחָק דִּכְתִיב): “And he called it Shiv‘ah” (וַיִּקְרָא אֹתָהּ שִׁבְעָה) (Bereshit 26), its name is Be’er Sheva - this is the side of Avraham, and not Be’er Shiv‘ah (שְׁמָהּ בְּאֵר שָׁבַע סִטְרָא דְאַבְרָהָם וְלֹא בְּאֵר שִׁבְעָה). This is what is written (הֲדָא הוּא דִכְתִיב): “And his right hand embraces me” (וִימִינוֹ תְחַבְּקֵנִי) (Song of Songs 2)

And come and see (וְתָּא חֲזֵי), four of those seven righteous ones of truth (ד' מֵאִינוּן שִׁבְעָה זַכָּאֵי קְשׁוֹט), when they sought to draw near to the Shekhinta in the mystery of seven (כַּד בָּעוֹ לְאִתְקְרָבָא בִּשְׁכִינְתָּא בְּרָזָא דְּשֶׁבַע), all of them were aroused through this well, whose waters never cease forever (כָּלְהוֹ אִיעָרְעוּ בְּהַאי בְּאֵר דְּלָא פָּסְקוּ מֵימוֹי לְעָלְמִין).

Avraham called this well, because he taught all the people of the world to serve Kudsha Berikh Hu (אַבְרָהָם כָּרֵי לָהּ לְהַאי בֵּירָא בְּגִין דְּאִיהוּ אוֹלִיף לְכָל בְּנֵי עָלְמָא דְּיִפְלְחוּן לְקוּדְשָׁא בְּרִיךְ הוּא). And when he called it, flowing waters went forth that never ceased forever (וְכֵיוָן דְּכָרֵי לָהּ אַפֵּיק מַיִין נָבְעִין דְּלָא פָּסְקִין לְעָלְמִין). And when Avraham died, what is written (וְכֵיוָן דְּמֵת אַבְרָהָם מַה כְּתִיב): “And all the wells which the servants of his father had dug in the days of Avraham his father” (וְכָל הַבְּאֵרֹת אֲשֶׁר חָפְרוּ עַבְדֵּי אָבִיו בִּימֵי אַבְרָהָם) (Bereshit 26). Be’erot is written in the plural (בְּאֵרֹת כְּתִיב), though it was one (וְחַד הֲוָה), as it is written “Be’er Sheva” (דִּכְתִיב בְּאֵר שָׁבַע). And they called it be’erot to indicate that they appeared to be many (וְקָרוֹ לֵיהּ בְּאֵרוֹת דְּמַשְׁמַע דְּסַגִּיאִין הֲווֹ).

For this well appeared to the Patriarchs in every place they went, and it appeared to them as many wells (בְּגִין דְּהַאי בֵּירָא מִתְחֲזֵי לוֹן לַאֲבָהָן בְּכָל דּוּכְתָּא דַּהֲווֹ אָזְלִין וַהֲוָה מִתְחֲזֵי לוֹן כְּבֵירִין סַגִּיאִין). And when the Philistines filled them with earth (כֵּיוָן דְּמִילְּאוּ פְּלִשְׁתִּים עַפְרָא), this is the mystery that the peoples of the world returned to idolatry (רָזָא דְּאַהַדְּרוּ בְּנֵי עָלְמָא לַעֲבוֹדָה זָרָה), and the world was desolate, for there was none who knew Kudsha Berikh Hu (הֲוָה עָלְמָא שָׁמֵם דְּלֵית דְּיָדַע לְקוּדְשָׁא בְּרִיךְ הוּא). When Yitzchak came, what is written (כֵּיוָן דְאָתָא יִצְחָק מַה כְּתִיב): “And Yitzchak returned and dug the wells of water which they had dug in the days of Avraham his father” (וַיָּשָׁב יִצְחָק וַיַּחְפֹר אֶת בְּאֵרוֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו) (Bereshit 26). What is “and he returned” (מַאי וַיָּשָׁב)? It means that he restored the world to its rectification, and taught the people of the world to know Kudsha Berikh Hu (אֶלָּא דַּאֲתֵיב עָלְמָא לְתִיקּוּנֵיהּ וְאוֹלֵיף לוֹן לִבְנֵי עָלְמָא דְּיֵדְעוּן לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And it was after the death of Avraham that Elohim blessed Yitzchak his son” (וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ) (Bereshit 25). “And Yitzchak dwelled by Be’er Lachai Ro’i” (וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי) (Bereshit 25). This well, from whom is it (הַאי בֵּירָא מִמַּאן הוּא)?

From Him, that all supernal and lower lives and their existence depend upon Him, and He sees all (מִמַּאן דְּכָל חַיִּין עִילָּאִין וְתַתָּאִין וְקִיּוּמֵיהוֹן תַּלְיָין בֵּיהּ וְחָזֵי כֹּלָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “He knows what is in the darkness, and light dwells with Him” (יָדַע מַה בַּחֲשׁוֹכָא וּנְהוֹרָא עִמֵּיהּ שְׁרֵא) (Daniel 2). And come and see (וְתָּא חֲזֵי), the servants of Yitzchak, because they were from the side of harsh judgment (אִינוּן עַבְדֵּי יִצְחָק בְּגִין דְּאִינוּן מִסִּטְרָא דְדִינָא קַשְׁיָא), when they dug it, what is written: contention (כַּד חָפְרוּ לָהּ מַה כְּתִיב שִׂטְנָה), and this has been established (וְהָא אוֹקְמוּהָ). Until he came, as it is written (עַד דְּאָתָא אִיהוּ דִּכְתִיב): “And he dug another well… and he called its name Rechovot” (וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְגוֹ' וַיִּקְרָא שְׁמָהּ רְחוֹבוֹת) (Bereshit 26) - surely Rechovot (וְגוֹ' וַיִּקְרָא שְׁמָהּ רְחוֹבוֹת וַדַּאי). But the servants of his father, because they all came from the side of the right (אֲבָל עַבְדֵּי אָבִיו בְּגִין דְּכָלְהוֹ אַתְיָין מִסִּטְרָא דְּיָמִינָא), there was no contention in the world (לָא הֲוָה שִׂטְנָא בְּעָלְמָא), and no judgment went forth from this well to accuse them when their deeds were not proper (וְלָא נָפֵיק דִּינָא בְּהַאי בֵּירָא לְאַסְטָנָא לוֹן כַּד לָא מַכְשְׁרֵי עוֹבָדֵיהוֹן). And from this well is the entrance to know Kudsha Berikh Hu (וּמֵהַאי בֵּירָא אִיהוּ פִּתְחָא לְמִינְדַע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “Open for me the gates of righteousness, I will enter them, I will give thanks to Hashem” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118). And before Yitzchak departed from the world, he blessed Ya'akov and sent him to Haran to be wed (וְעַד דְּלָא סָלֵיק יִצְחָק מֵעָלְמָא בָּרִיךְ לֵיהּ לְיַעֲקֹב וּשְׁלָחֵיהּ לְחָרָן לְאִזְדַּוְגָא). And when he went to Haran, what is written (וְכַד אָזֵיל לְחָרָן מַה כְּתִיב): “And he saw, and behold a well in the field” (וַיַּרְא וְהִנֵּה בְּאֵר בַּשָּׂדֶה) (Bereshit 29). When Ya'akov saw the glory of Kudsha Berikh Hu through that well, which is called Be’er Sheva (כֵּיוָן דְּחָזָא יַעֲקֹב יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ הַהוּא בֵּירָא דְּאִקְרֵי בְּאֵר שָׁבַע), then he said to Lavan: “I will serve you seven years for Rachel your younger daughter, precisely” (כְּדֵין אָמַר לֵיהּ לְלָבָן אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה דַּיְיקָא).

Come and see (תָּא חֲזֵי): corresponding to those seven righteous ones, Kudsha Berikh Hu commanded in the Orayta to bring a Musaf offering seven times in the year (לָקֳבֵל אִינוּן שִׁבְעָה זַכָּאִין פָּקֵיד קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא לְקָרָבָא קָרְבַּן מוּסַף בְּשֶׁבַע זִמְנִין בְּשַׁתָּא), in order to add to them delights and pleasures from the King’s house (בְּגִין לְאוֹסָפָא לְהוֹ עִדּוּנִין וְתַפְנוּקִין מִבֵּי מַלְכָּא), that the Patriarchs should be satisfied first, and afterwards the children (דְּיִשְׂבְּעוּן אֲבָהָן בְּקַדְמִיתָא וּבָתַר כֵּן בְּנִין). And they are seven times, and no more (וְאִינוּן ז׳ זִמְנִין וְלָא יַתִּיר).

On Shabbat, corresponding to the Tzaddik, the foundation of the world, who is called Kol and is called Shabbat (בְּשַׁבַּתָּא לָקֳבֵל צַדִּיק יְסוֹד עוֹלָם דְּאִקְרֵי כֹּל וְאִקְרֵי שַׁבָּת), to add to him delights from the hidden Mochin (לְאוֹסָפָא לֵיהּ עִידּוּנִין מִמּוֹחָא סְתִימָאָה). And on Rosh Chodesh, corresponding to Knesset Yisrael, which is called the moon (וּבְרֵישׁ יַרְחָא לָקֳבָל כְּנֶסֶת יִשְׂרָאֵל דְּאִתְקְרִיאַת סִיהֲרָא).

And on the fifteenth day of the first month (וּבְט״ו יוֹמָא לְיַרְחָא קַדְמָאָה), corresponding to Avraham, their father (לָקֳבֵיל אַבְרָהָם אֲבוּהוֹן), who is attached to the attribute of Chesed [Kindness] (דְּאָחִיד בְּמִדַּת הַחֶסֶד), and is called first (וְאִקְרֵי רִאשׁוֹן). And on Atzeret [Assembly], in the third month (וּבַעֲצֶרֶת דְּבַחֹדֶשׁ הַג׳), in which the Orayta [Torah] was given with seven voices (דְּאִתְיְיהִיבַת בֵּיהּ אוֹרַיְיתָא בְּשִׁבְעָה קוֹלוֹת), corresponding to Ya‘akov (לָקֳבֵיל יַעֲקֹב), who is third among the Patriarchs (דְּאִיהוּ תְּלִיתָאי לַאֲבָהָן), and is attached to “the voice, the voice of Ya‘akov” (וְאָחִיד בְּקוֹל קוֹל יַעֲקֹב).

And on Rosh HaShanah [New Year] (וּבְרֹאשׁ הַשָּׁנָה), corresponding to Yitzchak (לָקֳבֵיל יִצְחָק), who was born on it (דְּאִתְיְלֵיד בֵּיהּ), and we recall on it the Binding of Yitzchak (וַאֲנַן מַדְכְּרִינָן בֵּיהּ עֲקֵדַת יִצְחָק), and it is the Day of Judgment (וְאִיהוּ יוֹמָא דְּדִינָא), corresponding to the attribute of judgment to which he is attached (לָקֳבֵיל מִדַּת הַדִּין דְּאָחִיד בַּהּ).

On Yom Kippur [Day of Atonement] (בְּיוֹם הַכִּפּוּרִים), corresponding to Moshe (לָקֳבֵיל משֶׁה), for on it Kudsha Berikh Hu [the Holy One, blessed be He] accepted his prayer (דְּקַבֵּיל קוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ צְלוֹתֵיהּ), had mercy upon Yisrael (וְחָס עַל יִשְׂרָאֵל), and returned to him the Tablets of Orayta [Torah] (וַאֲהֲדַר לֵיהּ לוּחֵי אוֹרַיְיתָא).

On the festival of Sukkot [Booths] (בְּחַג הַסֻּכּוֹת), corresponding to Aharon (לָקֳבֵיל אַהֲרֹן), for in his merit seven clouds went forth (דְּבִזְכוּתֵיהּ הֲווֹ אָזְלִין שִׁבְעָה עֲנָנִין), which covered Yisrael like sukkot [booths] (דְּחָפָן עַל יִשְׂרָאֵל כְּסוּכּוֹת), and because of this they make a sukkah [booth] (וּבְגִין כָּךְ אִינוּן עָבְדִין סוּכָּה). And in all the Orayta [Torah], how many supernal, hidden mysteries are there (וְכָל אוֹרַיְיתָא כַּמָּה רָזִין עִילָּאִין סְתִימִין בַּהּ). And when these seven are increased through blessings (וְכַד אִלֵּין שִׁבְעָה מִתּוֹסְפִין בְּבִרְכָאן), then the whole world is in great completeness (כָּל עָלְמָא בִּשְׁלִימוּ סַגִּיאָה).

Seven bonds there are (שִׁבְעָה קִשּׁוּרִין אִינּוּן), in which the three Patriarchs and the four others are joined (דְּמִתְקַשְּׁרֵי בְּהוּ ג' אֲבָהָן וְד' אַחֲרָנִין). The beginning and the middle are one bond (רֵישָׁא וְאֶמְצָעִיתָא בְּקִשּׁוּרָא חֲדָא). And these are they who dug the well of water (וְאִלֵּין אִינּוּן דְּחַפְרוּ בֵּירָא דְּמַיָּא). The second, this one to that one (תִּנְיָינָא זֶה אֶל זֶה), and they are one bond, in three Yods (וְאִינּוּן קִשּׁוּרָא חֲדָא בִּתְלַת יוֹדִין).

The third, the completion of all faith (תְּלִיתָאָה שְׁלִימוּ דְּכָל מְהֵימְנוּתָא). The fourth, the two supports upon which the body stands (רְבִיעָאָה תְּרֵין קַיָּימִין דְּגוּפָא קַיָּימָא עָלַיְיהוּ). The fifth, good and evil, the river that flows, the Tree of Life and of Death, the depth of all (חֲמִישָׁאָה טַב וּבִישׁ נַהֲרָא דְּנָפִיק אִילָנָא דְּחַיֵּי וּמוֹתָא עֲמִיקְתָא דְּכֹלָּא). The sixth, judgment in mercy (שְׁתִיתָאָה דִּינָא בְּרַחֲמֵי). The seventh, it was said at the beginning in that head we mentioned, because it is the middle of all (שְׁבִיעָאָה בְּקַדְמִיתָא אִתְּמַר בְּהַהוּא רֵישָׁא דְּאַמָרָן בְּגִין דְּאִיהוּ אֶמְצָעִיתָא דְּכֹלָּא). And because it is the middle of all, it is called Ani, the sustenance of all the branches that are united from its sides (וּבְגִין דְּאִיהוּ אֶמְצָעִיתָא דְּכֹלָּא אִקְרֵי אֲנִי קִיּוּמָא דְּכָל עַנְפִין דְּמִתְאַחֲדָן מִסַּחֲרָנֵיהּ).

These seven levels, from one level to one [Some say: another] level, one chariot becomes known in all those who are unified in it (שִׁבְעָה דַּרְגִּין אִלֵּין מִדַרְגָּא חֲדָא לְדַרְגָּא חֲדָא [נ״א: אַחֲרָא] אִשְׁתְּמוֹדְעָא רְתִיכָא חֲדָא בְּכָל אִינּוּן דְּמִתְאַחֲדָאן בֵּיהּ). And so from grade to grade, and all are conducted after that grade that is appointed over them (וְכֵן מִדַרְגָּא לְדַרְגָּא וְכֻלְּהוּ אִתְנָהֲגָן אֲבַּתְרֵיהּ דְּהַהוּא דַּרְגָּא דְּאִתְפָּקְּדָא עָלַיְיהוּ). And this matter we have already established (וְהָא אוֹקִימְנָא מִלֵּי).

Come and see (תָּא חֲזֵי): at the time when these grades are found, all faith is found (בְּשַׁעֲתָא דְּאִלֵּין דַּרְגִּין מִשְׁתַּכְחֵי כָּל מְהֵימְנוּתָא אִשְׁתְּכַח). And these are the seven clouds that surrounded Yisrael (וְאִלֵּין שִׁבְעָה עֲנָנִין דְּאַסְחֲרוּ לְהוּ לְיִשְׂרָאֵל). Therefore, when the Shekhinta is received, she is received with the Patriarchs (בְּגִין כָּךְ כַּד נַטְלָא שְׁכִינְתָּא בַּאֲבָהָתָא נַטְלָא). And when these are received, all the other grades are received with them, and then Knesset Yisrael is crowned as is fitting (וְכַד אִלֵּין נַטְלִין כֻּלְּהוּ דַּרְגִין אַחֲרָנִין נַטְלִין בְּהוּ וּכְדֵין אִתְעַטְּרָת כְּנֶסֶת יִשְׂרָאֵל כַּדְּקָא יָאוּת).

Come and see (תָּא חֲזֵי), Zevulun of whom we spoke, he inherited the Sea of Kinneret (זְבוּלֻן דְּקָאַמְרָן יָרִית יָם כִּנֶּרֶת). Sea of Kinneret, plain, and so it appears (יָם כִּנֶּרֶת סְתָם וְהָכִי אִתְחֲזֵי). If so, what portion has Yehudah (אִי הָכִי יְהוּדָה מַה חוּלָקָא אִית בֵּיהּ)? Rather, Yehudah took kingship entirely, and was united in him from all sides (אֶלָּא יְהוּדָה נָטַל מַלְכוּתָא כֹּלָּא וְאִתְאֲחִיד בֵּיהּ בְּכָל סִטְרִין).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): this section, behold it was already said, the work of the Menorah and its construction and everything in it (הַאי פַּרְשְׁתָא הָא אִתְּמַר עוֹבָדָא דִּמְנַרְתָּא וְתִקוּנָהָא וְכָל מַה דְּבָהּ). Why then here a second time (אֲמַאי הָכִי זִמְנָא אַחֲרָא)? Rather, since the Nesi’im brought above the offering of the altar, and all the order that appeared for it (אֶלָּא כֵּיוָן דִּנְשִׂיאִים קְרִיבוּ [לְעֵילָּא] קוּרְבְּנָא דְּמַדְבְּחָא וְכָל תִּקּוּנָא דְּאִתְחֲזֵי לֵיהּ), the verse came and spoke of the work of the Menorah (אָתָא קְרָא וְאִשְׁתָּעֵי עוֹבָדָא דִּמְנַרְתָּא), which is the rectification through the hand of Aharon (דְּהִיא תִּקּוּנָא עַל יְדָא דְּאַהֲרֹן). For above is the Menorah, and all its lamps - some say: all its repairs - through the hand of Aharon shine entirely (דְּהָא לְעֵילָּא מְנַרְתָּא וְכָל בּוּצִינִין [נ״א: תִּקּוּנִין] דִּילָהּ עַל יְדָא דְּאַהֲרֹן נַהֲרִין כֹּלָּא).