Daf 179b (דַּף קע״ט ע״ב)
And sometimes Yod to the right (וְזִמְנִין י׳ לִימִינָא), and one does not reduce in it from ten Malchuyot (וְאֵין פּוֹחֲתִין בֵּיהּ מְעֲשָׂרָה מַלְכִיּוֹת). And sometimes Yod to the left (וּלְזִמְנִין יוֹ״ד לִשְׂמָאלָא), and one does not reduce in it from ten Shofarot (וְאֵין פּוֹחֲתִין בֵּיהּ מְעֲשָׂרָה שׁוֹפָרוֹת). And sometimes Yod (וּלְזִמְנִין יוֹ״ד) in the middle (בְּאֶמְצָעִיתָא), and one does not reduce in it from one hundred Zikhronot (וְאֵין פּוֹחֲתִין בֵּיהּ מֵי׳ זִכְרוֹנוֹת). “By the mouth of Hashem they encamp, and by the mouth of Hashem they journey; the charge of Hashem they kept” (עַל פִּי יְיָ יַחֲנוּ וְעַל פִּי יְיָ יִסָּעוּ אֶת מִשְׁמֶרֶת יְיָ שָׁמָרוּ) (Numbers 9). For every Yod has four faces (דְּכָל י׳ אִית לָהּ ד׳ אַנְפִּין), three colors are in them (ג׳ חִיוָון אִינּוּן), corresponding to three Yods (לָקֳבֵל תְּלַת יוֹדִין). And four faces to every living being (וְד׳ אַנְפִּין לְכָל חַיָּה), corresponding to the four faces [some say: letters] of YHVH (לָקֳבֵל ד׳ אַנְפִּין [ס״א: אַתְוָון] דִּיְהוָֹ״ה). “By the mouth of Hashem they encamp, and they journey” (עַל פִּי יְיָ יַחֲנוּ וְיִסָּעוּ).
“They kept” (שָׁמָרוּ) - this is the Shekhinta (דָּא שְׁכִינְתָּא), who guards those who keep the Sabbaths and Festivals (דְּנַטְרָא לְאִינּוּן דְּשֹׁמְרֵי שַׁבָּתוֹת וְיָמִים טוֹבִים). And because of this the Shekhinta never departs from Yisrael on every Sabbath and Festival (דְבְּגִין כָּךְ לָא זָזָה שְׁכִינָה מִיִשְׂרָאֵל בְּכָל שַׁבָּתוֹת וְיוֹם טוֹב), and even on Sabbaths [some say: on weekdays] (וַאֲפִילּוּ בְּשַׁבָּתוֹת [ס״א: בְּיוֹמוֹי] דְּחוֹל), except that she is closed and enclosed within them (אֶלָּא דְּאִיהוּ סוֹגֶרֶת וּמְסוּגֶּרֶת בְּהוֹן). And in every prayer she ascends to YHVH (וּבְכָל צְלוֹתָא, אִיהוּ עוֹלָה לַיְדוָֹ״ד), until she reaches the Chariot of the supernal Patriarchs (עַד דְּמָטָאת לְמֶרְכַּבְתָּא דַּאֲבָהָן עִלָּאִין), who are: Gedulah, Gevurah, Tiferet (דְּאִינּוּן: גְּדוּלָ״ה, גְּבוּרָ״ה, תִּפְאֶרֶ״ת), who have twelve faces (דְּאִית לְהוֹן תְּרֵיסָר אַנְפִּין), corresponding to the twelve tribes (לָקֳבֵל תְּרֵיסָר שְׁבָטִין). And according as she has acquired merit, through these masters of prayer and masters of merit (וּכְפוּם דְּאִיהִי אוֹלִיפַת זְכוּת, עַל אִלֵּין מָארֵי צְלוֹתִין וּמָארֵי זַכְוָון), in every commandment of the Orayta (בְּכָל פִּקּוּדָא וּפִקּוּדָא דְּאוֹרַיְּיתָא), thus they encamp upon their merit and thus they journey toward them (הָכִי יַחֲנוּ עַל זַכְוָון דִּלְהוֹן, וְכֵן יִסָּעוּ לְגַבַּיְיהוּ). And thus protection descends upon them (וְהָכִי נַחְתָּא שְׁמִירָה לְגַבַּיְיהוּ).
Those who perform meritorious deeds in order to receive reward (אִינּוּן דְּעַבְדִין זַכְוָון עַל מְנָת לְקַבֵּל פְּרָס), Kudsha Berikh Hu [the Holy One, blessed be He] descends upon them in the Chariot that He made (נָחִית קוּדְשָׁא בְּרִיךְ הוּא בְּמֶרְכַּבְתֵּיהּ דְּעֲבַד), and with His four guardians (וּבְד׳ שׁוֹמְרִין דִּילֵיהּ). And one who performs meritorious deeds not in order to receive reward (וּמַאן דְּעָבִיד זַכְוָון שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), He descends upon them in His own Chariot (נָחִית עָלַיְיהוּ בְּמֶרְכַּבְתָּא דִּילֵיהּ). And upon the wicked, He descends according to their deeds (וּלְרַשִׁיעַיָּא נָחִית עָלַיְיהוּ בְּעוֹבָדַיְיהוּ), with those shedin [demons], mazikin [damaging forces], and angels of destruction (בְּאִינּוּן שֵׁדִּין וּמַזִּיקִין וּמַלְאֲכֵי חַבָּלָה), in their chariot, to exact punishment from them (בְּמֶרְכַּבְתָּא דִּלְהוֹן, לְאִתְפָּרְעָא מִנְּהוֹן).
[Some say: one who performs meritorious deeds not in order to receive reward—Kudsha Berikh Hu [the Holy One, blessed be He] descends upon them in His Chariot and with His four Chayot [living creatures]] (ס״א: זכוון שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס קוּדְשָׁא בְּרִיךְ הוּא נָחִית עָלַיְיהוּ בְּמֶרְכַּבְתָּא דִּילֵיהּ וּבְד׳ חִיוָון דִּילֵיהּ). And one who performs meritorious deeds in order to receive reward (וּמַאן דְּעָבִיד זַכְוָון עַל מְנָת לְקַבֵּל פְּרָס), He descends upon them in the Chariot of the servant Metatron (נָחִית עָלַיְיהוּ בְּמֶרְכַּבְתָּא דְּעַבְדָּא מֵטַטְרוֹ״ן), and with his four guardians (וּבְד׳ שׁוֹמְרִין דִּילֵיהּ). And upon the wicked, He descends upon them according to their deeds (וּלְרַשִׁיעַיָּא נָחִית עָלַיְיהוּ בְּעוֹבָדַיְיהוּ), with those shedin [demons], mazikin [damaging forces], and angels of destruction (בְּאִינּוּן שֵׁדִּין וּמַזִּיקִין וּמַלְאֲכֵי חַבָּלָה): Avon [Iniquity], Mashchit [Destroyer], Af [Anger], and Cheimah [Wrath] (עוֹן וּמַשְׁחִית אַף וַחֵימָה), in their chariot, to exact punishment from them (בְּמֶרְכַּבְתָּא דִּלְהוֹן, לְאִתְפָּרְעָא מִנְּהוֹן).
The masters of the Mishnah opened and said (פָּתְחוּ מָארֵי מַתְנִיתִין וְאָמְרוּ): Surely thus it is! (וַדַּאי הָכִי הוּא). Fortunate is your portion, Ra‘aya Meheimna (זַכָּאָה חוּלָקָךְ רַעְיָא מְהֵימָנָא). Thus concludes the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימָנָא).
“Blessed is Hashem forever, Amen and Amen. Hashem shall reign forever, Amen and Amen” בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן, יִמְלוֹךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן
Parashat Chukat
nd Hashem spoke to Moshe and to Aharon, saying: ‘This is the statute of the Torah which Hashem commanded, saying…’” (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר: זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה יְיָ לֵאמֹר וְגוֹ׳) (Numbers 19). Rabbi Yosi opened (רִבִּי יוֹסֵי פָּתַח): “And this is the Torah which Moshe set before the children of Yisrael” (וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל) (Deuteronomy 4).
Come and see (תָּא חֲזֵי): the words of the Orayta are holy (מִלִּין דְּאוֹרַיְּיתָא קַדִּישִׁין אִינּוּן), they are exalted (עִלָּאִין אִינּוּן), they are sweet (מְתִיקִין אִינּוּן). As it is written: “More desirable than gold, than much fine gold, and sweeter than honey…” (כְּמָה דִכְתִיב: הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים מִדְּבַשׁ וְגוֹ׳) (Psalms 19). One who toils in the Orayta, it is as though he stands every day on Mount Sinai and receives the Orayta (מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְּיתָא, כְּאִלּוּ קָאִים כָּל יוֹמָא עַל טוּרָא דְּסִינַי וְקַבִּיל אוֹרַיְּיתָא). This is what is written: “This day you have become a people” (הֲדָא הוּא דִכְתִיב: הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם) (Deuteronomy 27). And this my friends have established (וְהָא אוּקְמוּהָ חַבְרַיָּיא). It is written here: “This is the statute of the Torah” (כְּתִיב הָכָא: זֹאת חֻקַּת הַתּוֹרָה), and it is written: “And this is the Torah” (וּכְתִיב: וְזֹאת הַתּוֹרָה). What is the difference between this one and that one? (מַה בֵּין הַאי לְהַאי). Rather, it is a supernal secret (אֶלָּא רָזָא עִלָּאָה הוּא).
And thus we have learned (וְהָכִי אוֹלִיפְנָא): “And this is the Torah” - to show all as one in a single union (וְזֹאת הַתּוֹרָה: לְאַחֲזָאָה כֹּלָּא בְּיִחוּדָא חַד), and to join Knesset Yisrael with Kudsha Berikh Hu (וּלְאַכְלְלָא כְּנֶסֶת יִשְׂרָאֵל בְּקוּדְשָׁא בְּרִיךְ הוּא), to make all one (לְאִשְׁתַּכְּחָא כֹּלָּא חַד). Therefore: “And this is the Torah” (בְּגִינֵי כַּךְ: וְזֹאת הַתּוֹרָה). Why the addition of the Vav? (אֲמַאי תּוֹסֶפֶת וָא״ו). Rather, it has been said: to show that all is one, without separation (אֶלָּא הָא אִתְּמַר: לְאַחֲזָאָה דְּכֹלָּא חַד, בְּלָא פִּרוּדָא). “And this” - a general and a particular together, male and female (וְזֹאת: כְּלַל וּפְרָט כַּחֲדָא, דְּכַר וְנוּקְבָּא). And therefore: “And this is the Torah” indeed (וּבְגִין כָּךְ: וְזֹאת הַתּוֹרָה וַדַּאי). But “This” without the addition of Vav (אֲבָל זֹאת בְּלָא תּוֹסֶפֶת וָא״ו) is “the statute of the Torah” indeed (חֻקַּת הַתּוֹרָה וַדַּאי), and not “the Torah” (וְלָא הַתּוֹרָה): the judgment of the Orayta (דִּינָא דְּאוֹרַיְּיתָא), the decree of the Orayta (גְּזֵרָה דְּאוֹרַיְּיתָא).
Come and see (תָּא חֲזֵי): “This is that which belongs to the Levi’im” (זֹאת אֲשֶׁר לַלְוִיִּם) (Numbers 8) - and not “And this” (וְלָא וְזֹאת). For behold, they come from the side of judgment, hard (דְּהָא מִסִּטְרָא דְּדִינָא קַשְׁיָא קָא אַתְיָין), and not from the side of mercy (וְלָא מִסִּטְרָא דְּרַחֲמֵי).
Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): But it is written, “And this do for them, and they shall live” (וְהָא כְּתִיב: וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ) (Numbers 4). And this is said about the Levi’im (וְדָא בְּלֵיוָאֵי אִתְּמַר), and you say, “This, and not ‘And this’”? (וְאַתְּ אַמְרַת זֹאת וְלָא וְזֹאת). He said to him (אָמַר לֵיהּ): Surely, thus it is (וַדַּאי הָכִי הוּא), and the verse proves it (וּקְרָא מוֹכַח): One who holds the poison of death (מַאן דְּאָחִיד סָמָא דְּמוֹתָא), if he does not mix within it the potion of life (אִי לָא יְעָרַב בֵּיהּ סָמָא דְּחַיֵּי), behold, surely he will die (הָא וַדַּאי יְמוּת). And for this reason: “And this do for them, and they shall live, and not die” (וְעַל דָּא: וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ, וְלֹא יָמוּתוּ), because the potion of life is mixed within it (בְּגִין דְּסָמָא דְּחַיֵּי מְעֻרָב בַּהֲדֵיהּ). “And this do, and they shall live, and not die” (וְזֹאת עֲשׂוּ וְחָיוּ וְלֹא יָמוּתוּ) - indeed, surely “And this” is necessary for them, and not “This” alone (וַדַּאי וְזֹאת אִצְטְרִיךְ לְהוּ, וְלָא זֹאת). Because of this, “And this is the Torah” literally (בְּגִינֵי כַּךְ: וְזֹאת הַתּוֹרָה מַמָּשׁ), in one union (בְּיִחוּדָא חַד), in a complete union (בְּיִחוּדָא שְׁלִים), the inclusive union of male and female (כְּלָלָא דִּדְכַר וְנוּקְבָּא). Vav–Heh (ו״ה). “This” - Heh alone (זֹאת: ה׳ בִּלְחוֹדוֹי). And for this reason: “This is the statute of the Torah” (וְעַל דָּא: זֹאת חֻקַּת הַתּוֹרָה).