Daf 223b (דַּף רכ״ג ע״ב)

Let Rabbi Yudai stand with him (וְיֵקוּם עִמֵּיהּ רִבִּי יוּדָאי), whose calculation is El (דְּחוּשְׁבָּנֵיהּ אֵ״ל). Like Micha’el (כְּגוֹן מִיכָאֵל), angels are inscribed with El (מַלְאֲכִין רְשִׁימִין בְּאֵל). As in: “There is power in my hand” (Bereshit 31) (כְּגוֹן יֵשׁ לְאֵל יָדִי). And the secret of El (וְרָזָא דְּאֵל), Alef is the likeness of man (א' דְּמוּת אָדָם). Lamed-three beasts (ל' תְּלַת חֵיוָן), that are four faces to each one (דְּאִינּוּן ד׳ אַנְפִין לְכָל חַד), that are hinted (ס״א: בְּה׳ בְּחוּשְׁבָן ל' תְּלַת יוֹדִין). Some say: they ascend to thirty (נ״א: עולים ל'). And these are in the heads of the three remembrances (וְאִינּוּן בְּרָאשֵׁי תְּלַת אַזְכָּרוֹת), that are Hashem is King, Hashem reigned, Hashem will reign forever and ever (דְּאִינּוּן יְיָ מֶלֶךְ, יְיָ מָלַךְ, יְיָ יִמְלוֹךְ לְעוֹלָם וָעֶד). And Rabbi Abba shall stand with them (וְיֵקוּם רִבִּי אַבָּא עִמְּהוֹן), for his calculation is Dalet, four beasts (דְּאִיהוּ חוּשְׁבָּנֵיהּ ד׳, ד׳ חֵיוָן).

Rabbi Shimon is as a tree (רִבִּי שִׁמְעוֹן אִיהוּ כְּאִילָנָא), and Rabbi El'azar his son and his friends (וְרִבִּי אֶלְעָזָר בְּרֵיהּ וְחַבְרוֹי), who are five that I mentioned (דְּאִינּוּן חֲמִשָּׁה דְּאַדְכַּרְנָא), like branches of the great tree (כַעֲנָפִין דְּאִילָנָא רַבְרְבִין), that resemble arms and legs (דְּדַמְיָין לִדְרוֹעִין וְשׁוֹקִין). Arise Rabbi Shimon (קוּם רַבִּי שִׁמְעוֹן), and words shall be renewed from your mouth (וְיִתְחַדְּשׁוּן מִלִּין מִפּוּמָךְ), upon this verse of old (בְּהַאי קְרָא דְּמִלְּקַדְּמִין). “For the conductor” (לַמְנַצֵּחַ), there is Netzach (תַּמָּן נֶצַח), a pure melody (נִגוּן צַח). And with it Hashem is called Master of victorious battles (וּבֵיהּ אִתְקְרֵי יְדוָֹד מָארֵי נָצְחָן קְרָבִין), against the nations idolaters of the stars and constellations of the world (לְגַבֵּי אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּעָלְמָא), and mercy and judgment for Yisrael (וְרַחֲמִין וְדִינָא לְיִשְׂרָאֵל). And the secret of the matter (וְרָזָא דְּמִלָּה): “And in the destruction of the wicked there is song” (Proverbs 11) (וּבַאֲבוֹד רְשָׁעִים רִנָּה). Mem–Lamed, he has seventy names (מ״ל, שִׁבְעִין שְׁמָהָן אִית לֵיהּ), and with Netzach and Hod, seventy-two (וְעִם נֶצַח וְהוֹד, ע״ב), as the calculation of Chesed (כְּחוּשְׁבַּן חֶסֶ״ד). And the secret of the matter (וְרָזָא דְּמִלָּה): “Pleasures are in Your right hand forever” (Psalms 16) (נְעִימוֹת בִּימִינְךָ נֶצַח).

Hod [Splendor]—with it: “Give thanks to Hashem” (בֵּיהּ הוֹדוּ לַיְיָ) (I Chronicles 16). Tzaddik [Righteous One]—with it: “Rejoice, O righteous, in Hashem” (בֵּיהּ רַנְּנוּ צַדִּיקִים בַּיְדוָֹד) (Psalms 33). And with it: “Sing with joy for Ya‘akov” (וּבֵיהּ רָנּוּ לְיַעֲקֹב שִׂמְחָה) (Jeremiah 31). Tiferet [Beauty]—with it: “Praise El” (תִּפְאֶרֶת, בֵּיהּ הַלְלוּ אֵל). HalleluYah [Praise Yah]: “Praise Yah” (הַלְלוּיָהּ, הַלְלוּ יָהּ). For there is Hashem (דְּתַמָּן יְדוָֹ״ד). With melody and song—Chesed [Kindness] and Gevurah [Might] (בְּנִגוּן וּבְזֶמֶר, חֶסֶד וּגְבוּרָה). With song and blessing—Chokhmah [Wisdom] and Binah [Understanding] (בְּשִׁיר וּבִבְרָכָה, חָכְמָה וּבִינָה). With “Ashrei [Happy]”—Keter [Crown] (בְּאַשְׁרֵי, כֶּתֶר). With “Tehillah [praise]”—Malkhut [Kingship] (בִּתְהִלָּה, מַלְכוּת).

“Mizmor [psalm]”—within it are Raz [mystery] and Mum [blemish] (מִזְמוֹר, בֵּיהּ רָ״ז, וּבֵיהּ מוּ״ם): from the side of the song of Orayta [Torah] and the song of prayer (מִסִּטְרָא דְּזֶמֶר דְּאוֹרַיְיתָא וְזֶמֶר דִּצְלוֹתָא). A song from the Other Side is a foreign blemish (זֶמֶר מִסִּטְרָא אַחֲרָא, אִיהִי מוּ״ם זָ״ר). Song in the house, sword in the house (זִמְרָא בְּבֵיתָא, חָרְבָּא בְּבֵיתָא). A menstruant, a maidservant, a daughter of idolaters, a harlot (נִדָּה שִׁפְחָה בַּת עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת זוֹנָה). And these are the letters of “Mizmor” (וְדָא אַתְוָון מִזְמוֹ״ר). “Niggun [melody]”—there is Gan [garden] (נִגּוּ״ן, תַּמָּן גַּ״ן). Thus is the beauty of melody; within it is Hallel [praise] (הָכִי שְׁפִּירוּ דְּנִגוּנָא, בֵּיהּ הַלֵּל). As in: “It is a night of watchfulness unto Hashem for bringing them out of the land of Egypt” (כְּגוֹן לֵיל שִׁמּוּרִים הוּא לַיְיָ לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם) (Exodus 12). Happy are those through whom the world dwells, praising (אַשְׁרֵי דְּבֵיהּ שָׁרֵי עָלְמָא מְשַׁבְּחִין): “Happy is the people for whom it is thus” (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ) (Psalms 144). In blessing: “I will bless Hashem at all times” (בִּבְרָכָה אֲבָרְכָה אֶת ה׳ בְּכָל עֵת) (Psalms 34). In Tehillah [praise]: “His praise is continually in my mouth” (בַּתְּהִלָּה, תָּמִיד תְּהִלָּתוֹ בְּפִי) (Psalms 34). “Upon Shoshan Edut [the lily of testimony]” (עַל שׁוּשַׁן עֵדוּת) (Psalms 60)—this is Hod [Splendor] (דָּא הוֹד). For it is a Shoshan [lily], in which red rules over white (דְּאִיהוּ שׁוּשַׁן, סוּמָק שַׁלִּיט עַל חִוָּור); for Netzach [Eternity] rules—it is white over red (דְּנֶצַח שַׁלִּיט אִיהוּ חִוָּור עַל סוּמָק). What is “Edut [testimony]”? This is Tzaddik [Righteous One] (מַאי עֵדוּת. דָּא צַדִּיק). He is Brit [Covenant] (אִיהוּ בְּרִית), for he holds heaven and earth (דְּאִיהוּ אָחִיד לִשְׁמַיָּא וְאַרְעָא). This is what is written: “I call as witnesses against you this day the heavens and the earth” (הֲדָא הוּא דִכְתִיב הֲעִידוֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ) (Deuteronomy 4).

What is “Michtam”? Mach [lowly], Tam [whole], Mach [lowly] (מַאי מִכְתָּם. מָ״ךְ תָּ״ם מָךְ)—this is Tzaddik [Righteous One] (אִיהוּ צַדִּיק). Tam [whole]—the middle pillar, the level of Ya‘akov (תָּם, עַמּוּדָא דְּאֶמְצָעִיתָא, דַּרְגָּא דְּיַעֲקֹב): “a whole man” (אִישׁ תָּם). We reckon body and covenant as one (גּוּף וּבְרִית חַשְׁבֵינָן חַד). To teach—Chesed [Kindness] and Gevurah [Might] (לְלַמֵּד, חֶסֶד וּגְבוּרָה), for from there Orayta [Torah] was given (דְּמִתַּמָּן אוֹרַיְיתָא אִתְיְהִיבַת), “to study and to teach” (לִלְמוֹד וּלְלַמֵּד). He said to him: “You have spoken well” (אָמַר לֵיהּ שַׁפִּיר קָאַמָרְת), but: “For the conductor, upon the Sheminit [eighth]” (אֲבָל לַמְנַצֵּחַ עַל הַשְּׁמִינִית) (Psalms 12)—for Netzach [Eternity] does not depart from Hod [Splendor] (דְּלָא תָּזוּז נֶצַח מִן הוֹד), for she is the eighth Sefirah (דְּאִיהִי סְפִירָה ח'). He said: “For the conductor, upon the Sheminit [eighth]” (אָמַר לַמְנַצֵּחַ עַל הַשְּׁמִינִית).

The Holy Luminary said (אָמַר בּוּצִינָא קַדִּישָׁא): If so, Binah is your level (אִי הָכִי, בִּינָה דַּרְגָּא דִּילָךְ), and why did they establish that Hod was given to Moshe, as it is said: “And you shall give of your glory upon him” (Numbers 27) (וַאֲמַאי אוֹקְמוּהָ וְנִתָּן הַהוֹד לְמֹשֶׁה, שֶׁנֶּאֱמַר וְנָתַתָּה מֵהוֹדְךָ עָלָיו). He said to him: Well have you asked (אָמַר לֵיהּ, שַׁפִּיר קָא שָׁאַלְתָּ). The Heh ascends in the sign of Yod (ה׳ סַלְּקָא בְּאָת י'), five times ten to fifty gates of Binah (חֲמֵשׁ זִמְנִין עֶשֶׂר, לְחַמְשִׁין תַּרְעִין דְּבִינָה), and their spreading is from Chesed until Hod (וְאִתְפַּשְּׁטוּתָא דִּלְהוֹן מֵחֶסֶד עַד הוֹד). They are fifteen in each Sefirah, they are fifty (הֵן חֲמֵשׁ עַשְׂרָה בְּכָל סְפִירָה, אִינּוּן חַמְשִׁין). And because of this, from Binah until Hod, it is all one spreading (וּבְגִין דָּא, מִבִּינָה עַד הוֹד, כֹּלָּא אִתְפַּשְּׁטוּתָא חֲדָא). Afterward comes the Tzaddik (לְבָתַר אָתָא צַדִּיק), and takes all fifty gates alone (וְנָטִיל כָּל חַמְשִׁין תַּרְעִין בִּלְחוֹדוֹי), to be one who carries for all five (לְמֶהֱוִי שָׁקִיל לְכָל חֲמֵשׁ), and he is called “All” (וְאִתְקְרֵי כָּל), for he takes all fifty gates (דְּנָטִיל כָּל חַמְשִׁין תַּרְעִין). And so too, the bride, she takes them all (וְאוֹף הָכִי כַּלָּה, נְטִּילַת לְהוּ כֻּלְּהוּ). He said: Now surely the matter is settled in its place (אָמַר, כְּעַן וַדַּאי אִתְיָישָׁב מִלָּה עַל בּוּרְיֵיהּ).

And further: “For the conductor” (וְעוֹד לַמְנַצֵּחַ)—there are Mem–Lamed with Netzach [Eternity] (תַּמָּן מ״ל עִם נֶצַח). And this Mem–Lamed is from Chashmal [speaking fire] (וְדָא מ״ל מִן חַשְׁמַ״ל): from Chash [silent] (מִן ח״ש), Hod [Splendor] and Netzach [Eternity] (הוֹד וְנֶצַח), which correspond to the two lips (אִינּוּן לָקֳבֵיל תְּרֵין שִׂפְוָון). And because of this they are called lips, fiery Chayot [living creatures] that speak (וּבְגִין דָּא אִתְקְרִיאוּ שִׂפְוָון, חֵיוָן אֶשָּׁא מְמַלְּלָא). And in Chagigah: “Until where is Ma‘aseh Merkavah [the Account of the Chariot]?” They established: “From ‘And I saw’ until Chashmal [speaking fire]” (וּבַחֲגִיגָה עַד הֵיכָן מַעֲשֵׂה מֶרְכָּבָה, וְאוֹקְמוּהָ מִן וָאֵרֶא עַד חַשְׁמַל). From the side of Gevurah [Might] they are called fiery Chayot [living creatures] (דְּמִסְטְרָא דִּגְבוּרָה אִתְקְרִיאוּ חֵיוָן אֶשָּׁא). And the river that goes forth from their perspiration is Yesod [Foundation] (וְנָהָר דְּנָפִיק מִזֵּיעָן דִּלְהוֹן, יְסוֹד). All these three are a Merkavah [Chariot] for Tiferet [Beauty], Adam [Man] (כֻלְּהוּ תְּלַת אִינּוּן מֶרְכָּבָה לְתִפְאֶרֶת, אָדָם).

Ma‘aseh Merkavah-this is Malkhut (מַעֲשֵׂה מֶרְכָּבָה, דָּא מַלְכוּת). And in these three, it is Chokhmah, Binah, and Da’at (וּבִתְלַת אִלֵּין, אִיהוּ חָכְמָה וּבִינָה וָדַעַת). And because of this the Masters of the Mishnah established (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין): one does not expound Ma‘aseh Merkavah alone, unless he is wise and understands from his own knowledge (דְּאֵין דּוֹרְשִׁין בְּמַעֲשֵׂה מֶרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הוּא חָכָם וּמֵבִין מִדַּעְתּוֹ). And there is a Merkavah below from Ze’ir Anpin (וְאִית מֶרְכָּבָה לְתַתָּא מִזְּעֵיר אַנְפִּין), which is Metatron (דְּאִיהוּ מְטַ״טְרוֹן), the small Adam (אָדָם הַקָּטָן). In his Merkavah, which is Pardes (דְּבַמֶּרְכָּבָה דִּילֵיהּ דְּאִיהוּ פַּרְדֵּס), flow the waters of Orayta (רְדִיפֵי מַיָּא דְּאוֹרַיְיתָא), that go forth from his Pardes (דְּנָפִיק מִגּוֹ פַּרְדֵּס דִּילֵיהּ), to three from four (לִתְלַת מֵאַרְבַּע), about whom it is said: Four entered into the Pardes (דְּאִתְּמַר עָלַיְיהוּ, אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵּס). And behold, it is said (וְהָא אִתְּמַר). That he is the bird that Rabbah bar bar Ḥannah saw (דְּאִיהוּ צִפָּרָא דְּחָזָא רַבָּה בַּר בַּר חַנָּה), at the shore of the sea of Orayta (לְכֵיף יַמָּא דְּאוֹרַיְיתָא), that the sea reaches until its ankles (דְּיַמָּא מָטֵי עַד קוֹרְסוּלוֹי). And its head reaches until the end of the heavens (וְרֵישֵׁיהּ מָטֵי עַד צֵית שְׁמַיָא). And three did not stumble in it (וְלָא אַכְשִׁילוּ תְּלַת בֵּיהּ), not because its waters were few (מִשּׁוּם דִּנְפִישֵׁי מַיָּא דִּילֵיהּ), but because the waters pursue, and they established it (אֶלָּא מִשּׁוּם דִּרְדִּיפֵי מַיָּא וְאוֹקְמוּהָ).

Alef–Bet–Gimel is included, for they ascend to six (אבג כָּלִיל לוֹן דְּסַלְּקִין לְשִׁית), corresponding to the letters Metatron (לָקֳבֵל אַתְוָון מְטַטְרוֹ״ן). The fourth, Dalet (רְבִיעָאָה ד׳), “A still small voice” (1 Kings 19) (קוֹל דְּמָמָה דַקָּה), for there comes the King (דְּתַמָּן אָתֵי מַלְכָּא). And he is Adam to sit upon the throne (וְאִיהוּ אָדָם לָשֶׁבֶת עַל הַכִּסֵּא).

Alef–Yod–Yod: upper waters and lower waters (אי״י, מַיִם עֶלְיוֹנִים, וּמַיִם תַּחְתּוֹנִים). And between them is nothing but the breadth of a hair (דְּלֵית בֵּינַיְיהוּ אֶלָּא כִּמְלֹא נִימָא), which is Vav (דְּאִיהוּ ו׳), stretched between them (נָטוּי בֵּינַיְיהוּ), in the firmament that separates between waters and waters (בָּרָקִיעַ דְּאִיהוּ מַבְדִּיל בֵּין מַיִם לָמַיִם), that there should be a separation between female and male (דִּיְהֵא הַבְדָּלָה בֵּין נוּקְבָּא לִדְכוּרָא). Because of this: “And let it divide” (Bereshit 1) (בְּגִין דָּא וִיהִי מַבְדִּיל). And the secret of the matter is YAHDVNHY (וְרָזָא דְּמִלָּה, יאהדונהי). Upper waters are male, Yod above (מַיִם עֶלְיוֹנִים זְכָרִים י׳ עִלָּאָה). Lower waters are female, Yod below (מַיִם תַּחְתּוֹנִים נְקֵבוֹת, י׳ תַּתָּאָה). Six letters are between them (שִׁית אַתְוָון בֵּינַיְיהוּ), as the calculation of Vav (כְּחוּשְׁבַּן ו׳). This is Metatron (דָּא מְטַטְרוֹן), who is between Alef (דְּאִיהוּ בֵּין א).