Daf 226b (דַּף רכ״ו ע״ב)

This is what is written (הֲדָא הוּא דִכְתִיב): “I have come into My garden, My sister, My bride; I have eaten My forest with My honey; I have drunk My wine with My milk.” (שִׁיר הַשִּׁירִים ה: בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי) (Song of Songs 5). Afterwards: “Eat, O friends” (לְבָתַר אִכְלוּ רֵעִים). “I have eaten My forest” (אָכַלְתִּי יַעְרִי)—this is the prayer while seated (דָּא צְלוֹתָא דִּמְיוּשָׁב). “With My honey” (עִם דִּבְשִׁי)—this is Keri’at Shema [Recital of the Shema] (דָּא קְרִיאַת שְׁמַע).

“I have eaten My forest” (אָכַלְתִּי יַעְרִי)—this is the prayer while seated (דָּא צְלוֹתָא דִּמְיוּשָׁב), that forest of Levanon [Lebanon] (הַהוּא יַעַר לְבָנוֹן), Yotzer Ohr [Who forms light] (יוֹצֵר אוֹר), [some say: ministering ones] (ס״א מְשָׁרְתִים), and the Ofanim [Wheels] and Chayot haKodesh [holy living creatures] (וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ). All of them are holy (כֻּלָּם קְדוֹשִׁים); all these are called a forest—trees and pillars within it (כָּל הָנֵי אִקְרוּן יַעַר אִילָנִין וּנְצִיבִין דְּבֵיהּ). “With My honey” (עִם דִּבְשִׁי)—this is Keri’at Shema [Recital of the Shema] (דָּא קְרִיאַת שְׁמַע), which is the sweetness of all (דְּאִיהוּ מְתִיקוּ דְּכֹלָּא), with many nectars and sweet things (בְּכַמָּה צוּפִין וּמְתִיקִין).

I have drunk My wine (שָׁתִיתִי יֵינִי), this is the prayer of standing (דָּא צְלוֹתָא דִּמְעוּמָד), drawing forth, some say: drawing down (מְטִיבוּ ס״א מְשִׁיכוֹ) of the supernal wine that is guarded (דְּיֵינָא עִלָּאָה דְּאִתְנְטַר). And this is in the first three blessings (וְדָא בְּשָׁלוֹשׁ בְּרָכוֹת רִאשׁוֹנוֹת). With My milk (עִם חֲלָבִי), these are the three final blessings (אִלֵּין אִינּוּן שָׁלוֹשׁ בְּרָכוֹת אַחֲרוֹנוֹת), and these are included within those (וְאִתְכְּלִילָן אִלֵּין בְּאִלֵּין). Until here is the meal of the King (עַד כָּעַן מֵיכְלָא דְּמַלְכָּא). After the King has eaten (לְבָתַר דְּאָכַל מַלְכָּא), the friends above may eat (אִכְלוּ רֵעִים לְעֵילָּא), drink and become intoxicated, the beloveds below (שְׁתוּ וְשִׁכְרוּ דוֹדִים לְתַתָּא). And because of this, there is no obligation of sustenance except after prayer (וְעַל דָּא לֵית חִיּוּבָא דִּמְזוֹנָא אֶלָּא לְבָתַר צְלוֹתָא). In the prayer of Minchah (בִּצְלוֹתָא דְּמִנְחָה), in the evening (בָּעֶרֶב), before the prayer, what is the reason? (קוֹדֶם צְלוֹתָא מַאי טַעְמָא).

Because before harsh judgment is found (בְּגִין דְּעַד לָא אִשְׁתְּכַח דִּינָא קַשְׁיָא), while the Countenances of the King shine (בְּעוֹד דְּאַנְפִּין דְּמַלְכָּא נְהִירִין), one should say Tehillah leDavid (יֵימָּא תְּהִלָּה לְדָוִד), in this order of sustenance (בְּהַאי סִדּוּרָא דִּמְזוֹנָא). For after judgment rests and hangs over the world (דִּלְבָתַר דְּדִינָא שַׁרְיָא וְתָלֵי עַל עָלְמָא), that is not the time (לָאו שַׁעֲתָא אִיהוּ). Rabbi Pinchas came and kissed him (אָתָא רִבִּי פִּנְחָס וּנְשָׁקֵיהּ).

Ra‘aya Meheimna

But encounter is appeasement (אֶלָּא פְּגִיעָה אִיהִי פִּיּוּסָא), for when the bridegroom comes to the bride (דְּכַד יִיתֵי חָתָן לְגַבֵּי כַּלָּה), it is not the way of the bridegroom to be secluded with the bride (לֵית אֹרַח לְחָתָן לְיַיחֲדָא בְּכַלָּה), except through appeasement (אֶלָּא בְּפִיּוּסָא). And afterward he makes with her a lodging (וּלְבָתַר יַעְבֵּד עִמָּהּ לִינָה). And this is “and he lodged there” (וְהַיְינוּ ד״א וַיָּלֶן שָׁם), “for the sun had set” (כִּי בָא הַשֶּׁמֶשׁ) (Bereshit 28).

Ra‘aya Meheimna said: If so, what is [the meaning of] “for the sun had set” (אָמַר רַעְיָא מְהֵימָנָא, אִי הָכִי מַאי נִיהוּ כִּי בָא הַשֶּׁמֶשׁ)? For the path of derasha has already established it (דְּהָא אוֹרַח דְּרָשָׁא אוּקְמוּהָ), as an expression of extinguishing (לְשׁוֹן כְּבִיָּיה), and that is “for the sun had set” (וְהַיְינוּ כִּי בָא הַשֶּׁמֶשׁ). But from here we learn (אֶלָּא מֵהָכָא אוֹלִיפְנָא), one who is secluded with his wife (מַאן דִּמְיַיחֵד בְּאִתְּתֵיהּ), must at night extinguish the lamp (צָּרִיךְ בְּלֵילְיָא לְמִכְבֵּי שְׁרָגָא), and in the daytime it is not the way of the sages to make use of their bed (וּבִימָמָא לָאו אֹרַח דְּרַבָּנָן לְשַׁמֵּשׁ מִטָתָן), but at night, the way of modesty (אֶלָּא בַּלַּיְלָה אֹרַח צִּנְעָא). And for this reason, when is lodging performed (וּבְגִין דָּא, מָתַי אִתְעָבִיד לִינָה)? “For the sun had set” (כִּי בָא הַשֶּׁמֶשׁ), for the sun had departed from the world (דְּאִתְפְּנֵי שִׁמְשָׁא מֵעָלְמָא).

And for this reason also, one must be concealed from the sun (וּבְגִין דָּא אוּף הָכִי דְּצָּרִיךְ לְאִתְכַּסְּיָיא מִן שִׁמְשָׁא), and so too he must be concealed from these angels (וְהָכִי צָּרִיךְ לְאִתְכַּסְּיָיא מֵאִלֵּין מַלְאֲכִין), who are from the good inclination on the right (דְּאִינּוּן מִיִּצֶּר הַטוֹב מִימִינָא), in many encampments (בְּכַמָּה מַשִׁרְיָין). And from the evil inclination, that goes to the left, in many encampments (וּמִיִּצֶּר הָרָע דְּאָזִיל לִשְׂמָאלָא בְּכַמָּה מַשִׁרְיָין). And for this reason, after the morning came (וּבְגִין דָּא בָּתַר דְּאָתָא צַּפְרָא), he said “as he saw them” (אָמַר כַּאֲשֶׁר רָאָם). And from the side of Ya‘akov, who was a simple man (וּמִסִּטְרָא דְּיַעֲקֹב דְּהֲוָה אִישׁ תָּם), there were with him only the hosts of the King and the Matronita (לָא הֲוָה עִמֵּיהּ אֶלָּא חַיָּילִין דְּמַלְכָּא וּמַטְרוֹנִיתָא).

And for this reason “he called the name of that place Mahanaim” (וּבְגִין דָּא וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם) (Bereshit 32). These are the angels of the day, as it is written (אִינּוּן מַלְאֲכִין דִּימָמָא כְּתִיב): “As he saw them, this is a camp of Elohim” (כַּאֲשֶׁר רָאָם מַחֲנֶה אֱלֹהִים זֶה) (Bereshit 32). And when the angels of the night came, who gathered with him to guard him (וְכַד אָתוּ מַלְאָכִים דְּלֵילְיָא דְּאִתְכְּנָשׁוּ בַּהֲדֵיהּ לְנַטְרָא לֵיהּ), he said: “And he called the name of that place Mahanaim” (אָמַר וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם) (Bereshit 32). Because prayer is the bride (בְּגִין דִּצְּלוֹתָא אִיהִי כַּלָּה), this is what is written (הֲדָא הוּא דִכְתִיב): “Come with me from Lebanon, my bride, come with me…” (אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי וְגוֹ׳) (Song of Songs 4). It is called here “with me” (אִתְקְרֵי הָכָא אִתִּי). And in the written Orayta it is said about her (וּבְאוֹרַיְיתָא דְּבִכְתָב אִתְּמַר עָלָהּ): “Behold, there is a place with me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33).

And because she is called “place” in this world (וּבְגִין דְּאִיהִי אִתְקְרִיאַת מָקוֹם בְּעָלְמָא דֵּין), it is said of her: “And he encountered the place and lodged there” (אִתְּמַר בָּהּ וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם) (Bereshit 28). And for this reason she said (וּבְגִין דָּא אִיהִי אַמְרַת): “Who would give me in the wilderness a lodging place of travelers” (מִי יִתְּנֵנִי בַמִּדְבָּר מְלוֹן אוֹרְחִים) (Jeremiah 9). For she would be independent (דַּהֲוַת רְשׁוּ בִּפְנֵי עַצְּמָהּ), and not with those who fixed upon her a debt with them (וְלָאו עִם אִינּוּן דְּקַבְעִין לָהּ חוֹבָה עִמְּהוֹן), without her bridegroom (בְּלָא חָתָן דִּילָהּ). And at every time a man prays (וּבְכָל שַׁעֲתָא דְּבַּר נָשׁ מְצַּלֵּי), Kudsha Berikh Hu goes before him and guards him (קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים וְנָטַר לֵיהּ). And the mystery of the matter (וְרָזָא דְּמִלָּה): “And the man was astonished at her” (וְהָאִישׁ מִשְׁתָּאֵה לָהּ) (Bereshit 24). And there is no “man” but Kudsha Berikh Hu (וְלֵית אִישׁ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “Hashem is a man of war” (יְיָ אִישׁ מִלְחָמָה) (Exodus 15). “And it was before he finished speaking, and behold, Rivkah came out” (וַיְהִי הוּא טֶרֶם כִּלָה לְדַבֵּר וְהִנֵּה רִבְקָה יוֹצֵאת) (Bereshit 24), like “And His arrow shall go forth as the lightning” (כְּגוֹן וְיָצָא כַּבָּרָק חִצּוֹ) (Zechariah 9).

And if you will say (וְאִי תֵּימְרוּן), behold the Sages have already established (דְּהָא אוּקְמוּהָ רַבָּנָן), that for ten, the Shekhinta comes first (לְעַשְׂרָה קַדְמָא שְׁכִינְתָּא וְאַתְיָא), for one, until he sits (לְאֶחָד עַד דְּיִתִיב). For ten, which is the letter Yod before ה׳ (לְעַשְׂרָה דְּהִיא י׳ קַדְמָה ה׳). For one, which is Vav, until he sits, the second Heh does not come to him (לְאֶחָד דְּאִיהוּ ו׳ עַד דְּיָתִיב לָא אַתְיָא לְגַבֵּיהּ ה׳ תִּנְיָינָא). And the mystery of the matter (וְרָזָא דְּמִלָּה), that in a place where there is not Yod-Heh (דְּבַאֲתָר דְּלֵית תַּמָּן י״הּ), the Heh does not come there (לָא אַתְיָא תַּמָּן ה׳). And one who wishes to unite the letters (וּמַאן דְּבָעֵי לְיַחֲדָא אַתְוָון), must be in supplication and entreaty (צָּרִיךְ בִּתְחִנָּה וּבְתַחֲנוּנֵי). And for this reason (וּבְגִין דָּא): “And I entreated Hashem” (וָאֶתְחַנַּן אֶל יְיָ) (Deuteronomy 3), with Adonai - to the Shekhinta with supplication (בַּאֲדֹנָ״י לִשְׁכִינְתָּא בְּתַחֲנוּנִין), and to Kudsha Berikh Hu with mercy (וּלְקוּדְשָׁא בְּרִיךְ הוּא בְּרַחֲמֵי). Until here (עַד הָכָא).

“The one lamb you shall offer in the morning, and the second lamb you shall offer between the evenings” (אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם) (Exodus 29). This is the mystery of the lambs of the Merciful One (דְּאִיהוּ רָזָא דְּכַבְשֵׁי דְּרַחֲמָנָא), which the sages have established upon them (דְּאוֹקְמוּהָ עָלַיְיהוּ רַבָּנָן), regarding the lambs of the Merciful One: why for you (גַּבֵּי כַּבְשֵׁי דְּרַחֲמָנָא לָמָּה לָךְ)? Rather these are words that must be hidden beneath the coverings of the world (אֶלָּא מִלִּין דִּיהוֹן תְּחוֹת כִּבְשׁוֹנֵי דְּעָלְמָא), and concealed beneath your garments (יִהוֹן מְכוּסִין תְּחוֹת לְבוּשָׁךְ). Just as a garment covers the body (מַה לְבוּשׁ אִיהוּ מְכַסֶּה עַל גּוּפָא), so too it is necessary to cover the mysteries of Orayta (אוּף הָכִי צָּרִיךְ לְכַסָּאָה רָזִין דְּאוֹרַיְיתָא). How much more so the mysteries of the offerings (כָּל שֶׁכֵּן רָזִין דְּקָרְבְּנִין), which are in the likeness of the offering of the woman to her husband (דְּאִינּוּן כְּגַוְונָא דִּקְרִיבוּ דְּאִתְּתָא לְגַבֵּי בַּעְלָהּ). And just as the offering of both must be in concealment (וּמַה קְרִיבוּ דְּתַרְוַויְיהוּ צָּרִיךְ בְּאִתְכַּסְּיָא), so too the offering must be concealed (אוּף הָכִי צָּרִיךְ קָרְבָּן לְכַסָּאָה לוֹן), because of the insolent wicked lions (מִבְּנֵי עַרְיָין רַשִׁיעַיָּיא חֲצּוּפִין), who have no shame and no humility (דְּלֵית לוֹן בֹּשֶׁת פָּנִים וְלָא עֲנָוָה).

And how many types of bastards there are (וְכַמָּה מִינֵי מַמְזְרִין אִינּוּן), children of incest, children of niddah (בְּנֵי עֲרָיוֹת בְּנֵי נִדָּה), from whom Hashem has departed, yet is found in her place (דְּנָד יְיָ מִנָּהּ וְאִשְׁתְּכַח בְּאַתְרָהּ) - a maidservant, the daughter of a foreign god, a harlot (שִׁפְחָה בַּת אֵל נֵכָר זוֹנָה). And this is the mystery (וְהַאי אִיהוּ רָזָא): “For three things the earth trembles…” (תַּחַת שָׁלֹשׁ רָגְזָה אֶרֶץ וְגוֹ׳) (Proverbs 30), “under a servant when he reigns, and a fool when he is filled with bread, and a maidservant when she inherits her mistress” (תַּחַת עֶבֶד כִּי יִמְלוֹךְ וְנָבָל כִּי יִשְׂבַּע לָחֶם וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ).

For Hashem has departed from the place (דְּנָד יְיָ מֵאַתְרָאָה), which is the Matronita, the good inclination (דְּאִיהִי מַטְרוֹנִיתָא יֵצֶּר הַטוֹב), and entered into her place the maidservant, the evil inclination (וְעָאלָא בְּאַתְרָהּ שִׁפְחָה יֵצֶּר הָרָע). And the mystery of the matter (וְרָזָא דְּמִלָּה): “Like the plague it appears to me in the house” (כְּנֶגַע נִרְאָה לִי בַּבָּיִת) (Leviticus 14), that is the impure blood of niddah (הַיְינוּ דָּם טָמֵא דְּנִדָּה). And just as there it says “and the priest shall close him for seven days” (וּמַה הָתָם וְהִסְגִּירוֹ הַכֹּהֵן שִׁבְעַת יָמִים), so too: “Seven days she shall be in her niddah” p1-16(אוּף הָכִי שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ) (Leviticus 15). Blessed are the limbs that are sanctified at the time of union (זַכָּאִין אִינּוּן אֵבָרִים דְּמִתְקַדְּשֵׁי בְּשָׁעַת תַּשְׁמִישׁ), for they are the wood of the burnt offering (דְּאִינּוּן עֲצֵּי הָעוֹלָה), with which holy fires are grasped (דַּאֲחִידָן בְּהוֹן אֶשִּׁין קַדִּישִׁין), the Name of Hashem that is grasped in their fire (שֵׁם יְדוָד דְּאָחִיד בְּאֶשִּׁין דִּלְהוֹן). And for this reason (וּבְגִין דָּא): “In the fires, honor Hashem” (בָּאוּרִים כַּבְּדוּ יְיָ) (Isaiah 24). Therefore the lambs of the Merciful One are (עַל כֵּן כִּבְשֵׁי דְּרַחֲמָנָא): “The one lamb you shall offer in the morning, and the second lamb you shall offer between the evenings” (הַיְינוּ אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם) (Exodus 29).

The completion of the verse is: “And a tenth of an ephah of fine flour” (שְׁלִימוּ דִּקְרָא וַעֲשִׂירִית הָאֵיפָה סֹלֶת) (Exodus 29). Blessed is he who draws forth from his brain a drop of fine, pure flour without refuse (זַכָּאָה אִיהוּ מַאן דְּאַנְגִּיד מִמוֹחֵיהּ טִפָּה סֹלֶת נְקִיָּה בְּלָא פְּסוֹלֶת). And this is hinted in the letter Yod of Adonai (וְאִיהִי רְמִיזָא בְּאָת י׳ מִן אֲדֹנָ״י), crowned in ten Sefirot (כְּלִילָא בְּעֶשֶׂר סְפִירָאן). And it is mixed with beaten oil, a fourth of a hin (דְּאִיהִי בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִית הַהִין). And it is mixed in the Scripture [Mikra], Mishnah, Talmud, and Kabbalah p1-17(וְאִיהִי בְּלוּלָה בַּמִּקְרָא בַּמִּשְׁנָה בַּתַּלְמוּד בְּקַבָּלָה).

Yeḥezkel, when he saw the Shekhinta from within the Klipin (יְחֶזְקֵאל כַּד חָמָא שְׁכִינְתָּא מִגּוֹ קְלִיפִּין), he saw with her ten Sefirot (חָזָא עִמָּהּ עֶשֶׂר סְפִירָאן), without separation at all (בְּלָא פִּרוּדָא כְּלַל). And these are the Mochin, within (וְאִלֵּין אִינּוּן מוֹחָא, מִלְּגוֹ), all of them he saw from the river Kevar below (כֻּלְּהוּ חָזָא לוֹן מִגּוֹ נְהַר כְּבָר דִּלְתַתָּא). This is “the chariot of Elohim, twice ten thousand, thousands of thousands” (אִיהִי רֶכֶב אֱלֹהִים רִבּוֹתַיִם כָּל רִבּוֹא עֶשֶׂר אַלְפִין) (Psalms 68).

Twice ten thousand is twenty thousand (רִבּוֹתַיִם כ׳ אֶלֶף). He removed two which are absent (אַפִּיק תְּרֵי שֶׁאֵינָן); eighteen remained (אִשְׁתָּאֲרוּ תִּמְנֵי סָר), according to the reckoning of eighteen worlds (בְּחוּשְׁבַּן ח״י עָלְמִין), which include the ten Sefirot [emanations] (דְּכָלִיל עֶשֶׂר סְפִירָאן), which are clothed in Tet–Tet [TT] of Metatron (דְּאִתְלַבַּשׁ בְּט״ט מִן מְטַטְרוֹן). Tet–Tet [TT] is from Totafot [frontlets] (ט״ט מִטֹטָפֹת), and it is said of it: “And they shall be as frontlets between your eyes” (וְאִתְּמַר בֵּיהּ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ) (Deuteronomy 6).

What are “eyes”? (מַאן עַיְינִין). These are those above (אִלֵּין לְעֵילָּא), of which it is said: “The heavens were opened, and I saw visions of Elohim” (דְּאִתְּמַר בְּהוּ נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים) (Ezekiel 1). What are “visions”? (מַאן מַרְאוֹת). These are the ten visions of Metatron (אִלֵּין אִינּוּן עֲשַׂרָה מַרְאוֹת דִּמְטַטְרוֹן), which he saw like a lamp within a glass vessel (דְּחָזָא כִּשְׁרָגָא בְּגוֹ עֲשִׁישִׁיתָא): nine revealed and one concealed (תְּשַׁע בְּאִתְגַלְיָיא, וְחַד סָתִים).

One vision, which is the first vision from these ten (מַרְאָה חֲדָא דְּאִיהוּ חֵזוּ קַדְמָאָה מֵאֵלּוּ עֲשַׂרָה), this is that which is said about it: “And above the firmament that was over their heads was the likeness of a throne, like the appearance of a sapphire stone” (דָּא אִיהוּ דְּאִתְּמַר בֵּיהּ וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא) (Ezekiel 1). And although it has already been explained above (וְאַף עַל גַּב דְּאִתְפְּרַשׁ לְעֵילָּא), it is necessary to renew upon it words of novelties (צָּרִיךְ לְחָדְתָּא עָלֵיהּ מִלִּין דְּחִדּוּשִׁין).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), to the camps above (לְמַשִׁרְיָין דִּלְעֵילָּא): whoever prays, whether he be mighty, or wise, or rich (מַאן דִּמְצָּלֵי, בֵּין יְהֵא גִּבּוֹר, בֵּין יְהֵא חָכָם, בֵּין יְהֵא עָשִׁיר). Mighty in merits (בְּזַכְוָון גִּבּוֹר), wise in Torah (חָכָם בַּתּוֹרָה), and rich in mitzvot (וְעָשִׁיר בַּמִּצְּוֹת), he shall not enter into this chamber of prayer (לָא יִיעוּל בְּהֵיכָלָא דָּא צְּלוֹתֵיהּ) until you see in him these signs (עַד דְּתִחְזוּן בֵּיהּ סִימָנִין אִלֵּין), that he has placed upon himself My adornments (דְּיָהַב גַּרְמֵיהּ בֵּיהּ תִּקּוּנִין דִּילִי).

And for this reason the masters of the Mishnah have established (וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין): “If the master is like an angel of Hashem Tzevaot, let them seek Torah from his mouth” (אִם הָרַב דּוֹמֶה לְמַלְאַךְ יְיָ צְּבָאוֹת תּוֹרָה יְבַקְשׁוּ מִפִיהוּ) (Malachi 2). For one who is marked with these signs in his garments (לְמַאן דִּיְהֵא רָשִׁים בְּאִלֵּין סִימָנִין בִּלְבוּשֵׁיהּ), accept his prayer (תְּקַבְּלוּן צְּלוֹתֵיהּ). One sign is that he be marked in his prayer with tekhelet, in the corners of the mitzvah of tzitzit (סִימָנָא חֲדָא דִּיְהֵא רָשִׁים בִּצְּלוֹתֵיהּ, בִּתְכֵלֶת, בְּכַנְפֵי מִצְּוָה צִּיצִּית), for it resembles the firmament (דְּאִיהוּ דָּמֵי לָרָקִיעַ), which is Metatron (דְּאִיהוּ מְטַטְרוֹן).

His likeness is the tekhelet in the tzitzit (דִּיּוּקְנָא דִּילֵיהּ, תְּכֵלֶת שֶׁבַּצִּיצִּית). And for this reason, the measure of the tzitzit the sages established (וּבְגִין דָּא, שִׁיעוּר הַצִּיצִּית אוֹקְמוּהָ רַבָּנָן): a tallit in which a small child can cover his head and the majority of his body (טַלִּית שֶׁהַקָּטָן מִתְכַּסֶּה בָּהּ רֹאשׁוֹ וְרוּבּוֹ). And this is what is said about it: “And a little child shall lead them” (וְהַאי אִיהוּ דְּאִתְּמַר בֵּיהּ, וְנַעַר קָטֹן נוֹהֵג בָּם) (Isaiah 11). And this is leading the four beasts, which are the four (וְהַאי אִיהוּ נוֹהֵג בְּד׳ חֵיוָן, דְּאִינּוּן ד׳). And he includes “six steps to the throne” (וְאִיהוּ כָּלִיל שֵׁשׁ מַעֲלוֹת לַכִּסֵּא) (I Kings 10), which are six (דְּאִינּוּן ו׳). And because he includes ten (וּבְגִין דְּאִיהוּ כָּלִיל עֶשֶׂר), the ten Sefirot are enclothed in him, י׳ (מִתְלַבְּשִׁין בֵּיהּ עֶשֶׂר סְפִירָאן, י׳). And in him Kudsha Berikh Hu was seen with His Shekhinta (וּבֵיהּ הֲוָה אִתְחֲזִי קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁכִינְתֵּיה), which is crowned from the ten Sefirot, to the prophets (דְּאִיהִי כְּלִילָא מֵעֶשֶׂר סְפִירָאן לִנְבִיאֵי). And from the side of the Shekhinta, which is the tenth, the tekhelet of the tzitzit (וּמִסִּטְרָא דִּשְׁכִינְתָּא דְּאִיהִי עֲשִׂירָאָה, תְּכֵלֶת שֶׁבַּצִּיצִּית), this is the tekhelet of all colors (אִיהוּ תְּכֵלֶת דְּכָל גַּוְונִין).

For it is the culmination of the ten Sefirot [emanations] (דְּאִיהִי תַּכְלִית דְּי׳ סְפִירָאן). And concerning it: “And all the work of the Tent of Meeting was finished” (וּבֵיהּ וַתֵּכֶל כָּל עֲבוֹדַת אֹהֶל מוֹעֵד) (Exodus 39). And it is the expression of kallah [bride] (וְאִיהִי לָשׁוֹן כַּלָּה). This is what is written: “And it came to pass, on the day that Moshe finished setting up the Mishkan [Tabernacle]” (הֲדָא הוּא דִכְתִיב, וַיְהִי בְּיוֹם כַּלֹּת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן) (Numbers 7). And the Rabbis established: kallat [bride of] is written (וְאוֹקְמוּהָ רַבָּנָן, כַּלַּת כְּתִיב). And it is the tekhelet [blue] of the lamp (וְאִיהוּ תְּכֵלֶת דִּשְׁרָגָא), which consumes the wax and wick [fats and burnt offerings] (דְּאָכִיל תְּרָבִין וְעִלָּוָון).

And concerning it Yeḥezkel said: “The likeness of the appearance of a sapphire stone, the likeness of a throne” (וְעָלֵיהּ אָמַר יְחֶזְקֵאל, דְּמוּת כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא) (Ezekiel 1). The Segulah of this stone is: whoever inherits it, the fire of Gehinom does not rule over him (סְגוּלָה דְּהַאי אֶבֶן, מַאן דְּיָרִית לָהּ, לָא שַׁלְטָא נוּרָא דְּגֵיהִנָּם עָלֵיהּ). No fire in the world damages it (לֵית נוּרָא בְּעָלְמָא מְקַלְקֵל לָהּ), nor do any kinds of metals (וְלָא כָּל מִינֵי מַתְּכוֹת).

How much more so water, which cannot damage it (כָּל שֶׁכֵּן מַיָּא, דְּלָא מַזִּיקוּ לָהּ). Whoever inherits it, it is fulfilled in him: “When you pass through the waters, I am with you” (מַאן דְּיָרִית לָהּ, אִתְקַיָּים בֵּיהּ כִּי תַעֲבוֹר בַּמַּיִם אִתְּךָ אָנִי) (Isaiah 43). And all the supernal and lower forces of the Other Side fear from it (וְכָל עִלָּאִין וְתַתָּאִין דְּסִטְרָא אַחֲרָא דַּחֲלִין מִנֵּיהּ). The tekhelet of the sea, concerning it is said: “When you pass through the waters, I am with you” (תְּכֵלֶת דְּיַמָּא בְּגִינֵיהּ אִתְּמַר, כִּי תַעֲבוֹר בַּמַּיִם אִתְּךָ אָנִי) (Isaiah 43). And by this segulah: “Horse and rider He cast into the sea” (דְּבִסְגּוּלָה דָּא, סוּס וְרוֹכְבוֹ רָמָה בַיָּם) (Exodus 15), this is the appointed prince of Egypt (דָּא מְמָנָא דְּמִצְּרַיִם).