Daf 227a (דַּף רכ״ז ע״א)

From within this aspect (מִגָּוְון דָּא), the supernal and the lower fear (דַּחֲלִין עִלָּאִין וְתַתָּאִין). The currents of the sea fear from it (מַשִׁרְיָין דְּיַמָּא דַּחֲלִין מִנֵּיהּ). And the currents of the firmament, which is Tekhelet (blue), fear from it (וּמַשִׁרְיָין דִּרְקִיעָא דְּאִיהוּ תְּכֵלֶת, מִנֵּיהּ דַּחֲלִין). The currents of Tekhelet (מַשִׁרְיָין דִּתְכֵלֶת) (some say: the currents of the firmaments and currents) (ס״א ומשריין דרקיעין ומשריין) of the fire of Gehinnom fear from it (דְּנוּרָא דְּגֵיהִנָּם דַּחֲלִין מִנֵּיהּ). And this Tekhelet is judgment (וְהַאי תְּכֵלֶת אִיהוּ דִּין). Judgment of Adonai (דִּינָא אֲדֹנָ״י).

The law of the kingdom is law, and two colors are inscribed on the Tallit, one white and one Tekhelet (דִּינָא דְּמַלְכוּתָא דִּינָא וּתְרֵין גַּוְונִין רְשִׁימִין בְּטַלִית, חַד חִוָּור, וְחַד תְּכֵלֶת). And concerning these two colors it was said, “And under His feet like the work of a sapphire brick” (Exodus 24) (וְעַל תְּרֵין גַּוְונִין אִלֵּין אִתְּמַר, וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר). Livnat means the whiteness of sapphire (לִבְנַת, לוֹבֶן דְּסַפִּיר). Which is inclusive of two colors, mercy and judgment, white and dark, the dark of Tekhelet (דְּאִיהוּ כָּלִיל בִּתְרֵין גַּוְונִין, רַחֲמֵי וְדִינָא, חִוָּור וְאוּכָם אוּכָמוּ דִּתְכֵלֶת). And concerning the two colors the Sages hinted, “From when do they read the Shema in the morning? From when one can distinguish between Tekhelet and white” (וְעַל תְּרֵין גַּוְונִין, רְמִיזוּ רַבָּנָן, מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחֲרִית, מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן). To be the daughter of the King, the recitation of Shema, a union of Kudsha Berikh Hu, inclusive of these two colors, which are YHVH Adonai, mercy and judgment (לְמֶהֱוִי בְּרַתָּא דְּמַלְכָּא, קְרִיאַת שְׁמַע, יִחוּדָא דְקוּדְשָׁא בְּרִיךְ הוּא, כָּלִיל מִתְּרֵין גַּוְונִין אִלֵּין, דְּאִינּוּן יְדוָֹ״ד אֲדֹנָ״י, רַחֲמֵי וְדִינָא). In the manner that Kudsha Berikh Hu is inclusive of two colors, YHVH Adonai, to be mercy and judgment, a throne of judgment and a throne of mercies (כְּגַוְונָא דְקוּדְשָׁא בְּרִיךְ הוּא כָּלִיל ב' גַּוְונִין, יְהו׳'ה אֲדֹנָ״י לְמֶהֱוִי רַחֲמֵי וְדִינָא, כִּסֵּא דִּין וְכִסֵּא רַחֲמִים). (Metatron) (מטטרון).

“As the appearance of a sapphire stone, likeness of a throne” (Ezekiel 1) (כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא). What is “likeness of a throne” (מַאי דְּמוּת כִּסֵּא). Rather, corresponding to the throne, which has seventy-two bridges (אֶלָּא לָקֳבֵל כֻּרְסְיָיא, דְּאִית לֵיהּ ע״ב גְּשָׁרִים). That a human should be marked with seventy-two bonds, and the coils of the Tzitzit correspond to the seventy-two bridges of the throne (דִּיְהֵא בַּר נָשׁ רָשִׁים בְּע״ב קְשָׁרִים, וְחוּלְיָין דְּצִּיצִּית, לָקֳבֵל ע״ב גְּשָׁרִים דְּכֻרְסְיָיא). Which are eighteen knots, and coils to every direction (דְּאִינּוּן ח''י קְשָׁרִים, וְחוּלְיָין לְכָל סִטְרָא). The throne, which is Hashem, to every side with the four living ones of the throne, which are four (דְּכֻרְסְיָיא דְּאִיהוּ ה׳, לְכָל סִטְרָא בְּד׳ חֵיוָן דְּכֻרְסְיָיא, דְּאִינּוּן ד׳). And six levels of the throne, which are six, and this is Metatron, he is inclusive of the four living ones (וְשִׁית דַּרְגִּין דְּכֻרְסְיָיא, דְּאִינּוּן ו׳, וְדָא מְטַטְרוֹן, אִיהוּ כָּלִיל ד׳ חֵיוָון). This is that which is written, “And a young child shall lead them” (Isaiah 11) (הֲדָא הוּא דִכְתִיב, וְנַעַר קָטֹן נוֹהֵג בָּם). And these are Michael, Gavriel, Nuriel, Refael (וְאִינּוּן מִיכָאֵל גַּבְרִיאֵל נוּרִיאֵל רְפָאֵל). Metatron, “six steps to the throne” (I Kings 10), which ascend six hundred, Tzitzit with two Yudin (מְטַטְרוֹן שֵׁשׁ מַעֲלוֹת לַכִסֵּא, דְּסַלְּקִין שִׁית מְאָה, צִּיצִּית בִּתְרֵין יוֹדִי''ן). And if a Yud is lacking, behold a Chirik in its place, thus it ascends (וְאִי חָסֵר יוֹד, הָא חִירִק בְּאַתְרֵיהּ, הָכִי סַלְּקָא). To every side with four corners, Tzitzit and thirteen coils of Tzitzit, these are the 613 (בְּכָל סִטְרָא בְּד׳ כַּנְפֵי, צִּיצִּית וּתְלַת עֲשַׂר חֻלְיָין דְּצִּיצִּית, אִינּוּן תרי''ג). And further, six steps to the throne, in the secret of Vav–Aleph–Vav, it rises to the number thirteen, which is hinted in three words, “Vayisa, Vayavo, Vayet,” which are “Vahu, Ani Vahu” (וְעוֹד. שֵׁשׁ מַעֲלוֹת לַכִסֵּא, בְּרָזָא דָּא וָא''ו, סָלִיק לְחֻשְׁבָּן י''ג, דְּאִתְרְמִיז בִּתְלַת תֵּיבִין, וַיִּסַּע וַיָּבֹא וַיֵּט. דְּאִינּוּן וָהוּ אֲנִי וָהוּ). Five bindings, five to every direction (חָמֵשׁ קִשְׁרִין, ה׳ לְכָל סִטְרָא). One Tallit, one for all of them (א' טָלִית חַד לְכֻלְּהוּ). And in the letter Heh, eighteen is completed, which are Tet–Tet, to be Chayah to every side, inclusive of four Chayot; and to each Chayah, four faces and four wings, these are thirty-two faces and wings; and they are suspended from the Chayah which is Adam (וּבְאָת ה׳ אִשְׁתְּלִים ח״י. דְּאִינּוּן ט''ט. לְמֶהֱוִי חַיָּה לְכָל סִטְרָא. כָּלִיל ד׳ חַיוֹת. וּלְכָל חַיָּה, אַרְבַּע אַנְפִּין, וְאַרְבַּע גַּדְפִּין, אִינּוּן ל''ב אַנְפִּין וְגַדְפִּין. וְאִינּוּן תַּלְיָין מֵחַיָּה דְּאִיהוּ אָדָם). And these are thirty-two (וְאִינּוּן ל״ב), corresponding to the calculation of Yod–Heh–Heh (כְּחוּשְׁבַּן יוֹ״ד הֵ״א הֵ״א). Their completion is Vav (שְׁלִימוּ דִּלְהוֹן, וָא״ו). Thirteen coils in each of the four corners (תְּלֵיסַר חוּלְיָין בְּכָל ד׳ כַּנְפֵי), and the Vav is united with all four Chayot (וְהַוָא״ו מִתְיַיחֵד עִם כָּל אַרְבַּע חַיוֹת), and completes above, and completes below (וְאַשְׁלִים לְעֵילָּא, אַשְׁלִים לְתַתָּא).

The middle pillar is Metatron (עַמּוּדָא דְּאֶמְצָּעִיתָא אִיהוּ מְטַטְרוֹן), to complete above in the manner of Tiferet (לְאַשְׁלְמָא לְעֵילָּא, כְּגַוְונָא דְּתִפְאֶרֶת). His name is as the name of his Master (שְׁמֵיהּ כְּשֵׁם רַבֵּיהּ). In His image and likeness he was created (בְּצַלְמוֹ כִּדְמוּתוֹ אִתְבְּרֵי). For he is inclusive of all levels, from above to below and from below to above (דְּאִיהוּ כָּלִיל כָּל דַּרְגִּין, מֵעֵילָּא לְתַתָּא, וּמִתַּתָּא לְעֵילָּא). And he grasps the middle (וְאִיהוּ אָחִיד בְּאֶמְצָּעִיתָא). This is what is written: “And the middle bar in the midst of the boards shall pass through from end to end” (Exodus 26) (הֲדָא הוּא דִכְתִיב, וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִיחַ מִן הַקָּצֶּה אֶל הַקָּצֶּה). And he is inclusive of four faces and four wings of each and every Chayah above (וְאִיהוּ כָּלִיל ד׳ אַנְפִּין, וְאַרְבַּע גַּדְפִּין דְּכָל חַיָּה וְחַיָּה דִּלְעֵילָּא).

These are YHVH and Adonai (דְּאִינּוּן, יְאֲדַדוֹנָהִי). “Then Moshe sang” (אָז יָשִׁיר מֹשֶׁה) (Exodus 15). In every Chayah [living creature] there are four faces and four wings in this manner (בְּכָל חַיָּה אַרְבַּע אַנְפִּין, וְאַרְבַּע גַּדְפִּין, כְּגַוְונָא דָּא): Az [eight] in the lion (א״ז בְּאַרְיֵה), Az [eight] in the ox (א״ז בְּשׁוֹר), Az [eight] in the eagle (א״ז בַּנֶשֶׁר), Az [eight] in the man (א״ז בָּאָדָם). These are thirty-two faces and wings, according to the calculation of Az [eight] four times (דְּאִינּוּן ל״ב אַנְפִּין וְגַדְפִּין, בְּחוּשְׁבַּן א״ז ד׳ זִמְנִין). And these are the four faces: YHVH (וְאִינּוּן ד׳ אַנְפִּין: יְדוָֹ״ד). The four wings: Adonai [my Lord] (אַרְבַּע גַּדְפִּין: אֲדֹנָי).

Corresponding to four garments of gold and four garments of white (לָקֳבֵל ד׳ בִּגְדֵי זָהָב, וְאַרְבַּע בִּגְדֵי לָבָן), which the Kohen [priest] wears to atone for Yisrael (דְּלָבִישׁ כַּהֲנָא לְכַפְּרָא עַל יִשְׂרָאֵל). Corresponding to: “Adonai, open my lips” (לָקֳבֵל, אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51). And Tefillah [prayer] (וּצְּלוֹתָא), for Tefillah [prayer] is YHVH (דִּתְפִלָּה יְדוָֹ״ד), in the sealing of the eighteen blessings of prayer (בַּחֲתִימָה ח״י בִּרְכָאן דִּצְּלוֹתָא). And eighteen instances of YHVH contain seventy-two letters (וְתִמְנֵי סָרֵי זִמְנִין יְדוָֹ״ד, אִית בְּהוֹן ע״ב אַתְוָון), according to the calculation of Vayechulu [and they were completed] (בְּחוּשְׁבַּן וַיְכֻלּוּ), which are included in the Tzaddik Chai Olamin [Righteous One, Life of the Worlds] (דִּכְלִילָן בְּצַּדִּיק חַ״י עָלְמִין).

And in the four Chayot [living creatures]: YHVH and Adonai (וּבְאַרְבַּע חִיוָן, יְדוָֹ״ד אֲדֹנָי). Eight in every direction—these are thirty-two letters (תִּמְנֵי לְכָל סִטְרָא, אִינּוּן ל״ב אַתְוָון), and thirteen letters, which are found from Vahu, Ani, Vahu (וי״ג אַתְוָון, דְּאִשְׁתְּכָחוּ מִן וָה״וּ אֲנִי וָה״וּ). Behold, thirteen, which are included above and below (הָא תְּלַת עֲשַׂר, דִּכְלִילָן עֵילָּא וְתַתָּא). Through them Adam [Man] is completed (בְּהוֹן אִשְׁתְּלִים אָדָם), who is M”H [45], the middle pillar (דְּאִיהוּ מ״ה, עַמּוּדָא דְּאֶמְצָּעִיתָא).

Above, in the Tree of Life, there are no Klippin [husks] (לְעֵילָּא בְּאִילָנָא דְּחַיִּי, לֵית, קְלִיפִין): “For none may enter the gate of the king in sackcloth” (כִּי אֵין לָבֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק) (Esther 4). Below, there are Klippin [husks] in Metatron (לְתַתָּא אִית קְלִיפִין בִּמְטַטְרוֹן), who is in the likeness of the middle pillar (דְּאִיהוּ בְּדִיּוּקְנָא דְּעַמּוּדָא דְּאֶמְצָּעִיתָא). For when Kudsha Berikh Hu [the Holy One, blessed be He] is outside His kingship (דִּבְזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְבַר מִמַלְכוּתֵיהּ), He is covered in the wings and faces of His servant (אִתְכַּסֵּי בְּגַדְפִּין וְאַנְפִּין דְּעֶבֶד דִּילֵיהּ). This is what is written: “And He rode upon a cherub and flew” (הֲדָא הוּא דִכְתִיב, וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף) (II Samuel 22). And these are the Klippin [husks] that surround the four Chayot [living creatures] of Metatron (וְאִינּוּן קְלִיפִּין דְּסָחֲרִין לְד׳ חֵיוָן דִּמְטַטְרוֹן).

These are: Tohu (אִינּוּן: תֹּהוּ). “And behold, a great and strong wind tearing the mountains and breaking the rocks in pieces; Hashem was not in the wind” (1 Kings 19) (וְהִנֵּה רוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים לֹא בָרוּחַ יְיָ). Bohu: “And after the wind an earthquake; Hashem was not in the earthquake” (1 Kings 19) (בֹּה״וּ, וְאַחַר הָרוּחַ רַעַשׁ לֹא בָרַעַשׁ יְיָ). Behold two Klipin: green and white, which are the Klipin of the nut. One is Tohu, a green line. The second is Bohu, shattered stones, a hard Klipah, like a broken stone (הָא תְּרֵין קְלִיפִין, יָרוֹק וְחִוָּור, דִּקְלִיפִין דֶּאֱגוֹזָא, חַד תֹּהוּ, קַו יָרוֹק, תִּנְיָינָא בֹּהוּ, אֲבָנִין מְפוּלָּמִין, קְלִיפָא תַּקִּיפָא, כְּאַבְנָא מְפוּלָּמָא). Corresponding to these two Klipin are chaff and straw of the wheat (לָקֳבֵל תְּרֵין קְלִיפִין אִלֵּין, מוֹץ וְתֶבֶן דְּחִטָה). And the third Klipah (קְלִיפָא תְּלִיתָאָה), is thin (דְּקִיקָא). Corresponding to the bran of wheat (לָקֳבֵל סוּבִּין דְּחִטָה). For here it cleaves to the wheat, and cannot be separated from it until it is ground in the millstones (דְּהָכָא אִיהוּ מִתְדְּבַּק בָּחִטָה, וְלָא יָכִיל לְאִתְפָּרְשָׁא מִתַּמָּן, עַד דְּטָחֲנִין לֵיהּ בְּרֵיחַיָּיא). Which correspond to the grinders, the mouth of man, which must grind with them the words of Orayta, until they become like fine sifted flour (דְּאִינּוּן לָקֳבֵל טוֹחֲנוֹת דְּפוּמָא דְּבַּר נָשׁ, דְּצָּרִיךְ לְמִטְחַן בְּהוֹן מִלִּין דְּאוֹרַיְיתָא, עַד דִּיהוֹן כְּקֶמַח סֹלֶת נְקִיָּה). And with the sieve, which is the lip, the waste is separated, which is the bran of Orayta, until clean flour is found as Halakhah (וּבְנָפָה דְּאִיהִי שָׂפָה, אִתְבְּרִיר פְּסוֹלֶת דְּאִיהִי סוּבִּין (דאורייתא) עַד דְּיִשְׁתְּכַח הֲלָכָה סֹלֶת נְקִיָּה). At that time, it takes for itself the heart and the mind, and all the limbs of the body in which the Neshama spreads and through which the Neshama is sustained, in the same way that the body is sustained through the things of this world (בְּהַהוּא זִמְנָא, נָטִיל לָהּ לִבָּא וּמוֹחָא, וְכָל אֵבָרִין דְּגוּפָא דְּאִתְפְּשַּׁט בְּהוֹן נִשְׁמְתָא, וְאִתְפַּרְנְּסַת בָּהּ נִשְׁמְתָא, כְּגַוְונָא דְּגוּפָא אִתְפַּרְנְּסַת בְּמִלִּין דְּעָלְמָא). “This opposite that has Elohim made” (Ecclesiastes 7) (דִּכְתִיב, זֶה לְעוּמַת זֶה עָשָׂה אֱלֹהִים): the bread of the body, and the bread of Orayta (נָהֲמָא דְּגוּפָא, וְנָהֲמָא דְּאוֹרַיְיתָא). This is what is written: “Come, eat of my bread” (Proverbs 9) (הֲדָא הוּא דִכְתִיב, לְכוּ לַחֲמוּ בְּלַחְמִי). And this Klipah is like the Klipah that clings to the kernel of a nut (וְהַאי קְלִיפָא, אִיהוּ כִּקְלִיפָא דְּמִתְדַּבְּקָא בְּמוֹחָא דֶּאֱגוֹזָא). When the nut is moist, that Klipah separates from the kernel without difficulty (וּבְזִמְנָא דֶּאֱגוֹזָא אִיהִי רְכִיכָא, אִתְפְּרַשׁ הַהִיא קְלִיפָא מִמּוֹחָא דֶּאֱגוֹזָא, בְּלָא קוּשְׁיָא). But when the nut is dry, it is difficult for a man to remove it from there, for the difficulty still remains in its place (וּבְזִמְנָא דֶּאֱגוֹזָא אִיהִי יְבֵשָׁה, קָשֶׁה לְבַּר נָשׁ לְאַעְבְּרָא לֵיהּ מִתַּמָּן, כִּי עֲדַיִין הַקּוּשְׁיָא בִּמְקוֹמָהּ עוֹמֶדֶת). And because of this Kudsha Berikh Hu counts man fortunate, to return in Teshuva in his youth, before the evil inclination grows old within him (וּבְגִין דָּא מָנֵי קוּדְשָׁא בְּרִיךְ הוּא לְבַּר נָשׁ, לְאָהַדְרָא בְּתִיּוּבְתָּא בְּבַחְרוּתֵיהּ, קוֹדֶם דְּיַזְקִין בֵּיהּ יֵצֶּר הָרָע). This is what is written: “Before the gray hair you shall rise” (Leviticus 19) (הֲדָא הוּא דִכְתִיב, מִפְּנֵי שֵׂיבָה תָּקוּם), that is, before your gray hair (קוֹדֶם שֵׂיבָה דִּילָךְ). And this Klipah is fire (וְהַאי קְלִיפָּה אִיהִי אֵשׁ). And it is said of it: “And after the earthquake, fire; but Hashem was not in the fire” (1 Kings 19) (וְאִתְּמַר בָּהּ וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָּאֵשׁ יְיָ). The fourth (רְבִיעָאָה), is Tehom (תְּהוֹם). The hollow of the nut (חָלָל דֶּאֱגוֹזָא), wherein is the still small voice, and there the King comes (בֵּיהּ קוֹל דְּמָמָה דַקָּה, תַּמָּן קָא אָתֵי מַלְכָּא). “And out of its midst was as the appearance of Hashmal from within the fire” (Ezekiel 1) (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ). And these Klipin (וְאִינּוּן קְלִיפִין), are marked in the four limbs of the body (אִינּוּן רְשִׁימִין בְּד׳ אֵבָרִים דְּגוּפָא).

In the lung, there is moisture, from which are found the mucus of the lung (בְּרֵיאָה, תַּמָּן לֵיחָא, דְּמִינָהּ אִשְׁתְּכָחוּ סִרְכוֹת דְּרֵיאָה). “Her feet go down to death; her steps take hold on Sheol” (Proverbs 5) (רַגְלֶיהָ יוֹרְדוֹת מָוְת שְׁאוֹל צְּעָדֶיהָ יִתְמוֹכוּ). And there is the strong wind breaking, that strikes upon the wings of the lung of man, and this is the spirit that shakes the body of man, which Eliyahu bent beneath him and ascended above with it (וְתַּמָּן רוּחַ חָזָק מְפָרֵק, דְּדָפִיק בְּכַנְפֵי רֵיאָה דְּבַּר נָשׁ, וְהַאי אִיהוּ רוּחָא דְּאַסְעִיר גּוּפֵיהּ דְּבַּר נָשׁ, מַה דְּכָפִף לֵיהּ אֵלִיָּהוּ תְּחוֹתוֹי, וְסָלִיק לְעֵילָּא בֵּיהּ). This is what is written: “And Eliyahu went up by a whirlwind into heaven” (2 Kings 2) (הֲדָא הוּא דִכְתִיב, וַיַּעַל אֵלִיָּהוּ בַּסֳּעָרָה הַשָּׁמַיְמָה). And this strikes upon the lung, which drinks all beverages (וְהַאי דָּפִיק עַל רֵיאָה, דְּשׁוֹתָה כָּל מַשְׁקִין). And in them: “And the spirit of Elohim hovered over the face of the waters” (Bereshit 1) (וּבְהוֹן, וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם). This is the Klipah corresponding to the spirit of holiness (הַאי אִיהוּ קְלִיפָה לְרוּחָא דְּקוּדְשָׁא). To the left is the storm-wind (לִשְׂמָאלָא, רוּחַ סְעָרָה). Of them it is said: “The heart of the wise is to his right, and the heart of a fool to his left” (Ecclesiastes 10) (עָלַיְיהוּ אִתְּמַר, לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ).

David removed it from his heart, and killed it (דָּוִד אַעְבָּר לֵיהּ מִלִּבּוֹי, וְקָטִיל לֵיהּ). This is what is written: “And my heart is hollow within me” (Psalms 109) (הֲדָא הוּא דִכְתִיב, וְלִבִּי חָלַל בְּקִרְבִּי). And because of this he merited to draw down the north wind into his harp (וּבְגִין דָּא זָכָה, לִנְשָׁבָא רוּחַ צְּפוֹנִית, בְּכִנּוֹר דִּילֵיהּ). And it is said of him: “Thus says Hashem Elohim: Come from the four winds, O spirit” (Ezekiel 37) (וְאִתְּמַר בֵּיהּ, כֹּה אָמַר יְיָ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ).

And he would play upon it with the harp (וַהֲוָה מְנַגֵּן בֵּיהּ בַּכִּנּוֹר), with four kinds of melodies (בְּד׳ מִינֵי נִגּוּנִין): with a simple song, which is Yod [Y] (בְּשִׁיר פָּשׁוּט, דְּאִיהוּ י׳); with a doubled song, which is Yod–Heh [YH] (וּבְשִׁיר כָּפוּל, דְּאִיהוּ י״ד); with a tripled song, which is Yod–Heh–Vav [YHV] (וּבְשִׁיר מְשׁוּלָּשׁ, דְּאִיהוּ י״ד״ו); and with a quadrupled song, which is YHVH (וּבְשִׁיר מְרוּבָּע, דְּאִיהוּ יְדוָֹ״ד). Behold, these are the ten letters (הָא אִינּוּן עֶשֶׂר אַתְוָון), corresponding to which David made ten kinds of Tehillim [psalms] (דְּעֲבַד דָּוִד לָקֳבְלַיְיהוּ, י׳ מִינֵי תִּלִים). And they ascend to the seventy-two faces (וְסַלְּקִין לְע״ב אַנְפִּין), according to the calculation of these ten letters (כְּחוּשְׁבַּן י׳ אַתְוָון אִלֵּין).

And when do they ascend through seventy-two kinds of melody? (וּמָתַי סְלִיקוּ בְּע״ב מִינֵי נִגּוּנָא). When the dominion of Iniquity, Destroyer, Anger, and Wrath passes away (כַּד אִתְעֲבָר שׁוּלְטָנוּתָא דְּעָוֹן מַשְׁחִית אַף וְחֵימָה), within which the storm wind strikes (דִּבְּהוֹן דָּפִיק רוּחַ סְעָרָה), in the four directions (בְּאַרְבַּע סִטְרִין), which ascend to the ten crowns and the seventy-two nations (דְּסַלְּקִין לְּי׳ כִּתְרִין לְע״ב אוּמִין). This is what is written: “And when the wicked perish, there is song” (הֲדָא הוּא דִכְתִיב, וּבַאֲבוֹד רְשָׁעִים רִנָּה) (Proverbs 11).

Michael, Gavriel, Nuriel, Refael (דְּמִיכָאֵ״ל גַּבְרִיאֵ״ל נוּרִיאֵ״ל רְפָאֵ״ל), rule over the four directions (שַׁלְטִין עַל ד׳ סִטְרִין) (some say: over the four foundations) (ס״א יסודין) of man’s goodness (טָבִין דְּבַּר נָשׁ), which are water, fire, wind, and earth (דְּאִינּוּן מַיָּא וְאֶשָּׁא וְרוּחָא וְעַפְרָא). And each one has four faces (וְכָל חַד אִית לֵיהּ ד׳ אַנְפִּין). Sin, corruption, wrath, and anger (עֲוֹן מַשְׁחִית אַף וְחֵימָה), depend (some say: rule) on the white gall of the lung, which forms mucus (תַּלְיָין (ס״א שלטין) עַל מָרָה לְבָנָה, דְּרֵיאָה דְּעָבִיד סִרְכָא). And on the red gall of the liver, which reddens through Mars (וּבְמָרָה סוּמָקָא דְּכָבֵד, דְּאִתְאַדָּם בְּמַאֲדִים). And on the green gall that clings to the liver, which is the sword of the Angel of Death, of which it is said: “Her end is bitter as wormwood, sharp as a two-edged sword” (Proverbs 5) (וּבְמָרָה יְרוֹקָא דַּאֲחִידָא בְּכַבְדָא, דְּאִיהוּ חַרְבָּא דְּמַלְאָךְ הַמָּוְת, דְּאִתְּמַר בָּהּ, וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה חַדָּה כְּחֶרֶב פִּיּוֹת). And on the black gall: Lilith, Saturn, its dominion in the spleen, which is sadness, Sheol below, poverty and darkness, weeping, mourning, and famine (וּבְמָרָה שְׁחוֹרָה, לִילִית, שַׁבְּתַי, שׁוּלְטָנוּתָא בַּטְחוֹל, דְּאִיהוּ עֲצִּיבוּ, שְׁאוֹל תַּחְתִּית, עֲנִיּוּתָא וַחֲשׁוֹכָא בִּכְיָה וְהֶסְפְּדָא וְרַעֲבוֹן).

Immediately, when these Klipin pass from man, the Tree of Life rules over him, in seventy-two faces (מִיַּד דְּמִתְעָבְרִין אִלֵּין קְלִיפִין מִבַּר נָשׁ, שַׁלְטָא עָלֵיהּ אִילָנָא דְּחַיִּי, בְּע״ב אַנְפִּין), which are Yod, Yod–Heh, Yod–Heh–Vav, YHVH (דְּאִינּוּן י׳ יָ״ד יְד״וּ יְדוָֹ״ד). These are found as ten, dependent on the four winds, which are YHVH (דְּאִשְׁתְּכָחוּ עֲשַׂרָה תַּלְיָין מֵאַרְבַּע רוּחוֹת, דְּאִינּוּן יְדוָֹד). Of them it is said: “Thus says Hashem: Come from the four winds, O spirit” (Ezekiel 37) (דְּאִתְּמַר בְּהוֹן, כֹּה אָמַר יְדוָֹד מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ). This is the spirit of Mashiach (דָּא הוּא רוּחוֹ דְּמָשִׁיחַ). Of him it is said: “And the spirit of Hashem shall rest upon him” (Isaiah 11) (דְּאִתְּמַר בֵּיהּ, וְנָחָה עָלָיו רוּחַ יְיָ). When it blows in the right ear of the heart, there is Chokhmah, from the side of Chesed, as it is said: “He who desires to become wise should turn southward in Chokhmah” (כַּד אִיהוּ מְנַשֵּׁב בְּאֹזֶן יְמִינָא דְּלִבָּא, דְּתַמָּן חָכְמָה מִסִּטְרָא דְּחֶסֶד, דְּבֵיהּ הָרוֹצֶּה לְהַחְכִּים יַדְרִים בְּחָכְמָה). And Chesed blows into Binah (וְחֶסֶ״ד נָשַׁב בַּבִּינָה). In Chokhmah is Yod (דְּבַחָכְמָה י׳). In Binah, Heh (בַּבִּינָה ה׳). In Tiferet, Vav (בְּתִפְאֶרֶת ו׳). In Malkhut, Heh (בַּמַּלְכוּת ה׳). YHVH strikes in all four, which ascend to ten, and to seventy-two thoughts of the heart (יְדוָֹד דָּפִיק בְּכֻלְּהוּ אַרְבַּע. דְּסַלְּקִין לְעֶשֶׂר. ולע״ב מַחֲשָׁבָה דְּלִבָּא).

This is Yod–Heh–Vav–Heh (דָּא יוֹ״ד הֵ״א וָא״ו הֵ״א). The right is water, and it is the great hand (יְמִינָא אִיהוּ מַיִם. וְאִיהוּ יַד הַגְּדוֹלָה). The left is fire, and it is the mighty hand (מִשְּׂמָאלָא אֵשׁ. וְאִיהִי יַד הַחֲזָקָה). In the middle pillar: a high hand (בְּעַמּוּדָא דְּאֶמְצָּעִיתָא, יָ״ד רָמָה). Which is the spirit of holiness (דְּאִיהִי רוּחָא דְּקֻדְשָׁא). And all is the son of Yah (וְכֹלָּא בֶּן י״ד). “For the spirit of the Chayah was in the Ophanim, and wherever the spirit was to go, they went” (Ezekiel 1) ((כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים אֶל אֲשֶׁר יִהְיְה שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ)). Through it are conducted the waters and the fire (בֵּיהּ מִתְנַהֲגִים מַיָּא וְאֶשָּׁא). Which grasp both of them, and strike in the arteries of the brain, which is water, and in the arteries of the heart, which is fire, and the wind in the wings of the lung (דְּאָחִיד בְּתַרְוַיְיהוּ, וְדָפִיק בְּעַרְקִין דְּמוֹחָא, דְּאִיהוּ מַיִם. וּבְעַרְקִין דְּלִבָּא, דְּאִיהוּ אֵשׁ. וְרוּחַ בְּכַנְפֵי רֵיאָה). In every limb of the body is found the spheres of the sea of Orayta, and the spheres of the firmament, which are fire. All of them ascend and descend within it (בְּכָל אֵבֶר וְאֵבֶר דְּגוּפָא, אִשְׁתְּכַח גַּלְגַּלֵּי יַמָּא דְּאוֹרַיְיתָא, וְגַלְגַּלֵּי רְקִיעָא, דְּאִינּוּן אֶשָּׁא. כֻּלְּהוּ סַלְּקִין וְנַחְתִּין בֵּיהּ). And its vessel is the earth, which is the Shekhinta (וְאִיהוּ אַתְרֵיהּ בֵּין רְקִיעָא וְיַמָּא, מָאנָא דִּילֵיהּ אַרְעָא, דְּאִיהִי שְׁכִינְתָּא). And in the manner of birds, when they open their wings to receive the wind in order to fly with it (וּכְגַוְונָא דְּעוֹפִין, פְּתִיחוּ גַּדְפַיְיהוּ, לְקַבְּלָא רוּחָא לְפַרְחָא בֵּיהּ). So too, all the limbs of the body are opened with many channels, with many joints, with many arteries, with many chambers of the heart, and chambers of the brain, to receive it (הָכִי כָּל אֵבָרִים דְּגוּפָא, פְּתִיחָן בְּכַמָּה מְקוֹרִין, בְּכַמָּה פִּרְקִין, בְּכַמָּה עַרְקִין, בְּכַמָּה אִדָּרִין דְּלִבָּא, אִדָּרִין דְּמוֹחָא, לְקַבְּלָא לֵיהּ).

For if it did not blow within the cavities of the heart, the fire of the heart would consume the entire body (דְּאִי לָאו דְּנָשִׁיב בְּבָתִּין דְּלִבָּא, הֲוָה נוּרָא דְּלִבָּא, אוֹקִיד כָּל גּוּפָא). And many ladders and chambers and arteries of the tube of the heart, and the tube of the lung, are all arranged toward it (וְכַמָּה סוּלָמִין, וְאִדָּרִין, דְּעַרְקִין דְּקָנֶה דְּלִבָּא, וְקָנֶה דְּרֵיאָה, כֻּלְּהוּ מִתַּתְקְּנִין לְגַבֵּיהּ). When speech ascends upon the wings of the lung, it becomes sound (כַּד סָלִיק דִּבּוּרָא, עַל כַּנְפֵי דְּרֵיאָה, אִתְעָבִיד קוֹל). At that time: “For a bird of the heavens shall carry the voice” (Ecclesiastes 10) (בְּהַהוּא זִמְנָא כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל). “The voice of Hashem is upon the waters” (Psalms 29) (קוֹל יְיָ עַל הַמָּיִם). From the side of the waters, which is the brain, from there it ascends by the wings of the lung (מִסִּטְרָא דְּמַיָּא, דְּאִיהוּ מוֹחָא, דְּתַמָּן סָלִיק בְּכַנְפֵי רֵיאָה). “The voice of Hashem hews out flames of fire” (Psalms 29) (קוֹל יְיָ חוֹצֵּב לַהֲבוֹת אֵשׁ). From the side of the heart, when it goes forth from the mouth, it is called speech (מִסִּטְרָא דְּלִבָּא, כַּד נָפִיק מִפּוּמָא, אִתְקְרֵי דִּבּוּר). And corresponding to the two wings of the lung, that open their wings to receive it, this is what is written: “And their faces and their wings were parted above” (Ezekiel 1) (וְלָקֳבֵל תְּרֵין כַּנְפֵי רֵיאָה, דְּפַתְחִין גַּדְפִּין לְקַבְּלָא לֵיהּ, הֲדָא הוּא דִכְתִיב, וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת מִלְמָעְלָה). In this way, the lips take speech and cause it to fly upward (הָכִי שִׂפְוָון נַטְלִין לֵיהּ לְדִיבּוּר, וּפַרְחִין לֵיהּ לְעֵילָּא).