Daf 243a (דַּף רמ״ג ע״א)

If a man is from among all these qualities (וְאִי אִיהוּ בַּר נָשׁ מִכָּל מִדּוֹת אִלֵּין), they place upon him a crown with the Name YHVH (יָהֲבִין לֵיהּ כֶּתֶר בְּשֵׁם יְדוָֹד), as YHVH our God in all our calling to Him (כַּיְדוָֹד אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו). There is none holy like YHVH (אֵין קָדוֹשׁ כַּיְדוָֹד). From the world of the male (מֵעָלְמָא דִּדְכוּרָא), which is Tiferet (דְּאִיהוּ תִּפְאֶרֶת), a King crowned with a supernal crown (מֶלֶךְ מוּכְתָּר בְּכֶתֶר עִלָּאָה), in which He shall reign with His Shekhinta (דְּבָהּ יִמְלוֹךְ בִּשְׁכִינְתֵּיהּ), which is the Nefesh Yeteirah (דְּאִיהִי נֶפֶשׁ יְתֵירָה). And the crown is the Neshamah Yeteirah, YHVH, Ruach (וְכֶתֶר נְשָׁמָה יְתֵירָה, יְהוָֹ״ה, רוּחַ), as it is said: “I will pour out My spirit upon all flesh” (אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר) (Joel 3). And it includes ten Sefirot from above to below (וְאִיהוּ כָּלִיל י׳ סְפִירָאן מֵעֵילָּא לְתַתָּא), in this manner: Yod – Chokhmah (י׳ חָכְמָה), Heh – Binah (ה׳ בִּינָה), Vav – inclusive of six Sefirot, from Chesed to Yesod (ו׳ כָּלִיל שִׁית סְפִירָאן מֵחֶסֶד עַד יְסוֹד), Heh – Malkhut (ה׳ מַלְכוּת). The kaf of “like YHVH our God” is a crown on his head (כ׳ מִן כַּיְדוָֹד אֱלֹהֵינוּ, כֶּתֶר עַל רֵישֵׁיהּ). And this is the Neshamah that is added on Shabbat (וְהַאי אִיהוּ נְשָׁמָה דְּאִתּוֹסְפָא בְּיוֹם שַׁבָּת). And because the Cause of causes is wondrous and hidden in this Keter (וּבְגִין דְּעִלַּת הָעִלּוֹת, מוּפְלֶא וּמְכוּסֶּה בְּהַאי כֶּתֶר), and is expanded through the Name YHVH on Shabbatot and Festivals (וְאִתְפָּשַּׁט בְּשֵׁם יְהוָֹה בְּשַׁבָּתוֹת וְיָמִים טוֹבִים), there is no dominion for Samael and the serpent and all his appointees (לֵית שׁוּלְטָנוּתָא לְסָמָאֵל וּלְנָחָשׁ וּלְכָל מְמָנָן דִּילֵיהּ), nor does he have dominion over Gehinnom, the evil female of Samael, nor his legions (וְלֵית לֵיהּ שֻׁלְטָנוּתָא לַגֵּיהִנָם, נוּקְבָּא בִּישָׁא דְּסָמָאֵל, וְלָא לְמַשִׁרְיָין דִּילֵיהּ). All of them are hidden before the encampment of the King (כֻּלְּהוּ מִתְטַמְּרִין מִן קֳדָם מַשִּׁרְיָיתָא דְּמַלְכָּא), just as the nations and star-worshippers of the world shall be hidden (כְּגַוְונָא דְּיִתְטַמְּרָן אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּעָלְמָא), when Mashiach shall be revealed (כַּד יִתְגְּלֵי מְשִׁיחָא). This is what is written: “And they shall go into the caves of the rocks” (וּבָאוּ בִּמְעָרוֹת צוּרִים) (Isaiah 2), and “into the clefts of the crags” (וּבִנְקִיקֵי הַסְּלָעִים) (Isaiah 7).

The Tanna’in and Amora’in arose and said (קָמוּ תַּנָאִין וַאֲמוֹרָאִין, וְאָמְרוּ): Ra‘aya Meheimna (רַעְיָא מְהֵימָנָא), you are the one who carries all of Yisrael (אַנְתְּ הוּא שָׁקִיל לְכָל יִשְׂרָאֵל), filled with all good qualities (מְמוּלֵא מִכָּל מִדּוֹת טָבִין), certainly in you dwells that which is said of him (וַדַּאי בָּךְ שַׁרְיָיא, הַהוּא דְּאִתְּמַר בֵּיהּ): “There is none holy like YHVH our God” (אֵין קָדוֹשׁ כַּיְדוָֹד אֱלֹהֵינוּ) (I Samuel 2). You are the Keter upon each and every one of Yisrael (אַנְתְּ כֶּתֶר עַל כָּל חַד וְחַד מִיִשְׂרָאֵל), for there is none besides you among men upon whom the Keter rests (כִּי אֵין בִּלְתֶּךָ בַּר נָשׁ, דִּיְהֵא כֶּתֶר עָלָךְ), not a prince, nor a sage, nor a man of understanding, nor a pious one, nor a mighty one, nor a simple one, nor a prophet, nor a Tzaddik, nor a king (לָא נָשִׂיא, וְלָא חָכָם, וְלָא מֵבִין, וְלָא חָסִיד, וְלָא גִּבּוֹר, וְלָא תָּם, וְלָא נָבִיא, וְלָא צַדִּיק, וְלָא מֶלֶךְ). You are in the likeness of Kudsha Berikh Hu (אַנְתְּ הוּא בְּדִיּוּקְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), a son in the likeness of his father (בְּרָא בְּדִיּוּקְנָא דַּאֲבוּהִי), just like Yisrael, as it is said of them (כְּגַוְונָא דְּיִשְׂרָאֵל, דְּאִתְּמַר בְּהוֹן): “You are children to Hashem your God” (בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14). Fulfill the commandments of your Master (אַשְׁלִים פִּקוּדִין דְּמָארָךְ), for there are no commandments like yours (דְּלֵית פִּקוּדִין מֵאִלֵּין דִּילָךְ), by which Kudsha Berikh Hu and His Shekhinta, above and below, are not crowned with the supernal Keter in every middah (דְּלָא יִתְעַטֵּר בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ עֵילָּא וְתַתָּא, בְּכֶתֶר עִלָּאָה, בְּכָל מִדָּה וּמִדָּה).

He opened and said (פָּתַח וְאָמַר), the Tanna’in and Amora’in, that when he would call them all, Rabbi Shimon was always included with them (תַּנָאִין וַאֲמוֹרָאִין, דְּכַד הֲוָה קָרֵי לְכֻלְּהוּ, לְרַבִּי שִׁמְעוֹן בִּכְלַל עִמְּהוֹן בְּכָל זִמְנָא). He would say to them (אָמֹר לוֹן): I praise you (אֲנָא מְשַׁבַּחְנָא לְכוּ), according to your generosity (כְּפוּם נְדִיבוּת דִּלְכוֹן), for you are sons of the generous ones-Avraham, Yitzchak, and Ya'akov (דְּאַתּוּן בְּנֵי נְדִּיבִים אַבְרָהָם יִצְחָק וְיַעֲקֹב). There is no one who can truly praise you except the Master of the world (לֵית מַאן דְּיָכִיל לְשַׁבְּחָא לְכוֹן, אֶלָּא מָרֵי עָלְמָא), for even the entire Orayta until Ein Sof depends upon you (דְּאֲפִילּוּ אוֹרַיְיתָא כֻּלָּהּ עַד אֵין סוֹף, בְּכוּ הִיא תַּלְיָא). As it is said in the Orayta (כְּגַוְונָא דְּאִתְּמַר בְּאוֹרַיְיתָא): “Longer than the land is its measure, and broader than the sea” (אַרוּכָּה מֵאֶרֶץ מִדָּה וּרְחָבָה מִנִּי יָם) (Job 11). Such is your praise (הָכִי שֶׁבַח דִּילְכוּ). But may it be fulfilled in you as it was fulfilled in me (אֲבָל יִתְקַיֵּים בְּכוּ, מַה דְּאִתְקַיָּים בִּי), that I rejoiced in the honor of Aharon my brother (דַּחֲדֵינָא בִּיקָרָא דְּאַהֲרֹן אָחִי), as it was established: “The heart that rejoiced in the greatness of his brother shall wear the Urim and Tumim” (כְּמָה דְּאוֹקְמוּהָ, הַלֵּב שֶׁשָׂמַח בִּגְדּוּלַת אָחִיו, יִלְבַּשׁ אוּרִים וְתוּמִים). And the Tanna’in and Amora’in, all the Musafin of Shabbatot and Yamim Tovim (וְתַנָאִין וַאֲמוֹרָאִין, כָּל מוּסָפִין דְּשַׁבָּתוֹת וְיָמִים טוֹבִים), every Musaf in which we say Keter, from here they are known (כָּל מוּסַף דְּאַמְרִינָן בֵּיהּ כֶּתֶר, מֵהָכָא אִשְׁתְּמוֹדְעִין). And all the prayers of Yisrael, their fragrance is as the fragrance (וְכָל צְלוֹתִין דְּיִשְׂרָאֵל, רֵיחָא דִּלְהוֹן, כְּרֵיחָא), “of myrrh and frankincense, with all powders of the merchant” (Song of Songs 3) (דְּמוֹר וּלְבוֹנָה וְכָל אַבְקַת רוֹכֵל) (Song of Songs 3), on other days (בִּשְׁאַר יוֹמִין). But on Shabbatot and Yamim Tovim, it is considered above all kinds of spices (אֲבָל בְּשַׁבָּתוֹת וְיָמִים טוֹבִים, חָשִׁיב עָלֵיהּ מִכָּל מִינֵי בְּשָׂמִים). Because on the good days they ascend from all the powder of the merchant (בְּגִין דִּבְיוֹמִין טָבִין, סַלְּקִין מִכָּל אַבְקַת רוֹכֵל), as it is said regarding it: “And a man wrestled with him” (Bereshit 32) (דְּאִתְּמַר בֵּיהּ, וַיֵּאָבֵק אִישׁ עִמּוֹ) (Bereshit 32). For the prayer that is blemished, Samael wrestled with it (דִּצְלוֹתָא דְּאִיהִי פְּגִימָה, אִתְאֲבָק עִמָּהּ סָמָאֵל), to struggle with it in that blemish of sin, in that dust of it (לְאַגָּחָא עִמֵּהּ בְּהַהוּא פְּגִימוּ דַּעֲבֵירָה, בְּהַהוּא אָבָק דְּדָא), and this ascends to the heavens (וְדָא סָלִיק עַד שְׁמַיָא).

The dust of Ya'akov is to teach merit upon the prayer (אָבָק דְּיַעֲקֹב, לְאוֹלְפָא זְכוּתָא עַל צְלוֹתָא), against many camps of sins (בְּכַמָּה מַשִּׁרְיָין דְּחוֹבִין). Some say merits (ד״א דזכוון). Others say troops (ס״א חילין), bundles and camps (חֲבִילִין וּמַשִׁרְיָין), that gather with it, to teach merit upon it (דְּמִתְכַּנְּשִׁין עִמֵּיהּ, לְאוֹלְפָא זְכוּ עָלָהּ). And the dust of the grade of Samael ascends with many camps of sins (וְאָבָק דַּרְגָּא דְּסָמָאֵל, סָלִיק בְּכַמָּה מַשִׁרְיָין דְּחוֹבִין), to teach sins upon it (לְאוֹלְפָא חוֹבִין עָלָהּ). And this is the prayer of Arvit (וְדָא צְלוֹתָא דְּעַרְבִית), which is called the ladder of Ya'akov (דְּאִקְרֵי סֻלָּם דְּיַעֲקֹב), in which it is written: “And behold, angels of God ascending and descending on it” (Bereshit 28) (דְּבָהּ וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ) (Bereshit 28). These that ascend are sins, and merits descend beneath them (אִלֵּין דְּסַלְּקִין חוֹבִין, וְנַחְתֵּי זַכְוָון תְּחוֹתַיְיהוּ), and these that ascend are merits, and sins descend beneath them (וְאִלֵּין סַלְּקִין זַכְוָון, וְנַחְתִּין חוֹבִין תְּחוֹתַיְיהוּ). And they are brought low through many battles (וּמַשְׁפִּילִין לוֹן בְּכַמָּה קְרָבִין).

These are masters of shields in the war of Torah (דְּאִינּוּן מָארֵי תְּרִיסִין, בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה), until the battle is heard upon the great mountains (עַד דְּיִשְׁתְּמַע קְרָבָא לְטוּרִין רַבְרְבִין), which are Avraham, Yitzchak, and Ya'akov (דְּאִינּוּן אַבְרָהָם יִצְחָק וְיַעֲקֹב). This is what is written: “Hear, O mountains, the controversy of Hashem” (Micah 6) (הֲדָא הוּא דִכְתִיב, שִׁמְעוּ הָרִים אֶת רִיב יְיָ) (Micah 6). The controversy of prayer (רִיב דִּצְלוֹתָא). The controversy of Orayta (רִיב דְּאוֹרַיְיתָא). And this battle is the prayer of Arvit until the rising of dawn (וְהַאי קְרָבָא דִּצְלוֹתָא דְּעַרְבִית, עַד עֲלוֹת הַשָׁחַר).

Rabbi Gamliel established it until the rising of dawn (דְּרַבָּן גַּמְלִיאֵל אוֹקְמָהּ, עַד עֲלוֹת הַשַּׁחַר). For the prayer of Arvit, its time is all night (דִּתְפִלַּת עַרְבִית זְמָנָהּ כָּל הַלַּיְלָה), only that the Sages made a fence until midnight (אֶלָּא דְּחֲכָמִים עָבְדוּ גָּדֵר עַד חֲצוֹת). And because of this, “And a man wrestled with him until the rising of the dawn” (וּבְגִין דָּא וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר) (Bereshit 32). Who is dawn? The prayer of Arvit (מַאן שַׁחַר. צְלוֹתָא דְּעַרְבִית), whose measure is until the morning of Avraham (דְּשִׁיעוּרָהּ עַד בֹּקֶר דְּאַבְרָהָם), which is four hours (דְּאִיהִי אַרְבַּע שָׁעוֹת), as it is written: “And Avraham rose early in the morning” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר) (Bereshit 22). At the first hour, at the end of the dawn (בְּרֵישׁ שַׁעֲתָא קַדְמָאָה, בְּסוֹף הַשַּׁחַר), this is Netzach of Ya'akov (נֶצַח יַעֲקֹב), where it is written: “To the chief musician, upon Ayelet haShachar” (לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר) (Psalms 22). To take vengeance from Samael (לְנַטְלָא נוּקְמָא מִסָמָאֵל), who touched the left thigh of Ya'akov (דְּנָגַע בְּיָרֵךְ שְׂמָאלָא דְּיַעֲקֹב), which is Hod (דְּאִיהוּ הוֹד), about which it is said: “He has made me desolate and faint all the day” (נְתָנָנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוָה) (Lamentations 1). Hod, from the side of Hod (הוֹד, מִסִּטְרָא דְּהוֹד), a thousand and five (אֶלֶף חֲמִישָּׁאָה), the Temple was left destroyed and withered (אִשְׁתְּאָרַת בֵּי מַקְדְּשָׁא חֲרֵבָה וִיבֵשָׁה).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): This Hod is yours, Ra‘aya Meheimna (דָּא הוֹד דִּילָךְ רַעְיָא מְהֵימָנָא), for in it you were desolated, from your prophecy on the left (דְּבֵיהּ אַנְתְּ חָרֵב, מִנְּבוּאָה דִּילָךְ מִשְּׂמָאלָא). And because you (וּבְגִין דְּאַנְתְּ) “led at the right hand of Moshe” (מוֹלִיךְ לִימִין מֹשֶׁה) (Isaiah 63), who is Netzach (דְּאִיהוּ נֶצַח), the beginning of the dawns (רֵישָׁא דְּשַׁחְרִין), “the dear hind of loves” (אַיֶּלֶת אַהָבִים) (Proverbs 5). David opened: “To the chief musician, upon Ayelet haShachar” (פָּתַח דָּוִד לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר) (Psalms 22), in which shall come the Master of victorious wars (דְּבֵיהּ יֵיתֵי מָארֵי נַצְחָן קְרָבַיָּיא). And because Netzach and Hod are two dawns (וּבְגִין דְּנֶצַח וְהוֹד תְּרֵין שַׁחְרִין), it was established in the Mishnah: “From when do we read Shema in the mornings?” (אוּקְמוּהָ בְּמַתְנִיתִין מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחְרִין) (Berakhot 1a). And it did not say “in the morning” (וְלָא אָמַר בַּשַּׁחַר), but “in the mornings,” two (אֶלָּא בְּשַׁחְרִין תְּרֵין).