Daf 257b (דַּף רנ״ז ע״ב)

Because of this (וּבְגִין דָּא), everyone who bows bows at Barukh [Blessed] (כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ), and everyone who straightens straightens at the Name (וְכָל הַזּוֹקֵף זוֹקֵף בַּשֵּׁם). This is the Shekhinta (דָּא שְׁכִינְתָּא), in the Name of YHVH (בְּשֵׁם דַּיְדוָֹ״ד); through Him, the Shekhinta must be raised up (בֵּיהּ צָרִיךְ לְזַקְפָא שְׁכִינְתָּא). That Shekhinta, of whom it is said (הַהִיא דְּאִתְּמַר בָּהּ): “She has fallen; she shall rise no more, the virgin of Yisrael” (נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל) (Amos 5), is raised through another level (עַל יְדֵי דַּרְגָּא אַחֲרָא). Because of this (וּבְגִין דָּא): “On that day I will raise up the fallen sukkah of David” (בַּיוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת) (Amos 9). That other level, of whom it is said (הַהוּא דְּאִתְּמַר בֵּיהּ): “YHVH straightens the bent” (יְדוָֹ״ד זוֹקֵף כְּפוּפִים) (Psalms 146).

The twelfth commandment is called the Festival of Matzot, and the Festival of Shavuot, and the Festival of Sukkot, from the side of the three Patriarchs (פִּקּוּדָא תְּרֵיסָר, אִיהִי אִתְקְרִיאַת חַג הַמַּצּוֹת, וְחַג הַשָּׁבוּעוֹת, וְחַג הַסֻּכּוֹת, מִסִּטְרָא דְּג׳ אֲבָהָן). And Rosh HaShanah is from her side, for the judgment of Malkhut is judgment (וְרֹאשׁ הַשָּׁנָה מִסִּטְרָא דִּילָהּ, דִּינָא דְּמַלְכוּתָא דִּינָא). And there are those who say: Pesach is the right arm (וְאִית דְּיֵימָא, פֶּסַח דְּרוֹעָא יְמִינָא). Shavuot is the giving of the Torah, which was given in the wilderness, over which the ox rules, from the side of Gevurah (שָׁבוּעוֹת, מַתַּן תּוֹרָה, דְּאִתְיְיהִיבַת בְּמַדְבְּרָא, דְּאִיהוּ מְמָנָא עָלֵיהּ שׁוֹר, מִסִּטְרָא דִּגְבוּרָה). Sukkot: “And Ya'akov journeyed to Sukkot” (Bereshit 33) (סֻכּוֹת, וְיַעֲקֹב נָסַע סֻכּוֹתָה).

The thirteenth commandment is the recitation of Shema (פִּקּוּדָא תְּלֵיסַר, קְרִיאַת שְׁמַע). And it must be known that he is called wise in all kinds of wisdoms (וְאִית לְמִנְדַּע, דְּאִיהוּ אִתְקְרֵי חָכָם בְּכָל מִינֵי חָכְמוֹת). And understanding, in all kinds of understandings (וּמֵבִין, בְּכָל מִינֵי תְּבוּנוֹת). And kind, in all kinds of kindnesses (וְחָסִיד, בְּכָל מִינֵי חֲסָדִים). And mighty, in all kinds of mights (וְגִבּוֹר, בְּכָל מִינֵי גְּבוּרוֹת). And counselor, in all kinds of counsels (וְיוֹעֵץ, בְּכָל מִינֵי עֵצוֹת). And righteous, in all kinds of righteousnesses (וְצַדִּיק, בְּכָל מִינֵי צְדָקוֹת). And king, in all kinds of kingdoms (וָמֶלֶךְ, בְּכָל מִינֵי מַלְכוּת). Until Ein Sof (עַד אֵין סוֹף). Until-some say, Keter-there is no searching (עַד [ס״א כֶּתֶר] אֵין חֵקֶר). And in all these rungs, in one He is called Merciful, and in one He is called Judge (וּבְכָל אִלֵּין דַּרְגִּין, בְּחַד אִקְרֵי רַחֲמָן, וּבְחַד אִקְרֵי דַּיָּין). And so in many level, until Ein Sof (וְהָכִי בְּכַמָּה דַּרְגִּין, עַד אֵין סוֹף).

If so, is there change between Merciful and Judge? (אִי הָכִי, שִׁנּוּי אִית בֵּין רַחֲמָן לְדַּיָּין). Rather, before the world was created, He was called by all these rungs, on account of the creatures destined to be created (אֶלָּא קוֹדֶם דְּבָרָא עָלְמָא, אִתְקְרֵי הוּא בְּכָל אִלֵּין דַּרְגִּין, עַל שֵׁם בִּרְיָין דַּהֲווֹ עֲתִידִין לְהִבָּרְאוֹת). For if not for the creatures of the world, why would He be called Merciful, Judge? Only on account of the creatures destined to be (דְּאִי לָאו בִּרְיָין דְּעָלְמָא, אֲמַאי אִתְקְרֵי רַחוּם דַּיָּין, אֶלָּא עַל שֵׁם בִּרְיָין דַּעֲתִידִין). And because of this, all the Names are His epithets, according to His works (וּבְגִין דָּא, כָּל שְׁמָהָן, אִינּוּן כִּנּוּיִין דִּילֵיהּ, עַל שֵׁם עוֹבָדִין דִּילֵיהּ). In this manner, He created the soul in His likeness, which is called by the name of her deeds, in every limb of the body, which is called a small world (כְּגַוְונָא דָּא, בָּרָא נִשְׁמְתָא, בְּדִיּוּקְנָא דִּילֵיהּ, דְּאִתְקְרִיאַת עַל שֵׁם פְּעוּלוֹת דִּילָהּ, בְּכָל אֵבֶר וְאֵבֶר דְּגוּפָא, דְּאִתְקְרֵי עָלְמָא זְעֵירָא).

In this way, the Master of the world is conducted with all creatures, and in every generation, according to their deeds (כְּגַוְונָא דְּמָארֵי עָלְמָא, אִתְנְהִיג בְּכָל בִּרְיָין, וּבְכָל דָּרָא, כְּפוּם עוֹבָדוֹי). So too the soul, according to the deeds of every limb. That limb in which a commandment is fulfilled, the soul is called in relation to compassion, kindness, grace, and mercy (כַּךְ נִשְׁמְתָא, כְּפוּם עוֹבָדוֹי דְּכָל אֵבֶר וְאֵבֶר. הַהוּא אֵבֶר דְּעָבִיד בֵּיהּ פִּקּוּדָא, אִתְקְרֵי נִשְׁמְתָא לְגַבֵּי חֶמְלָה וְחִסְדָּא חִנָּא וְרַחֲמֵי). And in that limb in which a transgression is committed, the soul is called in relation to judgment, wrath, and anger (וּבְהַהוּא אֵבֶר דְּעָבִיד בֵּיהּ עֲבֵירָה, אִתְקְרֵי נִשְׁמְתָא לְגַבֵּי דִּינָא וְחֵימָה וָכָעַס). But outside of the body, to whom will compassion or cruelty be? (אֲבָל לְבַר מִן גּוּפָא, לְמַאן תְּהֵא חֶמְלָה, אוֹ אַכְזָרִיוּת).

So too, the Master of the world-before He created the world and created His creatures-for whom would He be called Merciful and Gracious, or Judge? (אוּף הָכִי מָארֵי עָלְמָא, קֹדֶם דְּבָרָא עָלְמָא, וּבָרָא בִּרְיָין דִּילֵיהּ, לְמַאן אִתְקְרֵי רַחוּם וְחַנּוּן אוֹ דַּיָּין). Rather, all His Names are epithets, and He is not called by them except on account of the creatures of the world (אֶלָּא כָּל שְׁמָהָן דִּילֵיהּ, אִינּוּן כִּנּוּיִין, וְלָא אִתְקְרֵי בְּהוֹן, אֶלָּא עַל שֵׁם בִּרְיָין דְּעָלְמָא). And because of this, when the masters of the generation are righteous, He is called by them YHVH in the attribute of mercy (וּבְגִין דָּא, כַּד מָארֵי דָּרָא אִינּוּן טָבִין, אִיהוּ אִתְקְרֵי לְגַבַּיְיהוּ, יְהוָֹ״ד בְּמִדַּת רַחֲמִים). And when the masters of the generation are guilty, He is called Adonai in the attribute of judgment (וְכַד מָארֵי דָּרָא אִינּוּן חַיָּיבִין, אִתְקְרֵי אֲדֹנָ״י בְּמִדַּת הַדִּין). For every generation, and for every person, according to his measure (לְכָל דָּרָא, וּלְכָל בַּר נָשׁ, כְּפוּם מִדָּה דִּילֵיהּ). But He has neither measure nor a definite Name (אֲבָל לָאו דְּאִית לֵיהּ מִדָּה וְלָא שֵׁם יְדִיעַ).

In the likeness of the Sefirot, for each Sefirah has a known Name, and a measure, and a boundary, and a limit (כְּגַוְונָא דִּסְפִירָאן, דְּכָל סְפִירָה אִית לָהּ שֵׁם יְדִיעַ, וּמִדָּה, וּגְבוּל, וּתְחוּם). And by these Names the Master of the world is expanded, and He rules through them, and is called through them, and is concealed through them, and dwells in them-like the soul with respect to the limbs of the body (וּבְאִלֵּין שְׁמָהָן מָארֵי עָלְמָא אִיהוּ אִתְפְּשַּׁט, וְאַמְלִיךְ בְּהוֹן, וְאִתְקְרֵי בְּהוֹן, וְאִתְכַּסֵּי בְּהוֹן, וְדָר בְּהוֹן, כְּנִשְׁמְתָא לְגַבֵּי אֵבָרִים דְּגוּפָא). But the Master of worlds has no known Name and no known place, except that His sovereignty is in every direction (וּמַה רִבּוֹן עָלְמִין, לֵית לֵיהּ שֵׁם יְדִיעַ וְלָא אֲתָר יְדִיעַ, אֶלָּא בְּכָל סִטְרָא שׁוּלְטָנוּתֵיהּ).

So too the soul has no known Name, and no known place, in the whole body, except that her sovereignty is in every side; and no limb is empty of her (אוּף הָכִי לֵית לָהּ לְנִשְׁמְתָא שֵׁם יְדִיעַ, וְלָא אֲתָר יְדִיעַ, בְּכָל גּוּפָא, אֶלָּא בְּכָל סְטָר שׁוּלְטָנוּתֵיהּ, וְלֵית אֵבֶר פָּנוּי מִנָּהּ). And because of this, there is no marking her in one place-for if it were so, sovereignty would be lacking in the rest of the limbs (וּבְגִין דָּא, לֵית לְרַשְּׁמָא לָהּ בְּחַד אֲתָר, דְּאִי לָאו הָא חָסֵר שׁוּלְטָנוּתָא בִּשְׁאַר אֵבָרִים). And she is not to be called by one Name, or by two, or by three, to say that she is Chokhmah from Binah, and that she has Da‘at, and nothing more (וְלָא לְאִתְקְרֵי לָהּ בִּשְׁמָא חַד, אוֹ בִּתְרֵין, אוֹ בְּג׳, לְמֵימָר דְּאִיהִי חָכְמָה מִבִּינָה, וְאִית לָהּ דַּעַת, וְלָא יַתִּיר). For if one does so, behold she is lacking from the other rungs (דְּאִי עָבִיד הָכִי, הָא חָסֵר לָהּ מִשְּׁאַר דַּרְגִּין).

How much more so the Master of worlds (כָּל שֶׁכֵּן לְמָארֵי עָלְמָא), Who may not be marked in a known place (דְּלֵית לְרַשְׁמָא לֵיהּ בַּאֲתָר יְדִיעַ), nor called by Names (אוֹ לְאִתְקְרֵי לֵיהּ בִּשְׁמָהָן), nor changed by them (אוֹ לְשַׁנָּאָה לֵיהּ בְּהוֹן), nor made to rule as a rank of the Chariot (לְשַׁלְּטָאָה לֵיהּ כְּגוֹן דַּרְגָּא דְּמֶרְכַּבְתָּא); [some say: nor made threefold] (ס״א לְשַׁלְּשָׁא). For of Him it is said (דְּאִתְּמַר בָּהּ): “They shall ascribe a threefold holiness to You” (קְדוּשָּׁה לְךָ יְשַׁלֵּשׁוּ) (Isaiah 6).

For all the levels of all His Chariots are threefold (דְּכָל דַּרְגִּין דְּכָל מַרְכְּבוֹת דִּילֵיהּ, אִינּוּן מְשׁוּלָּשִׁים), such as the Patriarchs—they, they are the Chariot (כְּגוֹן הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה), who are the likeness of lion, ox, and eagle (דְּאִינּוּן דְּמוּת אַרְיֵה שׁוֹר נֶשֶׁר), which are a chariot for Adam (דְּאִינּוּן מֶרְכָּבָה לְאָדָם), concerning whom it is said (דְּאִתְּמַר עָלֵיהּ): “And the likeness of their faces was the face of Adam” (וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם) (Ezekiel 1). From the side of the Nukva [Female] (וּמִסִּטְרָא דְּנוּקְבָּא), they rule over Adam (אִינּוּן שַׁלְטִין עַל אָדָם), and the Nukva [Female] is a chariot in relation to them (וְנוּקְבָּא אִיהִי מֶרְכָּבָה לְגַבַּיְיהוּ). Because of this, it is said concerning her (וּבְגִין דָּא אִתְּמַר עָלָהּ): “They shall ascribe a threefold holiness to You” (קְדוּשָּׁה לְךָ יְשַׁלֵּשׁוּ).

So too the letters, which are the faces of the living creatures, are threefold, in this manner: Yod-Dalet-Vav, Heh-Vav-Yod, Vav-Heh-Yod (וְאוֹף הָכִי אַתְוָון, דְּאִינּוּן אַנְפִּין דְּחֵיוָן, מְשׁוּלָּשִׁין, כְּגַוְונָא דָּא: יד״ו. הו״י. וה״י). The fourth Heh-“Kedushah they shall utter to You threefold” (Isaiah 6) (ה׳ רְבִיעָאָה, קְדוּשָּׁה לְךָ יְשַׁלֵּשׁוּ). She is the shelamim of all, to complete in all the Name of YHVH (אִיהִי שְׁלָמִים דְּכֻלְּהוּ, לְאַשְׁלְמָא בְּכֻלְּהוּ שֵׁם יְדוָֹ״ד). But for the Master of all, there is no tripling Him in Names, nor in letters, but He is called by all Names, and He has no definite Name (אֲבָל לְמָארֵיהּ דְּכֹלָּא, לֵית לְשַׁלְּשָׁא בֵּיהּ בִּשְׁמָהָן, וְלָא בְּאַתְוָון, אֶלָּא אִיהוּ אִתְקְרֵי בְּכָל שְׁמָהָן, וְלֵית לֵיהּ שֵׁם יְדִיעַ). And every Name testifies of Him, that He is Master of all worlds (וְכָל שֵׁם וְשֵׁם אַסְהִיד עָלֵיהּ, דְּאִיהוּ אֲדוֹן כָּל עָלְמִין). Adonai testifies of Him (אַסְהִיד עָלֵיהּ אֲדֹנָי). And there are none who know that there is a person who inherits three hundred and ten worlds (וְלֵית דְּיַדְעִין דְּאִית בַּר נָשׁ, דְּיָרִית ג׳ מֵאָה וְעֶשֶׂר עָלְמִין).

This is what is written: “To cause those that love Me to inherit substance” (Proverbs 8) (הֲדָא הוּא דִכְתִיב, לְהַנְחִיל אוֹהֲבַי יֵשׁ). According to his level, which is called 'Something from Nothing' (Yesh Me-Ayin) (כְּפוּם דַּרְגָּא דִּילֵיהּ, דְּאִתְקְרֵי יֵשׁ מֵאַיִן). And this is supernal Chokhmah (וְדָא חָכְמָה עִלָּאָה). And there is a person who inherits only one world, according to his level, as it was explained: every tzaddik has his own world (וְאִית בַּר נָשׁ, דְּלָא יָרִית אֶלָּא עָלְמָא חַד, כְּפוּם דַּרְגָּא דִּילֵיהּ, כְּמָה דְּאוֹקְמוּהָ, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ). And so every person of Yisrael inherits worlds, according to his rung above (וְהָכִי יָרִית עָלְמִין כָּל בַּר נָשׁ מִיִשְׂרָאֵל, כְּפוּם דַּרְגָּא דִּילֵיהּ לְעֵילָּא). But for the Master of the world, there is no marking Him with worlds by number, but rather “Master of all worlds,” and Adonai testifies of Him (אֲבָל לְמָארֵי עָלְמָא, לֵית לְרַשְׁמָא לֵיהּ עָלְמִין בְּחוּשְׁבָּן, אֶלָּא אֲדוֹן כָּל עָלְמִין, וְאֲדֹנָ״י קָא סָהִיד עָלֵיהּ). So too YHVH-from Him depend all existences, and He and all His existences testify of the Master of the world, that He was before all existences (אוּף הָכִי יְהוָֹ״ד, מִנֵּיהּ תַּלְיָיא כָּל הֲוָיָין, וְאִיהוּ וְכָל הֲוָיָין דִּילֵיהּ, סָהֲדִין עַל מָארֵי עָלְמָא, דְּאִיהוּ הֲוָה קֹדֶם כָּל הֲוָיָין). And He is within every existence, and He is after every existence (וְאִיהוּ בְּתוֹךְ כָּל הֲוָיָה. וְאִיהוּ לְאַחַר כָּל הֲוָיָה). And this is the mystery: that the existences testify of Him-He was, He is, and He will be (וְדָא רָזָא, דְּסָהֲדִין הַוָיָין עָלֵיהּ, הָיָה, הוֶֹה, וְיִהְיֶה).