Daf 264b (דַּף רס״ד ע״ב)

But those four sections, behold, they were aroused in them (אֶלָּא אִינוּן אַרְבַּע פַּרְשִׁיָּין הָא אַתְּעֲרוּ בְּהוּ): one, the first point-some say: supernal (חַד נְקוּדָּה [ס״א עִלָּאָה] קַדְמָאָה); and one, the mystery of the world that is coming (וְחַד רָזָא דְּעָלְמָא דְּאָתֵי); and one, the right side (וְחַד יְמִינָא); and one, the left side (וְחַד שְׂמָאלָא). These are the mystery of the tefillin of the head (אִלֵּין רָזָא דִּתְפִילִין דְּרֵישָׁא). And here, in this mystery, this union is three supernal Names (וְהָכָא בְּרָזָא דָּא, יִחוּדָא דָּא תְּלַת שְׁמָהָן עִלָּאִין), they are in the likeness of those four sections (אִינּוּן כְּגַוְונָא דְּאִינּוּן אַרְבַּע פָּרְשִׁיָּין). The first “Hashem” (יְיָ קַדְמָאָה), this is the supreme point, the beginning of all (דָּא נְקוּדָּה עִלָּאָה, רֵאשִׁיתָא דְּכֹלָּא). “Eloheinu” (אֱלֹהֵינוּ), the mystery of the world to come (רָזָא דְּעָלְמָא דְּאָתֵי). The second “Hashem” (יְיָ בַּתְרָאָה), the general of right and left as one, in one general (כְּלָלָא דִּימִינָא וּשְׂמָאלָא כַּחֲדָא, בִּכְלָלָא חֲדָא). And these are the tefillin of the head (וְאִלֵּין אִינּוּן תְּפִלָּה דְּרֵישָׁא), and this is the first union (וְדָא אִיהוּ יִחוּדָא קַדְמָאָה).

The tefillin of the arm (תְּפִלִּין דִּדְרוֹעָא), they are the general-including within them all these as one (כְּלָלָא [גו תפלין דדרועא כללא] דְּכָל הָנֵי כַּחֲדָא). And this is the mystery: “Blessed be the Name of the glory of His kingdom forever and ever” (וְדָא אִיהוּ רָזָא, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד) (see Introduction 13b) (עיין בהקדמה י״ג ע״ב). Here is the general of those tefillin of the head that are included within the tefillin of the arm (הָכָא כְּלָלָא דְּאִינּוּן תְּפִלִּין דְּרֵישָׁא, דְּאִתְכְּלִילוּ גּוֹ תְּפִלִּין דִּדְרוֹעָא). And this is the mystery: “Blessed” (וְרָזָא דָּא, בָּרוּךְ)-this is the mystery of the supreme point (דָּא רָזָא דִּנְקוּדָּה עִלָּאָה), which is “Blessed” (דְּאִיהוּ בָּרוּךְ), for all blessings flow forth from there (דְּכָל בִּרְכָאן נַבְעִין מִתַּמָּן). And if you should say, the world to come is called “Blessed” (וְאִי תֵּימָא, עָלְמָא דְּאָתֵי אִקְרֵי בָּרוּךְ)-not so (לָאו הָכִי). For behold, the supreme point is male (דְּהָא נְקוּדָּה עִלָּאָה אִיהוּ דְּכַר), and the world to come is female (עָלְמָא דְּאָתֵי נוּקְבָּא). He is “Blessed” (אִיהוּ בָּרוּךְ), and she is “Blessing” (וְאִיהִי בְּרָכָה). “Blessed” is male (בָּרוּךְ דְּכַר), “Blessing” is female (בְּרָכָה נוּקְבָּא).

And because of this, “Blessed” is the supreme point (וְעַל דָּא בָּרוּךְ אִיהוּ נְקוּדָּה עִלָּאָה). “Name” (שֵׁם): this is the world to come (דָּא עָלְמָא דְּאָתֵי), which is the great Name (דְּאִיהוּ שֵׁם גָּדוֹל), as it is said: “And what will You do for Your great Name?” (כְּמָה דְאַתְּ אָמֵר, וּמַה תַּעֲשֵׂה לְשִׁמְךָ הַגָּדוֹל) (Joshua 7). “Glory” (כְּבוֹד): this is the supernal Glory (דָּא כְּבוֹד עִלָּאָה), which is right and left (דְּאִיהוּ יְמִינָא וּשְׂמָאלָא). And all of them are included in this tefillah of the arm (וְכֻלְּהוּ כְּלִילָן בְּהַאי תְּפִלָּה שֶׁל יַד), which is His kingdom (דְּאִיהוּ מַלְכוּתוֹ). And it takes all within itself (וְנָטִיל כֹּלָּא בְּגַוִּיהּ), and in this, all the worlds are included in this kingdom (וּבְהַאי אִתְּכְּלִילָן בְּהַאי מַלְכוּת, עָלְמִין כֻּלְּהוּ), to sustain them and to provide for them according to what they require (לְמֵיזָן לוֹן, וּלְסַפְּקָא לוֹן, בִּכְמָּה דְּאִצְּטְרִיכוּ). And this is the union of the tefillin of the head and the tefillin of the arm (וְדָא אִיהוּ יִחוּדָא דִּתְפִלִּין דְּרֵישָׁא וּתְפִלִּין דִּדְרוֹעָא), in the likeness of the mystery of the union of the tefillin (כְּגַוְונָא דְּרָזָא דְּיִחוּדָא דִּתְפִלִּין), so is the union of all (הָכִי הוּא יִחוּדָא דְּכֹלָּא). And this is the clarification of the matter (וְדָא אִיהוּ בְּרִירוּ דְּמִלָּה).

And behold, I arranged this union before the Holy Luminary (וְהָא סָדַּרְנָא יִחוּדָא דָּא קַמֵּי בּוּצִּינָא קַדִּישָׁא), and he said to me that this union is arranged in four aspects (וְאָמַר לִי דְּהָא בְּד׳ גַּוְונִין אִתְסָדַּר יִחוּדָא), and this is the most clarified of them all (וְדָא בְּרִירָא דְּכֻלְּהוּ). And so it surely is (וְהָכִי אִיהוּ וַדַּאי). And all are the mystery of the union (וְכֻלְּהוּ רָזָא דְּיִחוּדָא), but the order of the tefillin is this: it is the supernal union, as is fitting (אֲבָל סִדּוּרָא דִּתְפִלִּין, דָּא הוּא יִחוּדָא עִלָּאָה כַּדְּקָא יָאוּת). And since the right and the left were included in the mystery of one Name in a general manner (וּמִגּוֹ דְּאִתְכְּלִילוּ יְמִינָא וּשְׂמָאלָא בְּרָזָא דִּשְׁמָא חַד בְּאֹרַח כְּלָל), it was necessary afterward to bring them forth in a detailed way (אִצְּטְרִיךְ לְבָתַר לְאַפָּקָא לוֹן. בְּאֹרַח פְּרָט), but not in the manner of union (אֲבָל לָאו בְּאֹרַח יִחוּדָא).

For the union is in the earlier verses (דְּהָא יִחוּדָא בִּקְרָאֵי קַדְמָאֵי אִיהוּ): “Hashem is one” (יְיָ אֶחָד) in the tefillin of the head (בִּתְפִלִּין דְּרֵישָׁא), and “His Name is one” (וּשְׁמוֹ אֶחָד) in the tefillin of the arm (בִּתְפִלִּין דִּדְרוֹעָא), and all is one (וַהֲוִי כֹּלָּא חַד). Since the union is arranged all in the general, from the beginning of the supreme point (כֵּיוָן דְּיִחוּדָא אִתְסָדָּר כֹּלָּא בִּכְלָלָא, מֵרֵישָׁא דִּנְקוּדָּה עִלָּאָה), it was necessary afterward to be crowned from the beginning of the first light, which is the beginning of all (אִצְּטְרִיךְ לְבָתַר לְאִתְעַטְרָא מֵרֵישָׁא דִּנְהוֹרָא קַדְמָאָה, דְּאִיהוּ רֵישָׁא דְּכֹלָּא). (Thus ends Ra‘aya Mehemna) (ע״כ רעיא מהימנא).

Moses engraved and prepared twenty-five letters (גָּלִיף וְאַתְקִין מֹשֶׁה, כ״ה אַתְוָון) in the mystery of the verse of the union (בְּרָזָא דִּפְסוּקָא דְּיִחוּדָא), as it is written: “Hear O Yisrael, Hashem our Elohim, Hashem is one” (דִּכְתִּיב שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) (Deuteronomy 6). And those twenty-five letters are engraved, inscribed in the supernal mystery (וְאִינּוּן כ״ה אַתְוָון גְּלִיפִין, מְחֻקָּקִין בְּרָזָא דִּלְעֵילָּא). Jacob desired to prepare below, in the mystery of the union (יַעֲקֹב בָּעָא לְאַתְקְּנָא לְתַתָּא, בְּרָזָא דְּיִחוּדָא), and he prepared with twenty-four letters (וְאַתְקִין בְּכ״ד אַתְוָון), which are: “Blessed be the Name of the glory of His kingdom forever and ever” (וְאִינּוּן בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). But he did not complete them to twenty-five letters (וְלָא אַשְׁלִים לְכ״ה אַתְוָון), because the Mishkan had not yet been prepared (בְּגִין דְּעַד לָא אִתְתְּקַּן מַשְׁכְּנָא). When the Mishkan was prepared (כֵּיוָן דְּאִתְתְּקַן מַשְׁכְּנָא), the word that went forth from it was completed (וְאִשְׁתְּלִים מִלָּה דְּהֲוָה נָפִיק מִנֵּיהּ). When it was completed, he did not speak except with twenty-five letters (כַּד אִשְׁתְּלִים, לָא מַלִּיל אֶלָּא בְּכ״ה אַתְוָון), to show that this was completed corresponding to the supernal manner (לְאַחֲזָאָה דְּהָא אִשְׁתְּלִים דָּא, כְּגַוְונָא דִּלְעֵילָּא), as it is written: “And Hashem spoke to him from the Tent of Meeting, saying” (וַיְדַבֵּר יְיָ אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר) (Leviticus 1).

Behold, twenty-five letters (הָא כ״ה אַתְוָון). And because of this, twenty-five kinds, to complete the perfection of the Sanctuary (וְעַל דָּא כ״ה זִינִין, לְאַשְׁלְמָא תִּקּוּנָא דְּמַקְדְּשָׁא). And all these letters we have established by those engraved letters that I learned from my Master (וְכָל הָנֵי אַתְוָון אוֹקִימְנָא בְּאִינּוּן אַתְוָון גְּלִיפִין דְּאוֹלִיפְנָא מִמַּר). And because the Mishkan was completed through these mysteries (וּבְגִין דְּמַשְׁכְּנָא אִשְׁתְּלִים בְּרָזִין אִלֵּין), it is called twenty-five (אִקְרֵי כ״ה), in the union of the completeness of the Mishkan (בְּיִחוּדָא דִּשְׁלִימוּ דְּמַשְׁכְּנָא). And because of this it is written: “And Your pious ones shall bless You” (וְעַל דָּא וַחֲסִידֶיךָ יְבָרְכוּכָה כְּתִיב) (Psalms 145), this is the mystery of the completeness of the whole Mishkan and its perfection (רָזָא דִּשְׁלִימוּ דְּכָל מַשְׁכְּנָא, וְתִקּוּנָא דִּילֵיהּ).

Koh [Thus] (כ״ה): corresponding to the twenty-two letters (לָקֳבֵל כ״ב אַתְוָון), and to the Torah, Prophets, and Writings (וְתוֹרָה וּנְבִיאִים וּכְתוּבִים), which are one totality (דְּאִינּוּן כְּלָלָא חֲדָא), one mystery (רָזָא חֲדָא). At the time when Yisrael unifies the union with this verse (בְּשַׁעֲתָא דְּיִשְׂרָאֵל קָא מְיַחֲדֵי יִחוּדָא בְּהַאי קְרָא), in the mystery of the twenty-five letters (בְּרָזָא דְּכ״ה אַתְוָון), which are: “Hear O Yisrael, Hashem our Elohim, Hashem is one” (דְּאִינּוּן שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) (Deuteronomy 6), and “Blessed be the Name of the glory of His kingdom forever and ever” (וּבָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד) (twenty-four letters) (דְּאִינּוּן כ״ד אַתְוָון), and each one directs his intent in them (וִיכַוֵּין כָּל חַד בְּהוּ), all the letters are joined together as one (כֻלְּהוּ אַתְוָון מִתְחַבְּרָן כַּחֲדָא), and they ascend to one connection (וְסַלְּקִין לְחִבּוּרָא חַד), forty-nine gates, in the mystery of the Jubilee (תֵּשַׁע וְאַרְבָּעִים תַּרְעִין, בְּרָזָא דְּיוֹבְלָא). And then it is necessary to ascend until that point and not further (וּכְדֵין אִצְטְרִיךְ לְסַלְּקָא וָעֶד, לָא יַתִּיר). And then the gates are opened (וּכְדֵין אִתְפְּתָחוּ תַּרְעִין), and Kudsha Berikh Hu accounts for that man as though he has fulfilled the entire Orayta (וְחָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא לְהַהוּא בַּר נָשׁ, כְּאִילּוּ קִיֵּים אוֹרַיְיתָא כֻּלָהּ), which comes with forty-nine faces in all (דְּאִיהִי אַתְיָא בְּמ״ט פָּנִים בְּכֹלָּא).