Daf 265a (דַּף רס״ה ע״א)

And because of this, it is necessary to direct intention with desire in twenty-five and in twenty-four (וְעַל דָּא אִצְטְרִיךְ לְכַוְּונָא רְעוּתָא בְּכ״ה וּבְאַרְבַּע וְעֶשְׂרִין), to raise them in the desire of the heart (לְסַלְּקָא לוֹן בִּרְעוּתָא דְּלִבָּא), in the forty-nine gates which we have said (בְּתֵשַׁע וְאַרְבְּעִין תַּרְעִין דְּקַאמְרָן). Once he directs intention in this (כֵיוָן דְּאִתְכָּוַּון בְּהַאי), let him intend in that union which the Master said (יִתְכַּוָּון בְּהַהוּא יִחוּדָא דְּאָמַר מַר): “Hear O Yisrael, Hashem is our Elohim, Hashem is One” and “Blessed be the Name of the glory of His kingdom forever and ever” (שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), which is the general of the whole Orayta (כְּלָלָא דְּכָל אוֹרַיְיתָא כֹּלָּא). Fortunate is the portion of he who directs intention in them (זַכָּאָה חוּלָקֵיהּ מַאן דְּיִתְכַּוֵּון בְּהוּ), for surely it is the general of the whole Orayta, above and below (וַדַּאי כְּלָלָא אִיהוּ דְּכָל אוֹרַיְיתָא דְּעֵילָּא וְתַתָּא). And this is the mystery of man (וְדָא אִיהוּ רָזָא דְּאָדָם), the completeness of male and female (שְׁלִימוּ דִּדְכַר וְנוּקְבָּא), and the mystery of all faith (וְרָזָא דְּכָל מְהֵימְנוּתָא). Until here (עֲד כָּאן).

Rabbi Abba sent to Rabbi Shimon and said to him (רִבִּי אַבָּא שָׁלַח לֵיהּ לְרִבִּי שִׁמְעוֹן וְאָמַר לֵיהּ): This which the Master established in the tefillin of the Master of the world, that there are four sections which are the Holy of Holies (הַאי דְּאוּקְמֵיהּ מַר בַּתְּפִלִּין דְּמָארֵי עָלְמָא, ד׳ פָּרְשִׁיָּין אִינּוּן קוּדְשָׁא דְּקוּדְשִׁין), is fitting (שַׁפִּיר). The leather of the tefillin, and the straps, are called holiness (מִשְׁכָא דְּעַל תְּפִילִּין, וְאִינּוּן רְצוּעִין אִקְרוּ קְדוּשָּׁה). From where do we have support for this? (אַסְמַכְתָּא מְנָלָן). He sent to him: “And Hashem Elohim made for Adam and for his wife…” (שָׁלַח לֵיהּ וַיַּעַשׂ יְיָ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ וְגוֹ׳) (Bereshit 3)-precisely so (דַּיְיקָא). And thus it was established by Rav Hamnuna Sava (וְהָכִי אוּקְמֵיהּ רַב הַמְנוּנָא סָבָא). And these are of the head and of the arm: “yadekha-with a heh” (וְאִלֵּין אִינּוּן דְּרֵישָׁא, וּדְרוֹעָא יָדְכָה בְּהֵ״א), and this has been established (וְהָא אוֹקְמוּהָ).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): There are those who teach in this manner (אִית מַאן דְּמַתְנֵי בְּהַאי גַּוְונָא), that the left arm of Kudsha Berikh Hu is called Gevurah (וְהָיָה דְּרוֹעָא שְׂמָאלָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִקְרֵי גְּבוּרָה). If so, only three remain in the head (אִי הָכִי לָא אִשְׁתַּאֲרָן בְּרֵישָׁא אֶלָּא תְּלַת), and they are four (וְאִינּוּן אַרְבַּע). But they are two holy chariots (אֲבָל תְּרֵין רְתִיכִין קַדִּישִׁין אִינּוּן): this one is bound in the heart (דָּא אִתְקְשַׁר בְּלִבָּא), and this one is bound in the mind (וְדָא אִתְקְשַׁר בְּמוֹחָא). And heart and mind are bound one with the other (וְלִבָּא וּמוֹחָא, אִתְקְשַׁר דָּא בְּדָא). And one union is their zivug (וְזִוּוּגָא חַד לְהוּ). And well have the friends said (וְשַׁפִּיר קָאַמְרוּ חַבְרַיָּיא). And “It shall be for a sign upon your arm” (וְהָיָה לְאוֹת עַל יָדְכָה), as it is said (כְּמָה דְּאִתְּמַר), and it is called only “sign” (וְלָא אִקְרֵי אֶלָּא אוֹת).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): At the time when a man rises at midnight (בְּשַׁעֲתָא דְּבַּר נָשׁ אַקְדִּים בְּפַלְגּוּת לֵילְיָא), and stands and occupies himself in the Orayta until the morning shines (וְקָם וְאִשְׁתָּדַּל בְּאוֹרַיְיתָא, עַד דְּנָהִיר צַפְרָא). In the morning he places the tefillin upon his head (בְּצַפְרָא אֲנָח תְּפִילִּין בְּרֵישֵׁיהּ), and tefillin in the holy inscription upon his arm (וּתְפִילִּין בִּרְשִׁימָא קַדִּישָׁא בִּדְרוֹעֵיהּ), and he wraps himself in the garment of the commandment (וְאִתְעַטָּף בְּעִטּוּפָא דְּמִצְוָה), and he goes out to depart from the doorway of his house (וְאָתֵי לְנָפְקָא מִתַּרְעָא דְּבֵיתֵיהּ). He is aroused by the mezuzah, the inscription of the holy Name upon the doorway of his house (אִעְרַע בַּמְּזוּזָה, רְשִׁימָא דִּשְׁמָא קַדִּישָׁא בְּתַרְעָא דְּבֵיתֵיהּ). Four holy angels join with him and go out with him from the doorway of his house (אַרְבַּע מַלְאָכִין קַדִּישִׁין מִזְדַוְּוגִין עִמֵּיהּ וְנָפְקִין עִמֵּיהּ מִתַּרְעָא דְּבֵיתֵיהּ), and they accompany him to the synagogue (וְאוֹזְפֵי לֵיהּ לְבֵי כְּנִישְׁתָּא). And they proclaim before him (וּמַכְרְזֵי קַמֵּיהּ): Give honor to the image of the holy King (הָבוּ יְקָרָא לְדִיּוּקְנָא דְּמַלְכָּא קַדִּישָׁא), give honor to the Son of the King (הָבוּ יְקָרָא לִבְרֵיהּ דְּמַלְכָּא), to the precious countenance of the King (לְפַרְצוּפָא יְקָרָא דְּמַלְכָּא).

The holy spirit rests upon him (רוּחָא קַדִּישָׁא שַׁרְיָא עָלֵיהּ), he proclaims and says: “Yisrael, in whom I will be glorified” (אַכְרִיז וְאָמַר יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49). After this, he should read the section of Bereshit (בָּתַר הָכִי אִית לֵיהּ לְמִקְּרֵי פָּרָשַׁת בְּרֵאשִׁית), until: “And it was evening, and it was morning, one day” (עַד וַיְהִי עֶרֶב וַיְהִי בֹּקֶר יוֹם אֶחָד) (Bereshit 1). For this is exaltation and praise of all (דְּאִיהִי עִלוּיָא וְתוּשְׁבַּחְתָּא דְכוֹלָא). Afterward he should occupy himself with the section of the sacrifices, to atone for him (לְבָתַר יִתְעֲסֶק בְּפָרָשַׁת הַקּוֹרְבָּנוֹת לְכַפָּרָא עֲלוֹי). And he should say: “Command Aaron…” until “…shall burn in it” (וְיֵימָא, צַו אֵת אַהֲרֹן, עַד תּוּקַד בּוֹ) (Leviticus 6). For in this way all the thoughts and contemplations of the night are atoned (בְּגִין דְכָל הִרְהוּרִין וּמַחֲשָׁבִין דְלֵילְיָא יִתְכַּפְּרוּ). Afterward he should praise with the praises of David (לְבָתַר יְשַׁבַּח תּוּשְׁבַּחְתָּא דְּדָּוִד).

And because of this, a man enters through those gates through which all enter, and his levels are arranged (וּבְגִין כָּךְ יֵיעוּל בַּר נָשׁ בְּתַּרְעִין דִבְּהוֹן כוּלָא וְאִיהוּ אִתְתַּקְנַת דַרְגִּין). When he reaches Yotzer Or, which is the service of the prayer recited seated (כֵּיוָן דְּמָטֵי לְיוֹצֵר אוֹר דְּאִיהוּ שֵׁירוּתָא דִּצְלוֹתָא דְמִיוֹשֵׁב), then all those levels open gates (כְּדֵין כָּל אִינוּן דַּרְגִּין פַּתְחִין תַרְעִין). And then it is written: “Like columns of smoke” (וּכְדֵין כְּתִיב כְּתִימְרוֹת עֲשַׁן) (Song of Songs 3).

What are “columns of smoke”? The incense (מָה תִמְרוֹת עֲשַׁן דִקְטוֹרֶת), which ascends and joins levels one to another (סַלְקָא וּמִתְחַבְּרָאן דַּרְגִּין אִלֵּין בְּאִלֵּין). So too here, the prayer is as columns of smoke, joining and connecting levels one with the other (אוּף הָכָא אִיהִי צְלוֹתָא דְּאִיהִי כְּתִמְרוֹת עֲשַׁן דְמִתְחֲבְּרָאן וּמִתְקַשְׁרָאן אִלֵּין בְּאִלֵּין). For he binds them and says: “All of them are beloved, all of them are holy…” (דְּהָא אִיהוּ מְקַשֵׁר לוֹן וְאוֹמֵר, כֻּלָּם אֲהוּבִים כֻּלָּם קְדוֹשִׁים וְכו׳). Afterward, with Ahavah Rabbah (לְבָתַר אַהֲבָה רַבָּה), to ascend and to be bound in the right side and the union of Shema (לְסַלְקָא וּלְאִתְקַשְׁרָא בִּיְמִינָא וְיִחוּדָא דִּשְׁמַע). Seventy great, four great (ע׳ רַבְרְבָא, ד׳ רַבְרְבָא). And the sign is Ayin, Dalet (וְסִימָנָא ע״ד). This is what is written: “Hashem is witness against you” (הַיְינוּ דִּכְתִיב עֵד יְיָ בָכֶם) (I Samuel 12). There remain the letters shin mem, with a mem open (אִשְׁתָּאֲרוּ אַתְוָון ש״מ בְּמ' פְתוּחָה). For shin mem with an open mem is the lower King (לְפִי שְמ' פְתוּחָה מֶלֶךְ תַּתָּאָה). A closed mem is the supernal King (מ״ם סְתוּמָה מֶלֶךְ עִילָאָה). There remain the letters Shin Mem Alef Chet (אִשְׁתָּאֲרוּ אַתְוָון ש״מ א״ח): from this side shin mem, and from this side Alef Chet (מֵהַאי סִטְרָא ש״מ, וּמֵהָאי סִטְרָא א״ח).

Rav Hamnuna Sava said (אָמַר רָב הַמְנוּנָא סָבָא): Whoever unites this every day (כָּל מַאן דִּמְיָחֵד דָּא בְּכָל יוֹמָא), joy is prepared for him from Above, from these letters (חֶדְוָה זָמִין לֵיהּ מִלְעֵילָּא מֵאַתְוָון אִלֵּין). Shin mem from this side, Alef Chet from this side (ש״מ מֵהַאי סִטְרָא, א״ח מֵהַאי סִטְרָא). And when joining these letters, he begins backward and ends straight (וּמְצָרֵף אַתְוָון אִלֵּין לְמַפְרֵעַ שָׁרֵי וּבְמֵישַׁר סִיֵּים). And the sign is: I will rejoice (וְסִימָן אֶשְׂמָח), as it is written: “I will rejoice in Hashem” (דִּכְתִיב אָנֹכִי אֶשְׂמָח בְּה׳) (Psalms 104). In Hashem truly (בְּה׳ מַמָּשׁ). And thus it is in the Book of Enoch (וְהָכִי אִיתָא בְּסִפְרָא דְּחֲנוֹךְ).

Further, there is in it a great Ayin (תּוּ, אִית בֵּיהּ עַיִ״ן רַבְרְבָא), an allusion to these seventy Names, the mystery of the holy Patriarchs (רֶמֶז לְאִלֵּין שִׁבְעִין שְׁמָהָן רָזָא דְּאַבָהָן קַדִּישִׁין). “Yisrael, Hashem our Elohim, Hashem” (יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ), these are the four compartments of the tefillin that bind them (אִלֵּין אַרְבַּע בָּתֵּי דִּתְפִילִין דְאֲחִיד לוֹן [א״ח]). The great Dalet-this is the knot of the tefillin (ד׳ רַבְרְבָא דָא קֶשֶׁר שֶׁל תְפִילִּין), which is bound with them, and this is a mystery for the wise and not given over to disclosure (דְּאִיהִי אֲחִידַת בְּהוּ, וְהוּא רָזָא לַחַכִּימִין וְלָא אִתְמֶסָר לְגַלָּאָה). And two straps go forth, one from this side and one from that side (וּתְרֵין רְצוּעִין נַפְקִין מִסִטְרָא דָא וּמִסִטְרָא דָא), the mystery of the two thighs of this Alef-Chet, which the true prophets hold within it (רָזָא דִּתְרֵין יַרְכִין דְּהַאי א״ח דִּנְבִיאֵי קְשׁוֹט אֲחִידָן בֵּיהּ). And furthermore, Alef-Chet is an allusion to the verse which says: “Open for me, my sister” (וְעוֹד א״ח רֶמֶז לַפָּסוּק דְּאָמַר פִּתְחִי לִי אֲחוֹתִי) (Song of Songs 5). And afterward: “Truth and steadfast” (וּלְבָתַר אֱמֶת וְיַצִיב). And why “and steadfast”? This is its translation (וַאֲמַאי וְיַצִיב, דָא תִרְגוּמוֹ). Rather, this is Jacob and this is Joseph, and it is necessary to cleave to both (אֶלָּא דָא יַעֲקֹב וְדָא יוֹסֵף וְאִצְטְרִיךְ לְאִתְדַּבְּקָא בְּתַרְוַויְיהוּ). And afterward, the standing prayer (וּלְבָתַר צְלוֹתָא מְעוֹמֶד). The first three, which are: Magen, Mechayeh, and Ha-El HaKadosh (תְלַת קַדְמָאִין דְּאִינוּן מָגֵן, וּמְחַיֶּה, וְהָאֵל הַקָּדוֹשׁ). Magen-it has forty-two words (מָגֵן, אִית בֵּיהּ מ״ב תֵיבִין), the mystery of the holy Name of forty-two letters (רָזָא דִּשְׁמָא קַדִּישָׁא דְּמ״ב אַתְוָון). And it is to be included in the heart and bound like a flame upon a coal, with love (וְאִית לְאַכְלָלָא לֵיהּ בְּלִבָּא וּלְאִתְקַשְׁרָא כְּשַׁלְהוֹבָא בְּגַּחַלְתָא בִּרְחִימוּ). And this is the blessing of the right side (וְדָא אִיהוּ בִּרְכָתָא דִּיְמִינָא).

Mechayeh [Who gives life] contains forty-nine words (מֵחַיֶה, אִית בֵּיהּ מ״ט תֵיבִין), in the mystery of the fifty gates, lacking one (בְּרָזָא דְּחַמְשִׁין תַרְעִין חָסֵר חַד). There is a Name in Gevurah [Might]: Heh (וְאִית שְׁמָּא בִּגְבוּרָה ה׳), namely: “You are mighty forever, Adonai” (וְאִיהוּ אַתָּ״ה גִבּוֹר לְעוֹלָם אֲדֹנָ״י). Its mystery is Agla (וְרָזָא דִּילֵיהּ אגלא), and, in another mystery, Yigla (וּבְרָזָא אַחֲרָא יגלא). All is one mystery, from the might of Yehudah’s blessings (וְכוֹלָא רָזָא חֲדָא מִגְבוּרָתָא דְּבִרְכָאן דִיהוּדָה): “You—your brothers shall praise you; Yehudah is a lion’s whelp; the scepter shall not depart from Yehudah; binding his foal to the vine” (Bereshit 49) (אַ״תָּה יוֹדוּךָ אַחֶיךָ, גּוּר אַרְיֵה יְהוּדָה, לֹ״א יָסוּר שֵׁבֶט מִיְהוּדָה, א״וֹסְרִי לַגֶּפֶן עִירֹה). Through this, Yehudah was aroused in holy might (בְּדָא אִתְעָר יְהוּדָה בִּגְבוּרָתָא קַדִּישָׁא), and this is the blessing of the left side (וְדָא אִיהִי בִּרְכָתָא דִּשְׂמֹאלָא).

Kedushah [Sanctification] contains fourteen words (קְדוּשָׁה אִית בָּהּ אַרְבֵּיסָר תֵיבִין): ten utterances (עֶשֶׂר אָמִירָן), and four letters (וְד׳ אַתְוָון). This encompasses all directions (וְדָא כַּלִיל לְכָל סִטְרִין), grasping from one end of the world to the other end of the world (וְאַחִיד מִסַּיְיפֵי עַלְמָא עַד סַיְיפֵי עַלְמָא). The final three are not included in this count of words (תְלַת בַּתְרָאי לָאו אִינוּן בְּחוּשְׁבָּן דָא בְּתֵּיבִין), and they are Retzeh [Be pleased] and Modim [We give thanks], two pillars that support the Orayta (וְאִינוּן רֶצֶה וּמוֹדִים תְרֵין עַמּוּדִים תַמְכֵי דְּאוֹרַיְיתָא).

Sim Shalom [Grant peace] is the Tree of Life (שִׂים שָׁלוֹם אִילָנָא דְחַיֵי), the peace of the House (דְּאִיהוּ שְׁלָמָא דְּבֵיתָא), and the peace of all (שְׁלָמָא דְּכֹלָּא). Between them, in the middle, are those blessings that the ancients instituted (וּבֵינַיְיהוּ בְּאֶמְצָעִיתָא אִינוּן בִּרְכָאָן דְּתַקִּינוּ קַדְמָאֵי), and so they established it (וְהָכִי אוֹקְמוּהָ). After he completes his prayer (לְבָתַר דְּסִיֵּים צְלוֹתֵיהּ), and confesses his sins (וְאוֹדֵי עַל חוֹבֵיהּ), comes nefilat appayim [falling upon the face] (נְפִילַת אַנְפִּין). For so they established: he should do everything that Moshe Rabbeinu [Moses our teacher], peace be upon him, did (דְהַכִי אוּקְמוּהָ דְּיַעֲבִיד כָּל מָה דְּעָבַד מֹשֶׁה רַבֵּינוּ עַלָּיו הַשָׁלוֹם)—prayers and supplications (צלותין ותחנונים), supplications and entreaties (תַחֲנוּנִין וּבָעוּתִין), and falling upon the face (וּנְפִילַת אַנְפִּין), as it is written: “And I fell down before Hashem” (Deuteronomy 9) (דִכְתִיב וַאֶתְנַפָּל לִפְנֵי ה׳). Once he has entered all those supernal levels (וְכֵיוָן דְּעָאל בְּכָל אִינוּן דַּרְגִּין עִלָּאִין), and all is bound with all of them (וְאִתְקַשַׁר כוּלָא בְּכֻלְּהוּ), he must descend below (אִית לְנַחְתָא לְתַתָּא). Once he descends below (הוֹאִיל וְנָחִית לְתַתָּא), nefilat appayim [falling upon the face] is required in the Alef-Bet (אִיצְטְרִיךְ נְפִילַת אַנְפִּין בְּאַלְפָא בֵּיתָא).

What is the reason? (מַאי טַעְמָא). Once he has prayed his prayer (כֵּיוָן דְּצַלֵּי צְלוֹתֵיהּ), and confessed his sins (וְאוֹדֵי עַל חוֹבֵיהּ), from this point onward he presents himself as having surrendered his soul to his Master in love (מִכָּאן וּלְהָלְאָה אַחֲזֵי גַּרְמֵיהּ דְּמָסַר נַפְשֵׁיהּ לְמָארֵיהּ בִּרְחִימוּ), as it is written: “To You, Hashem, I lift up my soul” (Psalms 25) (דִכְתִיב אֵלֶיךָ ה׳ נַפְשִׁי אֶשָּׂא). It is pleasing to that side in which death dwells (וְנִיחָא לֵיהּ לְהַהוּא סִטְרָא דְּשַׁרְיָא בֵּיהּ מוֹתָא), and he gives it repose (וְעָבִיד לֵיהּ נַיְיחָא). Therefore, in this Alef-Bet there is neither Vav, nor Kuf, nor Bet (וְעַל דָּא בְּאַלְפָא בֵּיתָא דָא, לֵית בָּהּ, לֹא וא״ו וְלֹא קו״ף וְלֹא בי״ת), but Peh appears in its place (וְאִית בֵּיהּ פ׳ בְּאַתְרֵיהּ) [another version: at its end] ([ס״א בסופיה]). What is the reason for this surrender? (מַאי דְּמָסַר טַעְמָא). Because, in this falling upon the face, when a person surrenders his soul to death (בְּגִין דִנְפִילָה דָא דְּמָסַר בַּר נָשׁ נַפְשֵׁיהּ לְמוֹתָא), he must direct his will (אִיצְטְרִיךְ לְכַוְּונָא רְעוּתֵיהּ), and give satisfaction to that side in which death dwells (וּלְמֶעֱבָּד נָחַת רוּחַ לְהַהוּא סִטְרָא דְּשַׁרְיָא בֵּיהּ מוֹתָא), like the monkey that feigns death in the desolate mountains (כְּמָה דְּעָבִיד הַקוֹף בְּחֲרַבָה בְּהָרִים).

He shows himself as dead before the beasts, for he fears them (אַחֲזֵי גַּרְמֵיהּ כְּמִית קָמֵיהּ חַיּוֹת, בְּגִין דְּדָחִיל מִנְהוֹן). And when they draw near to him and think to devour and to kill him, they see him fallen and dead, and think that he is truly dead, and then they turn backward (וְכָד קְרִיבִין לְגַבֵּיהּ וַחֲשִׁיבֵי לְמֵיכָל וּלְקַטְלָא יָתֵיהּ, חֲמָאן יָתֵיהּ דְנָפִיל וּמִית וְחֲשִׁיבֵי דְּאִיהוּ מִית וּכְדֵין תַבָן לַאֲחוֹרָא).

And because of this, three letters are missing here, which none know except Kudsha Berikh Hu alone (וְעַל דָּא אִסְתָּלָקוּ תְלַת אַתְוָון אִלֵּין, דְּלָא יָדְעֵי בְּהוּ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And with all this, with the desire of the heart, he makes himself equal and delivers his soul in love (וְעִם כָּל דָּא בִּרְעוּתָא דְּלִבָּא שָׁוֵי גַּרְמֵיהּ וּמָסַר לֵיהּ נַפְשֵׁיהּ בִּרְחִימוּ), and Kudsha Berikh Hu accounts it for him as though He had taken his soul from him (וְקוּדְשָׁא בְּרִיךְ הוּא חָשִׁיב עֲלוֹי כְּאִילוּ נָטִיל נִשְׁמָתֵיהּ מִנֵּיהּ). For there are sins that a man commits that are not atoned for except at the time when his soul departs from him, from this world (בְּגִין דְּאִית חוֹבִין דְּעָבִיד בַּר נָשׁ דְּלָא מִתְכַּפְּרָאן אֶלָּא בְּשַׁעֲתָא דְּנַפְקַת נִשְׁמָתֵיהּ מִנֵּיהּ מֵהַאי עַלְמָא). This is what is written: “Surely this iniquity shall not be atoned for you until you die” (הֲדָא הוּא דִכְתִיב אִם יֵכוּפָּר הַעֲוֹן הַזֶּה לָכֶם עַד תְמוּתוּן) (Isaiah 22).

Then the man, who is the image that includes all the rest (כְּדֵין אָדָם דְּאִיהוּ דִּיּוּקְנָא דְּכָלִיל כָּל שְׁאָר), lowers himself and falls upon his face, and delivers his spirit and his body (מַאִיךְ וְנָפִיל עַל אַנְפּוֹי וּמָסַר רוּחֵיהּ וְגַרְמֵיה) before the Man who is engraved upon those images (לְגַבֵּי אָדָם דְּחַקוּק עַל אִינוּן דִּיוּקְנִין), to arouse Him upon him as is fitting (וּלְאִתְעָרָא לֵיהּ עָלֵיהּ כְּדְקָא חֲזֵי). And this is: “Unto You, Hashem, I lift up my soul” (וְהַיְינוּ אֵלֶיךָ ה׳ נַפְשִׁי אֶשָּׂא) (Psalms 25). Three other images, and all those that spread forth from them (תְלַת דִּיוּקְנִין אַחֲרָנִין וְכָל אִינוּן דְּמִתְפַּשְּׁטֵי מִנַיְיהוּ): Tehillah leDavid (תְּהִלָּה לְדָוִד), and these are: “They shall pour forth, they shall rejoice, they shall say, they shall speak” (וְהַיְינוּ יַבִּיעוּ יְרַנְנוּ יֹאמְרוּ יְדַבְּרוּ) (Psalms 145). All of them are eaten and enjoyed, each one as it is fitting (כֻּלְּהוּ אַכְלֵי וְאִתְהַנוּן כָּל חַד וְחַד כְּדְּחָזֵי לֵיהּ). From here onward a man should say his cry of the heart (מִכָּאן וּלְהָלְאָה לֵימָא בַּר נָשׁ עָאקוּ דְּלִבֵּיה), as it is written: “May Hashem answer you on the day of distress” (יַעַנְךָ ה׳ בְּיוֹם צָרָה) (Psalms 20).

A cry like that of an embryo sitting in the womb (עָאקוּ דְּעוּבָּרְתַא דְּיַתְבָא בְּעָאקוּ), and all the advocates turn over upon him, for the sake of the man (וּמִתְהַפְּכֵי כֻּלְּהוּ סְנֵיגוֹרִין עָלֵיהּ דְּבַּר נָשׁ). And the three steps that he takes (וְשָׁלֹשׁ פְּסִיעוֹת שֶּׁעוֹשֶׂה), the intention in them is for Mikha’el, Gavri’el, and Refa’el (הַכַּוָּנָה בָּהֶם לְמִכָאֵ״ל וְגַבְרִיאֵ״ל רְפָאֵ״ל), who go forth from the three camps of the Shekhinah (שֶׁיָּצָא מִשָּׁלֹשׁ מַחֲנוֹת שְׁכִינָה). And because of this it is written: “Happy is the people that is such for them; happy is the people whose Elohim is Hashem” (וְעַל דָא כְּתִיב אַשְׁרֵי הַעֲם שֶׁכָּכָה לוֹ אַשְׁרֵי הַעֲם שֶׂה׳ אֱלֹהָיו) (Psalms 144). Then that holy spirit ascends above (כְּדֵין הַהוּא רוּחָא קַדִּישָׁא סַלְּקָא לְעֵילָּא), and testifies concerning him before the holy King (וְאַסְהִיד עָלֵיהּ קַמֵּי מַלְכָּא קַדִּישָׁא). Then the supernal King commands to write before Him all those of His palace (כְּדֵין פָּקִיד מַלְכָּא עִלָּאָה, לְמִכְתַּב קַמֵּיהּ כָּל אִינּוּן בְּנֵי הֵיכָלֵיהּ), all those who are acknowledged before Him (כָּל אִינּוּן דְּאִשְׁתְּמוֹדְעָן קַמֵּיהּ). This is what is written: “And a book of remembrance was written before Him for those who fear Hashem and for those who think upon His Name” (הֲדָא הוּא דִכְתִיב וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחוֹשְׁבֵי שְׁמוֹ) (Malachi 3). What is “and for those who think upon His Name” (מַאי וּלְחוֹשְׁבֵי שְׁמוֹ)? As you say: “And the skillful deviser of designs” (כְּמָה דְאַתְּ אָמֵר וְחוֹשְׁבֵי מַחֲשָׁבוֹת) (Exodus 35).

These are those who perform for His Name craftsmanship in all things (אִינּוּן דְּעַבְדִּין לִשְׁמֵיהּ, אוּמָנוּתָא בְּכֹלָּא): the craftsmanship of tefillin, in their compartments, in their straps, and in their writing (אוּמָנוּתָא דִּתְפִילִּין, בְּבָתֵּיהוֹן בִּרְצוּעֵיהוֹן וּכְתִיבַתְהוֹן); the craftsmanship of tzitzit, in their threads, in the thread of tekhelet (אוּמָנוּתָא דְּצִיצִית, בְּחוּטֵיהוֹן, בְּחוּטָא דִּתְכֶלְתָּא); the craftsmanship of mezuzah (אוּמָנוּתָא דִּמְזוּזָה). And these are “those who think upon His Name” (וְאִלֵּין אִינּוּן חוֹשְׁבֵי שְׁמוֹ). And it is written again: “And the skillful deviser of designs” (וּכְתִיב וְחוֹשְׁבֵי מַחֲשָׁבוֹת) (Exodus 35). And not only this, but Kudsha Berikh Hu praises him (וְלֹא עוֹד אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּבַּח בֵּיהּ), and proclaims him in all the worlds (וּמַכְרִיז עָלֵיהּ בְּכֻלְּהוּ עָלְמִין): “See what a creature has been made in My world!” (חָמוּ מַה בִּרְיָה עַבְדֵּית בְּעוֹלָמִי). But he who enters before Him to the synagogue, when he goes out from the door of his house (וּמַאן דְּיֵיעוּל קַמֵּיהּ לְבֵי כְּנִישְׁתָּא, כַּד נָפִק מִתַּרְעֵיהּ), without tefillin upon his head and without tzitzit upon his garment (וְלָא תְּפִילִּין בְּרֵישֵׁיהּ וְצִיצִית בִּלְבוּשֵׁיהּ), and says: “I will bow down toward the sanctuary of Your holiness in fear of You” (וְאוֹמֵר אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ) (Psalms 5)-Kudsha Berikh Hu says: “Is he my fear? Behold, he testifies false testimony” (קוּדְשָׁא בְּרִיךְ הוּא אָמַר, אָן הוּא מוֹרָאִי, הָא סָהִיד סַהֲדוּתָא דְּשִׁקְרָא).

Rabbi Yosi said (אָמַר רִבִּי יוֹסִי): Fortunate is the portion of Moshe, for here it is said “our Elohim” (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה, דְּהָכָא אָמַר אֱלֹהֵינוּ). Some say: “your Elohim” (נ״א אֱלֹהֶיךָ). Rabbi Shimon said (דְּאָמַר רִבִּי שִׁמְעוֹן): Moshe was united in a higher degree than all the faithful prophets (מֹשֶׁה בְּדַרְגָּא עִלָּאָה יַתִּיר אִתְאֲחָד, עַל שְׁאַר נְבִיאֵי מְהֵימְנֵי). And Rabbi Shimon said (וְאָמַר רִבִּי שִׁמְעוֹן): If human beings knew the words of the Orayta, they would know that there is no word in the Orayta, nor letter in the Orayta, that does not contain supernal and precious mysteries (אִלְמָלֵא הֲווֹ יַדְעֵי בְּנֵי נָשָׁא מִלִּין דְּאוֹרַיְיתָא, לִינְדְּעוּן דְּהָא לֵית שׁוּם מִלָּה בְּאוֹרַיְיתָא, אוֹ אָת בְּאוֹרַיְיתָא, דְּלָא אִית בָּהּ רָזִין עִלָּאִין וְיַקִּירִין).

Come and see (תָּא חֲזֵי), it is written: “Moshe spoke, and Elohim answered him with a voice” (כְּתִיב מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל) (Exodus 19). And we have learned: What is “with a voice”? (וְתָנֵינָן, מַאי בְקוֹל). With the voice of Moshe (בְּקוֹלוֹ שֶׁל מֹשֶׁה). And it is fitting-precisely with the voice of Moshe (וְשַׁפִּיר הוּא, בְּקוֹלוֹ שֶׁל מֹשֶׁה דַּיְיקָא), with that voice in which he was held, above all the other prophets (בְּהַהוּא קוֹל דְּאִיהוּ אָחִיד בֵּיהּ, עַל כָּל שְׁאַר נְבִיאִין). And because he was united above them all in that voice, a higher level (וּבְגִין דְּאִיהוּ אִתְאֲחִיד עַל כֻּלְּהוּ, בְּהַהוּא קוֹל, דַּרְגָּא עִלָּאָה), he said to Yisrael: “Hashem your Elohim” (הֲוָה אָמַר לְהוּ לְיִשְׂרָאֵל, יְיָ אֱלֹהֶיךָ)-this is the level called Shekhinta, that dwells within them (אִיהוּ דַּרְגָּא דְּאִקְרֵי שְׁכִינְתָּא, דְּשַׁרְיָיא בְּגַוַויְיהוּ). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ). And Rabbi Shimon said (וְאָמַר רִבִּי שִׁמְעוֹן): We have learned, the curses that are in Torat Kohanim, Moshe said from the mouth of the Might (תָּנֵינָן, קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, מֹשֶׁה מִפִּי הַגְּבוּרָה אַמָרָן). And those in Mishneh Torah, Moshe said from his own mouth (וְשֶׁבְּמִשְׁנֵה תּוֹרָה, מֹשֶׁה מִפִּי עַצְמוֹ אָמָרָן). What is “from his own mouth”? (מַאי מִפִּי עַצְמוֹ). Could it arise in your mind that even one small letter in the Orayta, Moshe said from himself? (וְכִי סַלְּקָא דַּעְתָּךְ דְּאֲפִילּוּ אָת זְעֵירָא בְּאוֹרַיְיתָא, מֹשֶׁה אָמַר לֵיהּ מִגַּרְמֵיהּ). Rather, it is proper (אֶלָּא שַׁפִּיר הוּא). And behold, we have been aroused (וְהָא אִתְּעַרְנָא): it is not “from himself” that we learned, but “from his own mouth” (מֵעַצְמוֹ לָא תָּנֵינָן, אֶלָּא מִפִּי עַצְמוֹ). And what is this? It is that voice in which he was held (וּמַאי אִיהוּ. הַהוּא קוֹל דְּאִיהוּ אָחִיד בֵּיהּ). And because of this: these were from the mouth of the Might (וְעַל דָּא, הַלָּלוּ מִפִּי הַגְּבוּרָה), and these were from his own mouth (וְהַלָּלוּ מִפִּי עַצְמוֹ)-from the mouth of that level in which he was bound above the other faithful prophets (מִפִּי הַהוּא דַּרְגָּא דְּאִתְקְשַׁר בֵּיהּ עַל שְׁאַר נְבִיאֵי מְהֵימְנֵי). And because of this, in every place it is written “your Elohim” (וְעַל דָּא, בְּכָל אֲתָר אֱלֹהֶיךָ), and here “our Elohim” (וְהָכָא אֱלֹהֵינוּ).