Daf 150a (דַּף ק״ן ע״א)

It is written: “Hashem appeared to Shlomo in a dream of the night, and Elohim said: Ask what I shall give you” - (I Melakhim 3) (כְּתִיב: נִרְאָה ה׳ אֶל שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה, וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֵּן לָךְ). And if you say, here it is in a dream - and what authority does a dream have in this matter? (וְאִי תֵימָא: הָכָא בַּחֲלוֹם, וְכִי מָה רְשׁוּ אִית לֵיהּ לַחֲלוֹם בְּהַאי) Rather, here a level was interincluded in a level - a higher level within a lower level (אֶלָּא הָכָא אִתְכְּלִיל דַּרְגָּא בְּדַרְגָּא, דַּרְגָּא עִלָּאָה בְּדַרְגָּא תַּתָּאָה), because until this point Shlomo was not yet complete (בְּגִין דְּעַד כְּעָן שְׁלֹמֹה לָא הֲוָה שְׁלִים). Once he was completed, it is written: “And Hashem gave wisdom to Shlomo” - (I Melakhim 5) (כֵּיוָן דְּאִשְׁתְּלִים, כְּתִיב: וַה׳ נָתַן חָכְמָה לִשְׁלֹמֹה), and it is written: “And the wisdom of Shlomo increased” - (I Melakhim 5) (וּכְתִיב: וַתֵּרֶב חָכְמַת שְׁלֹמֹה), for the moon stood in completeness (דְּקָיְימָא סִיהֲרָא בְּאַשְׁלָמוּתָא), and the Beit haMikdash was built (וּבֵי מַקְדְּשָׁא אִתְבְּנֵי). And then Shlomo would see eye to eye in wisdom (וּכְדֵין הֲוָה חָמֵי שְׁלֹמֹה עֵינָא בְּעֵינָא חָכְמָתָא), and did not require a dream (וְלָא אִצְטְרִיךְ לְחֶלְמָא). After he sinned, he required a dream like at first (לְבָתַר דְּחָטָא אִצְטְרִיךְ לֵיהּ לְחֶלְמָא כְּקַדְמִיתָא), and about this it is written: “Who appeared to him twice” - (I Melakhim 11) (וְעַל דָּא כְּתִיב: הַנִּרְאֶה אֵלָיו פַּעֲמָיִם). And was it only twice and not more? (וְכִי פַּעֲמַיִם הֲוָה וְלָא יַתִּיר) Rather, the aspect of dream was for him twice (אֶלָּא סִטְרָא דְּחֶלְמָא הֲוָה לֵיהּ פַּעֲמַיִם), but the aspect of wisdom - it was every day (סִטְרָא דְּחָכְמָתָא כָּל יוֹמָא הֲוָה). And despite all this, the aspect of dream was greater than for all other men (וְעִם כָּל דָּא, סִטְרָא דְחֶלְמָא הֲוָה יַתִּיר עַל כָּל שְׁאָר בְּנִי נָשָׁא), because a level was interincluded within a level (בְּגִין דְּאִתְכְּלִיל דַּרְגָּא בְּדַרְגָּא), vision within vision (מַרְאֶ״ה בְּמַרְאֶ״ה). And now, at the end of his days, it darkened even more (וְהָא הַשְׁתָּא בְּסוֹף יוֹמוֹי חָשִׁיךְ יַתִּיר), and this was because he sinned (וְדָא בְּגִין דְּחָטָא), and the moon stood to be blemished (וְסִיהֲרָא קָיְימָא לְאִתְפָּגְמָא). What is the reason? (מַאי טַעְמָא) Because he did not guard the holy covenant (בְּגִין דְּלָא נָטִיר בְּרִית קַדִּישָׁא), through his involvement with foreign women (בְּאִשְׁתַּדְלוּתֵיהּ בְּנָשִׁים נָכְרִיּוֹת). And this is the condition that Kudsha Berikh Hu made with David (וְדָא הוּא תְּנַאי דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא עִם דָּוִד), as it is written: “If your sons will keep My covenant…” - (Tehillim 132) (דִּכְתִיב: אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי וְגו׳), “Also their sons forever shall sit upon your throne” (גַּם בְּנֵיהֶם עֲדֵי עַד יֵשְׁבוּ לְכִסֵּא לָךְ).

What is adei ad (forever)? (מַאי עֲדֵי עַד) It is what is written: “the earth” (הַיְינוּ דִּכְתִיב: הָאָרֶץ). And because Shlomo was fitting (וּבְגִין דִּשְׁלֹמֹה יְאוּת), the moon began to shine, and he did not require a dream (שַׁרְיָא סִיהֲרָא לְאִנְהוּרָא, וְלֹא אִצְטְרִיךְ חֶלְמָא). And so too Ya'akov (וְכֵן יַעֲקֹב), as it is written: “like the days of the heavens upon the earth” - (Devarim 11) (כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ). But he did not guard that covenant properly (לֹא נָטַר הַהוּא בְּרִית כְּדְקָא), and it was blemished (וְאִתְפָּגְמָא). And because of this, at the end he again required the dream, as we said (וְעַל דָּא, בְּסוֹפָא קָאָב אִצְטְרִיךְ לֵיהּ לְחֶלְמָא כִּדְאֲמָרָן).

Ra‘aya Meheimna

And he dreamed, and behold—a ladder was set upon the earth. (וַיַּחֲלוֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה). And behold, the ladder—this is prayer, (וְהִנֵּה סֻלָּם דָּא צְּלוֹתָא) set upon the earth, (מֻצָּב אַרְצָה) which human beings offer upon the earth, (דְּמָצְּלָאן בְּנֵי נָשָׁא לֵיהּ בְּאַרְעָא) which is the Shekhinta, (דְּאִיהִי שְׁכִינְתָּא) and it reaches to the heavens, (וּמַטָּא לִשְׁמַיָּא) which is Kudsha Berikh Hu, (דְּאִיהוּ קוּדְשָׁא בְּרִיךְ הוּא) as it is said of Him: (דְּאִתְמָר בֵּיה) “And You shall hear in Heaven” (וְאַתָּה תִשְׁמַע הַשָּׁמַיִם) (I Kings 8), and the secret of the matter: (וְרָזָא דְּמִלָּה) “Hashem our Lord, how majestic is Your Name in all the earth.” (יְהֹוָה אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ וגו׳) (Psalms 8). And at the time when Kudsha Berikh Hu and His Shekhinta are made known to them, (וּבְזִמְנָא דְּמוֹדַע לוֹן קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ) who ascend through that prayer, (דְּסָלְקָא בְּהַהוּא צְּלוֹתָא) immediately—“And behold, angels of Elohim were ascending and descending upon it.” (מִיָּד וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ). Upon it—upon that man. (בּוֹ בְּהַהוּא בַּר נָשׁ). All of them spread their wings to receive the Shekhinta in that prayer, (כֻּלְּהוּ פַּתְחִין גַּדְפַיְיהוּ לְקַבְּלָא שְׁכִינְתָּא בְּהַהִיא צְּלוֹתָא) as it is written: (הֲדָא הוּא דִכְתִיב:) “And their wings were parted above.” (וְכַנְפֵיהֶם פְּרוּדוֹת מִלְמַעְלָה) (Ezekiel 1), and this is: they ascend the Shekhinta upon their wings, and descend upon it. (וְהַאי אִיהוּ עוֹלִין שְׁכִינְתָּא עַל גַּדְפַיְיהוּ וְיוֹרְדִין בּוֹ). What is “upon it”? Upon Kudsha Berikh Hu. (מָאי בּוֹ—בְּקוּדְשָׁא בְּרִיךְ הוּא). For Kudsha Berikh Hu descends upon them to receive His Shekhinta, (דְּקוּדְשָׁא בְּרִיךְ הוּא נָחִית עָלַיְיהוּ לְקַבְּלָא שְׁכִינְתֵּיהּ) and unifies Kudsha Berikh Hu within that man. (וּמְיַיחֵד קוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ בְּהַהוּא בַּר נָשׁ). In his prayer, the Shekhinta is a commandment (בִּצְּלוֹתֵיהּ דִּשְׁכִינְתָּא אִיהִי מִצְוָה) crowned with the Name Hashem, (כְּלִילָא בְּשֵׁם יְהֹוָה) she is his vitality. (אִיהִי חַיָּה דִילֵיהּ). And a commandment without thought has no ascent. (וּמִצְוָה בְּלָא מַחֲשָׁבָה לֵית לָהּ סְלִיקוּ). And thought—this is man: (וּמַחֲשָׁבָה אִיהוּ אָדָם) Yod–Heh–Vav–Heh: Tiferet. (יוֹ״ד הֵ״א וָא״ו הֵ״א תִּפְאֶרֶת). The commandment is Malkuth, (מִצְוָה מַלְכוּתָא) crowned from the four Chayot of the Merkava, (כְּלִילָא מֵאַרְבַּע חֵיוָון דְּמֶרְכַּבְתָּא) crowned from four letters. (כְּלִילָא מֵאַרְבַּע אַתְּוָן). She is His Nukvah, (אִיהִי נוּקְבָא דִילֵיהּ) His countenance, (אַנְפִּין דִילֵיהּ) His countenance of compassion. (אַנְפּוֹי דְּרַחֲמֵי). Because of her, I say: (בְּגִינָהּ אֲמֵינָא:) “If Your face does not go…” (אִם אֵין פָּנֶיךָ הֹלְכִים וגו׳) (Exodus 33). And from the side of the Tzaddik he is called the backside of Chayah, (וּמִסִּטְרָא דְצַדִּיק אִתְקַרְיָא אֲחוֹרוֹי חַיָּה) the crown of eighteen vertebrae of the back of a man, (כְּלִילָא חָ״י חוּלְיָין דְּאֲחוֹרוֹי דְּבַר נָשׁ) which resemble the spinal column wherein are eighteen vertebrae. (דְּדָמֵי לְשִׁדְרָה דְּבֵיהּ חָ״י חוּלְיָין). She is the back of the work of Bereshit, (אִיהִי אָחוֹר לְעוֹבַדָא דְּבְרֵאשִׁית) and prior to the thought of which it is said, “It arose in thought.” (וְקֵדֶם לְמַחֲשָׁבָה דְּאִתְמָר בָּהּ, עֲלָהּ בְּמַחֲשָׁבָה). Not so in man, (מָה דְּלָאו הֲכִי בְּאָדָם) for the back is the Tree of Knowledge of Good and Evil, (דְּאֲחוֹר דְּעֵץ הַדַּעַת טוֹב וָרָע) which is the back of the work of Bereshit, (דְּאִיהוּ אָחוֹר לְמַעֲשֵׂה בְּרֵאשִׁית) and prior to punishment. (וְקֵדֶם לְפוּרְעֲנוּת).

The Tanna’im and Amora’im arose and said: (קָמוּ תַנָּאִין וְאַמּוֹרָאִין וְאָמְרוּ:) Ra‘aya Meheimna, blessed are you to the supernal God; (רַעְיָא מְהֵימְנָא, בָּרוּךְ אַתְּ לֵאֱלָהָא עִלָּאָה) may He arise for you in your need in all things. (הוּא יְקָם לָךְ בַּעוּתָךְ בְּכֹלָּא). The Supernal Elder rose among them and said: (קָם סָבָא עִלָּאָה בֵּינֵיהוֹן וְאָמַר:) Ra‘aya Meheimna, in you is fulfilled this verse, (רַעְיָא מְהֵימְנָא, בָּךְ אִתְקַיֵּים הַאי קְרָא) as it is said: “And give Him no rest…” (דְּאִתְמַר: וְאַל תִּתְּנוּ דֹמִי לוֹ) (Isaiah 62), for the supernal and lower beings (דְּהָא עִלָּאִין וְתַתָּאִין) hover in your image— (מֵקַנְּנֵי בְּצוּלְמָא דִידָךְ) the legions of Kudsha Berikh Hu, (מַשִּׁירְיָין דְּקוּדְשָׁא בְּרִיךְ הוּא) which are the upper Academy , (דְּאִינוּן מְתִיבְתָּא עִלָּאָה) and the legions of the Matronita, (וּמַשִּׁירְיָין דְּמַטְרוֹנִיתָא) which are from the lower Academy . (דְּאִינוּן מִמְתִּיבְתָּא תַּתָּאָה). Of you it is said: “And behold, angels of Elohim ascending and descending upon him.” (עֲלָךְ אִתְמַר: וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ) (Bereshit 28). In you ascend the legions of the Shekhinta in prayer, (בָּךְ סָלְקִין מַשִּׁירְיָין דִּשְׁכִינְתָּא בִּצְלוֹתָא) and descend the legions of Kudsha Berikh Hu toward His Shekhinta (וְנָחֲתִין מַשִּׁירְיָין דְּקוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּי שְׁכִינְתֵּיהּ) with many songs and melodies of prayer. (בְּכַמָּה שִׁירִין וְנִיגּוּנִין דִּצְלוֹתָא). You are the offering of Kudsha Berikh Hu in your prayer, (אַנְתְּ הוּא קָרְבָּנָא דְּקוּדְשָׁא בְּרִיךְ הוּא בִּצְלוֹתָא דִילָךְ) for it is the offering of Kudsha Berikh Hu and His Shekhinta (דְּאִיהוּ קָרְבָּנָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ) in the place where it says: “Command the children of Israel…” (בְּאֵיזְהוּ מְקוֹמָן: צַו אֶת בְּנֵי יִשְׂרָאֵל וגו׳) (Numbers 28). For the Masters of the Mishnah established the offerings of prayer, (דְּתַקִּינוּ מָארֵי מַתְנִיתִין קָרְבָּנִין דִּצְלוֹתָא) from the side of the right, (מִסִּטְרָא דִיְמִינָא) where is the Kohen, a man of Chesed, (דְּתַמָּן כֹּהֵן אִישׁ חֶסֶד) and they established Zemirot, which are the song of the Levi’im, (וְתַקִּינוּ זְמִירוֹת דְּאִינוּן שִׁיר דִּלְוִיִּים) after them from the side of Gevurah. (אַבַּתְרַיְיהוּ מִסִּטְרָא דִגְבוּרָה). And Hod, the level of David, is bound to the left side of Gevurah, (וְהוֹ״ד דַּרְגָּא דְּדָוִד אִתְקַשַּׁר בִּשְׂמָאלָא דִגְבוּרָה) and Aharon—his level in Hod is bound in Chesed. (וְאַהֲרֹן דְּדַרְגָּא דִילֵיהּ בְּהוֹ״ד אִתְקַשַּׁר בְּחֶסֶד). This is what is written: “Pleasures are in Your right hand forever.” (הֲדָא הוּא דִכְתִיב: נְעִימוֹת בִּימִינְךָ נֶצַח) (Psalms 16).

Hear O Yisrael—the Union is crowned with Berakha and Kedusha, (שְׁמַע יִשְׂרָאֵל, דְּיִחוּדָא כָּלִיל בָּרְכָה וּקְדוּשָׁה) for He is holy, holy, holy. (דְּאִיהוּ קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ). And Berakha is from the side of the right— (וּבְרָכָה מִסִּטְרָא דִיְמִינָא) this is what is written: “Speak to Aharon and his sons, saying: So shall you bless the children of Yisrael…” (הֲדָא הוּא דִכְתִיב: דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר: כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל) (Numbers 6). And Kedusha is from the side of the Levi’im, the central pillar, (וּקְדוּשָׁה מִסִּטְרָא דִלְוִיִּים עַמּוּדָא דְאֶמְצָעִיתָא) the bond of right and left, (קִשׁוּרָא דִיְמִינָא וּשְׂמָאלָא) and it is the bond of the Tefillin of the head, (וְאִיהוּ קִשׁוּרָא דִּתְפִלִּין דְּרֵישָׁא) which is Imma Ila’ah. (דְּאִיהוּ אִמָּא עִלָּאָה).

Tefillin upon his head, (תְּפִילִּין עַל רֵישֵׁיהּ) as the Masters of the Mishnah have established. (כְּמָה דְּאוּקְמוּהַ מָארֵי מַתְנִיתִין). The Tefillin of the Master of the Worlds—what is written in them? (תְפִילִּין דְּמָארֵי עָלְמָא, מָה כְּתִיב בְּהוּ?) And it is the knot of the hand-Tefillin, (וְאִיהוּ קִשׁוּרָא דִּתְפִילִּין דְּיַד) which is the lower Shekhinta. (דְּאִיהִי שְׁכִינְתָּא תַּתָּאָה). And this is that which the Masters of the Mishnah established: (וְהַאי אִיהוּ דְּאוּקְמוּהַ מָארֵי מַתְנִיתִין:) “He showed him the knot of the Tefillin.” (הֵרְאָהוּ לְמֹשֶׁה קֶשֶׁר שֶׁל תְפִילִּין). Yours, Moshe, (שֶׁלְּךָ מֹשֶׁה) is crowned with three countenances of the Patriarchs above, (כָּלִיל תְּלָת אַנְפֵּי אֲבָהָן לְעֵילָא) who established three prayers: (דְּתַקִּינוּ ג׳ צְלוֹתִין) their sign is: Shacharit, Minchah, Arvit. (דְּאִיהוּ סִימָנָם: שַׁחֲרִית, מִנְחָה, עַרְבִית). Therefore, your Shabbat prayer—of which it is written: (מִשׁוּם הָכִי דִּידָךְ צְלוֹתָא דְּשַׁבָּת דְּאִתְמָר בֵּיהּ:) “And rule over the fish of the sea, and the birds of the heavens, and the beasts, and all the earth,” (וּרְדוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל הָאָרֶץ) (Bereshit 1)—was encompassed from the lower Merkava of Aharon, David, and Shlomo, (וְאִתְכְּלִיל מֵרְכָּבְתָּא תַּתָּאָה דְּאַהֲרֹן, דָּוִד, וּשְׁלֹמֹה) and the primordial Adam above, (וְאָדָם קַדְמָאָה לְעֵילָא) and his mate below, (וּבַת זוּגִיהּ לְתַתָּא) “mother of all life,” (אֵם כָּל חָי) who is the Tzaddik, life of all worlds. (דְּאִיהוּ צַדִּיק חַיֵּי עָלְמִין). And because of this, Aharon, although he is right side, (וּבְגִין דָּא אַהֲרֹן, אַף עַל גַּב דְּאִיהוּ יְמִינָא) the Rabbis established that (אוּקְמוּהָ רַבָּנָן בֵּיהּ:) Aharon was the escort of the Matronita. (אַהֲרֹן שׁוּשְׁבִינָא דְּמַטְרוֹנִיתָא הֲוָה). Ra‘aya Meheimna, Ya'akov is the crown of the three Patriarchs, (רַעְיָא מְהֵימְנָא, יַעֲקֹב אִיהוּ כָּלִיל תְּלָת אֲבָהָן) in whom rides Adam Kadma’ah. (דְּבֵיהּ רָכִיב אָדָם קַדְמָאָה) And not for nothing did the Masters of the Mishnah establish this: (וְלָאו לְמַגָּנָא אוּקְמוּהָ מָארֵי מַתְנִיתִין) “The beauty of Ya'akov is as the beauty of Adam Kadma’ah.” (שׁוּפְרֵיהּ דְּיַעֲקֹב כְּשׁוּפְרָא דְּאָדָם קַדְמָאָה).

The Holy Luminary said: (אָמַר בּוֹצִּינָא קַדִּישָׁא:) Ra‘aya Meheimna, I see that Kudsha Berikh Hu has doubled your name, (רַעְיָא מְהֵימְנָא, חָזֵינָא דְּכַפַל קוּדְשָׁא בְּרִיךְ הוּא שְׁמָךְ) and said: “Moshe, Moshe,” (וְאָמַר: מֹשֶׁה מֹשֶׁה) to include you in the supernal and lower Merkava. (לְאַכְלָלָא לָךְ בְּמֶרְכַּבְתָּא עִלָּאָה תַּתָּאָה). And in the Merkava to include in you, Adam Kadma’ah from the side of Avraham, (וּבְמֶרְכַּבְתָּא לְאַכְלָלָא בָּךְ אָדָם קַדְמָאָה מִסִּטְרָא דְאַבְרָהָם) and to include in you Chavah from the side of Aharon, David, and Shlomo. (וּלְאַכְלָלָא בָּךְ חַוָּה מִסִּטְרָא דְאַהֲרֹן, דָּוִד וּשְׁלֹמֹה). Why did He not double the name of Ya'akov? (לָמָּה לֹא כָּפַל שְׁמֵיהּ דְּיַעֲקֹב) So said the Holy Luminary: (הֲכִי אָמַר לֵיהּ בּוֹצִּינָא קַדִּישָׁא:) Because He called him “Ya'akov” and also “Yisrael.” (בְּגִין דְּקָרָא לֵיהּ יַעֲקֹב וְקָרָא לֵיהּ יִשְׂרָאֵל). “Ya'akov” is the language of the heel, (יַעֲקֹב לִישָׁנָא דְּעוּקְבָא) which is Nukvah, (דְּהַיְינוּ נוּקְבָא) as it is said: “The heel of Adam haRishon darkens the sphere of the sun.” (דְּאִתְמָר: עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן מַכְהֵה גַלְגַּל חַמָּה). And he is called “Yisrael,” for there is the head, the male, (וְאִקְרֵי יִשְׂרָאֵל, דְּתַמָּן רֵאשׁ דְּכוּרָא) and the head is to the female, which is the heel. (רֵישָׁא לְנוּקְבָא, דְּהַיְינוּ עָקֵב). And this is what Kudsha Berikh Hu said to the serpent: (וְהַאי אִיהוּ דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְחִוְיָּא:) “He shall bruise your head, and you shall bruise his heel.” (הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנוּ עָקֵב) (Bereshit 3). And this caused the Shekhinta to be in exile, (וְדָא גָרַם שְׁכִינְתָּא בְּגָלוּתָא) as it is said: “The heel of humility is the fear of Hashem.” (דְּאִתְמָר בֵּיהּ: עֵקֶב עֲנָוָה יִרְאַת יְיָ) (Proverbs 22).

Rabbi Shim‘on rejoiced, and the Masters of the Academy rejoiced, and they said before him— (חָדָא רַבִּי שִׁמְעוֹן וְחַדּוּ מָארֵי מְתִיבְתָּא ואָמְרוּ קַמֵּיהּ). The mouth of the Shekhinta is Sinai (פּוּמָא דִשְׁכִינְתָּא סִינַי) who is able to stand before Kudsha Berikh Hu and His Shekhinta? (מָאן יָכִיל לְמֵיקָם קַמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ) They speak through it— (מְמַלְּלָן בֵּיה) and sixty myriad from the lower Academy speak through it— (וְשִׁתִּין רִבְבָן דִּמְתִיבְתָּא תַתָּאָה מְמַלְלִין בֵּיה) and also sixty myriad from the upper Academy likewise speak through it. (וְאוּף שִׁתִּין רִבּוֹא דִּמְתִיבְתָּא עִלָּאָה הֲכִי מְמַלְלִין בֵּיה). Concerning your mouth it is said: “And behold, angels of Elohim ascending…” (Bereshit 28) (עַל פּוּמָךְ אִתְמַר וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וגו׳). Another matter: “And he dreamed, and behold a ladder…” (Bereshit 28) (דָּבָר אַחֵר וַיַּחֲלוֹם וְהִנֵּה סֻלָּם).

Rabbi Shim‘on opened and said: Sinai—this is the ladder, (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר סִינָ״י דָא סֻלָּ״ם) and it is Q”L (וְאִיהוּ קַ״ל) and the secret of the matter: (וְרָזָא דְמִלָּה) “Behold, Hashem is riding upon a swift cloud” (Isaiah 19) (הִנֵּה יְיָ רוֹכֵב עַל ע״ב קַ״ל) A”B, (עָ״ב)—this is Yod Heh Vav-Yod-Vav Heh with Yod. (ע״ב דָא יוֹ״ד הֵ״י וָי״ו הֵ״י וְעוֹד יוֹ״ד). Yod Heh. (יוֹ״ד הֵ״א). Yod Heh Vav–Alef–Vav. (יוֹ״ד הֵ״א וְא״ו). Yod Heh Vav–Alef–Vav Heh—this is Q”L (יוֹ״ד הֵ״א וְא״ו הֵ״א, דָא קַ״ל). The primordial letters ascend into A”B (אַתְוָן קַדְמָאַן סָלְקִין לְע״ב) the letters that are their offspring ascend as Q”L (אַתְוָן דְּאִינוּן תּוֹלָדִין דִּילְהוֹן סָלְקִין קַ״ל). A”B Q”L (ע״ב קַ״ל) two hundred and two, by the numerical value of Bar (The Son) (ע״ב קַ״ל מָאתַן וּתְרֵין כְּחֻשְׁבָּן ב״ר). You are The Son, Ra‘aya Meheimna (אֲנְתְ הוּא בָּר, רַעְיָא מְהֵימְנָא) concerning you it is said: “Kiss the Son” (Psalms 2) (עֲלַךְ אִתְמַר נַשְׁקוּ בָּר) You are the master of Yisrael, great below (אֲנְתְ הוּא רַבָּן דְּיִשְׂרָאֵל רָב לְתַתָּא) The master of the ministering angels, The Son above (רַבָּן דְּמַלְאֲכֵי הַשָּׁרֵת ב״ר לְעֵילָא) The Son of Kudsha Berikh Hu and His Shekhinta (בְּרָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ) [missing 43 to complete up to 245] (חס״ר ג״ם לאשלמא רמ״ה) concerning him it is said regarding Mashiach ben Yosef: (עָלַיְיהוּ אִתְמַר לְגַבֵּי מָשִׁיחַ בֶּן יוֹסֵף) “Also Hashem has removed your sin—you shall not die.” (2 Samuel 12) (גַּם יְהוָֹ״ה הֶעֱבִיר חֲטָאתְךָ לֹא תָמוּת). With this Gam (Also), David was atoned, (בְּהַאי גָּ״ם אִתְכַּפָּר דָּוִד) and this is the measure of Challah—forty-three eggs, (וְהָאי אִיהוּ שִׁיעוּרָא דְּחַלָּה מ״ג בֵּיצִּים) and the additional fifth of an egg is hinted at in: (וְתוֹסֶפֶת חוֹמֵשׁ בֵּיצָּה רָמִיז) “and its fifth he shall add to it” (Leviticus 5) (וַחֲמִישִׁיתוֹ יוֹסֵף עָלָיו.

Blessed is the prayer that issues from your mouth, (זַכָּאָה צְּלוֹתָא דְנָפִיק מִפּוּמָךְ) in the manner of Kudsha Berikh Hu, who descended upon Mount Sinai, (כְּגוֹוָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּנָחִית עַל טוּרָא דְסִינָי) and it is said about it: “But with those who are here with us today standing... and with those who are not here with us today.” (Devarim 29) (וְאִתְּמַר בֵּיה כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עוֹמֵד הַיּוֹם וְאֶת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם) So too, when you exert yourself in Orayta and in prayer, (הֲכִי כַּד אַתְּ מִשְׁתַּדֵּל בְּאוֹרַיְיתָא וּבִצְּלוֹתָא) Kudsha Berikh Hu gathers those above and those below, (קוּדְשָׁא בְּרִיךְ הוּא כָּנִישׁ עִלָּאִין וְתַתָּאִין). And all these souls that were and are destined to be, (וְכָל אִלֵּין נִשְׁמָתִין דַהֲווּ וּדְּעֲתִידִין לְמֶהֱוִי) and all the camps of angels, (וְכָל מַשִׁירְיָין דְּמַלְאָכִין). and He descends in your image, (וְנָחִית בְּצּוּלְמָא דִּילָךְ) to receive your prayer, your Orayta, (לְקָבְּלָא צְּלוֹתָא דִּילָךְ, אוֹרַיְיתָא דִּילָךְ). because your intention is to unify Kudsha Berikh Hu and His Shekhinta (בְּגִין דְּמַחֲשָׁבְתָא דִּילָךְ לְיַחֲדָא לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִנְתֵּיהּ) in all His camps above and below through your Orayta and your prayer. (בְּכָל מַשִׁירְיָין דִּילֵיהּ לְעֵילָא וְתַתָּא בְּאוֹרַיְיתָךְ וּבִצְּלוֹתָךְ) Kudsha Berikh Hu joins a good thought to the deed. (קוּדְשָׁא בְּרִיךְ הוּא מְצָּרֵף מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה). And just as He said “Anochi,” they said (Shemot 24) (וּכְגַוְונָא דְּאִיהוּ אָמַר אָנֹכִי, וְאִינְהוּ אַמְרִי נַעֲשֶׂה וְנִשְׁמָע). So too Kudsha Berikh Hu acts upon all the camps, and they fall silent and listen to your words, (הֲכִי קוּדְשָׁא בְּרִיךְ הוּא עֲבִיד לְכֻלְּהוּ מַשִׁירְיָין וְאִינְהוּ שָׁתְקִין וְשָׁמְעִין לְמִלוּלָךְ) because your Desire within them is to unify Kudsha Berikh Hu and His Shekhinta in all His camps, (בְּגִין דִּרְעוּתָךְ בְּהוֹן לְיַחֲדָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִנְתֵּיהּ בְּכָל מַשִׁירְיָין דִּילֵיהּ) and all that Kudsha Berikh Hu promised and acknowledged to do for you—wisdom from many goods that have no end— (וְכָל מָה דְּקוּדְשָׁא בְּרִיךְ הוּא אַבְטַח וְאוֹדֵי לְמֶעְבָּד לָךְ חָכְמָה מִכַּמָּה טָבִין דְּלֵית לוֹן סוֹף) all of them say: “We will do and we will hear.” (כֻלְּהוּ אָמְרִין נַעֲשֶׂה וְנִשְׁמָע). And because of this they said: “Bless Hashem, O His angels, mighty in strength…” (Psalms 103) (וּבְגִין דָא אֲמְרוּ בָּרְכוּ יְיָ מַלְאָכָיו גִּבּוֹרֵי כֹּחַ וְגוֹ׳) and strength was established in you, for Kudsha Berikh Hu and His Shekhinta and all His camps and of His Shekhinta were prepared to fulfill all your Desire. (וְאִתְתַּקַּף בָךְ דְּהָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִנְתֵּיהּ וְכָל מַשִׁירְיָין דִּילֵיהּ וּדְשְׁכִנְתֵּיהּ אִסְתַּכְּמוּ לְמֶעְבָּד כָּל רְעוּתָךְ) And exceedingly so it is written by your hand, and no small word written by your hand will fall without being fulfilled. (וְיַתִּיר מִדָּאי הוּא כְּתִיב עַל יְדָךְ וְלֹא נָפַל מִלָּה זְעִירָא מִכְּתִיבָת יְדָךְ דְּלָא אִתְקָיָּים). Blessed is the human being whose Master considers him as His very self, (זַכָּאָה בַּר נָשׁ דְּמָרֵיהּ חָשִׁיב לֵיהּ כְּגוּפֵיהּ) and gives him honor as His own likeness, (וְעָבִיד לֵיהּ יְקָרָא כְּדִיּוּקְנֵיהּ) to receive words from his mouth in Orayta, in prayer, in study on Mount Sinai. (לְמֶהֱוֵי שָׁקִיל מִלּוּלִין דְּפוּמוֹי בְּאוֹרַיְיתָא בִּצְּלוֹתָא בְּלִימוּד בְּטוּרָא דְסִינָי). And there is none who opens his mouth to accuse, but those above and below are in unified agreement, in one desire. (וְלֵית חַד דְּפָּתַח פּוּמֵיהּ לְקַטְרְגָא, אֶלָּא עִלָּאִין וְתַתָּאִין בְּאַסְכָּמוּתָא חֲדָא בִּרְעוּתָא חֲדָא). Thus ends: (ע״כ) Thus far from Ra‘ya Meheimna from the omissions (עַד כָּאן רָעְיָא מְהֵימְנָא מֵהַהַשְׁמָטוֹת).

“And behold, Hashem was standing over him” (Bereshit 28) (וְהִנֵּה ה' נִצָּב עָלָיו)—faith in unity. (דִּמְהֵימְנוּתָא כְּחַד). And there is no king in Edom; a king is standing (וּמֶלֶךְ אֵין בְּאֶדוֹם, נִצָּב מֶלֶךְ) all of them stand as one upon that bond, (קָיְימִין כֻּלְּהוּ כְּחַד עַל הַהוּא קִשְּׁרָא) because it was given—this is what is written: (בְּגִין דְּאִתְיְהִיב הַהוּא הוּא דִכְתִיב) “The God of your father and the God of Isaac… the land…” (Leviticus 84a) (בַּר אָבִיךְ וֵאלֹהֵי יִצְחָק הָאָרֶץ) with the right hand. (בִּימִינָא)

Another matter: “And behold, Hashem stood…” — to be all one fusion, and Ya'akov within them (דְּבַר אַחֵר וְהִנֵּה ה׳ נִצָּב — לִהְוֵי כֻּלָּא רְתִיכָא, וְיַעֲקֹב בְּגוֹיֵיהוּ), and Knesset Yisrael — this is as it is written: “I am Hashem, the God…” (וְכְנֶסֶת יִשְׂרָאֵל הוּא דִכְתִיב: אֲנִי ה׳ אֱלֹהֵי וְגו׳). Here, he saw Ya'akov with a knot bound upon him (הַכָּא חֲמָא יַעֲקֹב קְשׁוּרָא צָב עֲלָיו), and it is written (I Kings 22): “stood over him” (וְכְתִיב (מלכים א כב) נִצָּב עָלָיו). He saw that all the levels were a ladder (חֲמָא, דְּכָל דַּרְגִּין סֻלָּם), to bind all as one (לְאִתְקַשְּׁרָא כֻּלָּא בְּחַד), a ladder between two sides (סֻלָּם בֵּין תְּרֵין סִטְרִין). This is what is written: “I am Hashem, the God of Avraham…” (הֲדָא אֲנִי ה׳ אֱלֹהֵי אַבְרָהָם גו׳) — these are the two sides (אִלֵּין אִינוּן תְּרֵין סִטְרִין), and the left (וּשְׂמָאלָא). “Upon him” — meaning upon Ya'akov (עָלָיו — עֲלֵיהּ דְּיַעֲקֹב), the holy one (קַדִּישָׁא), the right and the left (יָמִינָא וּשְׂמָאלָא), to be joined together through him (לְאִתְקַשְּׁרָא בֵּינַיְיהוּ). This is: “Avraham your father and the God of Yitzchak” (הֲדָא: אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק). From where do we know that Ya'akov is in the middle? (מְנָלָן דְּיַעֲקֹב בְּאֶמְצָעִיתָא) From the implication of the verse, as it is written: “the God of Avraham your father and the God of Yitzchak” (מַשְׁמַע דִּכְתִיב: אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק), and it does not say “the God of Yitzchak your father” (וְלָא כְּתִיב: אֱלֹהֵי יִצְחָק אָבִיךָ). Since he is already bound with Avraham (דְּכֵיוָן דְּאִתְקַשַּׁר בֵּיהּ בְּאַבְרָהָם), it is found that he is in the middle (אִשְׁתַּכַּח דְּאִיהוּ בְּאֶמְצָעִיתָא). And afterward: “The land upon which you lie…” (וּלְבָתַר: הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ) — behold, all is one holy fusion (הָא כֻּלָּא רְתִיכָא חֲדָא קַדִּישָׁא). And here he saw the fulfillment of the Patriarchs (וְהָכָא חָמָא דִּיְהֵבֵי שְׁלִימוּ דְּאֲבָהָן).

Come and see: “The God of Avraham your father”— (תָּא חֲזֵי, אֱלֹהֵי אַבְרָהָם אָבִיךָ) since it says “Avraham your father,” he is certainly in the middle. (דְּכֵיוָן דְּאָמַר אַבְרָהָם אָבִיךָ, וַדַּאי אִיהוּ בְּאֶמְצָעִיתָא) “And the God of Yitzchak”—here it is hinted that he is bound to two sides and holds them. (וֵאלֹהֵי יִצְחָק, הָכָא אִתְרְמִיז דְּקָשִׁיר לִתְרֵין סִטְרִין וְאָחִיד לוֹן) Bound to one side, as it is written: “Avraham your father.” (קָשִׁיר לְסִטְרָא חָד, דִּכְתִיב אַבְרָהָם אָבִיךָ) And bound to the Sitra achra, as it is written: “And the God of Yitzchak,”— (וְקָשִׁיר לְסִטְרָא אָחֳרָא, דִּכְתִיב וֵאלֹהֵי יִצְחָק) the addition of the letter Vav to Yitzchak, (תוֹסֶפֶת וָ״ו לְגַבֵּי יִצְחָק) to show that Ya'akov holds both sides. (לְאַחֲזָאָה דְיַעֲקֹב אָחִיד לִתְרֵין סִטְרִין). And until Ya'akov was established, it was not stated openly— (וְעַד דְּיַעֲקֹב לָא אִתְנָסִיב, לָא אִתְּמָר בְּאִתְגַּלְּיָא) and it was only stated openly to one who knows the paths of Orayta. (יַתִּיר, וְאִתְּמָר בְּאִתְגַּלְּיָא לְמַאן דְּיָדַע אוֹרְחוֹי דְאוֹרַיְיתָא) After he was established and gave birth, it was declared about him openly— (לְבָתַר דְּאִתְנָסִיב וְאוֹלִיד, אִתְּמָר לֵיהּ בְּאִתְגַּלְּיָא) this is what is written: “And he set up there an altar” (Bereshit 33) (הֲדָא הוּא דִכְתִיב, וַיַּצֶּב שָׁם מִזְבֵּחַ) and “He called it El Elohei Yisrael.” (Bereshit 35) (וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל) From here we learn: one who is not complete below is not complete above. (מֵהָכָא אוֹלִיפְנָא, מַאן דְּלָא אִשְׁתְּלִים לְתַתָּא, לָא אִשְׁתְּלִים לְעֵילָא) Ya'akov is different, for he was complete above and below, (שָׁאנֵי יַעֲקֹב, דְּאִשְׁתְּלִים לְעֵילָא וְתַתָּא) but not openly. (אֲבָל לָא בְּאִתְגַּלְּיָא). And if you say he was complete at that moment—no. (וְאִי תֵימָא דְּאִשְׁתְּלִים בְּהַהִיא שַׁעְתָּא, לָא) Rather, see that he would become complete later on. (אֶלָּא חָמָא דְּיִשְׁתְּלִים לְבָתַר זִמְנָא) And if you say: but it is written, “And behold, I am with you, and I will guard you wherever you go.” (Bereshit 28) (וְאִי תֵימָא הָא כְּתִיב, וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכָל אֲשֶׁר תֵּלֵךְ) Rather, the providence of Kudsha Berikh Hu and His protection never left Ya'akov, (אֶלָּא, אַשְׁגָּחוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּנְטִירוּ דִילֵיהּ, לָא אִשְׁתְּבִיק מִנֵּיהּ דְּיַעֲקֹב לְעָלְמִין) in all that he needed in this world— (בְּכָל מַה דְּאִצְטְרִיךְ לֵיהּ בְּהַאי עַלְמָא) but in the supernal world, only once he was complete. (אֲבָל בְּעַלְמָא עִלָּאָה עַד דְּאִשְׁתְּלִים) “And Ya'akov awoke from his sleep and said: ‘Indeed, Hashem is in this place, and I did not know!’” (Bereshit 28) (וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר: אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי) Was it really that he did not know? (וְכִי תְּוָוהָא הוּא דְּלָא יָדַע) Rather, what is “and I did not know”? It is like what you say: “I did not seek the presence of Hashem.” (1 Samuel 13) (אֶלָּא מַאי: וְאָנֹכִי לֹא יָדָעְתִּי כְּמָה דְאַתְּ אָמֵר: וּפְנֵי ה' לֹא חִלִּיתִי) He said: “Was all this revealed to me and I did not look to understand ‘Anochi’—and to enter beneath the wings of the Shekhinta to become complete?” (אָמַר: וְכִי כָּל הַאי אִתְגְּלִי לִי וְלָא אִסְתַּכַּלְנָא לְמִנְדַּע אָנֹכִי, וּלְמֵיעַל תְּחוֹת גַּדְפֵי דִּשְׁכִינְתָּא לְמֶהֱוֵי שְׁלִים)