Daf 159b (דַּף קנ״ט ע״ב)

The third order to the side of the North (סִדְּרָא תְּלִיתָאָה דְּלִסְטַר צָפוֹן), in three orders are to that side (בִּתְלַת סִדְּרִין אִינוּן לְהַהוּא סִטְרָא), and they are nine (וְאִינוּן תִּשְׁעָה). And in three sides, three by three, for each direction they are nine (וּבִתְלַת סִטְרִין תְּלַת תְּלַת לְכָל סְטַר אִינוּן תִּשְׁעָה), and these are the orders from three directions as has been said (וְאִינוּן סִדְּרִין מִתְּלַת סִטְרִין כְּמָה דְּאִתְּמָר). Twenty-seven (שִׁבְעָה וְעֶשְׂרִים), in the secret of the letters, which are twenty-seven (בְּרָזָא דְּאַתְוָון דְּאִינוּן שִׁבְעָה וְעֶשְׂרִים). And even though they are twenty-two (וְאַף עַל גַּב דְּאִינוּן תְּרֵין וְעֶשְׂרִין), the completeness of the letters is twenty-seven (שְׁלִימוּ דְּאַתְוָון אִינוּן שִׁבְעָה וְעֶשְׂרִים). And thus is the ordering of these orders (וְהָכִי סִדּוּרָא דְּסִדְּרִין אִלֵּין).

Twenty-seven, for three-by-three orders for each direction (שִׁבְעָה וְעֶשְׂרִים לִתְּלַת תְּלַת סִדְּרִין לְכָל סְטַר). And these are found: three from this side, which are nine (וְאִשְׁתַּכָּחוּ אִלֵּין ג׳ מֵהַאי סִטְרָא דְּאִינוּן ט׳), and these three from that side, which are nine (וְאִלֵּין תְּלַת מֵהַאי סִטְרָא דְּאִינוּן תִּשְׁעָה), and these three from the other side, which are nine (וְאִלֵּין תְּלַת דְּהַאי סִטְרָא דְּאִינוּן תִּשְׁעָה). They are found all to be twenty-seven (אִשְׁתַּכָּחוּ כֻּלְּהוּ שִׁבְעָה וְעֶשְׂרִים). And the secret of these twenty-seven (וְרָזָא דְּאִלֵּין שִׁבְעָה וְעֶשְׂרִים), they are nine letters (אִינוּן תִּשְׁעָה אַתְוָון), Some say: they (נ״א: אִינוּן), that are in the secret of the female (דְּאִינוּן בְּרָזָא דְּנוּקְבֵי), for the female to be joined with them (לְאִתְחַבְּרָא בְּהוּ נוּקְבָא), with the remaining eighteen directions (עִם אִינוּן תְּמָנֵי סָרֵי סִטְרֵי אָחֳרָנִין), in the secret that was said (בְּרָזָא דְּאִתָּמַר), Some say: of the masculine (נ״א: דְּדְכַר), and all is rightly ordered (וְכֹּלָּא אִיהוּ כְּדְקָא חָזֵי).

Come and see (תָּא חֲזֵי): just as those supernal letters of the supernal world (כְּגַוְונָא דְּאִינוּן אַתְוָון עִלָּאִין דְּעַלְמָא עִלָּאָה), so too there are lower letters below (הָכִי נָמֵי אַתְוָון אָחֳרָנִין לְתַתָּא). The supernal letters are great (אַתְוָון עִלָּאִין רַבְרְבִין), and the lower letters are small (וְאַתְוָון תַּתָּאִין זְעִירִין), and all is in the likeness of this pattern (וְכֹּלָּא דָא כְּגַוְונָא דָא). And all these secrets (וְכָל הַנֵּי רָזִין), are in the secret of male and female (בְּרָזָא דִּדְכַר וְנוּקְבָא), all as one in completeness (כֹּלָּא חַד בִּשְׁלִימוּ). And Elohim remembered Rachel (וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל), with Sarah it is written “visitation” (בְּשָׂרָה כְּתִיב פְּקִידָה), and with Rachel it is written “remembrance” (וּבְרָחֵל כְּתִיב זְכִירָה). Why? (אַמַּאי), Because “remembering” is impressed in Ya'akov, who is the covenant of peace (בְּגִין דְּזָכוֹר אִתְרְשִׁים בְּיַעֲקֹב דְּאִיהוּ בְּרִית שָׁלוֹם), when Yosef was created (כָּד אִתְעֲבִיד יוֹסֵף), and through what?—when he took the ox with him, so that the Sitra Achra would not overpower (וּבְמָה כַּד נָטַל שׁוֹר בַּהֲדֵיהּ דְּלָא יַתְקִיף לְסִטְרָא אַחֲרָא). And for this reason Yosef is called firstborn (וּבְגִין כָּךְ אִתְקְרֵי יוֹסֵף בְּכוֹר), for that ox which he took is surely firstborn of his ox (דְּהַהוּא שׁוֹר דְּנָטַל בְּכוֹר שׁוֹרוֹ וַדַּאי), and that ox is a perfect ox (וְהַהוּא שׁוֹר שׁוֹר תָּם), and Ya'akov is a man of wholeness (וְיַעֲקֹב אִישׁ תָּם), master and ruler, master of the house (רִבּוֹן וְשָׁלִיט מָארֵיהּ דְּבֵיתָא), for that perfect ox dwelled within him (דְּהַהוּא שׁוֹר תָּם שָׁארֵי בְּגַוִּיהּ). (Bereshit 30): And Elohim remembered Rachel (וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל), for it depends on mazal (דְּהָא בְּמַזָּלָא תַּלְיָא), and therefore it is written of her remembrance (וּבְגִין כָּךְ כְּתִיב בָּהּ זְכִירָה). (Bereshit 21): And Hashem visited Sarah (וַה׳ פָּקַד אֶת שָׂרָה), that was not from mazal (לָאו מִמַּזָּלָא הֲוָה). And if you say: But children depend on mazal and not below? (וְאִי תֵימָא דְּהָא בְּנִין בְּמַזָּלָא תַּלְיָין וְלָא לְתַתָּא), here with Sarah, it was not in mazal (הָכָא בְּשָׂרָה לָאו בְּמַזָּלָא הֲוָה). Rather, And Hashem is written (אֶלָּא וַה׳ כְּתִיב), all is one (כֹּלָּא כְּחֲדָא). If so, why is “visitation” written? (אִי הָכִי אַמַּאי כְּתִיב פְּקִידָה). Rather, surely “remembrance” (אֶלָּא וַדַּאי זְכִירָה), that existed from beforehand (הֲוַת מִקַּדְמַת דְּנָא), and the key of this was given below (וְאִתְמָסַר מַפְתֵּחָא דָּא לְתַתָּא), as it is written (Bereshit 17): And My covenant I will establish with Yitzchak, whom Sarah will bear to you at this appointed time, etc. (וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה וְגו׳). And afterward, in this manner (וּלְבָתַר כְּגַוְונָא דָּא), once it was remembered in the secret of above (וְכֵיוָן דְּאִדְכַּר בְּרָזָא דִּלְעֵילָא), afterward it is stated in the secret of Nukvah: “visitation” (לְבָתַר אִתְּמַר בְּרָזָא דְּנוּקְבָא פְּקִידָה), so that everything would be one unified whole (לְמֶהֱוֵי כְּלָלָא דְּכֹלָּא כְּחֲדָא). And Elohim remembered Rachel (וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל). Rabbi Ḥiyya opened and said (רַבִּי חִיָּיא פָּתַח וְאָמַר): (Exodus 6): And also I have heard the groaning of the children of Yisrael whom Mitzrayim enslaved, and I have remembered My covenant (וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִידִים אֹתָם, וָאֶזְכֹּר אֶת בְּרִיתִי). And I remembered—this is "remembrance" (וָאֶזְכֹּר הָא זְכִירָה), because it is above (בְּגִין דְּאִיהוּ לְעֵילָא). For that mazal which is above in male (דְּהַאי מַזָּלָא דְּאִיהוּ לְעֵילָא בִּדְכוּרָא), comes upon remembrance which is in exile below, in Nukvah (אֲתָא עַל פְּקִידָה דְּאִיהִי בְּגָלוּתָא לְתַתָּא בְּנוּקְבָא). In this manner: And Elohim remembered Rachel (כְּגַוְונָא דָּא: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל), just as you say (כְּמָה דְּאַתְּ אָמֵר): And I remembered My covenant (וָאֶזְכֹּר אֶת בְּרִיתִי).

Come and see (תָּא חֲזֵי), it is written (כְּתִיב), (Exodus 3): I have surely remembered you (פָּקֹד פָּקַדְתִּי אֶתְכֶם). And why “I have surely remembered”? (וְכִי פָּקֹד פָּקַדְתִּי), for “visitation” resides in Nukvah (וְהָא פְּקִידָה בְּנוּקְבָא קַיְימָא), and at that time she was in exile (וּבְהַהוּא זִמְנָא בְּגָלוּתָא הֲוַת), And she said: “I have surely remembered” (וְאִיהִי אֲמְרַת פָּקֹד פָּקַדְתִּי). Rather, here we must examine (אֶלָּא הָכָא אִית לְאִסְתַּכָּלָא), and the secret of Chokhmah is here (וְרָזָא דְּחָכְמְתָא הָכָא): and if she was in exile (וְאִיהִי בְּגָלוּתָא), how did she appear to Moshe here? (הֵיךְ אִתְחֲזֵי לְמֹשֶׁה הָכָא), And how do you say: “I have surely remembered”? (וְהֵיךְ אֲמְרַת פָּקֹד פָּקַדְתִּי). Rather, thus we have learned (אֶלָּא הָכִי אוֹלִיפְנָא): the sun, when it shines (שִׁמְשָׁא כַּד נָהִיר), it is in the heavens (אִיהוּ בִּשְׁמַיָּא), and its force and power dominate the earth in every place (וְתוּקְפֵיהּ וְחֵילֵיהּ שָׁלְטָא עַל אַרְעָא בְּכָל אֲתַר). In this manner (כְּגַוְונָא דָּא), (Isaiah 6): The whole earth is full of His glory (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ), at the time when the Mikdash stood (בְּזִמְנָא דְּמַקְדְּשָׁא קָאֵים), the whole earth is full of His glory—this is the holy land (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, דָּא אַרְעָא קַדִּישָׁא). But now that Yisrael is in exile (וְהַשְׁתָּא דְּיִשְׂרָאֵל בְּגָלוּתָא), she is above (אִיהִי לְעֵילָא), and the strength of the moon revolves over Yisrael to shield them (וְתוּקְפָּא סַחֲרָא לְהוּ לְיִשְׂרָאֵל לְאֲגָנָא עֲלַיְיהוּ), even though they are in another land (וְאַף עַל גַּב דְּאִינוּן בְּאַרְעָא אָחֳרָא).

Come and see (וְתָא חֲזֵי): Shekhinta below and Shekhinta above (שְׁכִינְתָּא לְתַתָּא וּשְׁכִינְתָּא לְעֵילָא). The Shekhinta above is within twelve supernal fiery realms (שְׁכִינְתָּא לְעֵילָא בִּתְרֵיסַר תְּחוּמֵי רְתִיכִין קַדִּישִׁין), and twelve supernal living beings (וּתְרֵיסַר חֵיוָון עִלָּאִין). The Shekhinta below is in twelve holy tribes (שְׁכִינְתָּא לְתַתָּא בִּתְרֵיסַר שִׁבְטִין קַדִּישִׁין), and then the Shekhinta above and below are joined together (וּכְדֵין אִתְכְּלִילַת שְׁכִינְתָּא לְעֵילָא וְתַתָּא), and all is at one time as one (וְכֹּלָּא בְּחַד זִמְנָא כְּחֲדָא). And even though at the time when Yisrael is in exile below (וְאַף עַל גַּב דְּבְּזִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא לְתַתָּא), it is not rectified above (לָא אִתְתַּקָּנַת לְעֵילָא), so too it is not rectified (הָכִי נָמֵי לָא אִתְתַּקָּנַת), because below it is not rectified (בְּגִין דְּלְתַתָּא לָא אִתְתַּקָּנַת), and this is in exile with them, with Yisrael (וְדָא הוּא בְּגָלוּתָא עִמְּהוֹן דְּיִשְׂרָאֵל), that she is in exile with them (דְּאִיהִי בְּגָלוּתָא עִמְּהוֹן). How is she rectified? (בְּמָה אִתְתַּקָּנַת). A king whose son died (לְמַלְכָּא דְּמִית בְּרֵיהּ), what does he do? He overturns his bed in mourning for his son (מָה עֲבַד כָּפָא לֵיהּ לְעַרְסֵיהּ עַל אֶבְלָא דִּבְרֵיהּ), and does not restore it (וְלָא אַתְקִין לֵיהּ לְעַרְסֵיהּ), but instead he took thorns and brambles (אֶלָּא נָטַל כּוּבִין וְדַרְדַּרִין), and cast them under his bed (וְאַטִּיל תְּחוֹת עַרְסֵיהּ), and lay upon it (וְשָׁכִיב עֲלֵיהּ). So too Kudsha Berikh Hu (כָּךְ קוּדְשָׁא בְּרִיךְ הוּא), when Yisrael was exiled and the Mikdash was destroyed (כֵּיוָן דְּאִתְגַּלוּ יִשְׂרָאֵל, וְאִתְחָרֵב מַקְדְּשָׁא), He took thorns and brambles and placed them beneath Him (נָטַל כּוּבִין וְדַרְדַּרִין וְשַׁוֵּי תְּחוֹתֵיהּ), this is what is written (הֲדָא הוּא דִּכְתִיב), (Exodus 3): And an angel of Hashem appeared to him in a flame of fire from within the thorn-bush (וַיֵּרָא מַלְאַךְ ה׳ אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה), because Yisrael were in exile (בְּגִין דְּיִשְׂרָאֵל הֲווּ בְּגָלוּתָא).