Daf 43b (דַּף מ״ג ע״ב)

Four Parshiyot [Sections] (ד׳ פָּרְשִׁיָין)—behold, we have already established their mystery (הָא אוֹקִימְנָא רָזָא דִּלְהוֹן), in many places (בְּכַמָּה דּוּכְתֵּי). But the first Parshah [Section] (אֲבָל פָּרָשָׁה קַדְמָאָה): “Sanctify to Me every firstborn” (קַדֶּשׁ לִי כָּל בְּכוֹר) (Exodus 13:2), this is the supernal mystery (דָּא אִיהוּ רָזָא עִלָּאָה), which includes all four compartments (דְּכָלִיל כָּל ד׳ בָּתִּים), in the mystery of the supernal Nehiru [Radiance] (בְּרָזָא דִּנְהִירוּ עִלָּאָה), which issues from Ein (דְּנָפְקָא מֵאַיִן). And all these four are alluded to here (וְכָל אִינּוּן ד׳ אִתְרְמִיזוּ הָכָא): “Sanctify” (קַדֶּשׁ)—this is supernal Kedushah [Holiness] (דָּא קְדוּשָׁה עִלָּאָה), the mystery of the supernal Chokhmah (רָזָא דְּחָכְמְתָא עִלָּאָה), for from there everything is sanctified (דְּמִתַּמָּן כֹּלָּא אִתְקַדָּשׁ), in the mystery of the supernal concealment (בְּרָזָא דְּגָנִיזוּ עִלָּאָה), which is called “Sanctify” (דְּאִתְקְרֵי קַדֶּשׁ). “To Me” (לִי)—this is Binah (דָּא בִּינָה), the mystery of the supernal world (רָזָא דְּעָלְמָא עִלָּאָה), the inner palace (הֵיכְלָא פְּנִימָאָה). And this is the mystery of: “For the children of Yisrael are servants to Me” (כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים) (Leviticus 25:55); “For every firstborn is Mine” (כִּי לִי כָּל בְּכוֹר) (Numbers 3:13); “And you shall be to Me a treasured possession” (וִהְיִיתֶם לִי סְגֻלָּה) (Exodus 19:5). “Kol [All]” (כָּל)—the mystery of Chesed (רָזָא דְּחֶסֶד), in every place (בְּכָל דּוּכְתָּא), both above and below (בֵּין לְעֵילָּא בֵּין לְתַתָּא). “Bekhor [Firstborn]” (בְּכוֹר)—this is the Ben Bekhor [Firstborn Son] (דָּא בֶּן בְּכוֹר), as it is written (דִּכְתִּיב): “My firstborn son is Yisrael” (בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 4:22). And this Ben Bekhor [Firstborn Son] (וְהַאי בֶּן בְּכוֹר) includes all sides (כָּלִיל כָּל סִטְרִין), and all Gavvanin [Colors] (וְכָל גַּוְונִין). And because of this (וּבְגִין כַּךְ), the verse includes all four (קְרָא כָּלִיל כֻּלְּהוּ אַרְבַּע), in the mystery of the supernal Chokhmah (בְּרָזָא דְּחָכְמְתָא עִלָּאָה). But this is in a general manner (אֲבָל דָּא בְּאוֹרַח כְּלָל), to know that everything is included in this (לְמִנְדַּע דְּכֹלָּא כָּלִיל בְּהַאי). But in a particular manner (אֲבָל בְּאוֹרַח פְּרָט), each one by itself (כָּל חַד בִּלְחוֹדוֹי), this is the first Parshah [Section] (דָּא אִיהוּ פַּרְשְׁתָּא קַדְמָאָה), which includes all the other Parshiyot [Sections] (דְּכָלִיל כָּל שְׁאַר פָּרְשִׁיָין).

The second parshah (פָּרָשָׁה תִּנְיָינָא), “And it shall be when He brings you” etc. (וְהָיָה כִּי יְבִיאֲךָ וְגוֹ'), this is Binah (דָּא בִּינָה), for in this parshah (דְּהָא בְּפַרְשְׁתָּא דָּא), it is the Exodus from Egypt (אִיהִי יְצִיאַת מִצְרַיִם), which was from the side of Jubilee (דְּהֲוָה מִסִּטְרָא דְּיוֹבְלָא). And therefore her expression begins with “And it shall be” (וְעַל דָּא שֵׁירוּתָא דִּילָהּ וְהָיָ"ה), for this word is in Jubilee (דְּהָא מִלָּה דָּא אִיהִי בְּיוֹבְלָא). And therefore her name is “And it shall be” (וּבְגִין כַּךְ שְׁמָא דִּילָהּ וְהָיָ"ה), for there is no “And it shall be” (וְהָיָה) – Some say: Havayah (נ''א: הויה) – except in this place (אֶלָּא בַּאֲתָר דָּא), which is destined to be drawn below (דְּאִיהוּ זַמִּין לְאִתְמַשְּׁכָא לְתַתָּא), and to illuminate lamps (וּלְאַנְהָרָא בּוּצִינִין), and to be found in the lower level (וּלְאִשְׁתַּכְּחָא בְּדַרְגָּא תַּתָּאָה),p5-78 and all is in one secret (וְכֹלָּא בְּרָזָא חֲדָא). And because it is in a hidden path (וּבְגִין דְּאִיהוּ בְּאוֹרַח טָמִיר), it is not called openly by this Name (לָא אִקְרֵי בְּאִתְגַּלְּיָיא בִּשְׁמָא דָּא), but is transmitted to the wise to know (אֶלָּא אִתְמְסַר לְחַכִּימִין לְמִנְדַּע). And therefore it is inscribed with the holy Name, in this word (וְעַל דָּא אִתְרְשִׁים בִּשְׁמָא קַדִּישָׁא, בְּמִלָּה דָּא).

The third Parshah [Section] (פָּרָשָׁה תְּלִיתָאָה), “Shema [Hear]” (שְׁמַע), this is the mystery of the right side (דָּא אִיהוּ רָזָא דִּימִינָא), which is called supernal Chesed (דְּאִקְרֵי חֶסֶד עִלָּאָה). It is that which performs the Yichud [Union] of all (דְּאִיהוּ קָא מְיַיחֵד יִחוּדָא דְּכֹלָּא), to the four directions (לְד׳ סִטְרִין), and Kudsha Berikh Hu arranges through it (וְקוּדְשָׁא בְּרִיךְ הוּא מְסַדֵּר בֵּיהּ), the order of all worlds (סִדּוּרָא דְּכָל עָלְמָא). And this is that which spreads into all directions (וְדָא אִיהוּ דְּקָא מִתְפַּשַּׁט בְּכָל סִטְרִין), even into the lower depths (אֲפִלּוּ גּוֹ תְּהוֹמֵי תַתָּאֵי). Through this Kudsha Berikh Hu created the world (בְּדָא קוּדְשָׁא בְּרִיךְ הוּא בָּרָא עָלְמָא), when Kudsha Berikh Hu wrapped Himself in a mantle of radiance (כַּד אִתְעַטָּף קוּדְשָׁא בְּרִיךְ הוּא בְּעִטּוּפָא דְּזִהֲרָא), and this is that which performs the Yichud [Union] (וְדָא דְּקָא מְיַיחֵד יִחוּדָא). And because of this (וּבְגִין כַּךְ), “Shema [Hear]” is joined to “Vehayah [And it shall be]” (שְׁמַע סָמִיךְ לִוְהָיָ״ה).

The Yichud [Union] of every day (יִחוּדָא דְּכָל יוֹמָא), it is the Yichud [Union] to know and to align the Re'uta [Will] (אִיהוּ, יִחוּדָא לְמִנְדַּע וּלְשַׁוָּאָה רְעוּתָא). This Yichud [Union] (יִחוּדָא דָּא), behold, we have already spoken of it in many places (הָא אַמָרָן בְּכַמָּה דּוּכְתֵּי). The Yichud [Union] of every day (יִחוּדָא דְּכָל יוֹמָא), this is the Yichud [Union] of the verse (אִיהוּ יִחוּדָא דִּקְרָא): “Hear, O Yisrael: Hashem is our God, Hashem is One” (שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד) (Devarim 6:4). Behold, all of them are one (הָא כֻּלְּהוּ חַד), and because of this He is called “One” (וְעַל דָּא אִקְרֵי אֶחָד).

Behold, these are three names (הָא תְּלַת שְׁמָהָן אִינּוּן). How are they one? (הֵיךְ אִינּוּן חַד). Even though we recite “One” (וְאַף עַל גַּב דְּקָרֵינָן אֶחָד), how are they one? (הֵיךְ אִינּוּן חַד). Rather (אֶלָּא), in the vision of the Ruach Kudsha [Holy Spirit] it is known (בְּחֶזְיוֹנָא דְּרוּחַ קֻדְשָׁא אִתְיְידָע), and they are in the vision of the hidden eye (וְאִינּוּן בְּחֵיזוּ דְּעֵינָא סְתִימָא), to know that these three are one (לְמִנְדַּע דִּתְלָתָא אִלֵּין אֶחָד). And this is the mystery of the Kol [Voice] that is heard (וְדָא אִיהוּ רָזָא דְּקוֹל דְּאִשְׁתְּמַע): the Kol [Voice] is one (קוֹל אִיהוּ חַד), and it is three Gavvanin [Colors] (וְאִיהוּ תְּלָתָא גַוְנִין): fire, wind, and water (אֶשָּׁא וְרוּחָא וּמַיָּא), and all of them are one (וְכֻּלְּהוּ חַד), in the mystery of the Kol [Voice] (בְּרָזָא דְּקוֹל). (And they are not many, but one) (וְלָאו אִינּוּן אֶלָּא חַד). So too here (אוּף הָכָא): Hashem, our Elohim, Hashem—they are one (יְיָ אֱלֹהֵינוּ יְיָ אִינּוּן חַד), three Gavvanin [Colors], and they are one (תְּלָתָא גַוְנִין, וְאִינּוּן חַד). And this is the Kol [Voice] that a person produces in Yiḥuda [Union] (וְדָא אִיהוּ קוֹל דְּעָבִיד בַּר נָשׁ בְּיִחוּדָא), and to set his Re'uta [Will] in the Yiḥuda [Union] of all (וּלְשַׁוָּואָה רְעוּתֵיהּ בְּיִחוּדָא דְּכֹלָּא), from Ein Sof to the end of all (מֵאֵין סוֹף עַד סוֹפָא דְּכֹלָּא), through this Kol [Voice] that is produced by these three, who are one (בְּהַאי קוֹל דְּקָא עָבִיד בְּהָנֵי תְּלָתָא דְּאִינּוּן חַד). And this is the Yiḥuda [Union] of every day (וְדָא אִיהוּ יִחוּדָא דְּכָל יוֹמָא), which is revealed in the mystery of the Ruach Kudsha [Holy Spirit] (דְּאִתְגְלֵי בְּרָזָא דְּרוּחַ קוּדְשָׁא). And many forms of Yiḥuda [Union] have been aroused (וְכַמָּה גַוְונִין דְּיִחוּדָא אִתְעֲרוּ), and all are true (וְכֻלְּהוּ קְשׁוֹט). Whoever performs this one acts rightly (מַאן דְּעָבִיד הַאי עָבִיד), and whoever performs that one acts rightly (וּמַאן דְּעָבִיד הַאי עָבִיד). But this Yiḥuda [Union] that we arouse from below (אֲבָל הַאי יִחוּדָא דְּקָא אֲנָן מִתְעָרֵי מִתַּתָּא), in the mystery of the Kol [Voice] that is one (בְּרָזָא דְּקוֹל דְּאִיהוּ חַד), this is the clarified matter (דָּא הוּא בְּרִירָא דְּמִלָּה): this is in general (הַאי בִּכְלָלָא), afterward in particular (לְבָתַר פְּרָט), as we have said (כִּדְקָאַמְרָן).

The fourth Parshah [Section] (פָּרָשָׁה רְבִיעָאָה)—this is the mystery of harsh Din [Judgment] (הוּא רָזָא דְּדִינָא קַשְׁיָא): “Guard yourselves” (הִשָּׁמְרוּ לָכֶם) (Deuteronomy 11:16). These are the Tefillin Shel Rosh [Head Tefillin] (אִלֵּין אִינּוּן תְּפִלִין דְּרֵישָׁא). And the Tefillin Shel Yad [Hand Tefillin] (וּתְפִלִּין דִּדְרוֹעָא), in like manner, are in one compartment (כְּגַוְונָא דָא בְּחַד בֵּיתָא), and behold, we have already been aroused concerning them (וְהָא אִתְעַרְנָא בְּהוּ), and all is one mystery (וְכֹלְּהוּ רָזָא חֲדָא).

The knot of the Tefillin Shel Rosh [Head Tefillin] (קִשְׁרָא דִּתְפִלִין דְּרִישָׁא) is the letter Dalet (אִיהוּ דָלֶ״ת), and concerning this it is written (וְעַל דָּא כְּתִיב): “And you shall see My back” (וְרָאִיתָ אֶת אֲחוֹרָי) (Exodus 33:23). And because of this it is behind (וְעַל דָּא אִיהוּ לַאֲחוֹרָא), and there everything is bound in one knot (וְתַמָּן אִתְקַשַּׁר כֹּלָּא בְּקִשְׁרָא חֲדָא). And she, when placing these Tefillin Shel Yad [Hand Tefillin] to be bound (וְאִיהִי, כַּד מַנְחָת אִלֵּין תְּפִלִּין דִּדְרוֹעָא לְאִתְקַשְּׁרָא)—Some say: there is another knot (ס״א: אִית קִשְׁרָא אַחֲרָא)—the mystery of the holy covenant (רָזָא דִּבְרִית קַדִּישָׁא). This mystery (רָזָא דָא), as has been aroused in many places (כְּמָה דְּאִתְּעַר בְּכַמָּה דּוּכְתֵּי), and all is one mystery (וְכֹלָּא רָזָא חֲדָא). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who know this mystery (דְּיַדְּעִין רָזָא דָא), and a person must put them on every day (וְאִצְטְרִיךְ בַּר נָשׁ לַאֲנָחָא לוֹן כָּל יוֹמָא), to be in the supernal likeness (לְמֵהֱוֵי בְּדִיּוּקְנָא עִלָּאָה), and concerning this it is written (וְעָלֵיהּ כְּתִיב): “And all the peoples of the earth shall see that the Name of Hashem is called upon you, and they shall fear you” (וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ) (Deuteronomy 28:10). (Thus concludes Ra'aya Meheimna [The Faithful Shepherd]) (ע"כ רַעְיָא מְהֵימְנָא).

Baruch Hashem Le'olam Amen Ve'Amen (בִּילָא״וּ״א)