Daf 123a (דַּף קכ״ג ע״א)

By what is it illuminated, (בְּמַאי אִתְנְהִיר) from one path hidden and concealed, (מֵחָד שְׁבִילָא דְּטָמִיר וְגָנִיז) to which Abba cleaves, (דְּאִתְדָּבַּק בֵּיהּ אַבָּא) as it is written, (דִּכְתִּיב) "(Job 28) A path no bird of prey knows…" (נָתִיב לֹא יְדָעוֹ עָיִט וְגוֹ'). Just as the male cleaves to the female, (כְּמָה דְּאִתְדָּבַּק דְּכוּרָא בְּנוּקְבָא) and she becomes impregnated, (וְאִתְעַבְּרָת) and gives birth, (וְאוֹלִידַת) and brings forth five lights. (וְאַפִּיקַת חָמֵשׁ נְהוֹרִין). (Another matter, from those five (ד''א מֵאִינּוּן חָמֵשׁ)) and from these five lights, (וּמֵאִינּוּן חָמֵשׁ נְהוֹרִין) fifty gates are engraved, (אִתְגְּלִיפוּ חַמְשִׁין תַּרְעִין) of abundant lights. (דִּנְהוֹרִין סַגִּיאִין). These are fifty, (חַמְשִׁין אִינּוּן) corresponding to (לָקֳבְלֵיהוֹן) forty-nine aspects of purity, (מ''ט פָּנִים טָהוֹר) and forty-nine aspects of impurity, (מ''ט פָּנִים טָמֵא) in the Orayta, (בְּאוֹרַיְיתָא) one remains, (אִשְׁתְּאַר חַד) and this one illuminates all, (וְהַאי חַד אִתְנְהִיר בְּכֹלָּא) and it depends upon Abba. (וְהַהוּא דְּאַבָּא, הֲוָה תָּלֵי). When these unite as one, (כַּד מִתְחַבְּרָן כַּחֲדָא) and settle within the King, (וּמִתְיַישְּׁבָן בְּמַלְכָּא) they are called the influxes of the King. (אִקְרוּן שִׁפְוָון דְּמַלְכָּא). And for this reason, (וּבְגִינִי כַּךְ) He decrees words of truth. (גָּזַר מִלִּין דִּקְשׁוֹט).

And the mouth, (וּפוּמָא) upon it depends (בְּהוּ תַּלְיָיא) the opening of the mouth. (פְּתִיחוּתָא דְּפוּמָא). What is this "mouth"? (מַאי פּוּמָא). Rather, it is Da'at concealed within the mouth of the King, (אֶלָּא דַּעַת גָּנִיז בְּפוּמָא דְּמַלְכָּא) called Tiferet. (דְּאִקְרֵי תִפְאֶרֶת). The simplicity of Tiferet, (פְּשִׁיטוּתָא דְּתִפְאֶרֶת) wherein all treasuries and all colors unite. (דְּכָל אוֹצָרִין וְכָל גְּוָונִין אִתְאַחֲדָן בֵּיהּ). As it is written, (דִּכְתִּיב) "(Proverbs 24) By Da'at chambers are filled." (וּבְדַעַת חֲדָרִים יִמָּלְאוּ). And that Da'at (וְהַהוּא דַּעַת) is concealed in the mouth of the King, (הוּא גָּנִיז, בְּפוּמָא דְּמַלְכָּא). filling all chambers and halls. (וּמַלְיָיא כָּל אִדָּרִין וְאַכְסַדְרָאִין). And when its light awakens and emerges, (וְכַד אִתְּעַר נְהִירוּ דְּבֵיהּ וְנָפִיק) it is then called the "mouth of Hashem." (כְּדֵין אִקְרֵי פֶּה יְיָ'). And these influxes, (וְשִׁפְוָון דְּאִינּוּן) which are two lights from Abba and from Imma, (תְּרֵין נְהוֹרִין מֵאַבָּא וּמֵאִימָּא) at the time they awaken through this light of Da'at, (בְּשַׁעֲתָא דְּאִתְעַרְעַן בְּהַהִיא נְהִירוּ דְּדַעַת) they unite as one, (מִתְחַבְּרָן כַּחֲדָא) and words are decreed in truth, (וּמִלִּין אִתְגְּזָרוּ בִּקְשׁוֹט) with Chokhmah, with Tevunah, and with Da'at. (בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת). Then, (וּכְדֵין) all the words of Kudsha Berikh Hu, (כָּל מִלִּין דְּקוּדְשָׁא בְּרִיךְ הוּא) are decreed through these. (בְּאִלֵּין אִתְגְּזָרוּ).

These three lights flow inward, (נַהֲרִין תְּלַת אִלֵּין, וְעַיְילִין בְּגוֹ לְגוֹ) and are crowned in one. (וְאִתְעַטָּרוּ בְּחַד). And when they unite in a single crown, (וְכַד מִתְחַבְּרָן בְּעִטּוּרָא חַד) (Some say: And when these three unite in one crown, flowing inward and crowned in unity, then (ס״א וְכַד מִתְחַבְּרָן תְּלַת אִלֵּין בְּעִטּוּרָא חַד וְעַיְילִין בְּגוֹ לְגוֹ וְאִתְעַטְּרָן בְּחַד כְּדֵין)) they are called "(Song of Songs 5) His palate is sweetnesses," (אִקְרוּן חִכּוֹ מַמְתַּקִּים). These are the palate of the King, (וְאִינּוּן חֵיךְ דְּמַלְכָּא) and they are called the sweetness of the King. (וְאִקְרוּן, מְתִיקָא דְּמַלְכָּא). Regarding this it is written, (וְעַל הַאי כְּתִיב) "(Psalms 34) Taste and see that Hashem is good." (טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ'). Upon this palate depend all rulers and decrees of the King, (וּבְהַאי חֵיךְ, תַּלְיָין כָּל אִינּוּן שְׁלִיטִין וְהוּרְמָנִין דְּמַלְכָּא) as it is written, (דִּכְתִּיב) "(Psalms 33) By the breath of His mouth, all their hosts." (וּבְרוּחַ פִּיו כָּל צְבָאָם).

In this palate, the perfection of all is found. (בְּהַאי חֵיךְ שְׁלֵימוּתָא דְּכֹלָּא אִשְׁתְּכַח). Therefore, all letters that are in this place reveal perfection through them. (וּבְגִינֵי כַּךְ, כָּל אַתְוָון דְּאִינּוּן בְּהַאי אֲתָר שְׁלֵימוּתָא אִתְחַזְיָיא בְּהוּ). Alef, Chet, Hei, Ayin p6-77(אחה״ע), Alef—(Some say:) the light of Atika Kadisha, concealed beyond all concealments. (א׳, (נ״ד) נְהִירוּ דְּעַתִּיקָא קַדִּישָׁא סְתִימָאָה דְּכָל סְתִימִין). Chet—the light of Chokhmah, neither found nor grasped, as it is written, (ח׳, נְהִירוּ דְּחָכְמְתָא, דְּלָא אִשְׁתְּכַח וְלָא אִתִדְּבַק דִּכְתִּיב) "(Job 28) No man knows its value." (לֹא יָדַע אֱנוֹשׁ עֶרְכָּהּ). Heh- the radiance of Imma (ה׳, נְהִירוּ דְּאִימָּא), which shines and flows and goes forth (דְּנָהִיר וְנָגִיד וְנָפִיק), and waters all (וּמַשְׁקֵי לְכֹלָּא), and nourishes the children (וְיָנְקָא לִבְנִין), until it reaches that greatness (עַד דְּמָטֵי הַהוּא רְבוּת), and fills the Tzaddik (וּמַלֵּי לַצַּדִּיק), and he is crowned with the lower female (וְאִיהוּ אִתְקְטַר בְּנוּקְבָּא תַּתָּאָה), and she is blessed from him (וְאִתְבָּרְכָא מִנֵיהּ), and they do not separate, this from that (וְלָא מִתְפָּרְשִׁין דָּא מִן דָּא). White from within red (חִוָּור מִגּוֹ סוּמָק), as it is written (דִּכְתִּיב): "(Song of Songs 4) The mountain of myrrh, the hill of frankincense." (הַר הַמּוֹר גִּבְעַת הַלְּבוֹנָה). Ayin—the light of seventy faces nourished by that spirit emerging from the mouth, thus seventy names of Kudsha Berikh Hu, corresponding below on earth, (ע׳, נְהִירוּ דְּע׳ אַנְפִּין, דְּאִתְזָנוּ מֵהַאי רוּחָא, דְּנָפִיק מִן פּוּמָא, כְּדֵין ע׳ שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא. לָקֳבְלֵהוֹן בְּאַרְעָא) "(Bereshit 46) All the souls of the house of Jacob coming into Egypt were seventy," (כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים). since Jacob is a tree upon earth, and these are seventy souls, seventy branches. (דְּהָא יַעֲקֹב אִילָנָא בְּאַרְעָא, וְאִינּוּן ע׳ נֶפֶשׁ, ע׳ עַנְפִּין).

From these letters, four others shine forth, (מֵאִלֵּין אַתְוָון, נְהִירִין אַרְבַּע אַחֲרָנִין). From Alef shines Gimel, (מֵא' נָהִיר גִּימֶ''ל) which is good reward for the Righteous, (דְּאִיהִי אֲגָר טָב לְצַדִּיקַיָּיא) called reward, (דְּאִקְרֵי גְּמוּל) and concerning this it is written, (וְעַל דָּא כְּתִיב) "(Isaiah 58) Then you shall delight in Hashem." (אָז תִּתְעַנַּג עַל יְיָ'). From Chet shines Yod, (מֵח' נָהִיר יוּ''ד) which is Chokhmah, (דְּהִיא חָכְמָה) everything concealed in Yod, (כֹּלָּא אַסְתִּים בְּיוּ''ד) which is hidden from all sides, (דְּאִיהִי סְתִימָא מִכָּל סִטְרוֹי) and therefore it is not found, (וּבְּגִין כָּךְ, לֹא אִשְׁתְּכַח) as it is written, (דִּכְתִּיב) "(Job 28) Nor is it found in the land of the living." (וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים). From Hei shines Kaf, (מֵה', נָהִיר כָּ''ף). which is Nehiru and the drawing forth of greatness, (דְּאִיהוּ נְהִירוּ וּמְשַׁח רְבוּת) drawn from Imma, (דְּאִתְּרָק מֵאִימָּא) to that place called "Keren" (Horn), (לְהַהוּא אֲתָר דְּאִתְקְרֵי קֶרֶן) called the horn of Jubilee, (וְאִקְרֵי קֶרֶן הַיּוֹבֵל). and this is Malchut David. (וְדָא מַלְכוּת דָּוִד). Therefore, Mashiach will only come through the secret of Kaf. (וּבְגִין כַּךְ, לֵית מְשִׁיחָא, אֶלָּא בְּרָזָא דְּכַ''ף). From Ayin shines Kuf, (ק' מֵע' נָהִיר ק') just as Ayin is seventy, Kuf is one hundred, (כְּמָה דְּע' שִׁבְעִין, כַּךְ ק' מְאָה) representing perfection, (דְּאִינּוּן שְׁלִימוּ) and thus it is. (וְהָכִי הוּא) Therefore, this palate is perfection of all. (וּבְגִין כַּךְ, בְּהַאי חֵיךְ שְׁלִימוּ דְּכֹלָּא). (Another matter: perfection of everything. (ד''א שְׁלָמָא דְּכֹלָּא)) And anyone who knows this secret, (וְכָל מַאן דְּיָדַע רָזָא דָּא) and guards it carefully, (וְאִזְדְּהַר בֵּיהּ) fortunate is his portion. (זַכָּאָה חוּלָקֵיהּ).

The body of the King (גּוּפָא דְּמַלְכָּא) is the extension of Tiferet, (אִתְפַּשְּׁטוּתָא דְּתִפְאֶרֶת) in which all colors unite. (דְּגְוָונִין בֵּיהּ מִתְחַבְּרָן). The arms of the King, (דְּרוֹעִין דְּמַלְכָּא) are the light of Chesed and Gevurah, (נְהִירוּ דְּחֶסֶד וּגְבוּרָה). Thus right and left. (וּבְגִין כַּךְ יָמִין וּשְׂמֹאל). The innards are rectified by Da'at, (מֵעוֹי בְּדַעַת אִתְתַּקְנָן) entering the head, (עָיֵיל בְּרֵישָׁא) rectifying and extending inward, (אִתְתָּקַּן וְאִתְפָּשַּׁט לְגוֹ) and within the body. (וּבְגוֹ גּוּפָא).

The legs unite into two lights, (שׁוֹקִין אִתְאַחֲדָן בִּתְרֵין נְהוֹרִין) and these are literally two lights. (וְאִינּוּן תְּרֵין נְהוֹרִין מַמָּשׁ). The legs and two kidneys, (שׁוֹקִין וּתְרֵין כֻּלְּיָין). All of them unite in one place, (כֻּלְּהוּ (ס''א תַּלְיָין וּמִתְחַבְּרָן) מִתְחַבְּרָן בְּאֲתָר חַד) where all greatness gathers, (דְּתַּמָּן אִתְכְּנַשׁ כָּל רְבוּת) and all anointing-oil of the body. (וְכָל מִשְׁחָא דְּגוּפָא). And from there, (וּמִתַּמָּן) all that greatness flows forth, (שַׁרְיָין כָּל הַהוּא רְבוּת) to the place called Yesod Olam. (לַאֲתָר דְּאִתְקְרֵי יְסוֹד עוֹלָם). Yesod is from the place called “Olam”. (יְסוֹד, מֵהַהוּא אֲתָר דְּאִקְרֵי עוֹלָם). And who is this? (וּמַאן אִיהוּ). Netzach and Hod. (נְצַח וְהוֹד) Therefore, Hashem Tzeva'ot is His Name, (וְעַל כֵּן, יְיָ' צְבָאוֹת שְׁמוֹ) blessed is He and blessed is His Name, (בְּרִיךְ הוּא בְּרִיךְ שְׁמֵיהּ) forever and ever. (לְעָלַם וּלְעָלְמֵי עָלְמִין).