Parashat Yitro

nd Yitro, priest of Midyan, father-in-law of Moshe, heard all that had been done, etc. (וַיִּשְׁמַע יִתְרוֹ כֹּהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה וְגו׳) (Exodus 18). Rabbi Ḥizkiyah opened and said p6-0(רַבִּי חִזְקִיָּה פָּתַח וְאָמַר), And Aharon lifted his hands (וַיִשָּׂא אַהֲרֹן אֶת יָדָו) (Leviticus 9. It is written: his one hand(כְּתִיב יָדוֹ חַד), because he wished to raise the right over the left (בְּגִין דְּבָעֵי לְאָרָמָא יְמִינָא עַל שְׂמָאלָא), and behold, we have established this secret (והָא אוֹקִימְנָא רָזָא).

We found in the book of King Shlomo (אַשְׁכַּחְנָא בְּסִפְרָא דְּשְׁלֹמֹה מַלְכָּא), that whoever lifts his hands upward (דְּכָל מַאן דְּאָרִים יְדוֹי לְעֵילָּא), and they are not in prayers or supplications (וְלָאו אִינּוּן בִּצְלוֹתִין וּבָעוּתִין), this is a man (הַאי אִיהוּ בַּר נָשׁ), who is suspended from ten appointed rulers (דְּאִתְלַטְיָיא מֵעֲשָׂרָה שׁוּלְטָנִין מְמָנָן). And these are the ten rulers who were in the city (עֲשָׂרָה שַׁלִּיטִין אֲשֶׁר הָיוּ בָּעִיר) (Ecclesiastes 7). These are the ten who are appointed over the spreading of hands above (אִלֵּין אִינּוּן עֲשָׂרָה דִּי מְמָנָן עַל פְּרִישׂוּ דְּיָדִין לְעֵילָּא), to receive that prayer (לְנַטְלָא הַהוּא צְלוֹתָא), or that blessing (אוֹ הַהִיא בִּרְכָתָא), and to bestow upon it strength (וְיָהֲבֵי בֵּיהּ חֵילָא), so that the Holy Name may be glorified (לְאִתְיַקְּרָא שְׁמָא קַדִּישָׁא), and blessed from below (וְאִתְבְּרַךְ מִתַּתָּא). Once it is blessed from below (כֵּיוָן דְּמִתַתָּא אִתְבְּרַךְ), from that spreading of hands above (מֵהַהוּא פְּרִישׂוּ דְּיָדִין לְעֵילָּא), then it is blessed from above (כְּדֵין אִתְבָּרְכָא מֵעֵילָּא), and glorified from all sides (וְאִתְיְקַר מִכָּל סִטְרִין). And these ten appointed ones (וְאִלֵּין עֲשָׂרָה מְמָנָן), are prepared to receive from those blessings above (זְמִינִין לְנַטְלָא מֵאִינּוּן בִּרְכָּאן דִּלְעֵילָּא), and to bring them down to the earth below (וּלְאַרָקָא לְתַתָּא), and to bless the one who blesses Him (וּלְבָרְכָא לְהַהוּא דִּמְבָרֵךְ לֵיהּ), as it is written (וּכְדִכְתִּיב), And I shall bless them (וַאֲנִי אֲבָרֲכֵם) (Numbers 6).

Therefore, a person must be careful (בְּגִין כָּךְ יִסְתַּמַּר בַּר נָשׁ), at the time when he lifts his hands upward (בְּשַׁעֲתָא דְּיָרִים יְדוֹי לְעֵילָּא), that it be in prayer (לְמֶהֱוֵי בִּצְלוֹ), or in blessings or supplication (אוֹ בְּבִרְכָאן אוֹ בְּבָעוּתָא), and he must not lift his hands for nothing (וְלָא יָרִים יְדוֹי לְמַגָּנָא), because these ten are prepared (בְּגִין דְּאִלֵּין עֲשָׂרָה אִינּוּן זְמִינִין), and they are aroused (וּמִתְעָרִין), concerning that spreading of hands (לְגַבֵּי הַהוּא פְּרִישׂוּ דְּיָדִין), and if it is for nothing (וְאִי הוּא לְמַגָּנָא), those ten will strike him (אִינּוּן עֲשָׂרָה לַטְיָין לֵיהּ), with two hundred and forty-eight lashes (בְּמָאתָן וְאַרְבְּעִין וּתְמַנְיָא לְוָוטִין). And this is what is written of him (וְהַאי אִיהוּ דִּכְתִיב בֵּיהּ), He loved the curse, and it came upon him (וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ) (Psalms 109). And then, a foul spirit rests upon those hands (וּכְדֵין, רוּחַ מִסְאֲבָא שַׁרְיָא עַל אִינּוּן יְדִין), for it is his way to dwell upon an empty place (דְּאִיהוּ אָרְחֵיהּ לְמִשְׁרֵי עַל אֲתָר רֵיקָנַיָּא), and blessing does not dwell in an empty place (וּבִרְכָתָא לָא שַׁרְיָא בַּאֲתָר רֵיקָנַיָּא).

And regarding this (וְעַל דָּא), Some say: that he blesses Him (נ״א: דְּמְבָרֵךְ לֵיהּ), and if they are not aroused toward that outstretching of the hands (וְאִי אִינּוּן מִתְעָרִין לְגַבֵּי הַהוּא פְּרִישׂוּ דְּיָדִין), and he does so for nothing (וְאִיהוּ לְמַגָּנָא), then they whip him with two hundred and forty-eight lashes (אִינּוּן לַטְיָין לֵיהּ בְּמָאתָן וְאַרְבְּעִין וּתְמַנְיָא לְוָוטִין). And then a defiled spirit rests upon those hands (וּכְדֵין רוּחַ מִסְאֲבָא שַׁרְיָא עַל אִינּוּן יְדִין), for its way is to dwell upon empty places (דְּאִיהוּ אָרְחֵיהּ לְמִשְׁרֵי עַל אֲתָר רֵיקָנַיָּא). Therefore, a person must be careful (בְּגִין כָּךְ יִסְתַּמַּר בַּר נָשׁ) at the time he raises his hands upward (בְּשַׁעֲתָא דְּיָרִים יְדוֹי לְעֵילָּא), whether in prayer or in blessings or in supplication (לְמֶהֱוֵי בִּצְלוֹ אוֹ בִּבְרָכָאן אוֹ בְּבָעוּתָא), and let him not raise his hands in vain (וְלָא יָרִים יְדוֹי לְמַגָּנָא).

And concerning this… (וְעַל דָּא). It is written (כְּתִיב), I have lifted my hand to Hashem, God Most High (הֲרִימוֹתִי יָדִי אֶל יְיָ אֵל עֶלְיוֹן) (Bereshit 14), which we translate as: in prayer (דְּמִתַּרְגְּמִינָן בְּצַלּוּ). And in this spreading of the hands (וּבְהַאי פְּרִישׂוּ דְּיָדִין), there are supernal secrets (אִית רָזִין עִלָּאִין), at the moment they are spread and lifted above (בְּשַׁעֲתָא דְּאִתְפְּרִישׁוּ וְאִזְדְּקָפוּ לְעֵילָּא), a person brings honor to Kudsha Berikh Hu (אוֹקִיר בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא), through many supernal secrets (בְּכַמָּה רָזִין עִלָּאִין). He shows forth to unify the secret of the Ten Utterances (אַחְזֵי לְיַחֲדָא רָזָא דְּעֶשֶׂר אֲמִירָן), in order to unify all (בְּגִין לְיַחֲדָא כֹּלָּא), and to bless the Holy Name properly (וּלְאִתְבָּרְכָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזִי). And he shows forth to unify the secret of the inner chariots (וְאַחְזֵי לְיַחֲדָא רָזָא דִּרְתִּיכִין פְּנִימָאִין), and the chariots of the outer (וּרְתִיכִין דִּלְבַר), in order that the Holy Name be blessed from all sides (בְּגִין דְּיִתְבָּרֵךְ שְׁמָא קַדִּישָׁא בְּכָל סִטְרִין), and that all be unified as one (וְיִתְיַחֵד כֹּלָּא כַּחֲדָא), above and below (עֵילָּא וְתַתָּא).

He opened and said (פָּתַח וְאָמַר), And they shall not appear before Me empty-handed (וְלֹא יֵרָאוּ פָנַי רֵיקָם) (Exodus 23). This is the secret of the uprightness of the fingers (דָּא אִיהוּ רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן), when a person raises them upward (כַּד זָקִיף לוֹן בַּר נָשׁ לְעֵילָּא), for he must not raise them in emptiness (דְּבָעֵי דְּלָא לְאִזְדַּקְּפָא בְּרֵיקַנְיָּא), but only in prayer and supplication and blessing (אֶלָּא בְּצַלּוּ וּבְבָעוּתִין וּבְבִרְכָּאן), or in one of these alone (אוֹ בְּחַד מִנַּיְהוּ). And regarding this: And they shall not appear before Me empty-handed (וְעַל דָּא וְלֹא יֵרָאוּ פָנַי רֵיקָם). It does not say before Me (וְלֹא יֵרָאוּ לְפָנַי לָא כְּתִיב), but My face (אֶלָּא פָנַי), which is the secret of the uprightness of the fingers (רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן), that they must not be raised for nothing (דְּלָא אִצְטְרִיכוּ לְזַקְפָא לְמַגָּנָא), as has been said (כְּמָה דְּאִתְּמַר).

Daf 67b (דַּף ס״ז ע״ב)

The ten rulers we spoke of (עֲשָׂרָה שַׁלִּיטִין דְּקַאמְרָן), they are ten utterances below (אִינּוּן עֶשֶׂר אֲמִירָן לְתַתָּא), in the secret (בְּרָזָא), some say: ten appointed rulers we spoke of, they are appointed below in the secret (נ״א: עֲשָׂרָה שַׁלְטִנִין מְמַנִּין דְּקַאמְרָן, אִינּוּן מְמַנִּין לְתַתָּא בְּרָזָא), of letters inscribed in the likeness of that which is above (דְּאַתְוָון רְשִׁימִין כְּגַוְונָא דִּלְעֵילָּא), and these stand first over that uprightness of the fingers (וְאִלֵּין קַיְּימִין בְּקַדְמִיתָא עַל הַהוּא זְקִיפָן דְּאֶצְבְּעָאן). And by this, every side of Holiness is unified above to ascend (וּבְהָא כָּל סִטְרָא דִּקְדוּשָּׁה אִתְאֲחָד לְעֵילָּא לְאָרָמָא), then all other sides are subdued (כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין כֻּלְּהוּ), and give praise to the Holy King (וְאוֹדָן לְמַלְכָּא קַדִּישָׁא).

Come and see (תָּא חֲזֵי), in the secret of holiness (בְּרָזָא דִּקְדוּשָּׁה), some say: of the Holy Name (נ״א: דְּשְׁמָא קַדִּישָׁא), He is King, and a Kohen serves beneath Him (אִיהוּ מֶלֶךְ, וְכֹהֵן וּמְשַׁמֵּשׁ תְּחוֹתֵיהּ), in the secret of holiness (בְּרָזָא דְּקְדוּשָּׁה), both above and below (בֵּין לְעֵילָּא בֵּין לְתַתָּא). There is a King above (אִית מֶלֶךְ לְעֵילָּא), who is the secret of the Holy of Holies (דְּאִיהוּ רָזָא דְּקוֹדֶשׁ הַקֳּדָשִׁים), and He is the Supernal King (וְאִיהוּ מֶלֶךְ עִלָּאָה), and beneath Him is a Kohen, the secret of the primordial light (וּתְחוֹתֵיהּ אִית כֹּהֵן, רָזָא דְּאוֹר קַדְמָאָה), who serves before Him (דְּקָא מְשַׁמֵּשׁ קָמֵיהּ), and this is the Kohen who is called “great” (וְדָא אִיהוּ כֹּהֵן דְּאִקְרֵי גָּדוֹל), the side of the right (סִטְרָא דִּימִינָא). There is a King below (אִית מֶלֶךְ לְתַתָּא), who is in the likeness of that Supernal King (דְּאִיהוּ כְּגַוְונָא דְּהַהוּא מֶלֶךְ עִלָּאָה), and He is King over all that is below (וְאִיהוּ מֶלֶךְ עַל כֹּלָּא דִּלְתַתָּא). And beneath Him is a Kohen who serves Him (וּתְחוֹתֵיהּ אִית כֹּהֵן דִּמְשַׁמֵּשׁ לֵיהּ), the secret of Mikha’el, the great Kohen (רָזָא דְּמִיכָאֵל כַּהֲנָא רַבָּא), who is on the right side (דְּאִיהוּ לִימִינָא).

Indeed, on the side of holiness there is King and Kohen (וְוַדַּאי בְּסִטְרָא דְּקְדוּשָּׁה אִית מֶלֶךְ וְכֹהֵן), and this is the secret of perfect faith (וְדָא אִיהוּ רָזָא דִּמְהֵימָנוּתָא שְׁלֵימָתָא), the side of holiness (סִטְרָא דִּקְדוּשָּׁה). On the other side, which is not the side of Holiness (בְּסִטְרָא אַחֲרָא דְּלָאו אִיהוּ סִטְרָא דִּקְדוּשָׁה), there is a secret that is called “king” (אִית רָזָא דְּאִיהוּ מֶלֶךְ), and behold, we have established that he is called a old foolish king (וְהָא אוֹקִימְנָא דְּאִקְרֵי מֶלֶךְ זָקֵן וּכְסִיל) (Ecclesiastes 4), and beneath him is the Kohen of On (וּתְחוֹתֵיהּ אִית כֹּהֵן אוֹן), and this is the secret of what is written: And Ephraim said, ‘Surely I have become rich, I have found strength for myself’ (וְדָא הוּא רָזָא דִּכְתִיב: וַיֹּאמֶר אֶפְרַיִם אַךְ עָשַׁרְתִּי מָצָאתִי אוֹן לִי) (Hosea 12), for through this strength (בְּגִין דְּחֵילָא דָא), he had dominion over that act which Yerov‘am performed (שַׁלְטָא עַל הַהוּא עוֹבָדָא דַּעֲבַד יָרָבְעָם). And were it not that he found this strength (וְאִלְמָלֵא דְּאַשְׁכַּח חֵילָא דָא), he would not have been able to succeed in that deed (לָא יָכִיל לְאַצְלָחָא בְּהַהוּא עוֹבָדָא).

The secret of the matter (רָזָא דְּמִלָּה), is that at the moment when this king and this kohen are subdued and broken (בְּשַׁעֲתָא דְּהַאי מֶלֶךְ וְהַאי כֹּהֵן אִתְכַּפְיָין וְאִתְּבָּרוּ), then all other sides are subdued (כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין), and give praise to Kudsha Berikh Hu (וְאוֹדָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), then Kudsha Berikh Hu alone rules above and below (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט בִּלְחוֹדוֹי עֵילָּא וְתַתָּא), as you say: And Hashem alone shall be exalted on that day (וְנִשְׂגַּב יְיָ לְבַדּוֹ בַּיּוֹם הַהוּא) (Isaiah 2).

In this manner, and this very secret (כְּגַוְונָא דָא וְרָזָא דָא מַמָּשׁ), Kudsha Berikh Hu enacted on earth (עָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא), that He broke the old foolish king (דְּתָבַר מֶלֶךְ זָקֵן וּכְסִיל), and this was Pharaoh (וְדָא הוּא פַּרְעֹה), at the moment Moshe came to Pharaoh and said (בְּשַׁעֲתָא דְּאָתָא מֹשֶׁה לְפַרְעֹה וְאָמַר), The God of the Hebrews has called to us (אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ) (Exodus 5). He opened his mouth and said: I do not know Hashem (פָּתַח וְאָמַר לֹא יָדַעְתִּי אֶת יְיָ), and Kudsha Berikh Hu sought that His Name be glorified on earth (וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְיָקַּר שְׁמֵיהּ בְּאַרְעָא), as He is glorified above (כְּמָה דְּאִיהוּ יַקִּירָא לְעֵילָּא). Once He struck him and his people (כֵּיוָן דְּאַלְקֵי לֵיהּ וּלְעַמֵּיהּ), he came and gave praise to Kudsha Berikh Hu (אָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). And afterward, that Kohen of On was broken and subdued-Yitro (וּלְבָתַר אִתְּבַר וְאִתְכַּפְיָיא הַהוּא כֹּהֵן אוֹן יִתְרוֹ), who had served beneath him (דִּמְשַׁמֵּשׁ תְּחוֹתֵיהּ), until he came and gave praise to Kudsha Berikh Hu (עַד דְּאָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and said: Blessed is Hashem who has delivered you, etc. (וְאָמַר בָּרוּךְ יְיָ אֲשֶׁר הִצִּיל אֶתְכֶם וְגו׳), Now I know that Hashem is greater, etc. (עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ וְגו׳) (Exodus 18), and this is the Kohen of On (וְדָא הוּא כֹּהֵן אוֹן), of the other side (סִטְרָא אַחֲרָא), which is the left side (דְּאִיהוּ סְטָר שְׂמָאלָא). And this is the secret that Rachel said (וְדָא אִיהוּ רָזָא דְּאָמְרָה רָחֵל), when she saw her death approaching (כַּד חָמָאת דְּמִיתַת), as it is written: Ben Oni (בֶּן אוֹנִי) (Bereshit 35).

And because of this (וּבְגִין דָּא), Ya'akov changed it (אוֹחֵי), Some say: acknowledged it (נ״א: אוֹדִי), and said Ben Yamin [Son of the Right] (וְאָמַר בֶּן יָמִין), and not Ben Oni [Son of My Sorrow] (וְלֹא בֶּן אוֹנִי), the side of the right (סִטְרָא יְמִינָא), and not the left (וְלֹא שְׂמָאלָא). And once that king and that kohen gave praise to Kudsha Berikh Hu (וְכֵיוָן דְּהַהוּא מֶלֶךְ וְכֹהֵן אוֹדוּ לְקוּדְשָׁא בְּרִיךְ הוּא), and were broken before Him (וְאִתְּבָּרוּ קָמֵיהּ), then Kudsha Berikh Hu was exalted in His glory above all (כְּדֵין אִסְתְּלַק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עַל כֹּלָּא), above and below (עֵילָּא וְתַתָּא).

And until Kudsha Berikh Hu was elevated in His glory (וְעַד דְּאִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ), when these gave praise before Him (כַּד אוֹדָן אִלֵּין קָמֵיהּ), the Orayta was not yet given (לָא אִתְיְיהִיבַת אוֹרַיְיתָא). Until afterward, when Yitro came and gave praise and said (עַד לְבָתַר דְּאָתָא יִתְרוֹ וְאוֹדֵי וְאָמַר), Now I know that Hashem is greater than all the gods (עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ מִכָּל הָאֱלֹהִים), Blessed is Hashem who delivered you, etc. (בָּרוּךְ יְיָ אֲשֶׁר הִצִּיל אֶתְכֶם וְגו׳). Then Kudsha Berikh Hu was elevated in His glory (כְּדֵין אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ), above and below (עֵילָּא וְתַתָּא), and afterward He gave the Orayta in perfection (וּלְבָתַר יָהַב אוֹרַיְיתָא בִּשְׁלִימוּ), with dominion over all (דְּשֻׁלְטָנוּ עַל כֹּלָּא).

Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר), The peoples shall thank You, O Elohim; the peoples, all of them shall thank You (יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם) (Psalms 67). Come and see (תָּא חֲזֵי), King David rose and praised and gave thanks to the Holy King (דָּוִד מַלְכָּא קָם וְשַׁבַּח וְאוֹדֵי לְמַלְכָּא קַדִּישָׁא). And he toiled in the Orayta (וְהוּא אִשְׁתַּדַּל בְּאוֹרַיְיתָא), at that very moment when the north wind was awakened (בְּהַהִיא שַׁעֲתָא כַּד רוּחַ צָפוֹן אִתְעַר), And he was striking upon those strings of the lyre (וַהֲוָה בָּטַשׁ בְּאִינּוּן נִימִין דְּכִנּוֹרָא), and the kinora would play music and utter song (וְכִנּוֹרָא הֲוָה מְנַגֵּן וְאָמַר שִׁירָה), etc. (וְכו׳), and what was the song that it would utter? (וּמַה שִׁירָה הֲוָה קָאָמַר).

Come and see (תָּא חֲזִי), at the time when Kudsha Berikh Hu arouses toward all those chariots (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר לְגַבֵּי כָּל אִינּוּן רְתִיכִין), to give them provision (לְמֵיהָב לוֹן טַרְפָּא), as we have established, as it is written (כְּמָה דְּאוֹקִימְנָא דִּכְתִּיב), She rises while it is still night, and gives prey to her household, and a portion to her maidens (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31). Then all are in joy (כְּדֵין כֻּלְּהוּ בְּחֵדוּ), and they open and say (פַּתְחֵי וְאַמְרֵי), May Elohim be gracious to us and bless us; may He cause His face to shine with us, Selah (אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ יָאֵר פָּנָיו אִתָּנוּ סֶלָה) (Psalms 67). When the north wind is aroused and descends into the world (כַּד רוּחַ צָפוֹן אִתְעַר וְנָחִית לְעָלְמָא), it blows and says (נָשִׁיב וְאָמַר), To make known on earth Your way, among all nations Your salvation (לָדַעַת בָּאָרֶץ דַּרְכֶּךָ בְּכָל גּוֹיִם יְשׁוּעָתֶךָ) (Psalms 67). The kinor, when it is played upon by that wind (כִּנּוֹר בְּשַׁעֲתָא דְּאִיהוּ מְנַגְּנָא בֵּיהּ בְּהַהוּא רוּחָא), opens and says: All the peoples shall thank You (פָּתַח וְאָמַר יוֹדוּךָ עַמִּים כֻּלָּם) (text ends abruptly) (חָסֵר)

David, when he would rise (דָּוִד כַּד הֲוָה קָם), and the Holy Spirit was aroused upon him (וְאִתְעַר עָלֵיהּ רוּחַ קֻדְשָׁא), he opened and said: The earth has yielded her produce; may Elohim, our God, bless us. May Elohim bless us, and all the ends of the earth shall fear Him (פָּתַח וְאָמַר: אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלֹהִים אֱלֹהֵינוּ, יְבָרְכֵנוּ אֱלֹהִים, וַיִּירְאוּ אֹתוֹ כָּל אַפְסֵי אָרֶץ) (Psalms 67). In order to draw forth the goodness of Kudsha Berikh Hu from above to below (בְּגִין לְאַמְשָׁכָא טִיבוּ דְּקוּדְשָׁא בְּרִיךְ הוּא מֵעֵילָּא לְתַתָּא). Afterward, David came in Holy Spirit (לְבָתַר אָתָא דָּוִד בְּרוּחַ קֻדְשָׁא), and arranged them as one (וְסִדֵּר לוֹן כַּחֲדָא), he gazed upon all this verse of the harp (אִסְתָּכַּל בְּכֹלָּא הַאי קְרָא דְּכִנּוֹרָא), in order that the glory of Kudsha Berikh Hu be complete above and below (בְּגִין דִּשְׁלִימוּ דִּיקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא).