Daf 91b (דַּף צ״א ע״ב)

And the mystery of this is, “Under three things the earth trembles” (Proverbs 30) (וְרָזָא דָּא תַּחַת שָׁלשׁ רָגְזָה אֶרֶץ). And this is “You shall not make for yourself”-one (וְאִיהוּ לֹא תַעֲשֶׂה לְךָ, חַד). “A graven image”-two (פֶסֶל, תְּרֵין). “And any likeness”-three (וְכָל תְּמוּנָה, תְּלַת). And “the earth”-this refers to that which trembled because of this (וְאֶרֶץ דָּא, עַל דָּא אִתְרְגִיזַת). “Visiting the iniquity of the fathers upon the children, upon the third generation and upon the fourth” (Exodus 20) (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים). One tree, that is fixed as one, and two times, and three times, and four times (אִלָנָא חֲדָא, דְּאִינְצִיב חֲדָא, וּתְרֵין זִמְנִין, וּתְלַת זִמְנִין, וְאַרְבַּע זִמְנִין),p6-20 and it is accounted for the transgressions of the earlier ones-father and son (וְאִתְפְּקַד עַל חוֹבֵי קַדְמָאֵי, אָב וּבֶן).p6-21

The third and the fourth are one, when he did not rectify, and has no desire to rectify (שְׁלִישִׁי וּרְבִיעִי חַד הוּא כַּד לָא אִתְתַּקַּן, וְלָא חָיִישׁ לְאִתְתַּקְנָא). And so in reversal of this, regarding the tree that is properly rectified and stands in its stability (וְכֵן בְּהִפּוּכָא דְּדָא, לְאִילָנָא דְּאִיהוּ אִתְתַּקַּן כַּדְקָא חֲזִי, וְקָאִים עַל קִיוּמֵיהּ). Some say: then (נ״א: כְּדֵין), “And shows kindness, etc.” (וְעוֹשֶׂה חֶסֶד וְגוֹ׳).

Ra‘aya Meheimna

The Faithful Shepherd, commandment twelve, to declare it in His Name with a path of truth (רַעְיָא מְהֵימְנָא פִּקּוּדָא י״ב, לְאוֹמָאָה בִּשְׁמֵיהּ בְּאֹרַח קְשׁוֹט). And one who utters an oath, he includes himself within those seven supernal levels (וּמַאן דְּאוֹמֵי שְׁבוּעָה, הוּא כָּלִיל גַּרְמֵיהּ, בְּאִינּוּן ז׳ דַּרְגִּין עִלָּאִין), in which the Name of Kudsha Berikh Hu is included (דִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְכְּלִיל בְּהוּ). And these are six (וְהָא שִׁיתָא אִינּוּן).

That man who utters a truthful declaration before a Beit Din, includes himself within them (הַהוּא בַּר נָשׁ דְּאוֹמֵי אוֹמָאָה דִּקְשׁוֹט עַל פִּי בֵּית דִּין, כָּלִיל גַּרְמֵיהּ בְּהוּ), and he is the seventh, to establish the Holy Name in its place (וְהוּא שְׁבִיעָאָה, לְקַיְּימָא שְׁמָא קַדִּישָׁא בְּדוּכְתֵּיהּ). And concerning this it is written, “And by His Name you shall swear” (Devarim 6) (וְעַל דָּא כְּתִיב, וּבִשְׁמוֹ תִּשָּׁבֵעַ). And one who utters a declaration in vain and falsely, causes that place not to be established in its place (וּמַאן דְּאוֹמֵי אוֹמָאָה לְמַגְּנָא וּלְשַׁקְּרָא, גָּרִים לְהַהוּא אֲתָר דְּלָא יִתְקַיָּים בְּדוּכְתֵּיהּ).

A declaration to fulfill the commandment of his Master, this is the oath of truth (אוֹמָאָה לְקַיְּימָא פִּקּוּדָא דְּמָארֵיהּ, דָּא אִיהוּ שְׁבוּעָה דִּקְשׁוֹט), when that evil inclination prosecutes against the man and seduces him to transgress the commandment of his Master (כַּד הַהוּא יֵצֶר הָרָע מְקַטְרֵג לְבַר נָשׁ, וּמְפַתֶּה לֵיהּ לְמֶעְבַּר עַל פִּקּוּדָא דְּמָארֵיהּ). This is the declaration in which his Master is praised (דָּא אִיהוּ אוֹמָאָה דְּמָארֵיהּ אִשְׁתְּבַּח בֵּיהּ), and the man is required to declare upon his Master concerning this, and it is his praise (וְאִצְּטְרִיךְ לֵיהּ לְבַר נָשׁ לְאוּמָאָה בְּמָארֵיהּ עַל דָּא, וְאִיהוּ שְׁבָחָא דִּילֵיהּ).

And Kudsha Berikh Hu is praised through it (וּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּבַּח בֵּיהּ). Like Boaz, as it is written, “As Hashem lives, lie down until the morning” (Ruth 3) (כְּגוֹן בּוֹעַז, דִּכְתִּיב, חַי יְיָ שִׁכְבִי עַד הַבֹּקֶר). For the evil inclination was prosecuting against him, and he declared upon this (דְּהָא יֵצֶר הָרָע הֲוָה מְקַטְרֵג לֵיהּ, וְאוֹמֵי עַל דָּא). A neder [vow] is on high, and they are the Lives of the King (נֶדֶר אִיהוּ לְעֵילָּא, וְאִינּוּן חַיֵּי מַלְכָּא), the mystery of the 248 limbs and twelve bindings, corresponding to the numerical value of “and NeDeR [Vow]” (רָזָא דְּרַמ״ח שַׁיְפִין, וּתְרֵיסַר קְטִירִין, כְּחֻשְׁבָּן ונֶדֶ״ר). And for this reason it is more severe than an oath (וְעַל דָּא חָמִיר מִשְּׁבוּעָה).

These Lives of the King, who give life to all those limbs (חַיֵּי דְּמַלְכָּא אִלֵּין, דְּיָהִיב חַיִּין לְכָל אִלֵּין שַׁיְפִין), and they are called so because they are lives, and those lives descend from above to below (וְאִקְרוּן הָכִי בְּגִין אִינּוּן חַיִּין, וְאִינּוּן חַיִּין נַחְתִּין מֵעֵילָּא לְתַתָּא), to that source of life (לְהַהוּא מְקוֹרָא דְּחַיִּין). And from that source they descend below, to all those limbs (וּמֵהַהוּא מְקוֹרָא נַחְתִּין לְתַתָּא, לְכָל אִינּוּן שַׁיְפִין).

An oath to establish the lower level, the secret of the Holy Name (שְׁבוּעָה לְקַיְּימָא דַּרְגָּא דִּלְתַתָּא, רָזָא דִּשְׁמָא קַדִּישָׁא). And this is called “the King Himself” (וְדָא אִקְרֵי מֶלֶךְ עַצְמוֹ), that His supernal spirit and His body dwell within Him (דְּרוּחָא עִלָּאָה וְגוּפָא דִּילֵיהּ, לְמִשְׁרֵי בְּגַוֵּיהּ), and to reside within Him, with the spirit that rests within the body (וּלְדַיֵּירָא בֵיהּ, בְּרוּחָא דְּשַׁארֵי גוֹ גּוּפָא). And for this reason He is called “the King Himself,” for the supernal spirit desires to dwell within that selfsame being who is concealed above (וְעַל דָּא אִקְרֵי מֶלֶךְ עַצְמוֹ, דְּרוּחָא עִלָּאָה תַּאִיבָה דִּילֵיהּ לְמִשְׁרֵי בְּגוֹ עַצְמוֹ דְּהַהוּא דְּסַתִּיר לְעֵילָא). And therefore, one who utters in truth sustains that place (וּבְגִין כָּךְ, מַאן דְּאוֹמֵי בִּקְשׁוֹט, הוּא מְקַיֵּים לְהַהוּא אֲתָר), and when that place is sustained, the whole world is sustained (וּכַד קָאֵי הַאי אֲתָר מְקוּיָּים, מְקַיֵּים כָּל עָלְמָא).

A vow (neder) applies to everything: to a mitzvah, and to a voluntary matter-which is not so with an oath-and so have the Friends established (נֶדֶר שַׁרְיָא עַל כֹּלָּא, עַל מִצְוָה, וְעַל רְשׁוּתָא, דְּלָאו הָכִי בִּשְׁבוּעָה, וְהָכִי אוּקְמוּהָ חַבְרַיָּיא).p6-22

“You shall not bear” (Exodus 20) (לֹא תִשָּׂא), this is a secret which the Friends have already established (רָזָא דָּא הָא אוּקְמוּהָ חַבְרַיָּיא). For when Kudsha Berikh Hu planted the world (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא כַּד שָׁתִיל עָלְמָא), He embedded within the depths a single sealed knot (אַטְבַּע גּוֹ תְּהוֹמֵי, צְרוֹרָא חֲדָא), an engraving in the Holy Name (חֲקִיקָא בִּשְׁמָא קַדִּישָׁא), and He embedded it within the depth (וְאַטְבַּע לָהּ לְגוֹ תְּהוֹמָא).

And when the waters sought to rise (וְכַד מַיָּא בָּעָאן לְסַלְּקָא), they beheld the Secret of the Holy Name engraved upon that sealed knot (חָמָאן רָזָא דִּשְׁמָא קַדִּישָׁא, חָקִיק עַל הַהוּא צְרוֹרָא), and they quieted and were subdued (וְתַיְיבִין וּמִשְׁתַּקְּעִין), and they turned backward (וְהַדְרִין לַאֲחוֹרָא), and this Name has remained until this very day, within the depths (וּשְׁמָא דָּא קַיְּימָא עַד יוֹמָא דָּא, גּוֹ תְּהוֹמָא). And at the time when human beings speak in truth (וּבְשַׁעֲתָא דְּאוֹמִין בְּנֵי נָשָׁא עַל קְשׁוֹט), in the fulfillment of truth (בְּקִיּוּמָא דִּקְשׁוֹט), that sealed knot ascends (הַהוּא צְרוֹרָא סַלְּקָא), and receives that utterance (וּמְקַבְּלָא הַהוּא אוֹמָאָה), and it returns and is established upon the deep (וְאַהְדָּר וְאִתְקַיַּים עַל תְּהוֹמָא), and the world is sustained (וְעָלְמָא אִתְקַיַּים), and that truthful utterance sustains the world (וְהַהוּא אוֹמָאָה דִּקְשׁוֹט קַיָּים עָלְמָא). And at the time when human beings utter a false declaration (וּבְשַׁעֲתָא דְּאוֹמוּ בְּנֵי נָשָׁא אוֹמָאָה לְשַׁקְּרָא), that sealed knot ascends to receive that utterance (הַהוּא צְרוֹרָא סַלְּקָא לְקַבְּלָא לָהּ לְהַהִיא אוֹמָאָה), but when it sees that it is false (כֵּיוָן דְּחָזֵי דְּאִיהוּ דְּשִׁקְרָא), then that sealed knot which had ascended turns back (כְּדֵין הַהוּא צְרוֹרָא דְּהֲוָה סָלִיק, תָּב לַאֲחוֹרָא), and the waters proceed and surge (וּמַיִין אַזְלִין וְשָׁטִין), and the letters of that sealed knot fly into the depths (וְאַתְוָון דְּהַהוּא צְרוֹרָא, פַּרְחָן גּוֹ תְּהוֹמֵי), and are scattered (וְאִתְבַּדְּרָן), and the waters seek to ascend to submerge the world (וּבָעָאן מַיָּא לְסַלְּקָא לְחַפְיָיא עָלְמָא), and to return it to its primordial state (וּלְאַהְדָּרָא לֵיהּ כְּמִלְּקַדְּמִין).

Until Kudsha Berikh Hu appoints one emissary (עַד דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְחַד מְמָנָא) Some say: hinted (נ״א: דְּרָמִיז) Azri’el (יְעַזְרִיאֵ״ל), who is appointed over seventy gates (דִּי מְמָנָא עַל שִׁבְעִין מַפְתְּחָן), in the Secret of the Holy Name (בְּרָזָא דִּשְׁמָא קַדִּישָׁא), and he enters to that sealed knot (וְעָאל לְגַבֵּיהּ דְּהַהוּא צְרוֹרָא), and engraves within it the letters as at first (וְחָקִיק בֵּיהּ אַתְוָון כְּמִלְקַדְּמִין), and then the world is sustained (וּכְדֵין אִתְקָיָּים עָלְמָא), and the waters return to their places (וְאָהַדְרוּ מַיִין לְדוּכְתַּיְיהוּ). Some say: that sealed knot sensed the letters of the Holy Name and engraved them as at first, and the waters returned to their places, and then the world was sustained (נ״א: דְּהַהוּא צְרוֹרָא וְרְגִישׁ לְהוּ לְאַתְוָון דְּשְׁמָא קַדִּישָׁא, וְחָקִיק לְהוּ כְּמִלְקַדְּמִין, וְאַהְדְּרוּ מַיִין לְדוּכְתַּיְיהוּ, וְכְדֵין אִתְקַיֵּים עָלְמָא). And on this it is written: “You shall not bear the Name of Hashem your God in vain” (Exodus 20) (וְעַל דָּא כְּתִיב לֹא תִשָּׂא אֶת שֵׁם יְיָ אֱלֹהֶיךָ לַשָּׁוְא).

Ra‘aya Meheimna

The Faithful Shepherd, commandment twenty-four, to be mindful of the day of Shabbat (רַעְיָא מְהֵימְנָא פִּקּוּדָא כ״ד, לְמֶהֱוִי דָּכִיר יוֹם הַשַּׁבָּת), as you have said, “Remember the day of Shabbat to sanctify it” (Exodus 20) (כְּמָה דְאַתְּ אָמֵר זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ). The secret of Shabbat-behold, we have established it in all those places (רָזָא דְשַׁבָּת, הָא אוֹקִימְנָא בְּכָל אִינּוּן דּוּכְתֵּי), the day of remembrance of the rest of the world (יוֹמָא דּוּכְרָנָא דְנַיְיחָא דְעָלְמָא), and it is the entirety of the Orayta (וְאִיהוּ כְּלָלָא דְאוֹרַיְּיתָא). And one who guards Shabbat, it is as if he guarded the entire Orayta (וּמַאן דְנָטִיר שַׁבָּת, כְּאִילּוּ נָטִיר אוֹרַיְּיתָא כֹּלָּא). And behold it is stated: remembrance of Shabbat-to sanctify it with all kinds of sanctifications (וְהָא אִתְּמַר, דּוּכְרָנָא דְשַׁבָּת, לְקַדְּשָׁא לֵיהּ בְּכָל זִינֵי קִדּוּשִׁין). One who remembers the King must bless Him (מַאן דְאִדְכַּר לְמַלְכָּא, אִצְּטְרִיךְ לְבָרְכָא לֵיהּ), one who remembers Shabbat must sanctify it, and behold it is stated (מַאן דְאִדְכַּר שַׁבָּת, צָּרִיךְ לְקַדְּשָׁא לֵיהּ, וְהָא אִתְּמַר).

“Remember” is for the male aspect (זָכוֹר לִדְכוּרָא אִיהוּ), “Guard” is for the Nukvah (שָׁמוֹר אִיהוּ לְנוּקְבָּא), and this is without separation (וְדָא בְּלָא פְרוּדָא). The day of Shabbat is the Secret of all Faith (יוֹם שַׁבָּת, רָזָא דְכָל מְהֵימָנוּתָא), which hangs from the supernal beginning (דְּתַלְיָא מֵרֵישָׁא עִלָּאָה), until the end of all levels (עַד סוֹפָא דְכָל דַּרְגִּין); Shabbat is all (שַׁבָּת אִיהוּ כֹּלָּא).

Three levels are they, and all of them are called Shabbat (תְּלַת דַּרְגִּין אִינּוּן, וְכוּלְּהוּ אִקְרוּן שַׁבָּת): the Supernal Shabbat (שַׁבָּת עִלָּאָה), the Shabbat of the day (שַׁבָּת דְּיוֹמָא), and the Shabbat of the night (שַׁבָּת דְּלֵילְיָא).

In the secret of “Guard,” a word of the night (בְּרָזָא דְּשָׁמוֹר דִּבּוּר לַיְלָה). For this is the Torah of Hashem, the Oral Torah (דְּהָא הִיא תּוֹרַת יי, תּוֹרָה שֶׁבְּעַל פֶּה). Moshe received the Torah from Sinai and transmitted it to Yehoshua, and so forth (מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי וּמְסָרָהּ לִיהוֹשֻעַ וְגוֹ׳). And behold, they were aroused regarding the Oral Torah (וְהָא אִתְעָרוּ עַל תּוֹרָה שֶׁבְּעַל פֶּה), for the Written Torah-behold it is written (דְּאִילּוּ תּוֹרָה שֶׁבִּכְתָב, הָא כְּתִיב): “And Moshe commanded the Levites who bore the Ark of the Covenant of Hashem, saying, ‘Take this Book of the Torah…’” (Deuteronomy 31) (וַיְצַּו מֹשֶׁה אֵת הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית יי לֵאמֹר לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה). And this was fitting for the Levites (וְדָא לְלֵיוָאֵי אִתְחֲזִי לְהַאי), for this one who holds onto the sun (לְהַאי דְּאֲחִיד בְּשִׁמְשָׁא). And the King that comes from him-Moshe (וּמַלְכָּא דְּאַתְיָיא מִנֵּיהּ, מֹשֶׁה). He shone for Yisrael forty years like the sun by day (נָהִיר לוֹן לְיִשְׂרָאֵל אַרְבְּעִין שְׁנִין שִׁמְשָׁא בְּיוֹמָא), and the Torah of Hashem-this is that which ascends on Shabbat in one Secret, and so forth (וְתּוֹרַת יי, דָּא מָעֲלֵי דְּשַׁבַּתָּא בְּרָזָא חֲדָא וְכוּ׳). And all of them are one, and all are called Shabbat (וְכוּלְּהוּ חַד, וְאִקְרֵי כֹּלָּא שַׁבָּת). And each one, when it rules, takes its companion (וְכָל חַד, כַּד אִיהוּ שַׁלְטָא, נָטִיל לְחַבְרוֹי), and prepares them with it in its domain (וְזָמִין לוֹן בַּהֲדֵיהּ, בְּהַהוּא שׁוּלְטָנוּ דִילֵיהּ). And when this one comes into the world, all of them come and are invited with it (וְכַד הַאי אָתֵי לְעָלְמָא, כֻּלְּהוּ אַתְיָין וּזְמִינִין בַּהֲדֵיהּ).

When night comes, it prepares with it the Shabbat of the day (כַּד אָתֵי לֵילְיָא, זַמִּין בַּהֲדֵיהּ לְשַׁבָּת דִּימָמָא), and invites it into its palace (וְזַמִּין לֵיהּ בְּהֵיכָלֵיהּ), and it becomes concealed with it (וְאִתְטַמַּר בַּהֲדֵיהּ). Once this one arrives, the Supernal Shabbat extends over it (כֵּיוָן דְּהַאי אַתְיָא, שַׁבָּת עִלָּאָה אִתְמְשַׁךְ עָלֵיהּ), and all are concealed in the chamber of the night (וְכוּלְּהוּ גְּנִיזִין בְּהֵיכְלָא דְּלֵילְיָא). And for this reason, the meal of the night is more stringent than that of the day (וּבְגִין דָּא, סְעוּדָתָא דְּלֵילְיָא חָמוּר מִבְּיְמָמָא). Some say: like that of the day (ס״א: כְּדִבְּיְמָמָא).

When day arrives, it prepares with it those two others (כַּד אָתֵי יְמָמָא, זַמִּין בַּהֲדֵיהּ לִתְרֵין אִלֵּין אַחֲרָנִין): a supernal level and a lower level (דַּרְגָּא עִלָּאָה וְדַרְגָּא תַּתָּאָה) this one that illumines it (דָּא דְּאַנְהִיר לֵיהּ), and this one that is illumined from it (וְדָא דְּאִתְנְהִיר מִנֵּיהּ). And all together are called Shabbat (וְכֹלָּא כַחֲדָא אִקְרֵי שַׁבָּת), and they rule on the day of Shabbat (וְשַׁלְטִין בְּיוֹמָא דְּשַׁבָּת). And these three levels are the totality and the Secret of the entire Orayta (וְאִלֵּין תְּלַת דַּרְגִּין, אִינּוּן כְּלָלָא וְרָזָא דְּכָל אוֹרַיְּיתָא): the Written Torah, the Prophets, and the Writings (תּוֹרָה שֶׁבִּכְתָב, נְבִיאִים וּכְתוּבִים). One who guards Shabbat guards the entire Orayta (מַאן דְּנָטִיר שַׁבָּת, נָטִיר אוֹרַיְּיתָא כֻּלָּא).

Two pearls are they, and one membrane between them, within them (תְּרֵין מַרְגְּלָן אִינּוּן, וְחַד סִיכָתָא בַּהֲדַיְיהוּ, בְּגַוַּויְיהוּ), that stands between this one and that one (דְּקָאִים בֵּין הַאי וּבֵין הַאי). The supernal pearl has no color in visible revelation (מַרְגְּלָא עִלָּאָה, לֵית בֵּיהּ גּוָן, לֵית בֵּהּ חֵיזוּ בְּאִתְגַּלְיָיא).

This pearl, when it begins to reveal itself, seven engraved letters shine (הַאי מַרְגְּלָא, כַּד שָׁאֲרִי לְאִתְגַּלְיָיא, נַהֲרִין ז׳ אַתְוָון גְּלִיפִין), hidden and sparkling, bursting through breaches and sealed cavities (בַּלְטִין וְנוֹצְצִין וּבְקָעִין בְּקִיעִין וְקַסְטִירִין), and each and every one of them shines (וְנַהֲרִין כָּל חַד וְחַד). And these seven letters are two Names engraved in that pearl (וְאִינּוּן ז׳ אַתְוָון, אִינּוּן תְּרֵין שְׁמָהָן מְחֻקָּקִין בְּהַהוּא מַרְגְּלָא). And on the day of Shabbat, they sparkle and shine (וּבְיוֹמָא דְּשַׁבָּת, נוֹצְצִין וְנַהֲרִין), and they open openings and go out and rule (וּפַתְחִין פִּתְחִין, וְנַפְקֵי וְשַׁלְטֵי). And they are Ehyeh and YHV (וְאִינּוּן אֱהי״ה יָהו״), the letters sparkle (מִתְנָצְצֵי אַתְוָון), and through their sparkling they ascend one into the other (וּבִנְצוּצוּ דִילְהוֹן, עָאלִין דָּא בְּדָא), and they shine one within the other (וְנַהֲרִין דָּא בְּדָא). And when this one ascends into that one, this one shines from within that one with two colors (וְכַד עָאלִין דָּא בְּדָא, נָהֲרִין דָּא מִגּוֹ דָּא, בִּתְרֵין גַּוְונִין): one white color, and one red color (חַד גּוָֹון חִוָּור, וְחַד גּוָֹון סוּמָק). And from these two colors are formed two other Names (וּמֵאִינּוּן תְּרֵין גַּוְונִין, אִתְעֲבִידוּ תְּרֵין שְׁמָהָן אַחֲרָנִין), until the letters ascend into seven Names (עַד דְּסַלְּקִין אַתְוָון לְשֶׁבַע שְׁמָהָן).

Alef goes out and sparkles, and enters into the letter Vav (א׳ נָפִיק וְנָצִּיץ, וְעָאל בְּאוֹת ו׳), and both shine with two colors (וְנָהֲרִין תַּרְוַויְיהוּ, בִּתְרֵין גַּוְונִין). And these are two Names: one is called Yod-Heh-Vav-Heh, and one is called El (וְאִינּוּן תְּרֵין שְׁמָהָן חַד אִקְרֵי ידו״ד וְחַד אִקְרֵי אֵ״ל), and they shine together (וְנַהֲרִין כַּחֲדָא). Hei goes out and sparkles, and enters into the letter Heh (ה׳ נָפִיק וְנָצִּיץ, וְעָאל בְּאוֹת ה׳), and both shine with two colors (וְנָהֲרִין תַּרְוַויְיהוּ, בִּתְרֵין גַּוְונִין), and these are two Names: one is called YHVH, the Secret of Elohim (וְאִינּוּן תְּרֵין שְׁמָהָן, חַד אִקְרֵי יֶדוֹ״ד רָזָא דֶּאֱלֹהִים), and one is called Elohim (וְחַד אִקְרֵי אֱלֹהִים), and they shine as one (וְנָהֲרִין כַּחֲדָא). Yod enters into Yod (י׳ עָאל בְּי׳), and they shine and sparkle as one (וְנַהֲרִין וּנְצִּיצִּין כַּחֲדָא), and they enter one into the other (וְעָאלוּ דָּא בְּדָא), and both shine (וְנַהֲרִין תַּרְוַויְיהוּ), engraved and inscribed as one (גְּלִיפִין מְחֻקְּקָן כַּחֲדָא). And they erect heads, shining and sparkling, and branches ascend from this side and that side (וְאִינּוּן זַקְפָן רֵישָׁא, נְהִירִין מְנַצְּצִּין, עַנְפִּין סַלְּקִין מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא), and they are eleven branches (וְאִינּוּן חַד סָרֵי עַנְפִּין). And these two shining letters embrace one another (וְאִלֵּין תְּרֵין אַתְוָון דְּנַהֲרָן, מִתְחַבְּקָן דָּא בְּדָא); they are YHVH YHVH, MTZPTZ MTZPTZ (אִינּוּן יְדוֹ״ד יְדוֹ״ד, מְצַּפֵּץ מְצַּפֵּץ), in the secret of the thirteen attributes of compassion (בְּרָזָא דִּתְלֵיסָר מְכִילָן דְּרַחֲמֵי). And these two letters, when they enter one into the other (וְאִלֵּין תְּרֵין אַתְוָון, כַּד עָאלִין דָּא בְּדָא), and when they embrace one another-some say: and when they cleave to one another (וְכַד מִתְחַבְּקָן דָּא בְּדָא, נ״א: וְכַד מִתְדַּבְּקָן דָּא בְּדָא) they raise their heads, and they shine and sparkle over all (זַקְפִין רֵישָׁא, וּנְהָרָן וּמְנַצְּצָּן עַל כֹּלָּא), among those eleven branches that extend in every direction (בְּאִינּוּן חַד סָרֵי עַנְפִּין, דְּנָפְקִין בְּכָל סְטָר).

The final Heh that remains (ה׳ דְּאִשְׁתְּאַר), she ascends in a single Name (אִיהִי סַלְּקָא בִּשְׁמָא חַד), to be joined with them (לְאִתְחַבְּרָא בַּהֲדַיְיהוּ), and she is Adonai (וְאִיהִי אֲדֹנָי). And all these Names are hidden and sparkling, emerging and ruling on this day (וְכָל אִלֵּין שְׁמָהָן, בַּלְטִין וְנֹצְּצִּין וְנַפְקֵי וְשַׁלְטֵי בְּהַאי יוֹמָא). Once these rule, that supernal Pearl emerges (כֵיוָן דְּאִלֵּין שַׁלְטֵי, נָפַק הַהוּא מַרְגְּלָא עִלָּאָה), hidden and sparkling (בָּלְטָא מְנַצְּצָּא). And from her own sparkle, no visible color is perceived within her (וּמִגּוֹ נְצִּיצּוּ דִילָהּ, לָא אִתְחָזִי בָּהּ גּוָֹון).

When she emerges, she strikes against these Names (כַּד נָפְקָא, בָּטַשׁ בְּאִלֵּין שְׁמָהָן); one of these Names is Adonai (חַד שְׁמָא מִנַּיְיהוּ אֲדֹנָי), which is the seventh (דְּאִיהוּ שְׁבִיעָאָה). It is crowned and enters the lower Pearl (מִתְעַטְּרָא וְעָאל בְּמַרְגְּלָא תַּתָּאָה), and another Name settles beneath it, and that is Yah (וְאִתְיְישָׁב שְׁמָא אַחֲרָא תַּחוֹתֵיהּ, וְאִיהוּ י״ה). And that supernal Pearl is crowned through it (וְאִסְתְּחַר הַהוּא מַרְגְּלָא עִלָּאָה בֵּיהּ), and that sparkle which sparkles is crowned in this Name (וּמִתְעַטְּרָא הַהוּא נְצִּיצּוּ דְּנָצִּיץ, בְּהַאי שְׁמָא).

After it gathered (Some say: after it struck) these Names (לְבָתַר דְּכָנִישׁ (נ״א: דְּבָטַשׁ) בְּהָנֵי שְׁמָהָן), seventy branches emerged from them in every direction (נָפְקִין מִינַיְיהוּ שִׁבְעִים עַנְפִּין לְכָל סְטָר), and they all connected as one (וּמִתְחַבְּרָן כֻּלְּהוּ כַּחֲדָא), and a chariot and a single throne were formed (וְאִתְעָבִיד רְתִיכָא וְכוּרְסְיָיא חֲדָא), for that supernal Pearl (לְהַהוּא מַרְגְּלָא עִלָּאָה), and it ruled with its crownings (וּשָׁלְטָא בְּעִטְרוֹי), the King upon the Throne on this day, and all rejoiced (מַלְכָּא בְּכוּרְסְיָיא, בְּיוֹמָא דָּא, וְחַדֵּי כֹּלָּא). Once all rejoiced, the King sat upon the Throne (כֵּיוָן דְּחַדֵּי כֹּלָּא, יָתִיב מַלְכָּא עַל כּוּרְסְיָיא), and the throne rose with seventy branches, as we have said (וְסַלִיק בְּשִׁבְעִין עַנְפִּין כּוּרְסְיָיא, כִּדְקָאמְרַן).

And those two letters (וְאִינּוּן תְּרֵין אַתְּוָון), ascend and descend (סַלְּקִין וְנַחְתִּין), and shine and crown the twenty-two letters (וְנָהֲרִין וּמִתְעַטְּרִין אַתְּוָון כ״ב), Some say: within the twenty-two letters (ס״א: בְּכ״ב אַתְּוָון), the totality of the Orayta p6-23(כְּלָלָא דְּאוֹרַיְּיתָא). They strike the first two letters (בַּטְשֵׁי בִּתְּרֵי אַתְּוָון קַדְמָאֵי), and ascend-one among six tribes, and one among another six tribes (וְסַלְקֵי לְחַד בְּשִׁית שְׁבָטִין, וּלְחַד בְּשִׁית שְׁבָטִין אַחֲרָנִין). And these are the twelve tribes of supernal Yisrael (וְאִלֵּין אִינּוּן י״ב שְׁבָטִין דְּיִשְׂרָאֵל עִלָּאָה). Furthermore, these two letters (Some say: the first ascend (תּוּ, אִלֵּין תְּרֵין אַתְּוָון (נ״א: קַדְמָאֵי סַלְקִין), ascend and descend (סַלְּקִין וְנַחְתִּין), and strike the two letters at the end of the twenty-two letters (וּבַטְשֵׁי בִּתְּרֵין אַתְּוָון דְּסוֹפָא דְּכ״ב אַתְּוָון). And they ascend, one through five levels, and one through five levels (וְסַלְקֵי, חַד בְּחָמֵשׁ דַּרְגִּין, וְחַד בְּחָמֵשׁ דַּרְגִּין). And these ten utterances (Some say: to complete) include the twenty-two letters (וְאִלֵּין עֶשֶׂר אֲמִירָן (ס״א: לְשַׁכְּלְלָא) לְאַכְלְלָא לְכ״ב אַתְּוָון), twelve tribes through two letters (Some say: the first (י״ב שְׁבָטִין בִּתְּרֵין אַתְּוָון (ס״א: קַדְמָאֵי), the totality of the Orayta and ten utterances of the two final letters (כְּלָלָא דְּאוֹרַיְּיתָא וָעֶשֶׂר אֲמִירָן דִּתְּרֵין אַתְּוָון דְּסוֹפָא), behold the twenty-two letters, the end of the Orayta (הָא כ״ב אַתְּוָון, דְּסוֹפָא דְּאוֹרַיְּיתָא). And the secret of this: the Supernal Pearl descended into that throne of seventy-two (וְרָזָא דָּא, יָרִית מַרְגְּלָא עִלָּאָה בְּהַהוּא כּוּרְסְיָיא דְּע״ב), and the twenty-two letters shone (וְנָהֲרִין כ״ב אַתְּוָון).

The Lower Pearl, at the time that the Supernal Pearl sat upon that throne of seventy-two (מַרְגְּלָא תַּתָּאָה, בְּשַׁעֲתָא דְּיָתִיב מַרְגְּלָא עִלָּאָה בְּהַהוּא כּוּרְסְיָיא דְּע״ב), and the twenty-two letters shone (וְנָהֲרִין כ״ב אַתְּוָון), then that Lower Pearl, which was in darkness (כְּדֵין הַהוּא מַרְגְּלָא תַּתָּאָה דְּהוּא בְּחָשׁוֹכָא), looked upon that illumination (מִסְתַּכֵּל בְּהַהוּא נְהִירוּ), with the force of the strength of those letters (בְּחֵילָא דְּתוּקְפָּא דְּאִינּוּן אַתְּוָון), which were impressed upon it (דְּאִתְרְשִׁים בְּהוֹן), that are called Adonai (דְּאִקְרוּן אֲדֹנָי). And then that light was illumined and ascended (וּכְדֵין אִתְנְהִיר וְסָלִיק הַהוּא נְהוֹרָא), and took all those twenty-two supernal letters (וְנָטִיל כָּל אִינּוּן כ״ב אַתְּוָון עִלָּאִין), and that Pearl drew them into itself (וְשָׁאִיב לוֹן הַהוּא מַרְגְּלָא בְּגַוֵּיהּ), and a shining spark illuminated seventy-two limbs (וְנָהִיר נְהִירוּ דְּנָצִּיץ לְע״ב עֵיבָר).

Once that Margela [Pearl] sparkled (כֵּיוָן דְּהַאי מַרְגְּלָא נָצִּיץ), and drew those letters into itself (וְשָׁאִיב לְאִינוּן אַתְּוָון בַּהֲדָהּ), then the Supernal Margela [Pearl] was drawn together with them (כְּדֵין מַרְגְּלָא עִלָּאָה אִתְמְשַׁךְ בַּהֲדַיְיהוּ), and Margela [Pearl] cleaved to Margela [Pearl] (וְאִתְדַּבַּק מַרְגְּלָא בְּמַרְגְּלָא), and all became one (וְהֲוִי כֹּלָּא חַד). And this is the one mystery of Tushbachta [Praise] (וְדָא אִיהוּ רָזָא חֲדָא דְּתוּשְׁבַּחְתָּא), and behold, we have established it (וְהָא אוֹקִימְנָא).

The Atvon [Letters], when they sparkle from this side and from that side (אַתְּוָון, כַּד נָצְּצִּין מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא), this is the Sikhata [Membrane] that is within them (דָּא אִיהוּ סִיכָתָא דִּי בְּגַוַּויְיהוּ), between Margela [Pearl] and Margela [Pearl] (בֵּין מַרְגְּלָא לְמַרְגְּלָא). Then the mystery of the holy Name of forty-two letters is formed (כְּדֵין אִתְעָבִידוּ רָזָא דִּשְׁמָא קַדִּישָׁא דְּמ״ב אַתְּוָון), within the entirety of the mystery of the holy Name of seventy-two letters (בְּכֹלָּא רָזָא דִּשְׁמָא קַדִּישָׁא דְּע״ב אַתְּוָון), of the supernal Retikha [Chariot] (דִּרְתִיכָא עִלָּאָה). And all of it—this and that—is called Shabbat (וְכֹלָּא, הַאי וְהַאי, אִתְקְרֵי שַׁבָּת), and this is the mystery of Shabbat (וְדָא אִיהוּ רָזָא דְּשַׁבָּת). (Thus concludes Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).