Daf 132a (דַּף קל״ב ע״א)

Rather (אֶלָּא), since Knesset Yisrael is not perfected except from the Written Torah (מִגּוֹ דְּכְּנֶסֶת יִשְׂרָאֵל לָא אִתְתַּקְנַת אֶלָּא מִתּוֹרָה שֶׁבִּכְתָב), therefore it must be said in the song of her Tikkun (מִשּׁוּם הָכִי אִצְטְרִיךְ לוֹמַר לָהּ בְּשֵׁירוּתָא דְּתִקּוּנָהָא). And this praise is more exalted than all the other praises of the world (וְהַאי תּוּשְׁבַּחְתָּא מְעַלְּיָא, מִכָּל שְׁאָר תּוּשְׁבְּחָן דְּעָלְמָא). And she is not perfected from all of them as she is perfected from this praise (וְאִיהִי לָא אִתְתַּקְנָת מִכֻּלְּהוּ, כְּמַה דְּאִתְתַּקְנָת מִתּוּשְׁבַּחְתָּא דָּא). And because of this, it is placed next to the seated prayer (וּבְגִין דָּא, אִיהִי סָמוּךְ לִצְלוֹתָא דִּמְיוּשָׁב), as we have established (כְּמָה דְּאוֹקִימְנָא).

At that time, when the Song of the Sea is said (בָּהּ שַׁעֲתָא כַּד שִׁירָתָא דְּיַמָּא אִתְּמַר), Knesset Yisrael is crowned with that crown (מִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל בְּהַהוּא כִּתְרָא), which Kudsha Berikh Hu is destined to crown King Mashiach (דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעְטְּרָא לְמַלְכָּא מְשִׁיחָא). And that crown is engraved and inscribed with holy Names (וְהַהוּא כִּתְרָא גְּלִיפָא מְחֻקָּקָא בִּשְׁמָהָן קַדִּישִׁין), as Kudsha Berikh Hu was crowned on that day when Yisrael crossed the Sea (כְּמָה דְּאִתְעַטָּר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא יוֹמָא דְּאַעְבָּרוּ יִשְׂרָאֵל יַת יַמָּא), and He drowned all the hosts of Pharaoh and his riders (וְאַטְבַּע לְכָל מַשְׁרְיָין דְּפַרְעֹה וּפָרָשׁוֹהִי). And because of this, a man must set his will in this song (בְּגִין דָּא, בָּעֵי בַּר נָשׁ לְשַׁוָּואָה רְעוּתֵיהּ בְּהַאי שִׁירָתָא).

And whoever merits it in this world (וְכָל מַאן דְּזָכֵי לָהּ בְּהַאי עָלְמָא), merits to behold King Mashiach in the adornments of that crown (זָכֵי לְמֵחֱמֵי לְמַלְכָּא מְשִׁיחָא בְּתִקּוּנֵי הַהוּא כִּתְרָא), and in the girding of his weapons (וּבַחֲגִירוּ דְּזַיְינֵיהּ), and merits to praise this song there (וְזַכֵּי לְשַׁבְּחָא הַאי שִׁירָתָא תַּמָּן).

And behold, we have established these words (וְהָא אוּקִימְנָא מִלֵּי). When a man arrives at Yishtabbaḥ [“May Your Name be praised”] (כֵּיוָן דְּמָטֵי בַּר נָשׁ לְיִשְׁתַּבַּח), Kudsha Berikh Hu [the Holy One, blessed be He] takes that crown (נָטִל קוּדְשָׁא בְּרִיךְ הוּא הַהוּא כִּתְרָא), and sets it before Him (וְשַׁוֵּי לֵיהּ קָמֵיהּ). And Knesset Yisrael [Assembly of Israel] begins to prepare herself to come before the Supernal King (וּכְּנֶסֶת יִשְׂרָאֵל שְׁרִיאַת לְאִתְתַּקְנָא לְמֵיתֵי קָמֵי מַלְכָּא עִלָּאָה). And it is necessary to include her in the thirteen measures of supernal mercy (וְאִצְטְרִיךְ לְאַכְלָלָא לָהּ, בְּתְלֵיסַר מְכִילָן דְּרַחֲמֵי עִלָּאֵי), from which she is blessed (דְּמִנְּהוֹן אִתְבָּרְכַת). And these are thirteen supernal spices (וְאִינּוּן תְּלֵיסַר בּוּסְמִין עִלָּאִין), as it is said (כְּמָה דְאַתְּ אָמֵר): “Nard and saffron, calamus and cinnamon, etc.” (Song of Songs 4:14) (נַרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן וְגוֹ׳). And here they are (וְהָכָא אִינוּן): Shir [Song] (שִׁיר), and Shivḥah [Praise] (וּשְׁבָחָה), Hallel [Praise] (הַלֵּל), and Zimrah [Melody] (וְזִמְרָה), Oz [Strength] (עוֹז), and Memshalah [Dominion] (וּמֶמְשָׁלָה), Netzaḥ [Eternity] (נֶצַח), Gedulah [Greatness] (גְּדוּלָה), and Gevurah [Might] (וּגְבוּרָה), Tehillah [Praise] (תְּהִלָּה), and Tiferet [Beauty] (וְתִפְאֶרֶת), Kedushah [Holiness] (קְדוּשָׁה).

Behold, these are twelve (הָא תְּרֵיסָר). And afterward, to join her with them and say “and Malkhut” (וּלְבָתַר לְחַבְּרָא לָהּ בַּהֲדַיְיהוּ, וְלוֹמַר וּמַלְכוּת), and they become thirteen (וַהֲווּ תְּלֵיסָר). Because she is blessed from them (בְּגִין דְּאִיהִי מִתְבָּרְכָא מִנַּיְיהוּ). And because of this, it is necessary, at the time when she is included among them (וְעַל דָּא אִצְטְרִיךְ, בְּשַׁעֲתָא דְּאִתְכְּלִילַת בֵּינַיְיהוּ), to set the heart and the will in this (לְשַׁוָּואָה לִבָּא וּרְעוּתָא בְּהַאי), and not to speak at all (וְלָא לִישְׁתָּעֵי כְּלָל), in order not to interrupt between them (דְּלָא לִפְסוֹק בֵּינַיְיהוּ). And if one interrupts between them (וְאִי פָּסִיק בֵּינַיְיהוּ), from under the wings of the Keruvim goes out one flame (מִתְּחוֹת גַּדְפֵּי כְּרוּבְיָיא נָפִיק חַד שַׁלְהוֹבָא), and calls with might and says (וְקָארֵי בְּחֵילָא וְאָמַר): “So-and-so who interrupted the majesty of Kudsha Berikh Hu shall be uprooted and cut off, that he shall not behold the majesty of the Holy King” (פְּלַנְיָא דִּי פָּסִיק גְּאוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, יִשְׁתְּצֵי וְיִתְפְּסַּק, דְּלָא יֶחמֵי גָּאוּתָא דְּמַלְכָּא קַדִּישָׁא), as it is said (כְּמָה דְאַתְּ אָמֵר): “And let him not behold the majesty of Hashem” (Isaiah 26) (וּבַל יִרְאֶה גֵּאוּת ה׳).

Because these thirteen are the majesty of Hashem (בְּגִין דְּאִלֵּין תְּלֵיסָר אִינּוּן גֵּאוּת יְיָ׳). From here onward: El haHodaot [God of thanksgivings], etc. (מִכָּאן וּלְהָלְאָה אֵל הַהוֹדָאוֹת כו׳). This is the Supernal King, whose peace is wholly His (דָּא מַלְכָּא עִלָּאָה דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ). For all these praises are directed toward Knesset Yisrael [Assembly of Israel] (בְּגִין דְּכָל הָנֵי שְׁבָחָן אִינּוּן לְגַבָּהּ דְּכְּנֶסֶת יִשְׂרָאֵל), when she is praised by the camps below (כַּד מִשְׁתַּבְּחָא בְּמַשִּׁרְיָיתָא דִּלְתַתָּא). As it is said (כְּמָה דְאַתְּ אָמֵר): “The Song of Songs, which is Solomon’s” (Song of Songs 1:1) (שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה)—to the King whose peace is His (לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ). From there onward (מִתַּמָּן וּלְהָלְאָה): “Who forms light and creates darkness, makes peace and creates all” (Yeshayahu 45:7) (יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל). And behold, we have already aroused [discussion] concerning this (וְהָא אִתְּעַרְנָא בֵּיהּ), and the Companions have been aroused [to expound] (וְאַתְּעֲרוּ חַבְרַיָּיא), that these are the Tikkunim [Rectifications] of the Supernal World (דְּהָנֵי אִינּוּן תִּיקּוּנִין דְּעָלְמָא עִלָּאָה): El Adon [God, Master] (אֵל אָדוֹן).

El Barukh [God, blessed] (א״ל בָּרוּ״ךְ): the Tikkunim [Rectifications] of the Lower World (תִּקּוּנֵי דְּעָלְמָא תַּתָּאָה), which are the twenty-two small letters (דְּאִינּוּן כ״ב אַתְוָון זְעִירִין), because there are great letters (בְּגִין דְּאִית אַתְוָון רַבְרְבָן), and small letters (וְאַתְוָון זְעִירִין). The small letters are from the Lower World (אַתְוָון זְעִירִין, מֵעָלְמָא תַּתָּאָה). The great letters are from that World which is to come (אַתְוָון רַבְרְבָן, מֵהַהוּא עָלְמָא דְּאָתֵי).

In all of them, they are great letters; they are great in themselves (בְּכֹלָּא אִינּוּן רַבְרְבָן, אִינּוּן רַבְרְבָן בְּגַרְמַיְיהוּ). When they do not come singly, they are great (כַּד לָא אַתְיָין יְחִידָאִין אִינּוּן רַבְרְבָן). [Some say: male and female, simple] (נ״א: דְּכַר וְנוּקְבָא פְּשִׁיטָן). When they are not further expanded (דְּכַד לָא פְּשִׁיטָן יַתִּיר), they all come—each and every letter—in the chariot fitting for it (אִינּוּן אַתְיָין כָּל אָת וְאָת בִּרְתִּיכָא דְּחַזֵּי לֵיהּ). For example, the praise of Shabbat, which consists of letters of praise (כְּגוֹן שְׁבָחָא דְּשַׁבָּת דְּאִינּוּן אַתְוָון דְּשֶׁבַח): “El Adon over all the works, blessed and praised by the mouth of every soul” (אֵל אָדוֹן עַל כָּל הַמַּעֲשִׂים, בָּרוּךְ וּמְבוֹרָךְ בְּפִי כָּל נְשָׁמָה). These letters are in groups of five words each (אִלֵּין אַתְוָון בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין), which are the fifty gates of the World-to-Come (דְּאִינּוּן חַמְשִׁין תַּרְעִין דְּעָלְמָא דְּאָתֵי).

The two last letters at the end - Shin and Tav (תְּרֵין אַתְוָון אָחֲרָנִין דִּי בְּסוֹפָא: ש״ת) - these are in six and six words (אִינּוּן בְּשִׁית שִׁית תֵּיבִין), which are the six directions of the world to come (דְּאִינּוּן שִׁית סִטְרִין דְּעָלְמָא דְּאָתֵי), and they go out from there (וְנַפְקֵי מִתַּמָּן). For example (כְּגוֹן): “Praise they shall give to Him all the host of heaven. Beauty and greatness - Seraphim and Ofanim and holy Chayot” (שֶׁבַח יִתְּנוּ לוֹ כָּל צְבָא מָרוֹם. תִּפְאֶרֶת וּגְדוּלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ).

These two letters (אִלֵּין תְּרֵין אַתְוָון), in six and six (בְּשִׁית שִׁית), [and] the two first letters in five and five (תְּרֵין אַתְוָון קַדְמָאֵי, בְּחָמֵשׁ חָמֵשׁ). All the other letters in the middle (כֻּלְּהוּ שְׁאָר אַתְוָון דִּי בְּאֶמְצָעִיתָא), all are in four and four (כֻּלְּהוּ בְּאַרְבַּע אַרְבַּע). Because they are in the secret of the supernal chariot (בְּגִין דְּאִינּוּן בְּרָזָא דִּרְתִיכָא עִלָּאָה). These are the first letters and those at the end (דְּאִינּוּן אַתְוָון קַדְמָאֵי וְאִינּוּן דִּבְסוֹפָא) - these are the completion of the twenty-two letters (אִינּוּן שְׁלִימוּ דִּכ״ב אַתְוָון). Because in them are twenty-two words (בְּגִין דְּאִית בְּהוּ כ״ב תֵּיבִין), corresponding to the twenty-two supernal letters (לָקֳבֵל כ״ב אַתְוָון עִלָּאִין). There remain eighteen other letters (אִשְׁתָּאֲרוּ תִּמְנֵיסָר אַתְוָון אַחֲרָנִין), which ascend in their pattern by fours (דְּקָא סָלְקִין בִּרְתִּיכַיְיהוּ לְאַרְבַּע אַרְבַּע), to seventy-two words (לְשִׁבְעִין וּתְרֵין תֵּיבִין). These are the mystery of the Explicit Name (דְּאִינּוּן רָזָא דִּשְׁמָא מְפֹרָשׁ), the holy engraving of seventy-two letters (גְּלִיפָא קַדִּישָׁא דְּע״ב אַתְוָון), with which Kudsha Berikh Hu is crowned (דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְעַטָּר בְּהוּ). And this Name crowns Knesset Yisrael (וּשְׁמָא דָּא, אִיהוּ מְעַטְּרָא לִכְּנֶסֶת יִשְׂרָאֵל), and ascends in this mystery (וְסָלִיק בְּרָזָא דָּא), to be crowned with them in the mission of the Shekhinta (לְאִתְעַטְּרָא בְּהוּ גּוֹ שְׁלִיחוּתָא דִּשְׁכִינְתָּא). Some say: of her Master (נ״א: דְּמָארֵיהּ).