Daf 132b (דַּף קל״ב ע״ב)
And your sign is that these letters (וְסִימָנִיךָ דְּאִלֵּין אַתְוָון), which are crowned in supernal praise (דְּקָא מִתְעַטְּרָן בִּשְׁבָחָא עִלָּאָה), are the first and the last (דָּא קַדְמָאֵי וְסוֹפֵי), which ascend in their crowns - these are Atbash (דְּסַלְּקִין בְּעִטְּרַיְיהוּ אִינּוּן א״ת ב״ש). Alef is with five (אָלֶף בְּחָמֵשׁ). Tav is with six (תָּי״ו בְּשִׁי״ת). Bet is with five (בֵּית בְּחֲמֵשׁ). Shin is with six (שִׁי״ן בְּשִׁית). Because of this, the mystery of Atbash (בְּגִין כָּךְ רָזָא דְּא״ת ב״ש), is the totality of the twenty-two letters (כְּלָלָא דְּכ״ב אַתְוָון), which are the crown of the thirty-two paths (דְּאִינּוּן עֲטָּרָה דִּתְלָתִין וּתְרֵין שְׁבִילִין). Some say: of the Holy Name (נ״א: דְּשְׁמָא קַדִּישָׁא). And the sign of those last letters which ascend in their patterns (וְסִימָן דְּאִינּוּן אַתְוָון אָחֲרָנִין דְּסַלְּקִין בִּרְתִּיכַיְיהוּ):
p1-6Ger (ג״ר). It begins with Gimel (שָׁארֵי בְּגִימ״ל), and ends with Resh (וְסִיֵּים בְּרֵי״שׁ). And all of them are the secret of the holy chariot (וְכֻלְּהוּ רָזָא דִּרְתִיכָא קַדִּישָׁא). Atbash - the mystery of the Holy Name (א״ת ב״ש, רָזָא דִּשְׁמָא קַדִּישָׁא). p1-7
Ger - the secret of the holy chariot (ג״ר, רָזָא דִּרְתִיכָא קַדִּישָׁא), which ascends to seventy-two (דְּסַלְּקָא לְע״ב), and from them is made the Holy Name (וְאִתְעָבִיד מִנַּיְיהוּ שְׁמָא קַדִּישָׁא), to crown Knesset Yisrael (לְאִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל), from within the supernal chariot (מִגּוֹ רְתִיכָא עִלָּאָה). As it is written (דְּכְתִיב): “According to Your Name, O God, so is Your praise” (Psalms 48) (כשמך אלהים כן תהלתך). And because of this, that Name of seventy-two (וּבְגִין כַּךְ הַהוּא שְׁמָא דְּע״ב), is crowned in the mystery of the Patriarchs (כְּלִילָא בְּרָזָא דַּאֲבָהָן), right, left, and middle (יְמִינָא וּשְׂמָאלָא וְאֶמְצָעִיתָא). And She is crowned in them (וְאִיהִי מִתְעַטְּרָא בְּהוּ), to become the Holy Name (לְמֶהוֵי שְׁמָא קַדִּישָׁא). But not the supernal Name (וְלָאו שְׁמָא עִלָּאָה), like those supernal Names of the supernal world (כְּאִינּוּן שְׁמָהָן עִלָּאִין דְּעָלְמָא עִלָּאָה), which are unified above, above (דְּאִתְאַחֲדָן לְעֵילָּא לְעֵילָּא). And even though this is a supernal Name (וְאַף עַל גַּב דְּהַאי שְׁמָא עִלָּאָה אִיהוּ), nevertheless its mystery is [the portion of] King David (אֲבָל רָזָא דִּילֵיהּ, דָּוִד מַלְכָּא), who is crowned in the Patriarchs (דְּמִתְעַטְּרָא בַּאֲבָהָן).
The Name of forty-two letters (שְׁמָא דְּמ״ב אַתְוָון), its mystery is the Patriarchs (רָזָא דִּילֵיהּ אֲבָהָן), who are crowned in the supernal world p1-8(דְּקָא מִתְעַטְּרָן בְּעָלְמָא עִלָּאָה). And the supernal world, in that which is above (וְעָלְמָא עִלָּאָה בְּמַה דִּלְעֵילָּא). Some say: and the mystery ascends above, above, until it is crowned in Ein Sof (נ״א: וְסַלְּקָא רָזָא לְעֵילָּא לְעֵילָּא, עַד דְּאִתְעַטְּרָא בְּאֵין סוֹף). And because of this, it ascends and does not descend (וְעַל דָּא, סָלִיק וְלָא נָחִית), and is crowned within the supernal thought (אִתְעַטָּר גּוֹ מַחֲשָׁבָה עִלָּאָה). Fortunate is the portion of one who knows it (זַכָּאָה חוּלָקָא דְּמַאן דְּיָדַע לֵיהּ), and is careful with it (וְאִזְדְּהַר בֵּיהּ).
The Name of seventy-two letters (שְׁמָא דְּע״ב אַתְוָון), David, who is crowned in the Patriarchs p1-9(דָּוִד דְּקָא מִתְעַטְּרָא בַּאֲבָהָן).p1-10 And its mystery ascends and descends (וְרָזָא דִּילֵיהּ סָלִיק וְנָחִית), in the likeness of this MTZPTZ (כְּגַוְונָא דָּא מצפ״ץ), the Name of thirteen supernal measures of mercy (שְׁמָא דִּתְלֵיסַר מְכִילִין דְּרַחֲמֵי). These thirteen are the mystery of the holy chariot (אִינּוּן תְּרֵיסַר, רָזָא דִּרְתִיכָא קַדִּישָׁא), which goes out from One (דְּנָפִיק מֵחָד), which rests upon them (דְּשַׁרְיָא עָלַיְיהוּ). And because of this, the Name of seventy-two ascends and descends (וּבְגִין כַּךְ … שְׁמָא דְּע״ב סָלִיק וְנָחִית). [Some say: “It ascends and descends, and all ascend and descend, except this Name of forty-two which ascends and does not descend, and because of this…”] (נ״א: סָלִיק וְנָחִית, וְכוּלְּהוּ סַלְקִין וְנָחְתִין, בַּר הַאי שְׁמָא דְּמ״ב, דְּסָלִיק וְלָא נָחִית, וְעַל דָּא).
The Name of seventy-two ascends and descends (שְׁמָא דְּע״ב סָלִיק וְנָחִית): it ascends from this side and descends from this side (סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא). The Name of the thirteen measures ascends from this side and descends from this side (שְׁמָא דִּתְלֵיסַר מְכִילָן, סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא). And that which descends does so in order to draw goodness below (וְהַהוּא דְּנָחִית בְּגִין לְאַמְשָׁכָא טִיבוּ לְתַתָּא). And because of this: Atbash, Gimel-Resh [GR], Dalet-Qof [DQ], Heh-Tzadi [HTz], Vav-Peh [VP], Zayin-Ayin [ZA], Ḥet-Samekh [ḤS], Tet-Nun [TN], Yod-Mem [YM], and Kaf-Lamed [KL] (וְעַל דָּא, א״ת ב״ש ג״ר ד״ק ה״ץ ו״פ ז״ע ח״ס ט״ן י״ם כ״ל). The first letters ascend in number (אַתְוָון קַדְמָאֵי סַלְּקִין בְּחוּשְׁבָּנָא), and the final letters descend in number (וְאַתְוָון אַחֲרָנִין נַחְתֵּי בְּחוּשְׁבָּנָא), in order to draw goodness from above to below (בְּגִין לְאַמְשָׁכָא טִיבוּ דִּלְעֵילָּא לְתַתָּא).
The Name of forty-two (שְׁמָא דְּמ״ב), it crowns the supernal chariot (אִיהוּ מִתְעַטְּרָא לִרְתִיכָא עִלָּאָה). The Name of seventy-two (שְׁמָא דְּע״ב), it crowns the lower chariot (אִיהוּ מִתְעַטְּרָא לִרְתִיכָא תַּתָּאָה). Fortunate is the portion of one who strives to know his Master (זַכָּאָה חוּלָקֵיהּ מַאן דְּמִשְׁתַּדֵּל לְמִנְדַּע לְמָארֵיהּ), fortunate is he in this world and in the world to come (זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). And because of this, the praise of Shabbat (וּבְגִין כַּךְ, תּוּשְׁבַּחְתָּא דְּשַׁבָּת), which praises the King whose peace is His (דְּקָא מְשַׁבְּחָא לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ), praises Him with the Name of seventy-two (מְשַׁבַּח לֵיהּ בִּשְׁמָא דְּע״ב), and with twenty-two words (וּבִכ״ב תֵּיבִין), the mystery of the twenty-two letters (רָזָא דְּכ״ב אַתְוָון), in order that She may be crowned with it to ascend above in this praise (בְּגִין דְּתִתְעַטֵּר בֵּיהּ לְסַלְּקָא לְעֵילָּא בְּתוּשְׁבַּחְתָּא דָּא). And because of this: El Adon (וְעַל דָּא, אֵל אָדוֹן), this praise is of the world to come (תּוּשְׁבַּחְתָּא דְּעָלְמָא דְּאָתֵי אִיהוּ), and the blossoming - Some say: and the blossoming (וּפְרִיחוּ [נ״א: וּפְרִיכוּ]) - of the supernal holy chariot (דִּרְתִיכָא קַדִּישָׁא עִלָּאָה), which is crowned to ascend above (דְּמִתְעַטְּרָא לְסַלְּקָא לְעֵילָּא). And the blossoming of Knesset Yisrael (וּפְרִיחוּ דִּכְנֶסֶת יִשְׂרָאֵל), which is crowned to ascend within the supernal chariot (דְּמִתְעַטְּרָא לְסַלְּקָא גּוֹ רְתִיכָא עִלָּאָה).
Atbash (א״ת ב״ש), ascend and descend (סַלְּקִין וְנַחְתִּין), as it is said (כְּמָה דְּאִתְּמַר). He said to him (אֲמַר לֵיהּ): Bam ascend and do not descend (ב״ם סַלְּקִין וְלָא נַחְתִּין). And your sign (וְסִימָנִיךְ): this is Shabbat alone (דָּא שַׁבָּ״ת בִּלְחוֹדוֹי). And this is Shabbat and Yom Kippur (וְדָא שַׁבָּ״ת וְיוֹם הַכִּפּוּרִים), which ascend in mystery above, above (דְּסַלְּקָא רָזָא לְעֵילָּא לְעֵילָּא), until all is crowned in Ein Sof (עַד דְּמִתְעַטְּרָא כֹּלָּא בְּאֵין סוֹף).
El Barukh (אֵל בָּרוּךְ), this is the order of the small letters (דָּא סִדּוּרָא דְּאַתְוָון זְעִירִין), and the Tikkunim of Knesset Yisrael every day in prayer (וְתִקּוּנֵי כְּנֶסֶת יִשְׂרָאֵל בְּכָל יוֹמָא בִּצְלוֹתָא). And because these are small letters (וּבְגִין דְּאִינּוּן אַתְוָון זְעִירִין), there is no expansion among them (לֵית רְוָוחָא בֵּינַיְיהוּ). And these are the Tikkunim of the maidens, who come with the Matronita before the Supernal King (וְאִינּוּן תִּקּוּנֵי עוּלֵימָתָן דְּאַתְיָין עִם מַטְרוֹנִיתָא לְגַבֵּי מַלְכָּא עִלָּאָה).
This Kedusha which the supernal angels sanctify (קְדוּשָּׁא דָּא דְּקָא מְקַדְּשֵׁי מַלְאֲכֵי עִלָּאֵי), is not by an individual (לָאו אִיהוּ בְּיָחִיד). And behold we have established (וְהָא אוּקִימְנָא): every Kedusha which is in the Holy Tongue (כָּל קְדוּשָׁה דְּאִיהוּ בְּלָשׁוֹן הַקּוֹדֶשׁ), an individual is forbidden to say it (יָחִיד אָסִיר לֵיהּ לְמֵימַר). Targum (translation) is always by an individual (תַּרְגּוּם, לְעוֹלָם בְּיָחִיד), and not by many (וְלָא בְּסַגִּיאִין). And by an individual, it is truly his Tikkun (וְיָחִיד אִיהוּ תִּקּוּנָא דִּילֵיהּ וַדַּאי), and not by many (וְלָא סַגִּיאִין). And a sign for this mystery (וְסִימָן לְרָזָא דָּא): two Mikra (sripture) and one Targum (translation) (שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם). Two is the language of many (שְׁנַיִם לִישָׁנָא דְּסַגִּיאִין אִיהוּ), for truly the Kedusha of the Holy Tongue is forbidden by an individual (דְּוַדַּאי קְדוּשָׁה דְּלָשׁוֹן הַקּוֹדֶשׁ אָסִיר אִיהִי בְּיָחִיד). The Kedusha of Targum is forbidden by many (קְדוּשַׁת תַּרְגּוּם אָסִיר אִיהוּ בְּסַגִּיאִין), but by an individual always (אֶלָּא בְּיָחִיד לְעוֹלָם). “One Targum” we have learned (אֶחָד תַּרְגּוּם תָּנֵינָן), and not two and not more (וְלָא תְּרֵין וְלָא יַתִּיר). The Translation (Targum) comes to represent the 'Diminishment' (תַּרְגּוּם אַתְיָא לְמִיעוּטָא), and so it is necessary (וְהָכִי אִצְטְרִיךְ). The Holy Tongue comes to represent the 'Increase' (לָשׁוֹן הַקּוֹדֶשׁ אַתְיָא לִרְבוּיָיא), and so it is necessary (וְהָכִי אִצְטְרִיךְ). For in holiness we ascend and do not descend (דְּמַעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין). And in Translation (Targum) we descend and do not ascend (וּבְתַרְגּוּם מוֹרִידִין וְלֹא מַעֲלִין). “One” we have learned (אֶחָד תָּנִינָן), and not more (וְלָא יַתִּיר), and we do not ascend at all (וְלֹא מַעֲלִין כְּלָל).
Notes
(Vayikra 79a; 108; 256b)
(Bereshit 33b; 207b; 234b; Vayikra 150b)
Ohr haChammah on Zohar 2:132b: Gimel-Resh [GR] (ג״ר)—the mystery of the holy chariot (רָזָא דִּרְתִיכָא קַדִּישָׁא), that is, from the letters Gimel-Resh [GR] until Kaf-Lamed [KL] (דְּהַיְנוּ מֵאוֹתִיּו׳ ג״ר עַד כ״ל), they extend downward (הֵם מִתְפַּשְּׁטוֹת לְמַטָּה), and a chariot is made for it (וְנַעֲשֶׂה מֶרְכָּבָה אֵלָיו). Therefore, they are eighteen letters (וּלְכָךְ הֵם ח״י אוֹתִיּוֹת), and each of the four indicates the chariot of Chesed, Gevurah, Tiferet, and Malkhut] (וְכָל א׳ וְא׳ מֵאַרְבָּעָה מוֹרִים עַל מֶרְכָּבָה חגת״ם), and all of them, seventy-two, indicate the mystery of the seventy-two (וְכָלְלָם ע״ב מוֹרִים עַל סוֹד הָע״ב), for they descend to the Shekhinta (שֶׁהֵם יוֹרְדִים אֶל הַשְּׁכִינָה), and the Shekhinta is included in them and crowned from within the supernal chariot that is in Binah [Understanding] (וְהַשְּׁכִינָה נִכְלֶלֶת בָּהֶם וּמִתְעַטֶּרֶת מִגּוֹ רְתִיכָא עִילָאָה שֶׁבַּבִּינָה). And this is what is meant by “the holy chariot that ascends to seventy-two,” etc. (וְזֶה שֶׁאָמַר רְתִיכָא קַדִּישָׁא דְּסַלְּקָא לְע״ב וְגוֹמֵר). And this is, “According to Your Name, O Elohim” (וְהַיְנוּ כְּשִׁמְךָ אֱלֹהִי״ם): just as Your Name is made—that is, from the mystery of four letters, the Name of seventy-two is made (כְּמוֹ שֶׁנַּעֲשֶׂה שִׁמְךָ דְּהַיְנוּ מִסּוֹד ד׳ אוֹתִיּוֹת נַעֲשֶׂה שֵׁם ע״ב)—so is Your praise (כֵּן תְּהִלָּתֶךָ), for were it not for this extension (שֶׁאִלְמָלֵא הַהִתְפַּשְּׁטוּת הַזֶּה), the Malkhut [Kingship] would not have been crowned in the Name of Binah [Understanding] (לֹא הָיְתָה הַמ׳ מִתְעַטֶּרֶת בְּשֵׁם הַבִּינָה). And this is what is meant by “And because of this, that Name is included in the mystery of the Patriarchs” (וְזֶה שֶׁאָמַר וּבְגִין כָּךְ הַהוּא שְׁמָא כְּלִילָא בְּרָזָא דַּאֲבָהָן): “Vayisa,” “Vayavo,” and “Vayet” (״וַיִּסַּע״ ״וַיָּבֹא״ ״וַיֵּט״). And she is crowned in them (וְאִיהִי מִתְעַטְּרָא בְּהוּ)—that is, together, the three verses [form] one Name (הַיְנוּ יַחַד ג׳ פְּסוּקִים שֵׁם א׳), to become a supernal Name (לְמֶהוֵי שְׁמָא עִילָאָה). And the root of the Name is the mystery of Gimel-Resh [GR], etc. (וְשׁוֹרֶשׁ הַשֵּׁם הֵם סוֹד ג״ר וְגוֹמֵר), which are four letters, eighteen times, totaling seventy-two (שֶׁהֵם ד׳ אוֹתִיּוֹת י״ח פְּעָמִים עוֹלֶה ע״ב), and it is not like the Name of forty-two, which ascends from Binah [Understanding] and above (וְאֵינוֹ כְּמוֹ שֵׁם מ״ב שֶׁעוֹלֶה מֵהַבִּינָה וּלְמַעְלָה). And this is what is meant by “but not a supernal Name among those Names,” etc. (וְזֶה שֶׁאָמַר וְלָאו שְׁמָא עִילָאָה בְּאִינּוּן שְׁמָהָן וְגוֹמֵר). The intent is not to diminish the honor of the Name of seventy-two, whose power is great and awesome (וְאֵין הַכַּוָּנָה לְהָקֵל בִּכְבוֹד שֵׁם ע״ב שֶׁכֹּחוֹ גָּדוֹל וְנוֹרָא). And this is what is meant by “And even though this Name is supernal” (וְזֶה שֶׁאָמַר וְאַף עַל גַּב דְּהַאי שְׁמָא עִילָּאָה אִיהוּ), nevertheless, it is not comparable to the Name of forty-two, which is elevated in the first three [Sefirot] (עַכְשָׁו אֵינוֹ בְּעֵרֶךְ שֵׁם מ״ב שֶׁהוּא מְסוֹלָק בְּג׳ רִאשׁוֹנוֹת), while the Name of seventy-two is only in Malkhut [Kingship], with the three Patriarchs crowning in Binah [Understanding] (וְשֵׁם ע״ב אֵינוֹ אֶלָּא בַּמ׳ עִם ג׳ אָבוֹת מְעַטְּרִין בְּבִינָה). And this is what is meant by “But its mystery is King David” (וְזֶה שֶׁאָמַר אֲבָל רָזָא דִּילֵיהּ דָּוִד מַלְכָּא), that is, the Malkhut [Kingship], namely the letter Heh, the gathering of the three vavs: “Vayisa,” “Vayavo,” and “Vayet” (דְּהַיְנוּ הַמ׳ דְּהַיְנוּ #ה קִיבּוּץ ג׳ וָוִי״ן ״וַיִּסַּע״ ״וַיָּבֹא״ ״וַיֵּט״), and this is the meaning of “who is crowned in the Patriarchs” (וְהַיְנוּ דְּמִתְעַטְּרָא בַּאֲבָהָן).
Sulam on Zohar, Terumah: “And the sign of those letters, etc.” (וְסִימָן דְּאִינּוּן אַתְוָון וְכוּ׳): and the sign of the other letters, apart from Atbash (וְהַסִּימָן שֶׁל הָאוֹתִיּוֹת הָאֲחֵרוֹת, חוּץ מֵא״ת ב״ש), which ascend in their chariots (הָעוֹלוֹת בְּמֶרְכְּבוֹתֵיהֶן), is Gimel-Resh [GR] (הֵן ג״ר), which begin with Gimel [G] (שֶׁמַּתְחִילוֹת בְּג׳), namely, “Great is His goodness, filling the world” (דְּהַיְנוּ גָּדוֹל וְטוּבוֹ מָלֵא עוֹלָם), and end with Resh [R] (וּמְסַיְּמוֹת בְּר׳), namely, “He saw and prepared the form of the moon” (דְּהַיְנוּ רָאָה וְהִתְקִין צוּרַת הַלְּבָנָה). And all of them are the mystery of the holy chariot (וְכוּלָּן הֵן סוֹד הַמֶּרְכָּבָה הַקְּדוֹשָׁה), namely, the Chesed, Gevurah, and Tiferet of Zeir Anpin [Short Countenance], and Malkhut [Kingship], which is joined with them (דְּהַיְנוּ חַגַּ״ת דְּז״א וּמַלְכוּת הַמִּתְחַבֶּרֶת עִמָּהֶם), which become a chariot for Binah [Understanding] (שֶׁנַּעֲשׂוּ מֶרְכָּבָה לְבִינָה), and are called the Supernal Chariot (הַנִּקְרָאִים מֶרְכָּבָה עֶלְיוֹנָה). Atbash, which is in the praise El Adon [God, Master] (א״ת ב״ש, שֶׁבְּשֶׁבַח אֵל אָדוֹן), is the mystery of the Holy Name Havayah (הוּא סוֹד הַשֵּׁם הַקָּדוֹשׁ הוי״ה), which is Zeir Anpin, who ascended to Binah [Understanding], as above (שֶׁהוּא ז״א שֶׁעָלָה לְבִינָה כַּנַּ״ל). Gimel-Resh [GR] in El Adon [God, Master], which are eighteen letters from Gimel [G] until Resh [R] (ג״ר שֶׁבְּאֵל אָדוֹן, שֶׁהֵן ח״י אוֹתִיּוֹת מִן ג׳ עַד ר׳), is the mystery of the holy chariot, which rises in calculation to seventy-two (הוּא סוֹד מֶרְכָּבָה הַקְּדוֹשָׁה הָעוֹלָה בְּחֶשְׁבּוֹן ע״ב), namely, the ḤaGaT [Ḥesed, Gevurah, and Tiferet] in which are the three verses, “Vayisa,” “Vayavo,” and “Vayet” (דְּהַיְנוּ חַגַּ״ת שֶׁבָּהֶם ג׳ הַפְּסוּקִים, וַיִּסַּע וַיָּבֹא וַיֵּט), as explained above (Beshalach 46, s.v. Bi’ur) (כַּנַּ״ל בְּשַׁלַּח דַּף מ״ו דִּבּוּר הַמַּתְחִיל בֵּיאוּר). And from them the Holy Name is made (וְנַעֲשֶׂה מֵהֶם הַשֵּׁם הַקָּדוֹשׁ), to crown Knesset Yisrael [Assembly of Israel], which is Malkhut [Kingship] (לְעַטֵּר אֶת כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא הַמַּלְכוּת), from within the Supernal Chariot (מִתּוֹךְ מֶרְכָּבָה עִלָּאָה), for Malkhut [Kingship] receives the seventy-two words of Chesed, Gevurah, and Tiferet, as it is written there (שֶׁהַמַּלְכוּת מְקַבֶּלֶת ע״ב הַתֵּיבוֹת דְּחַגַּ״ת, כְּמוֹ שֶׁכָּתוּב שָׁם), which are the Supernal Chariot (שֶׁהֵן מֶרְכָּבָה עֶלְיוֹנָה).
Ohr haChammah on Zohar 2:132b: The Name of seventy-two letters, “David,” etc. (שְׁמָא דְּע״ב אַתְוָון דָּוִד וְגוֹמֵר), is the mystery of governance in the lower realms (הוּא סוֹד הַנְהָגָה בַּתַּחְתּוֹנִים), and therefore it is direct, descending in order to bestow (וּלְכָךְ הוּא יָשָׁר יוֹרֵד לְהַשְׁפִּיעַ), while its reversal ascends and receives from above (וְהָפוּךְ עוֹלֶה וּמְקַבֵּל מִמַּעְלָה), and returns in direct order to bestow (וְחוֹזֵר בְּיוֹשֶׁר לְהַשְׁפִּיעַ). And this is what is said: “its mystery ascends and descends” (וְזֶה שֶׁאָמַר וְרָזָא דִּילֵיהּ סָלִיק וְנָחִית). For example, Mitztapetz [the Atbash cipher-form of the Name Havayah] (כְּגוַונָא דָּא מִצְפָּ״ץ), namely, the Name Havayah, YHVH, El Raḥum [God, Compassionate], etc. (הַיְנוּ שֵׁם הוי״ה יהו״ד אֵל רַחוּם וְגוֹמֵר), that is, in Atbash [Aleph–Tav, Bet–Shin], Mitztapetz, Mitztapetz, Tav-Khaf, etc. (דְּהַיְנוּ בְּא״ת ב״ש מִצְפָּ״ץ מִצְפָּ״ץ תָּ״ךְ וְגוֹמֵר). And this is the mystery of the twelve measures and their sources (וְהַיְנוּ סוֹד י״ב מִדּוֹת וּמְקוֹרוֹת), which are drawn from the middle point (נִמְשָׁכִין מֵהַנְּקוּדָּה הָאֶמְצָעִית), indicating the mystery of the drawing-down (מוֹרֶה עַל סוֹד הַהַמְשָׁכָה). Therefore, its Atbash substitution ascends from one side, Abgad [the ascending alphabetic order] (לְכָךְ חִלּוּפוֹ בְּא״ת ב״ש שֶׁעוֹלֶה מִצַּד א׳ אַבְגַּ״ד), and descends from one side, Tashraq [the descending alphabetic order] (וְיוֹרֶדֶת מִצַּד א׳ תַּשְׁרַ״ק). The mystery of the holy chariot is the mystery of the twelve oxen, three facing west, etc. (רָזָא דִּרְתִיכָא קַדִּישָׁא סוֹד י״ב בָּקָר ג׳ פּוֹנִים יַמָּה וְגוֹמֵר), which issue from the One who dwells over them—namely, the middle point (דְּנַפְקֵי מֵחַד דְּשָׁרְיָא עֲלַיְיהוּ הִיא הַנְּקוּדָּה הָאֶמְצָעִית). And from the totality of all this, there emerges for us the reason that the letters are in direct order (וּמִכְּלַל כָּל זֶה יָצָא לָנוּ טַעַם הֱיוֹת הָאוֹתִיּוֹת בְּיוֹשֶׁר), so that the flow may be drawn downward (כְּדֵי שֶׁתִּהְיֶה הַהַמְשָׁכָה נִמְשֶׁכֶת לְמַטָּה). Therefore, the order of the letters is El Barukh Gadol [God, blessed and great] (וּלְזֶה סֵדֶר הָאוֹתִיּוֹת אֵל בָּרוּךְ גָּדוֹל), and likewise, El Adon al kol haMa‘asim, Barukh, etc. [God, Master over all works, blessed, etc.] (וְכֵן אֵל אָדוֹן עַל כָּל הַמַּעֲשִׂים בָּרוּךְ וְגוֹמֵר). Although there is there an allusion to the Name of forty-two, which indicates judgment because of its ascent (עִם הֱיוֹת שֶׁיֵּשׁ שָׁם רֶמֶז לְשֵׁם מ״ב הַמּוֹרֶה דִּין מִפְּנֵי סִלּוּקוֹ), and indicates the removal of the flow, the primary Name is that of seventy-two, to draw downward (וּמוֹרֶה עַל סִלּוּק הַהַשְׁפָּעָה, הָעִיקָּר שֵׁם ע״ב לְהַמְשִׁיךְ לְמַטָּה). And, in general, the Name of forty-two in its fullness, which is in the mystery of Binah [Understanding], is connected with Chokhmah [Wisdom] (וְדֶרֶךְ כְּלָל כִּי שֵׁם מ״ב לְמִלּוּיוֹ שֶׁהוּא בְּסוֹד הַבִּינָה נִקְשֶׁרֶת עִם הַחָכְמָה), and the Supernal Chariot in Binah [Understanding] is crowned by it in order to be bound through it (מִתְעַטֵּר בּוֹ הַמֶּרְכָּבָה הָעֶלְיוֹנָה שֶׁבַּבִּינָה לְהִתְקַשֵּׁר בְּסִבָּתָה). And the Name of seventy-two, because it descends and bestows, crowns the Lower Chariot in order to receive from the mystery of the Patriarchs, as mentioned (וְשֵׁם ע״ב לִהְיוֹתוֹ יוֹרֵד וּמַשְׁפִּיעַ מִתְעַטֶּרֶת בּוֹ הַמֶּרְכָּבָה הַתַּחְתּוֹנָה לְקַבֵּל מִסּוֹד הָאָבוֹת כַּנִּזְכָּר). Tushbaḥta deShabbat [the Praise of Shabbat] is Binah [Understanding], which praises the King whose peace is His (תּוּשְׁבַּחְתָּא דְּשַׁבָּת הִיא בִּינָה דְּקָא מְשַׁבַּח לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ). She praises Him with the Name of seventy-two (מְשַׁבַּח לֵיהּ בְּשְׁמָא דְּע״ב), in order that she may be crowned by the Name of seventy-two (בְּגִין דְּתִתְעַטֵּר בֵּיהּ בְּשֵׁם ע״ב), and afterwards ascend by the Name of twenty-two (וְאַחַר כָּךְ לְסַלְּקָא בְּשֵׁם כ״ב). This is the mystery of the ascent, because they are twenty-two from the Name of forty-two, as mentioned (הוּא סוֹד הָעֲלִיָּה מִצַּד שֶׁהֵם כ״ב מִשֵּׁם מ״ב כַּנִּזְכָּר). And this is what is said: “the mystery of the twenty-two letters, because she is crowned by the Name of seventy-two, to ascend above” (וְזֶה שֶׁאָמַר רָזָא דְּכ״ב אַתְוָון בְּגִין דְּאִתְעַטֵּר בֵּיהּ בְּשֵׁם ע״ב לְסַלְּקָא לְעֵילָא). And this is Tushbaḥta de‘Alma deAti [the Praise of the World-to-Come], Binah [Understanding], on the day of Shabbat (וְהַיְנוּ תּוּשְׁבַּחְתָּא דְּעָלְמָא דְּאָתֵי בִּינָה בְּיוֹם הַשַּׁבָּת), which is prepared (הִיא הַמִּתְתַּקֶּנֶת), and the flight of the Supernal Chariot (וּפְרִיחוּ דִּרְתִיכָא עִילָאָה), which is crowned through the Name of seventy-two in order to ascend through the Name of twenty-two, as mentioned (דְּמִתְעַטְּרָא עַל יְדֵי שֵׁם ע״ב לְהִסְתַּלֵּק עַל יְדֵי שֵׁם כ״ב כַּנִּזְכָּר). And on a weekday, there is no seventy-two, but only twenty-two (וּבְחוֹל אֵין ע״ב אֶלָּא כ״ב בִּלְבַד). This is, “the flight of Knesset Yisrael,” etc. (הַיְנוּ וּפְרִיחוּ דְּכ״י וְגוֹמֵר), that is, she flies from below to above (דְּהַיְנוּ שֶׁהִיא פּוֹרַחַת מִמַּטָּה לְמַעְלָה). This Shabbat is Atbash [Aleph–Tav, Bet–Shin] (דָּא שַׁבָּת הִיא א״ת ב״ש): it ascends to be bound in the supernal spirituality (עוֹלָה לְהִקָּשֵׁר בָּרוּחָנִיּוּת הָעֶלְיוֹן), and descends in rest to Yisrael (וְיוֹרֵד בִּמְנוּחָה לְיִשְׂרָאֵל), and it contains delight in eating, drinking, and the like (וְיֵשׁ בּוֹ עֹנֶג בַּאֲכִילָה וּשְׁתִיָּה וְכַיּוֹצֵא). And this is Atbash [Aleph–Tav, Bet–Shin], because it indicates the union of Tiferet [Beauty] and Malkhut [Kingship] (וְהַיְנוּ א״ת ב״ש מִפְּנֵי שֶׁמּוֹרֶה זִוּוּג תִּפְאֶרֶת וּמַלְכוּת), and this is the true delight (וְהוּא הָעֹנֶג הָאֲמִתִּי), because the male cleaves to Ein Sof [the Infinite] (מִפְּנֵי שֶׁהַזָּכָר דָּבֵק בְּאֵין סוֹף), and the female cleaves to the lower realms (וְהַנְּקֵבָה דְּבֵקָה בַּתַּחְתּוֹנִים). Thus, the male draws from Ein Sof [the Infinite] and cleaves to Him (נִמְצָא הַזָּכָר יוֹנֵק מֵאֵין סוֹף וְדָבֵק בּוֹ), while the female receives from him, cleaves to the lower realms, and bestows upon them (וְהַנְּקֵבָה מְקַבֶּלֶת מִמֶּנּוּ וּדְבֵקָה בַּתַּחְתּוֹנִים וּמַשְׁפַּעַת בָּהֶם). However, analogous to Shabbat and Yom Kippur is El Bam [Aleph–Lamed, Bet–Mem] (אָמְנָם כְּעֵין שַׁבָּת וְיוֹם הַכִּפּוּרִים הִיא א״ל ב״ם), namely, that which is more holy (דְּהַיְנוּ מְיוּתָּר בִּקְדוּשָׁה). However, it ascends to be bound, and the lower realms have no abundance (אָמְנָם עוֹלֶה לְנִקְשָׁר וְהַתַּחְתּוֹנִים אֵין לָהֶם שֶׁפַע), namely, on Yom Kippur it is forbidden to take delight (דְּהַיְנוּ יוֹם הַכִּפּוּרִים אָסוּר בְּעוֹנֶג). This is, “the mystery ascends high above” (דְּהַיְנוּ סָלְקָא רָזָא לְעֵילָא לְעֵילָא), until everything is crowned in Ein Sof [the Infinite] (עַד דְּמִתְעַטְּרָא כֹּלָּא בְּאֵין סוֹף), and the lower realms have no share in this spirituality, due to the cleaving that rises without end (וְאֵין מֵרוּחָנִיּוּת זֶה חֵלֶק לַתַּחְתּוֹנִים מִצַּד הַדְּבֵקוּת הַמִּתְעַלֶּה לְאֵין תַּכְלִית). El Barukh [God, blessed] (אֵל בָּרוּךְ). This is the order of the small letters, which are from the side of Malkhut [Kingship] (דָּא סִדּוּרָא דְּאַתְוָון זְעִירִין שֶׁהֵם מִצַּד הַמַּלְכוּת), and their smallness consists in there being no space between one and another, indicating an extension of their chariot (וְקַטְנוּתָם הוּא שֶׁאֵין בֵּין זוֹ לָזוֹ רֶוַח שֶׁיּוֹרֶה עַל הִתְפַּשְּׁטוּת מֶרְכַּבְתָּם), but [there is] one word for each and every one (אֶלָּא תֵּיבָה אַחַת לְכָל א׳ וְא׳). The weekday prayer is not in Atzilut [Emanation], but in the Heikhalot [Palaces], as mentioned in Parashat Pekudei (הַתְּפִלָּה שֶׁל חוֹל אֵינָהּ בַּאֲצִילוּת אֶלָּא בַּהֵיכָלוֹת כַּנִּזְכָּר פָּרָשַׁת פְּקוּדֵי).