Daf 133a (דַּף קל״ג ע״א)

This Kedusha (קְדוּשָּׁא דָּא), the sanctification in which the Shekhinta is sanctified (קְדוּשָׁתָא דְּאִתְקַדְּשַׁת שְׁכִינְתָּא), and all her chariots (וְכָל אִינּוּן רְתִיכִין דִּילָהּ), to be perfected before the Supernal King (לְאִתְתַקְּנָא לְגַבֵּי מַלְכָּא עִלָּאָה). And because it is the sanctity of the lower world (וּבְגִין דְּאִיהִי קְדוּשַׁת עָלְמָא תַּתָּאָה), it is seated and not standing (אִיהִי מְיוּשָׁב וְלָא בַּעֲמִידָה). Another Kedusha in the repetition of the prayer (קְדוּשָׁה אַחֲרָא דְּאַהֲדוּרֵי צְלוֹתָא), this is the sanctity of the supernal world (אִיהִי קְדוּשָׁתָא דְּעָלְמָא עִלָּאָה), and because of this it is in standing (וּבְגִין כַּךְ אִיהִי בַּעֲמִידָה), in order to draw it below (בְּגִין לְאַמְשָׁכָא לָהּ לְתַתָּא). And every matter of the supernal world is in standing and not seated (וְכָל מִלּוֹי דְּעָלְמָא עִלָּאָה, אִיהוּ בַּעֲמִידָה וְלָא מְיוּשָׁב). And in all these Kedushot (וּבְכָל הָנֵי קְדוּשְׁתֵי), Yisrael are sanctified through them below (יִשְׂרָאֵל מִתְקַדְּשֵׁי בְּהוּ לְתַתָּא).

And for this reason Yisrael are sanctified with the holiness of the settled lower chariot (וְעַל דָּא יִשְׂרָאֵל מִתְקַדְּשֵׁי בִּקְדוּשָׁה דִּרְתִיכָא תַּתָּאָה מְיוּשָׁב), And with the holiness of the standing supernal chariot (וּבִקְדוּשָּׁה דִּרְתִּיכָא עִלָּאָה מְעוּמָד).

Another Kedusha (קְדוּשָׁה אַחֲרָא), this is an added Kedusha (אִיהִי תּוֹסֶפֶת קְדוּשָׁה), and because of this it is after the prayer (בְּגִינֵי כַּךְ אִיהִי בָּתַר צְלוֹתָא). And because it is an 'Addition of Holiness', over and above other sanctifications (וּבְגִין דְּאִיהִי תּוֹסֶפֶת קְדוּשָׁה, עַל קְדוּשָׁן אַחֲרָנִין), it is after the prayer (אִיהִי לְבָתַר צְלוֹתָא). And because each one must draw upon himself from that addition (וּבְגִין דְּכָל חַד וְחַד בָּעֵי לְאַמְשָׁכָא עָלֵיהּ מֵהַהוּא תּוֹסֶפֶת), the sanctification of the Translation was established for each and every individual (אִתְתָּקַּן לְכָל יָחִיד וְיָחִיד קְדוּשַׁת תַּרְגּוּם).

And if you should say: 'But behold, it [the Translation] contains the sanctity of the Holy Tongue (וְאִי תֵּימָא הָא אִית בָּהּ קְדוּשַׁת לָשׁוֹן הַקֹּדֶשׁ). That is for the congregation (הַהוּא לַצִּבּוּר), for all to be sanctified together in that added sanctity (לְאִתְקַדְּשָׁא כֻּלְּהוּ בִּכְלָל, בְּהַהוּא תּוֹסֶפֶת קְדוּשָׁה). And because the individual has no permission to say it in the Holy Tongue (וּבְגִין דְּיָחִיד לֵית לֵיהּ רְשׁוּת, לְאוֹמְרָהּ בְּלָשׁוֹן הַקֹּדֶשׁ), and to be sanctified individually (וּלְאִתְקַדְּשָׁא יְחִידָאי), it was established in the language of Translation (אַתְקִינוּ לָהּ בְּלָשׁוֹן תַּרְגּוּם). And this is for the individual (וְאִיהוּ בְּיָחִיד), so that each one may be sanctified in that addition, to draw upon himself greater holiness (לְאִתְקַדְּשָׁא כָּל חַד וְחַד בְּהַהוּא תּוֹסֶפֶת, לְאַמְשָׁכָא עָלֵיהּ קְדוּשָׁה יַתִּיר). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), who are sanctified in supernal sanctities (דְּקָא מִתְקַדְּשֵׁי בְּקִדּוּשֵׁי עִלָּאֵי), because they are joined above (בְּגִין דְּאִינּוּן דְּבֵקִין לְעֵילָּא), as it is written (דִּכְתִּיב): “And you who cleave to Hashem your God are all alive today” (Devarim 4).

It is written (כְּתִיב): “Behold now, I know that this is a holy man of God who passes by us continually” (2 Kings 4) (הִנֵּה נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא עוֹבֵר וְגו׳). And it is written: “Let us make, I pray thee, a little upper chamber of wall…” (ibid). (וּכְתִיב נַעֲשֶׂה נָא עֲלִיַּת קִיר קְטַנָּה וְגו׳). In this verse we have support in the world for the order of prayer (בְּהַאי קְרָא אִית לָן סְמָךְ בְּעָלְמָא לְסִדּוּרָא דִּצְלוֹתָא). Behold now I know (הִנֵּה נָא יָדַעְתִּי), this is the will which a man must establish within himself in prayer (דָּא אִיהוּ רְעוּתָא דְּאִצְטְרִיךְ בַּר נָשׁ לְשַׁוָּאָה בְּגַוִּיהּ בִּצְלוֹתָא). That this is a holy man of God (כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא), this is the supernal world (דָּא אִיהוּ עָלְמָא עִלָּאָה), which sits upon the Throne of Glory (דְּאִיהוּ יָתִיב עַל כּוּרְסֵי יְקָרֵיהּ), and all sanctities go out from Him (וְכָל קִדּוּשָׁאן נָפְקִין מִנֵּיהּ), and He sanctifies all the worlds (וְאִיהוּ מְקַדֵּשׁ לְכֻלְּהוּ עָלְמִין). Who passes by us continually (עוֹבֵר עָלֵינוּ תָּמִיד), from that sanctity with which He sanctifies all worlds above (מֵהַהוּא קְדוּשָׁה דְּאִיהוּ מְקַדֵּשׁ לְכָל עָלְמִין לְעֵילָּא), He sanctifies us in this world (אִיהוּ מְקַדֵּשׁ לָן בְּהַאי עָלְמָא). For there is no sanctity above unless there is sanctity below (דְּהָא לֵית קְדוּשָׁה לְעֵילָּא, אֶלָּא אִי אִית קְדוּשָּׁא לְתַתָּא). As it is said (כְּמָה דְאַתְּ אָמֵר): “And I shall be sanctified in the midst of the children of Yisrael” (Vayikra 22) (וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל). And since it is so (וְהוֹאִיל וְכַךְ הוּא), let us make now a little upper chamber of wall (נַעֲשֶׂה נָא עֲלִיַּת קִיר קְטַנָּה), this is the order of the Tikkun of the Shekhinta p1-11(דָּא אִיהוּ סִדּוּרָא דְּתִקּוּנָא דִּשְׁכִינְתָּא), which is an upper chamber of wall (דְּאִיהִי עֲלִיַּת קִיר), as you say: And Hezekiah turned his face to the wall (כְּמָה דְאַתְּ אָמֵר: וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר) (Isaiah 38).

Little (קְטַנָּה): because she is small (בְּגִין דְּאִיהִי זְעֵירָא), as you say: a little city (כְּמָה דְאַתְּ אָמֵר: עִיר קְטַנָּה) (Kohelet 9). And let us set for her there, in this Tikkun which we arrange (וְנָשִׂים לוֹ שָׁם בְּתִקּוּנָא דָּא דְּאֲנָן מְתַקְּנִין), and in our order of songs, praises, and prayer (וּבְסִדּוּרָא דִּילָן בְּשִׁירִין וְתוּשְׁבָּחָן וּבִצְלוֹתָא), in this Tikkun we arrange before Him for His rest (אֲנָן מְתַקְּנִין לְגַבֵּיהּ, לְנַיְיחָא דִּילֵיהּ). A bed, a table, a chair, and a lamp (מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה). These four are all in the Shekhinta (אַרְבַּע אִלֵּין, כֻּלְּהוּ בִּשְׁכִינְתָּא אִינּוּן). And She is perfected in all these Tikkunim (וְאִיהִי בְּכָל תִּקּוּנִין אִלֵּין מִתְתַּקְּנָן), before the supernal world in the order we arrange (לְגַבֵּי עָלְמָא עִלָּאָה בְּסִדּוּרָא דְּאֲנָן מְסַדְּרִין).

In the order of the prayer of Arvit, and its Tikkun (בְּסִדּוּרָא דִּצְלוֹתָא דְּעַרְבִית, וּבְתִקּוּנָא דִּילֵיהּ), behold the bed (הָא מִטָּה). In the order of the sacrifices and their elevation, which we arrange in the morning, with songs and praises (בְּסִדּוּרָא דְּאִינּוּן קָרְבָּנִין וְעִלָּוָון, דְּאֲנָן מְסַדְּרִין בְּצַפְרָא וְאִינּוּן שִׁירִין וְתוּשְׁבָּחָן), behold the table (הָא שֻׁלְחָן). And in the order of the prayer seated, and the Tikkun of the Shema, in that Union which we arrange (וּבְהַהוּא סִדּוּרָא דִּצְלוֹתָא דִּמְיּוּשָׁב, וּבְתִקּוּנָא דִּקְרִיאַת שְׁמַע, בְּהַהוּא יִחוּדָא דְּאֲנָן מְתַקְּנִין), behold the chair (הָא כִּסֵּא). In the order of the prayer standing, and in those sanctifications, and the added sanctity, and the blessings which we arrange (בְּהַהוּא סִדּוּרָא דִּצְלוֹתָא דִּמְעוּמָד, וּבְאִינּוּן קְדוּשָׁאן, וְתוֹסֶפֶת קְדוּשָׁה, וּבִרְכָּאן, דְּאֲנָן מְסַדְּרִין), behold the lamp (הָא מְנוֹרָה). Fortunate is the man who sets this in his will (זַכָּאָה אִיהוּ בַּר נָשׁ, דְּדָא שַׁוֵּי בִּרְעוּתֵיהּ), to complete before his Master every day (לְאַשְׁלָמָא לְגַבֵּי מָארֵיהּ בְּכָל יוֹמָא), and to prepare this little upper chamber of wall (וּלְאַתְקְנָא הַאי עֲלִיַּת קִיר קְטַנָּה), before his Master with these Tikkunim (לְגַבֵּי מָארֵיהּ בְּהָנֵי תִּקּוּנִין). Then surely Kudsha Berikh Hu will be his guest every day (כְּדֵין וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא יְהֵא אוּשְׁפִּיזֵיהּ בְּכָל יוֹמָא). Fortunate is he in this world (זַכָּאָה אִיהוּ בְּהַאי עָלְמָא), and fortunate is he in the world to come (וְזַכָּאָה אִיהוּ בְּעָלְמָא דְּאָתֵי). Because these four are the Tikkunim of the Shekhinta (בְּגִין דְּאִלֵּין אַרְבַּע, אִינּוּן תִּקּוּנֵי דִּשְׁכִינְתָּא), to be perfected before her Husband (לְאִתְתַקְנָא לְגַבֵּי בַּעְלָהּ). With these four Tikkunim she is perfected in her beauty, in her joy, in her splendor (בְּאַרְבַּע תִּקּוּנִין אִלֵּין, אִתְתַּקְנָת בִּשְׁפִירָהָא, בְּחֶדְוָוהָא, בְּחֶזְוָוהָא), through the holy people every day (עַל יְדֵי דְּעַמָּא קַדִּישָׁא בְּכָל יוֹמָא).