Daf 133b (דַּף קל״ג ע״ב)

The bed was given to Ya'akov to be perfected (מִטָּה אִתְיְהִיבַת לֵיהּ לְיַעֲקֹב לְאִתְתַּקְּנָא), and because of this Ya'akov established the prayer of Arvit (וְעַל דָּא יַעֲקֹב אַתְקִין צְלוֹתָא דְּעַרְבִית). The table was established by King David (שֻׁלְחָן אַתְקִין דָּוִד מַלְכָּא), with those songs and praises which he established (בְּאִינוּן שִׁירִין וְתוּשְׁבְּחָן דְּאִיהוּ אַתְקִין), as it is said: “You prepare a table before me in the presence of my enemies” (כְּמָה דְאַתְּ אָמֵר: תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נְגֶד צוֹרְרָי) (Psalms 23).

The chair was established by Avraham (כִּסֵּא אַתְקִין אַבְרָהָם), in his binding, who did good and perfected the souls of all men (בְּאִתְקַשְּׁרוּתָא דִּילֵיהּ, דְּעָבִיד טִיבוּ וּשְׁלִימוּ דְּנִשְׁמָתִין לְכָל בְּנֵי עָלְמָא). And there is no perfection of the chair except in the Chesed of Avraham (וְלֵית תִּקּוּנָא דְּכִסֵּא, אֶלָּא בְּחֶסֶד דְּאַבְרָהָם), as it is said: “And in mercy shall the throne be established” (כְּמָה דְאַתְּ אָמֵר: וְהוּכַן בַּחֶסֶד כִּסֵּא) (Isaiah 16).

The lamp was established by Yitzchak (מְנוֹרָה אַתְקִין יִצְחָק), who sanctified the Name of Kudsha Berikh Hu in the eyes of all the world (דְּאַקְדִּישׁ שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְעֵינֵיהוֹן דְּכָל עָלְמָא), and shone the radiance of the supernal luminary in that sanctification (וְנָהִיר נְהִירוּ דְּבוּצִינָא עִלָּאָה בְּהַהוּא קְדוּשָׁה). Because of this, the holy people must always say and set their will (בְּגִינֵי כַּךְ, צְרִיכִין עַמָּא קַדִּישָׁא, לוֹמַר תָּדִיר וּלְשַׁוָּאָה רְעוּתְהוֹן), to arrange before the supernal world, who is Master of the house, the man of God (לְסַדְּרָא לְגַבֵּי עָלְמָא עִלָּאָה, דְּאִיהוּ מָארֵיהּ דְּבֵיתָא, אִישׁ הָאֱלֹהִים), the bed, the table, the chair, and the lamp (מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה), to be complete every day above and below (לְמֶהֱוֵי שְׁלִימוּ בְּכָל יוֹמָא, עֵילָּא וְתַתָּא). Some say: here is lacking (ד״א כָּאן חָסֵר). At the time when Yisrael unite the unity of the mystery of Shema Yisrael (בְּשַׁעֲתָא דְּקָא מְיַחֲדֵי יִשְׂרָאֵל, יִחוּדָא דְרָזָא דִּשְׁמַע יִשְׂרָאֵל), with complete will (בִּרְעוּתָא שְׁלִים), then goes out from the concealment of the supernal world one radiance (כְּדֵין נַפְקֵי מִגּוֹ סְתִימוּ דְּעָלְמָא עִלָּאָה, חַד נְהִירוּ).

And that radiance strikes into the Hard Spark (וְהַהוּא נְהִירוּ בָּטַשׁ גּוֹ בּוּצִינָא דְּקַרְדִּינוּתָא), and it is divided into seventy lights (וְאִתְפְּלַג לְע׳ נְהוֹרִין). And those seventy lights (וְאִינּוּן ע׳ נְהוֹרִין), into the seventy branches of the Tree of Life (בְּע׳ עַנְפִין דְּאִילָנָא דְּחַיֵּי). Then that Tree ascends fragrance and perfumes (כְּדֵין, הַהוּא אִילָנָא סָלִיק רֵיחִין וּבוּסְמִין), and all the trees of the Garden of Eden ascend fragrance (וְכָל אִילָנִי דְּגִנְתָּא דְּעֵדֶן, כֻּלְּהוּ סַלְּקִין רֵיחִין), and praise their Master (וּמְשַׁבְּחָן לְמָארֵיהוֹן).

For then the Matronita is perfected, to ascend to the Chuppah with her Husband (דְּהָא כְּדֵין אִתְתַּקְּנַת מַטְרוֹנִיתָא, לְאַעֲלָא לַחוּפָּה בַּהֲדֵי בַּעְלָהּ). All those supernal hosts (כָל אִינּוּן שַׁיְיפִין עִלָּאִין), all join together in one desire (כֻּלְּהוּ מִתְחַבְּרָן בְּתִיאוּבְתָּא חֲדָא), and in one will (וּבִרְעוּתָא חֲדָא), to be one without any separation at all (לְמֶהֱוֵי חַד בְּלָא פִּרוּדָא כְּלָל). And then her Husband is prepared for her to ascend to the Chuppah (וּכְדֵין בַּעְלָהּ אִתְתָּקַּן לְגַבָּהָא לְאַעֲלָא לַחוּפָּה), in one union, to be united with the Matronita (בְּיִחוּדָא חַד, לְאִתְיַיחֲדָא בְּמַטְרוֹנִיתָא). And because of this we arouse Her (וְעַל דָּא אֲנָן מִתְּעַרֵי לֵיהּ), and we say Shema Yisrael (וְאַמְרִינָן שְׁמַע יִשְׂרָאֵל) (Devarim 6), prepare yourself (אַתְקִין גַּרְמָךְ), behold your Husband will come to you in His perfection (הָא בַּעְלִיךְ יֵיתֵי לְגַבִּיךְ בְּתִקּוּנוֹי), ready to receive you (זַמִּין לָקֳבְלָךְ).

Hashem our God, Hashem is One (יְיָ׳ אֱלֹהֵינוּ יְיָ׳ אֶחָד), in one union (בְּיִחוּדָא חֲדָא), in one desire (בִּרְעוּתָא חֲדָא), without separation (בְּלֹא פִּרוּדָא). That all the hosts were made one (דְּכָל אִינּוּן שַׁיְיפִין כֻּלְּהוּ אִתְעָבִידוּ חַד), and ascend in one longing (וְעַיְילִין בְּחַד תִּיאוּבְתָּא). When Yisrael say Hashem is One with the arousal of the six directions (כֵּיוָן דְּאַמְרֵי יִשְׂרָאֵל יְיָ׳ אֶחָד בְּאִתְעָרוּתָא דְּשִׁית סִטְרִין), then all those six directions are made one (כְּדֵין כָּל אִינּוּן שִׁית סִטְרִין, אִתְעָבִידוּ חַד), and ascend in one longing (וְעָאלִין בְּחַד תִּיאוּבְתָּא). And this is the mystery of Vav, one simple alone (וְרָזָא דָּא ו׳ חַד פְּשִׁיטוּ בִּלְחוֹדוֹי), without any other cleaving to it (בְּלֹא דְּבֵקוּתָא אַחֲרָא לְגַבֵּיהּ), but it alone is extended from all (אֶלָּא אִיהוּ בִּלְחוֹדוֹי פָּשִׁיט מִכֹּלָּא), and it is one (וְאִיהוּ חַד). At that time the Matronita is perfected and adorned (בְּהַהִיא שַׁעֲתָא, מַטְרוֹנִיתָא מִתְתַּקְּנָא וּמִתְקַשְּׁטָא), and Her attendants bring Her in much whispering before Her Husband (וְעַיְילִין לָהּ שַׁמָּשָׁהָא בִּלְחִישׁוּ סַגִּי, לְגַבֵּי בַּעְלָהּ), and they say: Blessed be the Name of His glorious Kingdom forever and ever (וְאַמְרֵי בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). This is in whisper (דָּא אִיהוּ בִּלְחִישׁוּ), for so it must be when She ascends before Her Husband (דְּהָכִי אִצְטְרִיךְ לְאַעֲלָא לָהּ לְגַבֵּי בַּעְלָהּ).

Fortunate is the people who know this (זַכָּאָה עַמָּא דְּיַדְעֵי דָּא), and who arrange the supernal order of faith (וּמְסַדְּרֵי סִדּוּרָא עִלָּאָה דִּמְהֵימְנוּתָא). At that time when Her Husband and the Matronita are joined as one (בְּהַהִיא שַׁעֲתָא דְּאִתְחַבְּרוּ בַּעְלָהּ וּמַטְרוֹנִיתָא כַּחֲדָא), then a herald goes out from the side of the south (כְּדֵין כָּרוֹזָא נָפִיק מִסִּטְרָא דְּדָרוֹם), armies and camps are aroused to reveal love toward their Master (אִתְעָרוּ חֵילִין וּמַשְׁרְיָין דְּגַלֵּי רְחִימוּתָא לְגַבֵּי מָארִיכוֹן).

Then one supernal appointed one is aroused (כְּדֵין אִתְּעַר חַד מְמָנָא עִלָּאָה), Bu’el is his name (בּוּאֵ״ל שְׁמֵיהּ), chief of the camps (רַב מַשְׁרְיָין), and in his hand are four keys (וּבִידֵיהּ אַרְבַּע מַפְתְּחָן), which he takes from the four directions of the world (דְּנָטִיל מְד׳ סִטְרֵי עָלְמָא). One key is inscribed with the letter Yod (וְחַד מַפְתְּחָא אִתְרְשִׁים בְּאָת י׳), and another key is inscribed with the letter Heh (וּמַפְתְּחָא אַחֲרָא אִתְרְשִׁים בְּאָת ה׳).

And one key is inscribed with the letter Vav (וְחַד מַפְתְּחָא אִתְרְשִׁים בְּאָת ו׳). Some say: another key was inscribed with the letter Heh (נ״א: מַפְתְּחָא אַחֲרָא אִתְרְשִׁים בְּאָת ה׳). And he placed them under the Tree of Life (וְאָנַח לְהוּ תְּחוֹת אִילָנָא דְּחַיֵּי). These three keys inscribed with these three letters were made into one (אִינּוּן תְּלַת מַפְתְּחָן, דְּאִתְרְשִׁימוּ בִּתְלַת אַתְוָון אִלֵּין, אִתְעָבִידוּ חַד). And when they were made one (כֵּיוָן דְּאִתְעָבֵידוּ חַד), that other key ascended and stood and joined with that generality of three (הַהוּא מַפְתְּחָא אַחֲרָא, סָלִיק וְקָאִים וְאִתְחֲבָּר בְּהַהוּא אַחֲרָא כְּלָלָא דִּתְלַת). And all those camps and armies enter into those two keys in the Garden (וְכָל אִינּוּן מַשְׁרְיָין וְחַיָּילִין עַיְילִין לְאִינוּן תְּרֵין מַפְתְּחָן גּוֹ גִּנְתָּא), and all unite in the same manner as below (וְכֻלְּהוּ מְיַחֲדֵי כְּגַוְונָא דִּלְתַתָּא).

Hashem (יְהוָֹ״ה): this is the imprint of the letter Yod (דָּא רְשִׁימוּ דְּאָת י׳), the supernal head of the Holy Name (רֵישָׁא עִלָּאָה דְּבִשְׁמָא קַדִּישָׁא). Our God (אֱלֹהֵינוּ): this is the mystery of the imprint of the upper letter Heh (דָּא אִיהוּ רָזָא דִּרְשִׁימוּ דְּאָת ה׳ עִלָּאָה), the second letter of the Holy Name (אָת תִּנְיָינָא דְּבִשְׁמָא קַדִּישָׁא). Hashem (יְהוָֹ״ה): this is the extension that is drawn below (דָּא מְשִׁיכוּ דְּאִתְמְשַׁךְ לְתַתָּא), in the mystery of the imprint of the letter Vav (בְּרָזָא דִּרְשִׁימוּ דְּאָת ו׳). These two letters are extended to exist in this place (דְּאִינּוּן תְּרֵין אַתְוָון אִתְמְשָׁכוּ לְמֶהֱוֵי בַּאֲתָר דָּא), and it is One (וְאִיהוּ אֶחָד). All these three are one in one unity (כָּל הָנֵי תְּלָתָא אִינּוּן חַד, בְּיִחוּדָא חַד).

When all of this is made one in one unity (כֵּיוָן דְּכָל דָּא אִתְעָבִיד חַד בְּיִחוּדָא חַד), then all remains in the mystery of the letter Vav complete (וְאִשְׁתְּאַר כֹּלָּא בְּרָזָא דְּאָת ו׳ שְׁלִים), from the head of the fountain (מֵרֵישָׁא דְּמַבּוּעָא), and from the inner sanctuary (וּמֵהֵיכָלָא פְּנִימָאָה), and it descends to Abba and Imma (וְיָרִית לְאַבָּא וְאִמָּא). Then it enters to the Matronita with Him (כְּדֵין עַיְילִין לְמַטְרוֹנִיתָא בַּהֲדֵיהּ), for now He is complete in all supernal goodness (דְּהָא הַשְׁתָּא אִיהוּ שְׁלִים בְּכָל טִיבוּ עִלָּאָה), and able to nourish Her, to give Her food and provision as is fitting (וְיָכִיל לְאַתְזְנָא לָהּ, וּלְמֵיהַב לָהּ מְזוֹנָא וְסִפּוּקָא כַּדְקָא יֵאוֹת). And all those hosts of His are all one (וְכָל אִינּוּן שַׁיְיפִין דִּילֵיהּ כֻּלְּהוּ חַד). Then they bring Her to Him in whisper (כְּדֵין עַיְילִין לָהּ לְגַבֵּיהּ, בִּלְחִישׁוּ). Why in whisper? (אֲמַאי בִּלְחִישׁוּ). In order that no stranger mix into that joy (בְּגִין דְּלָא יִתְעָרַב זָר בְּהַהוּא חֶדְוָה), as it is said: “And in his joy no stranger shall intermeddle” (כְּמָה דְאַתְּ אָמֵר: וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר) (Proverbs 14).