Daf 137a (דַּף קל״ז ע״א)

And when all of this is drawn and brought to this firmament (וְכַד כָּל הַאי אִתְנְגִיד וְאִתְמְשַׁךְ לְהַאי רָקִיעַ), then it gives drink and illuminates below (כְּדֵין אִיהוּ אַשְׁקֵי וְאַנְהִיר לְתַתָּא), to this glory of El (לְהַאי כְּבוֹד אֵל), to produce offspring in the likeness of those heavens (לְמֶעְבַּד תּוֹלָדִין בְּדִיּוּקְנָא דְּאִינּוּן שָׁמַיִם), that shine toward that glory of El (דְּנָהֲרִין לְהַהוּא כְּבוֹד אֵל). (And this is what is written) (וְדָא הוּא דִכְתִיב). And night to night reveals knowledge (וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת), the chariots [this with that] (רְתִיכִין דִּילָהּ [דָא לְדָא]) - these are the body of the Throne (דְּאִינּוּן גּוּפָא דְּכֻרְסְיָיא), and they are all called nights (וְכֻלְּהוּ אִקְרוּן לֵילוֹת), as it is said (כְּמָה דְאַתְּ אָמֵר) (Psalms 16) “Even nights instruct me, my kidneys” (אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי). The supernal chariot is called days (רְתִיכָא עִלָּאָה אִתְקְרֵי יָמִים), day to day (יוֹם לְיוֹם); the lower chariot is called nights (רְתִיכָא תַּתַּאָה אִקְרֵי לֵילוֹת), night to night (לַיְלָה לְלַיְלָה).

Reveals - Da‘at - reveals: gives life (יְחַוֶּה, דָּעַת, יְחַוֶּה: יְחַיֶּה). It gives life to offspring (יְחַיֶּה תּוֹלָדִין), which are (דְּאִינּוּן), Some say: in those (נ״א: בְּאִינוּן), heavens (שָׁמַיִם). And if you say: “reveals” does not mean “gives life” (וְאִי תֵּימָא, יְחַוֶּה לָאו יְחַיֶּה), come and see (תָּא חֲזֵי), for it is written (כְּתִיב) (Bereshit 3): “And the man called his wife's name Chavah, for she was the mother of all life” (וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה, כִּי הִיא הָיְתָה אֵם כָּל חָי). Chavah and Chayah ascend in one word (חַוָּה וְחַיָּה בְּמִלָּה חֲדָא סַלְּקִין). And because the Yod departed (וְעַל דְּאִסְתָּלַּק י׳), and the Vav entered (וְעָיִיל ו׳), which is as is fitting (דְּאִיהוּ כְּדְקָא יֵאוֹת) - for the Vav is certainly life (דְּהָא ו׳ אִיהוּ חַיִּין וַדַּאי), and therefore Chavah and Chayah, the Yod (וְעַל דָּא חַוָּה וְחַיָּה, י׳) - Some say: small Yod taken (נ״א: זְעֵירָא נְטִילָא) - took life from the Vav (נָטְלָא חַיִּין מִן ו׳). So too here: reveals means gives life (אוּף הָכָא, יְחַוֶּה, יְחַיֶּה).

Da‘at: this is the secret of the heavens (דָּעַת: דָּא אִיהוּ רָזָא דְּשָׁמַיִם). Just as the heavens are six directions (מַה שָׁמַיִם שִׁית סִטְרִין), so too here are six directions (אוּף הָכָא שִׁית סִטְרִין), in those offspring that it gives life to (בְּאִינּוּן תּוֹלָדִין דְּקָא יְחַיֶּה), according to its own form (כְּגַוְונָא דִּילֵיהּ). And therefore (וְעַל דָּא), day to day is included in the supernal level: Omer (יוֹם לְיוֹם אִתְכְּלִיל בְּדַרְגָּא עִלָּאָה: אֹמֶ''ר). And night to night in the secret of the male (וְלַיְלָה לְלַיְלָה בְּרָזָא דִּדְכוּרָא), that shines upon her - which is his name (דְּקָא נָהִיר לָהּ דְּאִיהוּ שְׁמֵיהּ), Some say: “his heavens” (נ״א: שָׁמָיו): Da‘at (דָּעַת). And since this Omer is a supernal secret (וּבְגִין דְּהַאי אֹמֶר רָזָא עִלָּאָה אִיהוּ), and not like other utterances (וְלָא כִּשְׁאָר אֲמִירָן), the verse returns upon it and says (אַהְדָּר קְרָא עָלֵיהּ וְאָמַר): There is no speech and there are no words (אֵין אֹמֶר וְאֵין דְּבָרִים), unlike other utterances of the world (כִּשְׁאָר אֲמִירָן דְּעָלְמָא). Rather, this Omer is a supernal secret (אֶלָּא הַאי אֹמֶר רָזָא עִלָּאָה אִיהוּ), in supernal levels (בְּדַרְגִּין עִלָּאִין), where there are no utterances and no words (דְּלֵית תַּמָּן אֲמִירָן וּדְבָרִים), and they are not heard (וְלָא אִשְׁתְּמָעוּ), unlike the other levels which are the secret of Faith (כִּשְׁאַר דַּרְגִּין דְּאִינּוּן רָזָא דִּמְהֵימְנוּתָא), which are a voice that is heard (דְּאִינּוּן קָלָא דְּמִשְׁתְּמַע); but these are not (אֲבָל הָנֵי לָא). (Bereshit 50): They are not heard forever (אִשְׁתְּמָעוּ לְעָלְמִין), and this is what is written: Without their voice being heard (וְהַיְינוּ דִּכְתִּיב: בְּלִי נִשְׁמַע קוֹלָם).

But throughout all the earth their measuring-line has gone forth (אֲבָל בְּכָל הָאָרֶץ יָצָא קַוָּם), even though they are supernal hidden ones (אַף עַל גַּב דְּאִינּוּן טְמִירִין עִלָּאִין), that are never known to the world (דְּלָא אִתְיְידָעוּ לְעָלְמִין), their drawing and their extension (נְגִידוּ וּמְשִׁיכוּ דִּלְהוֹן) is extended and drawn below (אִתְמְשַׁךְ וְאִתְנְגִיד לְתַתָּא). And because of that drawing (וּבְגִין הַהוּא מְשִׁיכוּ), we possess perfect faith in this world (אִית לָן מְהֵימְנוּתָא שְׁלֵימָתָא בְּהַאי עָלְמָא), and all the people of the world speak the secret of the faith of Kudsha Berikh Hu (וְכָל בְּנִי עָלְמָא מִשְׁתָּעוּ רָזָא דִּמְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), in those levels (בְּאִינּוּן דַּרְגִּין), as if they were revealed (כְּאִילּוּ אִתְגַּלְּיָין), and not hidden and concealed (וְלָא הֲווֹ טְמִירִין וּגְנִיזִין). And this is (וְהַיְינוּ): And to the end of the inhabited world their words (וּבִקְצֵה תֵבֵל מִלֵּיהֶם), from the beginning of the world to the end of the world (מֵרֵישָׁא דְּעָלְמָא עַד סַיְיפֵי עָלְמָא), the wise of heart speak them (מִשְׁתָּעָאן אִינּוּן חַכִּימֵי לִבָּא), in those concealed levels (בְּאִינּוּן דַּרְגִּין גְּנִיזִין), even though they are not known (אַף עַל גַּב דְּלָא אִתְיְידָעוּ). But through what are they made known? (אֲבָל בְּמָה אִשְׁתְּמוֹדְעָן) - because for the sun He set a tent among them (בְּגִין דְּלַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם), for the holy sun (בְּגִין שִׁמְשָׁא קַדִּישָׁא), which is a dwelling from those supernal holy levels (דְּאִיהוּ מַשְׁכְּנָא מֵאִינּוּן דַּרְגִּין עִלָּאִין קַדִּישִׁין), and it is the radiance (וְאִיהוּ נְהוֹרָא), that receives all concealed radiances (דְּנָטִיל כָּל נְהוֹרִין גְּנִיזִין), and their drawing (וְהַהוּא מְשִׁיכוּ דִּלְהוֹן), and through it, faith is perceived in all the worlds (וּבְגִינֵיהּ אִתְחָזֵי מְהֵימְנוּתָא בְּכָל עָלְמָא).

Whoever receives from the sun (מַאן דְּנָטִיל לְשִׁמְשָׁא), is as one who receives from all the levels (כְּמַאן דְּנָטִיל לְכֻלְּהוּ דַּרְגִּין), because the sun is the tent that is included within them (בְּגִין דְּשִׁמְשָׁא אִיהוּ אֹהֶל דְּאִתְכְּלִיל בְּהוֹן), and takes all (וְנָטִיל כֹּלָּא), and it shines to all those colors of lights below (וְאִיהוּ נָהִיר לְכָל אִינּוּן גְּוָונֵי נְהוֹרִין לְתַתָּא).

And therefore (וְעַל דָּא), he is like a groom coming forth from his bridal canopy (וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ), with the radiance and sparkle of all concealed lights (בִּנְהִירוּ וּנְצִיצוּ דְּכָל נְהוֹרִין גְּנִיזִין), all of which with desire and complete desire (דְּכֻלְּהוּ בְּתִיאוּבְתָּא בִּרְעוּתָא שְׁלִים), give him their desire and their illumination (יָהֲבֵי לֵיהּ רְעוּתַיְיהוּ וּנְהִירוּ דִּלְהוֹן), like the groom who has desire and love for the bride (כְּמָה דִּלְחָתָן אִית רְעוּ וְתִיאוּבְתָּא דְּכַלָּה), Some say: for all of them (נ״א: דְּכָּלְהוּ), to give her gifts and offerings (לְמֵיהַב לָהּ נְבִזְבְּזָן וּמַתְּנָן). And therefore (וְעַל דָּא), he is like a groom coming forth from his bridal canopy (וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ).

What is his bridal canopy? This is Eden (מַאן חֻפָּתוֹ - דָּא עֵדֶן). And this is the secret (וְרָזָא דָּא): And a river flows out from Eden (וְנָהָר יוֹצֵא מֵעֵדֶן) (Bereshit 2). Eden - this is the canopy that covers all (עֵדֶן, דָּא אִיהוּ חוּפָּא דְּחַפְיָא עַל כֹּלָּא). He rejoices like a mighty one (יָשִׂישׂ כַּגִבּוֹר). He rejoices - from the side of the primordial light, in which no judgment is found at all (יָשִׂישׂ, מִסִּטְרָא דְּאוֹר קַדְמָאָה דְּלָא אִשְׁתְּכַח בֵּיהּ דִּינָא כְּלָל). Like a mighty one - from the side of Gevurah (כְּגִבּוֹר, מִסִּטְרָא דִּגְבוּרָה), and even though Gevurah is complete judgment (וְאַף עַל גַּב דִּגְבוּרָה אִיהִי דִּינָא שְׁלִים), it says like a mighty one, and not a mighty one (כְּגִבּוֹר כְּתִיב, וְלָא גִּבּוֹר), because the judgment is sweetened in Chesed (בְּגִין דְּאַמְתִּיק דִּינָא בְּחֶסֶד), and all is taken together (וְנָטִיל כֹּלָּא כַּחֲדָא), with perfect desire and Desire (בְּתִיאוּבְתָּא וּרְעוּתָא שְׁלִים). And all of this (וְכָל דָּא), is to run a path (לָרוּץ אֹרַח), as it is said (כְּמָה דְאַתְּ אָמֵר) (Isaiah 43): Who makes a path in the sea (הַנּוֹתֵן בַּיָּם דָּרֶךְ), to pour forth and to complete the illumination of the moon in all directions (לְאַשְׁקָאָה וּלְאַשְׁלְמָא נְהִירוּ דְּסִיהֲרָא בְּכָל סִטְרִין), and to open within it a path to shine below (וּלְמִפְתַּח בָּהּ אֹרַח לְאַנְהָרָא לְתַתָּא).

From the end of the heavens is its emergence (מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ), from the edges of those supernal heavens we mentioned (מִסַּיְיפֵי אִלֵּין שָׁמַיִם עִלָּאִין דְּקָאָמַרָן), it goes out (אִיהוּ אַפִּיק), because in the end of the body, it goes out (בְּגִין דִּבְסִיּוּמָא דְּגוּפָא, אִיהוּ אַפִּיק), and in that place is revealed male with female (וּבְהַהוּא אֲתָר אִשְׁתְּמוֹדַע בֵּין דְּכַר לְנוּקְבָּא). And this is what is written (וְדָא הוּא דִּכְתִּיב) (Devarim 4): And from the end of the heavens to the end of the heavens (וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם). The end of the heavens - this is (קְצֵה הַשָּׁמַיִם דָּא) the supernal world (עָלְמָא עִלָּאָה). And from the end of the heavens - this is his Shlomo (וּלְמִקְצֵה הַשָּׁמַיִם, דָּא שְׁלָמָא דִּילֵיהּ) (Melachim I, 4). Just as this one takes all the lights, and all are within him (כְּמָה דְּהַאי נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ), so too this one takes all the lights, and all are within him (אוּף הָכִי הַאי, נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ), and he goes out from the end of the heavens (וְאִיהוּ נָפִיק מִקְּצֵה הַשָּׁמַיִם).