Daf 137b (דַּף קל״ז ע״ב)

And its circuit: that the moon moves (וּתְקוּפָתוֹ: דְּסָחֲרָא), Some say: that the moon (ס״א: דְּסִיהֲרָא), through all those holy directions (בְּכָל אִינּוּן סִטְרִין קַדִּישִׁין), Some say: Sefirot (נ״א: סְפִירִין), which appear to shine and to give drink and to sparkle from it (דְּאִתְחָזוּן לְאִתְנָהֲרָא וּלְאִתְשָׁקָאָה וּלְנַצְּצָא מִנֵּיהּ). And nothing is hidden (וְאֵין נִסְתָּר), there is no one concealed from that illumination (לֵית מַאן דְּאִתְחַפְיָא מֵהַהוּא נְהִירוּ), for it shines to all in one collective radiance (דְּהָא לְכֻלְּהוּ אַנְהִיר בִּכְלָלָא חֲדָא), to each and every one according to how it appears to them (לְכָל חַד וְחַד כְּמָה דְּאִתְחָזֵי לֵיהּ). And when all are completed and illuminated from within the sun (וְכַד כֻּלְּהוּ אִשְׁתְּלִימוּ וְאִתְנְהִירוּ מִגּוֹ שִׁמְשָׁא), then the moon is crowned with the color of Imma Ila’ah (כְּדֵין סִיהֲרָא מִתְעַטְּרָא בְּגַוְונָא דְּאִימָּא עִלָּאָה), complete in fifty gates (שְׁלֵימָא בְּנ׳ תַּרְעִין), and this is what is written: The Torah of Hashem is perfect (וְדָא אִיהוּ דִּכְתִּיב: תּוֹרַת יְיָ׳ תְּמִימָה), for then she is perfect (דְּהָא כְּדֵין אִיהִי תְּמִימָה), from all directions (מִכָּל סִטְרִין), in the secret of five levels (בְּרָזָא דַּחֲמֵשׁ דַּרְגִּין), in the likeness of Imma Ila’ah (כְּגַוְונָא דְּאִימָּא עִלָּאָה), which are five secrets of fifty (דְּאִינּוּן חֲמֵשׁ רָזָא דְּחַמְשִׁין).

And for this reason (וּבְגִינֵי כַּךְ), she appears in five sets of five words (אִיהִי אַתְיָא בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין), in order to complete the secret of fifty (בְּגִין לְאַשְׁלְמָא לְרָזָא דְּחַמְשִׁין): The Torah of Hashem is perfect, restoring the soul (תּוֹרַת יְיָ׳ תְּמִימָה מְשִׁיבַת נָפֶשׁ) - behold five (הָא חֲמֵשׁ). The testimony of Hashem is faithful, making the simple wise (עֵדוּת יְיָ׳ נֶאֱמָנָה מַחְכִּימַת פֶּתִי) - behold five (הָא חֲמֵשׁ). The precepts of Hashem are upright, rejoicing the heart (פִּקּוּדֵי יְיָ׳ יְשָׁרִים מְשַׂמְּחֵי לֵב) - behold five (הָא חֲמֵשׁ).

The commandment of Hashem is pure, enlightening the eyes (מִצְוַת יְיָ׳ בָּרָה מְאִירַת עֵינַיִם) - behold five (הָא חֲמֵשׁ). The fear of Hashem is pure, enduring forever (יִרְאַת יְיָ׳ טְהוֹרָה עוֹמֶדֶת לָעַד) - behold five (הָא חֲמֵשׁ). The judgments of Hashem are truth, they are altogether righteous (מִשְׁפְּטֵי יְיָ׳ אֱמֶת צָדְקוּ יַחְדָּיו) - behold five (הָא חֲמֵשׁ). And all of them come in five by five (וְכֻלְּהוּ אַתְיָין בַּחֲמֵשׁ חֲמֵשׁ), to be included in the likeness of Imma Ila’ah (לְאִתְכַּלְּלָא כְּגַוְונָא דְּאִימָּא עִלָּאָה). And for this reason (וְעַל דָּא), Hashem, Hashem is said six times (יְהוָֹ״ה יְהוָֹ״ה שִׁית זִמְנִין), corresponding to the six supernal directions (לָקֳבֵל שִׁית סִטְרִין עִלָּאִין), which are the secret of the supernal Name (דְּאִינּוּן רָזָא דִּשְׁמָא עִלָּאָה), Some say: of the supernal heavens (נ״א: דְּשְׁמַיָּא עִלָּאִין).

And for this reason, the moon is filled and completed (וְעַל דָּא סִיהֲרָא אִתְמַלְּיָא וְאִשְׁתְּלִים) in proper supernal order (בְּסִדּוּרָא עִלָּאָה כְּדְקָא יֵאוֹת), and this is on the day of Shabbat (וְדָא אִיהוּ בְּיוֹמָא דְּשַׁבַּתָּא), when all is completed properly (דְּכֹלָּא אִשְׁתְּלִים כְּדְקָא יֵאוֹת), in the secret of Shabbat above and below (בְּרָזָא דְּשַׁבַּתָּא עֵילָּא וְתַתָּא). And on this day (וְעַל דָּא בְּיוֹמָא דָּא), light is added in everything (אִתּוֹסָף נְהִירוּ בְּכֹלָּא), as we said (כִּדְקַאמְרָן): the heavens draw from the source of life in the beginning (שָׁמַיִם נַטְלֵי מִמְּקוֹרָא דְּחַיֵּי בְּקַדְמִיתָא), and they shine and perfect for the supernal glory (וְאִינּוּן מְנַהֲרֵי וּמְתַקְּנֵי לִכְבוֹד עִלָּאָה), from the secret of the Supernal Book p1-14(מֵרָזָא דְּסֵפֶר עִלָּאָה), Abba of all (אַבָּא דְּכֹלָּא), and from the secret of the Book: Imma Ila’ah (וּמֵרָזָא דְּסֵפֶר, אִימָּא עִלָּאָה), and it is from the secret of speech (וְאִיהוּ מֵרָזָא דְּסִפּוּר).

And for this reason they speak (וּבְגִין כַּךְ מְסַפְּרִים), as we said (כִּדְקַאמְרָן), in the secret of these three Names (בְּרָזָא דִּתְלַת שְׁמָהָן אִלֵּין), that rule on the day of Shabbat (דְּשַׁלְטִין בְּיוֹמָא דְּשַׁבַּתָּא), over all other days (עַל כָּל שְׁאַר יוֹמִין). And for this reason, this praise was spoken by David (וּבְגִינֵי כַּךְ תּוּשְׁבַּחְתָּא דָּא), in the Holy Spirit (קָאָמַר דָּוִד בְּרוּחַ קֻדְשָׁא), about the illumination, the sparkle, and the dominion (עַל נְהִירוּ וּנְצִיצוּ וְשׁוּלְטָנוּ), Some say: and the completion (נ״א: וְשְׁלִימוּ), of the day of Shabbat over all other days (דְּיוֹמָא דְּשַׁבַּתָּא עַל כָּל שְׁאַר יוֹמִין), Some say: and its rectification, which was rectified on this day more than all other days (ס״א: וְתִקּוּנָא דִילֵיהּ דְּאִתְתַּקַּנְתּ בְּיוֹמָא דָּא מִכָּל שְׁאָר יוֹמִין), because of the secret of the supernal Name (בְּגִין רָזָא דִּשְׁמָא עִלָּאָה), which shines with illumination (דְּקָא נָהִיר בִּנְהִירוּ), and sparkles with brilliance (וְנָצִיץ בִּנְצִיצוּ), and is completed in supernal and lower completeness (וְאִשְׁתְּלִים בִּשְׁלִימוּ עֵילָּא וְתַתָּא). And then: The Torah of Hashem is perfect (וּכְדֵין תּוֹרַת יְיָ׳ תְּמִימָה), Shabbat - the eve of Shabbat (שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא), Some say: The secret of “Shamor,” the glory of the night, for behold it is “the Torah of Hashem is perfect” — the Oral Torah (ס״א: רָזָא דְּשָׁמוֹר, כְּבוֹד לֵילְיָא, דְּהָא הִיא תּוֹרַת יְיָ׳ תְּמִימָה – תּוֹרָה שֶׁבְּעַל פֶּה), Moshe received Torah from Sinai (מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי), and behold they aroused concerning the Oral Torah (וְהָא אִתְעָרוּ עַל תּוֹרָה שֶׁבְּעַל פֶּה), for if it were the Written Torah — behold it is written: “And Moshe commanded the Levites… to take the book of the Torah…” (דְּאִלּוּ תּוֹרָה שֶׁבִּכְתָב – הָא כְּתִיב: וַיְצַו מֹשֶׁה אֶת הַלְוִיִּם… לָקֹחַ אֶת סֵפֶר הַתּוֹרָה…), and this is fitting for Levi in this matter, for he holds to the sun (וְדָא לְלֵוִי אִתְחֲזֵי לְהַאי, דְּאָחִיד בְּשִׁמְשָׁא), and the king that comes from him — Moshe shone to Yisrael forty years — the sun in the days (וּמַלְכָּא דְּאַתְיָא מִנֵּיהּ – מֹשֶׁה נְהִיר לְיִשְׂרָאֵל אַרְבָּעִים שְׁנִין – שִׁמְשָׁא בְּיוֹמֵי), and “Torat Hashem” — this is the ascent of Shabbat (וְתּוֹרַת יְיָ׳ – דָּא מַעֲלֵי שַׁבְּתָא). in one secret as we have said (בְּרָזָא חֲדָא כִּדְקַאמְרָן). And the Friends instituted (וְאַתְקִינוּ חַבְרַיָּיא), Some say: the Men of the Great Assembly (ס״א: אַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה), the service of praise (שֵׁירוּתָא דְּתוּשְׁבַּחְתֵּי), from those praises of David (מֵאִינּוּן תּוּשְׁבַּחְתָן דְּדָוִד), from this secret of the heavens (מֵרָזָא דָּא הַשָּׁמַיִם), for he took it first (דְּאִיהוּ נָטִיל בְּרִישָׁא), and it shines to all others (וְנָהִיר לְכָל שְׁאָר).

And afterward, that river which flows from Eden (וּלְבָתַר הַהוּא נָהָר דְּנָפִיק מֵעֵדֶן), and this is the secret (וְדָא אִיהוּ רָזָא): Rejoice, O righteous, in Hashem (Psalms 33) (רַנְּנוּ צַדִּיקִים בַּיְיָ׳), for this river gathers and receives all (בְּגִין דְּהַאי נָהָר כָּנִישׁ וְנָטִיל כֹּלָּא), from the secret of the heavens (מֵרָזָא דְּשָׁמַיִם), in the supernal secret (בְּרָזָא עִלָּאָה), and the source of life (וּמְקוֹרָא דְּחַיֵּי), all as is fitting on this day (כֹּלָּא כְּדְקָא יֵאוֹת בְּיוֹמָא דָּא). And the sun is arranged to shine as is fitting on this day (וְשִׁמְשָׁא אַתְקִין לְאַנְהֲרָא כְּדְקָא יֵאוֹת בְּיוֹמָא דָּא).

And afterward the moon, which separates from another side on this day (וּלְבָתַר סִיהֲרָא דְּקָא מִתְפָּרְשַׁת מִסִּטְרָא אַחֲרָא בְּיוֹמָא דָּא), in order to be illuminated by the sun (בְּגִין לְאִתְנָהֲרָא מִן שִׁמְשָׁא), and this is what is meant by: “To David, when he altered his reason...” etc. (וְדָא אִיהוּ: לְדָוִד בְּשַׁנּוֹתוֹ אֶת טַעְמוֹ וְגוֹ׳). And after she is separated from him (וּלְבָתַר דְּאִתְפָּרְשַׁת מִנֵּיהּ), behold, she is rejoined to the sun (הָא אִתְחַבְּרַת בְּשִׁמְשָׁא). And this praise is in the twenty-two letters (וְתוּשְׁבַּחְתָּא דָּא בְּכ״ב אַתְוָון), wherein the sun enters the moon (דְּאָעִיל בָּהּ שִׁמְשָׁא בְּסִיהֲרָא). And this praise is the separation of the moon from another side (וְתוּשְׁבַּחְתָּא דָּא פְּרִישׁוּ דְּסִיהֲרָא מִסִּטְרָא אַחֲרָא), and the praise of the twenty-two letters in the radiance of the sun (וְתוּשְׁבַּחְתָּא דְּכ״ב אַתְוָון בִּנְהִירוּ דְּשִׁמְשָׁא).

And afterward the union and ascent of the Matronita with her Husband (וּלְבָתַר אִתְחַבְּרוּתָא וּסְלִיקוּ דְּמַטְרוֹנִיתָא עִם בַּעְלָהּ). And this is what is written: “A prayer of Moshe, the man of Elohim” (וְדָא אִיהוּ: תְּפִלָּה לְמֹשֶׁה אִישׁ הָאֱלֹהִים) (Psalms 90). The union and bonding of the woman with her husband (אִתְחַבְּרוּתָא וְאִתְדַּבְּקוּתָא דְּאִתְּתָא בְּבַעְלָהּ), to spread right and left arms to receive her (לְפָרְשָׂא יְמִינָא וּשְׂמָאלָא לְקַבְּלָא לָהּ), and to be as one in a single bond (וּלְמֶהֱוֵי כַּחֲדָא בְּחִבּוּרָא חֲדָא). To be one in one secret (לְמַהֲוֵי חַד בְּרָזָא חַד). And all of these (וְכָל אֵלִּין), “The heavens declare” (שָׁמַיִם מְסַפְּרִים) them and prepare them (לְהוֹן וּמְתַקְּנִין לְהוֹן). From this point onward are other praises of joy and complete desire (מִכָּאן וּלְהָלְאָה תּוּשְׁבְּחָן אַחֲרָנִין דְּחַדְוָה וּתְאִיוּבְתָּא שְׁלֵימְתָא). But these here (אֲבָל הָנֵי), they are the complete supernal rectification (אִינּוּן תִּקּוּנָא שְׁלֵימָתָא עִילָּאָה), in the secret of the Holy Name (בְּרָזָא דִּשְׁמָא קַדִּישָׁא), as is fitting (כְּדְקָא יֵאוֹת). And these praises were established in the rectification of Shabbat (וּתְשׁוּבְחָן אֵלִּין אִתְקִינוּ בְּתִקּוּנָא דְּשַׁבָּת), which rises up and is crowned with its crowns as is fitting (דְּאִיהוּ סָלִיק וְאִתְעַטַּר בְּעַטְרָוֵי כְּדְקָא יֵאוֹת), and they ascend in the secret of the Holy Name (וְסָלְקִין בְּרָזָא דִּשְׁמָא קַדִּישָׁא), to shine as one, in the secret of the glory of El, to whom the heavens declare (לְמַהֵר חַד בְּרָזָא דִּכְבוֹד אֵל, דְּשָׁמַיִם מְסַפְּרִים לֵיהּ), and illuminate Him (וְזָהֲרִין לֵיהּ), as we have said (כְּדַאֲמַרְנָא).