Daf 138b (דַּף קל״ח ע״ב)

On weekdays, she receives blessings (בְּיוֹמֵי דְּחוֹל, אִיהִי מְקַבְּלָא בִּרְכָאן), from other Neshamot (מִשְּׁאַר נִשְׁמָתִין), which bless her from below (דְּקָא מְבָרְכִין לָהּ מִתַּתָּא). On the day of Shabbat (בְּיוֹמָא דְּשַׁבָּת), she receives blessings from those supernal Neshamot (אִיהִי מְקַבְּלָא בִּרְכָאן מֵאִינּוּן נִשְׁמָתִין עִלָּאִין), who bless her with forty-five words (דְּקָא מְבָרְכָאן לָהּ בְּאַרְבְּעִין וַחֲמֵשׁ תֵּיבִין), corresponding to the numerical value of MaH (what) (כְּחוּשְׁבָּן מ״ה), from “Nishmat kol ḥai” until “and the last ones”” (מִנִּשְׁמַת כָּל חַי עַד וְהָאַחֲרוֹנִים), Some say: in the secret of fifty words, corresponding to the value of Mi (Who) (ס״א: בְּרָזָא דְּחֲמִשִּׁין תֵּיבִין, כְּחוּשְׁבָּן מ״י), as we have established p1-16(כְּמָה דְּאוֹקִימְנָא), in the secret of MaH (what), and the secret of Mi (Who) (בְּרָזָא מ״ה, וּבְרָזָא מ״י).

This is the upper world (דָּא עָלְמָא עִלָּאָה), and this is the lower world (וְדָא עָלְמָא תַּתָּאָה). “Nishmat kol ḥai” - this is MaH (What) (נִשְׁמַת כָּל חַי - מ״ה), Some say: until “the last ones”” (ס״א: עַד הָאַחֲרוֹנִים). And from: “And if our mouths were full of song” until: “and from before You” (וּמִן: וְאִילּוּ פִּינוּ מָלֵא שִׁירָה עַד: וּמִלְּפָנֶיךָ), another praise ascends, of fifty words (סַלְּקָא תּוּשְׁבַּחְתָּא אַחֲרָא חַמְשִׁין תֵּיבִין).. And even though there is not an exact count of words there (וְאַף עַל גַּב דְּלָא קַיְּימָא תַּמָּן מִלָּה בְּחוּשְׁבָּנָא), the count ascends in the secret of Mi (Who) (סַלְּקָא חוּשְׁבָּנָא רָזָא מ״י). And from there onward, another praise ascends with the count of one hundred words (וּמִתַּמָּן וּלְהָלְאָה סַלְּקָא תּוּשְׁבַּחְתָּא אַחֲרָא לְחֶשְׁבּוֹן מ״ה מְאָה תֵּיבִין), the completion of all (תַּשְׁלוּמִין דְּכֹלָּא), and one single chariot (וְחַד רְתִיכָא), corresponding to that which rests - which is the perfect completion (עַל מַה דְּשַׁרְיָא דְּאִיהוּ תַּשְׁלוּמָא), Some say: that supernal completion (ס״א: הַהוּא שְׁלִימָא עִילָּאָה). And all this praise, and all these words (וְכָל שְׁבָחָא דָּא, וְכָל מִלִּין אִלֵּין), all of them are arranged and known (כֻּלְּהוּ שַׁיְיפִין יְדִיעָן), in calculation for the completion of Shabbat (בְּחוּשְׁבָּנָא לְתַשְׁלוּמָא דְּשַׁבָּת), to be completed from them as is fitting (וּלְאִשְׁתַּלְּמָא מִנַּיְיהוּ כַּדְקָא חֲזִי). Blessed is the people who know how to arrange the praise of their Master (זַכָּאָה עַמָּא דְּיַדְעֵי לְסַדְּרָא שְׁבָחָא דְּמָרֵיהוֹן), as is fitting (כַּדְקָא יֵאוֹת). From here onward, the order of the prayer is as it was established (מִכָּאן וּלְהָלְאָה סִדּוּרָא דִּצְלוֹתָא כְּמָה דְּאִתְתַּקְנַת).

It is written (כְּתִיב): And You, Hashem, be not far off - my strength, hasten to my aid (וְאַתָּה יְיָ׳ אַל תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה) (Psalms 22). King David said this (דָּוִד מַלְכָּא אָמַר דָּא), at the moment he was preparing and arranging the King’s praise (בְּשַׁעֲתָא דְּהֲוָה מְתַקֵּן וּמְסַדֵּר תּוּשְׁבַּחְתָּא דְּמַלְכָּא), in order to unite the sun with the moon (בְּגִין לְחַבְּרָא שִׁמְשָׁא בְּסִיהֲרָא). Once he was preparing and arranging his praises for union (כֵּיוָן דְּהֲוָה מְתַקֵּן וּמְסַדֵּר שְׁבָחִין דִּילֵיהּ לְאִתְחַבְּרָא), he said: But You, Hashem, be not far off (אָמַר: וְאַתָּה יְיָ׳ אַל תִּרְחָק).

And You, Hashem - this is the secret p1-17(וְאַתָּה יְיָ׳ - רָזָא), of union as one, without separation (דְּחַבְרוּתָא חֲדָא בְּלֹא פִּרוּדָא). Be not far off - once she ascended to be crowned in her Husband (אַל תִּרְחָק - כֵּיוָן דְּאִיהִי סַלְּקָא לְאִתְעַטְּרָא בְּבַעְלָהּ), and all is in the supernal world (וְכֹלָּא בְּעָלְמָא עִלָּאָה), and from there she seeks to ascend to Ein Sof (וּמִתַּמָּן בָּעֵי לְסַלְּקָא לְאֵין סוֹף), to bind everything above, above (לְאִתְקַשְּׁרָא כֹּלָּא לְעֵילָּא לְעֵילָּא). And for this reason: Be not far off - to not depart from us (וּבְגִין כָּךְ: אַל תִּרְחָק - לְאִסְתַּלְּקָא מִינָן), to not abandon us (לְשַׁבְקָא לָן). And for this reason, within the arrangement of praise (וּבְגִין כַּךְ, בְּגוֹ סִדּוּרָא דְּתוּשְׁבַּחְתָּא), Yisrael seek to be included there (בָּעָאן יִשְׂרָאֵל לְאִתְכַּלְּלָא תַּמָּן), and to cleave below with them (וּלְאִתְדַּבְּקָא בַּהֲדַיְיהוּ מִתַּתָּא), for were this glory to wish to ascend (דְּאִלְמָלֵא יִבְעֵי לְאִסְתַּלְּקָא הַאי כָּבוֹד), Yisrael below grasp it and hold fast to it (הָא יִשְׂרָאֵל לְתַתָּא אֲחִידָן בֵּיהּ וְתַקְפִין בֵּיהּ), not allowing it to distance from them (דְּלָא שַׁבְקֵי לֵיהּ לְאִתְרַחֲקָא מִנַּיְיהוּ). And for this reason, prayer is in whisper (וְעַל דָּא צְלוֹתָא בְּלָחַשׁ), like one who speaks a secret with the King (כְּמַאן דְּמַלִּיל בְּרָזָא עִם מַלְכָּא), and while he is still in secret with Him (וּבְעוֹד דְּאִיהוּ בְּרָזָא עִמֵּיהּ), He is not distant from him at all (לָא אִתְרָחֲקָא מִנֵּיהּ כְּלָל).

“My strength” - what is a hind and a deer? (אֱיָלוּתִי, מָה אַיָּל וּצְבִי), at the moment they go and run far away (בְּשַׁעֲתָא דְּאַזְלֵי וּמְרַחֲקֵי), immediately they return to the place they left (מִיַּד אָהַדְרָן לְהַהוּא אֲתָר דְּשַׁבְקֵי). So too, Kudsha Berikh Hu, even though He ascends above, to Ein Sof (אוּף קוּדְשָׁא בְּרִיךְ הוּא, אַף עַל גַּב דְּאִסְתַּלָּק לְעֵילָּא לְעֵילָּא בְּאֵין סוֹף), immediately returns to His place (מִיַּד אַהְדָּר לְאַתְרֵיהּ). Why is this so? (מַאי טַעְמָא). Because Yisrael below are united with Him (בְּגִין דְּיִשְׂרָאֵל לְתַתָּא אִתְאַחֲדָן בֵּיהּ), and they do not let Him be forgotten (וְלָא שַׁבְקִין לֵיהּ לְאִתְנַשְּׁיָא), from them (מִנֵּיהּ), nor to become distant from them (וּלְאִתְרַחֲקָא מִנַּיְיהוּ). And for this reason: My strength, hasten to help me (וְעַל דָּא: אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה).

And for this reason, we must cleave to Kudsha Berikh Hu (וּבְגִין כַּךְ בָּעֵינָן לְאִתְאַחֲדָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and to bind ourselves to Him (וּלְאַחֲדָא בֵּיהּ), like one who draws from above to below (כְּמַאן דְּאַמְשִׁיךְ מֵעֵילָּא לְתַתָּא), so that a person will never be separated from Him (דְּלָא יִשְׁתְּבַק בַּר נָשׁ מִנֵּיהּ), not even for a single moment (אֲפִילּוּ שַׁעֲתָא חֲדָא).

And for this reason, when one joins redemption to prayer (וְעַל דָּא כַּד סָמִיךְ גְּאוּלָה לִתְפִלָּה), he must bind himself to Him (בָּעֵי לְאַחֲדָא בֵּיהּ), and speak with Him in whisper (וּלְאִשְׁתָּעֵי בַּהֲדֵיהּ בִּלְחִישׁוּ), in secret, so that He not separate from us (בְּרָזָא, דְּלָא יִתְרְחַק מִינָן), and not abandon us (וְלָא יִשְׁתְּבַּק מִינָן). And for this it is written (וְעַל דָּא כְּתִיב) (Devarim 4): And you who cleave to Hashem your Elohim are alive, all of you, this day (וְאַתֶּם הַדְּבֵקִים בַּיְיָ׳ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם). (Psalms 144): Happy is the people that is thus for them, happy is the people whose Elohim is Hashem (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁיְיָ׳ אֱלֹהָיו). At that moment (בְּהַהִיא שַׁעֲתָא), Rabbi Shimon arose, and the Friends also arose and went (קָם רַבִּי שִׁמְעוֹן, וְחַבְרַיָּיא אוּף הָכִי קָמוּ וְאָזְלוּ).

Rabbi El'azar said to his father, Rabbi Shimon (אָמַר רַבִּי אֶלְעָזָר לְרַבִּי שִׁמְעוֹן אֲבוּהִי): Abba, until now we were sitting in the shade of the Tree of Life in the Garden of Eden (אַבָּא, עַד הָכָא הֲוֵינָא יַתְבֵי בְּצִלָּא דְּאִילָנָא דְּחַיֵּי בְּגִנְתָּא דְּעֵדֶן). From now on, as we go (מִכָּאן וּלְהָלְאָה דְּאֲנָן אָזְלִין), we must go by the paths that guard this Tree (אִצְטְרִיךְ לָן לְמֵיהַךְ בְּאָרְחוֹי דְּנַטְרָן אִילָנָא דָּא). He said to him: You begin with a song, to open the path (אָמַר לֵיהּ: אַנְתְּ תִּשְׁרֵי בְּשֵׁירוּתָא לְמִפְתַּח בְּאָרְחָא).

He opened and said (פָּתַח וְאָמַר): And they shall take for Me a donation (וְיִקְחוּ לִי תְּרוּמָה) (Shemot 25), as it is said (כְּמָה דְּאִתְּמַר). What is this Terumah? (בְּמַאי אִיהִי תְּרוּמָה). In the secret of gold (בְּרָזָא דְּזָהָב), for from there she first strayed (דְּהָא מִתַּמָּן אִתְּזְנַת בְּקַדְמִיתָא), because she is the lower Gevurah (בְּגִין דְּאִיהִי גְּבוּרָה תַּתָּאָה), that comes from the side of gold (דְּאַתְיָא מִסִּטְרָא דְּזָהָב). And even though she comes from the side of gold (וְאַף עַל גַּב דְּאַתְיָא מִסִּטְרָא דְּזָהָב), her essence does not remain except on the side of silver (כָּל עִקָּר לָא אִשְׁתְּאָרַת אֶלָּא בְּסִטְרָא דְּכֶסֶף), which is the right side (דְּאִיהוּ יְמִינָא).

And this secret is (וְרָזָא דָּא), the cup of blessing p1-18(כּוֹס שֶׁל בְּרָכָה), which must be received with the right hand and with the left hand (דְּאִצְטְרִיךְ לְקַבְּלָא לֵיהּ בִּימִינָא וּבִשְׂמָאלָא), and its essence does not remain except in the right hand (וְכָל עִקָּר לָא אִשְׁתְּאַר אֶלָּא בִּימִינָא). Some say: and the left is adorned from it, and not... etc. (ס״א: וּשְׂמָאלָא אִתְעֲדִי מִינָּהּ וְלָא וְגו׳). And the left arouses the right (וּשְׂמָאלָא אִתְּעַר יְמִינָא), but does not cleave to it (וְלָא אִתְדְּבַק בֵּיהּ), because it is given between right and left (בְּגִין דְּאִיהוּ אִתְיְיהִיב בֵּין יְמִינָא וּשְׂמָאלָא). And the left is held beneath it (וּשְׂמָאלָא אִתְאֲחִיד תְּחוֹתֵיהּ), and the right is held above it (וִימִינָא אִתְאֲחִיד בֵּיהּ לְעֵילָּא), as it is said: His left hand is under my head, and His right hand embraces me (כְּמָה דְאַתְּ אָמֵר: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Shir haShirim 2). Gold and silver (זָהָב וָכֶסֶף), as it is said: Mine is the silver and Mine is the gold (כְּמָה דְאַתְּ אָמֵר: לִי הַכֶּסֶף וְלִי הַזָּהָב) (Chaggai 2). And this has already been explained (וְהָא אִתְּמַר).