Daf 139b (דַּף קל״ט ע״ב)

Thirteen weapons are they (תְּלֵיסַר זִינִין אִינּוּן), besides these twelve precious stones (בַּר י״ב אַבְנִין יַקִּירִין אִלֵּין), and all of them ascend into twenty-five letters (וְכֻלְּהוּ סַלְּקִין לְכ״ה אַתְוָון), in the supernal Secret of Union (בְּרָזָא עִלָּאָה דְּיִחוּדָא). And corresponding to these (וְלָקֳבֵל אִלֵּין), Moshe engraved and prepared (גָּלִיף וְאַתְקִין מֹשֶׁה) twenty-five letters in the secret of the verse of union (כ״ה אַתְוָון בְּרָזָא דִּפְסוּקָא דְּיִחוּדָא), as it is written: Hear, O Yisrael, Hashem our Elohim, Hashem is One (דִּכְתִיב: שְׁמַע יִשְׂרָאֵל יְיָ׳ אֱלֹהֵינוּ יְיָ׳ אֶחָד) (Devarim 6). And these twenty-five letters are engraved, inscribed in the supernal secret (וְאִינּוּן כ״ה אַתְוָון, גְּלִיפָן מְחַקְּקָן בְּרָזָא דִּלְעֵילָּא).

Ya'akov sought to prepare below, in the secret of union (יַעֲקֹב בָּעָא לְאַתְקְנָא לְתַתָּא, בְּרָזָא דְּיִחוּדָא), and he prepared with twenty-four letters (וְאַתְקִין בְּכ״ד אַתְוָון): Blessed be the Name of the glory of His kingdom forever and ever (וְאִינּוּן: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). And he did not complete to twenty-five letters (וְלָא אַשְׁלִים לְכ״ה אַתְוָון), because the Mishkan was not yet prepared (בְּגִין דְּעַד לָא אִתְתַּקַּן מַשְׁכְּנָא). Once the Mishkan was prepared and completed (כֵּיוָן דְּאִתְתַּקַּן מַשְׁכְּנָא, וְאִשְׁתְּלִים), the first word which emerged from Him, when it was completed, was not spoken except in twenty-five letters (מִלָּה קַדְמָאָה דְּהֲוָה נָפִיק מִנֵּיהּ, כַּד אִשְׁתְּלִים, לָא מַלִּיל אֶלָּא בְּכ״ה אַתְוָון), to show that this was completed in the likeness of the supernal (לְאַחֲזָאָה דְּהָא אִשְׁתְּלִים דָּא כְּגַוְונָא דִּלְעֵילָּא), as it is written: And Hashem spoke to him from the Tent of Meeting, saying (דִּכְתִיב: וַיְדַבֵּר יְיָ׳ אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר) (Vayikra 1).

Behold, twenty-five letters (הָא כ״ה אַתְוָון). And for this reason, twenty-five weapons complete the rectification of the Sanctuary (וְעַל דָּא, כ״ה זִינִין לְאַשְׁלְמָא תִּקּוּנָא דְּמִקְדָּשָׁא), Some say: of the Mishkan (ס״א: דְּמִשְׁכְּנָא). And all these letters (וְכָל הָנֵי אַתְוָון), we have established in those engraved letters that we learned from the Master (אוֹקִימְנָא בְּאִינּוּן אַתְוָון גְּלִיפָן, דְּאוֹלִיפְנָא מִמַּר). And because the Mishkan was completed in these mysteries (וּבְגִין דְּמַשְׁכְּנָא אִשְׁתְּלִים בְּרָזִין אִלֵּין), it is called Koh (thus) (כ״ה), in the unity of the completion of the Mishkan (בְּיִחוּדָא דִּשְׁלִימוּ דְּמַשְׁכְּנָא). And for this reason it is written: And Your pious ones shall bless You (וְעַל דָּא: וַחֲסִידֶיךָ יְבָרְכוּכָה כְּתִיב) (Psalms 145), the secret of the completeness of the Mishkan and its rectification (רָזָא דִּשְׁלִימוּ דְּכָל מַשְׁכְּנָא וְתִקּוּנָא דִּילֵיהּ).

Koh (thus) (כ״ה), corresponding to the twenty-two letters (לָקֳבֵל כ״ב אַתְוָון), and Torah, Prophets, and Writings (וְאוֹרַיְיתָא וּנְבִיאִים וּכְתוּבִים), which are one totality, one secret (דְּאִינּוּן כְּלָלָא חֲדָא, וְרָזָא חֲדָא). At the time when Yisrael unify the union in this verse (בְּשַׁעֲתָא דְּיִשְׂרָאֵל קָא מְיַחְדֵי יִחוּדָא בְּהַאי קְרָא), in the secret of the twenty-five letters (בְּרָזָא דְּכ״ה אַתְוָון), which are Shema Yisrael Hashem Elokeinu Hashem Echad (דְּאִינּוּן: שְׁמַע יִשְׂרָאֵל יְיָ׳ אֱלֹהֵינוּ יְיָ׳ אֶחָד), and Barukh Shem kevod malkhuto le‘olam va‘ed (וּבָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), which are twenty-four letters (דְּאִינּוּן כ״ד אַתְוָון). And each one must intend in them (וִיכַוֵּון כָּל חַד בְּהוּ), all the letters join as one (כֻּלְּהוּ אַתְוָון מִתְחַבְּרָן כַּחֲדָא), and they ascend in one union (וְסַלְּקִין בְּחִבּוּרָא חַד), Some say: then they are opened (ס״א: כְּדֵין אִתְפַּתָּחוּ), forty-nine gates (מ״ט תַּרְעִין), in the secret of the Yovel (בְּרָזָא דְּיוֹבְלָא). And then it must ascend, up to but not beyond (וּכְדֵין אִצְטְרִיךְ לְסַלְּקָא עַד וְלָא יַתִּיר). And when the gates are opened (וּכְדֵין אִתְפַּתָּחוּ תַּרְעִין), Kudsha Berikh Hu reckons for that person (וְחָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא לְהַהוּא בַּר נָשׁ), as though he fulfilled the entire Orayta (כְּאִילּוּ קִיֵּים אוֹרַיְיתָא כֻּלָּהּ), which comes in forty-nine faces (דְּאִיהִי אַתְיָא בְּמ״ט פָּנִים). And for this reason (וְעַל דָּא), one must direct heart and desire in the twenty-five and the twenty-four (אִצְטְרִיךְ לְכַוְּונָא לִבָּא וּרְעוּתָא בְּכ״ה וּבְכ״ד), and raise them with the desire of the heart (וּלְסַלְּקָא לוֹן בִּרְעוּתָא דְּלִבָּא), to the forty-nine gates we have said (לְמ״ט תַּרְעִין דְּקַאמְרָן). Once he has directed in this (כֵּיוָן דְּאִתְכָּוַּון בְּהַאי), he must intend in that Union which the Master said (יִתְכַּוָּון בְּהַהוּא יִחוּדָא דְּאָמַר מַר), Shema Yisrael and Barukh Shem kevod malkhuto le‘olam va‘ed (שְׁמַע יִשְׂרָאֵל וּבָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), which is the totality of the entire Orayta (כְּלָלָא דְּכָל אוֹרַיְיתָא כֻּלָּהּ). Fortunate is the portion of one who intends in them (זַכָּאָה חוּלָקֵיהּ מַאן דְּיִתְכַּוָּון בְּהוּ), for surely it is the totality of the whole Orayta, above and below (דְּוַדַּאי כְּלָלָא אִיהוּ דְּכָל אוֹרַיְיתָא דְּעֵילָּא וְתַתָּא). And this is the secret of the complete Adam, male and female (וְדָא אִיהוּ רָזָא דְּאָדָם שְׁלֵימָא, דִּדְכַר וְנוּקְבָּא), and the secret of all faith (וְרָזָא דְּכָל מְהֵימְנוּתָא).

The dispute of Shammai and Hillel regarding standing and lying (מַחֲלוֹקֶת דְּשַׁמַּאי וְהִלֵּל בְּקִימָה וּבִשְׁכִיבָה), as it is written: When you lie down and when you rise up (דִּכְתִיב: בְּשָׁכְבְּךָ וּבְקוּמֶךָ) (Devarim 6). Shammai holds: in the evening, when the Nukvah is included in her dominion (דְּשַׁמַּאי סָבַר: בָּעֶרֶב דְּקָא כְּלִילָא נוּקְבָּא בְּשֻׁלְטָנָהָא), it is necessary, regarding the Nukvah, that they should incline and read (אִצְטְרִיךְ לְגַבֵּי נוּקְבָּא דְּקָא יַטּוּ וְיִקְרְאוּ). And in the morning, when the male rules in the dominion of the supernal world (וּבַבֹּקֶר, דְּקָא שָׁלְטָא דְּכוּרָא בְּשׁוּלְטָנוּתָא דְּעָלְמָא עִלָּאָה), it is necessary to stand before the male (אִצְטְרִיךְ לְמֵיקָם קָמֵיהּ דִּדְכוּרָא), just as one must in prayer standing (כְּמָה דְּאִצְטְרִיךְ בִּתְפִלָּה מְעוּמָד). And in every place, it comes in the aspect of the male (וּבְכָל אֲתַר דִּדְכוּרָא אַתְיָא). And Beit Hillel holds (וּבֵית הִלֵּל סָבַר): if it were found that this was alone and that was alone (אִלְמָלֵא אִשְׁתְּכַח דָּא לְחוֹד וְדָא לְחוֹד), then it would be necessary thus (הָכִי אִצְטְרִיךְ).

But since we join them together as one (אֲבָל כֵּיוָן דַּאֲנָן מְחַבְּרָן לוֹן כַּחֲדָא), in union in the forty-nine faces (בְּחִבּוּרָא בְּמ״ט פָּנִין), and forty-nine gates (וּמ״ט תַּרְעִין), we need not separate this one alone and that one alone (לָא אִצְטְרִיכְנָא לְאַפְרְשָׁא דָּא לְחוֹד וְדָא לְחוֹד), but rather to look that all is one, without separation (אֶלָּא לְאַשְׁגְּחָא דְּכֹלָּא אִיהוּ חַד, בְּלָא פִּרוּדָא). And as it is arranged for a man (וּכְמָה דְּאִזְדָּמַּן לֵיהּ לְבַר נָשׁ), so shall he say (הָכִי יֵימָא), for behold both of them are in one union (דְּהָא תַּרְוַויְיהוּ בְּחִבּוּרָא חֲדָא), as it is agreeable for them (כְּמָה דְּנַיְחָא לוֹן), and thus it must be seen (וְהָכִי אִצְטְרִיךְ לְאִתְחֲזָאָה).

And for this reason, the male in six directions (וְעַל דָּא דְּכוּרָא, בְּשִׁית סִטְרִין), in the verse Shema Yisrael - which are six words (בַּקְּרָא דִּשְׁמַע יִשְׂרָאֵל, דְּאִינּוּן שִׁית תֵּיבִין). And the female in six directions, Barukh Shem kevod malkhuto le‘olam va‘ed (וְנוּקְבָּא בְּשִׁית סִטְרִין: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), which are six other words (דְּאִינּוּן שִׁית תֵּיבִין אַחֲרָנִין). And they ascend in one union (וְסַלְּקִין בְּחִבּוּרָא חֲדָא), in the secret of the forty-nine gates (בְּרָזָא דְּמ״ט תַּרְעִין). And the halakhah is according to Beit Hillel everywhere (וַהֲלָכָה כְּבֵית הִלֵּל בְּכָל אֲתָר).

Rabbi Shimon lifted his hands and blessed Rabbi El'azar his son (רַבִּי שִׁמְעוֹן אָרִים יְדוֹי וּבָרִיךְ לְרַבִּי אֶלְעָזָר בְּרֵיהּ). He opened and said (פָּתַח וְאָמַר): Who has aroused from the east... (מִי הֵעִיר מִמִּזְרָח וְגוֹ׳) (Isaiah 41). This verse we have established and explained (הַאי קְרָא אוֹקִימְנָא וְאִתְּמַר), but the secret of wisdom it is (אֲבָל רָזָא דְּחָכְמְתָא אִיהוּ): Mi (who) - this is the secret of the supernal world (מִ״י רָזָא דְּעָלְמָא עִלָּאָה אִיהוּ), for from there emerges the service (דְּהָא מִתַּמָּן נָפְקָא שֵׁירוּתָא), to reveal the secret of faith (לְאִתְגַּלְיָא רָזָא דִּמְהֵימְנוּתָא). And behold, this we have already established p1-22(וְהָא אוֹקִימְנָא).