Daf 158a (דַּף קנ״ח ע״א)

He said to him: Sava, Sava (אָמַר לֵיהּ סָבָא סָבָא), do you bring forth this question which is difficult for me (אַתוּן מְפִיקִין קוּשְׁיָא דָּא דְּאִתְקָשֵׁי לִי), from “of beaten work shall the Menorah be made”? (מִן מִקְשָׁה תֵּיעָשֶׂה הַמְּנוֹרָה) (Exodus 25). Surely the vessel of Kudsha Berikh Hu is the Shekhinta (וַדַּאי מָאנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהִי שְׁכִינְתָּא), for she is the vessel to serve her Husband (דְּאִיהִי מָאנָא לְשַׁמְּשָׁא לְבַעְלָהּ), she is His lamp (אִיהִי מְנַרְתָּא דִּילֵיהּ), as it is said: Seven times a day I praised You (דְּאִתְּמַר בֵּיהּ שֶׁבַע בַּיוֹם הִלַּלְתִּיךָ) (Psalms 119), which are: Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut (דְּאִינּוּן הַגְּדוּלָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד יְסוֹד וּמַלְכוּת), seven in total (שֶׁבַע כְּלִילָא). From these seven levels: three branches of the Menorah on one side (מִשֶּׁבַע דַּרְגִּין אִלֵּין שְׁלֹשֶׁת קְנֵי מְנוֹרָה מִצִדָּה הָאֶחָד), the body and two arms of the King (גּוּפָא וּתְרֵין דְּרוֹעֵי דְּמַלְכָּא), He is the “lamp of mitzvah” to shine through them (אִיהוּ נֵר מִצְוָה לְאַנְהָרָא בְּהוֹן).

And the three branches of the Menorah on the other side (וּשְׁלֹשָׁה קְנֵי מְנוֹרָה מִצִדָּה הַשֵּׁנִי), these are the two thighs and the covenant (אִינּוּן תְּרֵין שׁוֹקִין וּבְרִית), and He is the “Western Lamp” to shine through them (וְאִיהוּ נֵר מַעֲרָבִית לְאַנְהָרָא בְּהוֹן). It is called the lamp of the King (מְנַרְתָּא דְּמַלְכָּא אִתְקְרִיאַת), and she is the lamp through which is illuminated the lamp of mitzvah (וְאִיהִי נֵר לְאַנְהָרָא בֵּיהּ נֵר מִצְוָה), as it is said: The commandment of Hashem is pure, enlightening the eyes (דְּאִתְּמַר בֵּיהּ מִצְוַת יְיָ בָּרָה מְאִירַת עֵינָיִם) (Psalms 19). And what is the head of the Menorah? Binah of the supernal YHVH (וּמַאן רִישָׁא דִּמְנַרְתָּא בִּינָה ה' עִלָּאָה), which has three branches in the image of this letter Heh (דְּאִית לָהּ תְּלַת קָנִין בְּדִיּוּקְנָא דָּא ה'), three Vavs, which are the three Patriarchs (תְּלַת וָוִין דְּאִינּוּן תְּלַת אֲבָהָן). The second Heh: three more branches in the image of this Heh (ה' תַּנִּינָא ג' קָנִים תִּנְיָינִין בְּדִיּוּקְנָא דָּא ה') (some say: three Vavs) (ס״א תְּלַת וָוִין), which are Netzach, Hod, Yesod (דְּאִינּוּן נֵצַח הוֹד יְסוֹד). The sixth is the central Menorah, the Son of Yah (ו' מְנַרְתָּא דְּאֶמְצָעִיתָא בֶּן יָ״הּ). Upon His Name she is called Binah (עַל שְׁמֵיהּ אִתְקְרֵי בִּינָה). He encompasses six branches below (אִיהוּ כָּלִיל ו' קָנִין לְתַתָּא), in the number six (בְּחוּשְׁבָּן ו'), in His six branches (בְּו' קָנִין דִּילֵיהּ).

Yod—A woman of valor is a crown to her husband (י' אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ) (Proverbs 12), the crown of the Sefer Torah (תָּגָא דְּסֵפֶר תּוֹרָה), like the form of the letter Zayin from the side of the world to come (כְּצוּרַת ז' מִסִּטְרָא דְּעָלְמָא דְּאָתֵי). She is not a vessel to Him (לָאו אִיהִי מָאנָא לְגַבֵּיהּ), and she does not serve Him (וְלָאו מְשַׁמְּשָׁא לְגַבֵּיהּ), rather she is a crown upon His head (אֶלָּא עֲטָרָה עַל רֵישֵׁיהּ). But in this world, she is in this likeness (אֲבָל בְּעָלְמָא דֵּין אִיהִי כְּגַוְונָא דָּא), the letters of the Name HVHY (הוה״י), she is the vessel beneath Him (אִיהוּ מָאנָא תְּחוֹתֵיהּ), His service (שִׁמּוּשָׁא דִּילֵיהּ), in every sefirah of His (בְּכָל סְפִירָה דִּילֵיהּ), in every limb of His (בְּכָל אֵבֶר דִּילֵיהּ), in every measure of His (בְּכָל מִדָּה דִּילֵיהּ). And because of this, the Yod at times is beneath it (וּבְגִין דָּא י' דָּא לְזִמְנִין אִיהִי תְּחוֹתוֹהִי), at times upon its head (לְזִמְנִין עַל רֵישֵׁיהּ), and at times in the middle (לְזִמְנִין בְּאֶמְצָעִיתָא).

Upon its head, Yod Heh Vav Heh (עַל רֵישֵׁיהּ יְהוָֹ״ה), as it is written: The stone the builders despised has become the head of the corner (אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָה) (Psalms 118). And this is: To cause the lamp to burn continually (וְדָא לְהַעֲלוֹת נֵר תָּמִיד), which is the Yod upon Heh Vav Heh, from the side of the Menorah (דְּאִיהוּ י' עַל הו״ה מִסִּטְרָא דְּמְנַרְתָּא) (Leviticus 24). In the middle: the half-shekel (בְּאֶמְצָעִיתָא מַחֲצִית הַשֶּׁקֶל), as it is written: This they shall give (הֲדָא הוּא דִכְתִיב זֶה יִתְּנוּ), in the likeness of this Yod Heh Vav Heh (כְּגַוְונָא דָּא הוי״ה) (Exodus 30). At the end: in the Mishkan, in the form of this Yod Heh Vav Heh (בְּסוֹפָא בְּמַשְׁכְּנָא כְּגַוְונָא דָּא הוי״ה). Five cubits the length—from the side of the upper Heh (חָמֵשׁ אַמּוֹת אֹרֶךְ מִסִּטְרָא דְּה' עִלָּאָה), and five cubits the width—from the side of the lower Heh (וְה' אַמּוֹת רֹחַב מִסִּטְרָא דְּה' תַּתָּאָה). And the cubit: Vav (וְאַמָּה ו'). And the half of the cubit: Yod (וַחֲצִי הָאַמָּה י'). And all is hinted in the letter Vav (וְכֹלָּא אִתְרְמִיז בְּאָת ו'). And this is the secret: I am the first and I am the last, and besides Me there is no God (וְדָא אִיהוּ רָזָא אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים) (Isaiah 45), hinted in this Name: Yod He Vav He (דְּאִתְרְמִיז בְּהַאי שְׁמָא יו״ד הֵ״י וָי״ו הֵ״י). And every Name in which the Heh rules over the Yod—this is the feminine, from the side of the left (וְכָל שֵׁם דְּשַׁלִּיט ה' עַל י' נוּקְבָּא אִיהוּ מִסִּטְרָא דִּשְׂמָאלָא). And even though from the side of the Yod she is first (וְאַף עַל גַּב דְּמִסְטְרָא דְּאָת י' אִיהִי בְּרִישָׁא), after the two Hehs, she is last (בָּתַר דְּבִתְרֵין הֵהִין אִיהִי בְּסוֹפָא), in the manner of Heh Heh, judged as majority—and this is the feminine (כְּגַוְונָא דָּא הֵ״י הֵ״י אִתְּדָּן לְרוֹב וְנוּקְבָּא אִיהִי).

But the Yod upon the Heh (אֶלָּא י' עַל ה')—some say: Vav (נ״א ו')—is a crown (תָּגָא), beneath the Heh, it is service (תְּחוֹת ה' שִׁמּוּשׁ). All the more so beneath the Vav (כָּל שֶׁכֵּן תְּחוֹת ו'). And because I do not wish to create division or separation in the supernal unity (וּבְגִין דְּלָא עֲבִידְנָא קִצוּץ וּפִרוּד בְּיִחוּדָא דִּלְעֵילָּא), for all is one unity (דְּכֹלָּא יִחוּדָא חַד), it is difficult for me to act—whether as a crown, or middle, or service (נִתְקָשֶׁה לִי לְמֶעְבַּד אוֹ תַגָּא אוֹ אֶמְצָעִי אוֹ שִׁמּוּשָׁא). And Kudsha Berikh Hu, who knows all thoughts, said: Since this was intended for good—not to cause division or separation (וְקוּדְשָׁא בְּרִיךְ הוּא דְּיָדַע כָּל מַחֲשַׁבְתִּין אָמַר בָּתַר דְּדָא לְטוֹב אִתְכַּוָּון דְּלָא לְמֶעְבַּד קִצוּץ וּפִרוּד), as it is written: The Menorah shall be made—it shall be made of itself (תֵּיעָשֶׂה הַמְנוֹרָה תֵּיעָשֶׂה מֵעַצְמָּה) (Exodus 25), in the likeness of the Shekhinta (כְּגַוְונָא דִּשְׁכִינְתָּא), it shall be made of the essence of Kudsha Berikh Hu (תֵּיעָשֶׂה מֵעַצְמּוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא), without separation (בְּלָא פִּרוּדָא).

But all other vessels in which the Shekhinta is service (שְׁאַר מָאנִין דִּבְהוֹן אִיהִי שְׁכִינְתָּא שִׁמּוּשׁ), it is written: And Bezalel made (וַיַּעַשׂ בְּצַלְאֵל) (Exodus 37). And in every place where the lower Shekhinah is (וּבְכָל אֲתָר דִּשְׁכִינְתָּא תַּתָּאָה אִיהִי), she is the crown of the central pillar (עֲטָּרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא), when she receives from Binah (כַּד נְטִּילַת מִן בִּינָה), which is the World to Come (דְּאִיהוּ עָלְמָא דְּאָתֵי). Truly there is no knowledge to man (וַדַּאי לֵית יְדִיעָה לְבַר נָשׁ), not in Kudsha Berikh Hu (בְּקוּדְשָׁא בְּרִיךְ הוּא), nor in all His measures (וְלָא בְּכָל מִדּוֹת דִּילֵיהּ), until he enters through this gate (עַד דְּיֵעוּל בְּהַאי תַּרְעָא), as it is said of it: This is the gate to Hashem (דְּאִתְּמַר עָלָהּ זֶה הַשַּׁעַר לַיְיָ) (Psalms 118).

In the letter Lamed, which is Hashem (בְּאוֹת ל', דְּאִיהִי יי), she is the complete form from every sefirah (אִיהִי כְּלִילָא מִכָּל סְפִירָה), and from all the letters of the Names, both revealed and concealed (וּמִכָּל אַתְוָון דִּשְׁמָהָן מְפוֹרָשִׁים וְנִסְתָּרִים). She is the point in every single letter (אִיהִי נְקוּדָה בְּכָל אָת וְאָת), the service beneath her Husband (שִׁמּוּשָׁא תְּחוֹת בַּעְלָהּ). And she is the crown upon His head (וְאִיהִי עֲטָרָה עַל רֵישֵׁיהּ), from her side, of the Ta‘amei (מִסִּטְרָא דִּילָהּ דְּטַעֲמֵי). Like the segolta—a point beneath the thighs of the King (כְּגוֹן סֶגוֹל נְקוּדָה תְּחוֹת יַרְכֵי מַלְכָּא), as it is written: And the earth is My footstool (וְהָאָרֶץ הֲדוֹם רַגְלָי) (Isaiah 66). And she is in the middle, with Him, as the half-shekel, with a shuruk (וְאִיהִי בְּאֶמְצָעִיתָא עִמֵּיהּ מַחֲצִית הַשֶּׁקֶל בְּשׁוּרֻק). And she is a crown on His head, from the side of the segolta (וְאִיהִי עֲטָּרָה עַל רֵישֵׁיהּ מִסִּטְרָא דְּסֶגוֹלְתָּא).

Zarka, maqaf, shofar holekh, segolta—in that moment, she is a crown upon the head of the King (זַרְקָא מַקַּף שׁוֹפָר הוֹלֵךְ סֶגוֹלְתָּא בְּהַהוּא זִמְנָא אִיהִי כֶּתֶר עַל רֵישָׁא דְּמַלְכָּא), a crown they shall give You, Hashem our God (כֶּתֶר יִתְּנוּ לְךָ יְיָ אֱלֹהֵינוּ). She is the knowledge of that of which it is said: In that which is hidden from you, do not investigate (אִיהִי יְדִיעַת הַהוּא דְּאִתְּמַר בַּמּוּפְלָא מִמָּךְ אַל תִּדְּרוֹשׁ), and in that which is concealed from you, do not seek out (וּבִמְכוּסֶה מִמָּךְ אַל תַּחְקוֹר). Through her is known that He is first—above in the crown, which is segolta (דְּבָהּ אִשְׁתְּמוֹדָע דְּאִיהוּ רִאשׁוֹן לְעֵילָּא בְּתָגָא דְּהַיְינוּ סֶגוֹלְתָּא), and He is last—in segol (וְאִיהוּ אַחֲרוֹן בְּסֶגוֹל). And besides Him there is no God—with shuruk (וּמִבַּלְעֲדָיו אֵין אֱלֹהִים בְּשׁוּרֻק). And all is known through her (וְכֹלָּא בָּהּ אִשְׁתְּמוֹדָע).