Daf 160b (דַּף ק״ס ע״ב)

“Let there be a firmament in the midst of the waters” (יְהִי רָקִיעַ בְּתוֹךְ הַמַּיִם), for the waters ascended and descended through the Secret of the letters Alef–Lamed (דְּהָא מַיִין סְלִיקוּ וְנַחְתוּ בְּרָזָא דְּאַתְּוָון א״ל). Alef brought forth Vav (א' אַפִּיק ו'), Vav brought forth Qof (ו' אַפִּיק ק'). The letter Lamed ascended (אָת ל' סָלִיק), the letters were engraved with their engravings (אִתְגַּלִּיפוּ אַתְּוָון בְּגִלּוּפַיְיהוּ), in a single union (בְּחִבּוּרָא חֲדָא). “The voice of Hashem is upon the waters, E-l…” etc. (קוֹל יְיָ' עַל הַמַּיִם אֵ״ל וְכוּ') (Psalms 29). These are the letters Alef–Lamed (אִלֵּין אָתְּוָון אֵ״ל), for they joined and brought forth and emitted letters (דְּהָא אִלֵּין אַעְדּוּ וְאוֹלִידוּ וְאַפִּיקוּ אַתְּוָון), within the forms of the Mishkan (גוֹ צִיּוּרִין דְּמַשְׁכְּנָא).

Alef–Mem–Shin joined and brought forth and were engraved in the engravings of the Secrets of the letters (א–מ–ש אַעְדוּ וְאוֹלִידוּ וְאִתְגַּלִּיפוּ בְּגִלּוּפֵי רָזִין דְּאַתְּוָון), to bring forth the forms of the Mishkan (לְאַפָּקָא צִיּוּרִין דְּמַשְׁכְּנָא). Alef brought forth Gimel (א' אַפִּיק ג'), Shin brought forth Final Nun (ש' אַפִּיק ן'), to join within the letter Gimel in the secret of Gan (לְחַבְּרָא גּוֹ אָת ג' בְּרָזָא גַּן). “Let the earth sprout grass, herbs…” etc. (תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב וְגוֹ').

The letters rolled as at first (Alef–Mem–Shin) (אִתְגַּלְגְּלוּ אַתְּוָון כְּמִלְּקַדְּמִין א–מ–ש), in the secret of Bet–Mem (בְּרָזָא ב״ם), in these was gathered the water to one place (בְּאִלֵּין כְּנִישׁוּ מַיָּא לַאֲתַר חַד), as it is written: “Let the waters be gathered from beneath the heavens to one place” (דִּכְתִּיב יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד) (Bereshit 1).

Rabbi Ḥiyya and Rabbi Yosi were walking on the road (רַבִּי חִיָּיא וְרַבִּי יוֹסִי הֲווֹ אַזְלֵי בְּאָרְחָא). As they walked, Rabbi Yosi said (עַד דַּהֲווֹ אַזְלֵי אָמַר רִבִּי יוֹסִי): Let us open in praises (some say: in awakenings and times) (נִפְתַּח בְּעִידּוּנִין נ״א בְּעִירִין וּבְעִידְנִין), and speak words of Orayta (וְנֵימָא מִלֵּי דְּאוֹרַיְיתָא).

Rabbi Yosi opened with words of Keri’at Shema and said (פָּתַח רִבִּי יוֹסִי בְּמִלֵּי דִּקְרִיאַת שְׁמַע וְאָמַר): It is written (וְכְתִיב) “Hear, Yisrael, Hashem is our Elohim, Hashem is One” (שְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹהֵינוּ יְיָ' אֶחָד) (Deuteronomy 6). And it is written: “Hear, Yisrael, this day you have become a people” (וּכְתִיב שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיִיתָ לְעָם) (Deuteronomy 27). And it is written: “Hear, Yisrael, today you are crossing the Yarden” (וּכְתִיב שְׁמַע יִשְׂרָאֵל אַתָּה עוֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן) (Deuteronomy 9). All these Shema–Shema that Moshe said, why? (כָּל הָנִי שְׁמַע שְׁמַע דְּקָאָמַר מֹשֶׁה אֲמַאי). For the Shema Yisrael [Hear, O Israel] of the Union is fitting (דְּהָא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא יֵאוֹת). For this one comes for exposition (דְּהַאי לְדַרְשָׁא קָאָתֵי); why, then, do the others come? Rather, all of them come for exposition (אֶלָּא כֻּלְּהוּ לִדְּרָשָׁא קָאָתוּ).

The Shema Yisrael of the Union—certainly this one comes for exposition (שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא וַדַּאי הַאי לִדְּרָשָׁא קָא אַתְיָא), and here the Union of supernal Chokhmah [Wisdom] is hinted at and made manifest (וְהָכָא רָמִיז וְאִתְחַזֵּי יִחוּדָא דְּחָכְמְתָא עִלָּאָה). In Shema, the Ayin is among the large letters (שְׁמַע, ע' מֵאַתְּוָון רַבְרְבָן אִיהִי). Why? (אֲמַאי). Rather, it gives a hint in one encompassing whole (אֶלָּא רֶמֶז קָא רָמִיז בִּכְלָלָא חֲדָא), to include upper and lower as one, in a single Union (לְאַכְלְלָא עֵילָּא וְתַתָּא כַּחֲדָא בְּיִחוּדָא חֲדָא). Shema [Hear]: the name Ayin (שְׁמַע: שֵׁם ע').

Here this name is included with those seventy (הָכָא אִתְכְּלִיל הַאי שֵׁם בְּאִינּוּן ע') supernal names (שְׁמָהָן עִלָּאִין), to include them (לְאַכְלְלָא לוֹן), for this name is blessed from them (דְּהָא שֵׁם אִתְבָּרְכָא מִנַּיְיהוּ), and is integrated in them (וְאִתְכְּלִיל בְּהוּ). And it is necessary to include them as one in a single Union (וְאִצְטְרִיךְ לְאַכְלְלָא לוֹן כַּחֲדָא בְּיִחוּדָא חַד), and to align His Desire with them (וּלְשַׁוָּאָה רְעוּתֵיהּ בְּהוּ). For surely, seventy names are in the secret of the supernal chariot (דְּהָא וַדַּאי ע' שְׁמָהָן אִינּוּן בְּרָזָא דִּרְתִּיכָא עִלָּאָה), and from this supernal chariot (וּמֵהַאי רְתִיכָא עִלָּאָה), this Name is blessed (אִתְבָּרְכָא הַאי שֵׁם), and included within them (וְאִתְכְּלִיל בְּגַוַויְיהוּ), and afterwards [it reaches] Yisrael in general (וּלְבָתַר יִשְׂרָאֵל בִּכְלָל). But we have learned (אֲבָל הָא תָּנֵינָן): this is Yisrael Saba (דָּא יִשְׂרָאֵל סָבָא), to become Yisrael in one generality (לְמֶהֱוֵי יִשְׂרָאֵל בִּכְלָלָא חֲדָא), that place of the cleaving of all (הַהוּא אֲתָר דְּבֵקוּתָא דְּכֹלָּא). And concerning this: Shema Yisrael (וְעַל דָּא שְׁמַע יִשְׂרָאֵל), now the woman cleaves to her husband (הַשְׁתָּא אִתְדָּבָקַת אִתְּתָא בְּבַעְלָהּ), and all becomes one generality (וַהֲוֵי כֹּלָּא בִּכְלָלָא חֲדָא), and this is Shema Yisrael of Union (וְדָא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא). (Yisrael) afterwards unifies three directions (יִשְׂרָאֵל לְבָתַר קָא מְיַחֵד תְּלַת סִטְרִין): Hashem, Eloheinu, Hashem, One (יְיָ' אֱלהֵינוּ יְיָ' אֶחָד), to become all one (לְמֶהֱוֵי כֹּלָּא חַד).

Shema Yisrael in the rest [of the verses] (שְׁמַע יִשְׂרָאֵל דְּכֻלְּהוּ שְׁאַר), are not in this manner (לָאו אִינּוּן כְּהַאי גַּוְונָא), but all the others come for derasha (אֲבָל כֻּלְּהוּ אַחֲרָנִין לִדְּרָשָׁא קָאֲתוּ), and all were connected in another place (וְכֻלְּהוּ בְּאֲתָר אַחֲרָא אִתְדָּבָקוּ): “Hear, Yisrael, today you are crossing” (שְׁמַע יִשְׂרָאֵל אַתָּה עוֹבֵר הַיּוֹם), “Hear, Yisrael, this day you have become a people” (שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם). And all were joined in the lower rung (וְכֻלְּהוּ בְּדַרְגָּא תַּתָּאָה אִתְדָּבָקוּ).

“Shema Yisrael, this day you have become a people” (שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם): Shema Yisrael is fitting (שְׁמַע יִשְׂרָאֵל יֵאוֹת). “This day you have become a people” - what is it? (הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם מַהוּ). It should have said: “You were” (הָיִיתָ מִבָּעֵי לֵיהּ), why “You have become”? (מַאי נִהְיֵיתָ). Rather, in every place [the word] am - “people” - when their hearts were broken to devotion (אֶלָּא בְּכָל אֲתָר עָם, כַּד אִתְבָּרוּ לִבַּיְיהוּ לְפֻלְחָנָא), as it is said: “I became and I inherited” (כְּמָה דְאַתְּ אָמֵר נִהְיֵיתִי וְנֶחֱלֵתִי) (Daniel 8). And this is what is written (וְדָא הוּא דִּכְתִּיב): “Hear me, my brothers and my people” (שְׁמָעוּנִי אַחַי וְעַמִּי) (I Chronicles 28). If [they are] my brothers, why [call them] my people? (אִי אַחַי, לָמָּה עַמִּי), and if [they are] my people, why [call them] my brothers? (וְאִי עַמִּי, לָמָּה אַחַי). Rather, David said (אֶלָּא אָמַר דָּוִד): If it is in goodwill - you are my brothers (אִי בִּרְעוּתָא אַתּוּן אַחַי), and if not, you are my people - let your hearts be broken to My service (וְאִי לָאו אַתּוּן עַמִּי, לְתַּבְרָא לִבַּיְיכוּ לְפוּלְחָנִי). So it is with: “This day you have become a people” - you have broken your heart to the service of Kudsha Berikh Hu (כַּךְ הַיּוֹם הַזֶּה נִהְיֵיתָ לְעַם, תָּבַרְתְּ לִבְּךָ לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא).

“Shema Yisrael, today you are crossing the Yarden” (שְׁמַע יִשְׂרָאֵל אַתָּה עוֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן): this is entirely the lower level (כֹּלָּא בְּדַרְגָּא תַּתָּאָה אִיהוּ), and Shema Yisrael of Union is the upper rung (וְשְׁמַע יִשְׂרָאֵל דְּיִחוּדָא הוּא דַּרְגָּא עִלָּאָה). What is the difference between this and that? (מַה בֵּין הַאי לְהַאי).

Rather, that Shema Yisrael of Union is not in all like this manner (אֶלָּא הַהוּא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא, לָא הֲוֵי בְּכֻלְּהוּ כְּהַאי גַּוְונָא), for it is the secret of above and below (דְּהָא אִיהוּ הֲוֵי רָזָא דְּעֵילָּא וְתַתָּא), as is fitting (כְּדַקָּא יָאוֹת) - some say: and in every place it is the secret of correspondence (נ״א וּבְכָל אַתַּר רָזָא לְקַבֵּל וְכוּ'). And it is the Secret to accept upon themselves the yoke of the kingdom of heaven (וְאִיהוּ רָזָא לְקַבְּלָא עֲלַיְיהוּ עוֹל מַלְכוּת שָׁמַיִם), in every direction (בְּכָל סִטְרָא), because a person is required at that time (בְּגִין דְּיִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְמֶהֱוֵי זַמִּין), with that Name (בְּהַהוּא שְׁמָא), to unify the Name of Kudsha Berikh Hu (לְיַחֲדָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and to accept upon himself the yoke of the kingdom of heaven (וּלְקַבְּלָא עָלֵיהּ עוֹל מַלְכוּת שָׁמַיִם).

And at the time when a person comes to accept upon himself the yoke of the kingdom of heaven (וּבְשַׁעֲתָא דְּאָתֵי בַּר נָשׁ לְקַבְּלָא עָלֵיהּ עוֹל מַלְכוּת שָׁמַיִם), then the Shekhinta comes and rests upon his head (כְּדֵין שְׁכִינְתָּא אָתְיָא וְשַׁרְיָא עַל רֵישֵׁיהּ), and stands over him as a witness (וְקָאֵים עָלֵיהּ כְּסָהִיד), to testify before the Holy King (לְסָהֲדָא סַהֲדוּתָא קָמֵי מַלְכָּא קַדִּישָׁא), that this is the one who unifies His Name twice daily (דְּהַאי אִיהוּ דְּקָא מְיַחֵד שְׁמֵיהּ תְּרֵי זִמְנֵי בְּיוֹמָא), and His Name is unified above and below as is fitting (וּשְׁמֵיהּ אִתְיֵיחַד עֵילָּא וְתַתָּא כְּדְקָא יֵאוֹת).

And for this reason, the Ayin in Shema Yisrael is from great letters (וְעַל דָּא ע' מִשְׁמַע יִשְׂרָאֵל מֵאַתְּוָון רַבְרְבָן), and the Dalet also is from great letters (וְד' נָמֵי מֵאַתְּוָון רַבְרְבָן), to serve as a witness before the Holy King (לְמֶהֱוֵי עֵד קָמֵי מַלְכָּא קַדִּישָׁא). And it has already been established: YHVH Eloheinu YHVH (וְהָא אוּקְמוּהָ, יְהֹוָ״ה אֱלֹהֵינוּ יְהֹוָ״ה), and this is the secret of Union in three directions (וְדָא הוּא רָזָא דְּיִחוּדָא בִּתְלַת סִטְרִין), as the Holy Luminary established it (כְּמָה דְּאוֹקְמֵיהּ בּוּצִינָא קַדִּישָׁא), and he was aroused by it in many places (וְאִתְעַר בֵּיהּ בְּכַמָּה דּוּכְתֵּי), and we have no permission to arouse it further (וְלֵית לָן רְשׁוּ לְאַתְעֲרָא בֵּיהּ יַתִּיר).