Daf 162a (דַּף קס״ב ע״א)

And for this reason, the generality of the Orayta is the generality of above and below (וְעַל דָּא, כְּלָלָא דְּאוֹרַיְיתָא אִיהוּ כְּלָלָא דְּעֵילָּא וְתַתָּא), because this Name is above, and this Name is below (בְּגִין דִּשְׁמָא דָּא לְעֵילָּא, וּשְׁמָא דָּא לְתַתָּא). This is the secret of the supernal world (דָּא רָזָא דְּעָלְמָא עִלָּאָה), and this is the secret of the lower world (וְדָא רָזָא דְּעָלְמָא תַּתָּאָה). And concerning this it is written: “You have been shown to know that Hashem is the Elohim” (וְעַל דָּא כְּתִיב: אַתָּה הָרְאֵתָ לָדַעַת כִּי יְיָ' הוּא הָאֱלֹהִים) (Deuteronomy 4). This is the generality of everything (דָּא אִיהוּ כְּלָלָא דְּכֹלָּא), and this a person must know in this world (וְדָא אִצְטְרִיךְ בַּר נָשׁ לְמִנְדַּע בְּהַאי עָלְמָא). And if you say: are the commandments of the Orayta included in this generality? (וְאִי תֵּימָא, פִּקּוּדֵי אוֹרַיְיתָא אָן אִינּוּן הָכָא בִּכְלָלָא דָּא). Rather, this is “remember”, and this is “guard” (אֶלָּא דָּא אִיהוּ זָכוֹר, וְדָא אִיהוּ שָׁמוֹר), and all the commandments of the Orayta are included in these (וְכָל פִּקּוּדֵי אוֹרַיְיתָא בְּהָנֵי כְּלִילָן), in the secret of “remember” and the secret of “guard” (בְּרָזָא דְּזָכוֹר וּבְרָזָא דְּשָׁמוֹר), and all is one (וְכֹלָּא אִיהוּ חַד).

Rabbi Yosi opened and said (פָּתַח רַבִּי יוֹסִי וְאָמַר): That which we have learned - that the evening prayer is obligatory - it is certainly an obligation (הָא דְּתָנֵינָן דִּצְלוֹתָא דְּעַרְבִית חוֹבָה, חוֹבָה אִיהִי וַדַּאי), because the recitation of the Shema at night is an obligation (בְּגִין דִּקְרִיאַת שְׁמַע דְּעַרְבִית חוֹבָה), and Kudsha Berikh Hu is unified at night just as He is unified by day (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְיָחַד בְּלֵילְיָא, כְּמָה דְּאִתְיָחַד בִּימָמָא). And the attribute of night is included in day (וּמִדַּת לֵילְיָא אִתְכְּלִיל בִּימָמָא), and the attribute of day is included in night (וּמִדַּת יְמָמָא אִתְכְּלִיל בְּלֵילְיָא), and one Union is made (וְאִתְעָבִיד יִחוּדָא חֲדָא). And the one who says it is optional - it is because of the limbs and fats that are consumed at night (וּמַאן דְּאָמַר רְשׁוּת, בְּגִין אֵמוּרִין וּפְדָרִין דְּמִתְאֲכְּלֵי בְּלֵילְיָא), and this has already been established (וְהָא אוֹקִימְנָא). It is written: “You shall love Hashem your Elohim with all your heart and with all your soul…” (כְּתִיב: וְאָהַבְתָּ אֶת יְיָ' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וְגוֹ') (Deuteronomy 6). This verse we have established (הַאי קְרָא אוֹקִימְנָא לֵיהּ), and my Friends have established it (וְאוּקְמוּהָ חַבְרַיָּיא). But there is to ask: if in this Union of Shema Yisrael, all is included - the right and the left (אֲבָל אִית לְשָׁאֲלָא: אִי בְּהַאי יִחוּדָא דִּשְׁמַע יִשְׂרָאֵל, אִתְכְּלִיל כֹּלָּא, יְמִינָא וּשְׂמָאלָא), why is it written afterwards: “You shall love…” and then: “And it shall be if you listen…” [Deuteronomy 11] (אֲמַאי כְּתִיב לְבָתַר: וְאָהַבְתָּ וְהָיָה אִם שָׁמוֹעַ), since in the Union all was included (דְּהָא בְּיִחוּדָא אִתְכְּלִילוּ)? But there it is general (אֲבָל הָתָם בִּכְלָל), and here it is particular (וְהָכָא בִּפְרַט), and so it is necessary (וְהָכִי אִצְטְרִיךְ). And in the secret of this Union, we have been awakened (וּבְרָזָא דְּיִחוּדָא דָּא אִתְּעַרְנָא בֵּיהּ), and this Union is in the manner of the Tefillin of the head and the Tefillin of the arm (יִחוּדָא דָּא אִיהוּ כְּגַוְונָא דִּתְפִלִּין דְּרֵישָׁא, וּתְפִלִּין דִּדְרוֹעָא). In the Tefillin of the head there are four parshiot (בִּתְפִלִּין דְּרִישָׁא ד' פָּרְשִׁיָּין), and this has already been stated (וְהָא אִתְּמַר), and here there are three Names (וְהָכָא תְּלַת שְׁמָהָן אִינּוּן).

There, in the Tefillin of the head, there are four parshiyyot, each one separate (הָתָם בִּתְפִלִּין דְּרֵישָׁא ד' פָּרְשִׁיָּין, כָּל חַד וְחַד בִּלְחוֹדוֹי), and here there are three Names - what is the difference between this and that? (וְהָכָא תְּלַת שְׁמָהָן, מַה בֵּין הַאי לְהַאי). Rather, those four parshiot - behold, four awakenings are within them (אֶלָּא אִינּוּן ד' פָּרְשִׁיָּין, הָא אִתְּעֲרוּ בְּהוּ): one, the supernal primordial point (חַד, נְקוּדָה קַדְמָאָה עִלָּאָה); one, the secret of the world to come (וְחַד, רָזָא דְּעָלְמָא דְּאָתֵי); one, the right (וְחַד, יְמִינָא); and one, the left (וְחַד, שְׂמָאלָא). These are the secret of the Tefillin of the head (אִלֵּין רָזָא דִּתְפִלִּין דְּרֵישָׁא). And here, in the secret of this Union, there are three Names (וְהָכָא, בְּרָזָא דְּיִחוּדָא דָּא, תְּלַת שְׁמָהָן), and they are in the manner of those four parshiot (וְאִינּוּן כְּגַוְונָא דְּאִינּוּן ד' פָּרְשִׁיּוֹת): Hashem - the first - this is the supernal point, the beginning of all (יְיָ' קַדְמָאָה, דָּא נְקוּדָה עִלָּאָה, רִאשִׁיתָא דְּכֹלָּא); Eloheinu - the secret of the world to come (אֱלהֵינוּ רָזָא דְּעָלְמָא דְּאָתֵי); Hashem - the last - the generality of right and left as one, in one generality (יְיָ' בַּתְרָאָה, כְּלָלָא דִּימִינָא וּשְׂמָאלָא כַּחֲדָא, בִּכְלָלָא חֲדָא). These are the Tefillin of the head (וְאִלֵּין אִינּוּן תְּפִלִּין דְּרֵישָׁא), and this is the first Union (וְדָא אִיהוּ יִחוּדָא קַדְמָאָה).

The Tefillin of the arm - this is the generality of all these as one (תְּפִלִּין דִּדְרוֹעָא, כְּלָלָא דְּכָל הָנֵי כַּחֲדָא), and this is the secret: “Blessed be the Name of the glory of His kingdom forever and ever” (וְדָא אִיהוּ רָזָא: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). Here is the generality of the Tefillin of the head included within the Tefillin of the arm (הָכָא כְּלָלָא דְּאִינּוּן תְּפִלִּין דְּרֵישָׁא, דְּאִתְכְּלִילוּ גּוֹ תְּפִלִּין דִּדְרוֹעָא). And the secret of this: Baruch - this is the secret of the supernal point (וְרָזָא דָּא: בָּרוּךְ - דָּא רָזָא דִּנְקוּדָה עִלָּאָה), that it is Baruch, from which all blessings flow (דְּאִיהוּ בָּרוּךְ, דְּכָל בִּרְכָאן נַבְעִין מִתַּמָּן). And if you say the world to come is called Baruch (וְאִי תֵּימָא עָלְמָא דְּאָתֵי אִקְרֵי בָּרוּךְ) - not so (לָאו הָכִי), for the supernal point is male (דְּהָא נְקוּדָה עִלָּאָה אִיהוּ דְּכַר), the world to come is female (עָלְמָא דְּאָתֵי נוּקְבָּא): He is Baruch (אִיהוּ בָּרוּךְ), and she is Berachah (וְאִיהִי בְּרָכָה). Baruch is male (בָּרוּךְ דְּכַר), Berachah is female (בְּרָכָה נוּקְבָּא).

And therefore Baruch is the supernal point (וְעַל דָּא בָּרוּךְ אִיהוּ נְקוּדָה עִלָּאָה); Shem - this is the world to come (שֵׁם: דָּא עָלְמָא דְּאָתֵי), which is the Great Name, as it is written: “What will You do for Your great Name?” (כְּמָה דְאַתְּ אָמֵר: וּמַה תַּעֲשֵׂה לְשִׁמְךָ הַגָּדוֹל) (Joshua 7); Kavod - this is the supernal glory, which is right and left (כְּבוֹד: דָּא כָּבוֹד עִלָּאָה, דְּאִיהוּ יְמִינָא וּשְׂמָאלָא). And all of them are included in this Tefillah shel Yad, which is His kingdom (וְכֻלְּהוּ כְּלִילָן בְּהַאי תְּפִלָּה שֶׁל יַד, דְּאִיהוּ מַלְכוּתוֹ), and it takes all within it (וְנָטִיל כֹּלָּא בְּגַוֵּיהּ), and in this Kingship all the worlds are included (וּבְהַאי מַלְכוּתוֹ אִתְכְּלִילָן בֵּיהּ עָלְמִין כֻּלְּהוּ), to provide for them and sustain them in all they require (לְמֵיזַן לוֹן, וּלְסַפְּקָא לוֹן, בְּכָל מַה דְּאִצְטְרִיכוּ), and therefore: “forever and ever” (וְעַל דָּא: לְעוֹלָם וָעֶד). And this is the Union of the Tefillin of the head and the Tefillin of the arm (וְדָא אִיהוּ יִחוּדָא דִּתְפִלִּין דְּרֵישָׁא, וּתְפִלִּין דִּדְרוֹעָא), and in the manner of the secret of the Union of Tefillin, so is the Union of all (וּכְגַוְונָא דְּרָזָא דְּיִחוּדָא דִּתְפִלִּין, הָכִי אִיהוּ יִחוּדָא דְּכֹלָּא), and this is the clarified truth (וְדָא אִיהוּ בְּרִירָא דְּמִלָּה).

And I arranged this Union before the Holy luminary, and he said to me (וְהָא סָדַרְנָא יִחוּדָא דָּא קָמֵי בּוּצִינָא קַדִּישָׁא, וְאָמַר לִי): Behold, in four manners is Union arranged (דְּהָא בְּד' גַּוְונִין אִתְסָדַר יִחוּדָא), and this is the most refined of them all (וְדָא בְּרִירָא מִכֻּלְּהוּ), and thus it surely is (וְהָכִי אִיהוּ וַדַּאי), and all of them are secrets of faith (וְכֻלְּהוּ רָזָא דִּמְהֵימְנוּתָא). But the order of the Tefillin - this is the supernal Union, as is fitting (אֲבָל סִדּוּרָא דִּתְפִלִּין, דָּא אִיהוּ יִחוּדָא עִלָּאָה, כְּדְקָא יֵאוֹת). And since the right and the left were included in the secret of the holy Name in a general manner (וּמִגּוֹ דְּאִתְכְּלִילוּ יְמִינָא וּשְׂמָאלָא בְּרָזָא דִּשְׁמָא קַדִּישָׁא בְּאֹרַח כְּלָל), it is necessary afterward to bring them forth in a particular manner (אִצְטְרִיךְ לְבָתַר לְאַפָּקָא לוֹן בְּאֹרַח פְּרָט), but not in the manner of Union (אֲבָל לָאו בְּאֹרַח יִחוּדָא). For Union is in the first verse (דְּהָא יִחוּדָא בִּקְרָא קַדְמָאָה אִיהוּ), to be YHVH One in the Tefillin of the head (לְמֶהוֵי יְהֹוָ״ה אֶחָד בִּתְפִלִין דְּרֵישָׁא), and His Name One in the Tefillin of the arm (וּשְׁמוֹ אֶחָד בִּתְפִלִּין דִּדְרוֹעָא), and all becomes one (וַהֲוֵי כֹּלָּא חַד).

Since this Union was arranged entirely in the generality, from the head of the supernal point (כֵּיוָן דְּיִחוּדָא דָּא אִתְסָדַר כֹּלָּא בִּכְלָלָא מֵרֵישָׁא דִּנְקוּדָה עִלָּאָה), some say: which is the beginning of all (ס״א דְּאִיהוּ רֵאשִׁיתָא דְּכֹלָּא), it is necessary afterward to awaken from the beginning (אִצְטְרִיךְ לְבָתַר לְאַתְעֲרָא מֵרֵישָׁא), some say: from the beginning of the Secret of the primordial light (ס״א מֵרַזָּא דִּנְהוֹרָא קַדְמָאָה), which is the head of all (דְּאִיהוּ רִישָׁא דְּכֹלָּא).