Daf 164b (דַּף קס״ד ע״ב)

Furthermore, at the time when Kudsha Berikh Hu comes to the synagogue (תּוּ בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְבֵי כְּנִישְׁתָּא), which is a mikdash me‘at ('Miniature Sanctuary') (דַּאִיהוּ מִקְדָּשׁ מְעַט), and all the people come together (וְכָל עַמָּא אַתְיָין כַּחֲדָא), and pray, and give thanks, and praise Kudsha Berikh Hu (וּמְצַלָּאן, וְאוֹדָן, וּמְשַׁבְּחָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), then it is a royal adornment (כְּדֵין הִדּוּרָא דְּמֶלֶךְ אִיהוּ), for “king” simply refers to the Holy King (דְּמֶלֶךְ סְתָם דָּא מַלְכָּא קַדִּישָׁא), who is arranged in beauty and adornment to ascend above (דְּאִתְתָּקַּן בִּשְׁפִירוּ וּבְתִקּוּנָא לְסַלְּקָא לְעֵילָּא). And if no people are present for the stirring of will (וּבְאֶפֶס לְאֹם מְחִתַּת רָזוֹן), and He comes to the synagogue (וְכַד אִיהוּ אַקְדִּים לְבֵי כְּנִישְׁתָּא), and the people have not come to pray and praise Kudsha Berikh Hu (וְעַמָּא לָא אַתְיָין לְצַלָּאָה וּלְשַׁבְּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), then all that supernal dominion and all those appointed ones and supernal camps (כְּדֵין כָּל הַהוּא שֻׁלְטָנוּתָא דִּלְעֵילָּא, וְכָל אִינּוּן מְמָנָן וּמַשִּׁרְיָין עִלָּאִין), all are dismissed (כֻּלְּהוּ אִתְבָּרוּ) — some say: removed (ס״א: אִתְעַבְּרוּ) — from that elevation that is arranged in the adornments of that King (מֵהַהוּא עִלּוּיָא דְּמִתַּתְקְנֵי בְּתִקּוּנֵי הַהוּא מֶלֶךְ). What is the reason? (מַאי טַעְמָא)

Because at that hour, when Yisrael below are arranging their prayers and requests (בְּהַהִיא שַׁעֲתָּא דְּיִשְׂרָאֵל לְתַתָּא קָא מְסַדְּרֵי צְלוֹתְהוֹן וּבָעוּתְהוֹן), and praising the Supernal King (וּמְשַׁבְּחָן לְמַלְכָּא עִלָּאָה), then all those supernal camps arrange praises and adorn themselves with that holy adornment (כָּל אִינּוּן מַשִּׁרְיָין עִלָּאִין מְסַדְּרִין שְׁבָחִין, וּמְתַּתְקְנָן בְּהַהוּא תִּקּוּנָא קַדִּישָׁא), because the supernal camps are all comrades with Yisrael below (בְּגִין דְּמַשִּׁרְיָין עִלָּאִין כֻּלְּהוּ חֲבֵרִין אִינּוּן בְּיִשְׂרָאֵל לְתַתָּא), to praise Kudsha Berikh Hu together (לְשַׁבְּחָא לְקוּדְשָׁא בְּרִיךְ הוּא כַּחֲדָא), for the ascension of Kudsha Berikh Hu above and below as one (לְמֶהוֵי סִלּוּקָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא כַּחֲדָא). And when they are prepared to be comrades with Yisrael (וְכַד אִינּוּן מִזְדַּמְּנָן לְמֶהֱוֵי חֲבֵרִים בְּהוּ בְּיִשְׂרָאֵל), and Yisrael below do not come to arrange their prayers and requests and to praise their Master (וְיִשְׂרָאֵל לְתַתָּא לָא אַתְיָין לְסַדְּרָא צְלוֹתְהוֹן וּבָעוּתְהוֹן וּלְשַׁבְּחָא לְמָארֵיהוֹן), all the supernal camps (כֻּלְּהוּ מַשִּׁרְיָין קַדִּישִׁין), and the supernal dominion, are dismissed from their arrangements (שֻׁלְטָנוּתָא עִלָּאָה אִתְבָּרוּ [אִתְעַבְּרוּ] מִתִּקּוּנֵיהוֹן), because they cannot ascend in the ascension (דְּהָא לָא סַלְּקִין בְּסִלוּקָא), and they are not able to praise their Master as is fitting (וְלָא יַכְלִין לְשַׁבְּחָא לְמָארֵיהוֹן כְּדְקָא יֵאוֹת).

Because the praises of Kudsha Berikh Hu require to be above and below as one (בְּגִין דִּשְׁבָחֵי דְּקוּדְשָׁא בְּרִיךְ הוּא אִצְטְרִיךְ לְמֶהוֵי כַּחֲדָא עֵילָּא וְתַתָּא), supernal and lower beings at one time (עִלָּאִין וְתַתָּאִין בְּשַׁעֲתָּא חֲדָא), and because of that, it is called the stirring of will (וְעַל דָּא מְחִתַּת רָזוֹן), not the stirring of the King (וְלָא מְחִתַּת מֶלֶךְ). Even if there are no more than ten in the synagogue (וַאֲפִילּוּ דְּלָא אַסְגִּיאוּ בְּבֵי כְּנִישְׁתָּא, אֶלָּא עֲשָׂרָה), with those ten the supernal camps are summoned to be comrades with them (בְּאִינּוּן עֲשָׂרָה מִזְדַּמְנָן מַשִּׁרְיָין עִלָּאִין לְמֶהוֵי עִמְּהוֹן חֲבֵרִים). Why? (מַאי טַעְמָא) Because all the arrangements of that King are in ten (בְּגִין דְּכָל תִּקּוּנֵי דְּהַהוּא מֶלֶךְ אִינּוּן בַּעֲשָׂרָה), and because of that, ten are sufficient (וְעַל דָּא דַּי בַּעֲשָׂרָה), if not more than that (אִי לָאו אִינּוּן יַתִּיר).

And come and see, in the Mishkan what is written, (וְתָּא חֲזֵי בַּמִשְׁכָּן מָה כְּתִיב,) “And the Mishkan you shall make ten curtains” (Exodus 26) (וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת,) “ten” (עֶשֶׂר): because the Tikkun of the Mishkan (בְּגִין דְּתִקּוּנָא דְּמַשְׁכְּנָא), Some say: of the Shekhinta (נ״א: דשכינתא), is in ten (בַּעֲשָׂרָה אִיהוּ), to be as is fitting (לְמֶהֱוֵי כְּדְקָא יֵאוֹת). “Ten”—why “ten” (עֶשֶׂר, מַאי טַעְמָא עֶשֶׂר), and not “ten” [in the masculine form] (וְלָא עֲשָׂרָה)?

Rather, “ten” (אֶלָּא עֶשֶׂר), in every place it is so without the Shekhinta (בְּכָל אֲתָר אִיהוּ בְּלָא שְׁכִינְתָּא), for she is not in the calculation (דְּלָאו אִיהִי בְּחוּשְׁבָּנָא), as in this case: (כְּגַוְונָא דָּא) “Standing upon twelve oxen” (I Kings 7) (עֹמֵד עַל שְׁנֵי עָשָׂר בָּקָר), the Shekhinta is not in the calculation (שְׁכִינְתָּא לָאו אִיהִי בְּחוּשְׁבָּנָא), for she stands above (דְּהָא אִיהִי קַיְּימָא לְעֵילָּא), as it is written: “And the sea was upon them from above” (I Kings 7) (וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה). And in these places that allude to the Secret of that which is above, from which something is lacking (וּבְאִלֵּין דּוּכְתֵּי דִּרְמִיזֵי לְרָזָא דִּלְעֵילָּא דְּחָסֵר מִנְּהוֹן), Some say: the letter Heh (ס״א: ה׳), behold, the Shekhinta is beyond that calculation (הָא שְׁכִינְתָּא יַתִּיר עַל הַהוּא חוּשְׁבָּנָא), for she is not in the calculation (דְּלָאו אִיהִי בְּחוּשְׁבָּנָא). On the other side (לְסִטְרָא אַחֲרָא), they assign a greater number (יָהֲבֵי חוּשְׁבָּנָא יַתִּיר), and she is in the count with deficiency (וְאִיהִי בְּמִנְיָינָא בִּגְרִיעוּ), Another matter : do not say “greater number” but rather “addition of the letter tav,” and the count is deficient (ד״א: לֹא תֵימָא חוּשְׁבָּנָא יַתִּיר אֶלָּא תּוֹסֶפֶת א״ת וְחוּשְׁבָּנָא בִּגְרִיעוּ). For example, “Ashtei” (כְּגוֹן עַשְׁתֵּי), and this has been established (וְהָא אוּקְמוּהָ). And in every place where letters are added (וּבְכָל אֲתָר דְּאַתְוָון אִתּוֹסְפָן), in this manner (כְּגַוְונָא דָּא), it is for deficiency (אִיהוּ לִגְּרִיעוּתָא). Such as 'Aminon your brother (II Samuel 13) (כְּגוֹן הַאֲמִינוֹן אָחִיךָ), whereas “Amnon” would suffice (דְּסַגְיָא אַמְנוֹן). And on the side of Kedushah, the letter tav is diminished (וּבְסִטְרָא דִּקְדוּשָׁא, גָּרַע אָת), and it is an addition (וְאִיהוּ תּוֹסֶפֶת).

Rabbi Ḥiyya opened and said, (רַבִּי חִיָּיא פָּתַח וְאָמַר,) “He enwraps with light like a garment; He stretches the heavens like a curtain” (Psalms 104) (עוֹטֶה אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה). This verse has been established (הַאי קְרָא אוּקְמוּהָ), that when the Kudsha Berikh Hu created the world p1-39(דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He enwrapped Himself in that primordial light (אִתְעֲטָף בְּהַהוּא אוֹר קַדְמָאָה), and with it He created the heavens (וּבָרָא בֵּיהּ שָׁמַיִם). And come and see (וְתָּא חֲזֵי), light and darkness were as one (אוֹר וְחֹשֶׁךְ כַּחֲדָא הֲווֹ), Some say: not so (ד״א: לָאו). Light from the right side (אוֹר מִסִּטְרָא דִּימִינָא), and darkness from the left side (וְחֹשֶׁךְ מִסִּטְרָא דִּשְׂמָאלָא).

What did the Kudsha Berikh Hu do? (מַאי עֲבַד קוּדְשָׁא בְּרִיךְ הוּא), He joined them as one (שִׁתֵּף לוֹן כַּחֲדָא), and from them He created the heavens (וּבָרָא מִנְהוֹן שָׁמַיִם). What is [the meaning of] “Shamayim”? (מַאי שָׁמַיִם) Fire and water (אֵשׁ וּמַיִם), He joined them as one (שִׁתְפָן כַּחֲדָא), and made peace between them (וְעָבִיד שְׁלָם בֵּינַיְיהוּ). And when they were joined as one (וְכַד אִתְכְּלִילוּ כַּחֲדָא), He stretched them (וּמָתַח לוֹן), like a curtain He stretched them (כַּיְרִיעָה מָתַח לוֹן), and from them He made the letter vav (וְעָבִיד מִנְהוֹן אָת ו'), and this is called “curtain” (וְדָא אִקְרֵי יְרִיעָה). “Curtains,” for this letter was extended from its Nehiru (יְרִיעוֹת, דְּהָא אָת דָּא אִתְפָּשִׁיט מִנֵּיהּ נְהִירוּ), and they became curtains (וְאִתְעָבִידוּ יְרִיעוֹת). This is what is written: “And the Mishkan you shall make ten curtains” (Exodus 26) (הֲדָא הוּא דִכְתִיב: וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת). And the seven firmaments are stretched out, (וְשֶׁבַע רְקִיעִין אִינּוּן מְתִיחִין,) concealed within a higher concealment, (גְּנִיזִין בִּגְנִיזוּ עִלָּאָה,) as it has been established. (כְּמָה דְּאוּקְמוּהָ). And one firmament that stands above them, (וְחַד רְקִיעָא דְּקַיְּימָא עָלַיְיהוּ,) and that firmament has no color, (וְהַהוּא רָקִיעַ לֵית בֵּיהּ גּוָֹון,) and it has no revealed place, (וְלֵית לֵיהּ אֲתָר בְּאִתְגַּלְּיָא,) and it is not established for vision, (וְלָא קַיָּימָא לְאִסְתַּכְּלָא בֵּיהּ,) Some say: only by contemplating in understanding (נ״א: אֶלָּא בְּסוּכְלְתָנוּ). And this firmament is hidden, (וְהַאי רָקִיעַ אִיהוּ גָּנִיז,) and it shines to all, (וְנָהִיר לְכֻלְּהוּ,) and it provides them according to their coverings, (וְנָטִיל לוֹן בְּמַטְלָנֵיהוֹן,) each one as it is fitting for it to perceive, (כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ).

Rather, it is established in understanding (אֶלָּא קַיָּימָא בְּסוּכְלְתָנוּ). From that firmament and beyond, (מֵהַאי רָקִיעַ וּלְהָלְאָה,) there is no one who knows or can perceive, (לֵית מַאן דְּיֵדַע וְיִשְׁגַח,) and it is upon man to seal his mouth, (וְאִית לֵיהּ לְבַר נָשׁ לְמִסְתַּם פּוּמֵיהּ,) and not to speak or gaze upon understanding. (וּדְלָא לְמַלְּלָא וּלְאִסְתַּכְּלָא בְּסוּכְלְתָנוּ). Whoever contemplates, (מַאן דְּיִסְתָּכַּל,) must turn backward, (אַהְדָּר לַאֲחוֹרָא,) for there is no one who can know. (דְּלֵית מַאן דְּיָכִיל לְמִנְדַּע).