Daf 206a (דַּף ר״ו ע״א)

But the mystery is this: when the Holy Throne is crowned (אֶלָּא רָזָא דָּא, כַּד כּוּרְסְיָּיא קַדִּישָׁא מִתְעַטְּרָא), and is united with the Written Torah (וְאִתְכְּלִילַת בַּתּוֹרָה שֶׁבִּכְתָּב), all those vocal precisions, all those cantillations and masoretic notes (כָל אִינּוּן דִּיוּקְנִין, וְכָל אִינּוּן טַעֲמִין וּמַסּוֹרוֹת), all of them ascend into concealment (כֻּלְּהוּ עָאלִין בִּגְנִיזוּ), and are inscribed within the Holy Throne (וְאִתְרְשִׁימוּ בְּגוֹ כּוּרְסְיָּיא קַדִּישָׁא).

And those details that the Written Orayta brings in (וְאִינּוּן דִּיוּקְנִין, דְּאָעִיל אוֹרַיְיתָא דְּבִכְתָב), into the Oral Orayta (בְּאוֹרַיְיתָא דִּבְעַל פֶּה), through which it becomes impregnated (וּבְהוּ אִתְעַבְּרַת), like a woman impregnated by a male (כְאִתְּתָא דְּאִתְעַבְּרָת מִן דְּכוּרָא), and the supernal letters remain by themselves in their sanctity, as is fitting (וְאִשְׁתָּאָרוּ אַתְוָון עִלָּאִין לְחוֹדַיְיהוּ בִּקְדוּשָׁיְיהוּ כַּדְקָא חֲזֵי). And to appear in the synagogue (וּלְאִתְחֲזָאָה בְּבֵי כְּנִישְׁתָּא), for the Throne is blessed and crowned by the mystery of the Written Torah (דְּהָא אִתְבָּרְכַת וְאִתְעַטְּרַת כּוּרְסְיָּיא מֵרָזָא דְּתוֹרָה שֶׁבִּכְתָּב), and there all those details enter in (וְתַמָּן אָעִיל כָּל אִינּוּן דִּיוּקְנִין), and she is sanctified by them (וְאִיהִי אִתְקַדְשַׁת מִנֵּיהּ), and must be revealed in letters alone, as is proper (בָּעֵי לְאִתְחֲזָאָה בְּאַתְוָון לְחוֹדַיְיהוּ כַּדְקָא יֵאוֹת).

And then, all is sanctified in supernal holiness as is fitting (וּכְדֵין, כֹּלָּא אִתְקַדָּשׁ בִּקְדוּשָּׁה עִלָּאָה כַּדְקָא חֲזֵי), and how much more so on this day (כָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּהַאי יוֹמָא). On this day, one must call up seven men (בְּהַאי יוֹמָא בָּעֵי לְסַלְּקָא שִׁבְעָה גּוּבְרִין), to correspond to the seven voices (לָקֳבֵל שִׁבְעָה קָלִין), which are the mystery of the Orayta (דְּאִינּוּן רָזָא דְּאוֹרַיְיתָא). And on times and festivals—five (וּבִזְמָנִין וּבְמוֹעֲדִין חָמֵשׁ), within this mystery (גּוֹ רָזָא דָּא). On Yom Kippur—six (בְּיוֹמָא דְּכִפּוּרֵי שִׁית), within this supernal mystery (גּוֹ רָזָא עִלָּאָה דָּא).

And all is one mystery (וְכֹלָּא רָזָא חֲדָא). Five—these are the five lower levels (חָמֵשׁ, דְּאִינּוּן חָמֵשׁ דַּרְגִּין לְתַתָּא), from the level of the primal light downward (מִדַּרְגָּא דְּאוֹר קַדְמָאָה לְתַתָּא), and they are the mystery of the Orayta (וְאִינּוּן רָזָא דְּאוֹרַיְיתָא). Six—these are the six directions (שִׁית, דְּאִינּוּן שִׁית סִטְרִין), and all is one mystery (וְכֹלָּא רָזָא חֲדָא). Seven—they are the seven voices (שֶׁבַע אִינּוּן שֶׁבַע קַלִין). And all of them are one mystery, these and those (וְכֻלְּהוּ רָזָא חֲדָא, אִלֵּין וְאִלֵּין).

On Rosh Chodesh, one is added to the three (בְּרֹאשׁ חֹדֶשׁ אִתּוֹסָף חַד עַל תְּלָתָא), because of the sun that illuminates at that time to the moon (בְּגִין שִׁמְשָׁא, דְּנָהִיר בְּהַהוּא זִמְנָא, לְסִיהֲרָא), and light is added to the moon (וְאִתּוֹסַף נְהוֹרָא עַל סִיהֲרָא), and this is the mystery of Musaf (וְהַיְינוּ רָזָא דְּמוּסָף). In the Sefer Torah, one must hear one voice and one utterance (בְּסֵפֶר תּוֹרָה, בָּעֵי לִשְׁתְּמַע חַד קָלָא וְדִבּוּר).

The arrangement for ordering the holy people on this day (סִדּוּרָא לְסַדְּרָא עַמָּא קַדִּישָׁא בְּיוֹמָא דָּא), and on other days when the Sefer Torah requires setting and proper arrangement (וּבִשְׁאַר יוֹמִין דְּסֵפֶר תּוֹרָה בָּעֵי לְסַדְּרָא וּלְתַקְּנָא תִּקּוּנָא), must be on a single throne that is called a platform (בְּחַד כֻּרְסְיָּיא דְּאִקְרֵי תֵּיבָה), and that throne should be with six steps (וְהַהוּא כֻּרְסְיָּיא דְּלִהֱוֵי בְּשִׁית דַּרְגִּין), to ascend upon and no more (לְסַלְּקָא בְּהוּ וְלָא יַתִּיר), as it is written: “And six steps to the throne” (2 Chronicles 9) (דִּכְתִּיב וְשֵׁשׁ מַעֲלוֹת לַכִּסֵּא). And one step above, to place the Sefer Torah upon it (וְדַרְגָּא חַד לְעֵילָּא, לְשַׁוָּאָה עָלֵיהּ סֵפֶר תּוֹרָה), and to display it to all (וּלְאַחֲזָאָה לֵיהּ לְכֹלָּא).

When the Sefer Torah is brought there (כַּד סָלִיק סֵפֶר תּוֹרָה לְתַמָּן), then all the people must arrange themselves below (כְּדֵין בָּעָאן כָּל עַמָּא לְסַדְּרָא גַּרְמַיְיהוּ לְתַתָּא), with awe, trembling, and fear (בְּאֵימָתָא בִּדְחִילוּ בְּרֶתֶת בְּזִיעַ), and to direct their hearts (וּלְכַוְונָא לִבַּיְיהוּ), as though they now stand at Mount Sinai to receive the Orayta (כְּמָּה דְּהַשְׁתָּא קַיָּימִין עַל טוּרָא דְּסִינַי לְקַבְּלָא אוֹרַיְיתָא), and they should pay attention and incline their ears (וְיֵהוֹן צַיְיתִין וְיִרְכוּן אוּדְנַיְיהוּ). And no one among the people has permission to open their mouth (וְלֵית רְשׁוּ לְעַמָּא לְמִפְתַּח פּוּמֵיהוֹן), even in words of Orayta (אֲפִילּוּ בְּמִילֵּי דְּאוֹרַיְיתָא), and all the more so in other speech (וְכָל שֶׁכֵּן בְּמִלָּה אַחֲרָא), but all must be in awe (אֶלָּא כֻּלְּהוּ בְּאֵימָתָא), as one who has no mouth (כְּמַאן דְּלֵית לֵיהּ פּוּמָא), and this has already been established, as it is written: “And when he opened it, all the people stood” (Nehemiah 8) (וְהָא אוּקְמוּהָ, דִּכְתִּיב וּכְפִתְחוֹ עָמְדוּ כָל הָעָם). “And the ears of all the people were toward the Sefer Torah” (Nehemiah 8) (וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה).

Rabbi Shim‘on said: When the Sefer Torah is brought out publicly to be read (אָמַר רַבִּי שִׁמְעוֹן, כַּד מַפְקִין סֵפֶר תּוֹרָה בְּצִבּוּרָא, לְמִקְרֵא בֵּיהּ), the gates of the heavens of mercy are opened (מִתְפַּתְּחָן תַּרְעֵי שְׁמַיָיא דְּרַחֲמִין), and they awaken love above (וּמְעוֹרְרִין אֶת הָאַהֲבָה לְעֵילָּא), and a person should say this (וְאִבְעֵי לֵיהּ לְבַר נָשׁ לְמֵימַר הָכִי).

Blessed is the Name of the Master of the World (בְּרִיךָ שְׁמֵיהּ דְּמָארֵי עָלְמָא), blessed is Your Keter and Your place (בְּרִיךְ כִּתְרָךְ וְאַתְרָךְ). May Your will be with Your people Yisrael forever (יְהֵא רְעוּתָךְ עִם עַמָּךְ יִשְׂרָאֵל לְעָלַם), and the redemption of Your right hand (וּפוּרְקַן יְמִינָךְ), show to Your people in Your Beit Mikdash (אַחְזֵי לְעַמְּךָ בְּבֵית מִקְדָּשְׁךָ), and bring upon us the goodness of Your light (וּלְאַמְטוֹיֵי לָנָא מִטּוֹב נְהוֹרָךְ), and accept our prayers with compassion (וּלְקַבְּלָא צְלוֹתָנָא בְּרַחֲמִין).

May it be Your will before You (יְהֵא רַעֲוָא קֳדָמָךְ), that You extend to us life with goodness (דְּתוֹרִיךְ לָן חַיִּים בְּטִיבוּ), and may I be counted among the Righteous (וְלֶהֱוֵי אֲנָא פְּקִידָא בְּגוֹ צַדִּיקַיָּא), to have compassion upon me (לְמִרְחַם עָלַי), and to guard me (וּלְמִנְטַר יָתִי), and all that is mine (וְיַת כָּל דִּילִי), and that which belongs to Your people Yisrael (וְדִי לְעַמָּךָ יִשְׂרָאֵל). You are the One who nourishes all (אַתְּ הוּא זָן לְכֹלָּא), and sustains all (וּמְפַרְנֵס לְכֹלָּא).

You are the One who rules over all (אַתְּ הוּא שַׁלִּיט עַל כֹּלָּא), You are the One who rules over kings (אַתְּ הוּא דְּשַׁלִּיט עַל מַלְכַיָּא), and kingship is Yours (וּמַלְכוּתָא דִּילָךְ הוּא). I am the servant of Kudsha Berikh Hu (אֲנָא עַבְדָּא דְּקוּדְשָׁא בְּרִיךְ הוּא), who bows before Him (דְּסָגִידְנָא קַמֵּיהּ), and before the glory of His Orayta (וּמִקַּמֵּי דִּיקָר אוֹרַיְיתֵיהּ), at every time and time (בְכָל עִידָּן וְעִידָּן). Not upon any man do I rely (לָא עַל אֱינַשׁ רָחִיצְנָא), and not upon a son of gods do I depend (וְלָא עַל בַּר אֱלָהִין סָמִיכְנָא), but only upon the God of heaven (אֶלָּא בֶּאֱלָהָא דִּשְׁמַיָּא), who is a God of truth (דְּהוּא אֱלָהָא קְשׁוֹט), and His Orayta is truth (וְאוֹרַיְיתֵיהּ קְשׁוֹט), and His prophets are truth (וּנְבִיאוֹהִי קְשׁוֹט), and He increases to perform goodness and truth (וּמַסְגֵּי לְמֶעְבַּד טַבְוָון וּקְשׁוֹט).

In Him I trust (בֵּיהּ אֲנָא רָחִיץ), and to His holy and precious Name I say praises (וְלִשְׁמֵיהּ קַדִּישָׁא יַקִּירָא אֲנָא אֵימַר תּוּשְׁבְּחָן). May it be Your will before You (יְהֵא רַעֲוָא קֳדָמָךְ), that You open my heart in Your Orayta (דְּתִפְתַּח לִבָּאי בְּאוֹרַיְיתָךְ), and give to me sons, males, who do Your will (וְתֵיהַב לִי בְּנִין דִּכְרִין דְּעַבְדִין רְעוּתָךְ), and fulfill the requests of my heart (וְתַשְׁלִים מִשְׁאֲלִין דְּלִבָּאי), and the heart of all Your people Yisrael, for good and for life and for peace, Amen (וְלִבָּא דְּכָל עַמָּךְ יִשְׂרָאֵל לְטָב וּלְחַיִּין וְלִשְׁלָם אָמֵן).

And it is forbidden to read in the Sefer of the Orayta (וְאָסִיר לְמִקְרֵי בְּסִפְרָא דְּאוֹרַיְיתָא), with more than one person at a time (בַּר חַד בִּלְחוֹדוֹי), and all should listen and be silent (וְכֹלָּא צַיְיתִין וְשַׁתְקִין), in order that they hear the words from his mouth (בְּגִין דְּיִשְׁמְעוּן מִלִּין מִפּוּמֵיהּ), as if they received it at that moment from Mount Sinai (כְּאִילּוּ קַבִּילוּ לָהּ הַהִיא שַׁעֲתָא מִטּוּרָא דְּסִינַי). And one who reads in the Orayta (וּמַאן דְּקָרֵי בְּאוֹרַיְיתָא), let there be one standing over him (לֶהוֵי חַד קָאִים עָלֵיהּ), and silent (וְשָׁתִיק). That no voice be heard except a single speech alone (דְּלָא יִשְׁתַּמָע בַּר דִּבּוּר חַד בִּלְחוֹדוֹי), not two speeches (לָא תְּרֵין דִּבּוּרִין), the Holy Tongue is one (לְשׁוֹן קֹדֶשׁ חַד), and it is one (וְחַד הוּא), and not two speeches (וְלָא תְּרֵין דִּבּוּרִין). And if two are found in a Sefer Torah (וְאִי תְּרֵין מִשְׁתַּכְּחִין בְּסֵפֶר תּוֹרָה), it is a deficiency in the secret of faith (גְּרִיעוּתָא דְּרָזָא דִּמְהֵימְנוּתָא אִיהוּ), and a deficiency in the honor of the Orayta is found in the Sefer Torah (וּגְרִיעוּתָא דִּיְקָרָא דְּאוֹרַיְיתָא אִשְׁתְּכַח בְּסֵפֶר תּוֹרָה), and it requires one voice (וּבָעֵי חַד קָלָא). One translator (מְתַרְגֵם חַד). And the secret of this is: Klipah and brain (וְרָזָא דָּא קְלִיפָה וּמוֹחָא). The secret of this world, and the secret of the world to come (רזא דעלמא דא ורזא דעלמא דאתי).