Daf 260a (דַּף ר״ס ע״א)

And the secret of the matter is (וְרָזָא דְּמִלָּה), that one who prolongs where one should shorten (מַאן דְּאָרִיךְ בַּאֲתָר דְּבָעֵי לְקַצְּרָא), comes to heartache (אָתֵי לִידֵי כְּאֵב לֵב). What is “heart”? (מַאן לֵב) This is what is written (דָּא הוּא דִּכְתִיב): “And a good heart is a constant feast” (וְטוֹב לֵב מִשְׁתֶּה תָמִיד) (Proverbs 15).

For that is a place that demands brevity (בְּגִין דְּאִיהוּ אֲתָר דְּבָעֵי לְקַצְּרָא), and not to prolong within it (וְלָא לְאַרְכָא בֵּיהּ), for all is established above (דְּהָא כֹּלָּא קָאִים לְעֵילָּא), and it requires not to draw it down (וּבָעֵי דְּלָא לְאַמְשָׁכָא לֵיהּ), but to bind it in a bond above (לְקַשְּׁרָא לֵיהּ בְּקִשּׁוּרָא דִּלְעֵילָּא), without prolongation (בְּלָא אֲרִיכוּ), to make all one in one Union (לְמֶהֱוֵי כֹּלָּא חַד בְּיִחוּדָא חַד). And once it is bound as one (וְכֵיוָן דְּאִתְקָשָׁר כַּחֲדָא), then it does not require prolongation (כְּדֵין לָא בָּעֵי לְאַרְכָא בְּאָרִיכוּ), nor supplication with supplications (וּלְאִתְחַנְנָא בְּתַחֲנוּנֵי). But when one prolongs with length (וְכַד אָרִיךְ בַּאֲרִיכוּ), in a place where it is required (בַּאֲתָר דְּאִצְטְרִיךְ), Kudsha Berikh Hu accepts his prayer (קוּדְשָׁא בְּרִיךְ הוּא קַבִּיל צְלוֹתֵיהּ), and this is the glory of Kudsha Berikh Hu (וְדָא הוּא יְקָרָא דְקוּדְשָׁא בְּרִיךְ הוּא), because the union of prayer binds the bonds (בְּגִין דְּיִחוּדָא דִּצְלוֹתָא קָא מְקַשֵּׁר קִשְּׁרִין), and draws blessing above and below (וְאַסְגֵי בִּרְכָאן לְעֵילָּא וְתַתָּא).

Inside this palace (גּוֹ הֵיכָלָא דָּא), stands one concealed point (קַיְּימָא נְקוּדָה חֲדָא טְמִירְתָא), and this point is a Spirit (וְהַאי נְקוּדָה אִיהִי רוּחָא), facing another upper Spirit (לָקֳבְלָא רוּחָא אַחֲרָא עִלָּאָה). And when Spirit rests within Spirit (וְכַד שַׁרְיָא רוּחָא בְּרוּחָא), then this enters into that and it is one (כְּדֵין עָאל דָּא בְּדָא וְאִיהוּ חַד), and a single Devekut (וּדְבֵקוּתָא חֲדָא). And this is integrated with that to become one (וְאִתְרְכִיב דָּא בְּדָא לְמֶהֱוֵי חַד), like this tree that is grafted this into that and becomes one (כְּהַאי אִילָנָא דְּאַרְכִּיב דָּא בְּדָא וְאִיהוּ חַד), a species with its species (זִּינָא בְּזִינֵיהּ).

Woe to one who grafts a species not of its species (וַוֵי מַאן דְּאַרְכִּיב זִינָא בְּלָא זִינֵיהּ), like those sons of Aharon (כְּאִינּוּן בְּנֵי אַהֲרֹן), who sought to graft a tree with another not of its kind (דְּבָעוּ לְאַרְכָּבָא אִילָנָא בְּאַחֲרָא דְּלָאו אִיהוּ זִינֵיהּ). And one who grafts a species with its species (וּמַאן דְּאַרְכִּיב זִינָא בְּזִינֵיהּ), and knows how to bind the bond in its proper binding (וְיָדַע לְקַשְּׁרָא קִשְׁרָא בְּקִשְׁרֵיהּ)—palace in its palace (הֵיכָלָא בְּהֵיכָלֵיהּ), rung in its rung (דַּרְגָא בְּדַרְגֵיהּ)—this one has a portion in the World to Come (דָּא אִית לֵיהּ חוּלָקָא בְּעָלְמָא דְּאָתֵי), as we have established (כְּמָה דְּאוֹקִימְנָא).

And because of this (וְעַל דָּא), this is the completion of all (הַאי אִיהוּ שְׁלִימוּ דְּכֹלָּא). And when this is completed with that (וְכַד אִשְׁתְּלִים דָּא בְּדָא), and it is all one act (וְאִיהוּ כֹּלָּא חַד עוֹבָדָא), a species with its species (זִינָא בְּזִינֵיהּ), that emerges from this wholeness (דְּנָפִיק מֵהַאי שְׁלִימוּ), that is called Ma‘aseh Merkava (הַהוּא אִקְרֵי מַעֲשֵׂה מֶרְכָּבָה).

And this secret is (וְרָזָא דָּא): “And Hashem Elohim formed the Adam” (וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם) (Bereshit 2). the complete Name p1-34(שֵׁם מָלֵּא). And Adam is the action of this Merkava (וְאָדָם אִיהוּ עוֹבָדָא דְּהַאי מֶרְכָּבָה), grafted this into that (דְּאַרְכִּיב דָּא בְּדָא), the act of the wholeness of all (עוֹבָדָא דִּשְׁלִימוּ דְּכֹלָּא). And when this is completed with that (וְכַד אִשְׁתְּלִים דָּא בְּדָא), then Hashem Elohim—the complete Name (כְּדֵין יְיָ אֱלֹהִים, שֵׁם מָלֵּא). Fortunate is he (זַכָּאָה אִיהוּ), who knows how to bind the bonds of faith (מַאן דְּיָדַע לְקַשְּׁרָא קִשְׁרֵי מְהֵימְנוּתָא), and to unify union as is fitting (וּלְיַחֲדָא יִחוּדָא כַּדְקָא חֲזֵי).

Come and see (תָּא חֲזֵי), just as there are supernal holy names (כְּמָה דְּאִיתְנְהוּ שְׁמָהָן קַדִּישִׁין עִלָּאִין), joined one with another (מִתְחַבְּרִין אִלֵּין בְּאִלֵּין), so too is this holy name (הָכִי אִיהוּ שְׁמָא קַדִּישָׁא). It is separated above (אִתְפְּרַשׁ לְעֵילָּא), and it is separated below (וְאִתְפְּרַשׁ לְתַתָּא). This name is above (שְׁמָא דָּא אִיהוּ לְעֵילָּא), this name is in the middle (שְׁמָא דָּא אִיהוּ בְּאֶמְצָעִיתָא), this name is below (שְׁמָא דָּא אִיהוּ לְתַתָּא). YHVH, which is the secret of the holy name (יְהוָֹ״ה דְּאִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא), it is one (אִיהוּ חַד).

The secret of all (רָזָא דְּכֹלָּא). The supernal world (עָלְמָא עִלָּאָה), in the concealment of concealments upon it (בִּסְתִימוּ דִּסְתִּימוּתָא דְּעָלֵיהּ), is joined with it (דְּאִשְׁתַּתֵּף בַּהֲדֵיהּ), and it is one (וְאִיהוּ חַד). The lower world (עָלְמָא תַּתָּאָה), in the concealment of the middle (בִּסְתִימוּ דְּאֶמְצָעִיתָא), is the secret of the supernal holy chariot upon it (רָזָא רְתִיכָא קַדִּישָׁא עִלָּאָה דְּעָלֵיהּ), and we have established this (וְאוֹקִימְנָא). Some say: Come and see, the secret of the holy name—this is Hashem Elohim (ס״א: תָּא חֲזֵי רָזָא דִּשְׁמָא קַדִּישָׁא דָּא יְיָ אֱלֹהִים), this name is above (שְׁמָא דָּא אִיהוּ לְעֵילָּא), this name is in the middle (שְׁמָא דָּא אִיהוּ בְּאֶמְצָעִיתָא), this name is below (שְׁמָא דָּא אִיהוּ לְתַתָּא). Above: the secret of the World to Come (לְעֵילָּא רָזָא דְּעָלְמָא דָּאָתֵי), in the concealment of concealments upon it (בְּסִתִּימוּ דְּסִתִּימוּתָא דְּעָלֵיהּ), and it is one (וְאִיהוּ חַד). Below: the secret of the lower world (לְתַתָּא רָזָא דְּעָלְמָא תַּתָּאָה), and the supernal world above it is joined with it (וְעָלְמָא עִלָּאָה דְּעָלֵיהּ אִשְׁתַּתֵּף בַּהֲדֵיהּ), and it is one (וְאִיהוּ חַד).

In the middle: in the secret of the supernal holy chariot (בְּאֶמְצָעִיתָא בְּרָזָא דְּרְתִיכָא קַדִּישָׁא עִלָּאָה), and we have established this (וְאוֹקִימְנָא). From this side (מֵהַאי גִּיסָא), four Chariots go forth (ד׳ רְתִיכִין נָפְקִין), and from that side four Chariots go forth (וּמֵהַאי גִּיסָא אַרְבַּע רְתִיכִין נָפְקִין), because each and every one is divided into four (בְּגִין דְּכָל חַד וְחַד מִתְפְּרַשׁ לְאַרְבַּע), each chariot is four (כָּל רְתִיכָא אַרְבַּע אִינּוּן), when looking at the rungs (כַּד מִסְתַּכְּלִין דַּרְגִין). And so all of them are four within four (וְכֵן כֻּלְּהוּ אַרְבַּע בְּאַרְבַּע), until the rung descends below (עַד דְּנַחְתִין דַּרְגָא לְתַתָּא), in that place which is called (בְּהַהוּא אַתְרָא דְּאִתְקְרֵי), in the secret of the holy name (בְּרָזָא דִּשְׁמָא קַדִּישָׁא), which is Adonai (דְּאִיהוּ אֲדֹנָי), in those Chariots that stand and are held by this name (בְּאִינּוּן רְתִיכִין דְּקַיְּימֵי וְנַטְלֵי בִּשְׁמָא דָּא), and they are called (וְאִינּוּן אִקְרוּן): mountains of brass (הָרֵי נְחֹשֶׁת) (Zechariah 6), because there are mountains and there are mountains (בְּגִין דְּאִית הָרִים וְאִית הָרִים). There are supernal mountains (אִית הָרִים עִלָּאִין), and there are lower mountains (וְהָרִים תַּתָּאִין). And they stand on three sides (וְאִינּוּן בִּתְלַת סִטְרִין קַיְּימֵי), and they go forth from within: gold, silver, and brass (וְנַפְקֵי מִגּוֹ זָהָב וָכֶסֶף וּנְחֹשֶׁת).

Brass is below (נְחֹשֶׁת לְתַתָּא), because they are Chariots that go forth from within Alef–Dalet–Nun–Yod (בְּגִין דְּאִינּוּן רְתִיכִין דְּנַפְקֵי מִגּוֹ אָלֶ״ף דָּלֶ״ת נוּ״ן יוֹ״ד), which is in the first palace (דִּי בְּגוֹ הֵיכָלָא קַדְמָאָה), which are the four Chariots that go forth from within (דְּאִינּוּן אַרְבַּע רְתִיכִין דְּנַפְקִין מִגּוֹ), those two Ruchin, right and left (אִינּוּן תְּרֵין רוּחִין יְמִינָא וּשְׂמָאלָא), from within Livnat haSapir (מִגּוֹ לִבְנַת הַסַּפִּיר), as we have said (כִּדְקַאמְרָן). These two Ruchin that we spoke of there (אִלֵּין תְּרֵין רוּחִין דְּקָאָמְרֵינָן הָתָם), they are called two mountains (אִינּוּן אִקְרוּן תְּרֵי טוּרִין), and they are (וְאִינּוּן): mountains of brass (הָרֵי נְחֹשֶׁת). From these two Ruchin that are called mountains of brass (מֵאִינּוּן תְּרֵין רוּחִין דְּאִקְרוּן הָרֵי נְחֹשֶׁת), emerge those four Chariots (נַפְקֵי אִינּוּן ד׳ רְתִיכִין), that are used in that name (דְּמִשְׁתַּמְּשֵׁי בְּהַהוּא שְׁמָא), of Alef–Dalet (דְּאָלֶ״ף דָּלֶ״ת), which is embedded in Sandalfon (דְּאִשְׁתְּקַע בְּסַנְדַּלְפוֹ״ן), the Master of the Footstool (מָארֵיהּ דְּאֲפַיָּא). And all of them are messengers over these matters in this world (וְכֻלְּהוּ שְׁלִיחָן עַל אִלֵּין בְּעָלְמָא), in the secret of horse and chariot (בְּרָזָא דְּסוּסְוָון וּרְתִיכִין), for there is a chariot upon a horse (בְּגִין דְּאִית רְתִיכָא עַל סוּסְוָון), which carries it (דְּנַטְלֵי לָהּ). And this holy name (וְדָא שְׁמָא קַדִּישָׁא), is included in Yod–Heh (אִתְכְּלִיל בְּיוֹ״ד הֵ״א), as we have established (כְּמָה דְּאוֹקִימְנָא), that Alef–Dalet is included in Yod–Heh (דְּאִתְכְּלִיל אָלֶ״ף דָּלֶ״ת בְּיוֹ״ד הֵ״א), and it is YAHDVNHY (וְאִיהוּ יְאַהֲדוֹנָהִ״י). And it has been said (וְהָא אִתְּמַר): Elohim is not included in another name (אֱלֹהִים לָא אִתְכְּלִיל בִּשְׁמָא אַחֲרָא), because there is Elohim Chayyim (בְּגִין דְּאִית אֱלֹהִים חַיִּים), and from this one (וּמֵהַאי), it spreads out into many directions (אִתְפָּשַׁט לְכַמָּה סִטְרִין), and it does not enter inward (וְלָא אִתְכְּנִישׁ), but rather spreads (אֶלָּא אִתְפָּשַׁט).

The name that includes all names (שְׁמָא דְּכָלִיל כָּל שְׁמָהָן), Yod, Heh, Vav, Heh (יוֹ״ד הֵ״א וָא״ו הֵ״א), in the secret of the permutation of the holy name (בְּרָזָא דְּאַתְוָון צֵרוּפָא דִּשְׁמָא קַדִּישָׁא), with which the Kohen knew (דְּבֵיהּ הֲוָה יָדַע כַּהֲנָא), to permute in all directions (לְצָרְפָא בְּכָל סִטְרוֹי), until the names ascend in many directions (עַד דְּסַלְקֵי שְׁמָהָן בְּכַמָּה סִטְרִין), in forty-two colors (בְּאַרְבְּעִין וּתְרֵין גַּוְונִין) (Bereshit 9a), in the expanse of the Hard Spark (בְּאִשְׁתְּטָחוּ דְּבוּצִינָא דְּקַרְדִּינוּתָא), which is that which includes all names (דְּהַאי אִיהוּ כָּלִיל כָּל שְׁמָהָן).