Daf 260b (דַּף ר״ס ע״ב)

And this name (וּשְׁמָא דָּא), includes all names (כָּלִיל כָּל שְׁמָהָן). Alef, Alef, Lamed, Dalet, Heh, Nun, Yod, Yod, Mem, is the sign (אאַלדהנ״י״ם סִימָן). In these letters, other inclusive ones are joined (בְּאִלֵּין אַתְוָון כְּלִילָן אַחֲרָנִין מִתְחַבְּרָן). And these go out (וְנַפְקֵי אִלֵּין), and these go in (וְעַיְּילֵי אִלֵּין). Afterward, when the Hard spark spreads and expands (לְבָתַר כַּד אִתְנְטֵי וְאִתְפָּשַּׁט בּוּצִינָא דְּקַרְדִּינוּתָא), the letters are combined within it (מִצְטָרְפֵי אַתְוָון בְּגַוַּוהּ), and letters are brought up (וְאַעֲלֵי אַתְוָון), and letters are sent out (וְנַפְקֵי אַתְוָון), in the secret of these nine letters (בְּרָזָא דְּאִלֵּין תֵּשַׁע אַתְוָון).

And these were transmitted to the supernal holy ones (וְאִלֵּין אִתְמְסָרוּ לְקַדִּישֵׁי עֶלְיוֹנִין), to go in the path of the secret of the letters (לְמֵהַךְ בְּאוֹרְחָא דְּרָזָא דְּאַתְוָון), to permute the union of the names of the letters (לְצָרְפָא יִחוּדָא דִּשְׁמָהָן דְּאַתְוָון), as the Kohen knew to permute the names (כְּמָה דְּהֲוָה יָדַע כַּהֲנָא לְצָרְפָא שְׁמָהָן), in the inscribed letters (בְּאַתְוָון רְשִׁימָן). And the hands of a man were beneath their wings (וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם) (Ezekiel 1). All of them are hands of a man (כֻּלְּהוּ יְדֵי אָדָם), behold, we have established (הָא אוֹקִימְנָא), that they are—some say: Seraphim (נ״א: שְׂרָפִים)—Ruchin, Chayot, and Ofanim (דְּאִינּוּן רוּחִין וְחֵיוָון וְאוֹפַנִּים) (Keruvim, Chayot, and Ofanim) (כְּרוּבִים וְחַיּוֹת וְאוֹפַנִּים). All of them with wings (כֻּלְּהוּ בְּגַדְּפִין), and hands beneath their wings (וִידִין תְּחוֹת גַּדְּפַיְּיהוּ), to receive prayers (לְקַבְּלָא צְלוֹתִין), and to receive masters of repentance (וּלְקַבְּלָא מָארֵי דְּתִיוּבְתָא).

The hands of a man—places and sites (יְדֵי אָדָם אַתְרִין וְדוּכְתִין), to receive human beings (לְקַבְּלָא בְּנֵי נָשָׁא), with their prayers and requests (בִּצְלוֹתְהוֹן וּבָעוּתְהוֹן), and to open gates to receive them (וּלְאַפְתְּחָא פִתְחִין לְקַבְּלָא לוֹן), to unify and bind the bonds (לְיַחֲדָא וּלְקַשְּׁרָא קִשְּׁרִין), and to perform their will (וּלְמֶעְבַּד רְעוּתֵהוֹן). And these places and sites that are called hands of a man (וְאִלֵּין אַתְרִין וְדוּכְתִין דְּאִקְרוּן יְדֵי אָדָם), that are established for human beings (דְּקַיְּימֵי לִבְנֵי נָשָׁא), these are the holy names (אִלֵּין אִינּוּן שְׁמָהָן קַדִּישִׁין), which rule over each and every rung (דְּשָׁלִיטִין בְּכָל דַּרְגָא וְדַרְגָא), because (בְּגִין) through them, human beings enter (דִּבְהוֹן עָאלִין בְּנֵי נָשָׁא), with their prayers and requests (בִּצְלוֹתֵיהוֹן וּבָעוּתֵיהוֹן), through all supernal gates (בְּכָל תַּרְעִין עִלָּאִין). And by this, the lower ones rule above (וּבְדָא שַׁלְטִין תַּתָּאִין לְעֵילָּא). And this is the secret: Your hands made me and fashioned me (וְרָזָא דָּא: יָדֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי) (Psalms 119). And these are the holy names (וְאִלֵּין שְׁמָהָן קַדִּישִׁין). And Hashem said to Moshe: Stretch out your hand upon the heavens (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַשָּׁמַיִם) (Exodus 9).

Could he extend his hand upon the heavens? (וְכִי הֵיךְ יָכִיל לְאָרָמָא יְדֵיהּ עַל שְׁמַיָּא) Rather: Stretch means: extend (אֶלָּא נְטֵה: אַרְכִּין). As it is said: He stretched out the heavens and descended (כְּמָה דְּאַתְּ אָמֵר: וַיֵּט שָׁמַיִם וַיֵּרַד) (Psalms 18), drawing from above to below (מְשִׁיכוּ מִלְּעֵילָא לְתַתָּא). Your hand—your place (יָדְךָ: אַתְרָךְ), the place of your level (אַתְרָא דְּדַרְגָּא דִּילָךְ), where you reside (דְּאַתְּ שָׁאֲרִי בְּגַוֵּיהּ), and this is in the secret of the holy name (וְדָא בְּרָזָא דִּשְׁמָא קַדִּישָׁא). And everything above and below (וְכֹלָּא עִלָּאֵי וְתַּתָּאֵי), is in the secret of the names, held and standing (בְּרָזָא דִּשְׁמָהָן נַטְלֵי וְקַיְּימֵי). And through them, human beings enter the supernal palaces (וּבְהוֹן עָאלִין בְּנֵי נָשָׁא לְהֵיכָלִין עִלָּאִין), and there is no one who can prevent them (וְלֵית מַאן דְּיִמְחֵי בִּידַיְיהוּ). Blessed are they who know how to arrange the Union of their Master properly (זַכָּאִין אִינּוּן דְּיַדְּעִין לְסַדְּרָא יִחוּדָא דְּמָארֵיהוֹן כְּדְקָא יֵאוֹת), and to go in the path of truth (וּלְמֵהַךְ בְּאֹרַח קְשׁוֹט), so that they do not err in the secret of faith (בְּגִין דְּלָא יִטְעוּן בְּרָזָא דִּמְהֵימְנוּתָא).

Come and see (תָּא חֲזֵי), in these palaces there is a supernal secret within Faith (בְּהֵיכָלִין אִלֵּין אִית רָזָא עִלָּאָה גּוֹ מְהֵימְנוּתָא). And all of them—Chayot, Chariots—all are transformed one from the other (וְכֻלְּהוּ חֵיוָון רְתִיכִין, כֻּלְּהוּ מְשַׁנְּיָין דָּא מִן דָּא), to be included one in another for the good (לְאִתְכַּלְּלָא אִלֵּין בְּאִלֵּין לְטָב), to be rectified (לְאִתָּקְּנָא).

And your sign is: And he changed her and her maidens for the better (וְסִימָנִיךְ: וַיְשַׁנֶּהָ וְאֶת נַעֲרוֹתֶיהָ לְטוֹב) (Esther 2). In these seven palaces is the supernal completion (בְּשִׁבְעָה הֵיכָלִין אִלֵּין שְׁלִימוּ דְּעֵילָּא). When this is completed with that (כַּד אִשְׁתְּלִים דָּא בְּדָא), and the prayers and requests ascend (וְעָאלוּ צְלוֹתִין וּבָעוּתִין), of one who knows to arrange them (דְּמַאן דְּיָדַע לְסַדְּרָא לוֹן), to prepare them above (לְאַתְקְּנָא לוֹן לְעֵילָּא), as it is said: And the seven maidens who were fitting to be given her from the king’s house (כְּמָה דְּאַתְּ אָמֵר: וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאוּיוֹת לָתֵת לָהּ מִבֵּית הַמֶּלֶךְ) (Esther 2).

The first palace (הֵיכָלָא קַדְמָאָה). Who forms light and creates darkness (יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45). The radiance of a precious stone, a sapphire (נְהִירוּ דְּאֶבֶן טָבָא סְפִירוּ), a precious stone shines to two sides (דְּאֶבֶן טָבָא נָצִיץ לִתְרֵין סִטְרִין), as we have established (כְּמָה דְּאוֹקִימְנָא), to the right and to the left (לִימִינָא וְלִשְׂמָאלָא): light and darkness (אוֹר וְחֹשֶׁךְ). How great are Your works, Hashem; You made them all with wisdom (מָה רַבּוּ מַעֲשֶׂיךָ יְיָ כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104), all of them wheels and spheres (כֻּלְּהוּ אוֹפַנִּים וְגַלְגַּלִּים), the earth is full of Your possessions, and so forth (מָלְאָה הָאָרֶץ קִנְיָנֶיךָ וְגוֹ').

The King who is exalted alone from then (הַמֶּלֶךְ הַמְרוֹמָם לְבַדּוֹ מֵאָז), the holy name YAHDVNHY (שְׁמָא קַדִּישָׁא יְאַהֲדוֹנָהִ״י), the totality of the holy name (כְּלָלָא דִּשְׁמָא קַדִּישָׁא), is complete in two names (שְׁלִים בִּתְרֵי שְׁמָהָן), and this ascends in the atmosphere (וְדָא הוּא סָלִיק בַּאֲוִירָא), and is elevated from the depths of the world (וּמִתְנַשֵּׂא מִימוֹת עוֹלָם).

The second palace (הֵיכָלָא תִּנְיָינָא): El, blessed, great in knowledge (אֵל בָּרוּךְ גָּדוֹל דֵּעָה), Orpaniael (אוֹרְפָנִיאֵ״ל)—some say: the secret of small letters (נ״א: רָזָא אַתְוָן זְעִירִין)—which includes the secrets of the small letters of the Alef-Beit (דְּכָלִיל רָזִין דְּאַתְוָון זְעִירִין דְּאַלְפָּא בֵיתָא). Here are those who say Kadosh and Barukh (הָכָא אִינּוּן דְּקָאַמְרֵי קָדוֹשׁ וּבָרוּךְ), and here is holiness (וְהָכָא אִיהוּ קְדוּשָּׁה), and Blessed be the glory of Hashem (וּבָרוּךְ כְּבוֹד יְיָ).

The third palace (הֵיכָלָא תְּלִיתָאָה): To El, blessed, they offer pleasantness (לָאֵל בָּרוּךְ נְעִימוֹת יִתְּנוּ).

The fourth palace (הֵיכָלָא רְבִיעָאָה): Who renews in His goodness every day continually in Ma’aseh Bereshit (הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית). For here the lights are revolved (בְּגִין דְּהָכָא מִתְגַּלְגְּלִין נְהוֹרִין), and the judgments of the world (וְדִינִין דְּעָלְמָא). One who is destined for life (מַאן דְּאִיהוּ לְחַיִּים), is renewed like at first (מִתְחַדֵּשׁ כְּמִלְּקַדְּמִין), to endure in the world (לְאִתְקַיְּימָא בְּעָלְמָא), in the light of the right side (בִּנְהוֹרָא דִּימִינָא), which is called El, as we have said (דְּאִקְרֵי אֵל כִּדְקַאמְרָן).

The fifth palace (הֵיכָלָא חֲמִישָּׁאָה): This palace is called Everlasting Love (הֵיכָלָא דָּא אִקְרֵי אַהֲבַת עוֹלָם). And this is the flow of love of the palace that is called Love (וְדָא אִיהוּ מְשִׁיכוּ דִּרְחִימוּתָא דְּהֵיכָלָא דְּאִקְרֵי אַהֲבָה), and this is: With everlasting love You have loved us, Hashem our Elohim (וְדָא הִיא אַהֲבַת עוֹלָם אַהַבְתָּנוּ יְיָ אֱלֹהֵינוּ), Blessed are You Hashem, who chooses His people Yisrael with love (בָּרוּךְ אַתָּה יְיָ הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה), in the secret of El Shaddai (בְּרָזָא דְּאֵ״ל שַׁדַּ״י).

The sixth palace (הֵיכָלָא שְׁתִיתָאָה): True and certain and established and enduring (אֱמֶת וְיַצִּיב וְנָכוֹן וְקַיָּם). And we require not to interrupt between these palaces (וּבָעֵינָן דְּלָא לְאַפְסְקָא בֵּין הֵיכָלִין אִלֵּין), because through the drawing of prayer and desire, they are joined as one (דְּהָא בִּמְשִׁיכוּ דִּצְלוֹתָא וּרְעוּתָא מִתְחַבְּרָאן כַּחֲדָא), and they are bound one with another (וְאִתְקַשְּׁרָאן אִלֵּין בְּאִלֵּין), in the secret of the holy names (בְּרָזָא דִּשְׁמָהָן קַדִּישִׁין), which rule over each and every one (דְּשָׁלִיטִין בְּכָל חַד וְחַד).