Daf 261b (דַּף רס״א ע״ב)

And this is the secret of the supernal holy name that is called Achadtam (וְדָא אִיהוּ בְּרָזָא דִּשְׁמָא קַדִּישָׁא דְּאִקְרֵי אֲחַדְטַ״ם), it is a secret in the letters of the name that is called Elohim (רָזָא אִיהוּ בְּאַתְוָון דִּשְׁמָא דְּאִקְרֵי אֱלֹהִי״ם). Because these letters ascend to be crowned above (בְּגִין דְּאִלֵּין אַתְוָון סַלְּקִין לְאִתְעַטְּרָא לְעֵילָּא), and they brought forth these to be called by them (וְאַפִּיקוּ לְהוּ אִלֵּין לְאִתְקְרֵי בְּהוֹן), and they ascend to be crowned above as Elohim Chayyim (וְסַלְּקִין לְאִתְעַטְּרָא לְעֵילָּא אֱלֹהִים חַיִּים), and [Elohim] diminished in the letters (וְגָרַע בְּאַתְוָון), to be unified through diminution (לְאַחֲדָא בִּגְרִיעוּ). And from here it spreads below (וּמֵהָכָא אִתְפְּשָּׁט לְתַתָּא), to draw from within these other letters (לְנַטְלָא מִגּוֹ אִלֵּין אַתְוָון אַחֲרָנִין), and to elevate from these letters to the name Elohim (וּלְסַלְּקָא מֵאִלֵּין אַתְוָון לִשְׁמָא דֶּאֱלֹהִים).

Once the letters are drawn into the fifth and fourth [palaces] from above, as we have said (כֵּיוָן דְּאִתְמַשְׁכָּאן אַתְוָון בְּחֲמִישָׁאָה וּרְבִיעָאָה מֵעֵילָּא כִּדְקַאמְרָן), she begins to take blessing from the center of all (שָׁאֲרִי וְאָחִיד בִּרְכָּאן מֵאֶמְצָעִיתָא דְּכֹלָּא), from the sixth palace (מֵהֵיכָלָא שְׁתִּיתָאָה), and she takes blessing from this and that (וְאָחִיד בִּרְכָּאן בְּהַאי וּבְהַאי). And because of this—“in all of it: Atah Kadosh, and it was included” (וּבְגִין כָּךְ [בְּכֹלָּא אַתָּה קָדוֹשׁ וְאִתְכַּלִּיל])—Atah Kadosh: Atah is included in Kadosh (אַתָּה קָדוֹשׁ, אִתְכַּלִּיל אַתָּה בְּקָדוֹשׁ).

“VeShimcha Kadosh [And Your Name is holy]” (וְשִׁמְךָ קָדוֹשׁ): since it says, “Atah Kadosh [You are holy]” (כֵּיוָן דְּאָמַר אַתָּה קָדוֹשׁ), why does it say, “VeShimcha Kadosh [And Your Name is holy]”? (אֲמַאי וְשִׁמְךָ קָדוֹשׁ). This means: the Name; this means: Atah [You] (הַיְינוּ שֵׁם, הַיְינוּ אַתָּה). But we have learned (אֶלָּא הָא תָּנֵינָן): in every place where union and connection are found (בְּכָל אֲתָר דְּאִשְׁתְּכַּח יִחוּדָא וְקִשּׁוּרָא), holiness and an addition of holiness are required (בָּעֵינָן קְדוּשָּׁה וְתוֹסֶפֶת קְדוּשָּׁה), and that addition is the essence, greater than all (וְהַהוּא תּוֹסֶפֶת עִקָּרָא הוּא יַתִּיר מִכֹּלָּא). And because of this, everywhere it is written, “Atah [You],” and no more (וּבְגִין כָּךְ בְּכֻלְּהוּ כְּתִיב אַתָּה, וְלָא יַתִּיר), but here, in this place, it says holiness and an addition of holiness (וְהָכָא בְּהַאי אֲתָר אָמַר קְדוּשָּׁה וְתוֹסֶפֶת קְדוּשָּׁה). “Atah Kadosh [You are holy]”—holiness (אַתָּה קָדוֹשׁ: קְדוּשָּׁה); “VeShimcha Kadosh [And Your Name is holy]”—an addition of holiness (וְשִׁמְךָ קָדוֹשׁ: תּוֹסֶפֶת קְדוּשָּׁה). “And holy ones every day” (וּקְדוֹשִׁים בְּכָל יוֹם): these are the other supernal holy ones (אֵלּוּ שְׁאָר קְדוֹשִׁין עִלָּאִין), who are sanctified from this addition in every palace (דִּי בְּכָל הֵיכָלָא וְהֵיכָלָא דְּמִתְקַדְּשֵׁי מֵהַאי תּוֹסֶפֶת). For the first holiness belongs to her (בְּגִין דִּקְדוּשָּׁה קָמַיְיתָא אִיהִי לָהּ), and the addition of holiness is to sanctify all those others of whom we have spoken (וְתוֹסֶפֶת קְדוּשָּׁה לְאִתְקַדְּשָׁא כָּל אִינּוּן שְׁאָר דְּקַאמְרָן). And afterwards all is sanctified from above (וּלְבָתַר אִתְקַדְּשָׁא כֹּלָּא מֵעֵילָּא), and from all the Patriarchs (וּמִכֻּלְּהוּ אֲבָהָן), it is bound in one bond (אִתְקְשַׁר בְּקִשּׁוּרָא חֲדָא), namely: “Barukh Atah Hashem, haEl haKadosh [Blessed are You, Hashem, the holy God]” (וְהַיְינוּ: בָּרוּךְ אַתָּה יְיָ הָאֵל הַקָּדוֹשׁ). Here all is one bond (הָכָא כֹּלָּא קִשּׁוּרָא חֲדָא), because one says: “Barukh Atah Hashem, haEl haKadosh [Blessed are You, Hashem, the holy God]” (בְּגִין דְּאָמַר בָּרוּךְ אַתָּה יְיָ הָאֵל הַקָּדוֹשׁ). And because of this, it is called the bundle and bond of all in one union (וְעַל דָּא אִקְרֵי צְרוֹרָא וְקִשּׁוּרָא דְּכֹלָּא בְּיִחוּדָא חַד). Fortunate is the portion of one who knows to arrange the praises of his Master in the fitting place (זַכָּאָה חוּלָקֵיהּ, מַאן דְּיָדַע לְסַדְּרָא שְׁבָחֵי דְּמָארֵיהּ בַּאֲתָר דְּאִצְטְרִיךְ). Until here: Devekuta [cleaving], Berakhan [blessings], and Kedushah [holiness] together in the Patriarchs (עַד הָכָא: דְּבֵקוּתָא וּבִרְכָּאן וּקְדוּשָּׁה כַּחֲדָא בַּאֲבָהָן).

From here onward (מִכָּאן וּלְהָלְאָה), stand requests and supplications (קַיְּימִין שְׁאֶלְתִּין וּבָעוּתִין). The service that a person must request (שֵׁירוּתָא דְּבָעֵי בַּר נָשׁ לְמִשְׁאָל), to understand the words of his Master (לְמִנְדַּע בְּמִילִין דְּמָארֵיהּ), in order to show his longing toward Him (בְּגִין לְמֵחֲזֵי תִּיאוּבְתֵּיהּ לְגַבֵּיהּ), and not separate from Him (וְלָא אִתְפְּרַשׁ מִנֵּיהּ). Because a person desires to be included in the holiness of the supernal holy name (בְּגִין דְּבָעֵי בַּר נָשׁ לְאִשְׁתַּתְּפָא בִּקְדוּשָּׁה דִּשְׁמָא קַדִּישָׁא עִלָּאָה), to be crowned with it (לְאִתְעַטְּרָא בֵּיהּ), and it is the name of blessings and sanctities (וְאִיהוּ שְׁמָא דְּבִרְכָּאן וְקִדּוּשִׁין), CUZU (כּוּז״וּ). The secret of the holy name YHVH (רָזָא דִּשְׁמָא קַדִּישָׁא יְדוָֹ״ד), which is holy in holiness (דְּאִיהוּ קַדִּישׁ בִּקְדוּשָּׁה). And these letters—others (וְאִילֵּין אַתְּוָון [אַחֲרָנִין])—emerged from it, these other letters (אַפִּיקוּ מִנֵּיהּ הָנֵי אַתְּוָון אַחֲרָנִין), a union of these like the union of male and female (חִבּוּרָא דְּהָנֵי, כְּחִבּוּרָא דִּדְכַּר בְּנוּקְבָּא). And these supernal holy ones (וְהָנֵי קַדִּישִׁין עִלָּאִין) are the secret of holiness (רָזָא דִּקְדוּשָּׁה). These other letters are called Tal [dew] (אִילֵּין אַתְּוָון אַחֲרָנִין אִקְרוּן טַ״ל), “the dew of the heavens” (טַל הַשָּׁמַיִם). It is the mystery of the calculation of His letters (רָזָא דְּחוּשְׁבָּנָא דְּאַתְּוָון דִּילֵיהּ), because here below (בְּגִין דְּהָכָא לְתַתָּא), all things subsist by calculation (קַיְּימָן כָּל מִילִין בְּחוּשְׁבָּנָא), and the calculation is only for the moon (וְלֹא חוּשְׁבָּנָא, אֶלָּא לְסִיהֲרָא). And because of this, one must bind oneself to the holiness of his Master (וּבְגִין כָּךְ בָּעֵי לְאִתְקַשְּׁרָא בִּקְדוּשָּׁה דְּמָארֵיהּ), and a person should not separate himself from Him (וְלָא יִתְפְּרַשׁ בַּר נָשׁ מִנֵּיהּ). And when he asks (וְכַד שָׁאִיל), it is the service of requests, to know his Master (שֵׁירוּתָא דִּשְׁאֶלְתִּין לְמִנְדַּע לְמָארֵיהּ), to show his longing toward Him (לְאַחֲזָאָה דְּתִיאוּבְתֵּיה לְגַבֵּיהּ). From here onward (מִכָּאן וּלְהָלְאָה), let him withdraw little by little (יִתְפְּרַשׁ זְעֵיר זְעֵיר), and ask his request (וַיִּשְׁאַל שְׁאֶלְתּוֹי), what he needs to ask (מַה דְּאִצְטְרִיךְ לְשָׁאֲלָא). And all his requests shall be only after this order has been arranged, as we have said (וְכָל שְׁאֶלְתּוֹי יֵהוֹן, לְבָתַר דְּאִיסַּדֵּר סִדּוּרָא דָּא דְּקַאמְרָן).

In this manner (כְּגַוְנָא דָּא), all his requests shall be with supplications and petitions before his Master (כָּל שְׁאֶלְתּוֹי יֵהוֹן בְּתַחֲנוּנִין וּבָעוּתִין לְקַמֵּי מָארֵיהּ), and he should not justify himself before Him (וְלֹא יַצְדִּיק גַּרְמֵיהּ מִנֵּיהּ). Some say: he should not distance himself from Him (נ״א: יַרְחִיק גַּרְמֵיהּ מִנֵּיהּ). Fortunate is the portion of one who knows to arrange this order (זַכָּאָה חוּלָקֵיהּ, מַאן דְּיָדַע לְסַדְּרָא סִדּוּרָא דָּא), to walk on the straight path (לְמֵהַךְ בְּאֹרַח מֵישָׁר), as is fitting (כַּדְקָא חֲזֵי). Just as fire is joined with water (כְּגַוְנָא דְּאִתְאַחֲדָא אֵשָּׁא בְּמַיָּא), and water with fire (וּמַיָּא בְּאֵשָּׁא); south with north (דָּרוֹם בְּצָפוֹן), and north with south (וְצָפוֹן בְּדָּרוֹם); east with west (מִזְרָח בְּמַעֲרָב), and west with east (וּמַעֲרָב בְּמִזְרָח)—so too, all is bound together (הָכִי נָמֵי אִתְקַשַּׁר כֹּלָּא כַּחֲדָא), and the union is completed, this with that (וְיִחוּדָא אִשְׁתְּלִים דָּא בְּדָא). And all those who know to arrange their prayers properly (וְכָל אִינּוּן דְּיָדְעִין לְסַדְּרָא צְלוֹתְהוֹן כַּדְקָא יֵאוֹת), to interinclude these Heikhalin [palaces], one with another (לְאִתְכַּלְּלָא הָנִּי הֵיכָלִין אִלֵּין בְּאִלֵּין), and to bind this with that (וּלְאִתְקַשְּׁרָא דָּא בְּדָא), that person is bound with them (הַאי בַּר נָשׁ אִתְקַשַּׁר בְּהוֹן), and is brought near to be included with them (וְקָרִיב לֵיהּ לְאִתְכַּלְּלָא בְּהוֹן). He asks a request, and it is given to him (שְׁאֶלְתָּא שָׁאִיל וְיָהִיב לֵיהּ). Fortunate is his portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהּ בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). After he has completed the requests, and the body is whole on all sides in joy of heart (בָּתַר דְּסִיֵּים שְׁאֶלְתִּין וְגוּפָא שְׁלִים בְּכָל סִטְרִין בְּחֶדְוָה דְּלִבָּא), and he has asked and completed the requests (וְאִיהוּ שָׁאִיל וְסִיֵּים שְׁאֶלְתִּין), let him return to draw down blessings and joys below (יֶהְדַּר לְאַמְשַׁכָּא בִּרְכָּאן וְחֶדְוָואָן לְתַתָּא), in the mystery of the third palace (בְּרָזָא דְּהֵיכָלָא תְּלִיתָאָה), to draw downward (לְאַמְשַׁכָּא לְתַתָּא). And this is: “Retzei Hashem Elokeinu Be’ammekha Yisrael [Be pleased, Hashem our God, with Your people Israel]” (וְדָא הוּא: רְצֵה יְיָ אֱלֹהֵינוּ בְּעַמֶּךָ יִשְׂרָאֵל).

This is that the Ma‘amadot [standing watches] are the supporters of the body (הַאי אִיהוּ דְּמַעֲמָדוֹת אִינּוּן סַמְכִין דְּגוּפָא). Some say: because the Ma‘amadot [standing watches] are the supporters of the body (נ״א: בְּגִין דְּמַעֲמָדוֹת אִינּוּן סַמְכִין דְּגוּפָא). The service below is from the body (שֵׁירוּתָא לְתַתָּא מִן גּוּפָא), from the two thighs until reaching the knees (תְּרֵין יַרְכִין עַד דְּמָטֵי לְבִרְכִּין). And these are the mystery of the Ma‘amadot [standing watches], which stand over the offering (וְאִלֵּין אִינּוּן רָזָא דְּמַעֲמָדוֹת דְּקַיְּימֵי עַל קָרְבָּנָא). And here is the mystery: the service of the two thighs from above until the knees (וְהָכָא אִיהוּ רָזָא: שֵׁירוּתָא דִּתְּרֵין יַרְכִין מִלְּעֵילָּא עַד בִּרְכִּין), the connection of the prophets and visions (חִבּוּרָא דִּנְבִיאִים וּמַרְאוֹת), in the mystery of the letters of the Holy Name that is called (בְּרָזָא דְּאַתְּוָון דִּשְׁמָא קַדִּישָׁא דְּאִקְרֵי): Tzeva’ot [Hosts], in Atbash [Aleph–Tav, Bet–Shin], is Hishtapa [He–Shin–Tav–Peh–Alef] (צְבָאוֹ״ת בְּאַ״ת בּ״ש: הַשְׁתָּפָ״א). This is the mystery of the Name called Tzeva’ot [Hosts] (דְּאִיהוּ רָזָא דִּשְׁמָא דְּאִקְרֵי צְבָאוֹת). This one ascends, and this one descends (דָּא סָלִיק, וְדָּא נָחִית); this one is prophets, and this one is visions (דָּא נְבִיאִים, וְדָּא מַרְאוֹת). And here is the supernal mystery of the Baraitot of which we have spoken (וְהָכָא אִיהוּ רָזָא עִלָּאָה דִּבְרַיְיתֵי דְּקַאמְרָן). And when a person reaches the knees (וְכַד מָטֵי אִינִישׁ לְבִרְכִּין), he shall bow (יִכְרַע): “Barukh Atah Hashem, haMachazir Shekhinato leTzion [Blessed are You, Hashem, who restores His Shekhinah to Zion]” (בָּרוּךְ אַתָּה יְיָ הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן). And behold, here the Baraitot return to the Mishnah (וְהָא הָכָא אָהַדְרוּ בְּרַיְיתֵי לְמַתְנִיתִין), and they are blessed together (וְאִתְבָּרְכוּן כַּחֲדָא).