Daf 11b (דַּף י״א ע״ב)

And so we have learned from Abba (וְהָכִי אוֹלִיפְנָא מֵאַבָּא): the Yod, as has been said (י׳ כְּמָה דְּאִתְּמַר). Afterward Yah (לְבָתַר יָ״הּ), which are never separated for all eternity (דְּלָא מִתְפָּרְשָׁן לְעָלְמִין). The Yod brings forth the Hei (י׳ אַפִּיק ה׳), in this manner: Hei, behold Yod (כְּהַאי גַּוְונָא ה׳ הֲרֵי י׳). And that river which goes out from it (וְהַהוּא נָהָר דְּנָפִיק מִנֵּיהּ), and it is drawn from it downward (וְאִתְמְשַׁךְ מִנֵּיהּ וּלְתַתָּא), two children emerge from them (תְּרֵין בְּנִין דְּנָפְקִין מִנַּיְיהוּ). From the side of Abba, the Yod (מִסִּטְרָא דְּאַבָּא י׳), emerges the son (נָפִיק בֵּן), for he is grasped in the Yod (דְּהָא אָחִיד בֵּיהּ בְּי׳), and grasped in that river (וְאָחִיד בְּהַהוּא נָהָר). And from the side of Imma emerges the daughter (וּמִסִּטְרָא דְּאִימָּא נַפְקַת בַּת), for she is the lower river (דְּאִיהוּ נָהָר תַּתָּאָה). And this son was drawn afterward and went forth from them (וְהַאי בֵּן אִתְמְשַׁךְ לְבָתַר וְנָפִיק מִנַּיְיהוּ), and he is the Vav (וְהוּא ו׳), and this inherits from Abba and Imma (וְדָא יָרִית לְאַבָּא וּלְאִימָּא), and within him is bound the faith of all (וְאִתְקְשַׁר בֵּיהּ מְהֵימְנוּתָא דְּכֹלָּא). And from him the daughter is sustained (וּמִנֵּיהּ אִתְּזְנַת בְּרַתָּא), from that inheritance that he inherited (מֵהַהוּא יְרוּתָא דְּאִיהוּ יָרִית). And for this reason, the Holy Name must be written (וְעַל דָּא בָּעֵי לְמִכְתַּב שְׁמָא קַדִּישָׁא): the Yod first (י׳ בְּקַדְמִיתָא), one tag above (קוֹצָא חַד לְעֵילָּא), one tag in the middle (וְקוֹצָא חַד בְּאֶמְצָעִיתָא), and one tag below (וְקוֹצָא חַד לְתַתָּא), and this has been said (וְהָא אִתְּמַר). Afterward Yah (לְבָתַר יָ״הּ), which are never separated, one from the other for all eternity (דְּלָא מִתְפָּרְשָׁן דָּא מִן דָּא לְעָלְמִין), in this likeness Hei (כְּגַוְונָא דָּא ה׳). Because they are both found in the wholeness of all (בְּגִין דְּיִשְׁתְּכָחוּ תַּרְוויְיהוּ בִּשְׁלִימוּ דְּכֹלָּא): father and mother, son and daughter (אָב וָאֵם בֵּן וּבַת). In this likeness Yod–Hei — Some say: Vav–Hei (כְּגַוְונָא דָּא י״ה [ס״א ו״ה]).

Behold, you have all the wholeness of faith (הֲרֵי לָךְ כָּל שְׁלִימוּ דִּמְהֵימְנוּתָא). Afterward, faith expands (לְבָתַר אִתְפָּשַׁט מְהֵימְנוּתָא), and two children go forth from one generality, in their paths (וְנָפְקִין תְּרֵין בְּנִין מִכְּלָלָא חַד, בְּאָרְחַיְיהוּ). The son goes forth from both of them (בֵּן נָפִיק מִתַּרְוויְהוּ), and he is the Vav of the Holy Name (וְהוּא ו׳ דִּשְׁמָא קַדִּישָׁא). The daughter emerges from the side of Imma (בַּת נַפְקַת מִסִּטְרָא דְּאִימָּא), and she is the final Hei of the Holy Name (וְהִיא ה׳ בַּתְרָאָה דִּשְׁמָא קַדִּישָׁא). And she is not completed except with the Vav (וְלָא אִשְׁתְּלִימַת אֶלָּא עִם ו׳), because from him she is sustained (בְּגִין דְּמִנֵּיהּ אִתְּזְנַת). And for this reason, it must be written Vav, and afterward Hei (וְעַל דָּא בָּעֵי לְמִכְתַּב ו׳, וּלְבָתַר ה׳), in this likeness Hei (כְּגַוְונָא דָּא ה׳).

Behold the Vav, and that expansion which goes forth from it (הֲרֵי ו׳ וְהַהוּא אִתְפַּשְּׁטוּתָא דְּנָפִיק מִנֵּיהּ), in the likeness of that river which goes forth from the Yod (כְּגַוְונָא דְּהַהוּא נָהָר דְּנָפִיק מִן י׳), because from it she is sustained (בְּגִין דְּמִנֵּיהּ אִתְּזְנַת). The Vav — behold the son, who goes forth from it below (ו׳ הֲרֵי בֵּן דְּנָפִיק מִנֵּיהּ לְתַתָּא). And these matters Abba established (וְהָא מִלִּין אִלֵּין אוֹקִים לוֹן אַבָּא), and they have already been said (וְהָא אִתְּמָרוּ).

And I, when I arrive at these words, I say them, because such is the instruction of Abba (וַאֲנָא כַּד מָטֵינָא לְמִלִּין אִלֵּין, אֵימָא לוֹן, בְּגִין דְּפִקְדוֹנָא דְּאַבָּא הָכִי). And thus a man must beware in the Holy Name, to write the Holy Name in this manner (וְהָכִי בָּעֵי בַּר נָשׁ לְאִזְדַּהֲרָא בִּשְׁמָא קַדִּישָׁא, דְּיִכְתּוֹב שְׁמָא קַדִּישָׁא כְּגַוונָא דָּא), and this is the fitting way (וְדָא אִיהוּ כַּדְקָא חֲזֵי). And if not, it is not called the Holy Name, but is called blemished (וְאִי לָאו, לָא אִקְרֵי שְׁמָא קַדִּישָׁא וְאִקְרֵי פָּגִים). And whoever blemishes the Holy Name, better for him had he never been created (וּמַאן דְּפָגִים שְׁמָא קַדִּישָׁא, טַב לֵיהּ דְּלָא אִתְבְּרֵי).

The third is YHVH, which is called Elohim (תְּלִיתָאָה, יְהִֹוִ״ה דְּאִקְרֵי אֱלֹהִים), as has been said: mercy, and judgment emerges from it (כְּמָה דְּאִתְּמַר, רַחֲמֵי, וְנָפִיק מִנֵּיהּ דִּינָא). And this is that river which flows out of Eden (וְדָא הוּא הַהוּא נָהָר, דְּנָגִיד וְנָפִיק מֵעֵדֶן).

The fourth is El Gadol (רְבִיעָאָה, אֵל גָּדוֹל), and this has already been said, and this is Gedulah (וְהָא אִתְּמַר, וְדָא גְּדוֹלָה).

The fifth is Elohim (חֲמִשָׁאָה, אֱלֹהִים), and everywhere this is Gevurah (וּבְכָל אֲתַר הוּא גְּבוּרָה).

The sixth is YHVH (שְׁתִיתָאָה, יְהוָֹ״ה), mercy, the wholeness of all (רַחֲמֵי, שְׁלִימוּ דְּכֹלָּא), the essence of all (עִקָּרָא דְּכֹלָּא), the bond of faith (קִשְׁרָא דִּי מְהֵימְנוּתָא), that grasps all sides (אָחִיד לְכָל סִטְרִין). And this is Tiferet Yisrael (וְדָא תִּפְאֶרֶת יִשְׂרָאֵל).

The seventh and eighth are Tzevaot (שְׁבִיעָאָה וּתְמִינָאָה צְבָאוֹת). And because of this, YHVH is near to all (וְעַל דָּא, יְהוָֹ״ה קָרִיב בְּכֹלָּא), grasping in all sides (אָחִיד בְּכָל סִטְרִין). At times: Hashem Elohim — for Tiferet is joined to Gevurah (לְזִמְנִין ייָ׳ אֱלֹהִים, דְּהָא קְרִיבִין אִינּוּן תִּפְאֶרֶת לְגַבֵּי גְּבוּרָה). At times: Hashem Tzevaot — for Tiferet is joined to Netzach and Hod, which are called Tzevaot (לְזִמְנִין ייָ׳ צְבָאוֹת, דְּהָא קְרִיבִין אִינּוּן תִּפְאֶרֶת לְגַבֵּי נֶצַח וְהוֹד, דְּאִקְרוּן צְבָאוֹת). And this has been said: that the words are made known by the faithful prophets from their mouths (וְהָא אִתְּמַר, דְּאִשְׁתְּמוֹדְעָן מִלֵּי נְבִיאֵי מְהֵימְנִי מִפּוּמַיְיהוּ). When they said: “Thus says Hashem Elohim” (כַּד אַמְרֵי: כֹּה אָמַר ייָ׳ אֱלֹהִים), and when they said: “Thus says Hashem Tzevaot” (וְכַד אַמְרִי: כֹּה אָמַר ייָ׳ צְבָאוֹת).

And they knew from which place the words emerged (וְהֲווּ יַדְעִין מֵאָן אֲתַר אַתְיָין מִלִּין). The ninth—Some say: El (תְּשִׁיעָאָה [נ״א: א״ל])—is Shaddai (שַׁדַּי), because He said to the world, “Dai [Enough]” (דְּאָמַר לְעָלְמָא דַּי), for indeed Dai [Enough] signifies sufficiency (דְּהָא דַּי סִפּוּקָא הוּא). And sufficiency does not come into the world except through the Tzaddik (וְסִפּוּקָא לָא אָתֵי לְעָלְמָא אֶלָּא מִן צַדִּיק), who is Yesod Olam [Foundation of the World] (דְּאִיהוּ יְסוֹד עוֹלָם), for he says to the world, “Dai [Enough]” (דְּאָמַר לָעוֹלָם דַּי). The tenth is Adonai (עֲשִׂירָאָה אֲדֹנָ״י), for the judgment of Malkhut is true judgment (דְּהָא דִּינָא דְּמַלְכוּתָא דִּינָא וַדַּאי). This is for waging the King's battles in the world (וְהַאי לְאַגָּחָא קְרָבִין דְּמַלְכָּא בְּעָלְמָא). This is the lower Gevurah (וְדָא גְּבוּרָה תַּתָּאָה), and this is Tzedek (וְדָא אִיהוּ צֶדֶק).

These are the ten Names (וְאִלֵּין אִינּוּן עֲשָׂרָה שְׁמָהָן) by which Kudsha Berikh Hu is called (דְּקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי בְּהוּ), all bound one with another in complete Yichuda [Unification] (מִתְקַשְּׁרָן דָּא בְּדָא בְּיִחוּדָא שְׁלִים). These are the holy Keterin [Crowns] of the King (וְאִלֵּין אִינּוּן כִּתְרִין קַדִּישִׁין דְּמַלְכָּא), through which He is made known (דְּהוּא אִשְׁתְּמוֹדַע בְּהוּ). They are His Names, and He is they (וְאִינּוּן שְׁמֵיהּ וְהוּא אִינּוּן). When they are all bound together as one through the fragrance of the Ketoret [Incense] (וְכַד מִתְקַשְּׁרָן כֻּלְּהוּ כַּחֲדָא עַל רֵיחָא דִּקְטֹרֶת), then it is called Ketoret [Incense] (כְּדֵין אִקְרֵי קְטֹרֶת), the bond of those joined together as one (קִשׁוּרָא דְּמִתְקַשְּׁרִין כַּחֲדָא).

Fortunate is the portion of the Tzaddikim [Righteous] (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), who know the paths of the Orayta (דְּיַדְעִין אוֹרְחִין דְּאוֹרַיְיתָא), and know how to recognize the glory of their Master (וְיַדְעִין לְאִשְׁתְּמוֹדְעָא בִּיקָרָא דְּמָארֵיהוֹן). Concerning them it is written (עָלַיְיהוּ כְּתִיב): “And they shall come and see My glory” (וּבָאוּ וְרָאוּ אֶת כְּבוֹדִי) (Yeshayahu 66:18). “And if his offering is a sacrifice of Shelamim [Peace-Offerings]” (וְאִם זֶבַח שְׁלָמִים קָרְבָּנוֹ) (Vayikra 3:1).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אוֹמֵר): It is written: “Ten ten, the spoon, of ten shekels of the sanctuary” (Numbers 7) (כְּתִיב: עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ). Why does it say “ten, ten”? (עֲשָׂרָה עֲשָׂרָה לְמַאי קָא אַתְיָא). Rather, ten for Ma‘aseh Bereshit (אֶלָּא, עֲשָׂרָה לְמַעֲשֵׂה בְּרֵאשִׁית), and ten for Matan Torah (וַעֲשָׂרָה לְמַתַּן תּוֹרָה). Ten utterances in Ma‘aseh Bereshit (עֲשָׂרָה מַאֲמָרוֹת בְּמַעֲשֵׂה בְּרֵאשִׁית), and ten utterances in Matan Torah (וַעֲשָׂרָה מַאֲמָרוֹת בְּמַתַּן תּוֹרָה). What does this mean? (בְּמַאי קָא מַיְירֵי). Because the world was not created except for the sake of the Orayta (בְּגִין דְּעָלְמָא לָא אִתְבְּרֵי אֶלָּא בְּגִין אוֹרַיְיתָא). And whenever Yisrael engage in the Orayta, the world stands (וְכָל זִמְנָא דְּיִשְׂרָאֵל מִתְעַסְקֵי בְּאוֹרַיְיתָא, עָלְמָא מִתְקַיֵּים). But whenever Yisrael neglect the Orayta, what is written? (וְכָל זִמְנָא דְּיִשְׂרָאֵל מִתְבַּטְלֵי מֵאוֹרַיְיתָא, מַה כְּתִיב). “If not for My covenant day and night, I would not have set the ordinances of heaven and earth” (Jeremiah 33) (אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי).