Daf 12a (דַּף י״ב ע״א)

Aaron, who had a Kabbalah from Her (וְאַהֲרֹן דַּהֲוָה לֵיהּ קַבָּלָה מִינָהּ), would not enter before and within less than with Her (לָא הֲוָה עָאל לִפְנַי וְלִפְנִים פָּחוּת מִינָהּ). This is what is written (Leviticus 16:3) “With this shall Aaron come into the Sanctuary” (הֲדָא הוּא דִכְתִיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ), for he knew that She is the root of all (דַּהֲוָה יָדַע דְּאִיהִי עִקָּרָא דְכֹלָּא), that She is the offering to Hashem (דְּאִיהִי קָרְבָּן לַיהוָֹ״ה), the burnt-offering to Hashem (עוֹלָה לַיהוָֹ״ה), the fire-offering to Hashem (אִשֶּׁה לַיהוָֹ״ה). And Yisrael, who had Kabbalah from Her (וְיִשְׂרָאֵל דַּהֲוָה לוֹן קַבָּלָה מִינָהּ), did not seek from Kudsha Berikh Hu another dwelling that would redeem them through Her from exile (לָא בָעוּ מִקּוּדְשָׁא בְּרִיךְ הוּא מַשְׁכּוֹנָא אָחֳרָא דְיִפְדוֹן לוֹן בְּגִינָהּ מִן גָּלוּתָא), but “This” (אֶלָּא זֹאת). This is what is written (Leviticus 26:44) “Yet even so, when they are in the land of their enemies…” (הֲדָא הוּא דִכְתִיב וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וְכוּ'). And a prophet said about Her, when he saw in prophecy the intense distress of Yisrael (וְנָבִיא אָמַר בְּגִינָהּ כַּד חֲזָא בִנְבוּאָתָא דוֹחָקָא דְיִשְׂרָאֵל תַּקִּיפָא), he said (Lamentations 3:21) “This I will return to my heart, etc.” (אָמַר זֹאת אָשִׁיב אֶל לִבִּי וְכוּ'), and “This” for union, and he said (Deuteronomy 33:3) (וְזֹאת לִיהוּדָה וַיֹּאמַר). She is a pearl, encompassed from all radiant colors (אִיהִי מַרְגָּלִית כְּלִילָא מִכָּל גַּוָּונִין נְהִירִין), which shine from Her very self (דְּאִינוּן נְהִירִין מִגַּרְמֵיהּ). And Her Segulah is in all the Nekudot of the letters and the Ta‘amei (וּסְגוּלָה דִילֵיהּ בְּכָל נִקּוּדִין דְּאַתְוָון וְטַעֲמֵי), in every Name and Name (בְּכָל שֵׁם וְשֵׁם), from the side of Cholem (מִסִּטְרָא דְחֹלֵ״ם), She is the Segolta (אִיהִי סֶגוֹלְתָּא).

Cholem, filled with a Vav (חוֹלֵם מָלֵא בְּוָא״ו), rises in the letters of Ehyeh (סְלִיק בְּאַתְווֹי אהי״ה), and three sparks, Yod Yod Yod, by the reckoning of Hashem (וּתְלַת נִיצוֹצִין י' י' י' כְּחוּשְׁבַּן יהוָֹ״ה), which is twenty-six (דְּאִיהוּ כ״ו), and the four letters rise to the calculation of Hashem–Ehyeh, fifty-one (וְאַרְבַּע אַתְוָון סְלִיק לְחֻשְׁבַּן יהוָֹ״ה אהי״ה נ״א), in the secret of Hashem of Yod Yod Yod (בְּרָזָא יהוָֹ״ה דְי' י' י'), and His Segulah is “El na, heal her, please” (Numbers 12:13) (וּסְגוּלָה דִילֵיהּ אֵ״ל נָא רְפָא נָ״א לָהּ), “Ana Hashem, save, please” (Psalms 118:25) (אָנָּא יהוָֹ״ה הוֹשִׁיעָה נָּ״א), Ehyeh twenty-one (אהי״ה כ״א), Kaf is Keter (כ׳ כֶּתֶר), Alef is Ein Sof (א׳ אֵין סוֹף), “There is none holy like Hashem, etc.” (1 Samuel 2:2) (אֵין קָדוֹשׁ כַּיְהוָֹ״ה וְגוֹ׳). And Cholem-its Segulah is for a dream (וְחוֹלֵם סְגוֹלְתֵּיהּ לְחֶלְמָא), in which it is said, “And he dreamed, and behold a ladder set on the earth, etc.” (Bereshit 28:12) (דְּבֵיהּ אִתְּמַר וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְכוּ'), and furthermore Cholem pardons the iniquities of Yisrael (וְעוֹד חוֹלֵם מוֹחֵל עֲוֹנוֹת יִשְׂרָאֵל). Cholem ḥaser is the “He–Yod” from Elohim (חֹלֵם חָסֵר אִיהוּ ה״י מִן אֱלֹהִי״ם), three sparks-“Lamed”-from Elohim (תְּלַת נִיצוֹצוֹת ל' מִן אֱלֹהִי״ם), there remained “Alef–Mem” (אִשְׁתָּאַר א״ם), about which it is said: “For if you call to Binah” (Proverbs 2:3) (דְּאִתְּמַר בָּהּ כִּי אִם לַבִּינָה תִקְרָא), and there is no need to lengthen in the points, for behold they have been stated (וְלַאו צָרִיךְ לַאֲרָכָא בְּנִקּוּדֵי, דְהָא אִתְאַמְרוּ).

Another matter: “And the wise shall understand” (דָּבָר אַחֵר וְהַמַּשְׂכִּילִים), these are those who know the commandment of the five in the word Bereshit (אִלֵּין דְּיָדְעִי בְּפִקּוּדָא חֲמִישָׁאָה בְּמִלַּת בְּרֵאשִׁי״ת), “fear Shabbat” (יָרֵ״א שַׁבָּ״ת), its warning is that the daughter of the King not be profaned through idle labors (אַזְהָרָה דִילֵיהּ דְּלָא לְחַלְלָא בְּרַתָּא דְמַלְכָּא בְּטַ״ל מְלָאכוֹת), which are forty labors less one (דְּאִינוּן אַרְבָּעִים מְלָאכוֹת חָסֵר חָד), corresponding to the forty lashes less one (לָקֳבֵל אַרְבָּעִים מַלְקִיּוֹת חָסֵר חָד). The strap of striking is the evil maidservant (רְצוּעָה לְאַלְקָאָה אִיהִי שִׁפְחָה בִּישָׁא), sha‘atnez (forbidden mixture) p1-5(שַׁעַטְנֵז), a mixture of ox and donkey (כְּלִילָא מִשּׁוֹר וַחֲמוֹר), as Ya'akov said: “And it was to me ox and donkey” (Bereshit 32:6) (דְּאָמַר יַעֲקֹב וַיְהִי לִי שׁוֹר וַחֲמוֹר), and it is written: “For every matter of trespass, for ox, for donkey” (Exodus 22:8) (עַל כָּל דְּבַר פֶּשַׁע עַל שׁוֹר עַל חֲמוֹר). For there are no lashes on Shabbat (דְּאֵין מַלְקִין בְּשַׁבָּת), for the evil maidservant does not rule over the world [on Shabbat] (דְּלָא שַׁלְטָא שִׁפְחָה בִּישָׁא עַל עָלְמָא).

Woe to the one who empowers her over the world (וַוי לֵיהּ לְמָאן דְּאַשְׁלִיט לָהּ עַל עָלְמָא). And because of this it is written: “My Sabbaths you shall keep” (Leviticus 26:2) (וּבְגִין דָּא אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ), this is the unique daughter (דָא בַּת יְחִידָה), for She is one guarding for many Sabbaths (דְאִיהִי שְׁמִירָה אַחַת לְשַׁבָּתוֹת הַרְבֵּה). In Her depend all the guardings of the ten Sefirot (בָּהּ תַּלְיָין כָּל שְׁמִירָתָן דְּעִשֶׂר סְפִירוֹת), which are called many Sabbaths (דְּאִתְקְרִיאוּ שַׁבָּתוֹת הַרְבֵּה). And it is written: “And the children of Yisrael shall keep the Shabbat” (Exodus 31:16) (וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת), this is the unique daughter (דָּא בַּת יְחִידָה), for She is guarding Yisrael in every Shabbat (דְאִיהִי שְׁמִירָה לְיִשְׂרָאֵל בְּכָל שַׁבָּת וְשַׁבָּת). And whoever profanes Her is not guarded from Kudsha Berikh Hu (וּמָאן דִּמְחַלֵּל לָהּ לַאו אִיהוּ נָטִיר מִקּוּדְשָׁא בְּרִיךְ הוּא). Moreover, it is said about Her (Exodus 31:14) “Those who profane it shall surely die” (וְלֹא עוֹד אֶלָּא דְאִתְּמַר בָּהּ מְחַלֲלֶיהָ מוֹת יוּמָת). Whoever brings into Her domain the maidservant who is profane, a harlot (מָאן דְּאַעִיל בִּרְשׁוּת דִּילָהּ שִׁפְחָה חֲלָלָה זוֹנָה), Her domain is the boundary of Shabbat (דִּרְשׁוּת דִּילָהּ אִיהוּ תְּחוּם שַׁבָּת), in the manner of the boundary and border of the sea (כְּגַוְונָא דִתְּחוּם וּגְבוּל דְּיַמָּא), as it is written: “I have placed the sand as a boundary for the sea” (Jeremiah 5:22) (דְאִתְּמַר שַׂמְתִּי חוֹל גְּבוּל לַיָּם), and what is it? “And the number of the children of Yisrael shall be as the sand of the sea” (Hosea 2:20) (וּמַאי נִיהוּ וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם). And there is no “sea” except the Orayta (וְלֵית יָם אֶלָּא אוֹרַיְיתָא).

Whoever transgresses against Her is as though he returned the world to tohu va-vohu (מָאן דְּאַעֲבַר עֲלָהּ כְּאִלּוּ חָזַר עָלְמָא לְתֹהוּ וָבֹהוּ), and because of this the verse is juxtaposed to it: “And the earth was tohu va-vohu” (Bereshit 1:2) (וּבְגִין דָּא קְרָא סָמִיךְ לֵיהּ, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ), which is the sand to the sea (דְּאִיהוּ חוֹל לְיָם), like the chain to the dog (כְּחוּלְיָא דְשַׁלְשְׁלָאָה לְכַלְבָּא). Whoever removes it from its chain (מָאן דְּאַפִּיק לֵיהּ מִשַּׁלְשְׁלָאֵיהּ) causes many bites of afflictions to bite him (גְּרִים כַּמָּה נִשּׁוּכִין דְּיִסּוּרִין דְּנָשִׁיךְ לֵיהּ). And because of this David said: “Deliver my soul from the sword, my only one from the power of the dog” (Psalms 22:21) (וּבְגִינֵיהּ אָמַר דָּוִד הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי). And [dog] this is Samael, who grasps the collar (וְדָא סמא״ל דְּאִיהוּ תָּפִיס בְּקוֹלָר), from the side of those who bind him with the sign of Tefillin (מִסִּטְרָא דְאִלֵּין דְּקָשְׁרִין לֵיהּ בְּאוֹת דִּתְּפִלִּין), and with the strap tied on the arm (וּרְצוּעָה בְּקֶשֶׁר עַל דְּרוֹעִיהּ), and bound with two straps on his horns (וְקָשׁוּר בִּתְרֵין רְצוּעִין עַל קַרְנוֹי), for he [Samael] is the ox that is forewarned (Shemot 21:29) (דְּאִיהוּ שׁוֹר מוּעָד). And the Shekhinta is the unique Shabbat (וּשְׁכִינְתָּא שַׁבָּת יְחִידָה), She is the domain of the union of the world (אִיהִי רְשׁוּת דְּיִחוּדָא דְעָלְמָא), for it is high, ten letters of the Explicit Name Yod–Heh–Vav–Heh (דְאִיהוּ גָבְהוֹ עִשֶׂר אַתְוָון דִּשְׁמָא מְפָרַשׁ יו״ד ה״א וא״ו ה״א), and its breadth is four, Havayah (וְרָחְבּוֹ ד׳ יהו״ה). The delight of Shabbat, in inversion is plague (עֹנֶ״ג שַׁבָּת בְּהִפּוּכָא נֶגַ״ע). One who has it and does not fulfill it (מָאן דְּאִית לֵיהּ וְלָא מְקַיֵּים לֵיהּ), it is turned for him into the plague of leprosy (אִתְהַפַּךְ לֵיהּ לְנֶגַ״ע צָרַעַת), the maidservant who destroys his house (שִׁפְחָה דַחֲרִיבַת בֵּיתֵיהּ), “And he shall break down the house, its stones and its wood” (Leviticus 14:45) (וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עִצָיו), and this is poverty (וְדָא הוּא עֲנִיּוּתָא), for it is in the place of the plague of leprosy (דְאִיהוּ בַּאֲתַר דְּנֶגַע צָרַעַת). When he returns in repentance, the priest purifies him (חָזַר בִּתְיוּבְתָּא וְטִהֲרוֹ הַכֹּהֵן), this is Mikha’el the High Priest (דָּא מִיכָאֵ״ל כֹּהֵן גָּדוֹל), appointed under the hand of Chesed (מְמַנָּא תְּחוֹת יַד חֶסֶד).

Delight (Oneg)p1-6 is the river that goes out of Eden to water the garden (עֹנֶ״ג אִיהוּ נָהָ״ר יוֹצֵא מֵעִ״דֶן לְהַשְׁקוֹת אֶת הַגָּ״ן), for it is the joy of souls (דְּאִיהוּ עִדּוּן נִשְׁמָתִין). The Vav is the river that goes forth from Eden (ו׳ נָהָר דְּנָפִיק מֵעִדֶן), from between Yod–Heh (מִבֵּין י״ה). And there is no Eden except the supernal Keter (וְלֵית עִדֶן אֶלָּא כֶּתֶר עִלְיוֹן), which is wondrous and concealed (דְּאִיהוּ מוּפְלָא וּמְכוּסֶה). And because of this it is said: “In Eden, eye has not seen, O Elohim, besides You” (Isaiah 64:3) (וּבְגִין דָּא אִתְּמַר בְּעִדֶן עַיִן לֹא רָאָתָה אֱלֹהִי״ם זוּלָתְךָ). “To water the garden” (Bereshit 2:6) (לְהַשְׁקוֹת אֶת הַגָּן), this is the lower Heh (דָּא ה׳ תַּתָּאָה).