Daf 132a (דַּף קל״ב ע״א)

There are commandments that depend on hearing (וְאִית פִּקּוּדִין דְּתַלְיָין בִּשְׁמִיעָה), such as the recitation of Shema (כְּגוֹן קְרִיאַת שְׁמַע), or other commandments (אוֹ פִקּוּדִין אָחֳרָנִין), about which it was said: if he caused it to be heard to his ear, he has fulfilled (דְּאִתְּמַר בְּהוֹן אִם הִשְׁמִיעַ לְאָזְנוֹ יָצָא), and this is the blowing of the shofar (וְדָא תְקִיעַת שׁוֹפָר). In the end, upon these limbs all commandments depend (סוֹף סוֹף בְּאִלֵּין אֵבָרִין תַּלְיָין כָּל פִּקּוּדִין), except the commandment of awe and love (אֶלָּא פִּקּוּדָא דְיִרְאָה וְאַהֲבָה), these depend on the brain and the heart (אֵלּוּ תַלְיָין בְּמוֹחָא וְלִבָּא). And all commandments of action (וְכָל פִּקּוּדִין דַּעֲשִׂיָּה), such as sukkah and lulav (כְּגוֹן סוּכָּה וְלוּלָב), depend on the hands (תַּלְיָין בִּידַיִן). And in these rectifications (וּבְאִלֵּין תִּקּוּנִין), some say: commandments (ס״א פִקּוּדִין), a man must be aware (צָרִיךְ בַּר נַשׁ לְאִשְׁתְּמוֹדְעָא) of all the angels who are called the eyes of Hashem, the ears of Hashem (כָּל מַלְאָכַיָּא דְאִתְקְרִיאוּ עֵינֵי יְהוָה אָזְנֵי יְהוָה). And they are those about whom it is said: “Who makes His angels spirits, His ministers a flaming fire” (Psalms 104) (וְאִינוּן דְּאִתְּמַר בְּהוֹן עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט), who depend on the nose (דְּתַלְיָין בְּחוֹטָמָא). And angels about whom it is said: “For a bird of the heavens shall carry the voice” (Ecclesiastes 10) (וּמַלְאָכִין דְּאִתְּמַר בְּהוֹן כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל), who depend on the voice (דְּתַלְיָין בְּקָלָא). And “the one with wings shall tell a matter” (Ecclesiastes 10) (וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר), who depend on speech (דְּתַלְיָין בְּדִבּוּרָא). And angels that depend on action, such as the hands of a man (וּמַלְאָכִים דְּתַלְיָין בַּעֲשִׂיָּה, כְּגוֹן וִידֵי אָדָם [Ezekiel 1]). And angels that are called signs (וּמַלְאָכִין דְּאִתְקְרִיאוּ אוֹתוֹת), who depend on the Tzaddik (דְּתַלְיָין בְּצַדִּיק), about whom it is said: “And from the signs of the heavens do not fear” (Jeremiah 10) (דְּאִתְּמַר בְּהוֹן וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ). And angels that depend on the legs, about whom it is said: “And the Chayot ran and returned” (Ezekiel 1) (וּמַלְאָכִין דְּתַלְיָין בְּרַגְלִין, דְּאִתְּמַר בְּהוֹן וְהַחַיּוֹת רָצוֹא וָשׁוֹב). And the movement of all is Hashem (וְנִעוּעוּעָא דְכֻלְּהוּ יְהוָה). And one must know the point of each one (וְצָרִיךְ לְמִנְדַּע נְקוּדָה דִילֵיהּ), in every limb a point is obligated to an angel, that is water (בְּכָל אֵבֶר וְאֵבֶר נְקוּדָה דְאִתְחַיַּיב לְמַלְאָכָא דְאִיהוּ מַיִם), and to an angel that is fire (וּלְמַלְאָכָא דְאִיהוּ אֵשׁ), and to an angel that is wind (וּלְמַלְאָכָא דְאִיהוּ רוּחַ). For all the points are fire, wind, and water (דְּכָל נְקוּדִין אִינוּן אֶשָּׁא וְרוּחָא וּמַיָּא). Malkhut is earth (מַלְכוּת עָפָר), the vessel of all the supernal ones that depend upon counting (מָאנָא דְכֻלְּהוּ עִלָּאִין דְּתַלְיָין מִסְּפִירָן). And below, thus it is: there are angels that depend from the Throne, and angel, and Ofan (וּלְתַתָּא הָכִי אִית מַלְאָכִין דְּתַלְיָין מִכִּסֵּא וּמַלְאָךְ וְאוֹפָן), from there Neshama and Ruach and Nefesh (דְּמִתַּמָּן נְשָׁמָה וְרוּחָא וְנַפְשָׁא), the body is the vessel of them all (גּוּפָא מָאנָא דְכֻלְּהוּ). Michael is water (מִיכָאֵל אִיהוּ מַיָּא), and he is appointed over the sea (וְאִיהוּ מְמוּנֶה עַל יַמָּא). And because of this, when Moshe brought Yisrael across the sea (וּבְגִין דָּא כַּד אַעֲבַר מֹשֶׁה לְיִשְׂרָאֵל בְּיַמָּא), in it he praised Kudsha Berikh Hu (בֵּיהּ שַׁבַּח לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “Who is like You among the mighty, Hashem?” (Exodus 15) (הֲדָא הוּא דִכְתִיב מִי כָמוֹךָ בָּאֵלִים יְהוָה). Gabriel is appointed over fire (גַּבְרִיאֵל מְמוּנֶה עַל אֶשָּׁא), Uriel over wind (אוּרִיאֵל עַל רוּחָא), Raphael over earth (רְפָאֵל עַל עַפְרָא). From these depend myriads upon myriads of angels that depend from them (מֵאִלֵּין תַּלְיָין כַּמָּה רִבֵּי רִבְוָון דְּמַלְאָכַיָּא דְתַלְיָין מִנַּיְיהוּ).

My son, the reward of these commandments that depend on these limbs (בְּרִי, אַגְרָא דְאִלֵּין פִּקּוּדִין דְּתַלְיָין בְּאִלֵּין אֵבָרִים), is that whoever unites Kudsha Berikh Hu (הוּא דְּמָאן דִּמְיַחֵד לְקוּדְשָׁא בְּרִיךְ הוּא) with His Shekhinta in this world (בִּשְׁכִינְתֵּיהּ בְּהַאי עָלְמָא), Kudsha Berikh Hu makes a Zivug for him with his mate in that world (קוּדְשָׁא בְּרִיךְ הוּא מְזַוִּוג לֵיהּ בְּבַת זוּגֵיהּ לְהַהוּא עָלְמָא). And whoever offers a sacrifice to His Shekhinta (וּמָאן דְּקָרִיב לֵיהּ לִשְׁכִינְתֵּיהּ קָרְבָּנָא), Kudsha Berikh Hu brings him near to his mate (קוּדְשָׁא בְּרִיךְ הוּא מְקָרֵב לֵיהּ בְּבַת זוּגֵיהּ). And whoever makes Him a Temple (וּמָאן דְּעָבִיד לֵיהּ בֵּי מַקְדְּשָׁא), this is what is written: “And they shall make Me a sanctuary” (Exodus 25) (הֲדָא הוּא דִכְתִיב וְעָשׂוּ לִי מִקְדָּשׁ), Kudsha Berikh Hu makes for him in that world a house to dwell there (קוּדְשָׁא בְּרִיךְ הוּא עָבִיד לֵיהּ בְּהַהוּא עָלְמָא בַּיִת לְדַיְירָא תַמָּן), which is the Holy of Holies (דְּאִיהוּ קֹדֶשׁ קֻדְשִׁין). And whoever makes for Him a sukkah (וּמָאן דְּעָבִיד לֵיהּ סֻכָּה), Kudsha Berikh Hu spreads His covering over him in that world (קוּדְשָׁא בְּרִיךְ הוּא מְסַכֵּךְ עֲלֵיהּ בְּהַהוּא עָלְמָא), and shelters him from all destructive angels when he goes out from this world and enters that world (וְאַגִּין עֲלֵיהּ מִכָּל מַלְאֲכֵי חַבָּלָה כַּד נָפִיק מֵהַאי עָלְמָא וְאָזִיל לְהַהוּא עָלְמָא). And every person who blesses Kudsha Berikh Hu (וְכָל מָאן דִּמְבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא), and sanctifies Him in his prayer in this world (וּמְקַדֵּשׁ לֵיהּ בִּצְלוֹתֵיהּ בְּהַאי עָלְמָא), Kudsha Berikh Hu blesses him in that world (קוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לֵיהּ בְּהַהוּא עָלְמָא), and sanctifies him (וּמְקַדֵּשׁ לֵיהּ). And there is no holiness with fewer than ten (וְלֵית קְדוּשָׁה פָּחוּת מֵעֲשָׂרָה), so also Kudsha Berikh Hu makes for him ten bridal canopies in Gan Eden (אוֹף הָכִי עָבִיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עֲשָׂרָה חוּפּוֹת בְּגַן עִדֶן), which are the sanctifications of Kudsha Berikh Hu with His Shekhinta (דְּקִדּוּשִׁין דְּקוּדְשָׁא בְּרִיךְ הוּא עִם שְׁכִינְתֵּיהּ), these are “Holy, Holy, Holy” (אִינוּן קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ). And His seven blessings are in the recitation of Shema (וְשֶׁבַע בִּרְכָאָן דִּילֵיהּ אִינוּן בִּקְרִיאַת שְׁמַע), in the morning two before it and one after it (בַּשַּׁחַר שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ), and in the evening two before it and two after it (וּבָעֶרֶב שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ), behold seven (הָא שֶׁבַע). And its unification is “Shema Yisrael” (וְיִחוּד דִּילֵהּ שְׁמַע יִשְׂרָאֵל). And thus Kudsha Berikh Hu blesses him and his bride (וְהָכִי קוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לֵיהּ וּלְכַלָּה דִילֵיהּ), and sanctifies him with her in holiness (וּמְקַדֵּשׁ לֵיהּ עִמָּהּ בִּקְדוּשָׁה), and unites the two of them (וּמְיַיחֵד תַּרְוַיְיהוּ), and all is measure for measure (וְכֹלָּא מִדָּה כְּנֶגֶד מִדָּה).

In the end, in everything that a man strives in the commandments of Kudsha Berikh Hu (סוֹף סוֹף בְּכָל מַה דְּאִשְׁתַּדַּל בַּר נַשׁ בְּפִקּוּדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), for His sake and for the sake of His Shekhinta (בְּגִינֵיהּ וּבְגִין שְׁכִינְתֵּיהּ), so Kudsha Berikh Hu strives for the sake of man and his mate in that world (הָכִי אִשְׁתַּדַּל קוּדְשָׁא בְּרִיךְ הוּא בְּגִין בַּר נַשׁ וּבַת זוּגֵיהּ בְּהַהוּא עָלְמָא). Fortunate is his portion, whoever strives to do His will (זַכָּאָה חוּלָקֵיהּ מָאן דְּיִשְׁתַּדַּל לְמֶעֱבַד רְעוּתֵיהּ), for no mouth is able to say his reward in that world (דְּלֵית פּוּמָא יָכִיל לְמֵימַר אַגְרָא דִילֵיהּ בְּהַהוּא עָלְמָא), which is for all generations (דְּאִיהִי לְדָרֵי דָרִין). A man does the will of Kudsha Berikh Hu according to the time in this world (בַּר נַשׁ עָבִיד לְקוּדְשָׁא בְּרִיךְ הוּא רְעוּתֵיהּ דְּאִיהוּ לְפוּם שַׁעִתָּא בְהַאי עָלְמָא), and he builds for Him a building in it (וּבָנֵי לֵיהּ בִּנְיָינָא בֵּיהּ). Kudsha Berikh Hu builds for man in His world a building for all generations (קוּדְשָׁא בְּרִיךְ הוּא בָנֵי לֵיהּ לְבַר נַשׁ בְּעָלְמָא דִילֵיהּ בִּנְיָינָא לְדָרֵי דָרִין). Fortunate is he who causes in every one of his limbs to make for Him a place to dwell there (זַכָּאָה מָאן דְּשַׁרְיָא לֵיהּ בְּכָל אֵבֶר וְאֵבֶר דִּילֵיהּ לְמֶעֱבַד לֵיהּ אֲתַר לְשַׁרְיָא תַמָּן), and to enthrone Him in every limb (וּלְאַמְלָכָא לֵיהּ בְּכָל אֵבֶר וְאֵבֶר), so that there not be in him one limb empty of Him (דְּלָא יְהֵא בֵּיהּ אֵבֶר פָּנוּי מִנֵּיהּ). For if one limb is lacking where Kudsha Berikh Hu does not dwell (דְּאִם חָסֵר אֵבֶר חַד דְּלָא שַׁרְיָא עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), because of that limb he returns to the world in a Gilgul (בְּגִין הַהוּא אֵבֶר אִתְחַזַּר לְעָלְמָא בְּגִלְגּוּלָא), until he is completed in his limbs (עַד דְּאִשְׁתַּלִּים בְּאֵבָרִין דִּילֵיהּ), to be all perfected in the likeness of Kudsha Berikh Hu (לְמֶהֱוֵי כֻּלְּהוּ שְׁלֵמִין בְּדִיּוֹקְנָא דְקוּדְשָׁא בְּרִיךְ הוּא). For if one is lacking, he is not in the image of Kudsha Berikh Hu (דְּאִם חָסֵר חַד לַאו אִיהוּ בְּצַלְמוֹ דְקוּדְשָׁא בְּרִיךְ הוּא).

A crooked mouth does not dwell in Kudsha Berikh Hu (פּוּמָא עֲקִימָא לָא שַׁרְיָא בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), for it is a blemish (דְאִיהוּ מוּם). All the more if his speech is crooked (כָּל שֶׁכֵּן אִם דִּבּוּרָא דִילֵיהּ עָקִים), about him it is said: “That which is crooked cannot be made straight” (Ecclesiastes 1) (עֲלֵיהּ אִתְּמַר מְעוּות לֹא יוּכַל לִתְקוֹן). The mouth and the heart are to receive the Written Orayta and the Oral Orayta (פִּימָא וְלִבָּא אִינוּן לָקֳבֵל אוֹרַיְיתָא דְבִכְתָב וְאוֹרַיְיתָא דִבְעַל פֶּה). The voice (קָלָא) and the speech (וְדִבּוּר) that go out from both of them (דְּנָפִיק מִתַּרְוַיְיהוּ) are Vav–Heh (אִיהוּ ו״ה). It must go out (צָרִיךְ לְאַפָּקָא לֵיהּ) with awe and love of Yod–Heh (בִּדְחִילוּ וּרְחִימוּ דְּי״ה). And if not (וְאִם לַאו), Hashem does not dwell there (לָא שַׁרְיָא תַמָּן יְהוָה).