Daf 135a (דַּף קל״ה ע״א)

The hands are those who serve the body (יְדִין אִינוּן מְשַׁמְּשִׁין דְּגוּפָא), the feet are the emissaries of the body (רַגְלִין שְׁלִיחָן דְּגוּפָא), and concerning them it is said (Psalms 104) (וַעֲלַיְיהוּ אִתְּמַר): “He makes His messengers winds, His ministers a flaming fire” (עוֹשֶׂה מַלְאָכָיו רוּחוֹת, מְשָׁרְתָיו אֵשׁ לוֹהֵט). And those who serve the body are the two arms (וּמְשַׁמְּשִׁין דְּגוּפָא תְּרֵין דְּרוֹעִין), these are the seventy-two branches of “And he journeyed, and he came, and he pitched” (אִינוּן ע״ב עַנְפִין דְּוַיִּסַּע וַיָּבֹא וַיֵּט). These are the branches of the Tree (אִלֵּין אִינוּן עַנְפֵי דְאִילָנָא), the root of the Tree are the emissaries (שָׁרְשָׁא דְאִילָנָא אִינוּן שְׁלִיחָן), and these are the seventy-two supernal ones corresponding to the seventy-two words (וְאִינוּן שַׁבְעִין וּתְרֵין ע״ב עִלָּאִין לָקֳבֵל שַׁבְעִין וּתְרֵין תֵּיבִין), which are from “And it shall be if you surely listen” until “and you shall place them” (דְּאִינוּן מִן וְהָיָה אִם שָׁמֹעַ עַד וְשַׂמְתֶּם). And seventy-two others are those of the section of Tzitzit (וְשִׁבְעִים וּתְרֵין אָחֳרָנִין אִינוּן דְּפָרָשַׁת צִיצִית). The head of the Tree, its attendants are the judges and the officers (רֵישָׁא דְאִילָנָא, מְשַׁמְּשִׁין דִּילֵיהּ דְּאִינוּן שׁוֹפְטִים וְשׁוֹטְרִים), these are the forty-two words from “And you shall love” until “And it shall be” (אִינוּן מ״ב תֵּיבִין מִן וְאָהַבְתָּ עַד וְהָיָה). The body of the Tree (גּוּפָא דְאִילָנָא), Some say: the blossom of the Tree (נ״א: נוֹפָא דְאִילָנָא), are its appointed ones and emissaries (מְמַנָּן וּשְׁלִיחָאן דִּילֵיהּ), fifty words which are from “and you shall place them” until “And He said” (חַמְשִׁין תֵּיבִין דְּאִינוּן מִן וְשַׂמְתֶּם אֶת עַד וַיֹּאמֶר).

Seven names of the head that ascend to the Forty-Two (שִׁבְעָה שְׁמָהָן דְּרֵישָׁא דְסָלְקִין לְמ״ב), they are ABGYTTZ and so forth (אִינוּן אְבָגְיֶתֵץ וְכוּ׳). The first firmament is ABGYTHZ (רְקִיעָא קַדְמָאָה אבגית״ץ), and its point is YHVH (וּנְקוּדָה דִילֵיהּ יְהָוֶהֵ), which issues from these initial letters “In the beginning created Elohim et” (דְּנָפְקִין מֵאִלֵּין רָאשֵׁי תֵּיבִין בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת). And there are there eight fountains (וְאִית תַּמָּן תְּמַנְיָא מַבּוּעִין), which issue from one channel, which is the firmament (דְּנָפְקִין מִצִּנּוֹרָא חֲדָא, דְאִיהוּ רָקִיעַ), and they are eight sparks (וְאִינוּן תְּמַנְיָא נִצּוֹצִין). The second firmament is KARA SATAN (וְרָקִיעַ תִּנְיָינָא קַרְעִ שְׁטָן), and its point is “And Elohim said: Let there be a firmament” - and this is YHVH (וּנְקוּדָה דִלְהוֹן וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, וְדָא יַהֱוְ״הָ). The third is NGDYCSH (תְּלִיתָאָה נַגְדֶיִכַש), its point is “And Elohim said: Let the waters be gathered” - and this is YHVH (נְקוּדָה דִילֵיהּ וַיּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, וְדָא יַהֱוִ״הַ). The fourth is BTR TZTHG (רְבִיעָאָה בַטְ״רָ צְתְ״ג), its point is “And Elohim said: Let there be luminaries” - and this is YHVH (נְקוּדָה דִילֵיהּ וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת, וְדָא יַהוְ״הְ). The fifth is Chak‘beh Tina‘ (חֲמִשָּׁאָה חַקְ״בֶ טִנַ״ע), and its point is “And Elohim said: Let the waters swarm” - and this is YHVH (וּנְקוּדָה דִילֵיהּ וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְדָא יַהֱוִ״הַ). The sixth is YGL PZQ (שְׁתִיתָאָה יַגְלֶ פֹזָק), its point is “And Elohim said: Let the earth bring forth” - and this is YHVH (נְקוּדָה דִילֵיהּ וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ, וְדָא נְקוּדָה יַהֱוֹהָ). The seventh is SHQV TZYTH (שַׁקְ״וְ צִיָ״ת), this is the seventh point included in the sixth day (דָא נְקוּדָה שְׁבִיעָאָה כָּלִיל בְּיוֹמָא שְׁתִיתָאָה), “And Elohim said: Behold I have given” - and this is YHVH (וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי, וְדָא יַהֱוִ״הָ).

Come and see (תָּא חֲזִי), there are names of the Orayta that issue from the initial letters of every verse of the Orayta (אִית שְׁמָהָן דְּאוֹרַיְיתָא דְנָפְקִין מֵרֵישֵׁי תֵּיבִין דְּכָל פְּסוּקָא וּפְסוּקָא דְאוֹרַיְיתָא), and there are names that issue from the final letters (וְאִית שְׁמָהָן דְּנָפְקִין מִסּוֹף תֵּיבִין), and there are those that issue from the middle letters (וְאִית דְּנָפְקִין מֵאֶמְצָעִיתָא). And the secret of the matter is (וְרָזָא דְמִלָּה), Some say: the secret of all (נ״א: דְּכָלָא), “I am first, and I am last, and besides Me there is no Elohim” (Isaiah 44) (אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים). And there are names that issue from two letters, each and every one (וְאִית שְׁמָהָן דְּנָפְקִין מִתְּרֵין אַתְוָון כָּל חַד וְחַד), and there are those from three letters (וְאִית מִתְּלַת תְּלַת), and there are those from four (וְאִית מֵאַרְבַּע), and there are those from five (וְאִית מֵחָמֵשׁ), up to ten (עַד עֲשָׂרָה). These depend on the ten Sefirot (אִינוּן מֵעֲשַׂר סְפִירָאן תַּלְיָין), from the twenty-two they depend on the supernal Keter (מִתְּרֵין עֲשַׂר אִינוּן תַּלְיָין מִכֶּתֶר עִלָּאָה).

For example: Yo’achatzatzbiron (יואאחצ״צבירון), in this name is “brother” (בְּהַאי שְׁמָא תַּמָּן אָח), there is “blossom” (תַּמָּן צִיץ), there is “mighty” (תַּמָּן אַבִּיר), there is “singing” (תַּמָּן יָרוֹן). This is the name that depends on the supernal Keter (דָּא שְׁמָא דְתַלְיָא מִכִּתְרָא עִלָּאָה). Every name that is of twenty-two letters (כָּל שְׁמָא דְאִיהוּ מִתְּרֵין עֲשַׂר אַתְוָון), it is in the secret of Aleph (אִיהוּ בְּרָזָא דְאַלֶּ״ף), which is Pele (דְּאִיהוּ פֶּלֶ״א). And concerning it is said (Psalms 139) (וַעֲלֵיהּ אִתְּמַר): “I will give thanks to You, for I am fearfully and wondrously made; wondrous are Your works” (אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵאתִי נִפְלָאִים מַעֲשֶׂיךָ). And twelve names are they (וּתְרֵין עֲשַׂר שְׁמָהָן אִנּוּן): Achatzatzbiyahhiron (אחצצביההירו״ן), Some say: Yo’achatzitzbiron (ס״א: יואחציצבירו״ן), Some say: Achatzatzbiyahriron (ס״א: אהצצביהרירו״ן), Some say: Aheh Netzav Heriron (נ״א: אהה נצב הרירו״ן). Each one is of twenty-two letters (כָּל חַד מִתְּרֵין עֲשַׂר אַתְוָון), and they are appointed over the twelve channels (וְאִינוּן מְמַנָּן עַל תְּרֵין עֲשַׂר צִנּוֹרִין), which issue from the supernal Source that has no end (דְּנָפְקִין מִמְּקוֹר עִלָּאָה דְלֵית לֵיהּ סוֹף). And they are from the side of Arich Anpin, which is Vav (וְאִינוּן מִסִּטְרָא דַאֲרִיךְ אַנְפִּין דְּאִיהוּ וָא״ו), and they are Heh Heh (וְאִינוּן הֵ״א הֵ״א). Yod is Kaf Keter at the head of Aleph (יו״ד אִיהוּ כ׳ כֶּתֶר בְּרֵישָׁא דְא׳), Some say: at the head of Dalet (נ״א: דָא), which is Erekh Apayim (דְּאִיהוּ אֶרֶךְ אַפַּיִם), which is Vav (דְּאִיהוּ וָא״ו). Aleph is the Orayta (א׳ אִיהִי אוֹרַיְיתָא), which was given in two Tablets, which are Vav and Vav (דְּאִיהִי אִתְיְיהִיבַת בִּתְרֵין לוּחִין דְּאִינוּן ו׳ ו׳). And there is the Keter of Ze’ir Anpin, of which it is said (Job 36) (וְאִית כִּתְרָא דִזְעִיר אַנְפִּין דְּאִתְּמַר בֵּיהּ): “Wait for me a little, and I will show you” (כַּתַּר לִי זְעִיר וַאֲחַוְּךָּ). And how many Ketarim there are (וְכַמָּה כִּתְרִין אִינוּן): Keter Torah, and Keter Kehunah, and Keter Malkhut (כֶּתֶר תּוֹרָה וְכֶתֶר כְּהוּנָה וְכֶתֶר מַלְכוּת).

What is the difference between Keter and Atarah (מַאי אִית בֵּין כֶּתֶר לַעֲטֶרֶת)? Rather, Keter is from the side of Aleph (אֶלָּא כֶתֶר אִיהוּ מִסִּטְרָא דְא׳), which is in the likeness of the letter Yod, which ascends as Kaf (דְּאִיהוּ בְדִיּוֹקְנָא דְאָת יו״ד, דְּסָלִיק כ׳). And this Aleph is from Ehyeh (וְדָא א׳ מִן אהי״ה), which is the Keter of Arich Anpin (דְּאִיהוּ כֶּתֶר דַּאֲרִיךְ אַנְפִּין). Aleph from Adonai is the Keter of Ze’ir Anpin (א׳ מִן אדנ״י כֶּתֶר דִּזְעִיר אַנְפִּין). Yod from YHVH is the Atarah upon the Sefer Torah, which is Vav (יו״ד מִן י־ה־ו־ה אִיהִי עֲטָרָה עַל סֵפֶר תּוֹרָה דְאִיהוּ ו׳). And there is a Yod below, which is Yod from Adonai (וְאִית יו״ד לְתַתָּא וְאִיהִי יו״ד מִן אדנ״י), which is the Atarah at the head of every Tzaddik (דְּאִיהִי עֲטָרָה בְרֵישָׁא דְכָל צַדִּיק). There is no Sefirah that does not have an Atarah upon its head and a Keter (לֵית סְפִירָה דְלָא אִית לָהּ עֲטָרָה עַל רֵישָׁא וְכֶתֶר). And the Atarah which is Yod, it is the Atarah of the covenant of circumcision (וַעֲטָרָה דְאִיהִי יו״ד אִיהִי עֲטָרָה דִבְרִית מִילָה), which ascends to one hundred, ten times ten hundred (דְּסָלִיק לְמֵאָה, עִשֶׂר זִמְנִין עִשֶׂר מֵאָה). And it is upon every commandment and commandment (וְאִיהִי עַל כָּל פִּקּוּדָא וּפִקּוּדָא). And how many causes are they, upon causes, that ascend upon all blessings and commandments (וְכַמָּה עִלּוֹת אִינוּן עַל עִלּוֹת דְּסָלְקִין עַל כָּל בִּרְכָאָן וּפִקּוּדִין).