Daf 135b (דַּף קל״ה ע״ב)

And all the Sefirot ascend, each one to one hundred by the letter Yod (וְכָל סְפִירָן סָלְקִין כָּל חַד וְחַד לְמֵאָה בְּאָת יו״ד), and by the letter Aleph they ascend to ten thousand (וּבְאָת אָ׳ סָלְקִין לַעֲשֶׂרֶת אֲלָפִים). And there is above them that which is called the Cause of all causes (וְאִית לְעִילָא מִנַּיְיהוּ הַהוּא דְאִתְקְרֵי עִלַּת עַל כָּל הָעִלּוֹת), which ascends above all causes (דְּסָלִיק עַל כָּל עִלָּאִין), and there is none who ascends over it (וְלֵית מָאן דְּסָלִיק עֲלֵיהּ). And how many letters are in the Orayta, crowned and encircled (וְכַמָּה אַתְוָון אִית בְּאוֹרַיְיתָא מְעוּטָּרִים וּמְכוּתָּרִים). And from these supernal ones descend blessings and fountains to each and every Sefirah (וּמֵאִלֵּין עִלָּאִין נָחֲתִין בִּרְכָאָן וּמַבּוּעִין לְכָל סְפִירָה וּסְפִירָה), which are eleven upon each and every Sefirah (דְּאִינוּן י״א עַל כָּל סְפִירָה וּסְפִירָה). And these eleven eleven are from “Hashem our Elohim Hashem is One” (Deuteronomy 6) (וְאִינוּן י״א י״א מִן יְ הֹוָה אֱ לֹהֵינוּ יְ הֹוָה אֶ חָד). In Aleph it is called El Elyon (בְּא׳ אִתְקְרֵי אֵ״ל עֶלְיוֹן), in Yod YHVH (בְּיו״ד יְהֹוָה), and so in Aleph it is called Eloheinu Ehyeh Elohim Adonai (וְכֵן בְּא׳ אִתְקְרֵי אֱלֹהֵינוּ אהי״ה אֱלֹהִים אדנ״י). And behold this has been established (וְהָא אוּקְמוּהָ). And further, the supernal Keter, even though it is the primordial Light pure Light and radiant Light (וְעוֹד כֶּתֶר עִלָּאָה אַף עַל גַּב דְּאִיהוּ אוֹר קַדְמוֹן אוֹר צַח וְאוֹר מְצוּחְצָח), it is dark before the Cause of causes (אִיהוּ אוּכַם קֳדָם עִלַּת הָעִלּוֹת). And all the hosts that depend upon it of them it is said (Song of Songs 5) (וְכָל חֲיָילִין דְּתַלְיָין מִנֵּיהּ אִתְּמַר בְּהוֹן): “His locks are curled black as a raven” (קְווּצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב). No light can stand before His Light (לֵית נְהוֹרָא קַיְימָא קַמֵּי נְהוֹרֵיהּ), for all lights are darkened before Him (דְּכֻלְּהוּ נְהוֹרִין אִתְחַשְׁכָאן קַמֵּיהּ).

Come and see (תָּא חֲזִי) how many concealed causes there are (כַמָּה עִלּוֹת סְתִימִין), which are enclothed and composed in the Sefirot (דְּאִינוּן מִתְלַבְּשִׁין וְאִינוּן מוּרְכָּבִין בִּסְפִירָן), and the Sefirot are a Merkavah for them (וּסְפִירָן מֶרְכָּבָה לְגַבַּיְיהוּ), which are hidden from the thoughts of mankind (דְאִינוּן טְמִירִין מִמַּחְשְׁבוֹת בְּנֵי אָדָם). And concerning them it is said (Ecclesiastes 8) (וַעֲלַיְיהוּ אִתְּמַר): “For one higher than another watches, and higher ones are over them” (כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם). Lights most radiant one above another (נְהוֹרִין מְצוּחְצָחִין אִלֵּין עַל אִלֵּין). And those who receive are as if darkened from others above them who receive from them (וְאִלֵּין דִּמְקַבְּלִין אִינוּן כַּחֲשׁוֹכִין מֵאָחֳרָנִין דַּעֲלַיְיהוּ דִּמְקַבְּלִין מִנַּיְיהוּ). And the Cause of all causes no light can stand before it (וְעִלַּת עַל כָּל הָעִלּוֹת לֵית נְהוֹרָא קַיְימָא קַמֵּיהּ). All radiant lights are darkened before it (כָּל נְהוֹרִין מְצוּחְצָחִין מִתְחַשְׁכָאן קַמֵּיהּ). And all the lights that are above lights these are crowns upon their heads (וְכָל נְהוֹרִין דְּאִינוּן לְעִילָא מִנְּהוֹרִין אִינוּן כִּתְרִין עַל רֵישַׁיְיהוּ). And the secret of the matter is Aleph Heh Yod Heh (וְרָזָא דְמִלָּה אל״ף ה״א יו״ד ה״א). This is the secret of the ten crowns that are composed upon the ten Sefirot (דָא רָזָא דַעֲשָׂרָה כִּתְרִין דְּאִינוּן מוּרְכָּבִין עַל עֲשַׂר סְפִירָן). And this is “For one higher than another watches” (וְדָא אִיהוּ כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר). And higher ones over them (Yod Heh Vav Heh) - (Yod Heh Vav Heh) (וּגְבֹהִים עֲלֵיהֶם יו״ד ה״א וא״ו ה״א יו״ד ה״י וא״ו ה״י). These above these ten lights in ten (אִלֵּין עַל אִלֵּין עִשֶׂר נְהוֹרִין בְּעִשֶׂר). This is what is written (Numbers 7) (הֲדָא הוּא דִכְתִיב): “Ten ten the bowl in the holy shekel” (עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ). Above all the Cause of causes that rides upon all and rules over all (לְעִילָא עַל כֻּלְּהוּ עִלַּת הָעִלּוֹת דְּרָכִיב עַל כֹּלָּא וְשַׁלִּיט עַל כֹּלָּא). And all names are His Merkava (וְכֻלְּהוּ שְׁמָהָן אִינוּן מֶרְכָּבָה דִילֵיהּ). And there is none who rides upon Him, for there is nothing above Him (וְלֵית דְּרָכִיב עֲלֵיהּ דְּלֵית לְעִילָא מִנֵּיהּ). And because of this He is called the Cause of all causes (וּבְגִין דָּא אִתְקְרֵי עִלַּת עַל כָּל עִלָּאִין). And these names are the channels (וּשְׁמָהָן אִלֵּין אִינוּן צִנּוֹרִין), and the names that are above them are fountains that descend to the channels (וּשְׁמָהָן דַּעֲלַיְיהוּ מָבוּעִין דְּנָחֲתִין לְצִנּוֹרִין). And all the channels are as the limbs of the measure of the stature (וְכָל צִנּוֹרִין אִינוּן כְּאֵבָרִין דְּשִׁעוּר קוֹמָה), which go according to measure and according to dimension and according to weight (דְאָזְלִין בְּשִׁעוּר וּבַמִּדָּה וּבְתִקְלָא). This is what is written (Job 28) (הֲדָא הוּא דִכְתִיב): “And He measured the waters by measure” (וּמַיִם תִּכֵּן בְּמִדָּה). And behold it has been established, each one receives according to its measure (וְהָא אוּקְמוּהָ כָּל חַד אִיהוּ מְקַבֵּל כְּפִי שִׁעוּרֵיהּ), and according to its dimension (וּכְפִי מִדָּה דִילֵיהּ). And there is a fountain above, that has no measure and no dimension and no weight (וְאִית נְבִיעוּ לְעִילָא דְלֵית לֵיהּ מִדָּה וְשִׁעוּר וּמִשְׁקָל). And behold it has been established (וְהָא אוּקְמוּהָ): “You shall not do iniquity in judgment, in measure, in weight, or in capacity” (Leviticus 19) (לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה). In measure are the five Tikkunim of the supernal Heh (בַּמִּדָּה בְּחָמֵשׁ תִּקּוּנִין דְּה׳ עִלָּאָה), in weight this is Vav (בַּמִּשְׁקָל דָּא ו׳), in capacity this is Heh (בַּמְּשׂוּרָה דָא ה׳), judgment that includes all this is Yod (מִשְׁפָּט דְּכֹלָּא דָא יו״ד). This is what is written (Isaiah 5) (הֲדָא הוּא דִכְתִיב): “And YHVH Tzevaot is exalted in judgment” (וַיִּגְבַּהּ יְהוָה צְבָאוֹת בַּמִּשְׁפָּט), who is higher than the highest that watches (דְּאִיהוּ גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר).

Five times in this likeness [Hiriq, Kubutz, Tzere, Holam, Kamatz] (חָמֵשׁ זִמְנִין כְּגַוְונָא דָא אִאֻאֵאֹאָ), and your sign is (Exodus 28) (וְסִימָנָךְ): “Engraved as a seal” (פִּתּוּחֵי חוֹתָם). Rabbi El'azar said to him (אָמַר לֵיהּ רַבִּי אֶלְעָזָר): But here Shureq is with one point in Pituchei Chotam (וְהָא הָכָא שׁוּרֵ״ק בִּנְקוּדָה חֲדָא בְּפִּתּוּחֵי חוֹתָם), and here it is with three points in its place (וְהָכָא בִתְלַת נְקוּדִין בְּאַתְרֵיהּ). He said to him (אָמַר לֵיהּ): In the place where there is Vav it is Shureq with one point (בַּאֲתַר דְּאִית ו׳ אִיהוּ שׁוּרֵ״ק בִּנְקוּדָה חֲדָא), in the place where there is no Vav it is Shureq with three points in its place (בַאֲתַר דְּלֵית ו׳ אִיהוּ שׁוּרֵ״ק בִּתְלַת נְקוּדִין בְּאַתְרֵיהּ), upper middle and lower (עִלָּאָה וְאֶמְצָעִיתָא וְתַתָּאָה).

Five Nekudot are Elohim (חָמֵשׁ נְקוּדִין אִינוּן אֱלֹהִים), in this likeness [Hiriq, Kubutz, Tzere, Holam, Kamatz] (כְּגַוְונָא דָא אִאֻאֵאֹאָ). Eight sparks are the eight Yodin that ascend eighty (תְּמַנְיָא נִצּוֹצִין אִינוּן תְּמַנְיָא יוּדִי״ן דְּסָלְקִין תְּמַנִין). The firmament which is the form of the Vav, which is alluded to in Kamatz (רָקִיעַ דְּאִיהוּ דִיּוֹקְנָא דְו׳ דְּאִיהוּ רְמִיזָא בְקָמֵ״ץ), behold Peh Vav as the calculation of Elohim (הָא פּ״ו כְּחֻשְׁבַּן אֱלֹהִים). And upon these Nekudot it is said “Engraved as a seal” (וְאִלֵּין נְקוּדִין עֲלַיְיהוּ אִתְּמַר פִּתּוּחֵי חוֹתָם), engravings of the supernal Imma, who is the seal (פִּתּוּחֵי דְאִמָּא עִלָּאָה דְּאִיהִי חוֹתָם). All engravings are in her and all are depicted in her and carved in her (כֻּלְּהוּן פִּתּוּחִין בָּהּ וְכֻלְּהוּ מְצוּיָירִין בָּהּ וּמִתְגַּלְּפָאן בָּהּ). And she is the seal of all (וְאִיהִי חוֹתָם דְּכֻלְּהוּ).

Nine Nekudot are engraved in her (תֵּשַׁע נְקוּדִין אִינוּן גְּלִיפִין בָּהּ), eight sparks and the firmament, and it is their tenth (תְּמַנְיָא נִיצוֹצוֹת וְרָקִיעַ וְאִיהוּ עֲשִׂירִית לוֹן). Nine Nekudot until Tzaddik (תֵּשַׁע נְקוּדִין עַד צַדִּיק), and she is the seal of them all (וְאִיהִי חוֹתָם דְּכֻלְּהוֹן), as you say: “And his offspring He sealed with the sign of the holy covenant” (כְּמָה דְאַתְּ אָמַר וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ). And these are the nine from below to above (וְהַנֵּי אִינוּן תֵּשַׁע מִתַּתָּא לְעִילָא). And Imma Ila’ah is the seal of them all, Keter above all of them (וְאִימָּא עִלָּאָה חוֹתָם דְּכֻלְּהוּ כֶּתֶר עַל כֻּלְּהוּ). And in her they shine as pearls that shine in the Keter (וּבָהּ נַהֲרִין כְּמַרְגְּלָאן דְּנַהֲרִין בְּכִתְרָא). And from the side of these Nekudot the Shekhinta is called the speech of all (וּמִסִּטְרָא דְאִלֵּין נְקוּדִין אִתְקְרִיאַת שְׁכִינְתָּא שִׂיחָה דְכֹלָּא), the speech of the ministering angels (שִׂיחָה דְמַלְאֲכֵי הַשָּׁרֵת), the speech of the trees (שִׂיחַת דְּקָלִים), the speech of the spirits (שִׂיחַת הָרוּחוֹת), the speech of the birds (שִׂיחַת עוֹפִין), the speech of all the creatures of the world (שִׂיחַת כָּל בִּרְיָין דְּעָלְמָא). Elohim without Nekudot is called mute (אֱלֹהִים בְּלָא נְקוּדִין אִתְקְרֵי אִלֵּם). And this is the secret of the matter (וְדָא רָזָא דְמִלָּה): “Or who makes a man mute” (Exodus 4) (אוֹ מִי יָשׂוּם אִלֵּם). Or Who - “Mi” - truly Imma Ila’ah (אוֹ מִי מִי וַדַּאי אִימָּא עִלָּאָה). Who has made mute for Imma Ila’ah (מָאן שַׁוִּי אִלֵּם לְאִימָּא עִלָּאָה). The Cause of causes, whose awe of all is in His hands (עִלַּת הָעִלּוֹת דְּחֵילָא דְכֹלָּא בִידֵיהּ).