Daf 143b (דַּף קמ״ג ע״ב)

And if he vowed or swore, a son-which is the Vav-that she not be redeemed but remain in exile until the appointed time (וְאִם נָדַר אוֹ נִשְׁבַּע בֵּן דְּאִיהוּ ו׳ דְּלָא יִפְרוֹק לָהּ אֶלָּא דִתְהֵי בְּגָלוּתָא עַד זִמְנָא יְדִיעָא), and a vow or oath is in Yod–Hei, which are Chokhmah and Binah (וְנֶדֶר אוֹ שְׁבוּעָה אִיהוּ בְּי״ה דְּאִינוּן חָכְמָה וּבִינָה). And if he regrets (וְאִיהוּ אִתְחָרֵט), behold three men can release him (הָא תְּלַת בְּנֵי נָשָׁא יָכְלִין לְמִפְטַר לֵיהּ), and these are the three Patriarchs above corresponding to them (וְאִינוּן תְּלַת אֲבָהָן לְעִילָא לְקִבְלַיְיהוּ). And if he does not regret (וְאִם לָא תִּתְחָרֵט), I ask of You and of all those of the heavenly and earthly academies (אֲנָא בָּעִינָא מִינָךְ, וּמִכָּל אִינוּן דִּמְתִיבְתָּא דִלְעִילָא וְתַתָּא), that You act for the sake of Ra‘aya Meheimna, who never parted from the Shekhinta in every place (דְתַעֲבֵיד בְּגִין רַעֲיָא מְהֵימְנָא דְלָא זָז מִשְּׁכִינְתָּא בְּכָל אֲתַר). And he made peace between You and her many times (וְאִיהוּ עָאל שְׁלָם בֵּינָךְ וּבֵינָהּ זִמְנִין סַגִּיאִין), and he gave himself over to death for her and for her children (וּמָסַר גַּרְמֵיהּ לְמִיתָה בְּגִינָהּ וּבְגִין בְּנָהָא). This is what is written, “And if not, erase me now from Your book which You have written” (Exodus 32) (הֲדָא הוּא דִכְתִיב וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ).

And if it is a vow from the side of Abba and Imma, and He does not desire (וְאִם הוּא נֶדֶר מִסִּטְרָא דְאַבָּא וְאִמָּא, וְלָא בָּעִי), I ascend to Him of whom it is said, “If a matter is too wondrous for you” (Deuteronomy 17) (אֲנָא סָלִיק לְגַבֵּי הַהוּא דְאִתְּמַר בֵּיהּ כִּי יִפָּלֵא מִמְּךָ דָבָר), of which it is said, “Do not inquire into what is too wondrous for you” (Deuteronomy 17) (דְּאִתְּמַר בֵּיהּ בְּמוּפְלָא מִמָּךְ אַל תִּדְרוֹשׁ), that He may annul the vow (דְּיִפְטוֹר נֶדֶר). And even though the Shekhinta is in exile, regarding her Husband she is as a menstruant (וְאַף עַל גַּב דִּשְׁכִינְתָּא אִיהִי בְגָלוּתָא לְגַבֵּי בַּעֲלָהּ כְּנִדָּה), for she distinguishes between blood and blood (דְּאִיהִי יַפְרִישׁ בֵּין דָּם לְדָם), and her source is opened to be purified in the waters of Orayta, living waters that do not cease (וְאִתְפַּתַּח מְקוֹרָא דִילָהּ, לְדַכָּאָה לָהּ בְּמַיִם דְּאוֹרַיְיתָא, מַיִם חַיִּים דְּלָא פָסְקִין). And separate from her the blood of Niddah, which is Lilith (וְאַפְרֵישׁ מִינָהּ דַּם נִדָּה דְּאִיהִי לִילִי״ת), who must not be brought near her (דְּלָא אִתְקְרִיבַת בַּהֲדָהּ), for it is the sin of the Neshama that defiles her (דְּאִיהִי חוֹבָא דְנִשְׁמָתָא דְסָאִיבַת לָהּ). And she has no permission to ascend, the Neshama, to her Husband, to that place from which she was given (וְלֵית לָהּ רְשׁוּ לְסָלְקָא נִשְׁמָתָא לְגַבֵּי בַּעֲלָהּ, לְהַהוּא אֲתַר דְאִתְיְיהִיבַת מִתַּמָּן).

And she is judged between judgment and judgment, between judgments of capital and judgments of monetary cases (וְאִתְדָּנַת בֵּין דִּין לְדִין, בֵּין דִּינֵי נְפָשׁוֹת לְדִינֵי מָמוֹנוֹת), for some pay with their money and some pay with their soul (דְּאִית מָאן דְּפָרַע בְּמָמוֹנֵיהּ, וְאִית מָאן דְּפָרַע בְּנַפְשֵׁיהּ), and between plague and plague (וּבֵין נֶגַע לָנֶגַע). As the ancients established, “How does she sit alone” (Lamentations 1) (כְּמָה דְאוּקְמוּהוּ אֵיכָה יָשְׁבָה בָדָד), that the Shekhinta in exile is reckoned as a leper (דְּאִיהִי חֲשִׁיבָא שְׁכִינְתָּא בְּגָלוּתָא כִּמְצוֹרָע), of whom it is said, “He shall dwell alone; outside the camp shall be his habitation” (Leviticus 13) (דְּאִתְּמַר בֵּיהּ בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה), outside indeed-that is exile (מִחוּץ וַדַּאי, דָּא גָלוּתָא), for she is outside the land of Yisrael, which is the dwelling of Hashem (דְּאִיהִי לְבָר מֵאַרְעָא דְיִשְׂרָאֵל, דְּאִיהִי מוֹתְבָא דְאָת ה׳). And if her source cannot be opened until He who closed it opens it (וְאִי מְקוֹרָא לָא יָכִיל לְמִפְתַּח עַד דְּיִפְתַּח לֵיהּ הַהוּא דְסָגִיר לֵיהּ), I will appease Him by the Name Yod–Hei–Vav–Hei (אֲנָא מְפַיַּיסְנָא לֵיהּ בְּגִין יו״ד ה״א וא״ו ה״א), which is union (דְּאִיהוּ יִחוּדָא). And by the garments with which He is clothed (וּבְגִין לְבוּשִׁין דְּאִתְלַבֵּשׁ), immediately her source is opened and the Shekhinta is purified (מִיָּד אִתְפַּתְּחַת מְקוֹרָהּ וְאִתְדַּכִּיאַת שְׁכִינְתָּא). And the mystery of the matter: “Mikveh of Yisrael is Hashem who saves her in time of trouble” (Jeremiah 14) (וְרָזָא דְמִלָּה מִקְוֵה יִשְׂרָאֵל יהו״ה מוֹשִׁיעוֹ בְּעִת צָרָה), surely He saves her (מוֹשִׁיעוֹ וַדַּאי), for that source, that Mikveh, is in His hand (הַהוּא דְמָקוֹרָא דְמִקְוְה בִּידֵהּ).

The Sixth Tikkun (תִּקּוּנָא שִׁתִּיתָאָה)

This is the Twenty-Seventh Tikkun (זֶהוּ תִּקּוּן כ״ז)

Bereshit-there are two fires (בְּרֵאשִׁית תַּמָּן תְּרֵי אֵשׁ), and these are the two fires of which it is said, “Who creates the lights of the fire” (בּוֹרֵא מְאוֹרֵי הָאֵשׁ) (וְאִלֵּין אִינוּן תְּרֵין אֵשִׁין דְּאִינוּן בּוֹרֵא מְאוֹרֵי הָאֵשׁ). And concerning them it is said, “Sustain me with raisin cakes” (Song of Songs 2) (וַעֲלַיְיהוּ אִתְּמַר סַמְּכוּנִי בָּאֲשִׁישׁוֹת), with two fires (בִּתְרֵי אֵשׁוֹת). And why does she say of them, “Sustain me”? (וְאַמַּאי אָמַר בְּהוֹן סַמְּכוּנִי). Rather, on Shabbat nights an extra Neshama descends to sustain the lower Shekhinta in exile (אֶלָּא בְלֵילֵי שַׁבָּת נְשָׁמָה יְתֵירָה קָא נָחֲתָא לְסָמְכָא שְׁכִינְתָּא תַּתָּאָה בְגָלוּתָא), of which it is said, “She is fallen, she shall rise no more” (Amos 5) (דְאִתְּמַר בָּהּ נָפְלָה וְלֹא תוֹסִיף קוּם). And when Motza’ei Shabbat comes, the extra Neshama is removed from her (וְכַד אָתָא מוֹצָאֵי שַׁבָּת אִסְתַּלְקַת נִשְׁמָתָא יְתֵירָה דְבָהּ), and “he is refreshed” (וַיִּנָּפַשׁ), and immediately when she is removed-woe, the Nefesh! (וַיִּנָּפַשׁ מִיָּד דְּאִיהִי אִסְתַּלְקַת וַי נֶפֶשׁ), for there is none to support her (דְּלֵית מָאן דְּסָמִיךְ לָהּ). At that time she says to Yisrael, “Sustain me with raisin cakes,” which are the lights of the fire (בְּהַהוּא זִמְנָא אִיהִי אָמְרַת לְיִשְׂרָאֵל סַמְּכוּנִי בָּאֲשִׁישׁוֹת דְּאִינוּן מְאוֹרֵי הָאֵשׁ). And what are these? The two Torahs (וּמַאי נִיהוּ תְּרֵי תּוֹרוֹת), which are hewn from fire (דְּאִינוּן חֲצוּבוֹת מֵאֵשׁ), which is Elohim, the attribute of Gevurah (דְּאִיהִי אלהי״ם מִדַּת הַגְּבוּרָה). And what are “the disciples of Hashem”? The two lips which are called flames of fire (וּמַאי נִיהוּ לִמּוּדֵי יהו״ה תְּרֵין שִׂפְוָון דְּאִקְרוּן לַהֲבוֹת אֵשׁ), and these are the two apples, from which comes forth the Spirit of Mashiach (וְאִינוּן תְּרֵין תַּפּוּחִין, דְּמִנְּהוֹן רוּחָא דִמְשִׁיחָא נָפִיק), of whom it is said, “And the Spirit of Hashem shall rest upon him” (Isaiah 11) (דְּאִתְּמַר בֵּיהּ וְנָחָה עָלָיו רוּחַ יהו״ה).

A king’s daughter who was in the pasture from the love of her Husband (לְבַת מֶלֶךְ דַּהֲוַת בְּבֵי מַרְעָא מֵרְחִימוּ דְבַעֲלָהּ). When her Husband went away, she fell upon her bed (דְּאָזַל בַּעֲלָהּ אִיהִי נָפְלַת לְמִשְׁכָּבָה). She cried out and said, “Sustain me with raisin cakes” (צָוְוחַת וְאָמְרַת סַמְּכוּנִי בָּאֲשִׁישׁוֹת). Behold, she was in the pasture, and she says, “Refresh me” (הָא אִיהִי בְּבֵי מַרְעָא, הִיא אוֹמֶרֶת רַפְּדוּנִי). With what? With the apples that multiply among the trees of the forest (בְּמַאי בַּתַּפּוּחִים דְּמִתְרַבִּים בַּעֲצֵי הַיַּעַר). And these are trees of spices (וְאִלֵּין אִינוּן עֲצֵי בְשָׂמִים).