Daf 16a (דַּף ט״ז ע״א)

Shin - it has three heads (ש אִית לָהּ תְּלַת רֵאשִׁין), these are the Segol (וְאִנּוּן סֶגוֹ״ל), and these are the three dots of the Shureq (וְאִנּוּן תְּלַת נְקוּדִין שֻׁרֵ״ק). Zayin (Some say Vav) - her head is Cholem, Chireq, Shureq in the Vav (ז [נ״א ו׳] רֵישָׁא דִילָהּ חֹלֵ״ם חִירֵ״ק שׁוּרֵ״ק בְּו׳), the inner thorn is Chireq, the thorn of the letter Gimel (קוֹצָא מִלְּגָאו חִירֵ״ק קוֹצָא דְאָת ג׳). And all is hinted in the letter Aleph (וְכֹלָּא אִתְרְמִיז בְּאָת א), the upper point is Cholem, the lower point is Chireq, in the middle Shureq, in this manner וִֹּ (נְקוּדָה לְעִילָא חֹלֵ״ם נְקוּדָה לְתַתָּא חִירֵ״ק בְּאֶמְצָעִיתָא שׁוּרֵ״ק כְּגַוְונָא דָא וִֹּ). And further, the two dots of the Aleph are the Tzere (וְעוֹד תְּרֵין נְקוּדִין דְּאָת א אִינוּן צֵרִ״י), and these are the Sheva (וְאִינוּן שְׁבָ״א). And these are in another image of Aleph (וְאִינוּן בְּדִיּוֹקְנָא אָחֳרָא א), like Yod above, Vav in the middle, Dalet below (כְּגוֹן י׳ לְעִילָא ו׳ בְּאֶמְצָעִיתָא ד׳ לְתַתָּא). Aleph (Some say Dalet) - it is the thorn above, the thorn below, and the thorn in the middle (א [נ״א ד׳] אִיהוּ קוֹצָא לְעִילָא קוֹצָא לְתַתָּא קוֹצָא בְּאֶמְצָעִיתָא), and it is the Segol, and it is the Shureq of three dots (וְאִיהוּ סֶגוֹ״ל וְאִיהוּ שׁוּרֵ״ק תְּלַת נְקוּדִין). All is Aleph (כֹּלָּא אִיהוּ א). Other letters are palaces and coverings for these letters (אַתְוָון אָחֳרָנִין הֵיכָלִין וְכִסּוּיָין לְאִלֵּין אַתְוָון), and all is embroidered (וְכֹלָּא אִיהוּ מְרוּקָם) and engraved in the throne (וּמְצוּיָיר בְּכָרְסַיָּא). Vav - six levels of the throne (ו׳ שִׁית דַּרְגִּין לְכָרְסַיָּא). Samekh - sixty wheels of the throne (ס׳ שִׁתִּין גַּלְגַּלּוֹי דְּכָרְסַיָּא). About the letters of the Orayta it is said: “There is no earlier and later in the Torah” (דְּאַתְוָון דְאוֹרַיְיתָא אִתְּמַר בְּהוֹן אֵין מוּקְדָם וּמְאוּחָר בַּתּוֹרָה). But in the throne, all are arranged properly (אֲבָל בְּכָרְסַיָּא כֻּלְּהוּ מִתְתַּקְנָן כִּדְקָא יָאוּת). And this mystery was given over to the wise of heart (וְרָזָא דָא לְחַכִּימֵי לִבָּא אִתְמַסַּר).

Another matter: “And the enlightened shall shine” (דָּבָר אַחֵר וְהַמַּשְׂכִּילִים יַזְהִירוּ). These are the letters (אִלֵין אִינוּן אַתְוָון), which had intelligence to enter before the King, each one upon its arrangement (דַּהֲוָה לוֹן שֵׂכֶל לְאַעָלָא קֳדָם מַלְכָּא כָּל חַד עַל תִּקּוּנוֹי). From the side of Gevurah they entered backward (מִסִּטְרָא דִגְבוּרָה עָאלוּ כֻּלְּהוּ לְמַפְרֵעַ), because that is the left arm, Tishrei (בְּגִין דְּאִיהִי דְרוֹעָא שְׂמָאלָא תִּשְׁרֵ״י). And this is: “In the beginning” - Tishrei (וְדָא אִיהוּ בְּרֵאשִׁי״ת בָּ״א תִּשְׁרֵ״י), because the world was created with the attribute of judgment (בְּגִין דִּבְמִדַּת הַדִּין אִתְבְּרֵי עָלְמָא). And because of this they entered backward (וּבְגִין דָּא עָאלוּ לְמַפְרֵעַ). But it has been established that with the right side the world was created (וְהָא אוּקְמוּהוּ דְּבִימִינָא אִתְבְּרֵי עָלְמָא). And in it the letters entered in their proper order (וּבֵיהּ עָאלוּ אַתְוָון כְּסִדְרָן). And the mystery of the matter is: “I said, the world shall be built with Chesed” (וְרָזָא דְמִלָּה אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89). And because of this, when the letters entered backward, and from them also in their order (וּבְגִין דָּא כַּד עָאלוּ אַתְוָון לְמַפְרֵעַ וּמִנַּיְיהוּ כְּסִדְרָן), Kudsha Berikh Hu did not desire to create the world with them (לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי בְּהוֹן עָלְמָא), until He joined them with the right and the left, and with them created the world (עַד דְּשִׁתֵּף לוֹן בִּימִינָא וּשְׂמָאלָא וּבָרָא בְּהוֹן עָלְמָא).

He took Aleph–Bet in their order (נָטַל א״ב מִכְּסִדְרָן), and He took Tav–Shin–Resh backwards (וְנָטַל תּשׁ״ר מִלְּמַפְרֵעַ), and He joined with them the letter Yod from His Name (וְשִׁתֵּף בְּהוֹן אָת י׳ מִן שְׁמֵיהּ), and He created with them the world (וּבָרָא בְּהוֹן עָלְמָא), in order that the structure should endure (בְּגִין דְּיִתְקַיַּים בִּנְיָינָא). And they are A–B–Y, Tav–Shin–Resh (וְאִינוּן אב״י תּשׁ״ר). A–B–Y: “In Whose hand is the soul of every living thing” (אב״י אֲ״שֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָ״י) (Job 12). Tav: “The Torah of Hashem is perfect” (ת׳ תּוֹרַת יהו״ה תְּמִימָה) (Psalms 19). Shin: Shabbat (ש׳ שַׁבָּת). Resh: “The beginning of wisdom is the fear of Hashem” (ר׳ רֵאשִׁית חָכְמָה יִרְאַת יְיָ) (Psalms 111). And with all of these He did not wish to begin, except with the letter Bet (וּבְכֻלְּהוּ לָא בָעָא לְמִתְחַל אֶלָּא בְּאָת ב׳), because it is the building of the Father (בְּגִין דְּאִיהוּ בִּנְיַן אָב), the building of the world (בִּנְיָינָא דְעָלְמָא). And with it He began (וּבָהּ שָׁארֵי לְמִתְחַל), because with it in the future Jerusalem will be built (בְּגִין דְּבָהּ עָתִיד לְמִבְנֵי יְרוּשָׁלַםִ), as it is said: “Hashem builds Jerusalem” (כְּמָה דְאַתְּ אָמַר בּוֹנֵה יְרוּשָׁלַם יהו״ה) (Psalms 147). For “If Hashem does not build the house, in vain do its builders labor in it” (דְאִם יהו״ה לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ) (Psalms 127). And in the building of the Orayta and the world, with the letter Bet it is destined to be built (וּבִנְיָינָא דְאוֹרַיְיתָא וּדְעָלְמָא בְּאָת ב׳ עֲתִידָה לְמִבְנֵי). And upon it the world stands (וַעֲלָהּ קַיְימָא עָלְמָא). And in that time when it was built, it is as though in that time the world was created and built (וּבְהַהוּא זִמְנָא דְאִתְבְּנִיאַת כְּאִלּוּ בְהַהוּא זִמְנָא יִתְבְּרֵי עָלְמָא וְיִתְבְּנֵי). And this is “Bereshit bara Elohim” (וְדָא בְּרֵאשִׁית בָּרָא אֱלֹהִי״ם) (Bereshit 1). But when the First House was destroyed, it was as though the world was tohu va’vohu (אֲבָל כַּד חָרַב בַּיִת רִאשׁוֹן כְּאִלּוּ הֲוָה עָלְמָא תֹהוּ וָבֹהוּ). And this is: “And the earth was tohu” (וְדָא אִיהוּ וְהָאָרֶץ הָיְתָה תֹהוּ) (Bereshit 1). Immediately when it was built, “And Elohim said: Let there be light” (מִיָּד דְּאִתְבְּנִיאַת וַיֹּאמֶר אֱלֹהִי״ם יְהִי אוֹר) (Bereshit 1), because all the letters shine in it (בְּגִין דְּכָל אַתְוָון נְהִירִין בָּהּ). And even though the light is Aleph (וְאַף עַל גַּב דְּאוֹר הוּא א), its light shines in Bet with five lights (אוֹר דִילֵיהּ דְּנַהֲרָא בָהּ ב בְּחָמֵשׁ נְהוֹרִין), which are the upper He of the Holy Name (דְּאִינוּן ה׳ עִלָּאָה דִשְׁמָא קַדִּישָׁא).

Gimel - the pillar that supports the Bet (ג עַמּוּדָא דִסְמִיךְ בֵּיתָא). This is the bestowal of good kindnesses (דְאִיהוּ גְמִילוּת חֲסָדִים טוֹבִים). It supports Dalet, which is poverty (אִיהוּ סָמִיךְ לְד דְאִיהוּ דַלֻּ״ת). And in that place it supports her in exile (וּבְאָן אֲתַר סָמִיךְ לָהּ בְּגָלוּתָא). Aleph supports and shines to Bet (א׳ סָמִיךְ וְנָהִיר לְב׳). Gimel bestows kindness with Dalet (ג׳ גָּמִיל חֶסֶד עִם ד׳). And how? Gimel is a wheel (וּבְמַאי ג׳ אִיהִי גַּלְגַּל), and in it all the letters are rolled in many golden wheels (וּבָהּ כָּל אַתְוָון מִתְגַּלְגְּלִין בְּכַמָּה גְלִילֵי דְדַהֲבָא). As it is written: “His hands are rods of gold, set with beryl” (הֲדָא הוּא דִכְתִיב יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ) (Song of Songs 5). What is Tarshish? Rather, two sixes (מַאי בַּתַּרְשִׁישׁ אֶלָּא בִּתְרֵי שֵׁשׁ). And these are the two arms: Gedulah and Gevurah (וְאִינוּן בִּתְרֵין דְּרוֹעִין גְּדוּלָה גְבוּרָה). In them the Orayta begins with Bet (דִבְהוֹן שָׁרִי אוֹרַיְיתָא בְּב׳). And in them are six chapters (וּבְהוֹן שִׁית פִּרְקִין), which are the six letters of Bereshit (דְּאִינוּן ו׳ אַתְוָון בְּרֵאשִׁית). They are included in the Middle Pillar, which is Vav (דִכְלִילָן בְּעַמּוּדָא דְאֶמְצָעִיתָא דְאִיהוּ ו׳). And about it is said: “He saw a first portion for himself” (וַעֲלֵיהּ אִתְּמַר וַיַּרְא רֵאשִׁית לוֹ) (Deuteronomy 33), “for there the portion of the lawgiver was reserved” (לוֹ לְאָת ו׳ כִּי שָׁם חֶלְקַת מְחוֹקֵק סָפוּן).

Dalet - the door of the house of Jerusalem (ד דֶּלֶת דְּבֵיתָא דִירוּשָׁלַם). Vav - the pillar that supports the door (ו עַמּוּדָא דְסָמִיךְ לְדֶלֶת) (נ״א ל״ב). And it is the door of two gates (וְאִיהִי דֶלֶת דִּתְרֵין תַּרְעִין), about which it is said: “Open for me the gates of righteousness” (דְּאִתְּמַר בְּהוֹן פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק) (Psalms 118). And because of this, Dalet has two roofs (וּבְגִין דָּא אִית לְדֶלֶ״ת תְּרֵין גַּגִּין), and these are the two arms (וְאִינוּן תְּרֵין דְרוֹעִין). Without the Vav, which is the six chapters (בְּלָא ו׳ דְּאִינוּן שִׁית פִּרְקִין), it is Dalet, and this is: “I was brought low, but Hashem helped me” (אִיהִי דֶלֶת וְדָא אִיהוּ דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ) (Psalms 113). And the letter Dalet is the arm which has two cubits (וְאָת ד׳ אִיהִי דְרוֹעָא דְאִית בֵּיהּ תְּרֵין אַמִּין).

Hei - the completion of the two arms and the body (ה שְׁלִימוּ דִתְרֵין דְרוֹעִין וְגוּפָא), which is the totality of the three Fathers (דְאִיהִי כְלָלָא דִתְלַת אֲבָהָן). Vav - the perfect union of the Dalet, which is the moon (ו׳ יִחוּדָא שְׁלִימוּ דְּאָת ד׳ דְּאִיהִי סִיהֲרָא). When it shines in her, it is said of her: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” (כַּד נָהִיר בָּהּ אִתְּמַר בָּהּ וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים) (Isaiah 30). And this is the completion of the sun and the moon, which are Hei–Hei (וְדָא שְׁלִימוּ דְּחַמָּה וְסִיהֲרָא דְאִינוּן ה״ה). Because the Zayin includes Yod–Vav (בְּגִין דְּאִיהוּ ז׳ כְּלִיל י״ו). And because of this, it is “Remember” and “Keep” (וּבְגִין דָּא אִיהוּ זָכוֹר וְשָׁמוֹר). “Remember” - from the side of the upper Hei (זָכוֹר מִסִּטְרָא דְה׳ עִלָּאָה). “Keep” - from the side of the lower Hei (שָׁמוֹר מִסִּטְרָא דְה׳ תַּתָּאָה).