Daf 16b (דַּף ט״ז ע״ב)

Chet - it has three roofs (ח אִית לָהּ תְּלַת גַּגִּין), and these are Vav, Vav, Vav (18), included in the Life of Worlds (וְאִינוּן ו׳ ו׳ ו׳ דִּכְלִילָן בְּחַ״י עָלְמִין). Chet interprets good dreams with Tet (ח׳ אִיהִי מְפַשַּׁר חֶלְמִין טָבִין בְּט׳). And it has been established: a good dream is from the side of the letter Tet (וְהָא אוּקְמוּהוּ חֶלְמָא טָבָא מִסִּטְרָא דְאָת ט׳), which surrounds her (דְּאִיהִי סְחוֹר לָהּ). As it has been established: when you see a good dream, certainly it comes from there (כַּמָּה דְאוּקְמוּהוּ חֶלְמָא טָבָא חֲזֵיתָ וַדַּאי מִתַּמָּן קָא אַתְיָא). For the letter Tet is the ninth Sefirah, from above to below (בְּגִין דְאָת ט׳ אִיהִי סְפִירָה תְּשִׁיעָאָה מֵעִילָא לְתַתָּא). Chet is the eighth Sefirah, from below to above (ח׳ סְפִירָה תְּמִינָאָה מִתַּתָּא לְעִילָא). Chet is from the side of the letter Aleph (ח׳ מִסִּטְרָא דְאָת א׳). Yod is the tenth Sefirah (י׳ סְפִירָה עֲשִׂירָאָה), the tenth of the ephah (עֲשִׂירִית הָאֵיפָה). When Chet descends to her, it becomes Chai (כַּד נָחִית ח׳ לְגַבָּהּ אִתְעֲבִידַת חַ״י). And the letter Yod, when it ascends into Kaf, is called the supernal Keter (וְאָת י׳ כַּד סָלְקָא בְּכ׳ אִתְקְרִיאַת כֶּתֶר עִלָּאָה). And about it is said: “A crown they shall give to You, Hashem our God” (וַעֲלֵיהּ אִתְּמַר כֶּתֶר יִתְּנוּ לְךָ יהו״ה אֱלֹהֵינ״ו) Abba and Imma, the angels, the multitudes above - these are the Neshamot, which are angels from the side of Malkhut (אַבָּא וְאִמָּא מַלְאָכִים הֲמוֹנֵי מַעִלָה אִלֵּין נִשְׁמָתִין דְאִינוּן מַלְאָכִים מִסִּטְרָא דְמַלְכוּת). Together all of them triple holiness to You (יַחַד כֻּלָּם קְדוּשָׁה לְךָ יְשַׁלֵּשׁוּ). Holiness - indeed this is the Shekhinta (קְדוּשָׁה וַדַּאי אִיהִי שְׁכִינְתָּא). “To You they shall triple” - these are the three Fathers (לְךָ יְשַׁלֵּשׁוּ אִינוּן תְּלַת אֲבָהָן), which are “Holy, Holy, Holy” (דְאִינוּן קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ). “Hashem Tzevaot” - what is Tzevaot? These are the two true prophets (יהו״ה צְבָאוֹת מַאי צְבָאוֹת אִלֵּין תְּרֵין נְבִיאֵי קְשׁוֹט). All this is filled with the Tzaddik (מְלֹא כָל דָּא צַדִּיק). “The earth is His glory” - this is the Shekhinta, which is holiness (הָאָרֶץ כְּבוֹדוֹ דָּא שְׁכִינְתָּא דְאִיהִי קְדוּשָׁה). About her it is said: there is no holiness with less than ten (דַּעֲלָהּ אִתְּמַר אֵין קְדוּשָׁה פָּחוּת מֵעֲשָׂרָה). And this is Kaf, Keter (וְדָא אִיהוּ כ׳ כֶּתֶר).

Lamed - “And he dreamed, and behold, a ladder was set on the earth” (ל וַיַּחֲלוֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה) (Bereshit 28). This is the lower Shekhinta (דָא שְׁכִינְתָּא תַּתָּאָה). “And its head reached to heaven” - this is the upper Shekhinta (וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה דָא שְׁכִינְתָּא עִלָּאָה). “And behold, the angels of Elohim” - this is Mem (וְהִנֵּה מַלְאֲכֵי אֱלֹהִי״ם דָא מ׳). They ascend in Lamed and descend in Nun (עוֹלִים בְּל׳ וְיוֹרְדִים בְּנ׳). About it is said: “How you have fallen from heaven, O shining one, son of the dawn” (דְּאִתְּמַר בָּהּ אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵלֵל בֶּן שָׁחַר) (Isaiah 14). It is said of him: “And they descend in him” (אִתְּמַר בֵּיהּ וְיוֹרְדִים בּוֹ). But in Samekh, in her they ascend (אֲבָל בְּס׳, בָּהּ סָלְקִין), because she is the Sneh [the Burning Bush] (בְּגִין דְּאִיהִי ס׳׳נֶה). She is the ladder to ascend in Lamed (אִיהִי סֻ׳׳לָּם לְסַלְקָא בְּל׳). Ayin - in her one looks, and in her one gazes with expectation (ע בָּהּ מִסְתַּכֵּל וּבֵיהּ מְצַפֶּה). And the mystery of the matter is: “And every eye shall look to You with expectation” (וְרָזָא דְמִלָּה וְכָל עַיִן לְךָ תְצַפֶּה).

Peh - in her every tongue shall praise You (פ, בָּהּ כָּל לָשׁוֹן לְךָ תְשַׁבֵּחַ). At the time when it ascends to its place (בְּזִמְנָא דְסָלִיק לְאַתְרֵיהּ). And now - do not all tongues praise Him? (וְכִי כְעַן לָא מְשַׁבְּחִין לֵיהּ כָּל לָשׁוֹן). No, not until the verse is fulfilled: “And Hashem shall be King” (לָא, עַד דְּיִתְקַיֵּים קְרָא וְהָיָה יהו״ה לְמֶלֶךְ) (Zechariah 14). King indeed - in the letter Lamed (לְמֶלֶךְ וַדַּאי בְּאָת ל׳). And in that time it shall be fulfilled: “Every mouth and every tongue shall give glory to Your kingdom” (וּבְהַהוּא זִמְנָא יִתְקַיַּים כָּל פֶּה וְכָל לָשׁוֹן יִתְּנוּ הָדָר לְמַלְכוּתָךְ).

Tzadi - in that time it is said of her: “Righteousness exalts a nation” (צ בְּהַהוּא זִמְנָא אִתְּמַר בָּהּ צְדָקָה תְּרוֹמֵם גּוֹי) (Proverbs 14). And there is no righteousness except prayer (וְלֵית צְדָקָה אֶלָּא צְלוֹתָא). This has been established (הָא אוּקְמוּהוּ). And she is Imma Ila’ah, who descends to Tzedek and becomes Tzedakah (וְאִיהִי אִימָּא עִלָּאָה דְנָחֲתָא לְגַבֵּי צֶדֶק וְאִתְעֲבִידַת צְדָקָה). And Yod–Hei is included in both, in Tzaddik and in Tzedakah (וְאִתְכְּלִיל י״ה בְּתַרְוַיְהוּ בְצַדִּיק וּצְדָקָה).

Kuf - in that time the voices of prayers and the voices of the Orayta shall ascend to Him (ק בְּהַהוּא זִמְנָא יְסַלְקוּן לֵיהּ קָלִין דִּצְלוֹתִין קָלִין דְּאוֹרַיְיתָא). And in that time “the voice is the voice of Ya'akov” (וּבְהַהוּא זִמְנָא יְהֵא הַקּוֹל קוֹל יַעֲקֹב) (Bereshit 27).

Resh - “First to Zion, behold, behold them, and to Jerusalem a herald I shall give” (ר רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם וְלִירוּשָׁלַםִ מְבַשֵּׂר אֶתֵּן) (Isaiah 41).

Shin - in her: “Peace, peace, to him that is far and to him that is near, says Hashem, and I will heal him” (ש בָּהּ שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יהו״ה וּרְפָאתִיו) (Isaiah 57). “To him that is far” - who has come near (לָרָחוֹק שֶׁנִּתְקַרַב). And “near” means near, near (דְּקָרוֹב קָרוֹב [נ״א דְּרָחוֹק רָחוֹק] הֲוָה).

Tav - in her: “Your iniquity is finished, O daughter of Zion; He will no longer exile you” (ת בָּהּ תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ) (Lamentations 4).

“The Opening of Eliyahu”