Daf 20b (דַּף כ ע״ב)

And Ya'akov, because he drew near to her, to her husband, in his encounter (וְיַעֲקֹב בְּגִין דְּקָרִיב לָהּ לְבַעֲלָהּ בִּפְגִיעָה דִילֵיהּ), surely made her an obligation (וַדַּאי עֲבִיד לָהּ חוֹבָה). And when the sun came in Shacharit (וְכַד אָתָא שִׁמְשָׁא בְּשַׁחֲרִית), of which it is said (Psalms 84) (דְּאִתְּמַר בֵּיהּ): “For Hashem Elohim is a sun and a shield” (כִּי שֶׁמֶשׁ וּמָגֵן יְיָ אֱלהִים), it is said of him (Bereshit 32) (אִתְּמַר בֵּיהּ): “And the sun rose for him” (וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ). From then on he bound her with him (מִתַּמָּן וְאֵילֵךְ קָשַׁר לָהּ עִמֵּיהּ), which is the bond of the Tefillin of the hand (דְּאִיהוּ קֶשֶׁר דִּתְּפִלִּין דְּיָד), he bound her with him that she should never depart from him forever (קָשִׁיר לָהּ עִמֵּיהּ דְּלָא תָּזוּז מִינֵיהּ לְעָלְמִין). From the left side he bound her with the Tefillin of the hand (מִסִּטְרָא דִשְׂמָאלָא קָשִׁיר לָהּ בִּתְפִלִּין דְּיָד), which are on the left arm (דְּאִינוּן בִּדְרוֹעָא שְׂמָאלָא), from the right side he placed for her a crown on his head, the Tefillin of the head (מִסִּטְרָא דִימִינָא שַׁוִּי לָהּ כִּתְרָא עַל רֵישֵׁיהּ תְּפִלִּין דְּרֵישָׁא). And this is on the day that she is bound with her husband (וְהַאי בְּיוֹמָא דְּאִיהִי קְשִׁירָא עִם בַּעֲלָהּ), of her it is said: “Those that seek Me early shall find Me” (Proverbs 8) (אִתְּמַר בָּהּ יְשַׁחֲרוּנְנִי וְאָז יִמְצָאוּנְנִי). But in the night, which is exile (אֲבָל בְּלֵילְיָא דְּאִיהִי גָלוּתָא), when she is outside of her husband (דְּאִיהִי לְבַר מִבַּעֲלָהּ), and she is a domain in herself (וְאִיהִי רְשׁוּת בִּפְנֵי עַצְמָהּ), of her it is said: “Do not make yourself known to the domain” (אַל תִּתְוַדַּע לָרָשׁוּת). And because of this David said (Psalms 132) (וּבְגִין דָּא אָמַר דָּוִד): “If I give sleep to my eyes… until I find a place for Hashem” (אִם אֶתֵּן שְׁנָת לְעֵינָי וְגוֹ׳ עַד אֶמְצָא מָקוֹם לַייָ).

Until here is the secret of Kamatz (עַד כָּאן רָזָא דְּקָמֵ״ץ), which is the secret of the supernal and lower thought (דְּאִיהוּ רָזָא דְמַחֲשָׁבָה עִלָּאָה וְתַתָּאָה), some say: supernal and lower (נ״א: עִילָּא וְתַתָּא). This is the point in the domain of the husband, which is the Vav, the firmament (דְּאִיהִי נְקוּדָה בִּרְשׁוּת בַּעֲלָהּ דְּאִיהוּ ו׳ רָקִיעַ), and the Patach without a point is a domain in itself (וּפַתַ״ח בְּלָא נְקוּדָה רְשׁוּ בִּפְנֵי עַצְמוֹ), and the point without a Patach is a domain in herself (וּנְקוּדָה בְּלָא פַתַ״ח רְשׁוּ בִּפְנֵי עַצְמָהּ). Just as the letters are male and female (דִּכְּמָה דְאַתְוָון אִינוּן דְּכַר וְנוּקְבָא), so the points are male and female (הָכִי נְקוּדִין אִינוּן דְּכַר וְנוּקְבָא). But the letters in relation to the points are like the body in relation to the spirit (אֲבָל אַתְוָון אִנְהוּ לְגַבֵּי נְקוּדֵי כְּגוֹן גּוּפָא לְגַבֵּי רוּחָא). And thus the point in the Vav, such as Cholem, or Chirek, or Shurek (וְכֵן נְקוּדָה בְּו׳ כְּגוֹן חֹלֵ״ם אוֹ חִירֵ״ק אוֹ שׁוּרֵק): Cholem above the Vav becomes Zayin (חֹלֵ״ם לְעִילָּא מִן ו׳ אִתְעֲבִיד ז׳), Chirek below becomes the tail of Gimel (חִירֵ״ק לְתַתָּא אִתְעֲבִיד זָנָב גִּימַ״ל), Shurek in the middle is the thorn of the letter Dalet (שׁוּרֵק בְּאֶמְצָעִיתָא קוֹצָא דְאָת ד׳), a thorn in the middle (קוֹצָא בְּאֶמְצָעִיתָא), and all is one (וְכֹלָּא חָד): “I am the first and I am the last, and besides Me there is no Elohim” (Isaiah 44) (אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלהִים).

Sheva, what is it? (שְׁבָ״א מָאן אִיהוּ) When the Ofan is within the Ofan (כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן), and they are the great luminary and the small luminary (וְאִינוּן אֶת הַמָּאוֹר הַגָּדוֹל וְאֶת הַמָּאוֹר הַקָּטֹן), and they are body and covenant (וְאִינוּן גּוּף וּבְרִית), and corresponding to them sun and moon (וּלְקִבְלַיְיהוּ חַמָּה וּלְבָנָה), which correspond to supernal Imma and lower Imma (דְּאִינוּן לָקֳבֵל אִמָּא עִלָּאָה וְתַתָּאָה). “And behold one Ofan was on the earth beside the living creatures” (Ezekiel 1) (וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת), this is the point beneath the Segol, the point below (דָּא נְקוּדָה דִתְחוֹת סֶגוֹ״ל נְקוּדָה דִלְתַתָּא), beside the living creatures, which are Tzere (אֵצֶל הַחַיּוֹת דְּאִינוּן צֵרֵ״י), the two great luminaries (אֶת שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים). And so it is within the Ofanim, Shurek (וְכֵן אִיהוּ בְּתוֹךְ הָאוֹפַנִּים שׁוּרֵ״ק), one Ofan above and one Ofan below (אוֹפַן חַד לְעִילָּא וְאוֹפַן חַד לְתַתָּא), and this is the middle pillar between them (וְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא בֵּינַיְיהוּ). And “behold one Ofan upon the earth” - this is Chirek, which is below (וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ דָּא חִירֵ״ק דְּאִיהוּ לְתַתָּא). Every spark is Yod (כָּל נִיצוֹץ אִיהוּ י׳), and every firmament is Vav (וְכָל רָקִיעַ ו׳).

Hashem Sheva is judgment (יְהוָֹ״ה שְׁבָ״א אִיהוּ דִּינָא), Kamatz is mercy (קָמֵ״ץ רַחֲמֵי), left and right (שְׂמָאלָא וִימִינָא), from there Orayta is given, which is the middle pillar (דְּמִתַּמָּן אוֹרַיְתָא אִתְיַהִיב דְּאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). And at the time when they are Sheva, Kamatz, Cholem (וּבְזִמְנָא דְּאִינוּן שְׁבָ״א קָמֵ״ץ חֹלֵ״ם), it is hinted: “Because he has set his love upon Me, therefore I will deliver him” (Psalms 91) (אִיהוּ רָמוּז כִּי בִי חָשַׁ״ק וַאֲפַלְּטֵהוּ), and “Only in your fathers did Hashem delight” (Deuteronomy 10) (רַק בַּאֲבוֹתֶיךָ חָשַׁ״ק יְיָ). From the side of one, which is Yod-Vav-Yod that ascends in Hashem (מִסִּטְרָא דְחַד דְּאִיהוּ יו״י דְּסָלִיק יְהוָֹ״ה), it was Kudsha Berikh Hu, He and His Name alone, in Keter (הֲוָה קוּדְשָׁא בְּרִיךְ הוּא הוּא וּשְׁמֵיהּ לְחוֹד בְּכִתְרָא), before the world was created (קֳדָם דְּאִתְבְּרֵי עָלְמָא), until it arose in His thought to create Adam (עַד דְּסָלִיק בְּמַחֲשַׁבְתֵּיהּ לְמִבְרֵי אָדָם), which is Yod at the head of Alef (דְּאִיהִי י׳ בְּרֵישָׁא דְא׳), a crown above and a point below (תַּגָּא לְעִילָּא וּלְתַתָּא נְקוּדָה). And in the points of the letters all the Sefirot are known (וּבִנְקוּדֵי דְאַתְוָון אִשְׁתְּמוֹדְעָאן כָּל סְפִירָן), for nine points they are (דְּתֵשַׁע נְקוּדֵי אִינוּן), and in them are fourteen sparks (וּבְהוֹן י״ד נִיצוֹצִין). And about them it is said (Exodus 14) (וַעֲלַיְהוּ אִתְּמַר): “And the children of Yisrael went out with a high hand” (וּבְנֵי יִשְׂרָאֵל יוֹצְאִים בְּיָ״ד רָמָה). And these correspond to the sections of the five fingers, which are fourteen (וְאִינוּן לָקֳבֵל פִּרְקִין דְּה׳ אֶצְבְּעָן דְּאִינוּן י״ד). And two firmaments are there, one from Kamatz and one from Patach (וּתְרֵין רְקִיעִין תַּמָּן חַד מִן קָמֵ״ץ וְחַד מִן פַּתַ״ח), corresponding to the two reeds of the arms (לָקֳבֵל תְּרֵין קָנֵי דִדְרוֹעִי). And every spark is a section (וְכָל נִיצוֹץ אִיהוּ פֶּרֶק), and it is a measure (וְאִיהוּ מִדָּה), and a firmament is an amah (וְרָקִיעַ אַמָּה), and a reed (וְקָנֶה), and the measuring line (וְקַו הַמִּדָּה).

The Ta’amim are from Keter (טַעֲמֵי אִינוּן מִן כִּתְרָא), and they are at the head of the middle pillar (וְאִינוּן בְּרֵישָׁא דְעַמּוּדָא דְאֶמְצָעִיתָא). The Nekudot are from the brain (נְקוּדִין מִן מוֹחָא), and they are blessings upon the head of the Tzaddik (וְאִינוּן בִּרְכָאָן עַל רֵישָׁא דְצַדִּיק), as it is said (Proverbs 10) (כְּמָה דְאַתְּ אָמַר): “Blessings are upon the head of the Tzaddik” (בְּרָכוֹת לְרֹאשׁ צַדִּיק). And these are three drops that are drawn from the brain to the covenant of circumcision (וְאִינוּן תְּלַת טִפִּין דְּאִתְמַשְׁכוּ מִן מוֹחָא לְגַבֵּי בְּרִית מִילָה). The letters (אַתְוָון) are from the side of Imma Ila’ah (מִסִּטְרָא דְאִמָּא עִלָּאָה), and all of them are included in Malkhut (וְכֻלְּהוּ אִתְכְּלִילָן בְּמַלְכוּתָא). And the Nekudot to the letters are like the Neshama to the body (וּנְקוּדֵי לְאַתְוָון כְּנִשְׁמָתָא לְגוּפָא), for the body is like a horse to the rider (דְּגוּפָא אִיהוּ כְּסוּס לָרוֹכֵב). And the letters are open to the Nekudot to receive them (וְאַתְוָון אִינוּן פְּתִיחִין לִנְקוּדֵי לְקַבְּלָא לוֹן). And concerning them it is said (Ezekiel 1:11) (וַעֲלַיְיהוּ אִתְּמַר): “And their wings were spread out above” (וְכַנְפֵיהֶם פְּרוּדוֹת מִלְמָעִלָּה), to receive upon them the Nekudot (לְקַבְּלָא עֲלַיְיהוּ נְקוּדֵי). And the Nekudot are in every place as a Bat Kol [Heavenly Voice] (וּנְקוּדֵי בְּכָל אֲתַר בַּת קוֹל).

The Ta‘amei [cantillation marks] are weapons of battle (טַעֲמֵי אִינוּן מָאנֵי קְרָבָא). The Rafeh is above the letters (רָפֶ״ה אִיהוּ לְעִילָא מֵאַתְוָון). And concerning it is said (Ezekiel 1:22) (וַעֲלֵיה אִתְּמַר): “And the likeness upon the heads of the living creatures was an expanse, like the terrible ice stretched out above their heads from above” (וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעִין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמָעִלָּה). Stretched out-this is the Rafeh (נָטוּי דָּא אִיהוּ רָפֶ״ה), stretched out above the heads of the living creatures (נָטוּי עַל רָאשֵׁי חֵיוָן), who are YHVH in the four letters surely (דְּאִינוּן יהו״ה אַרְבַּע אַתְוָון וַדַּאי). The Dagesh is within the letters (דָּגֵ״שׁ אִיהוּ מִלְּגָאו דְּאַתְוָון), in this manner: YHVH (כְּגַוְונָא דָא יּהּוּ״הּ). The Rafeh is from without, in this manner: YHVH (רָפֶ״ה מִלְּבָר כְּגַוְונָא דָא יֹהוֹ״הֹ). And they are like a bit and bridle to the letters (וְאִינוּן כְּמֶתֶג וָרֶסֶן לְאוֹתִיּוֹת). And through them “the living creatures ran and returned” (Ezekiel 1:14) (וּבְהוֹן וְהַחַיּוֹת רָצוֹא וָשׁוֹב). “Ran” is in the Dagesh (רָצוֹא בְּדָגֵ״שׁ), and “returned” in the Rafeh (וָשׁוֹב בְּרָפֶ״ה).