Daf 28a (דַּף כ״ח ע״א)

Opposite the Menorah, which is six (לָקֳבֵל מְנַרְתָּא דְאִיהִי ו׳), and the six branches of the Menorah, which are five and five (וְשִׁית קְנֵי מְנַרְתָּא דְאִינוּן ה׳ ה׳), six Vavin (שִׁית וָוִי״ן), and the secret of the matter, “seven and seven channels” (וְרָזָא דְמִלָּה שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4:2), until they ascend to fourteen (עַד דְּסָלְקִין לְי״ד), which is YHVH-Yod Heh Vav Heh (דְּאִיהוּ יהו״ה יו״ד ה״א וא״ו ה״א), and this is David who plays with the hand (וְדָא אִיהוּ וְדָוִד מְנַגֵּן בְּיָד), Hand opposite Hand (י״ד לָקֳבֵל י״ד), and the Heh rises into the Vav (וְסָלְקָא ה׳ בְּאָת ו׳), and afterward the Vav rises into the Yod (וּלְבָתַר סָלִיק ו׳ בְּי׳), six times ten (שִׁית זִמְנִין עִשֶׂר), until it rises to sixty (עַד דְּסָלִיק לְשִׁתִּין), and these are the letters of connection in the recitation of Shema (וְאִינוּן אַתְוָון הַדְּבֵקוֹת בִּקְרִיאַת שְׁמַע), concerning which it was said: Whoever makes a pause between the connecting letters, Gehinnom is cooled for him (דִּבְגִינַיְיהוּ אִתְּמַר כָּל הַמֵּשִׂים רֵיוַח בֵּין הַדְּבֵקִים מְצַנְּנִים לֵיהּ גֵּיהִנָּם). And Shlomo, about them, said (וּשְׁלֹמֹה עֲלַיְיהוּ אָמַר): “Behold the bed of Shlomo, sixty mighty men surrounding it” (Song of Songs 3:7) (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ), and these are the guardians (וְאִינוּן נָטְרִין), Some say: the takers (נ״א נטלין) of his couch (עַרְסֵיהּ). And corresponding to them, “Sixty are they queens” (וּלְקִבְלַיְיהוּ שִׁשִּׁים הֵמָּה מְלָכוֹת) (Song of Songs 6:8), these are masculine (אִלֵּין דְּכוּרִין), and these are feminine (וְאִלֵּין נוּקְבִין). These of the recitation of Shema, which Moshe established, are masculine (אִלֵּין דִּקְרִיאַת שְׁמַע דְּתַקִּין מֹשֶׁה דְכוּרִין), these of Shlomo are feminine (אִלֵּין דִּשְׁלֹמֹה נוּקְבִין), and these are the receptacle for those (וְאִלֵּין בֵּית קִבּוּל לְאִלֵּין). The levels of Shlomo are the receptacle for the levels of Moshe (דַּרְגִּין דִּשְׁלֹמֹה אִינוּן בֵּית קִבּוּל לְדַרְגִּין דְּמֹשֶׁה), and when they are joined all as one (וְכַד מִתְחַבְּרָן כֹּלָּא כְּאֶחָד), Shlomo is transformed into Moshe (שְׁלֹמֹ״ה אִתְהַפַּךְ לְמֹשֶׁ״ה).

In the rectifications of the four letters, a song was established (בְּתִיקוּנִין דְּאַרְבַּע אַתְוָון אִתַּקַּן שִׁיר), and about them it was said: “And behold, angels of Elohim” etc. (וַעֲלַיְיהוּ אִתְּמַר וְהִנֵּה מַלְאֲכֵי אֱלהי״ם וְגוֹמֵר). Two ascend, and they are Yod–Heh (סָלְקִין תְּרֵין וְאִינוּן י״ה), and two descend, and they are Vav–Heh (וְנָחֲתִין תְּרֵין וְאִינוּן ו״ה), and so the cycles of the sea ascend in ten (וְכֵן גַּלְגַּלֵּי יַמָּא סָלְקִין בְּעִשֶׂר), and these are Yod Heh Vav Heh (וְאִינוּן יו״ד ה״א וא״ו ה״א). And the four creatures, when the daughter ascends in song (וְאַרְבַּע חֵיוָון, כַּד סָלְקָא בְּרַתָּא בְּשִׁיר), the eagle takes the Yod in its mouth and upon its head (נִשְׁרָא נְטִיל י׳ בְּפִימָא וְעַל רֵישָׁהָא), the Vav in its body (ו׳ בְּגוּפָא), the Heh in its wings (ה״ה בְּגַדְפָהָא). Adam, Yod Heh Vav Heh, rides upon all (אָדָ״ם יו״ד ה״א וא״ו ה״א רְכִיב עַל כֹּלָּא), and the likeness of their faces, the face of a man-this rises above all (וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם, דָּא סְלִיק עַל כֹּלָּא). And the face of the lion on the right of the four-this is YHVH (וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבָּעִיתָּם דָּא יהו״ה), and the face of an ox, and the face of an eagle, they are the Merkavah to the Name of YHVH (וּפְנֵי שׁוֹר, וּפְנֵי נֶשֶׁר, אִינוּן מֶרְכָּבָה לִשְׁמָא דְיהו״ה), and Adam is above all (וְאָדָם עַל כֹּלָּא). At the time when she ascends in all these rectifications (בְּזִמְנָא דְאִיהִי סָלְקָא בְּכָל אִלֵּין תִּקּוּנִין), he praises her (אִיהוּ מְשַׁבַּח לָהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Your lips are like a thread of scarlet, and your speech is lovely” (Song of Songs 4:3) (כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ וּמִדְבָּרֵךְ נָאוֶה). Behold, there are two kinds of melodies with which King David gave praise: in Ashrei [Happy is …] and in Shir [Song] (הָא תְּרֵין מִינֵי נִגּוּנִין דְּשַׁבַּח דָּוִד מַלְכָּא, בְּאַשְׁרֵי בְּשִׁיר).

The third is in the blessing, and this is the Upper Shekhinta (תְּלִיתָאָה בַּבְּרָכָה וְדָא שְׁכִינְתָּא עִלָּאָה), and about her it is said (וַעֲלָהּ אִתְּמַר): “Bless Hashem, O my soul” (בָּרְכִי נַפְשִׁי אֶת יְיָ׳) (Psalms 103:1). From this is given into man the Neshama of life (מֵהַאי אִתְיְיהִיבַת בְּבַר נַשׁ נִשְׁמַת חַיִּים). Concerning it were said five rectifications (דְּאִתְּמַר בָּהּ חֲמִשָּׁה תִּקּוּנִין): As the Holy One Blessed Be He sustains all the worlds (מַה הַקָּדוֹשׁ בָּרוּךְ הוּא זָן כָּל עָלְמָא), so the Neshama sustains the whole body (הָכִי נִשְׁמָתָא זָנַת כָּל גּוּפָא). As the Holy One Blessed Be He sees and is not seen (מַה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה וְאֵינוֹ נִרְאֶה), so the Neshama sees and is not seen (הָכִי נִשְׁמָתָא רוֹאָה וְאֵינָה נִרְאֵית). As the Holy One Blessed Be He sits in inner chambers (מַה הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב בְּחַדְרֵי חֲדָרִים), so the Neshama sits in inner chambers (הָכִי נִשְׁמָתָא יוֹשֶׁבֶת בְּחַדְרֵי חֲדָרִים). As the Holy One Blessed Be He fills all the world (מַה הַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא כָל הָעוֹלָם), so the Neshama fills the whole body (הָכִי נִשְׁמָתָא מְלֵאָה אֶת כָּל הַגּוּף). As the Holy One Blessed Be He judges all the world (מַה הַקָּדוֹשׁ בָּרוּךְ הוּא דָן אֶת כָּל הָעוֹלָם), so the Neshama judges the body (הָכִי נִשְׁמָתָא דָּנָה אֶת גּוּפָא). And the secret of the Neshama, that she is equal to Kudsha Berikh Hu (וְרָזָא דְנִשְׁמָתָא דְאִיהִי שָׁוָה לְקוּדְשָׁא בְּרִיךְ הוּא), this is Binah (דָּא בִינָה), Mi (who) (מִ״י). And about her it is said (וַעֲלָהּ אִתְּמַר): “And to whom will you liken Me and I shall be equal?” (וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוְה) (Isaiah 40:25). To “Mi” (who) indeed (אֶל מִי וַדַּאי).

And behold the masters of the Mishnah have established (וְהָא אוּקְמוּהוּ מָארֵי מַתְנִיתִין): these five things are truly five (חֲמִשָּׁה דְבָרִים אִלֵּין, חֲמִשָּׁה וַדַּאי), because they are from the side of the Upper Heh (בְּגִין דְּאִינוּן מִסִּטְרָא דְה׳ עִלָּאָה). And all these rectifications are in the heart (וְאִינוּן כֻּלְּהוּ תִקּוּנִין בְּלֵב), as the masters of the Mishnah have established (כְּמָה דְאוּקְמוּהוּ מָארֵי מַתְנִיתִין): the heart understands (הַלֵּב מֵבִין), the heart sees (הַלֵּב רוֹאֶה), the heart hears (הַלֵּב שׁוֹמֵעַ).

Behold three (הָא תְּלַת), Heh is five (ה׳ אִיהִי חָמֵשׁ). And the Ruach of the mouth, in which rises voice and speech and utterance-this is Vav (וְרוּחָא דְפִימָא דְסָלִיק בָּהּ קָלָא וַאֲמִירָה וְדִבּוּרָא דָא ו׳). The arteries of the heart are like soldiers after their king (עַרְקִין דְּלִבָּא אִינוּן כַּחֲיָילִין בָּתַר מַלְכֵהוֹן). And the secret of the matter: “Wherever the spirit would go, they went” (אֶל אֲשֶׁר יִהְיֶה שָּׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ) (Ezekiel 1:12). So the arteries of the heart are conducted by the Ruach (הָכִי מִתְנַהֲגִין עַרְקִין דְּלִבָּא לְגַבֵּי רוּחָא). Behold for you: a Ruach in the heart (הֲרֵי לָךְ רוּחַ בְּלֵב), that goes forth from the left ear of the heart (דְּנָפִיק מֵאֹזֶן שְׂמָאלָא דְלִבָּא), and it was a northern wind that struck upon the harp of David (וְאִיהוּ הֲוָה רוּחַ צְפוֹנִית דְּבָטַשׁ בְּכִנּוֹר דְּדָוִד). And with this Ruach he struck upon the five strings of the harp (וּבְהַאי רוּחָא הֲוָה בָטַשׁ בְּחָמֵשׁ נִימִין דְּכִנּוֹר), which are the five wings of the lung (דְּאִינוּן חָמֵשׁ כַּנְפֵי רֵיאָה). And through the windpipe the voice rises to the heart (וּבְקָנֶה סָלִיק קוֹל לְלִבָּא), and it is consuming fire (וְאִיהוּ אֵשׁ אוֹכְלָא).

From the right ear of the heart, which is toward the liver (מֵאוּדְנָא יְמִינָא דְלִבָּא דְאִיהִי כְּלַפֵּי כָּבֵד), comes forth speech (וּמִנֵּיהּ נָפִיק דִּבּוּר). This is what is written: “Behold, My word is like fire” (הֲלֹא כֹה דְבָרִי כָּאֵשׁ) (Jeremiah 23:29). And were it not for the wings of the lung blowing upon the heart (וְאִי לַאו כַּנְפֵי רֵיאָה דְנָשְׁבִין עַל לִבָּא), it would burn the whole body (הֲוָה אוֹקִיד כָּל גּוּפָא). Thought is in the heart, and this is Yod (מַחֲשָׁבָה בְּלִבָּא וְדָא י׳). The Heh Heh are speech and utterance (דְּה׳ ה׳ אִנּוּן אֲמִירָה וְדִבּוּרָא), the Vav is voice including all (ו׳ קָלָא כְלִיל כֹּלָּא).

The fourth is in the Mizmor, and this is the right arm (רְבִיעָאָה בְּמִזְמוֹר, וְדָא הוּא דְרוֹעָא יְמִינָא). This is what is written: “Mizmor, sing to Hashem a new song, for He has done wonders; His right hand has brought Him salvation” (מִזְמוֹר שִׁירוּ לַיְיָ׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה לּוֹ יְמִינוֹ) (Psalms 98:1). And about her it is said (וַעֲלָהּ אִתְּמַר): “Save with Your right hand” (הוֹשִׁיעָה יְמִינְךָ) (Psalms 60:7). And he is in exile with the Shekhinta (וְאִיהוּ בְגָלוּתָא עִם שְׁכִינְתָּא), and he supports her (וְאִיהוּ תְמִיךְ לָהּ). And the secret of the matter: “And to whom has the arm of Hashem been revealed?” (וּזְרוֹעַ יְיָ׳ עַל מִי נִגְלָתָה) (Isaiah 53:1). And in it is the word of redemption (וּבֵיהּ אוֹמָאָה דְפוּרְקָנָא). This is what is written: “Hashem has sworn by His right hand and by the arm of His strength” (נִשְׁבַּע יְיָ׳ בִּימִינוֹ וּבִזְרוֹעַ עִזוֹ) (Isaiah 62:8). And further: “As Hashem lives, lie until the morning” (חַי יְיָ׳ שִׁכְבִי עַד הַבֹּקֶר) (Ruth 3:13).