Daf 28b (דַּף כ״ח ע״ב)

And why is it called the Arm of Hashem (וְאַמַּאי אִתְקְרֵי זְרוֹעַ יְיָ׳)? Because the palm of the hand in it is Yod (בְּגִין דְּכַף הַיָּד בֵּיהּ י׳), the five fingers are Heh (חָמֵשׁ אֶצְבְּעָאן ה׳), the right arm bone which is the arm is Vav (קָנֶה דִימִינָא דְאִיהוּ דְרוֹעָא ו׳), the shoulder in it is Heh (כָּתֵף בֵּיהּ ה׳). And this is the Middle pillar that is bound to the right (וְדָא עַמּוּדָא דְאֶמְצָעִיתָא דְאִתְקַשַּׁר בִּימִינָא), to raise up in it the Shekhinta in exile (לְאַקָּמָא בֵּיהּ שְׁכִינְתָּא בְגָלוּתָא). And Moshe, who is the likeness of the Middle pillar (וּמֹשֶׁה דְאִיהוּ דִיּוֹקְנָא דְעַמּוּדָא דְאֶמְצָעִיתָא), it is said of him: “Who caused His glorious arm to go at the right hand of Moshe” (מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ) (Isaiah 63:12). And he split the waters of the Orayta before the seed of Avraham, which is the right side (וְאִיהוּ בּוֹקֵעַ מַיָּא דְאוֹרַיְּיתָא לְגַבֵּי זֶרַע אַבְרָהָם דְּאִיהוּ יְמִינָא), to be for him an everlasting Name (לְמֶהֱוֵי לֵיהּ שֵׁם עוֹלָם). And he is bound with the Heh of Avraham (וְאִתְקַשַּׁר בְּה׳ דְּאַבְרָהָם), which is the five books of the Torah (דְּאִיהוּ חֲמִשָּׁה חוּמְשֵׁי תוֹרָה), and with it Moshe was completed (וּבָהּ אִשְׁתַּלִּים מֹשֶׁה). And immediately that he was completed, the right was revealed upon him (וּמִיָּד דְּאִשְׁתַּלִּים אִתְגַּלְיָא עֲלֵיהּ יְמִינָא), and this is: “And to whom has the arm of Hashem been revealed?” (וּזְרוֹעַ יְיָ׳ עַל מִי נִגְלָתָה) (Isaiah 53:1).

The fifth is in the melody (חֲמִשָּׁאָה בְּנִגּוּן), because from this melody ascend many melodies (בְּגִין דְּהַאי נִיגוּן סָלִיק מִנֵּיהּ כַּמָּה נְגִינוֹת). Youths from the left side (עוּלֵימָן מִסִּטְרָא דִשְׂמָאלָא), from there the northern wind would descend upon the harp of David, and it would play of itself (דְּמִתַּמָּן רוּחַ צָפוֹן הֲוָה נָחֲתָא בְכִנּוֹר דָּוִד וַהֲוָה מְנַגֵּן מֵאֵלָיו). This is what is written: “And it came to pass, when the minstrel played…” (וְהָיָה כְּנַגֵּן הַמְנַגֵּן וְגוֹ׳) (II Kings 3:15). And from there go forth thunders (וּמִתַּמָּן רְעַמִין נָפְקִין). This is what is written: “And the thunder of His mighty deeds, who can understand?” (וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן) (Job 26:14). And from there: “The earth is utterly broken, the earth is clean dissolved, the earth is moved exceedingly” (רֹעָה הִתְרֹעֲעָה הָאָרֶץ… מוֹט הִתְמוֹטְטָה אָרֶץ… פּוֹר הִתְפּוֹרְרָה אֶרֶץ) (Isaiah 24:19). With the teru‘ah, toward Chesed (בִּתְרוּעָה, מִסִּטְרָא דְמַטֶּה כְּלַפֵּי חֶסֶד), with the teki‘ah, the earth quaked (בִּתְקִיעָה מוֹט הִתְמוֹטְטָה אָרֶץ), with the shevarim, it was shattered (בִּשְׁבָרִים פּוֹר הִתְפּוֹרְרָה אֶרֶץ). At that time the three patriarchs are joined in Gevurah (בְּהַהוּא זִמְנָא תְּלַת אֲבָהָן מִתְקַשְּׁרִין בִּגְבוּרָה), and there was made through them teru‘ah, shevarim, teki‘ah (וְאִתְעֲבִידוּ בָהּ תְּרוּעָה שְׁבָרִים תְּקִיעָה). And in them is: “The earth is utterly broken…” etc. (וּבְהוֹן רֹעָה הִתְרוֹעֲעָה וְגוֹ׳) (Isaiah 24:19). And this shall be at the end of days (וְדָא יְהֵא בְסוֹף יוֹמַיָּא), and all these signs shall be in the land of Yisrael (וְכָל אָתִין אִלֵּין בְּאַרְעָא דְיִשְׂרָאֵל יְהוֹן), because there is Chevron, where the patriarchs are buried (בְּגִין דְּתַמָּן חֶבְרוֹן דַּאֲבָהָן תַּמָּן קְבוּרִים).

The sixth is “Halleluyah, praise Him” (שְׁתִיתָאָה הַלְלוּיָהּ הַלְלוּהוּ), and this is Heh–Vav (וְדָא ה״ו). About it is said: “It is a night of watching for Hashem” (לֵיל שִׁמּוּרִים הוּא לַיְיָ׳) (Exodus 12:42). And this is the Middle pillar (וְדָא אִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). And the secret of the matter: “Cause it to be heard-Hallelu! and say: Save, Hashem, Your people, the remnant of Yisrael” (הַשְׁמִיעוּ הַלְלוּ וְאִמְרוּ הוֹשַׁע יְיָ׳ אֶת עַמְּךָ אֵת שְׁאֵרִית יִשְׂרָאֵל) (Jeremiah 31:6). To fulfill the verse: “As in the days when you went out of the land of Egypt, I will show him wonders” (כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת) (Micah 7:15). And the secret of the matter: “What has been, it is what shall be” (מַ״ה שֶׁ״הָיָה ה״וּא שֶׁ״יִּהְיֶה) (Ecclesiastes 1:9), and in it: “From the place of His habitation He looks forth” (מִ״מְּכוֹן שִׁ״בְתּוֹ הִ״שְׁגִּיחַ) (Psalms 33:14). Because He is the likeness of the Middle pillar (בְּגִין דְּאִיהוּ דִיּוֹקְנָא דְעַמּוּדָא דְאֶמְצָעִיתָא).

At that time was fulfilled the secret of the Mishnah, that says: “They eat on the fourth, and they suspend on the fifth” (בְּהַהוּא זִמְנָא אִתְקַיַּים רָזָא דְמַתְנִיתִין דְּאָמַר אוֹכְלִין כָּל אַרְבַּע, וְתוֹלִין כָּל חָמֵשׁ), that is the fifth millennium (דְּהַיְינוּ אֶלֶף חֲמִשָּׁאָה), and they burn at the beginning of the sixth (וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ), which is the sixth millennium (דְּאִיהוּ אֶלֶף שְׁתִיתָאָה). And because one must not separate between six, which is the Middle pillar (וּבְגִין דְּלָא יַפְרִישׁוּ בֵּין שֵׁשׁ דְּאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא), and seven, which is its mate (וּבֵין שֶׁבַע דְּאִיהִי בַת זוּגֵיהּ), it is necessary to destroy leaven and chametz, which are the Erev rav (צָרִיךְ לְבַעֲרָא שְׂאוֹר וְחָמֵץ דְּאִינוּן עִרֶב רַב), that they not be seen between six, which is Vav, and seven, of which it is said: “Seven times a day I praised You” (שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ) (Psalms 119:164) (וּבֵין שֶׁבַע דְּאִתְּמַר בָּהּ). Because the Erev rav separated between six and seven at the giving of the Torah (בְּגִין דְּעִרֶב רַב אַפְרִישׁוּ בֵּין שֵׁשׁ לְשֶׁבַע בְּמַתַּן תּוֹרָה). As you say: “And the people saw that Moshe delayed” (וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה) (Exodus 32:1). And they established it at six (וְאוּקְמוּהוּ בַשֵּׁשׁ), in those six hours they made the calf (בְּאִלֵּין שִׁית שַׁעִתִּין עֲבַדוּ יָת עִגְלָא), and they separated between Vav–Heh, which are six and seven (וְאַפְרִישׁוּ בֵּין ו״ה דְּאִינוּן שֵׁשׁ לְשֶׁבַע).

Thus did Kudsha Berikh Hu separate them between six and seven (הָכִי יַפְרִישׁ לוֹן קוּדְשָׁא בְּרִיךְ הוּא בֵּין שֵׁשׁ לְשֶׁבַע). Because of them was the matzah broken, the bread of affliction, truly poor (דִּבְגִינַיְיהוּ הֲוַת מַצָּה פְּרוּסָה לֶחֶם עֹנִי עָנִי וַדַּאי). And at that time it shall be whole, as its companion which is whole matzah (וּבְהַהוּא זִמְנָא תְּהֵא שְׁלֵימָה כְּגַוְונָא דַחֲבֵרְתָּה דְאִיהִי מַצָּה שְׁלֵימָה). This is what is written: “And the light of the moon shall be as the light of the sun” (וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה) (Isaiah 30:26). And why was the matzah a broken portion? (וְאַמַּאי הֲוַת מַצָּה פְּרוּסָה). Because the Vav—her leg—was removed from her, to be in Him as a Mitzvah [commandment] (בְּגִין דְּאִסְתַּלַּק מִנָּהּ ו׳ רֶגֶל דִּילָהּ לְמֶהֱוֵי בֵּיהּ כְּמִצְוָה). Thus, the broken matzah remained Dalet (וּמַצָּה פְּרוּסָה אִשְׁתְּאָרַת ד׳). Therefore, broken matzah is Dalet, while whole matzah is Hei (וּבְגִין דָּא מַצָּה פְּרוּסָה ד׳, מַצָּה שְׁלֵימָה ה׳).

Because of this, they recite the complete Hallel and the incomplete Hallel on Pesach [Passover] (וּבְגִין דָּא אָמְרִין הַלֵּל גָּמוּר וְהַלֵּל שֶׁאֵינוֹ גָמוּר בַּפֶּסַח), corresponding to whole matzah and broken matzah (לָקֳבֵל מַצָּה שְׁלֵימָה וּמַצָּה פְּרוּסָה). And they say Maror [bitter herb], on account of the Vav that was separated from the Hei (וְאָמְרִין מָרוֹר, עַל שֵׁם ו׳ דְּאִתְפַּרַשׁ מִן ה׳), and this caused them: “And they embittered their lives” (וְדָא גָרִים לוֹן דְּוַיְמָרְרוּ אֶת חַיֵּיהֶם) (Exodus 1:14). He is Maror [bitter], and she is Marah [bitter] (אִיהוּ מָרוֹר וְאִיהִי מָרָה). This is what is written: “Call me Marah, for Shaddai has dealt bitterly with me” (קְרֶאןָ לִי מָרָה כִּי הֵמַר שד״י לִי) (Ruth 1:20). “With hard labor” (בַּעֲבוֹדָה קָשָׁה)—with Kushya [difficulty] (בְּקֻשְׁיָא); “with mortar” (בְּחֹמֶר)—through Kal Va-Ḥomer [an a fortiori inference] (בְּקַל וָחֹמֶר); among the nations of the world (בֵּין אוּמִין דְּעָלְמָא). And who caused this? (וּמָאן גָּרִים דָּא). The Yod of Shaddai, the Reshimu [imprint] of the covenant (י׳ מִן שד״י רְשִׁימוּ דִבְרִית), which Moshe gave to the Erev Rav (דְּיָהִיב מֹשֶׁה בְּעִרֶב רַב).

Because of this, Moshe descended from his level (בְּגִין דָּא נָחִית מֹשֶׁה מִדַּרְגֵּיהּ). This is what is written: “Go, descend, for your people have corrupted” (לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ) (Exodus 32:7)-your people and not My people (עַמְּךָ וְלֹא עַמִּי). And through him in the future the Shekhinta will be joined with Kudsha Berikh Hu (וְעַל יָדֵיהּ עֲתִידָה שְׁכִינְתָּא לְיַחֲדָא עִם קוּדְשָׁא בְּרִיךְ הוּא), because he separated them, it is necessary to join them (בְּגִין דְּאִיהוּ אַפְרִישׁ לוֹן, צָרִיךְ לְיַחֲדָא לוֹן), to rectify through that which he sinned (לְתַקְנָא בַּמֶּה דְחָאב). All the companions arose and kissed him (קָמוּ כֻלְּהוּ חַבְרַיָּא וְנָשְׁקוּ לֵיהּ), and they said: If we came into the world only to hear this, it is enough (וְאָמְרוּ אִי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַי).

The seventh is in Netzach, which is Netzach Yisrael (שְׁבִיעָאָה בְּנִצּוּחַ דְּאִיהוּ נֶצַח יִשְׂרָאֵל). And about him it is said: “And also Netzach Yisrael will not lie” (וְעָלֵיהּ אִתְּמַר וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר) (I Samuel 15:29). And about him it is said: “For the conductor, upon the hind of the dawn” (לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר) (Psalms 22:1), “For the conductor, upon the eighth” (לַמְנַצֵּחַ עַל הַשְּׁמִינִית) (Psalms 12:1). Who is the eighth? Hod (מָאן שְׁמִינִית הוֹד). And he is Netzach over her (וְאִיהוּ נֶצַח עֲלֵיהּ).