Daf 32b (דַּף ל״ב ע״ב)

From within, she is Segolta (מִלְּגָאו אִיהִי סֶגוֹלְתָּ״א). Segol is her husband (סֶגוֹ״ל אִיהוּ בַּעֲלָהּ). And she is Segolta, the crown upon his head (וְאִיהִי סֶגוֹלְתָּ״א, עֲטָרָה עַל רֵישֵׁיהּ). Holam-of it is said: “I shall enter them, I shall give thanks to Yah” (חֹלֵ״ם עֲלֵיהּ אִתְּמַר אָבוֹא בָם אוֹדֶה יָ״הּ) (Psalms 118:19). “Avo” (I shall enter) is ten (אָבוֹ״א אִיהִי עֲשֶׂר), which is the point of Holam (דְּאִיהִי נְקוּדַת חֹלֵ״ם). And in it: “I shall give thanks to Yah,” which is Keter above all (וּבֵיהּ אוֹדֶה יָ״ה דְאִיהוּ כֶּתֶר עַל כֻּלְּהוּ). This is Tzeirei (זֶה דָא צֵרִי), and they are the two faithful supports (וְאִינוּן תְּרֵי סַמְכֵי קְשׁוֹט): “The righteous shall enter in it” (צַדִּיקִים יָבֹאוּ בוֹ) (Psalms 108:20). This is the Tzaddik, who is the sign of the covenant (דָא צַדִּיק דְּאִיהוּ אוֹת בְּרִית). Between them is Chirek under Tzeirei (בְּתַרְוַיְהוּ, אִיהוּ חִירֵ״ק תְּחוֹת צֵרִ״י), and it is Shuruk, the bond of the two (וְאִיהוּ שׁוּרֵ״ק, קִשּׁוּרָא דְתַרְוַיְהוּ).

And because of this: “I will give thanks to You, for You have answered me, and have become my salvation” (וּבְגִין דָּא אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה) (Psalms 118:21). This is the Shekhinta (דָא שְׁכִינְתָּא), who is from the side of the Tzaddik, Shuruk, toward her husband, her bond (דְאִיהִי מִסִּטְרָא דְצַדִּיק שׁוּרֵ״ק לְגַבֵּי בַּעֲלָהּ, קִשּׁוּרָא דִילֵיהּ). And she is Chirek beneath Tzeirei, two faithful supports (וְאִיהִי חִירֵ״ק תְּחוֹת צֵרִ״י, תְּרֵי סַמְכֵי קְשׁוֹט). And he is Segol beneath the two arms (וְאִיהוּ סֶגוֹ״ל תְּחוֹת תְּרֵין דְּרוֹעִין). And she is Holam above, in Keter (וְאִיהִי חֹלֵ״ם לְעִילָא בְּכֶתֶר). And because of this: “The stone which the builders rejected has become the head of the corner” (וּבְגִין דָּא אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118:22). All say: “This is from Hashem; it is wondrous in our eyes” (כֻּלְּהוּ אָמְרִין מֵאֵת יְיָ׳ הָיְתָה זֹאת הִיא נִפְלָאת בְּעֵינֵינוּ) (Psalms 118:23). At the time when she is the head of the corner, she is called Roshah (בְּזִמְנָא דְאִיהִי לְרֹאשׁ פִּנָּה אִתְקְרִיאַת רֵישָׁא). And about her it is said: “Your head upon you is like Carmel” (וַעֲלָהּ אִתְּמַר רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל) (Song of Songs 7:6). When she ascends to the King (כַּד סְלִיקַת לְגַבֵּי מַלְכָּא), many angels and many Neshamot ascend with her (כַּמָּה מַלְאָכִין וְכַמָּה נִשְׁמָתִין סָלְקִין עִמָּהּ), who are her strands, hanging from her like grapes from the vine (דְּאִנּוּן נִימִין דִּילָהּ, דְּתַלְיָין מִינָהּ כְּעִנְבִין בְּאַתְכְּלָא). And many angels and Neshamot shine before her, who are called the eyes of Hashem (וְכַמָּה מַלְאָכִין וְנִשְׁמָתִין נָהֲרִין קֳדָמָהָא, דְאִתְקְרִיאוּ עֵינֵי יְיָ׳). And about them it is said: “For His eyes are upon the ways of a man” (וַעֲלַיְיהוּ אִתְּמַר כִּי עֵינָיו עַל דַּרְכֵי אִישׁ) (Job 34:21). And many commandments ascend before her, and she is called in them: “The commandment of Hashem is pure, enlightening the eyes” (וְכַמָּה פִקּוּדִין סָלְקִין קֳדָמָהָא, דְאִתְקְרִיאַת בְּכֻלְּהוּ מִצְוַת יְיָ׳ בָּרָה מְאִירַת עֵינָיִם) (Psalms 19:9). And many angels ascend with her, who are called the ears of Hashem (וְכַמָּה מַלְאָכִין סָלְקִין עִמָּהּ, דְאִתְקְרִיאוּ אָזְנֵי יְיָ׳), appointed over the voices of prayers and over the speech of the children of men, to hear the prayers (דִּמְמַנָּן עַל קָלִין דִּצְלוֹתִין, וְעַל שִׂיחַת בְּנֵי הָאָדָם, לְמִשְׁמַע צְלוֹתִין). And many angels ascend with her, who are called the faces of Hashem (וְכַמָּה מַלְאָכִין סָלְקִין עִמָּהּ דְאִתְקְרִיאוּ פְּנֵי יְיָ׳). Of them it is said: “And the likeness of their faces, the face of a man, etc.” (דְּאִתְּמַר בְּהוֹן וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וְגוֹ׳) (Ezekiel 1:6).

They shine in many colors (נָהֲרִין בְּכַמָּה גַוָּונִין). And many angels ascend with her, who are called spirits and fires (וְכַמָּה מַלְאָכִין סָלְקִין עִמָּהּ דְאִתְקְרִיאוּ רוּחִין וְאֵשִׁין). Of them it is said: “He makes His angels spirits, His ministers a flaming fire” (דְּאִתְּמַר בְּהוֹן עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט) (Psalms 104:4). They are appointed over the scent and smoke of the offerings (דִּמְמַנָּן עַל רֵיחָא וּתְנָנָא דְקָרְבָנִין), and they are the masters of the nose (וְאִינוּן מָארֵי דְחוֹטָמָא). And many masters of voices and words of the mouth ascend with her (וְכַמָּה מָארֵי דְקָלִין וְדִבּוּרִין דְּפִימָא סָלְקִין עִמָּהּ). Of them it is said: “For a bird of the heavens shall carry the voice, and that which has wings shall tell the matter” (דְּאִתְּמַר בְּהוֹן כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר) (Ecclesiastes 10:20). And many masters of the neck ascend with her (וְכַמָּה מָארֵי דְצַוָּארֵי סָלְקִין עִמָּהּ), for there are the windpipe and the gullet (דְּתַמָּן קָנֶה וִשֶׁט), appointed over offerings and prayers (דִּמְמַנָּן עַל קָרְבָּנִין וּצְלוֹתִין). Of them it is said: “My offering, My food for My fires” (דְּאִתְּמַר בְּהוֹן אֶת קָרְבָּנִי לַחְמִי לְאִשָּׁי) (Numbers 28:2). And these are called Ishim [men] (וְאִלֵּין אִתְקְרִיאוּ אִשִּׁי״ם). And many angels ascend with her, who are called the masters of the hands (וְכַמָּה מַלְאָכִין סָלְקִין עִמָּהּ דְּאִתְקְרִיאוּ מָארֵי דִידַיִן). Of them it is said: “And the hands of a man were under their wings” (דְּאִתְּמַר בְּהוֹן וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם) (Ezekiel 1:8). And many masters of the body ascend with her (וְכַמָּה מָארֵי דְגוּפָא סָלְקִין עִמָּהּ). Of them it is said: “And his body was like tarshish” (דְּאִתְּמַר בְּהוֹן וּגְוִיָּתוֹ כְּתַרְשִׁישׁ) (Daniel 10:6). And many masters of the covenant ascend with her (וְכַמָּה מָארֵי דִבְרִית סָלְקִין עִמָּהּ). Of them it is said: “As the appearance of the rainbow” (דְּאִתְּמַר בְּהוֹן כְּמַרְאֵה הַקֶּשֶׁת) (Ezekiel 1:28). And these are the masters of the signs (וְאִנּוּן מָארֵי דְאוֹתוֹת). And many masters of the feet ascend with her (וְכַמָּה מָארֵי דְרַגְלִין סָלְקִין עִמָּהּ). Of them it is said: “And their feet were a straight foot” (דְּאִתְּמַר בְּהוֹן וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה) (Ezekiel 1:7). And when she is in her palace (וְכַד אִיהוּ בְּהֵיכָלָהָא), all the prophets ascend there (כֻלְּהוּ נְבִיאַיָּא סָלְקִין תַּמָּן), and knock at the gate and say: “Adonai, open my lips” (וְדָפְקִין לְתַרְעָא וְאָמְרִין אדנ״י שְׂפָתַי תִּפְתָּח) (Psalms 51:17).

The first three of the prayer arrange requests for the soul (תְּלַת קַדְמָאִין דִּצְלוֹתָא אִינוּן מְסַדְּרִין שְׁאֵלְתִּין עַל נַפְשָׁא), to bring them up before the Cause of Causes, for there is the life of the soul (לְאַעָלָא בְּהוֹן קֳדָם עִלַּת הָעִלּוֹת, דְּתַמָּן חַיֵּי נַפְשָׁא). The middle blessings are appointed over the requests, to ask their needs for the body (אֶמְצָעִיּוֹת מְמַנָּן עַל שְׁאֵלְתִּין לְמִשְׁאַל בָּעוּתְהוֹן עַל צָרְכֵי גוּפָא). The last three receive the acceptance of all the requests from the King (תְּלַת בַּתְרָאִין מְקַבְּלִין תְּיוּבְתָּא דְכָל שְׁאֵלְתִּין מִן מַלְכָּא). And above all, a hand writes, and below all, a hand seals (וּלְעִילָא מִכֻּלְּהוּ יָד כּוֹתֶבֶת, וּלְתַתָּא מִכֻּלְּהוּ יָד חוֹתֶמֶת). This is what is written: “And in the hand of every man He seals” (הֲדָא הוּא דִכְתִיב וּבְיַד כָּל אָדָם יַחְתּוֹם) (Job 37:7). The writing hand is the Written Orayta, which is on the right (יָד כּוֹתֶבֶת אוֹרַיְּיתָא דִּבְכְתָב דְּאִיהִי לִימִינָא). The sealing hand is the Oral Orayta, which is on the left (יָד חוֹתֶמֶת אוֹרַיְּיתָא דִבְעַל פֶּה דְּאִיהִי לִשְׂמָאלָא). The Written Orayta, which is on the right-of it is said: “And the children of Yisrael went out with a high hand” (אוֹרַיְּיתָא דִּבְכְתָב דְּאִיהִי לִימִינָא, עֲלֵיהּ אִתְּמַר וּבְנֵי יִשְׂרָאֵל יוֹצְאִים בְּיָד רָמָה) (Exodus 14:8). And this is the Middle Pillar (וְדָא עַמּוּדָא דְאֶמְצָעִיתָא), which is the Orayta that was given from the right, from there is Chokhmah (דְאִיהוּ אוֹרַיְּיתָא דְאִתְיְיהִיב מִימִינָא דְתַמָּן חָכְמָה).