Daf 34a (דַּף ל״ד ע״א)

And come and see, if a man ascends in his thought in his prayer to the Shekhinta (וְתָא חֲזִי, אִם בַּר נַשׁ סָלִיק בְּמַחֲשַׁבְתֵּיהּ בִּצְלוֹתָא דִילֵיהּ לִשְׁכִינְתָּא), or in any mitzvah that he performs (אוֹ בְּכָל פִּקּוּדָא וּפִקּוּדָא דְעָבִיד), immediately when he knocks at the gate of the palace of the King (מִיָּד דְּדָפִיק לְפִתְחָא דְהֵיכָלָא דְמַלְכָּא), whether prophet or seer or sage or Tzaddik or Chassid (נָבִיא אוֹ חוֹזֶה אוֹ חָכָם אוֹ צַדִּיק אוֹ חָסִיד), immediately when he calls to the gate (מִיָּד דְּקָרָא לָהּ לְתַרְעָא), if the Shekhinta has ascended there, Hashem answers immediately (אִם שְׁכִינְתָּא סְלִיקַת תַּמָּן, יְיָ׳ יַעֲנֶה מִיָּד), and does not wait for a servant or minister to open for him (וְלָא אַמְתִּין לְעִבֶד אוֹ מְמַנָּא דְאַפְתַּח לֵיהּ), but He Himself opens for him, from the love and affection that He has for her, like a groom for the bride (אֶלָּא אִיהוּ מַמָּשׁ אַפְתַּח לֵיהּ, מֵחֲבִיבוּ וּרְחִימוּ דְאִית לֵיהּ לְגַבָּהּ כְּחָתָן לְגַבֵּי כַלָּה). But if the Shekhinta does not ascend in that prayer or mitzvah (וְאִם שְׁכִינְתָּא לָא סְלִיקַת בְּהַהוּא צְלוֹתָא אוֹ פִקּוּדָא), Kudsha Berikh Hu does not regard him to open for him His palace, not even by means of a messenger (לָא חָשִׁיב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמִפְתַּח לֵיהּ הֵיכָלֵיהּ, וַאֲפִילוּ עַל יְדֵי שִׁלּוּחָא). And he is not worthy to enter into the palace of the King (וְלַאו אִיהוּ כְדַאי לְמֵיעָאל לְהֵיכָלָא דְמַלְכָּא).

Concerning him, it is said: “Outside you shall stand” (וַעֲלֵיהּ אִתְּמַר בַּחוּץ תַּעֲמֹד) (Deuteronomy 24:11), and from outside they give him his request, by means of a messenger or a minister (וּמִלְּבָר יָהֲבִין לֵיהּ בָּעוּתֵיהּ, עַל יְדֵי שְׁלוּחָא אוֹ מְמַנָּא). And if his prayer did not ascend as is fitting, they push him outside, and shut the gates in his face (וְאִי לָא סָלִיק צְלוֹתֵיהּ כִּדְקָא יָאוּת, דַּחְיָין לֵיהּ לְבָר, וְסָגְרִין תַּרְעִין בְּאַנְפּוֹי). About him it is said: “Then they shall call Me, but I will not answer; they shall seek Me diligently, but shall not find Me” (אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה, יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי) (Proverbs 1:28). And so, when Yisrael call, each one to Kudsha Berikh Hu, in the recitation of Shema, or in prayer, or in any mitzvah (וְהָכִי כַּד קָרָאן יִשְׂרָאֵל כָּל חַד וְחַד לְקוּדְשָׁא בְּרִיךְ הוּא, בִּקְרִיאַת שְׁמַע אוֹ בִצְלוֹתָא אוֹ בְכָל פִּקּוּדָא), if the Shekhinta is not there, He does not descend there (אִם שְׁכִינְתָּא לַאו אִיהִי תַמָּן לָא נָחִית תַּמָּן). This is what is written (הֲדָא הוּא דִכְתִיב): “In every place where I cause My Name to be mentioned, I will come to you and bless you” (בְּכָל מָקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ) (Exodus 20:24).

Onkelos translated: “In every place where I cause My Shekhinta to rest, there…” (וְתִרְגֵּם אֹנְקְלוֹס בְּכָל אֲתַר דְּאַשְׁרֵי שְׁכִינְתִּי תַמָּן וְגוֹ׳). For when a man elevates the Shekhinta through his mitzvot toward Kudsha Berikh Hu, Kudsha Berikh Hu descends upon him for her sake (דְּכַד בַּר נַשׁ סְלִיק שְׁכִינְתָּא בְּפִקּוּדִין דִּילֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא נָחִית עֲלֵיהּ בְּגִינָהּ). And because of this, the prophet said: “Let not the wise man glory … but rather in this [Zot]” (וּבְגִין דָּא אָמַר הַנָּבִיא אַל יִתְהַלֵּל וְגוֹ׳, כִּי אִם בְּזֹאת) (Jeremiah 9:22). And behold, the companions have already established this (וְהָא אוּקְמוּהוּ). And so, when a man elevates the Shekhinta in his prayer toward Kudsha Berikh Hu (וְהָכִי כַד בַּר נַשׁ סָלִיק שְׁכִינְתָּא בִצְלוֹתָא דִילֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), Kudsha Berikh Hu descends to receive his prayer (קוּדְשָׁא בְּרִיךְ הוּא נָחִית לָקֳבֵל צְלוֹתֵיהּ), and His Shekhinta comes first to open for him (וּשְׁכִינְתֵּיהּ אַקְדִּימַת, לְאַפְתָּחָא לֵיהּ). This is what is written: “And it came to pass, before he had finished speaking, behold Rivkah came out” (הֲדָא הוּא דִכְתִיב וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר, וְהִנֵּה רִבְקָה יֹצֵאת) (Bereshit 24:15). And this is the secret that the masters of the Mishnah established: if my prayer flows easily from my mouth, I know that it is accepted; and if not, I know that it is torn and they tear his prayer before him (וְדָא אִיהוּ רָזָא דְאוּקְמוּהָ מָארֵי מַתְנִיתִין, אִם שְׁגוּרָה תְּפִלָּתִי בְּפִי יוֹדֵעַ אֲנִי שֶׁהוּא מְקוּבָּל, וְאִם לַאו יוֹדֵעַ אֲנִי שֶׁהוּא מְטוֹרָף, וְטוֹרְפִין לוֹ צְלוֹתֵיהּ בְּאַנְפּוֹי).

And because of this: “And it came to pass, before he had finished speaking…”-for when he spoke in his prayer in the Name of Hashem, immediately the Shekhinta went out to him, and because of him the Shekhinta descended to his feet (וּבְגִין דָּא וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר, וּלְמַלְּלָא בִצְלוֹתֵיהּ בְּשֵׁם יְיָ׳, מִיָּד שְׁכִינְתָּא נָפְקַת לְגַבֵּיהּ, וּבְגִינֵיהּ נָחְתַת שְׁכִינְתָּא לְרַגְלוֹי). This is what is written: “Righteousness shall go before Him and shall set His steps in the way” (הֲדָא הוּא דִכְתִיב צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו) (Psalms 85:14). And when the Shekhinta stands over Yisrael, and Yisrael are the feet upon whom she stands in exile (וְכַד שְׁכִינְתָּא אִיהִי עוֹמֶדֶת עַל יִשְׂרָאֵל, וְיִשְׂרָאֵל אִינוּן רַגְלִין דְּקָמַת עֲלַיְהוּ בְּגָלוּתָא), Kudsha Berikh Hu praises her with them: “How beautiful are your feet in sandals…” (קוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח לָהּ בְּהוֹן, מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים) (Song of Songs 7:2).

And further: “How beautiful are your feet”-when Yisrael fulfilled three pilgrimages each year (וְעוֹד מַה יָּפוּ פְעָמַיִךְ, כַּד יִשְׂרָאֵל הֲווֹ מְקַיְּימִין שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה). And further: “How beautiful are your feet in sandals”-at the time when Yisrael stood at Mount Sinai, about whom it is said: “And His feet shall stand in that day” (וְעוֹד מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, בְּזִמְנָא דְעָמְדוּ יִשְׂרָאֵל עַל טוּרָא דְסִינַי, דַּעֲלַיְיהוּ אִתְּמַר וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא) (Zechariah 14:4). And further: “How beautiful are your feet in sandals”-when they stand on Rosh HaShanah, on the day of judgment, in prayer (וְעוֹד מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים, כַּד קַיְימִין בְּרֹאשׁ הַשָּׁנָה בְּיוֹמָא דְּדִינָא בִצְלוֹתָא). Kudsha Berikh Hu, because of them, rises from the Throne of Judgment and sits upon the Throne of Mercy (קוּדְשָׁא בְּרִיךְ הוּא בְּגִינַיְיהוּ עוֹמֵד מִכִּסֵּא דִין וְיוֹשֵׁב עַל כִּסֵּא רַחֲמִים). At the time when they stand with the Shekhinta in exile, bearing upon them many judgments and many sufferings (בְּזִמְנָא דְאִינוּן קַיְימִין בִּשְׁכִינְתָּא בְגָלוּתָא, וְסָבְלִין עֲלַיְיהוּ כַמָּה דִינִין וְכַמָּה יִסּוּרִין), of them it is said: “For Your sake we are killed all the day long; we are counted as sheep for slaughter” (דְּאָמְרִין כִּי עָלֶיךָ הוֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה) (Psalms 44:23). And so, when a man prays, he must first cause Kudsha Berikh Hu, who is YHVH, to descend in the recitation of Shema (וְכַד בַּר נַשׁ מְצַלֵּי, צָרִיךְ בְּקַדְמֵיתָא לְנַחְתָא קוּדְשָׁא בְּרִיךְ הוּא דְאִיהוּ יהו״ה בִּקְרִיאַת שְׁמַע), and to Him they say: “Shema Yisrael” (וְלֵיהּ אָמְרִין שְׁמַע יִשְׂרָאֵל), on all Shabbatot and festivals (בְּכָל שַׁבָּתוֹת וְיֹמִין טָבִין).

For on weekdays, the gate of the inner palace is closed (בְּגִין דְּיוֹמִין דְּחוֹל תַּרְעָא דְהֵיכָלָא פְּנִימָאָה אִיהִי סְתִימָא). This is what is written: “Thus says Adonai Hashem: The gate of the inner court that looks east shall be shut the six working days” (הֲדָא הוּא דִכְתִיב כֹּה אָמַר אדנ״י אֱלֹהִים שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה) (Ezekiel 46:1). And why? Because Metatron rules over them (וְאַמַּאי בְּגִין דְמטטרו״ן שַׁלִּיט עֲלַיְיהוּ). But on Shabbat, when her Husband comes, it shall be opened; and so on the new moon it shall be opened (וּבְיוֹם הַשַּׁבָּת דְּיֵיתֵי בַעֲלָהּ יִפָּתֵחַ, וְכֵן בְּיוֹם הַחֹדֶשׁ יִפָּתֵחַ). And because of this, when a man brings YHVH down in the recitation of Shema, he must bring Him down into Adonai, which is in his mouth (וּבְגִין דָּא, כַּד נָחִית בַּר נַשׁ יהו״ה בִּקְרִיאַת שְׁמַע, צָרִיךְ לְנַחְתָא לֵיהּ בְּאדנ״י, דְּאִיהוּ בְּפִימֵיהּ). And because of this: “Adonai, open my lips, and my mouth shall declare Your praise” (וּבְגִין דָּא אדנ״י שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ) (Psalms 51:17). For the three prayers are on Shabbat, and the fourth prayer is Musaf (דִתְלַת צְלוֹתִין אִינוּן בְּשַׁבָּת, וּרְבִיעָאָה צְלוֹתָא דְמוּסָף). The evening prayer: Ata Kidashta (צְלוֹתָא דְעַרְבִית אַתָּה קִדַּשְׁתָּ), and this is the Lower Shekhinta (וְדָא שְׁכִינְתָּא תַּתָּאָה), who is from the left side, where are the Levi’im (דְאִיהִי מִסִּטְרָא דִשְׂמָאלָא, דְתַמָּן לֵיוָאֵי), of whom it is said: “And you shall sanctify the Levi’im” (דְאִתְּמַר בְּהוֹן וְקִדַּשְׁתָּ אֶת הַלְוִיִּם) (Numbers 8:11).

The Tefillat Shaḥarit [morning prayer] is: “Yismaḥ Moshe BeMatnat Ḥelko [Moshe rejoiced in the gift of his portion]” (צְלוֹתָא דְשַׁחֲרִית יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ), and this is Nishmat Kol Ḥai [the soul of every living being] (וְדָא נִשְׁמַת כָּל חַי), which is Imma Ila’ah [the Supernal Mother] (דְאִיהִי אִמָּא עִלָּאָה).

Concerning her it is said: “Though you lie among the sheepfolds”—read not Im [if], but Em [mother] (עֲלָהּ אִתְּמַר אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם, אַל תִּקְרֵי אִם אֶלָּא אֵם) (Psalms 68:14). Concerning her it is said: “And he lay down in that place” (דַעֲלָהּ אִתְּמַר וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא) (Genesis 28:11)—in the place where the twenty-two letters of the Orayta lie (בַּאֲתַר דְּיֵשׁ כ״ב אַתְוָון דְּאוֹרַיְּיתָא שְׁכִיבַת תַּמָּן). Blessed is the mouth of the Orayta, for at that time she lies there (זַכָּאָה אִיהִי פּוּמָא, דְאוֹרַיְּיתָא דְהַהִיא שַׁעִתָּא שְׁכִיבַת תַּמָּן).