Daf 3a (דַּף ג ע״א)

“And a master of wings shall tell a matter” (וּבַעַל כְּנָפַיִם יַגֵּיד דָּבָר) (Ecclesiastes 10), this is prayer (דָּא צְלוֹתָא), which reaches to the Tzaddik, the Life of the worlds (דְמָטֵי לָהּ עַד צַדִּיק חַי עָלְמִין), inclusive of eighteen blessings (כְלִיל חַ״י בִּרְכָאָן), of which it is said: “And blessings are upon the head of the Tzaddik” (דְּאִתְּמַר בְּהוֹן וּבְרָכוֹת לְרֹאשׁ צַדִּיק) (Proverbs 10), the Life of the worlds (חַי הָעוֹלָמִים). And prayer is speech that rides upon it (וּצְלוֹתָא אִיהוּ דִבּוּר דִּרְכִיבַת עֲלֵיהּ), and he is a chariot for her on weekdays (וְאִיהוּ מֶרְכָּבָה לְגַבָּהּ בְּיוֹמִין דְּחוֹל). And this is the Shekhinta and this is Adonai (וְדָא שְׁכִינְתָּא וְדָא אדנ״י); a voice rides in his mouth-this is Hashem (קוֹל רָכִיב בְּפוּמוֹי דָא יהו״ה). And the secret of speech: “Adonai, open my lips, etc.” (וְרָזָא דְּדִבּוּר אדנ״י שְׂפָתַי תִּפְתָּח וְגוֹמֵר) (Psalms 51). And he is a chariot for both together, in the manner of YAHDVNHY (וְאִיהוּ מֶרְכָּבָה לְתַרְוַיְיהוּ כְּגַוְונָא דָא יאהדונה״י). And thus the angel ascends according to the count of the two Names as one (וְהָכִי סְלִיק מַלְאָ״ךְ כְּחוּשְׁבַּן תְּרֵין שְׁמָהָן כַּחֲדָא), and therefore he is called the Angel, Prince of the Face (וּבְגִין דָּא אִתְקְרֵי מַלְאָךְ שַׂר הַפָּנִים), for by the hand of this emissary they are united during the six weekdays (דְּעַל יַד שְׁלִיחָא דָא מִתְיַחֲדִין בְּשִׁית יוֹמֵי דְחוֹל).

But on the Sabbath day these two Names do not ascend (אֲבָל בְּיוֹמָא דְשַׁבַּתָּא לָא סָלְקִין תְּרֵין שְׁמָהָן אִלֵּין), which are the middle pillar and His Shekhinta (דְּאִינוּן עַמּוּדָא דְאֶמְצָעִיתָא וּשְׁכִינְתֵּיהּ), and they are not united by means of an emissary (וְלָא מִתְיַחֲדִין עַל יְדֵי שְׁלִיחַ), but in the Tzaddik, the Life of the worlds (אֶלָּא בְּצַדִּיק חַי עָלְמִין). And concerning him it is said: “For a bird of the heavens shall carry the voice” (וַעֲלֵיהּ אִתְּמַר כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל) (Ecclesiastes 10): the voice of the recitation of Shema (קוֹל דִּקְרִיאַת שְׁמַע); and “a master of wings shall tell a matter”-the speech of prayer (וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר דִּבּוּר דִּצְלוֹתָא), and not by means of an emissary (וְלָא עַל יְדֵי שְׁלִיחַ). And therefore: “And the Tzaddik is the foundation of the world”-he is inclusive of all (וּבְגִין דָּא וְצַדִּיק יְסוֹד עוֹלָם הוּא כְלִיל כֹּלָּא) (Proverbs 10), and in him these two Names are united (וּבֵיהּ מִתְיַיחֲדִין תְּרֵין שְׁמָהָן אִלֵּין). And concerning these two Names it is said: “Then shall the trees of the forest sing” (וְעַל תְּרֵין שְׁמָהָן אִלֵּין אִתְּמַר אָז יְרַנְּנוּ עֲצֵי הַיָּעַר) (I Chronicles 16). And an angel answered from within fire from heaven and said (וְנֶעֱנָה מַלְאָךְ מִגּוֹ אֶשָּׁא מִשְּׁמַיָּא וְאָמַר): Behold, behold, this is Ma‘aseh Merkavah (הֵן הֵן מַעֲשֵׂה מֶרְכָּבָה). And the ministering angels were gathering like the musicians of a bridegroom and bride (וַהֲווֹ מִתְקַבְּצִין מַלְאֲכֵי הַשָּׁרֵת כִּבְמַזְמוּטֵי חָתָן וְכַלָּה).

Ra‘aya Meheimna said (אָמַר רַעִיָּא מְהֵימְנָא): Blessed be the holy spark who spoke these words (בְּרִיךְ יְהֵא בּוֹצִינָא קַדִּישָׁא דְאָמַר מִלִּין אִלֵּין), to unite Kudsha Berikh Hu and His Shekhinta (לְיַחֲדָא בְּהוֹן קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). Arise, Eliyahu the prophet, to the honor of Kudsha Berikh Hu and His Shekhinta (קוּם אֵלִיָּהוּ נְבִיאָה לִיקָרָא דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and let the rest of the prophets be awakened with you (וְיִתְעֲרוּן עִמָּךְ שְׁאָר נְבִיאֵי), and made for him (Kudsha Berikh Hu) a nest in this composition (וַעֲבֵיד לֵיהּ קִנָּא בְּהַאי חִבּוּרָא). And for all the camps that wander after Kudsha Berikh Hu and His Shekhinta (וּלְכָל מַשִּׁרְיָין דְּאָזְלִין מִתְתַּרְכֵי בָּתַר קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), to join them in this composition (לְחַבָּרָא לוֹן בְּהַאי חִבּוּרָא), to find rest in it for those camps of Neshamot that wander separated from the Shekhinta (לְאִשְׁתַּכָּחָא בֵּיהּ נְיָיחָא לְאִלֵּין מַשִּׁרְיָין דְּנִשְׁמָתִין דְּאָזְלִין מִתְתַּרְכִין מִשְּׁכִינְתָּא), for she is solitary, as it is said: “How does the city sit solitary” (דְאִיהִי יְחִידָאָה אֵיכָה יָשְׁבָה בָדָד) (Lamentations 1). And to find rest in it for the camps of Kudsha Berikh Hu (וּלְאִשְׁתַּכָּחָא בֵּיהּ נְיָיחָא לְמַשִּׁרְיָין דְּקוּדְשָׁא בְּרִיךְ הוּא), of whom it is said: “Behold, their nobles cry outside, the angels of peace weep bitterly” (דְאִתְּמַר בְּהוֹן הֵן אֶרְאֶלָּם צָעֲקוּ חוּצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן) (Isaiah 33). And there is no peace except Kudsha Berikh Hu (וְלֵית שָׁלוֹם אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא).

Arise to join them in this union (קוּם לְחַבָּרָא לוֹן בְּהַאי חִבּוּרָא), for when there are in Yisrael the wise (דְהָא כַּד אִית בְּיִשְׂרָאֵל מַשְׂכִּילִים), of whom it is said: “And the wise shall shine like the brightness of the firmament” (מֵאִלֵּין דְּאִתְּמַר בְּהוֹן וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ) (Daniel 12), this is called the Sefer HaZohar (דָּא דְּאִתְקְרֵי סֵפֶר הַזֹּהַר), who know how to serve their Master (דְּיָדְעִין לְמִפְלַח לְמָארֵיהוֹן), and to bring forth the invocations of the Names of Kudsha Berikh Hu and His Shekhinta with kavvanah (וּלְאַפָּקָא אַזְכָּרוֹת דִּשְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּכַוָּנָה), and to join them with the voice of the recitation of Shema and the speech of prayer (וּלְחַבָּרָא לוֹן בְּקוֹל דִּקְרִיאַת שְׁמַע, וּבְדִבּוּר דִּצְלוֹתָא), which are the two Names YAHDVNHY (דְּאִינוּן תְּרֵין שְׁמָהָן יאהדונה״י), in which are included all the Havayot, appellations, and the ten Sefirot (דִבְהוֹן כְּלִילָן כָּל הֲוַויָּי״ן וְכִנּוּיָי״ן וַעֲשַׂר סְפִירָן). How many angels are there-those living beings of the Merkava, and the Seraphim and the Ofanim (כַּמָּה מַלְאָכִין דְּאִינוּן חֵיוָון דְּמֶרְכַּבְתָּא וּשְׂרָפִים וְאוֹפַנִּים), and all ten orders included in them that serve the ten Sefirot (וְכָל עִשֶׂר כִּתּוֹת דִּכְלִילָן בְּהוֹן דִּמְשַׁמְּשִׁין לְעִשֶׂר סְפִירוֹת). All of them, and their faces and their wings were separated (כֻלְּהוּ וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת) (Ezekiel 1), to the mouth (לְפוּמוֹי), corresponding to these invocations, which are YAHDVNHY (לָקֳבֵל אִלֵּין אַזְכָּרוֹת, דְּאִינוּן יאהדונה״י), whether in the recitation of Shema, or in prayer, or in songs and praises and thanksgivings (בֵּין בִּקְרִיאַת שְׁמַע בֵּין בִּצְלוֹתָא בֵּין בְּשִׁירוֹת וְתִשְׁבָּחוֹת וְהוֹדָאוֹת).

For in every invocation that goes out from his mouth, in every place and in every word (דִּבְכָל אַזְכָּרָה דְיִפּוֹק מִפּוּמוֹי בְּכָל אֲתַר וּבְכָל מַמְלָל), it is necessary to intend speech in Adonai, voice in Hashem, and to unite them together (צָרִיךְ לְכַוָּונָא דִיבּוּר בְּאדנ״י קוֹל בְּיהו״ה, וּלְיַחֲדָא לוֹן כַּחֲדָא), in a unity which is singular and concealed (בְּיִחוּדָא דְאִיהוּ יָחִיד נֶעֱלָם), that joins them and unites them as one (דִּמְחַבֵּר לוֹן וּמְיַחֵד לוֹן כַּחֲדָא). And in this is needed the kavvanah (וּבֵיהּ צָרִיךְ הַכַּוָּנָה), for it does not depend on saying voice and speech, but on thought (דְלָא תַלְיָא לְמֵימַר בֵּיהּ קוֹל וְדִבּוּר אֶלָּא מַחֲשַׁבְתָּא). When Kudsha Berikh Hu descends in the recitation of Shema (כַּד נָחִית קוּדְשָׁא בְּרִיךְ הוּא בִּקְרִיאַת שְׁמַע), it is said: “And I heard the sound of their wings” (אִתְּמַר בְּחֵיוָן וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם) (Ezekiel 1:24), in ten kinds of praises (בְּעִשֶׂר מִינֵי הִלּוּלִים): in simple song, which is Yod, Keter (בְּשִׁיר פָּשׁוּט דְּאִיהוּ י׳ כֶּתֶר); in doubled song, which is Yod-Hei, Chokhmah and Binah (כָּפוּל דְּאִיהוּ י״ה חָכְמָ״ה וּבִינָ״ה); in tripled song, which is Yod-Hei-Vav, Chesed, Gevurah, Tiferet (מְשׁוּלָשׁ בְּיה״ו דְּאִיהוּ חֶסֶ״ד גְּבוּרָ״ה תִּפְאֶרֶ״ת); in quadrupled song, which is Yod-Hei-Vav-Hei, Netzach, Hod, Yesod, Malkhut (מְרוּבָּע בְּיהו״ה דְּאִיהוּ נֶצַ״ח הוֹ״ד יְסוֹ״ד מַלְכוּ״ת). They guard the holy bird-Yisrael-among them (דְּנָטְרִין צִפָּרָא קַדִּישָׁא יִשְׂרָאֵל בֵּינַיְהוּ), and they call upon it: “Yisrael,” which is the middle pillar (וְקָרָאן בָּהּ לְיִשְׂרָאֵל דְּאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). And this is “Hear, O Yisrael” (וְהַיְינוּ שְׁמַע יִשְׂרָאֵל).

Behold, He descends to her (הָא נָחִית לְגַבָּהּ), it is necessary to bind him with her (צָרִיךְ לְקַשְׁרָא לֵיהּ בַּהֲדָהּ), and to unite them in one unity without any separation at all (וּלְיַחֲדָא לוֹן בְּיִחוּדָא חֲדָא בְּלָא פִּירוּדָא כְּלָל). And because of this, whoever speaks between them, that speech is a transgression in his hand (וּבְגִין דָּא מָאן דְּשָׂח בֵּנְתַּיִים עֲבֵירָה הִיא בְּיָדוֹ הַהִיא שִׂיחָה). And why is he bound with her-the Alef-Chet with the Dalet-encompassing the four portions (וְאַמַּאי קָשְׁרִין לֵיהּ בַּהֲדָהּ לְא״ח עִם ד׳, כְּלִילָא מֵאַרְבַּע פָּרָשִׁיָּין)? In order that He not fly away from her, and she remain solitary (בְּגִין דְּלָא יְהֵא פָרַח מִינָהּ, וְאִשְׁתְּאָרַת יְחִידָה, אֵיכָה יָשְׁבָה בָדָד) (Lamentations 1). And therefore they bind him with her in many bindings of prayer (וּבְגִין דָּא קָשְׁרִין לֵיהּ בַּהֲדָהּ בְּכַמָּה קִשּׁוּרֵי דִתְּפִלֵּי), in many bindings of tzitzit (בְּכַמָּה קִשּׁוּרֵי דְצִיצִית), so that he not move away from her (דְּלָא יָזוּז מִינָהּ).