Daf 3b (דַּף ג ע״ב)

And every knot is from the side of the letter Yod (וְכָל קֶשֶׁר אִיהוּ מִסִּטְרָא דְאָת י׳), and there are two knots (וּתְרֵין קִשְׁרִין אִנּוּן): the knot of the head and the knot of the left arm (דְּאִנּוּן קֶשֶׁר דְּרֵישָׁא קֶשֶׁר דִּדְרוֹעָא שְׂמָאלָא). And these are Yod-Yod from YAHDVNHY (וְאִנּוּן י״י מִן יאהדונה״י). Hashem are the four sections of tefillin (יהו״ה אַרְבַּע פָּרָשִׁיָּין דִּתְּפִלֵּי), “And all the peoples of the earth shall see that the Name of Hashem is called upon you, etc.” (וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יהו״ה וְגוֹ׳) (Deuteronomy 28). Adonai are the four compartments of the tefillin (אדנ״י אַרְבַּע בָּתֵּי דִתְּפִלֵּי). Ehyeh Asher Ehyeh is inside the tefillin (אהי״ה אֲשֶׁר אהי״ה מִלְּגָאו דִתְּפִלֵּי). In the 21 invocations of the tefillin of the head and the 21 invocations of the tefillin of the hand (בְּכ״א אַזְכָּרוֹת דִּתְּפִלִּין דְּרֵישָׁא וּבְּכ״א אַזְכָּרוֹת דִּתְּפִלִּין דְּיָד). And this is the supernal Mother (וְדָא אִימָּא עִלָּאָה). The tefillin of the Master of the world we call it (תְּפִלֵּי דְמָארֵי עָלְמָא קָארִינָן לֵיהּ). Tefillin on the head of the middle pillar (תְּפִלִּין עַל רֵישָׁא דְעַמּוּדָא דְאֶמְצָעִיתָא).

The Mother covers him with her wings, which are the straps of the tefillin (כָּסֵי לֵיהּ אִימָּא בְּגַדְפָהָא דְאִינוּן רְצוּעִין דִּתְּפִלֵּי). And Yisrael bind themselves to the lower Shekhinta with the tefillin of the hand (וְקָשְׁרִין לֵיהּ יִשְׂרָאֵל בִּשְׁכִינְתָּא תַּתָּאָה בִּתְּפִלִּין דְּיָד). And to him they say: Shema Yisrael (וְלֵיהּ אָמְרִין שְׁמַע יִשְׂרָאֵל). The son of the Ancient of Ancients (בְּרָא דְסָבָא דְסָבִין), this is supernal Chokhmah (וְדָא חָכְמָה עִלָּאָה). And upon his name is called the middle pillar, Yisrael (וְעַל שְׁמֵיהּ אִתְקְרֵי עַמּוּדָא דְאֶמְצָעִיתָא יִשְׂרָאֵל). Shir El-song from the left, the song of the Levites (שִׁיר אֵ״ל שִׁיר מִשְּׂמָאלָא שִׁיר דִּלְוִיִּם). El-on the right, of the priests (אֵ״ל מִימִינָא דְכַהֲנַיָּא). The middle pillar, Yisrael, includes both (עַמּוּדָא דְאֶמְצָעִיתָא יִשְׂרָאֵל כְּלִיל תַּרְוַיְהוּ). Chokhmah descends in the blessing of the priest on the right (חָכְמָה נָחִית בְּבִרְכָתָא דְכַהֲנָא בִּימִינָא), and in this: one who wishes to become wise should turn south (וּבֵיהּ הָרוֹצֶה לְהַחְכִּים יַדְרִים). Imma descends in the holiness of the Levite on the left (אִימָּא נָחִית בִּקְדוּשָׁה דְלֵיוָאֵי מִשְּׂמָאלָא), and in this: one who wishes to become wealthy should turn north (וּבֵיהּ הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין). The middle pillar is the bond of both, the union of both (עַמּוּדָא דְאֶמְצָעִיתָא קִשּׁוּרָא דְתַרְוַיְהוּ יִחוּדָא דְתַרְוַיְהוּ). So also Yesod, the Life of the worlds (אוּף הָכִי יְסוֹד חַי עָלְמִין), is the bond of the middle pillar and the lower Shekhinta (קִשּׁוּרָא דְעַמּוּדָא דְאֶמְצָעִיתָא וּשְׁכִינְתָּא תַּתָּאָה). In which place? In prayer (בְּאָן אֲתַר בִּצְלוֹתָא), in which are included eighteen blessings (דְבֵיהּ כְּלִילָן חַ״י בִּרְכָאָן). And in him the two Names are united together, which are YAHDVNHY (וּבֵיהּ מִתְיַיחֲדִין תְּרֵין שְׁמָהָן כַּחֲדָא אִינוּן יאהדונה״י). And the joining of the two Names must be in silence (וְחִבּוּרָא דִתְרֵין שְׁמָהָן צְרִיכִין בַּחֲשַׁאי). And the secret of the matter: “And when they stood, they let down their wings” (וְרָזָא דְמִלָּה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן) (Ezekiel 1). “When they stood”-Yisrael in the Amidah prayer (בְּעָמְדָם יִשְׂרָאֵל בִּצְלוֹתָא דְעַמִּידָה). The living beings let down their wings, not to hear any voice in them (חֵיוָון תְּרַפֶּינָה כַנְפֵיהֶם דְּלָא לְמִשְׁמַע בְּהוֹן קָלָא). For there is the still small voice (דְּתַמָּן קוֹל דְּמָמָה דַקָּה) (I Kings 19). The Holy of Holies, which is in the Amidah (קֹדֶשׁ הַקֳּדָשִׁים דְּאִיהוּ בְּעַמִּידָה), because there the King is present (בְּגִין דְּתַמָּן קָאָתָא מַלְכָּא).

For behold, in the great wind and in the earthquake and in the fire (דְּהָא בְּרוּחַ גְּדוֹלָה וּבָרַעַשׁ וּבָאֵשׁ), when the wings of the living beings were heard, the King did not come (דְּאִשְׁתַּמְעוּן בְּהוֹן גַּדְפֵי חֵיוָון לָא אָתָא מַלְכָּא), but in the still small voice (אֶלָּא בְּקוֹל דְּמָמָה דַקָּה), which is after the wind, earthquake, fire (דְאִיהִי בָּתַר רוּחַ רַעַשׁ אֵשׁ), and it is the fourth among them (וְאִיהִי רְבִיעָאָה לוֹן). And concerning them Ezekiel said (וַעֲלַיְהוּ אָמַר יְחֶזְקֵאל): “And I saw, and behold, a stormy wind came from the north, a great cloud, and a fire flashing” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, עָנָן גָּדוֹל, וְאֵשׁ מִתְלַקַּחַת) (Ezekiel 1:4). These are three (הָא אִינוּן תְּלַת), upon which ride the three letters Hei-Vav-Hei (דִּרְכִיבִין בְּהוֹן תְּלַת אַתְוָון הו״ה). The still small voice is the Yod of Havayah (קוֹל דְּמָמָה דַקָּה דָא י׳ מִן הוה״י), and it is the Yod of Adonai (וְאִיהִי י׳ מִן אדנ״י). There the King comes, who is Hashem (תַּמָּן קָא אָתָא מַלְכָּא דְאִיהוּ יהו״ה). For every Havayah, where the Hei rules over the Vav, and the Hei over the Yod, the Nukva is that Havaya (דְּכָל הֲוַיָּ״ה דְשַׁלִּיט ה׳ עַל ו׳ ה׳ עַל י׳ נוּקְבָא אִיהִי הַהֲוַיָּ״ה), like the drop of the Nukva when it rules over the drop of the male; daughter is she (כְּגוֹן טִפָּה דְנוּקְבָא כַּד שַׁלִּיט עַל טִפָּה דִדְכוּרָא בַּת אִיהִי).

Eliyahu came and all the masters of the Academy (אָתָא אֵלִיָּהוּ וְכָל מָארֵי מְתִיבְתָּא), and they prostrated before him and said (וְאִשְׁתַּטְחוּ קַמֵּיהּ וְאָמְרוּ): Sinai, Sinai, who can utter words before you, except in the still small voice? (סִינַי סִינַי מָאן יָכִיל לְמֵימַר מִלִּין קַמָּךְ, אֶלָּא בְּקוֹל דְּמָמָה דַקָּה). For in your mouth the King comes (דִבְפוּמָךְ קָא אָתֵי מַלְכָּא). Arise, Eliyahu, prepare the garments of the King and the Matronita (קוּם אֵלִיָּהוּ תַּקֵּין לְבוּשֵׁי מַלְכָּא וּמַטְרוֹנִיתָא). For you are the priest (דְאַנְתְּ כַּהֲנָא), prepare for Kudsha Berikh Hu four white garments (תַּקֵין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא אַרְבַּע בִּגְדֵי לָבָן), and four garments of gold for the Matronita (וְאַרְבַּע בִּגְדֵי זָהָב לְמַטְרוֹנִיתָא), as it is said of her: “All the glory of the King’s daughter is within, her garment is of woven gold” (דְאִתְּמַר בָּהּ כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ) (Psalms 45:14).

The four white garments are all mercy, in the Name of Hashem (אַרְבַּע בִּגְדֵי לָבָן כֻּלְּהוּ רַחֲמֵי בִּשְׁמָא דְיהו״ה), and none may forgive sins in them except Him (וְלֵית מָאן דְמָחִיל בְּהוֹן עִרְיָין אֶלָּא אִיהוּ). The four golden garments are all judgment, from the side of Adonai (אַרְבַּע בִּגְדֵי זָהָב כֻּלְּהוּ דִינָא מִסִּטְרָא דְאדנ״י), and none may forgive idolatry except her (וְלֵית מָאן דְּמָחִיל עַל עֲבוֹדָה זָרָה אֶלָּא אִיהִי), for the maidservant rules in the place of her mistress (דְּשַׁלְטָאן שִׁפְחָה בַּאֲתַר דִּגְבִירְתָּהּ). As is His Name, so is His Throne, so are His garments (כִּשְׁמֵיהּ כֵּן כָּרְסְיֵיהּ, כֵּן לְבוּשֵׁיהּ). And in these garments He has not clothed Himself until now, from the day the Temple was destroyed (וּבְאִלֵּין לְבוּשִׁין לָא אִתְלַבַּשׁ עַד כְּעַן מִיּוֹמָא דְאִתְחֲרַב בֵּי מַקְדְּשָׁא). For it is written: “I clothe the heavens with blackness” (דְּהָא כְתִיב אַלְבִּישׁ שָׁמַיִם קַדְרוּת) (Isaiah 50). And concerning the Shekhinta it is said: “Do not look upon me, because I am black” (וּשְׁכִינְתָּא אִתְּמַר בָּהּ אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחוֹרֶת) (Song of Songs 1), because she is in exile (בְּגִין דְּאִיהִי בְּגָלוּתָא). And her Throne is blemished through the sins of Yisrael (וְכָרְסַיָּא דִילָהּ פְּגִימָא בְּחוֹבִין דְּיִשְׂרָאֵל). For there are the Neshamot of Yisrael (דְּתַמָּן נִשְׁמָתִין דְּיִשְׂרָאֵל). And therefore blessed is he who prepares her Throne by his prayer, by his commandments (וּבְגִין דָּא זַכָּאָה אִיהוּ מָאן דְּתַקִּין לָהּ כָּרְסַיָּא בִּצְלוֹתָא דִילֵיהּ, בְּפִקּוּדִין דִילֵיהּ). For after that, her Thrones are blemished through them, and the Name of Hashem departs from there (בָּתַר דְּאִיהוּ מִתַּמָּן כָּרְסַיָּיא פָּגִים בְּגִינַיְהוּ, וְאִסְתַּלַּק שֵׁם יהו״ה מִתַּמָּן), for He does not dwell in a blemished place (דְּאִיהוּ לָא שַׁרְיָא בַּאֲתַר פָּגִים). This is what is written: “Any man in whom there is a blemish shall not approach” (הֲדָא הוּא דִכְתִיב כָּל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב) (Leviticus 21). And likewise, in a blemished Neshama He does not dwell (אוּף הָכִי בְּנִשְׁמָתָא פְּגִימָא לָא שַׁרְיָא).

Blessed is he who completes his Neshama (זַכָּאָה אִיהוּ מָאן דְּאַשְׁלִים נִשְׁמָתֵיהּ), so that the Name of Hashem may dwell within him (לְשַׁרְיָא בֵּיהּ שֵׁם יהו״ה), and prepares for Him a Throne beside Him (וְעָבִיד לֵיהּ כָּרְסַיָּא לְגַבֵּיהּ). And blessed is the mouth in which Kudsha Berikh Hu joins with His Shekhinta (וְזַכָּאָה פּוּמָא דְמִתְחַבֵּר בָּהּ קוּדְשָׁא בְּרִיךְ הוּא עִם שְׁכִינְתֵּיהּ), for this is the Torah of Hashem (דְאִיהוּ תּוֹרַת יהו״ה). And blessed is he who clothes the King and the Matronita with the ten Sefirot of Beri’ah (וְזַכָּאָה אִיהוּ מָאן דְלָבִישׁ מַלְכָּא וּמַטְרוֹנִיתָא בַּעֲשַׂר סְפִירָן דִּבְּרִיאָה), which are included in the Name YAHDVNHY (דִכְלִילָן בְּשֵׁם יאהדונה״י). As His Name, so are His garments (כִּשְׁמֵיהּ כֵּן לְבוּשׁוֹהִי). And he who prepares for Him the horse, of which it is said: “I have compared you, my beloved, to a mare in Pharaoh’s chariots” (וּמָאן דְּתַקִּין לֵיהּ סוּסְיָא, דְאִתְּמַר בָּהּ לְסוּסָתִי בְּרִכְבֵי פַרְעֹה דִמִּיתִיךְ רַעִיָּתִי) (Song of Songs 1:9), which is His Merkavah (דְאִיהִי מֶרְכָּבָה דִילֵיהּ). On Sabbaths and Festivals He clothes Himself in garments of kingship, which are the ten Sefirot of Beri’ah (דִבְיוֹמֵי דְשַׁבָּתוֹת וְיָמִים טוֹבִים אִיהוּ לָבוּשׁ לְבוּשֵׁי מַלְכוּתָא, דְאִינוּן עִשַׂר סְפִירוֹת דִּבְּרִיאָה). But on weekdays He clothes Himself with the ten orders of angels, who serve the ten Sefirot of Beri’ah (וּבְיוֹמֵי דְחוֹל לָבִישׁ עִשַׂר כִּתּוֹת דְּמַלְאָכַיָּא, דִמְשַׁמְּשֵׁי לוֹן לַעֲשַׂר סְפִירָן דִּבְּרִיאָה). For in the ten Sefirot of Atzilut, the King is in them (דְּעִשַׂר סְפִירוֹת דַּאֲצִילוּת מַלְכָּא בְּהוֹן), He and His essence are one in them (אִיהוּ וְגַרְמֵיהּ חַד בְּהוֹן), He and His life-forces are one in them (אִיהוּ וְחַיּיוָי חַד בְּהוֹן). But it is not so with the ten Sefirot of Beri’ah (מַה דְּלַאו הָכִי בְּעִשַׂר סְפִירוֹת דִּבְּרִיאָה): they are not one with their life-forces, they are not one with their essence (דְלַאו אִינוּן וְחַיֵּיהוֹן חַד, לַאו אִינוּן וְגַרְמֵיהוֹן חַד).