Daf 40b (דַּף מ ע״ב)

And since man, through Her, brings forth his will (וְכֵיוָן שֶׁהָאָדָם בָּהּ יָפִיק רְצוֹנוֹ), and through Her attains the Name (וּבָהּ מַשִּׂיג הַשֵּׁם), this is the secret of: “For “Zot [this]” shall every pious one pray” (שֶׁזֶּהוּ סוֹד עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד) (Psalms 32). For “Zot [this]” indeed (עַל זֹאת וַדַּאי), to the Name YHVH, which is upon “Zot [this]” (לְשֵׁם יְהוָ״ה שֶׁהוּא עַל זֹאת). Why did they institute, in Shacharit, a known measure (לָמָּה תִּקְנוּ בְּשַׁחֲרִית לְמִדָּה יְדוּעָה)? And likewise in Minchah, a known measure (וְכֵן בַּמִּנְחָה לְמִדָּה יְדוּעָה). And likewise in Arvit, a known measure (וְכֵן בְּעַרְבִית לְמִדָּה יְדוּעָה). And likewise on Shabbat, a known measure (וְכֵן בְּשַׁבָּת לְמִדָּה יְדוּעָה). And likewise on a festival, a known measure (וְכֵן בְּיוֹם טוֹב לְמִדָּה יְדוּעָה). And likewise in the Ten Days of Teshuvah, a known measure (וְכֵן בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה לְמִדָּה יְדוּעָה). But what was said “on Zot [this]” shows that Havayah is upon every Sefirah (אֶלָּא מַה שֶּׁאָמַר עַל זֹאת, הוּא מוֹרֶה שֶׁהֲוַיָּ״ה הִיא עַל כָּל סְפִירָה וּסְפִירָה). As David said: “Yours, Hashem, is the greatness, the power…” (כְּמוֹ שֶׁאָמַר דָּוִד לְךָ יְהוָ״ה הַגְּדוּלָה וְהַגְּבוּרָה וְגוֹ׳) (I Chronicles 29). And You have no action in the lower ones except through Malkhut (וְאֵין לָךְ פְּעוּלָה בַּתַּחְתּוֹנִים אֶלָּא עַל יְדֵי מַלְכוּת), of which it is said: “And His kingdom rules over all” (שֶׁנֶּאֱמַר בָּהּ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103). But when Kudsha Berikh Hu needs to justify the Tzaddik, and to act with him in tzedakah, which is Malkhut, with the lower ones (אֲבָל בִּזְמָן שֶׁצָּרִיךְ קוּדְשָׁא בְּרִיךְ הוּא לְהַצְדִּיק לַצַּדִּיק, וְלַעֲשׂוֹת עִמּוֹ צְדָקָה שֶׁהִיא מַלְכוּת, עִם הַתַּחְתּוֹנִים), then all the Sefirot are included in it (נִכְלָלִים בּוֹ כָל הַסְּפִירוֹת), and they are called Tzaddikim upon His Name (וְנִקְרָאִין צַדִּיקִים עַל שְׁמוֹ). YHVH is called by His Name “Tzaddik” (יְהוָ״ה נִקְרָא עַל שְׁמוֹ צַדִּיק), as it is said: “Tzaddik is Hashem in all His ways” (שֶׁנֶּאֱמַר צַדִּיק יְהוָ״ה בְּכָל דְּרָכָיו) (Psalms 145), and He has compassion upon His creatures with tzedakah (וּמְרַחֵם עַל בִּרְיוֹתָיו בִּצְדָקָה). There is no 'Charity' (Tzedakah) except 'Prayer' (Tefillah) (אֵין צְדָקָה אֶלָּא תְפִלָּה) - Tzadi: ninety Amens (צ׳ אֲמֵנִים), Dalet: four Kedushot (ד׳ קְדוּשׁוֹת), Kuf: one hundred blessings (ק׳ בְּרָכוֹת), Heh: five books of the Torah (ה׳ חֲמִשָּׁה חוּמְשֵׁי תוֹרָה). And this is: “'Charity' (Tzedakah) exalts a nation” (וְזֶהוּ צְדָקָה תְרוֹמֵם גּוֹי) (Proverbs 14). And of Avraham it is said: “And He accounted it to him as righteousness” (וְעָלָיו נֶאֱמַר לְאַבְרָהָם וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה) (Bereshit 15). And when He desires Her, it is said of Her: “And He put on tzedakah as a breastplate” (וּכְשֶׁהוּא רוֹצֶה בָּהּ נֶאֱמַר בָּהּ וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן) (Isaiah 59).

From the side of Heh, She is tzedakah (מִצַּד ה׳ הִיא צְדָקָה). And from the side of Yod, She is a helmet upon the head of the Tzaddik, the covenantal sign (וּמִצַּד יוֹד הִיא כּוֹבַע עַל רֹאשׁ צַדִּיק אוֹת בְּרִית), a crown upon the head of every Tzaddik (עֲטָרָה בְּרֹאשׁ כָּל צַדִּיק). And from the side of Vav it is said of Her: “Longer than the earth is her measure” (וּמִצַּד ו׳ נֶאֱמַר בָּהּ אֲרוּכָּה מֵאֶרֶץ מִדָּהּ) (Job 11). From the side of the supernal Heh: “And broader than the sea” (מִצַּד ה עִלְיוֹנָה וּרְחָבָה מִנִּי יָם) (Job 11). And when the Holy One Blessed be He desires to draw down prophecy (וּכְשֶׁרוֹצֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַמְשִׁיךְ נְבוּאָה), all the Sefirot are included in it (כָּל הַסְּפִירוֹת כְּלוּלִים בָּהֶם), and they are called prophets (וְנִקְרָאִים נְבִיאִים). And Malkhut is the likeness of all of them (וּמַלְכוּת הִיא דִמְיוֹן כֻּלָּם). As it is said: “And by the hand of the prophets I gave similitudes” (שֶׁנֶּאֱמַר וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12). As the prophet said: “And I have multiplied visions, and used similitudes by the ministry of the prophets” (כְּמוֹ שֶׁאָמַר הַנָּבִיא וְדִבַּרְתִּי עַל הַנְּבִיאִים וְגוֹ׳) (Hosea 12). For She is like a mirror in which all faces are seen (שֶׁהִיא כְּמוֹ הָאַסְפַּקְלַרְיָאָה שֶׁכָּל הַפָּנִים נִרְאִין בָּהּ). So all the Sefirot show in Her their power, their likeness, and their forms (כֵּן כָּל הַסְּפִירוֹת מַרְאִין בָּהּ כֹּחָם וְדִמְיוֹנָם וְצוּרֹתָם), to every prophet according to his attainment above (לְכָל נָבִיא כְּפִי הַשָּׂגָתוֹ לְמַעֲלָה).

And so too below, She is clothed in the Throne of Glory (וּכְמוֹ כֵּן לְמַטָּה הִיא מִתְלַבֶּשֶׁת בַּכִּסֵּא הַכָּבוֹד), and in all the angels (וּבְכָל הַמַּלְאָכִים), and the Ophanim and the Chayot haKodesh (וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ), and in all the firmaments, and the thrones that are in them, and the angels that depend on them (וּבְכָל הָרְקִיעִים, וְהַכִּסְאוֹת שֶׁבָּהֶם, וְהַמַּלְאָכִים הַתְּלוּיִם מֵהֶם). For there are angels above them (שֶׁיֶּשׁ מַלְאָכִים גְּבוֹהִים עֲלֵיהֶם), as it is said: “For one higher than high watches, and higher ones are over them” (שֶׁנֶּאֱמַר כִּי גָבוֹהַּ מֵעַל גָּבוֹהַּ שׁוֹמֵר וּגְבוֹהִים עֲלֵיהֶם) (Ecclesiastes 5). And so in every star and constellation (וְכֵן בְּכָל כּוֹכָב וּמַזָּל), as it is written: “And His kingdom rules over all” (כְּמוֹ שֶׁכָּתוּב וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103). And this is: “By the hand of the prophets I gave similitudes” (וְזֶהוּ וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12). And to each one She appears according to his power, which is his Neshama (וּלְכָל אֶחָד נִדְמֶה כְּפִי כֹּחוֹ שֶׁהִיא נִשְׁמָתוֹ). And understand - Amen - with all your strength (וְהָבֵן אָמֵן בְּכָל כֹּחוֹ).

YHVH is in Keter (יְהוָ״ה הוּא בְכֶתֶר), for before the world was created, He and His Name alone were in Keter (שֶׁהָיָה קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם הוּא וּשְׁמוֹ לְבָד בַּכֶּתֶר). When He created the world with the measure of Reshit, it descended upon it (כְּשֶׁבָּרָא הָעוֹלָם בְּמִדַּת רֵאשִׁית יָרַד עָלָיו), yet it was not diminished from above (וְלֹא הָיָה חָסֵר מִלְּמַעֲלָה). And so in every Sefirah, like lighting a candle from a candle, nothing is diminished from the first nor from its companion (וְכֵן בְּכָל סְפִירָה, כְּמַדְלִיק נֵר מִנֵּר וְאֵינוֹ חָסֵר מִן הָרִאשׁוֹנָה וְלֹא מֵחֲבֶרְתָּהּ), until Ein Sof and no end (עַד אֵין סוֹף וְאֵין תַּכְלִית). And one who recognizes Him in “Zot [this]”, is as one who recognizes Him in the supernal and the lower (וּמִי שֶׁמַּכִּיר אוֹתוֹ בְזֹאת, כְּמוֹ שֶׁמַּכִּיר אוֹתוֹ בָּעִלְיוֹנִים וּבַתַּחְתּוֹנִים), because She is inclusive of the supernal ones (בַּעֲבוּר שֶׁהִיא כְלוּלָה מֵהָעִלְיוֹנִים). And She is the Yichud and the bond of all (וְאִיהִי יִחוּד וְקֶשֶׁר כֻּלָּם). And She is clothed in the lower ones (וְהִיא מִתְלַבֶּשֶׁת בַּתַּחְתּוֹנִים). And concerning this the prophet said: “Let not the wise glory in his wisdom… but in “Zot [this]” let him glory” (וְעַל זֶה אָמַר הַנָּבִיא אַל יִתְהַלֵּל הַמִּתְהַלֵּל כִּי אִם בְּזֹאת) (Jeremiah 9). She is called prophecy from the side of the prophets (הִיא אִתְקְרִיאַת נְבוּאָה מִסִּטְרָא דִנְבִיאַיָּא), wisdom from the side of the sages (חָכְמָה מִסִּטְרָא דְחַכִּימַיָּיא), for all the Sefirot are called wise (דְּכָל סְפִירָן אִתְקְרִיאוּ חֲכָמִים). And the twenty-eight letters are for all the work of Bereshit (וְכ״ח אַתְוָון אִינוּן לְכָל עוֹבָדָא דִבְּרֵאשִׁית). And all of them are either for writing, or for every word that is made with them (וְכֻלְּהוֹן אִינוּן בֵּין לִכְתִיבָה בֵּין לְכָל מִלָּה דְיִתְעֲבִיד בַּיְדִין).

For the work of the twenty-eight joints is in the ten fingers (דְּעוֹבָדָא דְכ״ח פִּרְקִין אִינוּן בַּעֲשַׂר אֶצְבְּעָאן). And this is the secret from the potential to the actual (וְדָא אִיהוּ רָזָא מֵהַכֹּחַ אֶל הַפּוֹעִל). And all is in Chokhmah (וְכֹלָּא בְחָכְמָה). And the secret of the matter: “All of them You made with Chokhmah” (וְרָזָא דְמִלָּה כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104). There is Chokhmah from the side of the letters (אִית חָכְמָ״ה מִסִּטְרָא דְאַתְוָון), and there is Chokhmah from the side of the points (וְאִית חָכְמָה מִסִּטְרָא דִנְקוּדִין). For the Otiyot [letters] are Bat Kol [the heavenly voice] (דְּאַתְוָון אִינוּן בַּת קוֹל), and within them is the secret of Dibura [speech], for Derashah [interpretation] and for every matter that depends upon Derashah [interpretation] (וּבְהוֹן רָזָא דְדִבּוּרָא לִדְרָשָׁא וּלְכָל מִלָּה דְתַלְיָיא בִדְרָשָׁא). The Tagin [Crowns] are for thought (תַּגִּין אִינוּן לְמַחֲשָׁבָה), and they are in the secret of this verse: “And to devise devices…” (וְאִינוּן בְּרָזָא דְהַאי קְרָא וְלַחֲשׁוֹב מַחֲשָׁבוֹת וְגוֹ׳) (Exodus 31). And all of them depend upon the lower Shekhinta (וְכֻלְּהוֹן תַּלְיָין בִּשְׁכִינְתָּא תַּתָּאָה), and She is the totality of all of them (וְאִיהִי כְלָלָא דְכֻלָּהוּ). And in the secret of Alef, you will find Ta‘amim, Nekudot, and letters (וּבְרָזָא דְא תִּשְׁכַּח טַעֲמִין וּנְקוּדִין וְאַתְוָון). And thus in every letter (וְהָכִי בְּכָל אָת וְאָת). And the secret of the matter is this: three Tagin above, like the Zayins of a Sefer Torah (וְרָזָא דְמִלָּה תְּלַת תַּגִּין לְעִילָא כְּמוֹ זַיְינִין דְּסֵפֶר תּוֹרָה). In them are inscribed (some say: hinted) the crowns, the points, and the letters (בָּהּ רְשִׁימִין [ס״א רְמִיזִין] כִּתְרִין וּנְקוּדִין וְאַתְוָון). And so in every letter (וְהָכִי בְּכָל אָת וְאָת).

Shin - Shabbat haGadol, Binah (ש שַׁבָּת הַגָּדוֹל בִּינָה). Shin - Shabbat haKatan, Malkhut (שַׁבָּת הַקָּטָן מַלְכוּת). Bet - the two arms, Gedulah and Gevurah (בּ׳ תְּרֵין דְּרוֹעִין גְּדוּלָה גְבוּרָה). Tav - Tiferet (ת׳ תִּפְאֶרֶת). In it, Shabbat is weighed for all of the Orayta (בֵּיהּ שְׁקִיל שַׁבָּת לְכָל אוֹרַיְיתָא). The three crowns of Shin are the three supernal Sefirot (תְּלַת כִּתְרִין דְש תְּלַת סְפִירָן עִלָּאִין). And all of them are included in Teshuvah (וְכֻלְּהוּ כְּלִילָן בִּתְיוּבְתָּא). For She is the supernal Shekhinta (דְּאִיהִי שְׁכִינְתָּא עִלָּאָה). And of Her it is said: “The prayer of every mouth” (וַעֲלָהּ אִתְּמַר תְּפִלַּת כָּל פֶּה).