Daf 41b (דַּף מ״א ע״ב)

And the secret of the matter: “And the manna was like the seed of Gad” (וְרָזָא דְמִלָּה וְהַמָּן כִּזְרַע גַּד הוּא) (Numbers 11). By that Yod was made the gid (בְּהַהוּא יו״ד אִתְעֲבִידַת גִּיד). And why is it called Gad? Because it is inclusive of the seven Sefirot that ascend to the calculation of Gad (וְאַמַּאי אִתְקְרִיאַת גַּד, בְּגִין דְּאִיהִי כְּלִילָא מִז׳ סְפִירָאן דְּסָלְקִין לְחוּשְׁבַּן גַּד). And why is it called Manna? Because no one knew what it was (וְאַמָּאי אִתְקְרִיאַת מָן, בְּגִין דְּכֹלָּא לָא יָדְעוּ מַה הוּא). For Kudsha Berikh Hu caused to descend to them manna, which was like the seed of Gad, white (דְּנָחִית לוֹן קוּדְשָׁא בְּרִיךְ הוּא מָן דְּאִיהוּ כִּזְרַע גַּד חִוָּור), and its appearance was like the appearance of crystal (וְעֵינוֹ כְּעֵין הַבְּדֹלַח) (Numbers 11).

For it is white, from the side of the right (דְּאִיהוּ חִוָּור מִסִּטְרָא דִימִינָא). And its taste was like wafers with honey (וְטַעֲמֻהוֹ כְּצַפִּיחִית בִּדְבָשׁ) (Exodus 16), from the side of the left (מִסִּטְרָא דִשְׂמָאלָא). What is it? It is inclusive of ten letters, which are Yod-Heh-Vav-Heh (מַה הוּא, כְּלִיל מֵעֲשַׂר אַתְוָון דְּאִינוּן יו״ד ה״א וָא״ו ה״א). And this is the manna of the Orayta (וְדָא מַנָּא דְאוֹרַיְיתָא). And it ascends to the calculation of M”H (וְסָלִיק לְחֻשְׁבַּן מ״ה). And they did not know what Mah was (וְלָא יָדְעוּ מַ״ה הוּא). And the Erev rav asked for meat, and He gave to them (וְעֵרֶב רַב שְׁאִילוּ בִּשְׂרָא וְיָהִיב לוֹן). And what is written? “The meat was yet between their teeth, before it was cut off, and the anger of Hashem…” (וּמַה כְּתִיב הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם טֶרֶם יִכָּרֵת וְאַף יְהוָ״ה וְגוֹ׳) (Numbers 11). And this meat - behold, the masters of the Mishnah have established, the meat that came down from heaven (וְהַאי בָּשָׂר הָא אוּקְמוּהוּ מָארֵי מַתְנִיתִין בַּבָּשָׂר הַיּוֹרֵד מִן הַשָּׁמַיִם). This is the manna that the Erev rav ate (דָּא מַנָּא דְאָכְלוּ עֵרֶב רַב).

And nevertheless, they said of it: “No evil thing descends from heaven” (וְעִם כָּל דָּא אָמְרוּ עֲלָהּ אֵין דָּבָר טָמֵא [ס״א רַע] יוֹרֵד מִן הַשָּׁמַיִם). And the secret of this meat, what is it? It is as you say: “For he also is flesh” (וְרָזָא דְהַאי בָּשָׂר מַאי נִיהוּ, אֶלָּא כְּמָה דְאַתְּ אָמַר בְּשַׁגָּם הוּא בָשָׂר) (Bereshit 6). And this secret was transmitted to the wise of heart (וְרָזָא דָא לְחַכִּימֵי לִבָּא אִתְמַסַּר). And this basar in reversal is shever (וְהַאי בָּשָׂ״ר בְּהִפּוּכָא שֶׁבֶ״ר). And of it, it is said: “Shever of famine in your houses” (וַעֲלֵיהּ אִתְּמַר שֶׁבֶר רַעֲבוֹן בָּתֵּיכֶם) (Bereshit 42). If they merit - it is holy flesh (אִם זָכוּ בָּשָׂר קֹדֶשׁ). Of it, it is said: “And from my flesh I shall see God” (דְּאִתְּמַר בֵּיהּ וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19). And if they do not guard in this flesh the sign of the covenant (וְאִם לָא נָטְרִין בְּהַאי בָּשָׂ״ר אוֹת בְּרִית), it is turned for them into shever (אִתְהַפַּךְ לוֹן בַּשֶּׁבֶ״ר). (Some say: I found thus (ס״א מָצָאתִי).

And come and see: every Name that is from two letters, such as “For in Y-H Hashem is the Rock of worlds” (וְתָא חֲזִי כָּל שְׁמָא דְאִיהִי מִן תְּרֵין אַתְוָון כְּגוֹן כִּי בְּיָ״הּ יְהוָ״ה צוּר עוֹלָמִים) (Isaiah 26), depends upon Chokhmah (תַּלְיָא מִן חָכְמָה). And from three letters - it depends upon Binah (וּמִן תְּלַת אַתְוָון תַּלְיָין מִן בִּינָה). And from four - it depends upon the lower Shekhinta (וּמִן אַרְבַּע תַּלְיָן מִן שְׁכִינְתָּא תַּתָּאָה). And from five - they depend upon five Sefirot (וּמִן חָמֵשׁ תַּלְיָין בְּחָמֵשׁ סְפִירָן). And from six - they depend upon the Tzaddik (וּמִן שִׁית תַּלְיָין מִן צַדִּיק). And from seven and nine - in it (וּמִן שֶׁבַע וְתִשְׁעָה בֵּיהּ). From ten - in the lower Shekhinta (מִן עִשֶׂר בִּשְׁכִינְתָּא תַּתָּאָה), which is a tenth of an ephah of fine flour (דְּאִיהִי עֲשִׂירִית הָאֵיפָה סֹלֶת). And with Her, one tithes (וּבָהּ מְעַשְּׂרִין). And because She is inclusive of ten (וּבְגִין דְּאִיהִי כְלִילָא מֵעִשֶׂר), it is said of Her: “The Shekhina does not dwell with less than ten” (אִתְּמַר בָּהּ אֵין שְׁכִינָה שׁוֹרָה בְּפָחוּת מֵעֲשָׂרָה).

Zarka - this crown is Yod (זַרְקָ״א הַאי תַּגָּא אִיהִי יוֹ״ד), and its thread is Vav (וְחוּטָא דִילָהּ ו׳). And behold, it has been established: they bind Shema with Ve’ahavta as one, and do not interrupt (וְהָא אוּקְמוּהוּ כּוֹרְכִין אֶת שְׁמַע עִם וְאָהַבְתָּ אֵת וְלָא הֲווֹ מַפְסִיקִין). Because the letter Yod is a holy, precious pearl stone (בְּגִין דְּאָת יוֹ״ד אִיהִי אַבְנָא מַרְגְּלִיתָא קַדִּישָׁא יְקָרָא). Kirta is the lip (קִירְטָא אִיהִי שָׂפָה), inclusive of five rectifications, which are Alef-Ḥet-‘Ayin, Bet-Vav-Mem-Peh, etc. (כְּלִילָא מֵחָמֵשׁ תִּקּוּנִין דְּאִינוּן אחה״ע בומ״ף וְגוֹמֵר). And this is the small Heh (וְדָא ה׳ זְעִירָא). The five stones of kirta - this is the supernal Heh (חָמֵשׁ אַבְנִין דְּקִירְטָא דָא ה׳ עִלָּאָה). These are: “Shema Yisrael, Hashem Elokeinu, Hashem” (דְאִינוּן שְׁמַע יִשְׂרָאֵל יְהוָ״ה אֱלֹהֵינוּ יְהוָ״ה). They were made into one Heh of stones (אִתְעֲבִידוּ ה׳ אַבְנִין אֶחָד).

The binding of all of them is Vav, which includes the six words of unification (כְּרִיכוּ דְכוּלְהוּ ו׳ דְאִיהוּ כְלִיל שִׁית תֵּיבִין דְּיִחוּדָא), which are: “Shema Yisrael, Hashem Elokeinu, Hashem Echad” (דְאִינוּן שְׁמַע יִשְׂרָאֵל יְהוָ״ה אֱלֹהֵינוּ יְהוָ״ה אֶחָד) (Deuteronomy 6). And in that binding [or winding], one must whirl the sling and take long aim with it (וּבְהַהוּא כְּרִיכוּ צָרִיךְ לְסַחֲרָא קִירְטָא וּלְאָרְכָא בָּהּ). This stone is inclusive of five (or some say ten) (הַאי אַבְנָא כְּלִילָא מֵחָמֵשׁ [נ״א מֵעֲשַׂר]), until it ascends to Ein Sof (עַד דְּסָלִיק לָהּ עַד אֵין סוֹף). And the secret of the matter: “That he may prolong his days upon his kingdom” (וְרָזָא דְמִלָּה לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ) (Deuteronomy 17).

When this stone needs to execute judgment on Amalek, or on other sides, or on the guilty (כַּד הַאי אַבְנָא בָּעַאת לְמֶעֱבַד דִּינָא בַּעֲמָלֵק, אוֹ בְּסִטְרִין אָחֳרָנִין, וְכֵן בְּחַיָּיבִין), it takes from Gevurah (נָטְלָא מִגְּבוּרָה). And all the Sefirot are included in it, and they are called Gevurot (וְאִתְכְּלִילָן בָּהּ כָּל סְפִירָאן, וְאִתְקְרִיאוּ בָּהּ כֻּלְּהוּ גְבוּרוֹת). And when it needs to do graciousness and kindness in the world (וְכַד בָּעַאת לְמֶעֱבַד חִנָּא וְחִסְדָּא בְּעָלְמָא), it takes from Chesed (נָטְלָא מֵחֶסֶד). And all the Sefirot are included in it, and they are called Chasadim (וְכֻלְּהוּ סְפִירָן אִתְכְּלִילָן בָּהּ וְאִתְקְרִיאוּ חֲסָדִים). And when it needs to show mercy upon the world (וְכַד בָּעַאת לְרַחֲמָא עַל עָלְמָא), it takes from the middle pillar (נָטְלָא מֵעַמּוּדָא דְאֶמְצָעִיתָא). And all the Sefirot are included in it, and they are called Rachamim (וְכֻלְּהוּ סְפִירָן אִתְכְּלִילוּ בָּהּ, וְאִתְקְרִיאוּ רַחֲמֵי). And this Yod is in every side (וְהַאי יוֹ״ד אִיהִי בְּכָל סִטְרָא). If so, by what is it recognized when it takes from the Patriarchs? (אִם כֵּן בְּמַאי אִשְׁתְּמוֹדְעַת כַּד נָטְלָא מֵאֲבָהָן). Rather, by the point (אֶלָּא בִּנְקוּדָה). When it is pointed from the side of Kamatz, it takes from Chesed (כַּד אִיהִי נְקִידָא מִסִּטְרָא דְקָמֵ״ץ נַטְלָא מֵחֶסֶד). And when it is pointed from the side of Sheva, it takes (or: suckles) from Gevurah (וְכַד אִיהִי נְקִידָא מִסִּטְרָא דִשְׁבָ״א נַטְלָא [ס״א יַנְקָא] מִגְּבוּרָה). And when it is pointed from Cholem, it is from the side of the middle pillar (וְכַד נְקִידָא מֵחֹלֵ״ם אִיהוּ מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא). For these three points are water, fire, and ruach (דִּתְלַת נְקוּדִין אִלֵּין אִינוּן מַיָּא וְאֶשָּׁא וְרוּחָא). p1-12“And He said: Where is Hevel your brother?” (וַיֹּאמֶר אֵי הֶבֶל אָחִיךָ) (Bereshit 4). Come and see: these two letters departed from him, in which is chav (תָּא חֲזִי תְּרֵין אַתְוָון אִלֵּין דְּאִסְתַּלְקוּ מִנֵּיהּ, דִּבְהוֹן חָב), they caused him death (גָּרְמוּ לֵיהּ מִיתָה). Alef - hidden and concealed faith (א׳ אָמוֹן מוּפְלָא וּמְכוּסֶה). Yod - thought (יוֹ״ד מַחֲשָׁבָה).

Rabbi El'azar said: Father, but how many thoughts are there? (אָמַר לֵיהּ רַבִּי אֶלְעָזָר, אַבָּא, וְהָא כַּמָּה מַחֲשָׁבִין אִינוּן). The lower Shekhinta is called thought (שְׁכִינְתָּא תַּתָּאָה אִתְקְרֵי מַחֲשָׁבָה). The supernal Chokhmah is called thought (חָכְמָה עִלָּאָה אִתְקְרֵי מַחֲשָׁבָה). And higher above, thought (וּלְעִילָא לְעִילָא מַחֲשָׁבָה). And higher than all, thought - that above it there is none (וּלְעִילָא מִכֻּלְּהוּ מַחֲשָׁבָה, דְּלֵית לְעִילָא מִנָּהּ). And She is the sealed of all that is sealed, the supernal of all that is supernal (וְהִיא סְתִימָא דְכָל סְתִימִין, עִלָּאָה דְכָל עִלָּאִין). If you should say that the thought of man ascends there - not so (אִי תֵימָא דְּסָלִיק מַחֲשַׁבְתֵּיהּ דְּאָדָם תַּמָּן, לָא). For it is said of him: “And I was afraid, for I was naked, and I hid myself” (דְּהָא אִתְּמַר בֵּיהּ וָאִירָא כִּי עֵירֹם אָנֹכִי וָאֵחָבֵא) (Bereshit 3). For this nakedness showed that his garments were removed (דְּהַאי עִירֹם אַחֲזֵי דְאִתְפַּשַּׁט מַלְבּוּשֵׁיהּ). And because of this it is said: “In Abba - and I hid myself” (וּבְגִין דָּא אִתְּמַר בְּאַבָּא וָאֵחָבֵא). And in the son: “And Moshe hid his face” (וּבִבְרָא וַיַּסְתֵּר מֹשֶׁה) (Exodus 3).