Daf 45a (דַּף מ״ה ע״א)

Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): Happy is he who prays and knows to elevate his desire above (זַכָּאָה אִיהוּ מָאן דִּמְצַלֵּי וְיָדַע לְסַלְקָא רְעוּתֵיהּ לְעִילָא), for his mouth brings forth names (דְּהָא פִּימוֹי אַפִּיק שְׁמָהָן), and his fingers write secrets (וְאֶצְבָּעוֹי כָּתְבִין רָזִין). And when names ascend from his mouth (וְכַד סָלְקִין שְׁמָהָן מִפִּימוֹי), how many birds open their wings above to receive them (כַּמָּה עוֹפִין פָּתְחִין גַּדְפַיְיהוּ לְעִילָא לְקַבְּלָא לוֹן), and how many living beings of the Merkava, all prepare themselves toward them to take them (וְכַמָּה חֵיוָון דְּמֶרְכַּבְתָּא, כֻּלְּהוּ מִזְדַּמְּנִין לְגַבַּיְיהוּ לְנַטְלָא לוֹן). All the more so if the Shekhinta rests in his prayer (כָּל שֶׁכֵּן אִם שְׁכִינְתָּא שַׁרְיָא בִּצְלוֹתֵיהּ), and it ascends to Kudsha Berikh Hu (וְאִסְתַּלְּקַת לְקוּדְשָׁא בְּרִיךְ הוּא). And the secret of the matter: “Though you lie among the sheepfolds” (Psalms 68) (וְרָזָא דְמִלָּה אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם), do not read im (if) but em (mother) (אַל תִּקְרֵי אִם אֶלָּא אֵם). Happy is he who elevates Her in his prayer, who prays with his lips, above, to Her Husband (זַכָּאָה אִיהוּ מָאן דְּסָלִיק לָהּ בִּצְלוֹתֵיהּ דִּמְצַלֵּי בְשִׂפְווֹי, לְעִילָא לְגַבֵּי בַעִילָהּ).

In the prayer of Shacharit it ascends in the Name that is called El (בִּצְלוֹתָא דְשַׁחֲרִית סָלְקָא בִשְׁמָא דְאִתְקְרֵי אֵ״ל), truly the Great El (הָאֵ״ל הַגָּדוֹל וַדַּאי). In the prayer of Mincha it ascends in the Name that is called Elohim (בִּצְלוֹתָא דְמִנְחָה סְלִיקַת בִּשְׁמָא דְאִתְקְרֵי אֱלֹהִי״ם). In the prayer of Arvit it ascends in the Name that is called Hashem (בִּצְלוֹתָא דְעַרְבִית סְלִיקַת בִּשְׁמָא דְאִתְקְרֵי יי). And the secret of the matter: “El, Elohim, Hashem, has spoken and called the earth” (Psalms 50) (וְרָזָא דְמִלָּה אֵ״ל אֱלֹהִי״ם יי דִּבֶּר וַיִּקְרָא אָרֶץ). And the masters of the Mishnah said (וְאָמְרוּ מָארֵי מַתְנִיתִין), that a man needs in his prayer to tarry one hour before he prays (דְּצָרִיךְ בַּר נַשׁ בִּצְלוֹתֵיהּ לִשְׁהוֹת שָׁעָה אַחַת קֳדָם דִּמְצַלֵּי), and one hour after he prays (וְשָׁעָה אַחַת לְבָתַר דִּמְצַלֵּי). And the secret of the matter, that he should tarry in his prayer one hour (וְרָזָא דְמִלָּה דְיִשְׁהֵא בִצְלוֹתֵיהּ שַׁעִתָּא חֲדָא), is because it is written: “And the man waited, silently” (Bereshit 24) (בְּגִין דְּאִתְּמַר וְהָאִישׁ מִשְׁתָּאֵה לָהּ מַחֲרִישׁ). That one of whom it is said: “Hashem is a man of war” (Exodus 15) (הַהוּא דְאִתְּמַר בֵּיהּ יי אִישׁ מִלְחָמָה). And after a man tarries and prays, if his prayer flows fluently in his mouth, surely his prayer is accepted (וּלְבָתַר דְּשָׁהָא לֵיהּ בַּר נַשׁ וְצַלִּי, אִם שְׁגוּרָה תְּפִלָּתוֹ בְּפִיו וַדַּאי אִתְקַבַּל צְלוֹתֵיהּ). And the secret of the matter: a man must tarry, and a woman precedes (וְרָזָא דְמִלָּה בַר נַשׁ צָרִיךְ לְמִשְׁהֶא וְאִתְּתָא לְאַקְדָּמָא), as you say: “If a woman conceives seed and bears a male” (Leviticus 12) (כְּמָה דְאַתְּ אָמַר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר). And the secret of the matter: if a woman gives seed first, she bears a male (וְרָזָא דְּמִלָּה אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר).

And furthermore: “For in our lowliness He remembered us” (Psalms 136) (וְעוֹד שֶׁבְּשִׁפְלֵנוּ זָכַר לָנוּ). And the secret of the matter: in the lowliness of man He remembers him for good (וְרָזָא דְּמִלָּה שֶׁבְּשִׁפְלוּתוֹ שֶׁל אָדָם זָכוּר יִזְכְּרֶנּוּ לְטוֹבָה). And furthermore, if his prayer flows fluently in his mouth (וְעוֹד אִם שְׁגוּרָה תְּפִלָּתוֹ בְּפִיו), this is the secret: “And it came to pass, before he had finished speaking, behold, Rebecca came out” (Bereshit 24) (אִיהוּ רָזָא וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יוֹצֵאת). And the secret of the matter: “And it shall be that before they call, I will answer; while they are still speaking, I will hear” (Isaiah 65) (וְרָזָא דְמִלָּה וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע). Happy is he who does not delay the Matronita from ascending to the King (זַכָּאָה אִיהוּ מָאן דְּלָא מְעַכֵּב מַטְרוֹנִיתָא לְסַלְקָא לְמַלְכָּא). For whoever has his prayer fluent in his mouth without delay, that one hastens the Matronita to the King (דְּכָל מָאן דְּאִיהוּ צְלוֹתֵיהּ שְׁגוּרָה בְּפִימוֹי בְּלָא עִכּוּבָא, הַהוּא מְמַהֵר מַטְרוֹנִיתָא לְמַלְכָּא).

Woe to those sons of men who are closed of heart and eyes (וַוי לוֹן לִבְנֵי נָשָׁא דְאִינוּן אֲטִימִין לִבָּא וְעַיְינִין), who do not strive to know the glory of their Master to appease Him with His Shekhinta (דְּלָא מִשְׁתַּדְלִין לְמִנְדַּע בִּיקָרָא דְמָארֵיהוֹן לְרַצּוּיֵי לֵיהּ בִּשְׁכִינְתֵּיהּ), with many supplications and entreaties (בְּכַמָּה תַּחֲנוּנִים וּפִיּוּסִים), to bring Him down toward the Shekhinta (לְנַחֲתָא לֵיהּ לְגַבֵּי שְׁכִינְתָּא), all the more so to arouse love within Him toward Her (כָּל שֶׁכֵּן לְאַתְעָרָא בֵיהּ רְחִימוּ לְגַבָּהּ), as it was established: “Who chooses His people Yisrael in love” (כְּמָה דְתַקִּינוּ הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה). And when they stand before Him (וְכַד קַיְימִין קֳדָמֵיהּ), it is necessary to stand before Him in awe (צָרִיךְ לְמֵיקַם קֳדָמֵיהּ בִּדְחִילוּ). Happy are Yisrael who know how to appease their Master properly (זַכָּאִין אִינוּן יִשְׂרָאֵל דְּיָדְעִין לְפַיְיסָא לְמָארֵיהוֹן כִּדְקָא יָאוּת), and to join with their mouths in their prayers these two Names, which are YAHDVNHY (וּלְחַבְּרָא בְּפִימַיְיהוּ בִּצְלוֹתְהוֹן תְּרֵין שְׁמָהָן אִלֵּין דְּאִינוּן יאהדונה״י). At that time it is said: “Then you shall call, and Hashem shall answer” (Isaiah 58) (דִּבְהַהוּא זִמְנָא אָ״ז תִּקְרָא וַיי יַעֲנֶה). And Hashem is He and His Beit Din, and this is the Shekhinta (וַיי הוּא וּבֵית דִּינוֹ, וְדָא שְׁכִינְתָּא). Some say: this is the supernal Chokhmah and the Shekhinta (נ״א ודא חכמתא עִלָּאָה וְשְׁכִינְתָּא). Some say: Chokhmah (נ״א חכמה). Above and below (עִלָּאָה וְתַתָּאָה). And this is the secret of: “Though you lie among the sheepfolds” (Psalms 68) (וְדָא אִיהוּ רָזָא אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם), that this is the offering of Kudsha Berikh Hu (דְּאִיהִי קָרְבָּנָא דְקוּדְשָׁא בְּרִיךְ הוּא). Surely the Shekhinta is His offering (דְּוַדַּאי שְׁכִינְתָּא אִיהִי קָרְבָּנָא דִילֵיהּ). And because of this, prayer was established in the place of the offering (וּבְגִין דָּא תַּקִּינוּ צְלוֹתָא בְּקָרְבָּנָא).

She is The Burnt Offering (Ha-Olah) (הִיא הָעוֹלָה), truly the Burnt Offering (הָעוֹלָה וַדַּאי). Happy is he who elevates Her properly (זַכָּאָה אִיהוּ מָאן דְּסָלִיק לָהּ לְגַבֵּיהּ כִּדְקָא יָאוּת). For it is asked concerning Her: “Who is this that ascends?” (Song of Songs 8) (דְּאִיהוּ שְׁאִיל בְּגִינָהּ מִי זֹאת עוֹלָה), truly the Burnt Offering (עוֹלָה וַדַּאי), “from the wilderness” (מִן הַמִּדְבָּר), meaning from the one who speaks (מִן הַמְּדַבֵּר וַדַּאי). For his mouth reckons Kudsha Berikh Hu like Mount Sinai (דְּפִימוֹי חָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא כְּטוּרָא דְסִינַי). And because of this: “Who is this that ascends from the wilderness…” (Song of Songs 8) (וּבְגִין דָּא מִי זֹאת עוֹלָה מִן הַמִּדְבָּר וְגוֹמֵר).

“Perfumed with myrrh” (Song of Songs 3) (מְקֻטֶּרֶת מֹר), this is the prayer of Shacharit, established by Avraham, who is myrrh (דָּא צְלוֹתָא דְשַׁחֲרִית דְּתַקִּין אַבְרָהָם דְּהוּא מֹר). And furthermore: “Perfumed with myrrh” - “A bundle of myrrh is my Beloved unto me” (Song of Songs 1) (וְעוֹד מְקֻטֶּרֶת מֹר, צְרוֹר הַמֹּר דּוֹדִי לִי), and this is Netzach, which ascends on the right (וְדָא נֶצַח דְּסָלִיק לָהּ בִּימִינָא). As it is written: “Pleasures are in Your right hand, Netzach” (Psalms 16) (הֲדָא הוּא דִכְתִיב נְעִימוֹת בִּימִינְךָ נֶצַח). And levonah, this is Hod, which ascends in Gevurah (וּלְבוֹנָה דָא הוֹד, דְּסָלִיק לָהּ בִּגְבוּרָה). “Of all powders of the merchant” (Song of Songs 3) (מִכֹּל אַבְקַת רוֹכֵל), this is the Tzaddik, who ascends in the middle pillar (דָּא צַדִּיק, דְּסָלִיק לָהּ בְּעַמּוּדָא דְאֶמְצָעִיתָא). And if the Shekhinta does not ascend in his prayer as an offering to Kudsha Berikh Hu (וְאִם לָא סָלְקָא שְׁכִינְתָּא בִצְלוֹתֵיהּ, קָרְבָּנָא לְקוּדְשָׁא בְּרִיךְ הוּא), behold, the dog comes down to consume his offering (הָא כַּלְבָּא קָא נָחִית לְמֵיכַל קָרְבָּנָא דִילֵיהּ). Woe to him - better for him that he had not been created in the world (וַוי לֵיהּ טַב לֵיהּ דְּלָא אִתְבְּרִי בְּעָלְמָא). And concerning him it is said: “Also, that the soul be without knowledge is not good” (Proverbs 19) (וַעֲלֵיהּ אִתְּמַר גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב). And when the Shekhinta ascends in his prayer (וְכַד סָלְקָא שְׁכִינְתָּא בִּצְלוֹתֵיהּ), how many living beings and the Merkava and the wheels of the chariot, all are aroused toward Her with melody and joy (כַּמָּה חֵיוָון וּמֶרְכַּבְתָּא וְגַלְגַּלֵּי דְכוּרְסַיָּיא, כֻּלְּהוּ יִתְעָרוּן לְגַבָּהּ בְּנִגּוּנָא בְּחֶדְוָה). And all their wings are open to receive Her (וְכֻלְּהוּ גַדְפַיְיהוּ פְּתִיחָן לְקַבְּלָא לָהּ). And this has already been established: “And their faces and their wings were parted above” (Ezekiel 1) (וְהָא אוּקְמוּהוּ וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת מִלְמָעִילָה).