Daf 47a (דַּף מ״ז ע״א)

The ascent of this point, which is one Shureq, upon the two which are Sheva (סְלִיקַת הַאי נְקוּדָה דְאִיהוּ חַד שׁוּרֵ״ק עַל תְּרֵין דְּאִינוּן שְׁבָ״א), and they were made Shureq (וְאִתְעֲבִידוּ שׁוּרֵ״ק). After it is filled from its own side and from the side of the middle pillar (בָּתַר דְּאִיהוּ מַלְיָא מִסִּטְרָא דִילֵיהּ וּמִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא), it is said in the Shekhinta: “And she filled her pitcher and went up” (Bereshit 24) (אִתְּמַר בִּשְׁכִינְתָּא וַתְּמַלֵּא כַדָּהּ וַתָּעַל), and “she let down her pitcher upon her shoulder” (Bereshit 24) (וַתּוֹרֶד כַּדָּהּ מֵעַל שִׁכְמָהּ). Everyone who bows, bows at barukh (כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ), and “she filled her pitcher and went up” (וַתְּמַלֵּא כַדָּהּ וַתָּעַל). Everyone who rises, rises at Shem (כָּל הַזּוֹקֵף זוֹקֵף בְּשֵׁם). Ascent truly, from exile to her Husband (סְלִיקַת וַדַּאי מִגָּלוּתָא לְגַבֵּי בַּעֲלָהּ). At that time She says to the Tzaddik: “Drink, my lord, and also I will draw for your camels” (Bereshit 24) (בְּהַאי שַׁעִיתָּא אִיהִי אָמְרַת לְגַבֵּי צַדִּיק וַתֹּאמֶר שְׁתֵה אֲדוֹנִי וְגַם גְּמַלֶּיךָ אַשְׁקֶה), which are those weaned from milk (דְּאִינוּן גְּמוּלֵי מֵחָלָב). And furthermore, Holam is called the middle pillar with respect to the brain (וְעוֹד חוֹלֵ״ם אִתְקְרֵי עַמּוּדָא דְאֶמְצָעִיתָא לְגַבֵּי מוֹחָא), and chirik with respect to the heart (וְחִירֵ״ק לְגַבֵּי לִבָּא). Shureq is called the bond of the two (שׁוּרֵ״ק אִתְקְרֵי בְּקִשּׁוּרָא דְתַרְוַיְיהוּ). And furthermore, Holam is called in every aspect of the right side (וְעוֹד חוֹלֵ״ם אִתְקְרֵי בְּכָל סִטְרָא דִימִינָא). This is what is written: “With all your offerings you shall offer salt” (Leviticus 2) (הֲדָא הוּא דִכְתִיב עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח). And chirik is called in every aspect of the left side (וְחִירֵ״ק אִתְקְרֵי בְּכָל סִטְרָא דִשְׂמָאלָא). And this is shureq, the bond of both (וְאִיהוּ שׁוּרֵ״ק קִשּׁוּרָא דְתַרְוַיְיהוּ). And furthermore, Holam is called in Imma Ila’ah, Yom haKippurim, which is ten (וְעוֹד חוֹלֵ״ם אִתְקְרֵי בְּאִמָּא עִלָּאָה יוֹם הַכִּפּוּרִים דְּאִיהוּ עָשׂוֹר). And in it He is forgiving and pardoning the sins of His people (וּבֵיהּ יְהֵא מוֹחֵל וְסוֹלֵחַ חוֹבִין דְּעַמֵּיהּ). And chirik is said in Imma Tata’ah (וְחִירֵ״ק אִתְּמַר בְּאִמָּא תַּתָּאָה). And in it he grinds his teeth against Sama’el (וּבֵיהּ חוֹרֵ״ק עָלָיו שִׁנָּיו עַל סַמָּא״ל), who enslaves the children of the Shekhinta in exile (דְּאִשְׁתַּעֲבִיד בִּבְנוֹי דִּשְׁכִינְתָּא בְגָלוּתָא).

Another matter: “The rivers lifted up their voice” (Psalms 93) (דָּבָר אַחֵר נָשְׂאוּ נְהָרוֹת קוֹלָם), these are the two times that Yisrael unite with Kudsha Berikh Hu (דָּא תְּרֵין זִמְנִין דִּמְיַחֲדִין יִשְׂרָאֵל לְקוּדְשָׁא בְּרִיךְ הוּא). And their voice ascends in evening, morning, and noon (וְסָלְקִין לֵיהּ בֵּיהּ קָלָא עִרֶב וָבֹקֶר וְצָהֳרָיִם), which are right and left (דְּאִינוּן יְמִינָא וּשְׂמָאלָא). In both of them ascends the voice, which is the middle pillar (בְּתַרְוַיְיהוּ סָלְקִין קָלָא דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). To whom does it ascend? To Imma Ila’ah (לְגַבֵּי מָאן סָלְקָאן לֵיהּ לְגַבֵּי אִמָּא עִלָּאָה). This is twenty-five on the right and twenty-five on the left, evening and morning (דְּאִיהוּ כ״ה בִּימִינָא וְכ״ה בִּשְׂמָאלָא עִרֶב וָבֹקֶר). And these are the fifty gates of Binah (וְאִינוּן חַמְשִׁין תַּרְעִין דְּבִינָה). They call Him with them (קָרָאן לֵיהּ בְּהוֹן), that He descends to the Tzaddik and Tzedek (דְּנָחִית לְגַבֵּי צַדִּיק וָצֶדֶק).

For he is the oppressed (crushed) one in the right thigh (דְּאִיהוּ דָּ״ךְ בְּשׁוֹקָא יְמִינָא), and She is the pitcher upon her shoulder in the left thigh (וְאִיהִי כַּדָּהּ עַל שִׁכְמָהּ בְּשׁוֹקָא שְׂמָאלָא), which are the two supports of truth (דְּאִינוּן תְּרֵי סַמְכֵי קְשׁוֹט). And because of this, “The rivers lift up their pounding” (Psalms 93) (וּבְגִין דָּא יִשְׂאוּ נְהָרוֹת דָּכְיָם). Dakh [crushed] Yam [sea] (דָּ״ךְ יָם). And this the oppressed one is in the twenty-four letters of “Blessed be the Name of the glory of His kingdom forever and ever” of the evening prayer (וְאִיהוּ דָּ״ךְ בְּכ״ד אַתְוָון דְּבָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד דְּעַרְבִית). And it is the oppressed one in the twenty-four letters of the morning prayer (וְאִיהוּ דָּ״ךְ בְּכ״ד אַתְוָון דְּשַׁחֲרִית). And the secret of the matter: “And I will make your windows of kadkod” (Isaiah 54) (וְרָזָא דְמִלָּה וְשַׂמְתִּי כַּדְכֹד שִׁמְשׁוֹתַיִךְ). And She is the pitcher in both of them (וְאִיהִי כַּדָּהּ בְּתַרְוַיְיהוּ). And “let not the oppressed return ashamed” (Psalms 74) (וְאַל יָשׁוֹב דַּךְ נִכְלָם). And it is necessary that no voice be heard in that oppressed one (וְצָרִיךְ דְּלָא אִשְׁתַּמַע קָלָא בְהַהוּא דַּךְ), but rather “the rivers shall lift up” (אֶלָּא יִשְׂאוּ נְהָרוֹת). It is not written “they lifted up” (נָשְׂאוּ לָא כְּתִיב) but “they shall lift up” (אֶלָּא יִשְׂאוּ), because “upon the shoulder they shall carry” (Numbers 7) (בְּגִין עַל כָּתֵף יִשָּׂאוּ). At that time: “And she filled her pitcher and went up” (Bereshit 24) (בְּהַהִיא זִמְנָא וַתְּמַלֵּא כַדָּהּ וַתָּעַל), and “she said: Drink, my lord, and also I will draw for your camels” (Bereshit 24) (וַתֹּאמֶר שְׁתֵה אֲדוֹנִי וְגַם לִגְמַלֶּיךָ אַשְׁקֶה). These are the 248 words of the four paragraphs of the unification of the recitation of Shema (אִלֵּין אִינוּן רְמַ״ח תֵּיבִין דְּאַרְבַּע פָּרָשִׁיָּין דְּיִחוּדָא דִקְרִיאַת שְׁמַע), for in all of them are the 248 limbs included in the covenant, which is the Tzaddik (דִּבְכֻלְּהוּ אִינוּן רְמַ״ח אֵבָרִים דִּכְלִילָן בַּבְּרִית דְּאִיהוּ צַדִּיק). All of them are given drink by the Shekhinta (כֻּלְּהוּ אִתְשַׁקְיָין עַל יְדֵי שְׁכִינְתָּא), which is Kad yam (דְּאִיהוּ כ״ד י״ם).

The 24 books of the Orayta (כ״ד סִפְרִין דְּאוֹרַיְיתָא) surely the 24 that are filled from the supernal sea of Orayta (וַדַּאי אִינוּן כ״ד דְּאִתְמַלִּי מִן יַמָּא עִלָּאָה דְּאוֹרַיְיתָא). She is the crown of the fifty letters of union (דְּאִיהִי כְלִילָא דְחַמְשִׁין אַתְוָון דְּיִחוּדָא), which are 25 and 25 (דְּאִינוּן כ״ה וְכ״ה), in which Yisrael unite Kudsha Berikh Hu two times (דִּמְיַחֲדִין בְּהוֹן לְקוּדְשָׁא בְּרִיךְ הוּא תְּרֵין זִמְנִין). And when yam ascends as fifty (וְכַד סָלִיק י״ם חַמְשִׁין), this is: “The rivers shall lift up their pounding” (Psalms 93) (דָּא אִיהוּ יִשְׂאוּ נְהָרוֹת דָּכְיָם). By reversal of letters dakh (crushed) becomes Kad (Pitcher) (בְּהִפּוּךְ אַתְוָון דָּ״ךְ וְאִיהוּ כ״ד). And dakh (crushed) is the Tzaddik in this pitcher (וְדָ״ךְ אִיהוּ צַדִּיק בְּהַאי כַּד), because He is broken in exile (בְּגִין דְּאִיהוּ תְּבִירָא בְגָלוּתָא). The Shekhinta, who is the pitcher, concerning Her it is said: “A broken and contrite heart, O Elohim, You will not despise” (Psalms 51) (שְׁכִינְתָּא דְּאִיהִי כַּד עֲלֵיהּ אִתְּמַר לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה). The Tzaddik is dakh (crushed) in the waters of the Orayta (צַדִּיק אִיהוּ דָּ״ךְ בְּמַיָּא דְאוֹרַיְיתָא). And he is crushed in the oil of the Orayta (וְאִיהוּ כָּתִית בְּמִשְׁחָא דְאוֹרַיְיתָא). This is what is written: “Beaten oil” (Numbers 28) (הֲדָא הוּא דִכְתִיב שֶׁמֶן כָּתִית). When? (אֵימָתַי), at the time when the Vav departs from the Heh (בְּזִמְנָא דְאִסְתַּלַּק ו׳ מִן ה׳), and the Dalet remains (וְאִשְׁתְּאָרַת ד׳). Surely Dalet (דַּלַּת וַדַּאי). And because of this: “Beaten oil, a fourth of a hin” (Numbers 28) (וּבְגִין דָּא שֶׁמֶן כָּתִית רְבִיעִית הַהִין). A fourth is Heh, surely (רְבִיעִית ה״א וַדַּאי), for it returned Dalet (דְּאִתְחַזְרַת דָלֵ״ת). And that crushed one is the small Vav (וְהַהוּא כָּתִית אִיהוּ ו׳ זְעִירָא), the completion of the Heh (שְׁלִימוּ דְה׳). Concerning it, it is said: “Between Me and the children of Yisrael, it is a sign forever” (Exodus 31) (וַעֲלֵיהּ אִתְּמַר בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעוֹלָם). Surely the sign is the Heh (אוֹת ה׳ וַדַּאי). And because of this, the Heh is called upon His Name (וּבְגִין דָּא אִתְקְרִיאַת ה׳ עַל שְׁמֵיהּ): “The sixth day” (Bereshit 1) (יוֹם הַשִּׁשִּׁי), the Heh of the sixth (הֵ״א דְּשִׁשִּׁי).

“From the voices of many waters” (Psalms 93) (מִקּוֹלוֹת מַיִם רַבִּים), these are seven names (אִלֵּין שֶׁבַע שְׁמָהָן), which divide into seven rivers (דְּמִתְפַּלְגִין לְשִׁבְעָה נְהָרוֹת). And all of them divide from that river which goes forth from Eden (וְכֻלְּהוֹן מִתְפַּלְגִין בְּהַהוּא נָהָר דְּנָפִיק מֵעִדֶן). And they are: “Give to Hashem” (Psalms 29) (וְאִינוּן בְּהָבוּ לַיהו״ה), seven are those that go upon seven names (שֶׁבַע אִינוּן דְּאָזְלִין עַל שֶׁבַע שְׁמָהָן), which are ABGYTTZ (דְּאִינוּן אבגית״ץ) etc., and these are the seven Sefirot (וְאִינוּן שֶׁבַע סְפִירָן). “The voice of Hashem is upon the waters” (Psalms 29) (קוֹל יְי עַל הַמָּיִם), this is Chesed (דָּא חֶסֶד), and this is ABGYTTZ (וְאִיהוּ אבגית״ץ), from there are the waters of the Orayta (דְּמִתַּמָּן מַיָּא דְאוֹרַיְיתָא). “The voice of Hashem with power” (Psalms 29) (קוֹל יְי בַּכֹּחַ), this is KARASATAN (דָּא קר״ע שט״ן), and this is Gevurah (וְדָא גְבוּרָה). “The voice of Hashem in majesty” (Psalms 29) (קוֹל יְי בֶּהָדָר), this is NGDYKSH (דָּא נג״ד יכ״ש), and this is Tiferet (וְדָא תִפְאֶרֶת). “His throne as the sun before Me” (Psalms 89) (כִּסְאוֹ כַּשֶּׁמֶשׁ נֶגְדִּי), and concerning this it is said to Moshe: “Before all your people I will do wonders” (Exodus 34) (וּבֵיהּ אִתְּמַר לְמֹשֶׁה נֶגֶד כָּל עַמְּךָ אֶעֱשֶׂה נִפְלָאוֹת).

“The voice of Hashem breaks the cedars” (Psalms 29) (קוֹל יְי שׁוֹבֵר אֲרָזִים), this is BTRTZTG (דָּא בט״ר צת״ג), and this is Netzach (וְדָא נֶצַח). “The voice of Hashem hews flames of fire” (Psalms 29) (קוֹל יְי חוֹצֵב לַהֲבוֹת אֵשׁ), this is HKBTNI (דָּא חק״ב טנ״ע), and this is Hod (וְדָא הוֹד). “The voice of Hashem shakes the wilderness” (Psalms 29) (קוֹל יְי יָחִיל מִדְבָּר), this is YGLPZK (דָּא יג״ל פז״ק), which is Yesod (דְּאִיהוּ יְסוֹד), Mount Sinai (הַר סִינַי). “The voice of Hashem makes the hinds to calve” (Psalms 29) (קוֹל יְי יְחוֹלֵל אַיָּלוֹת), this is SKVTZYT (דָּא שק״ו צי״ת), and this is Malkhut (וְדָא מַלְכוּת). Concerning her it is said: “For the leader, upon Ayelet haShachar” (Psalms 22) (דַּעֲלָהּ אִתְּמַר לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר). And this is “From the voices of many waters” (Psalms 93) (וְדָא אִיהוּ מִקּוֹלוֹת מַיִם רַבִּים).