Daf 5a (דַּף ה ע״א)

And there is the Orayta of Beri’ah, and the Orayta of Atzilut (וְאִית אוֹרַיְיתָא דִבְרִיאָה, וְאוֹרַיְיתָא דַאֲצִילוּת). The Orayta of Beri’ah: “Hashem acquired me, the beginning of His way” (יהו״ה קָנָנִי רֵאשִׁית דַּרְכּוֹ) (Proverbs 8:22). And the Orayta of Atzilut: “The Torah of Hashem is perfect” (תּוֹרַת יהו״ה תְּמִימָה) (Psalms 19:8). And in her it is said: “You shall be perfect with Hashem your Elohim” (וּבָהּ תָּמִים תִּהְיֶה עִם יהו״ה אֱלֹהֶי״ךָ) (Deuteronomy 18:13). And from her side it is said concerning Yisrael: “You are children to Hashem” (וּמִסִּטְרָא דִילָהּ אִתְּמַר עַל יִשְׂרָאֵל בָּנִים אַתֶּם לַיהו״ה) (Deuteronomy 14:1). And from where do we know that the Orayta of Atzilut is the Torah of Hashem that depends on His Name? (וּמְנָא לָן דְּאוֹרַיְיתָא דַאֲצִילוּת אִיהִי תּוֹרַת יהו״ה דְּתַלְיָא בִשְׁמֵיהּ).

Rather, thus they established it: “This is My Name forever” (אֶלָּא הָכִי אוּקְמוּהָ זֶה שְּׁמִי לְעֹלָם) (Exodus 3:15). “My Name” with Y-H is 365 (שְׁמִי עִם י״ה שְׁס״ה). “My remembrance” with V-H is 248 (זִכְרִי עִם ו״ה רְמַ״ח). Torah in the count of its letters is 611 (תּוֹרָ״ה בְּחֻשְׁבַּן אַתְווֹי תרי״א). And with 'I am [Hashem]' (Anochi) and 'You shall have no [other gods]' (Lo Yihye Lecha) it is 613 (וְעִם אָנֹכִי וְלֹא יִהְיֶה לְךָ אִיהִי תַּרְיַ״ג). And this is the two that are added in the Torah (וְהַיְינוּ ב׳ דְּאִתּוֹסְפַת בַּתּוֹרָה). “This is the Torah, Adam” this is Yod Hei Vav Hei (זֹאת הַתּוֹרָה אָדָם דָּא יו״ד ה״א וא״ו ה״א). And because of this: “The wise shall inherit honor” (כָּבוֹד חֲכָמִים יִנְחָלוּ) (Proverbs 3:35).

And the Rabbis of the Mishnah established: there is no honor but Torah (וְאוֹקְמוּהוּ רַבָּנָן דְּמַתְנִיתִין אֵין כָּבוֹד אֶלָּא תּוֹרָה). And there is honor created, and there is honor emanated (וְאִית כָּבוֹד נִבְרָא, וְאִית כָּבוֹד נֶאֱצָל). From the side of the Orayta of Beri’ah it is said concerning Yisrael: “For unto Me the children of Yisrael are servants” (מִסִּטְרָא דְאוֹרַיְיתָא דִבְּרִיאָה, אִתְּמַר בְּיִשְׂרָאֵל כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים) (Leviticus 25:55). And from the side of Atzilut: “You are children to Hashem” (וּמִסִּטְרָא דַאֲצִילוּת, בָּנִים אַתֶּם לַיהו״ה) (Deuteronomy 14:1). And above all is the Cause above all, upon which there is no god (וּלְעִילָא עַל כֹּלָּא עִלַּת עַל כֹּלָּא דְלֵית אֱלֹ״הַ עֲלֵיהּ), nor beneath it, nor to the four directions of the world (וְלַאו תְּחוֹתֵיהּ, וְלַאו לְאַרְבַּע סִטְרֵי עָלְמָא). And He fills all worlds (וְאִיהוּ מְמַלֵּא כָּל עָלְמִין). And She receives in Him sufferings and evils and pains, in awe of her Master, love in her end (וְאִיהִי אַסְחַר וּמְקַבֵּל בָּהּ יִסּוּרִין וּמַרְעִין וּמַכְאוֹבִין בִּדְחִילוּ דְמָארֵיהּ, אַהֲבָה בְּסוֹפָהּ). In the manner that the masters of Mishnah established concerning those masters of questions and disputes (כְּגַוְונָא דְאוּקְמוּהָ מָארֵי מַתְנִיתִין, עַל אִלֵּין מָארֵי קוּשְׁיָין וּמַחֲלוֹקוֹת): “Et vahev b’sufa” (אֶת וָהֵב בְּסוּפָה) (Numbers 21:14). And they established (Kiddushin 30b): love in end (וְאוּקְמוּהָ אַהֲבָה בְּסוֹפָהּ). For what was for them Shekhinta, the end of all degrees, difficulty and judgment from the side of Gevurah, was turned for them into love from the side of the right, the love of Chesed (דְמַה דַּהֲוַת לוֹן שְׁכִינְתָּא סוֹף דְּכָל דַּרְגִּין, קוּשְׁיָא וְדִין מִסִּטְרָא דִגְבוּרָה, אִתְחַזְרַת לוֹן אַהֲבָה מִסִּטְרָא דִימִינָא, אַהֲבַת חֶסֶד). And because of this: whoever fulfills the Torah in poverty, in the end he will fulfill it in wealth (וּבְגִין דָּא כָּל הַמְקַיֵּים אֶת הַתּוֹרָה מֵעוֹנִי, סוֹפוֹ לְקַיְּימָהּ מֵעוֹשֶׁר). And this is love in her end (וְהַאי אִיהוּ אַהֲבָה בְּסוֹפָהּ). And whoever does not fulfill it in wealth, will not fulfill it in poverty (וְכָל מָאן דְּלָא מְקַיֵּים לָהּ מֵעוֹשֶׁר, לָא יְקַיְּימָהּ מֵעוֹנִי).

The fifth degree is in Yirat Hashem (דַּרְגָּא חֲמִישָׁאָה בְּיִרְאַת יְיָ׳). The masters of Mishnah established: whoever precedes his awe to his wisdom, his wisdom endures; and whoever precedes his wisdom to his awe, his wisdom does not endure (אוּקְמוּהוּ מָארֵי מַתְנִיתִין, כָּל הַקּוֹדֶם יִרְאָתוֹ לְחָכְמָתוֹ חָכְמָתוֹ מִתְקַיֶּמֶת, וְכָל הַקּוֹדֶם חָכְמָתוֹ לְיִרְאַת חֶטְאוֹ אֵין חָכְמָתוֹ מִתְקַיֶּמֶת). Whoever precedes his wisdom to his awe, to what is he compared? To one who was given the keys of the inner rooms, but not the keys of the outer rooms. How will he enter? (דְּכָל הַקּוֹדֶם חָכְמָתוֹ לְיִרְאָתוֹ לְמָה הוּא דוֹמֶה, לְמִי שֶׁמָּסְרוּ לוֹ מַפְתֵּחוֹת הַפְּנִימִיִּים, וְלֹא מָסְרוּ לוֹ מַפְתֵּחוֹת הַחִיצוֹנִיִּים, בַּמֶּה יִכָּנֵס). And in the path of secret (וּבְאֹרַח רָזָא), Adonai there is Yod, Yirat Hashem (אדנ״י תַּמָּן י׳ יִרְאַת יְיָ׳). And these four letters are her outer keys (וְאִלֵּין אַרְבַּע אַתְוָון אִינוּן מַפְתֵּחוֹת הַחִיצוֹנִיִּים דִּילָהּ). Yod from Hashem is Chokhmah (י׳ מִן יהו״ה אִיהִי חָכְמָה). And the four letters of this Name are the inner keys (וְאַרְבַּע אַתְוָון דְּהַאי שְׁמָא אִינוּן מַפְתֵּחוֹת הַפְּנִימִיִּים). And because of this they began the prayer with: “Adonai, open my lips” (וּבְגִין דָּא אַקְדִּימוּ בִּצְלוֹתָא אדנ״י שְׂפָתַי תִּפְתָּח) (Psalms 51:17). And afterwards they seal it with the Name Hashem: “Blessed are You, Hashem, Shield of Avraham” (וּלְבָתַר חָתְמִין לָהּ בְּשֵׁם יהו״ה, בָּרוּךְ אַתָּה יהו״ה מָגֵן אַבְרָהָם). And likewise, the sheva which is Yirah in the Name Hashem precedes the kamatz, which is love and mercy (וְאוּף הָכִי אַקְדִּים שְׁבָ״א דְאִיהִי יִרְאָה בְּשֵׁם יהו״ה, לְאַהֲבָה דְאִיהִי קָמֵ״ץ רַחֲמֵי). Sheva is from the side of Gevurah: “For by fire Hashem shall judge” (שְׁבָ״א מִסִּטְרָא דִגְבוּרָה, כִּי בָאֵשׁ יהו״ה נִשְׁפָּט) (Isaiah 66:16). Kamatz is from the right: “And the priest shall take from it a handful” (קָמַ״ץ מִימִינָא, וְקָמַץ הַכֹּהֵן מִשָּׁם) (Leviticus 5:12). Because one ascends in holiness and does not descend (בְּגִין דְּמַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין). And because of this they preceded the 365 prohibitions, which are Yirah (וּבְגִין דָּא אַקְדִּימוּ שְׁסָ״ה לֹא תַעֲשֶׂה דְאִינוּן דְּחִילוּ), to the 248 commandments, which are love (לְרַמַ״ח פִּקּוּדִין דְאִינוּן רְחִימוּ). This is what is written: “This is My Name forever...” (Exodus 3:15) (הֲדָא הוּא דִכְתִיב זֶה שְּׁמִי לְעֹלָם וְגוֹ׳). “My Name” with Y-H is 365 (שְׁמִי עִם י״ה שְׁסָ״ה). “My remembrance” with V-H is 248 (זִכְרִי עִם ו״ה רְמַ״ח).

The sixth degree is Yirat Hashem [fear of Hashem] (דַּרְגָּא שְׁתִיתָאָה בְּיִרְאַת יְיָ׳): “And the faith of your times …” (וְהָיָה אֱמוּנַת עִתֶּיךָ וְגוֹ׳) (Isaiah 33:6). “Faith” corresponds to Seder Zera‘im [the Order of Seeds] (אֱמוּנַת סֵדֶר זְרָעִים); “your times” corresponds to Seder Mo‘ed [the Order of Appointed Times] (עִתֶּיךָ סֵדֶר מוֹעִד); “wealth” corresponds to Seder Nashim [the Order of Women] (חֹסֶן סֵדֶר נָשִׁים); “salvations” corresponds to Seder Nezikin [the Order of Damages] (יְשׁוּעוֹת סֵדֶר נְזִיקִין); “wisdom” corresponds to Seder Kodashim [the Order of Holy Things] (חָכְמָה סֵדֶר קָדָשִׁים); and “knowledge” corresponds to Seder Taharot [the Order of Purities] (וָדָעַת סֵדֶר טַהֲרוֹת).

If there is Yirat Hashem [fear of Hashem], yes; and if not, no (אִי אִיכָּא יִרְאַת יְיָ׳ אִין, וְאִי לָא לָא). And the mnemonic is Zeman Nakat [Zera‘im, Mo‘ed, Nashim, Nezikin, Kodashim, Taharot] (וְסִימָן זְמַ״ן נָקַ״ט). And these six orders of Mishnah, in the way of the secret, are from the Middle Pillar (וְאִלֵּין שִׁית סִדְרֵי מִשְׁנָה בְּאֹרַח רָזָא, אִינוּן מֵעַמּוּדָא דְאֶמְצָעִיתָא), which includes the six orders of Mishnah (דִכְּלִיל שִׁית סִדְרֵי מַתְנִיתִין). And whoever seeks to take it without His Shekhinta [Divine Presence], which is Yirat Hashem [fear of Hashem] (וּמָאן דְּבָעִי לְנַטְלָא לֵיהּ בְּלָא שְׁכִינְתֵּיהּ דְּאִיהִי יִרְאַת יְיָ׳), concerning him it is said: “And a whisperer separates an intimate friend” (עֲלֵיהּ אִתְּמַר וְנִרְגָּן מַפְרִיד אַלּוּף) (Proverbs 16:28).

It is as though he made a severance and separation between Kudsha Berikh Hu and His Shekhinta (כְּאִלּוּ עָבִיד קִצּוּץ וּפִרוּד בֵּין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And because they must not make a separation (וּבְגִין דְּלָא יַעַבְדוּן פִּרוּדָא), even though a man studies the six orders of Mishnah (אַף עַל גַּב דְּאוֹלִיף אָדָם שִׁית סִדְרֵי מִשְׁנָה), but does not first precede it with Yirat Hashem [fear of Hashem], which is His Shekhinta (וְלָא אַקְדִּים לֵיהּ יִרְאַת יְיָ׳, דְּאִיהִי שְׁכִינְתֵּיהּ), Kudsha Berikh Hu does not dwell with him (קוּדְשָׁא בְּרִיךְ הוּא לָא שַׁרְיָא לְגַבֵּיהּ). Because of this, if there is Yirat Hashem [fear of Hashem], yes; and if not, no—as though he had nothing in his hand (וּבְגִין דָּא אִי אִיכָּא יִרְאַת יְיָ׳ אִין, וְאִי לָא לָא, כְּאִלּוּ לָא הֲוָה כְּלוּם בִּידֵיהּ).

Faith is the supernal Imma, from the side of Chesed (אֱמוּנָה אִיהִי אִימָּא עִלָּאָה מִסִּטְרָא דְחֶסֶד), in her is the recitation of Shema, which is faith (דְּבָהּ קְרִיאַת שְׁמַע דְּאִיהִי אֱמוּנָה). And she is 'your time', from the side of Gevurah (וְאִיהִי עִתֶּיךָ מִסִּטְרָא דִגְבוּרָה), of which it is said: “And he shall not come at all times into the holy place” (דְּבֵיהּ אִתְּמַר וְאַל יָבֹא בְכָל עִת אֶל הַקֹּדֶשׁ וְגוֹ׳) (Leviticus 16:2). Chosen is from the side of the middle pillar (חֹסֶן אִיהוּ מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא). Salvations are called from the side of Netzach (יְשׁוּעוֹת אִתְקְרִייַת מִסִּטְרָא דְנֶצַח), as it is said: “And also, the Eternal One of Yisrael will not lie nor repent” (וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם) (I Samuel 15:29). Chokhmah is Seder Kodashim, which is Hod (חָכְמָה אִיהִי סֵדֶר קָדָשִׁים דְּאִיהוּ הוֹד). And Da‘at is Yesod, which is Seder Taharot (וָדָעַת אִיהוּ יְסוֹד דְּאִיהוּ סֵדֶר טַהֲרוֹת).