Daf 61a (דַּף ס״א ע״א)

Another matter: and this was formerly in Yisrael, concerning the redemption and concerning the exchange (דָּבָר אַחֵר וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאוּלָה וְעַל הַתְּמוּרָה), concerning the redemption-this is the upper Shekhinta, the upper Hashem (עַל הַגְּאוּלָה דָא שְׁכִינְתָּא עִלָּאָה ה' עִלָּאָה), and concerning the exchange-this is the lower Shekhinta (וְעַל הַתְּמוּרָה דָא שְׁכִינְתָּא תַּתָּאָה), who is the exchange in that about which it is said, “Do not exchange me with him” (וְאִיהִי תְּמוּרָה בְּהַהוּא דְאִתְּמַר בֵּיהּ אַל תְּמִירֵנִי בּוֹ), and these are ה״ה (וְאִינוּן ה״ה). And “this” is the son and the daughter (וְזֹאת דָּא בֵן וּבַת), Yisrael is the father (יִשְׂרָאֵל דָּא אָב), and because of this, below are the exchanges of the letters of Hashem with Adonai (וּבְגִין דָּא לְתַתָּא אִיהוּ תְּמוּרוֹת אַתְוָון יהו״ה בְּאדנ״י). But for the World to Come, there is no exchange (אֲבָל לְעָלְמָא דְאָתֵי לֵית תְּמוּרָה), as the Masters of the Mishnah have established: “Not as I am written am I read” (כְּמָה דְאוּקְמוּהוּ מָארֵי מַתְנִיתִין לֹא כְּשֶׁאֲנִי נִכְתָּב אֲנִי נִקְרָא), in this world I am written with Hashem and I am read with Adonai (בָעוֹלָם הַזֶּה נִכְתָּב בְּיהו״ה וְנִקְרָא בְּאדנ״י), and in the World to Come I am written with Hashem and I am read with Hashem (וּבָעוֹלָם הַבָּא נִכְתָּב בְּיהו״ה וְנִקְרָא בְּיהו״ה).

And further: “a man drew off his shoe”-this is the body, which is the woman, his vessel (וְעוֹד שָׁלַף אִישׁ נַעֲלוֹ, דָּא גוּפָא דְאִיהִי אִתְּתָא כְּלִי דִילֵיהּ), and this is Metatron (וְדָא מטטרו״ן), and “gave it to his neighbor”-for at times the Middle Column is found in it (וְנָתַן לְרֵעִהוּ, דִּלְזִמְנִין אִשְׁתַּכַּח בֵּיהּ עַמּוּדָא דְאֶמְצָעִיתָא), and at times the Tzaddik (וּלְזִמְנִין צַדִּיק), and at times the upper Shekhinta is testimony in it (וּלְזִמְנִין שְׁכִינְתָּא עִלָּאָה אִיהִי תְעוּדָה בֵּיהּ), and at times the lower Shekhinta is exchange in it (וּלְזִמְנִין שְׁכִינְתָּא תַּתָּאָה הִיא תְּמוּרָה בֵּיהּ). And this is a locked garden (וְדָא אִיהוּ גַּן נָעוּל), and in it is a sealed fountain (וּבֵיהּ מַעִיָן חָתוּם), which is the Shekhinta (דְּאִיהִי שְׁכִינְתָּא), the Yod crowned from ten Sefirot (י' כְּלִילָא מֵעִשֶׂר סְפִירָן), the Yod from Metatron (י' מִן מטטרו״ן).

All the Sefirot act within it in this lowly world (כָּל סְפִירָן פּוֹעֲלִים בֵּיהּ בְּהַאי עָלְמָא שְׁפָלָה), and in it are Yibbum and Chalitzah (removal) and a bill of divorce (וּבֵיהּ יִבּוּם וַחֲלִיצָה וְגֵט פִּטּוּרִין), and all the letters within it are exchanges, like MTZPTZ (וְכָל אַתְוָון בֵּיהּ אִינוּן תְּמוּרֹת, כְּגוֹן מצפ״ץ). And it is the locking of festivals and seasons and good days (וְאִיהוּ נְעִילַת חַגִּין וְזִמְנִין וְיוֹמִין טָבִין), the locking of the gate before the Levanim (וְנְעִילַת דֶּלֶת בִּפְנֵי לווִֹין), on Yom Kippur which is the World to Come (בַּיּוֹם הַכִּפּוּרִים דְּאִיהִי עָלְמָא דְאָתֵי), it is not called Hashem with Adonai, which is judgment (לָא אִתְקְרֵי יהו״ה בְּאדנ״י דְּאִיהִי דִין), and it is a shoe (וְאִיהוּ נַעַל), a locking of a gate (נְעִילַת דֶּלֶת), and it does not lock the gate but rather it is an opening to receive those who return in repentance (וְאֵינוֹ נוֹעִל הַדֶּלֶת, אֶלָּא אִיהִי פְּתִיחָא לְקַבֵּל שָׁבִים).

And because of this Yom Kippur is forbidden in the locking of the sandal (וּבְגִין דָּא יוֹם הַכִּפּוּרִים אָסוּר בִּנְעִילַת הַסַּנְדָּל), for there is no union in it of Kudsha Berikh Hu and Shekhinta (דְּלֵית יִחוּדָא בֵּיהּ לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתָּא), for at times it is the Shekhinta, and Kudsha Berikh Hu has withdrawn (דִּלְזִמְנִין אִיהִי שְׁכִינְתָּא, וְאִסְתַּלַּק קוּדְשָׁא בְּרִיךְ הוּא), and at times it is Kudsha Berikh Hu, and Shekhinta has withdrawn (וּלְזִמְנִין קוּדְשָׁא בְּרִיךְ הוּא, וְאִסְתַּלַּק שְׁכִינְתָּא). And because of this, the appointed time of Torah scholars is on Shabbat (וּבְגִין דָּא עוֹנַת תַּלְמִידֵי חֲכָמִים בְּשַׁבָּת), for on the weekdays, when Metatron rules, it is said (Ezekiel 44) (דִּבְיוֹמִין דְּחוֹל דְּשַׁלִּיט מטטרו״ן אִתְּמַר), “It shall be shut the six days of work” (יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה), within it the gate is closed (בֵּיהּ אִיהִי סְגִירָא תַרְעָא), but on the day of Shabbat it shall be opened (וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ), the gate shall be opened (יִפָּתֵחַ תַּרְעָא), and the Shekhinta shall go forth from it to unite with her Husband (וְתַפִּיק מִינָהּ שְׁכִינְתָּא לְאִתְיַיחֲדָא עִם בַּעִלָהּ). And at that time she is called a full cup (וּבְהַהוּא זִמְנָא אִתְקְרִיאַת כּוֹס מָלֵא). This is what is written (Deuteronomy 33) (הֲדָא הוּא דִכְתִיב), “And full of the blessing of Hashem; the sea and the south he shall inherit” (וּמָלֵא בִּרְכַּת יְיָ יָם וְדָרוֹם יְרָשָׁה). For on the weekdays she is called “dry land” in Metatron (דִּבְיוֹמִין דְּחוֹל אִתְקְרִיאַת יַבָּשָׁה בְּמטטרו״ן). This is what is written (Bereshit 1) (הֲדָא הוּא דִכְתִיב), “And Elohim said: Let the waters beneath the heavens be gathered to one place, and let the dry land appear” (וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה). And at the time when she is filled, it is said about her (Psalms 116) (וּבְזִמְנָא דְאִתְמְלִיאַת אִתְּמַר עֲלָהּ), “I will lift the cup of salvations and call upon the Name of Hashem” (כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְיָ אֶקְרָא). The “cup” is Elohim by calculation (כוֹ״ס אִיהִי אֱלֹהִים בְּחֻשְׁבַּן), which rises in the calculation of substitution (דְּסָלִיק לְחֻשְׁבַּן כִּנּוּ״י), with what is it filled? With the letter Yod (בְּמַאי אִתְמְלִיאַת בְּאָת י׳), and it becomes “my cup overflows” (וְאִתְעֲבִידַת כּוֹסִי רְוָיָה). And because of this the cup requires ten things, etc. (וּבְגִין דָּא כּוֹס צָרִיךְ עֲשָׂרָה דְבָרִים וְכוּ'). And because of this, the appointed time of Torah scholars is on Shabbat (וּבְגִין דָּא עוֹנַת תַּלְמִידֵי חֲכָמִים בְּשַׁבָּת), for on the weekdays, when Metatron rules, it is said (Ezekiel 44) (דִּבְיוֹמִין דְּחוֹל דְּשַׁלִּיט מטטרו״ן אִתְּמַר), “It shall be shut the six days of work” (יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה), within it the gate is closed (בֵּיהּ אִיהִי סְגִירָא תַרְעָא), but on the day of Shabbat it shall be opened (וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ), the gate shall be opened (יִפָּתֵחַ תַּרְעָא), and the Shekhinta shall go forth from it to unite with her Husband (וְתַפִּיק מִינָהּ שְׁכִינְתָּא לְאִתְיַיחֲדָא עִם בַּעִלָהּ). And at that time she is called a full cup (וּבְהַהוּא זִמְנָא אִתְקְרִיאַת כּוֹס מָלֵא). This is what is written (Deuteronomy 33) (הֲדָא הוּא דִכְתִיב), “And full of the blessing of Hashem; the sea and the south he shall inherit” (וּמָלֵא בִּרְכַּת יהו״ה יָם וְדָרוֹם יְרָשָׁה). For on the weekdays she is called “dry land” in Metatron (דִּבְיוֹמִין דְּחוֹל אִתְקְרִיאַת יַבָּשָׁה בְּמטטרו״ן). This is what is written (Bereshit 1) (הֲדָא הוּא דִכְתִיב), “And Elohim said: Let the waters beneath the heavens be gathered to one place, and let the dry land appear” (וַיֹּאמֶר אלהי״ם יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה). And at the time when she is filled, it is said about her (Psalms 116) (וּבְזִמְנָא דְאִתְמְלִיאַת אִתְּמַר עֲלָהּ), “I will lift the cup of salvations and call upon the Name of Hashem” (כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יהו״ה אֶקְרָא). The “cup” is Elohim by calculation (כוֹ״ס אִיהִי אלהי״ם בְּחֻשְׁבַּן), which rises in the calculation of substitution (דְּסָלִיק לְחֻשְׁבַּן כִּנּוּ״י). With what is it filled? With the letter Yod (בְּמַאי אִתְמְלִיאַת בְּאָת י׳), and it becomes “my cup overflows” (וְאִתְעֲבִידַת כּוֹסִי רְוָיָה). And because of this the cup requires ten things, etc. (וּבְגִין דָּא כּוֹס צָרִיךְ עֲשָׂרָה דְבָרִים וְכוּ').

Rabbi Shimon arose and said (קָם רַבִּי שִׁמְעוֹן וְאָמַר), “If an army encamps against me, my heart shall not fear; if war arises against me, in this I trust” (Psalms 27) (אִם תַּחֲנֶה עָלַי מַחֲנֶה לֹא יִירָא לִבִּי, אִם תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ). In this, surely, I need to be strengthened (בְּזֹאת בְּוַדַּאי אֲנָא בָּעִינָא לְאִתְתַּקְּפָא), in this verse of David (בְּהַאי קְרָא דְּדָוִד). Arise, David, behold this “Zot” of yours with us (קוּם דָּוִד הָא זֹאת דִּילָךְ לְגַבָּן). Aaron the Priest, arise from your sleep, behold this “Zot” of yours with us (אַהֲרֹן כַּהֲנָא קוּם מִשִּׁנְּתָךְ הָא זֹאת דִּילָךְ לְגַבָּן), for it is said of it (Leviticus 16) (דְּאִתְּמַר בָּהּ), “With this shall Aaron come into the holy place” (בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ).

Arise, Ra‘aya Meheimna, to defend your “Zot [This]” (קוּם רַעִיָּא מְהֵימְנָא לְאַגָּנָא עַל זֹאת דִּילָךְ), for it is said of it (Deuteronomy 4) (דְּאִתְּמַר בָּהּ), “And this is the Torah which Moses set” (וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה). For behold, many masters of war are coming to battle against her (דְהָא כַּמָּה מָארֵי מַגִּיחֵי קְרָבָא קָא אַתְיָין לְאַגָּחָא עֲלָהּ). Arise, true prophets, for behold this “Zot [This]” of yours with us (קוּמוּ נְבִיאֵי קְשׁוֹט דְּהָא זֹאת דִּילְכוֹן לְגַבָּן), that you were prophesying (דְּקָא הֲוִיתוּן מִתְנַבְּאִין). Of it is said (Jeremiah 9) (עֲלָהּ אִתְּמַר), “Let not the wise glory in his wisdom, and let not the mighty glory in his might, and so on, but in this” (אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ וְגוֹמֵר כִּי אִם בְּזֹאת). “This I call to mind, therefore I have hope” (Lamentations 3) (זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל לוֹ).

Arise, Patriarchs, masters of the covenant (קוּמוּ אֲבָהָן מָארֵי דִבְרִית), for behold this is your covenant with us (דְּהָא זֹאת הַבְּרִית דִּלְכוֹן בֵּינָנָא), for it is said of it (Leviticus 26) (דְאִתְּמַר בָּהּ), “And yet for all this, when they are in the land of their enemies…” (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹמֵר). And because of it, Kudsha Berikh Hu said (Leviticus 26) (וּבְגִינָהּ אָמַר קוּדְשָׁא בְּרִיךְ הוּא), “And I will remember My covenant with Ya'akov” (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב). Arise, King Shlomo, for you are her peace (קוּם שְׁלֹמֹה מַלְכָּא דְאַנְתְּ שְׁלָם דִּילָהּ). Arise to be a help for her in this battle (קוּמוּ לְמֶהֱוִי עִזֶר לְגַבָּהּ בְּהַאי קְרָבָא). Youth, youth, master of the keys of the treasuries of the King (נַעַר נַעַר דְּאַנְתְּ מָארֵי מַפְתְּחָן דְּאוֹצְרִין דְּמַלְכָּא), for all the weapons of the King’s war are in them (דְכָל מָאנֵי קְרָבָא דְמַלְכָּא בְּהוֹן). Arise, open the palace (קוּם אַפְתַּח הֵיכָלָא), “Adonai, open my lips, and my mouth will declare His praise, the praise of the supernal King ” (Psalms 51) (אדנ״י שְׂפָתַי תִּפְתָּח, וּפִי יַגִּיד שְׁבָחוֹי דְּמַלְכָּא עִלָּאָה). For behold, the upper palace is His (דְּהָא הֵיכָלָא [עִלָּאָה] דִילֵיהּ אִיהוּ). Take permission and open the palace for the glory of the Shekhinta (טוֹל רְשׁוּ וְאַפְתַּח הֵיכָלָא בְּגִין יְקָרָא דִשְׁכִינְתָּא).