Daf 82a (דַּף פ״ב ע״א)

The third day: “Hear O Yisrael, Hashem our God, Hashem is One” (Deuteronomy 6:4) (יוֹמָא תְּלִיתָאָה שְׁמַע יִשְׂרָאֵל יהו״ה אלהינ״ו יהו״ה אֶחָד). And He is Hashem, called Maqom [Place] (וְאִיהוּ יהו״ה מָקוֹם אִתְקְרֵי). And behold, the masters of the Mishnah have established it, that Kudsha Berikh Hu is called the place of the world, but the world is not His place (וְהָא אוּקְמוּהָ מָארֵי מַתְנִיתִין, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְקְרֵי מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ).

In this manner: Yod, ten times, it is one hundred from Maqom [Place] (כְּגַוְונָא דָא י׳ עִשֶׂר זִמְנִין אִיהוּ ק׳ מִן מָקוֹם). Heh Heh, five times each, they ascend twenty-five and twenty-five (ה״ה חָמֵשׁ זִמְנִין כָּל חַד וְחַד סָלְקָן כ״ה כ״ה), according to the number of the letters of unification, united twice in the Shema Yisrael, which are six words, in which there are twenty-five and twenty-five letters (כְּחוּשְׁבַּן אַתְוָון דְּיִחוּדָא תְּרֵין זִמְנִין דִּמְיַחֲדִין שְׁמַע יִשְׂרָאֵל דְּאִינוּן שִׁית תֵּיבִין, דִּבְהוֹן כ״ה כ״ה אַתְוָון). If so, what is one hundred? The one hundred blessings that a man is obligated to bless Kudsha Berikh Hu every day (אִם כֵּן מַאי ק׳, מְאָה בִּרְכָאָן דְּחַיָּיב בַּר נַשׁ לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹמָא).

It remains Vav, six times six, they ascend thirty-six (אִשְׁתָּאַר ו׳, שִׁית זִמְנִין שִׁית סָלְקִין תְּלָתִין וְשִׁית), as the number of the wings of the Seraphim, of which it is said: “Seraphim stood above Him” (Isaiah 6:2) (כְּחוּשְׁבַּן גַּדְפִין דִּשְׂרָפִים דְּאִתְּמַר בְּהוֹן שְׂרָפִים עוֹמְדִים מִמַּעַל ל״וֹ). And these wings depend on the Vav, which is the six words of the unification (וְאִלֵּין גַּדְפִין תַּלְיָין מִן ו׳ דְּאִיהוּ שִׁית תֵּיבִין דְּיִחוּדָא). And in it ascend forty-two letters, with which the heavens and the earth were created (וּבָהּ סָלְקִין אַרְבְּעִין וּתְרֵין אַתְוָון, דִּבְהוֹן אִתְבְּרִיאוּ שְׁמַיָּא וְאַרְעָא).

You will find Maqom [Place], that Hashem ascends in this calculation in this manner: Yod - one hundred, Heh Heh - twenty-five and twenty-five, Vav - thirty-six, altogether one hundred and eighty-six, as the calculation of Maqom [Place] (תִּשְׁכַּח מָקוֹ״ם דְּסָלִיק יהו״ה בְּחֻשְׁבָּנָא כְּגַוְונָא דָא, י׳ ק׳, ה״ה כ״ה כ״ה, ו׳ ל״ו, סָלִיק כֹּלָּא קפ״ו כְּחוּשְׁבַּן מָקוֹ״ם). And in it: “They reel in judgment” (Isaiah 28:7) (וּבֵיהּ פָּק״וּ פְּלִילִיָה). And in it: “The depths are covered in the heart of the sea” (וּבֵיהּ קָפ״וּ תְהוֹמֵי בְּלִבָּא דְיַמָּא).

In this Name, which is Hashem, must be gathered all the levels of unification (בְּהַאי שְׁמָא דְאִיהוּ יהו״ה צָרִיךְ לְאִתְכַּנְשָׁא דַרְגִּין דְּיִחוּדָא), and included in it the ten Sefirot, in this manner: Yod Heh Vav Heh, which are the ten Sefirot without number (וּלְאַכְלָלָא בֵּיהּ עִשֶׂר סְפִירָן כְּגַוְונָא דָא, יו״ד ה״א וא״ו ה״א, דְּאִינוּן עִשֶׂר סְפִירוֹת בְּלִימָה). Hashem - Maqom - to Yod Heh Vav Heh, which is closed and hidden (יהו״ה מָקוֹם לְיו״ד ה״א וא״ו ה״א דְאִיהוּ סָתִים וְנֶעִלָם). And because of this it is called Olam Ilem, world hidden (וּבְגִין דָּא אִתְקְרֵי עוֹלָם עִלֶם). For it must be hidden from all the worlds (דְּצָרִיךְ לְאַעִלָמָא לֵיהּ מִכּוּלֵי עָלְמָא). For He is Olam (דְּאִיהוּ עֹלָם). And Shekhinta is hidden (וּשְׁכִינְתָּא נֶעֱלָמָה). This is that which is written: “And it is hidden from the eyes of all living” (Job 28:21) (הֲדָא הוּא דִכְתִיב וְנֶעִלְמָה מֵעִינֵי כָל חָי).

Not a Sefirah is there without Hashem, Yod Heh Vav Heh (לַאו סְפִירָה דְלֵית תַּמָּן יהו״ה יו״ד ה״א וא״ו ה״א). And thus all must be gathered in Him everywhere (וְהָכִי צָרִיךְ לְאִתְכַּנְשָׁא כֹּלָּא בֵיהּ בְּכָל אֲתַר). For all the Names are epithets for Him (דְּכָל שְׁמָהָן אִינוּן כִּנּוּיִין לֵיהּ). And His Shekhinta is Hashem, encompassed of four letters (וּשְׁכִינְתֵּיהּ אִיהִי יהו״ה אִיהִי כְּלִילָא מֵאַרְבַּע אַתְוָון). And He is not called Maqom [Place] except through her (וְלָא אִתְקְרֵי אִיהוּ מָקוֹם אֶלָּא בָּהּ). One Maqom [Place] indeed (מָקוֹם אֶחָד וַדַּאי). He is not called Adam (some say: Echad) except through her (אִיהוּ לָא אִתְקְרֵי אָדָם [נ״א אֶחָד] אֶלָּא בָהּ). In the manner of Adam below, who was created in His likeness, of whom it is said: “Male and female He created them, and He blessed them, and called their name Adam” (Bereshit 5:2) (כְּגַוְונָא דְאָדָם דִלְתַתָּא דְבָרָא בְדִיּוֹקְנֵיהּ, דְּאִתְּמַר בֵּיהּ זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם). And furthermore: “For I called him one” (Isaiah 51:2) (וְעוֹד כִּי אֶחָד קְרָאתִיו).

In the manner of the ten Sefirot (כְּגַוְונָא דְעִשֶׂר סְפִירוֹת). These are Alef - Keter Elyon (דְּאִינוּן א׳ כֶּתֶר עִלָּאָה), Chet - the eight Sefirot from Chokhmah until Tzaddik (ח׳ תְּמַנְיָא סְפִירָן מֵחָכְמָה עַד צַדִּיק), Dalet - the holy Malkhut (ד׳ מַלְכוּתָא קַדִּישָׁא). Of her it is said: “In order that he prolong his days upon his kingdom” (Deuteronomy 17:20) (עֲלָהּ אִתְּמַר לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ). And if, God forbid, a man diminishes from the ten to unite in her (וְאִם חַס וְשָׁלוֹם פָּחִית בַּר נַשׁ מֵעִשֶׂר לְיַחֲדָא בָּהּ), the thorn is removed from the Dalet of Echad, and dry land remains (אִסְתַּלַּק קוֹצָא מִן ד׳ מִן אֶחָד וְאִשְׁתְּאָרַת יַבָּשָׁה). And the secret of the matter: “Let the waters be gathered under the heavens” (Bereshit 1:9) (וְרָזָא דְמִלָּה יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם). For “under the heavens” - this is Kudsha Berikh Hu, of whom it is said: “And You shall hear in heaven” (1 Kings 8:32) (דְּאִיהִי תַּחַת הַשָּׁמַיִם דְּאִיהוּ קוּדְשָׁא בְּרִיךְ הוּא, דְּאִתְּמַר בֵּיהּ וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם). And the Nukva is beneath her Husband (דְּנוּקְבָא אִיהִי תְּחוֹת בַּעִילָהּ). And thus whoever blemishes the the Sign of the Covenant (Ot Berit), in that drop which is unification, and casts it into another place (וְהָכִי כָּל מָאן דְּפָגִים אוֹת בְּרִית, בְּהַהִיא טִפָּה דְאִיהִי יִחוּדָא, וְזָרִיק לָהּ בַּאֲתַר אָחֳרָא), causes her to become dry land from his side (גָרִים לָהּ לְמֶהֱוִי יַבָּשָׁה מִסִּטְרֵיהּ). For the flowing and the unification are removed from her, and she remains dry land (דְּאִסְתַּלַּק נְבִיעוּ וְיִחוּדָא מִינָהּ, וְאִשְׁתְּאָרַת אִיהִי יַבָּשָׁה). And this causes destruction of the world (וְדָא גָרִים חָרְבַּן עָלְמָא).

And immediately it is said: “And the river shall dry up and be parched” (Isaiah 19:5) (וּמִיָּד אִתְּמַר וְנָהָר יֶחֱרַב וְיָבֵשׁ). This is the river that goes out of Eden, which waters the Garden, which is the Oral Orayta (דְּאִיהוּ נָהָר דְּנָפִיק מֵעִדֶן, דְּאַשְׁקֵי לֵיהּ לְגַן דְּאִיהִי אוֹרַיְיתָא שֶׁבְּעַל פֶּה). And she is watered from the Written Orayta (דְּאִיהִי מִתְשַׁקְיָא מֵאוֹרַיְיתָא דְבִכְתָב). Which includes the 53 (Gan), the portions of the Orayta (דִּכְלִילָא גַ״ן סְדָרִים דְּאוֹרַיְיתָא).

The Forty-Third Tikkun

תִּקּוּנָא אַרְבְּעִין וּתְלָת

Bereshit - there is the place of dry land (בְּרֵאשִׁית תַּמָּן אֲתַ״ר יָבֵ״שׁ). And this is: “And the river shall dry up and be parched” (Isaiah 19:5) (וְדָא אִיהוּ וְנָהָר יֶחֱרַב וְיָבֵשׁ). At that time, when he is dry and she is dry land (בְּהַהוּא זִמְנָא דְאִיהוּ יָבֵשׁ וְאִיהִי יַבָּשָׁה), the children cry below in unification and say: Shema Yisrael (צָוְוחִין בְּנִין לְתַתָּא בְּיִחוּדָא וְאָמְרִין שְׁמַע יִשְׂרָאֵל), and there is no voice and no answer (וְאֵין קוֹל וְאֵין עוֹנֶה). This is that which is written: “Then they shall call upon Me, but I will not answer” (Proverbs 1:28) (הֲדָא הוּא דִכְתִיב אָז יִקְרָאוּנְנִי וְלֹא אֶעֱנֶה). And so, whoever causes that Kabbalah and wisdom depart from the Oral Orayta and from the Written Orayta (וְהָכִי מָאן דְּגָרִים דְּאִסְתַּלַּק קַבָּלָה וְחָכְמָתָא מֵאוֹרַיְיתָא דִבְעַל פֶּה וּמֵאוֹרַיְיתָא דְבִכְתָב), and causes that men do not labor in them (וְגָרִים דְּלָא יִשְׁתַּדְלוּן בְּהוֹן), and say that there is nothing but the plain meaning in Orayta and in Talmud (וְאָמְרִין דְּלָא אִית אֶלָּא פְּשָׁט בְּאוֹרַיְיתָא וּבְתַלְמוּדָא) - surely it is as though he removes the flowing from that river and from that garden (בְּוַדַּאי כְּאִלּוּ הוּא יְסַלֵּק נְבִיעוּ מֵהַהוּא נָהָר וּמֵהַהוּא גָן).

Woe to him, better for him had he not been created in the world and had not learned that Written Orayta and Oral Orayta (וַוי לֵיהּ טַב לֵיהּ דְּלָא אִתְבְּרִי בְּעָלְמָא וְלָא יוֹלִיף הַהִיא אוֹרַיְיתָא דְבִכְתָב וְאוֹרַיְיתָא דִבְעַל פֶּה). For it is considered for him as though he has returned the world to tohu va-vohu (דְּאִתְחַשַּׁב לֵיהּ כְּאִלּוּ אַחְזַר עָלְמָא לְתֹהוּ וָבֹהוּ), and he causes poverty in the world and lengthening of the exile (וְגָרִים עֲנִיּוּתָא בְּעָלְמָא וְאוֹרֶךְ גָּלוּתָא).