daf 42bEdit

דף מב ב

Tikkun 20

תקונא עשרין

BRASYT BRA ELHYM
ELHY"M = M"I ELe"H.
Of this it saith (Isa. 40:26), "Se'u marom `einekhem ur'u MI BaRA ELe"H / Raise your eyes on high and see, Who created these?"

[Kisse Melekh p. 228 in pdf: MI = Binah, created ELH, which are W"H of Zeir. And when it created ELH then her name was completed. For MI with ELH constitute ELHIM. And until ELH was created it did not arise in the name ELHIM; see there Bereshit daf 2, top, and what's written about it in the book Mikdash Melekh.]

(דף מב ע"ב) בְּרֵאשִׁית בָּרָא אלהי"ם, אלהי"ם מִ"י אֵלֶּ"ה, עֲלֵיהּ אִתְּמַר (ישעיהו מ, כו) שְׂאוּ מָרוֹם עִינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּ"ה.

Tikkun 21

תקונא חד ועשרין

BRASYT. Two Sabin ("Elders") descended there,

[KM: This matter is connected to what's written at the top of Tikkun 20, BRASYT... MI created ELH. Meaning, B (two) RASYT. Binah emerged from Chokhmah, the secret of W"D from the milui of YW"D, which form Hei. And likewise W"H emerged from Binah which is ELHIM: EL"H, M"I created them.

And it's known Aba and Ima are called Sabin and Arikh is called Saba d'Sabin.

And when the sages delve in the secrets of the Atzilut/Emanation, they stimulate the roots up above in that aspect that they're exploring. And what Rashbi wrote in the Idra [Z. III:132b], that all of the these Tikkunim have been awaiting the words of my mouth etc. and got uplifted and and crowned etc.

And also here when they revealed the secret of B - RASIT, Binah and Chokhmah, immediately came down two Sabin, enlightenment of Chokhmah and Binah and the souls rooted in them such as Rav Yeiva Saba and Rav Huna Saba etc. Each one in his soul's root.

So here are two Sabin rooted in Chochmah and Binah. And they said, "Let's delve into what what you were." You are delving. Your study stimulates its root up above, to expound and discern the matter of itself.]

and said "Let's delve into what you were, when we were not[hing else but two Sabin]."

[KM: Meaning, you ought to have begun the topic from the devolvement from the Keter, for we were all included in the Keter, all the 10 Sefirot. And when Chokhmah emerged, in it were eight, and when Binah emerged from Chokhmah, in her was ELH, and Malkhut was included with him.]

This is "B" (two) ReYShYT (heads, inception).

בְּרֵאשִׁית, נָחְתוּ תַמָּן תְּרֵין סָבִין, וְאָמְרִין אִתְעֲסַקְנָא בְּמַה דַּהֲוִיתוּן וַאֲנַן לָא הֲוִינָן (נ"א ולא הוינן), וְדָא ב' תְּרֵין רֵאשִׁית.

Behold, the Upper Saba descended amidst them,

[KM: Which is Arikh, Saba d'Sabin, called "Superior" over Chokhmah and Binah, in other words a soul rooted in Arikh Anpin. Came down amidst them, for he is the middle column, between them and superior.]

and said: Behold we're one.

[KM: For, the first three are reckoned as one, like the Rav wrote.]

We were three

[KM: In truth, for they're like a Segolta]

but here we're one.

[KM: Meaning, now whilst Binah creates ELH and the W"H emerged, He created with the power of these three, as the Keter infused in Chokhmah and Binah power to be matched up. And the power of the drop that it received from the Keter, which generated ZW"N (Zachar W'Nukva, Male and Female), when it joined with Ima it gave it to her and in the innards of Binah was formed their image. If so, by the power of K"ChB they are joined and ELH is generated. Or else "we were three" is understood from daf 127a which says, "And because of this when it ascended to that place they do not reach him in all the sefirot, except in ChW"B [8+2=10], which are Y"S [10 sefirot?]: Yud=Chokhmah, S=Binah." And so, "Deep, deep, who can find it out?" If so, in the word MI are hinted AW"A, and the hint of BRASIT is Keter, RASIT of all, and this is what's written, "We were three," hinted in the verse, "BRASIT BRA ELHIM": in Keter called RASIT [are] BRA MI which are Chokhmah and Binah; ELH are W"K.]

ELHI"M indeed: M"I created ELH (these); M"I created with these three. And she [Malkhut] is fourth, or seventh.

[KM: These labels are said of what's written of Malkhut on daf 4a, also because she's fourth to ChG"T and seventh to NH"Y.

But here, Malkhut, has anyone mentioned her name? Unless it's like they say, that he felt: why is only W"H mentioned? Wasn't Malkhut also with him in Binah's innards in the secret of Dalet on Waw? So why did he not mention her? So he gave a reason: because she has no fixed place; either fourth or seventh. And it would have said Z"H instead of W"H, but she is sometimes fourth under T"T, for accordingly it's hinted, "Yehi M'AoRoT" on the fourth day. And sometimes seventh, when she is under Yesod, day W, and yom Shabbat, Malkhut seventh. Accordingly a seventh day isn't mentioned. For sometimes she's fourth.

All this is possibilities. For the main issue is something is missing from the book, for Malkhut is not mentioned.

Therefore it seems IMHO as written on the daf 127 mentioned above, for it's known that Keter has two aspects, the end of the world of the Ein Sof and head of the world of Atzilut. And sometimes Ein Sof is called as in Pinchas 128a, "For Keter is called Ein Sof." And this is what's written there, when it rose up to that place, the name YHW"H rose to Keter, and Keter attached to the Ein Sof which is Adam Kadmon of the world of Ein Sof is not reached in all the sefirot, except in Chokhmah and Binah which are MI. And if so Binah is fourth, for the end of the world of Ein Sof and head of Atzilut and Chokhmah and Binah are four, and she is seventh from bottom to top, NH"I ChGT"N, for Malkhut was not yet revealed.]

הָא סָבָא עִלָּאָה קָא נָחִית בֵּינַיְיהוּ, אָמַר הָא אֲנַן חַד, וּתְלַת הֲוִינָן וּכְעַן אֲנַן חַד, אלהי"ם וַדַּאי מִ"י בָרָא אֵלֶּה, מִ"י בָרָא בְאִלֵּין תְּלַת, וְאִיהִי רְבִיעָאָה, וּשְׁבִיעָאָה, (ס"א וחמשאה), (וס"א ותשיעאה).

BRASYT are six Sabin. And who are they?

ET-HSMYM... [KM: For BRASYT are six and Malkhut isn't mentioned]

...W'ET-HARZ [KM: which is Malkhut.]

Behold, we're seven, and three are hidden over them. [KM: They are seven, and three are hidden over them, KCh"B which are concealed and hidden. They are ten sefirot.]

בְּרֵאשִׁית אִינוּן שִׁית סָבִין, וּמָאן נִינְהוּ אֶת הַשָּׁמַיִם, וְאֶת הָאָרֶץ, הָא אֲנַן שִׁבְעָה וּתְלַת גְּנִיזִין עֲלַיְיהוּ.

[He created] with these seven Sabin, and the singular BaT/ daughter ShaBaT a corresponding seven.

[KM: And each of them is composed of all the seven. They are the seven weeks, and they join with the Binah in her Fifty Gates of Binah.]

And therefore behold we are "SBAH SBUAOT/Seven weeks (seven 'sevened')." One young [strong] man was trailing after them.

[KM: According to the context, this is the son of R' Huna Saba, and some explain he was Metat', enclothed in a youth.

And the explanation of mezanev/trail is: to go after their steps, like a tail after a lion. And these sabin asked Rashbi if they found this youth.]

בְּאִלֵּין שִׁבְעָה סָבִין וּבַת שְׁבַּת יְחִידָה לְקִבְלַיְהוּ שִׁבְעָה, וּבְגִין דָּא הָא אֲנַן שִׁבְעָה שָׁבוּעוֹת, חַד עוּלֵימָא הֲוָה מְזַנֵּב אַבַּתְרַיְיהוּ,

And these sabin met up with the Butzina Qadisha/ Holy Lamp and his friends, and said to him, "Rabi Rabi, have you and your friends found a youth on the road trailing after you?

וְאִלֵּין סָבִין אַעִִרְעוּ בְּבוֹצִינָא קַדִּישָׁא וְחַבְרוֹי, אָמְרוּ לֵיהּ רַבִּי רַבִּי, אַנְתְּ וַחֲבֵרָךְ אַשְׁכַּחְתּוּן חַד עוּלֵימָא דְאִיהוּ בְאָרְחָא מְזַנֵּב אַבַּתְרַיְיכוּ.

He said to them: He encountered powerful armies that were coming from battle with the Serpent. And they are armies of angels that descend, hasty to receive prayers, from the side of fifty letters that Yisrael unite each day [Shema + Barukh Shem], in which "wa'chamushim `alu benei Yisrael me'eretz mitzrayim/ And armed ("fiftied") ascended Yisrael from the land of mitzrayim..." (Ex. 13:19). For angels that descend to wage war, are those that are appointed over prayers. They were all descending (ascending) with the power of Gevura. When they defeat the Serpent, whilst many of his troops attack them, with many of Yisrael's liabilities — while they are masters of prayer, and they gaze at the name YHW"H which is Binah, which descends on them with the force of Gevura — they all fall from their existence, and it is fulfilled in them, "sus w'rokhvo rama ba'YaM/ the horse and his vehicle He hath overturned by the sea" (ibid 15:1). This is the YM[=50 =] N[=50] gates of Binah, the fifty letters of Kriat Shema.

אָמַר לוֹן, אַעִִרַעִִנָא בְמַשִּׁרְיָין סַגִּיאִין דַּהֲווֹ קָא אַתְיָין מִקְּרָבָא דְחִוְיָא, וְאִנּוּן מַשִּׁרְיָין דְּמַלְאָכִין דְּנָחְתִין מְזַרְזָן לְקַבְּלָא צְלוֹתִין, מִסִּטְרָא דְחַמְשִׁין אַתְוָון דִּמְיַחֲדִין יִשְׂרָאֵל בְּכָל יוֹמָא, דִּבְהוֹן וַחֲמוּשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם (שמות יג, יט), דְּמַלְאָכִין דְּנָחֲתִין לְאַגָּחָא קְרָבָא, דְקָא מְמַנָּן עַל צְלוֹתִין, כֻּלְּהוּ הֲוה נָחֲתִין (ס"א סלקין) בְּתוּקְפָא דִגְבוּרָה, כַּד נָצְחִין לְחִוְיָא, וְכַמָּה חֲיָלִין דִּילֵיהּ דְּקָא רָדְפִין אַבַּתְרַיְיהוּ, בְכַמָּה חוֹבִין דְּיִשְׂרָאֵל, וְאִינוּן מָארֵי צְלוֹתִין, וּמִסְתַּכְּלִין בְּשֵׁם יהו"ה דְּאִיהִי בִינָה, דְנָחְתָא עֲלַיְיהוּ בְתוּקְפָא דִגְבוּרָה, כֻּלְּהוּ נָפְלִין מִקִּיּוּמַיְהוּ, וְאִתְקַיַּים בְּהוּ סוּס וְרֹכְבוֹ רָמָה בַיָּם שם טו א, דָּא יָם נ' שַׁעֲרֵי בִינָה, חַמְשִׁין אַתְוָון דִּקְרִיאַת שְׁמַע.

They said to him and the Friends, You ought to have looked to gaze after he who trails after prayers that are weak and have no permission to go up with the others and fly up with them. And on account of these weak prayers it is said (Deut. 25:18), "Wayzannev b'kha kol-ha'nechshalim achareikha/ And he trailed (stalked) after you all the weak ones lagging behind you." For (Isa. 11:6), "a puny youth leads them."

אָמְרוּ לֵיהּ וּלְחַבְרַיָּא הֲוָה לְכוּ לְעַיְינָא לְאִסְתַּכְּלָא בָתַר הַהוּא דִמְזַנֵּב בָּתַר צְלוֹתִין דְּאִינוּן חַלָּשִׁין, וְלֵית לוֹן רְשׁוּ לְסַלְקָא עִם אָחֳרָנִין וּלְפָרְחָא עִמְּהוֹן לְעִילָא, וּבְגִין אִינוּן צְלוֹתִין חַלָּשִׁין אִתְּמַר (דברים כה, יח) וַיְזַנֵּב בְּךָ כָּל הַנֶּחשָׁלִים אַחֲרֶיךָ, (ישעיה יא, ו) דְּנַעַר קָטָן נוֹהֵג בָּם.

For, these ten go up in YU"D H"Y WA"W H"Y, and each one has its prayer, and if one of them is missing, even the final, his prayer does not go up with it, for it is lowly (`anya), and his prayer hasn't permission to go up with the others, all the prayers are held up from rising, until that prayer of the `oni goes up. And because of this "Tefila l'`oni ki-ya`atof/ The prayer [depends on] the lowly, when it wraps [the others] up." (Ps. 102:1) For they are all enveloped for his sake, until it goes up with them, for there is no separation in her from them.

דְּאִלֵּין עִִשֶׂר סָלְקִין בְּיו"ד ה"י וא"ו ה"י, וְכָל חַד אִית לֵיהּ צְלוֹתֵיהּ, וְאִם חָסֵר חַד מִנַּיְיהוּ אֲפִילוּ בַתְרָאָה, לָא סָלִיק צְלוֹתָא דִילֵיהּ עִמֵּיהּ, בְּגִין דְּאִיהוּ עַנְיָא, וְלֵית לֵיהּ רְשׁוּ לְסַלְקָא צְלוֹתֵיהּ עִם אָחֳרָנִין, כֻּלְּהוּ צְלוֹתִין מִתְעַכְּבָן לְסַלְקָא, עַד דְּהַהִיא צְלוֹתָא דְעַנְיָא סְלִיקַת, וּבְגִין דָּא תְּפִלָּה לְעָנִי כִי יַעֲטוֹף (תהלים קב, א), דְּכֻלְּהוּ מִתְעַטְּפִין בְּגִינָהּ, עַד דְּאִיהִי סָלְקָא עִמְּהוֹן, דְּלֵית פִּרוּדָא בָּהּ מִנַּיְיהוּ.

And the "prayer of the lowly (`Oni)" is the Shekhinah. Who is the `Oni? It's the Tzadik, and this prayer is called `Ekev/heel in relation to other prayers. And because of it is said, "Even if a snake is wrapped around your heel, do not stop [the formal daily prayer]. Even though it surrounds that point that is the vertex of the letter Daleth, with many sins to teach persecution on children of the Shekhina, do not stop before that point. For if one stops, on account of this goes away the vertex of the Daleth from "EChaD" and what's left is "ACheR," which is a snake curled about his heel. For on account of the Serpent one does not stop, and the vertex of Daleth from Echad goes not away. But for a scorpion it goes away, and he stops and flees from it. This is what's written (Gen. 39:12), "Wa'ya`azov bigdo b'yadah wa'yanos ha'chutzah/ And he left his garment in her hand and escaped out."

וּצְלוֹתָא דְעָנִי אִיהוּ שְׁכִינְתָּא, מָאן עָנִי דָא צַדִּיק, וְהַאי צְלוֹתָא אִתְקְרִיאַת עָקֵב לְגַבֵּי צְלוֹתִין אָחֳרָנִין, וּבְגִינָהּ אִתְּמַר אֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ לֹא יַפְסִיק, אַף עַל גַּב דְּסָחִיר לָהּ לְהַאי נְקוּדָה דְאִיהִי קוֹצָא דְאָת ד', בְּכַמָּה חוֹבִין לְאוֹלָפָא קַטֵּיגוֹרָא עַל בְּנוֹי דִּשְׁכִינְתָּא, לֹא יַפְסִיק לְהַהִיא נְקוּדָה, דְּאִם יַפְסִיק, בְּגִינֵיהּ אִסְתַּלַּק קוֹצָא מִן ד' מִן אֶחָד, וְאִשְׁתָּאַר אַחֵר, דְּאִיהוּ נָחָשׁ כָּרוּךְ בַּעֲקֵבוֹ, דִּבְגִין חִוְיָא לָא יַפְסִיק, וְלָא אִסְתַּלַּק קוֹצָא דְאָת ד' מִן אֶחָד, אֲבָל בְּגִין עַקְרָב אִסְתַּלַּק, וְאִיהוּ פּוֹסֵק, וּבָרַח מִנֵּיהּ, הֲדָא הוּא דִכְתִיב (בראשית לט, יב) וַיַּעֲזוֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה.