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Save "Beshalach ~ 72 names and their origin
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Beshalach ~ 72 names and their origin
(יט) וַיִּסַּ֞ע מַלְאַ֣ךְ הָאֱלֹהִ֗ים הַהֹלֵךְ֙ לִפְנֵי֙ מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֵּ֖לֶךְ מֵאַחֲרֵיהֶ֑ם וַיִּסַּ֞ע עַמּ֤וּד הֶֽעָנָן֙ מִפְּנֵיהֶ֔ם וַיַּֽעֲמֹ֖ד מֵאַחֲרֵיהֶֽם׃
(19) The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them,
(כ) וַיָּבֹ֞א בֵּ֣ין ׀ מַחֲנֵ֣ה מִצְרַ֗יִם וּבֵין֙ מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיְהִ֤י הֶֽעָנָן֙ וְהַחֹ֔שֶׁךְ וַיָּ֖אֶר אֶת־הַלָּ֑יְלָה וְלֹא־קָרַ֥ב זֶ֛ה אֶל־זֶ֖ה כׇּל־הַלָּֽיְלָה׃
(20) and it came between the army of the Egyptians and the army of Israel. Thus there was the cloud with the darkness, and it cast a spell upon the night, so that the one could not come near the other all through the night.
(כא) וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ יְהֹוָ֣ה ׀ אֶת־הַ֠יָּ֠ם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כׇּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם׃
(21) Then Moses held out his arm over the sea and the LORD drove back the sea with a strong east wind all that night, and turned the sea into dry ground. The waters were split,

These three verses have 72 letters each.

What is the context?

What is happening in the simple story?

(ג) וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם, מַאן עַמּוּד הֶעָנָן דָּא. רִבִּי יוֹסֵי אָמַר, דָּא הוּא עֲנָנָא דְּאִתְחָזֵי תָּדִיר עִם שְׁכִינְתָּא. וְדָא הוּא עֲנָנָא דְּעָאל מֹשֶׁה בְּגַוֵּיהּ. רִבִּי אַבָּא אָמַר, כְּתִיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אֶלָּא סִיוּעָא דְּצַדִּיק הוּא, וּפְרִישׂוּ דִּרְשִׁימוּ דִּילֵיהּ, וְעַל דָּא אָזִיל הַאי עָנָן יוֹמָם, וּכְתִיב (תהילים מ״ב:ט׳) יוֹמָם יְצַוֶּה יְיָ' חַסְדּוֹ. וּמִסִּטְרָא דְּחֶסֶ''ד אָתָא עֲנָנָא דָּא, וְדָא חֶסֶד אִתְקְרֵי, וַעֲנָנָא אַחֲרָא אָזִיל בְּלֵילְיָא, וְאִתְקְרֵי עַמּוּד אֵשׁ.

(ד) רִבִּי שִׁמְעוֹן אָמַר, עַמּוּד הֶעָנָן יוֹמָם: דָּא אַבְרָהָם. וְעַמּוּד הָאֵשׁ לַיְלָה: דָּא יִצְחָק. וְתַרְוַויְיהוּ אִשְׁתְּכָחוּ בִּשְׁכִינְתָּא, וּמַה דְּאָמַר רִבִּי אַבָּא, הָכִי הוּא וַדַּאי, דְּעַל יְדָא דְּהַאי (נ''א דבהאי) דַּרְגָּא, אִשְׁתְּכָחוּ.

(ה) וְהַאי וַיִּסַּע מַלְאַךְ הָאֱלהִים הַהוֹלֵךְ לִפְנִי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם. וַיִּסַּע: דְּנָטִיל מִסִּטְרָא דְּחֶסֶ''ד, וְאִתְדְּבַק בְּסִטְרָא דִּגְבוּרָה, בְּגִין דְּהָא מָטָא שַׁעֲתָא לְאִתְלַבְּשָׁא בְּדִינָא.

(ו) תָּא חֲזֵי, בְּהַהִיא שַׁעֲתָא אִשְׁתְּלִים סִיהֲרָא מִכֹּלָּא, וְיָרְתָא שִׁבְעִין וּתְרֵין שְׁמָהָן קַדִּישִׁין, בִּתְלַת סִטְרִין. סִטְרָא חֲדָא אִתְלַבְּשָׁא בְּעִטְרוֹי דְּחֶסֶד עִלָּאָה, בְּשִׁבְעִין גְּלִיפִין דִּנְהִירוּ דְּאַבָּא עִלָּאָה, דְּאַנְהִיר לָהּ.

(ז) סִטְרָא תִּנְיָינָא, אִתְלַבְּשַׁת בְּרוֹמְחֵי דִּגְבוּרָ''ה, בְּשִׁתִין פּוּלְסֵי דְּנוּרָא, וַעֲשָׂרָה דִּילָהּ דִּנְחַתוּ מִסִּטְרָא דְּאִמָא עִלָּאָה בְּנִימוּסֵי גְּלִיפִין.

(ח) סִטְרָא תְּלַתָאֵי, אִתְלַבְּשַׁת בִּלְבוּשֵׁי אַרְגְוָנָא, דְּלָבִישׁ מַלְכָּא עִלָּאָה קַדִּישָׁא, דְּאִקְרוּן תִּפְאֶרֶ''ת, דְּיָרִית בְּרָא קַדִּישָׁא, בְּשִׁבְעִין עִטְרִין עִלָּאִין, מִסִּטְרָא דְּאַבָּא וְאִמָא, וְהוּא כָּלִיל לְהַאי סִטְרָא וּלְהַאי סִטְרָא. (ס''א ותרין עטרין מסטרא דאבא ואימא, ואינון שבעין ותרין שמהן.) וְתָנֵינָן מִסִּטְרָא דְּחֶסֶ''ד שִׁבְעִין וּתְרֵין סָהֲדִין. מִסִּטְרָא דִּגְבוּרָא שִׁבְעִין וּתְרֵין סוֹפְרִין. מִסִּטְרָא דְּת''ת שִׁבְעִין וּתְרֵין גַּוְונִין לְאִתְפָּאַרָא.

(ט) וּבְהַאי אֲתָר, אִתְגְּלִיף חַד בְּחַד, וְאִסְתְּלִיק שְׁמָא קַדִּישָׁא, רָזָא דִּרְתִּיכָא, וְהָכָא אִתְגְּלִיפוּ אֲבָהָתָא, לְאִתְחַבְּרָא בְּחַד, וְהוּא שְׁמָא קַדִּישָׁא גְּלִיפָא בְּאַתווֹי.

(י) צֵרוּפָא דְּאַתְוָון אִלֵּין, אַתְוָון קַדְמָאֵי, רְשִׁימִין כְּסִדְרָן בְּאֹרַח מֵישָׁר, בְּגִין דְּכֻלְּהוּ אַתְוָון קַדְמָאֵי אִשְׁתְּכָחוּ בְּחֶסֶ''ד, לְמֵהַךְ בְּאֹרַח מֵישָׁר, בְּסִדּוּרָא מִתְתְּקָן.

(יא) אַתְוָון תִּנְיָינֵי, רְשִׁימִין בְּגִלְגּוּלָא לְמַפְרֵעַ, בְּגִין דְּכֻלְּהוּ אַתְוָון תִּנְיָינֵי, מִשְׁתַּכְחוּ בִּגְבוּרָה, (ס''א מגבורה) לְגַלָּאָה דִּינִין וְּזִינִין דְּאַתְיָין מִסִּטְרָא דִּשְׂמָאלָא.

(יב) אַתְוָון תְּלִיתָאֵי, אִינּוּן אַתְוָון רְשִׁימָן, לְאַחֲזָאָה גַּוְונִין, לְאִתְעַטְּרָא בְּמַלְכָּא קַדִּישָׁא. וְכֹלָּא בֵּיהּ מִתְחַבְּרָן וּמִתְקַשְּׁרָן, וְהוּא אִתְעַטָּר בְּעִטְּרוֹי בְּאֹרַח מֵישָׁר, וְרָשִׁים לְהַאי סִטְרָא וּלְהַאי סִטְרָא, כְּמַלְכָּא דְּאִתְעַטָּר בְּכֹלָּא.

(יג) הָכָא אִתְרְשִׁים שְׁמָא קַדִּישָׁא גְּלִיפָא בְּע''ב תֵּיבִין, דְּמִתְעַטְּרֵי בַּאֲבָהָתָא, רְתִיכָא קַדִּישָׁא עִלָּאָה. וְאִי תֵּימָא, הָנֵי אַתְוָון תְּלִיתָאֵי, מַאי טַעְמָא לָאו אִינּוּן כְּתִיבִין, מִנְּהוֹן בְּאֹרַח מֵישָׁר כְּסִדּוּרָן, וּמִנְהוֹן לְמַפְרֵעַ, לְיַשְּׁרָא לְהַאי סִטְרָא, וּלְהַאי סִטְרָא, דְּהָא תָּנֵינָן, (תהילים צ״ט:ד׳) אַתָּה כּוֹנַנְתָּ מֵישָׁרִים, קוּדְשָׁא בְּרִיךְ הוּא עָבִיד מֵישָׁרִים לִתְרֵי סִטְרֵי, וּכְתִיב (שמותכו) וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים וְגוֹ', דָּא קוּדְשָׁא בְּרִיךְ הוּא. רִבִּי יִצְחָק אָמַר, דָּא יַעֲקֹב, וְכֹלָּא חַד.

(יד) אֶלָּא לְמַלְכָּא דְּאִיהוּ שְׁלִים מִכֹּלָּא, דַּעְתֵּיהּ שְׁלִים מִכֹּלָּא, מָה אָרְחֵיהּ דְּהַהוּא מַלְכָּא. אַנְפּוֹי נְהִירִין כְּשִׁמְשָׁא תָּדִיר, בְּגִין דְּאִיהוּ שְׁלִים. וְכַד דָּאִין, דָּאִין לְטָב וְדָאִין לְבִישׁ. וְעַל דָּא בָּעֵי לְאִסְתַּמְּרָא מִינֵּיהּ. מַאן דְּאִיהוּ טִפְּשָׁא, חָמֵי אַנְפּוֹי דְּמַלְכָּא נְהִירִין וְחַיְּיכָן, וְלָא אִסִתְּמַר מִינֵּיהּ. וּמַאן דְּאִיהוּ חַכִּימָא, אַף עַל גַּב דְּחָמֵי אַנְפּוֹי דְּמַלְכָּא נְהִירִין, אָמַר מַלְכָּא וַדַּאי שְׁלִים הוּא, שְׁלִים הוּא מִכֹּלָּא, דַּעְתֵּיהּ שְׁלִים, אֲנָא חָמֵי דִּבְהַהוּא נְהִירוּ, דִּינָא יָתִיב

(א) וְאִתְכַּסְיָא, אַף עַל גַּב דְּלָא אִתְחַזְיָא, דְּאִי לָאו הָכִי, לָא יְהֵא מַלְכָּא שְׁלִים, וְעַל דָּא בָּעֵי לְאִסְתַּמְּרָא.

(ב) כַּךָ קוּדְשָׁא בְּרִיךְ הוּא, שְׁלִים תָּדִיר בְּהַאי גַּוְונָא וּבְהַאי גַּוְונָא, אֲבָל לָא אִתְחַזְיָא, אֶלָּא בִּנְהִירוּ דְּאַפִּין. וּבְגִין כַּךְ, אִינּוּן טִפְּשִׁין חַיָּיבִין לָא אִסְתַּמְּרָן מִנֵּיהּ. אִינּוּן חַכִּימִין זַכָּאִין, אַמְרִין, מַלְכָּא שְׁלִים הוּא, אַף עַל גַּב [אָמְרוּ הַמָגִיהִים כָּאן מָצָאנוּ כָּתוּב פָּסוּק וַיִסָע כָּסֶדֶר כָּל אוֹת וְאוֹת בְּבַיִת אֶחָד בִּמְרוּבָּע עִם זה בָּעֵי לְאִסְתַּמְּרָא מִנֵּיהּ.

(ג) אָמַר רִבִּי יְהוּדָה, מֵהָכָא, (מלאכי ג׳:ו׳) אֲנִי יְיָ' לֹא שָׁנִיתִי. לָא דָּלִיגְנָא לַאֲתָר אַחֲרָא, בִּי אִתְכְּלִיל כֹּלָּא. הָנִי תְּרֵי גַּוְונֵי בִּי אִתְּכְּלִילָן, בְּגִין כַּךְ כֹּלָּא בְּאֹרַח מֵישָׁר אִתְחַזְיָא, וְאַף עַל גַּב דְּאַתְוָון אֲחִידָן לְהַאי סִטְרָא וּלְהַאי סִטְרָא, כְּסִדְרָן כְּתִיבִין. (שמות י״ד:י״ט) וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהוֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמוֹד מֵאַחֲרֵיהֶם. עַד כָּאן סִטְרָא חַד, חֶסֶד לְאַבְרָהָם. אָמַר רִבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, תָּא חֲזֵי רָזָא דָּא. כַּד עַתִּיקָא קַדִּישָׁא אַנְהִיר לְמַלְכָּא, אַנְהִיר לֵיהּ, (ס''א עטר ליה ואחסין ליה, בכתרין וכו') וְעִטְּרִין לֵיהּ, בְּכִתְרִין קַדִּישִׁין עִלָּאִין, כַּד מָטָאן לְגַבֵּיהּ מִתְעַטְּרֵי אֲבָהָתָא, בְּשַׁעֲתָה דְּמִתְעַטְּרֵי אֲבָהָתָא, כְּדֵין הוּא שְׁלִימוּ דְּכֹלָּא. כְּדֵין מַטְרוֹנִיתָא, נַטְלָא בְּמַטְלָנָהָא, (בההוא) (נ''א בשולטנא בההיא) שְׁלִימוּ דַּאֲבָהָתָא. וְכַד מִתְעַטְּרָא מִכֻּלְּהוֹן, כְּדֵין אִתְבָּרְכָא, וּרְשׁוּתָא דְּכֹלָּא בִּידָהָא.

(ד) כְּגַוונָא דָּא שְׁמָא קַדִּישָׁא גְּלִיפָא בְּאַתווֹי רְשִׁימִין בִּרְתִיכָא עִלָּאָה קַדִּישָׁא עִטּוּרָא דַּאֲבָהָן.

(ה) אָמְרוּ הַמָגִיהִים כָּאן מָצָאנוּ כָּתוּב פָּסוּק וַיִסָע כָּסֶדֶר כָּל אוֹת וְאוֹת בְּבַיִת אֶחָד בִּמְרוּבָּע עִם זה הַלָּשׁוֹן עַד כָּאן אִתְתְקַנוּ טוּרִין כְּסִדְרָן בְּרָזָא דְחֶסֶד לָא סַטָאן לִימִּינָא וּשְׂמָאלָא. אַחַר כֵּן מָצָאנוּ פָּסוּק וַיָּבֹא לְמַפְרֵעַ כּמוֹ כֵן כָּל אוֹת וְאוֹת בְּבַיִת אֶחָד בִּמְרוּבָּע עִם זְהִ הַלָּשׁוֹן עַד כָּאן אִתְתְקַנוּ טוּרִין לְמפרֵעַ בְּרָזָא דִּגְבוּרָה כֻּלְהוּ שְׂמֹאלָא כְּלִילָן בִּימִינָא. אַחַר כָּךְ מָצָאנוּ פָּסוּק וָיֵט כַּסֶדֶר כְּמוֹ כֵן כָּל אוֹת וְאוֹת בְּבַיִת אֶחָד בִּמְרוּבָּע עִם זה הַלָּשׁוֹן עַד כָּאן כְּלִילָן טוּרִין דִּשְׁמָא קַדִּישָׁא בְּתִפְאֶרֶת לְבַתָר מִתְחֲבְּרָן אֲבָהָן וְאִתְעַבִידוּ שֶׁמָּא קַדִּישָׁא. וְאַחַר כָּךְ מָצָאנוּ הע''ב שְׁמוֹת הַיוֹצְאִים מִשלשָׁה פְּסוּקִים אֵלּוּ בִּמְרוּבָּע כָּל שםׁ וְשֵׁם מִשלשָׁה אוֹתִיּוֹת הַיוֹצְאִים מִשְׁלשָׁה פְּסוּקִים אֵלּוּ יָשָׁר הָפוּךְ יָשָׁר וְהַסִימָן יה''י אוֹר עִם זֶהּ הַלָּשׁוֹן הָא כְּגַוְנָא דָא שֶׁמָּא קַדִּישָׁא גְלִיפָא בְּאַתְווֹי רְשִׁימִין בִּרְתִיכָא עִלָּאָה קַדִּישָׁא עִטוּרָא דְאֲבַהָן. ולא הדפסנו אותו כאן מפני יקר תפארת גדולתו. (והודפס בסוף הספר)

(3) "the pillar of cloud traveled from in front of them" (Exodus 14:19) - who is this pillar of cloud? Rabbi Yosey said: this is the cloud that is always seen with the Shechina. And this is the cloud to which Moshe went into (see Ex. 19:9 and Ex. 20:18). Rabbi Abba said: it is written "and Ad-nai walks in front of them during the day" (Ex. 13:21) - rather (the cloud) is the help of the righteous (yesod), and expands the righteous's mark, and that is why this cloud goes during the day, and it is written (Ps. 42:9) "during the day Ad-nai orders His lovingkindness (chesed)." And this cloud is from the side of chesed, and a different cloud goes at night, and it is called 'pillar of fire'.

(4) Rabbi Shimeon said: "pillar of cloud during the day" (Ex. 13:22): this is Avraham (chesed). "And pillar of fire during the night": this is Itzchak (gevurah). And both of them are found in the Shechinah, and what Rabbi Abba said (yesod) is certainly obvious, that on through this, at this level, they are found.

(5) And this "the angel of E-lohim traveled, the one that goes in front of the camp of Israel, and went behind them" (Ex. 14:19). "And he traveled" - that he moved from the side of chesed and clung to the side of gevurah, in this way the time came to enrobe in Din....

(6) Come see - in that moment the moon (malchut) filled completely, and inherited the 72 Holy Names, in three sides. One side enrobed with the diadem of the Higher Chesed, with the seventy engravings of the Higher Father, that illuminate her (malchut).

(7) The second side (of malchut) enrobed itself with the kindnesses of Gevurah, with sixty lashes of fire, and ten [lashes] from her, that descend from the side of the Higher Mother in of laws of engravings (dinim).

(8) The third side (of malchut) enrobed itself in purple garments, that clothe the Higher Holy Ruler, that are called Tif'eret, that was inherited by the Holy Son (tif'eret), with seventy Higher Diadems, from the side of Father and Mother, and it includes that side and that side. (Another opinion: with the two diadems from the side of Father and Mother, they are seventy two names.) And we learn from the side of chesed seventy, and two witnesses. From the side of Gevurah seventy, and two teachers. From the side of tiferet seventy-two ways/colors to balance oneself/to rule/to be adorned.

(9) And in that place (malchut), one engraves on each other, and the Holy Name removes itself, [this is] the Secret of the Chariot. And here the forefathers (chesed, gevurah, tiferet) were engraved to join as one, and this is the Holy Name engraved in its letters.

(10) The format of these letters [is thus]: the first letters are inscribed in their order in a straight way, because all the first letters are found in chesed, to go in a straight way, in the fixed order.

(11) The second letters are inscribed in a roll/wrap out of order, because all of the second letters - they are found in [other: from] Gevurah, to heap judgments and weapons/forces of the left side.

(12) The third letters, they are letters inscribed to show colors/shades (dinim) to adorn oneself in the holy king (tiferet). And all unite and tie themselves on him, and he adorns himself in his diadems in a straight way, and engraves on this side and on this said, like a king that adorns himself with all.

(13) Here the Holy Name engraves itself in the shape of seventy two letters, that crowns itself with the Fathers, [who are] the Holy Higher Chariot. And if you should say 'the third letters, why are they not written half in the proper order and half in the opposite order, so it is equal to this side and to this side, since we learn: You who established equity (Ps. 99:4) - the Holy One of Blessing establishes equity to the two sides, and it is written "the center bar halfway up the planks shall run from end to end" (Ex. 26:28, tiferet contains both), this is the Holy One of Blessing. Rabbi Yitzchak said: "this is Yaakov, and all is one."

(14) [Answering the question with a parable] Rather, what is the way of a king that is more complete than all, whose knowledge is more complete than all? His face shines always like the sun, since he is complete. And when he judges, he judges for good and judges for bad, and therefore one should be careful with him. One who is stupid looks at the face of the king, shining and smiling, and is not careful with him. And one who is wise even though one sees the face of the king shining, says: the king is obviously complete, more complete than all, his knowledge is complete, I see that within that light judgment sits,

(1) and I will hide myself, even though [this judgment] is not seen, because if it were not so, the king would not be complete, and so one needs to be careful.

(2) Similarly, the Holy Blessed One is constantly this way and that way, but it (judgment) is not seen, only the shining of the face [is seen]. And because of this those simple-minded are bound not to be careful with Him. And the sages, righteous, they say: the King is complete even though [the text here does not conform to the printed edition, changes from Aramaic to Hebrew: the proofreaders here we found the verse 'and he traveled' in the proper order, every letter in one square] [text of the printed edition: his face shines, judgment hides itself in it, because of this it is necessary to be careful with him.

(3) Rabbi Yehudah said: [the reason] from here "I, Ad-nai, have not changed" (Malachi 3:6). I did not jump to a different place, in Me everything is contained. These two ways are contained in Me, in this way everything is seen in a straight path, and even though the letters seize this side and this side, they are written in their order. "The angel of God, who had been going ahead of the Israelite army, now traveled and followed behind them; and the pillar of cloud traveled from in front of them and took up a place behind them" (Ex. 14:19) - until here is one side, "lovingkindness to Avraham" (Micah 7:20). Rabbi Shimeon said: Elazar, my son, look at this secret. When the Atika Kadisha gives light to the King, gives light to Him (another manuscript: crowns Him and strengthens Him with crowns, etc) and adorns Him with holy high crowns, when they arrive to Him the Forefathers are adorned, in the moment the Forefathers are adorned, it follows that all are complete. It follows that the Matronita travels in the travels (in that) (different manuscript: in that power of), completion of the Forefathers. And when She is adorned with all, she joins, and the permission of everything is given in Her hands.

(4) In this way the Holy Name is engraved in the format of the letters in the Higher Holy Chariot that are the diadem of the Forefathers.

(5) The proofreaders said: here we found written the verse "and traveled" in the order, every letters in one square, with this explanation, up to here we fixed columns in their order in the secret of Chesed with no deviation to right or left. After that we found the verse "and came" out of order, but similarly every letter was in one square, with this explanation, until here we fixed columns in the opposite order, in the secret of Gevurah, all of the left included in the right. After that we found the verse "and extended" in its order, so too every letter in one squarewith this explanation, up to here the columns of the Holy Name in Tiferet, after the Forefathers join together and serve the Holy Name. And after that we found seventy-two names that come from these three verses, in squares, every name with three letters, coming from these verses, straight order, opposite order, straight order, and the mnemonic is Yh"y (there will be) light, and in this explanation the Holy Name is engraved in the format of the letters in the Holy Higher Chariot, the diadem of the Forefathers. And we did not publish it here due to the preciousness of the beauty of His greatness. (and it is printed at the end of the book)

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