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"title": "",
"summary": ", pages 264-265, with pointed Hebrew, English, and transliteration.",
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"book": {
"slug": "tehillat-hashem-weiss",
"title": "Siddur Tehillat Hashem, Weiss Edition",
"nusach": "Chabad"
},
"page": {
"slug": "264-265-264-265-minchah-for-friday-",
"section": "Minchah for Friday",
"topic": "",
"printPages": "264-265",
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"header": {
"section": {
"english": "Minchah for Friday",
"transliteration": {}
},
"topic": {
"english": "",
"transliteration": {}
},
"printPages": "264-265",
"correlativePages": "150"
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"body": [
{
"type": "Annotation",
"text": "God made ten attributes with which He controls the world"
},
{
"type": "Passage",
"hebrew": "פָּתַח1 אֵלִיָּהוּ וְאָמַר: רִבּוֹן\nעָלְמִין, דְּאַנְתְּ הוּא חַד\nוְלָא בְחֻשְׁבָּן, אַנְתְּ הוּא עִלָּאָה\nעַל כָּל עִלָּאִין, סְתִימָא עַל כָּל\nסְתִימִין, לֵית מַחֲשָׁבָה תְּפִיסָא\nבָּךְ כְּלָל:2 אַנְתְּ הוּא דְּאַפִּיקַת\nעֶשֶׂר תִּקּוּנִין,3 וְקָרֵינָן לְהוֹן עֶשֶׂר\nסְפִירָן, לְאַנְהָגָא בְּהוֹן עָלְמִין\nסְתִימִין דְּלָא אִתְגַּלְיָן, וְעָלְמִין\nדְּאִתְגַּלְיָן, וּבְהוֹן אִתְכַּסִיאַת\nמִבְּנֵי נָשָׁא, וְאַנְתְּ הוּא דְּקָשִׁיר\nלוֹן וּמְיַחֵד לוֹן, וּבְגִין דְּאַנְתְּ\nמַלְגָו, כָּל מַאן דְּאַפְרִישׁ חַד\nמֵחַבְרֵיהּ מֵאִלֵּין עֶשֶׂר סְפִירָן,\nאִתְחַשֵּׁב לֵיהּ כְּאִלּוּ אַפְרִישׁ בָּךְ:\nוְאִלֵּין עֶשֶׂר סְפִירָן אִנּוּן אָזְלִין\nכְּסִדְרָן, חַד אָרִיךְ וְחַד קָצִיר\nוְחַד בֵּינוֹנִי: וְאַנְתְּ הוּא דְּאַנְהִיג\nלוֹן, וְלֵית מַאן דְּאַנְהִיג לָךְ, לָא\nלְעֵלָא וְלָא לְתַתָּא וְלָא מִכָּל",
"english": "Elijah the Prophet began1 his teaching and said: God, Master of the worlds, You are One—not that You are counted first; rather You are the one thing that truly exists. You are higher than all of the highest spiritual powers; You are hidden from all hidden things. No thought can grasp and understand You at all.2 You are the One Who created and brought forth ten tools. We call these tools the “ten attributes.”3 You created them to direct and control both the hidden worlds, which are spiritual and are not revealed to us, and the worlds that are revealed. With these attributes, You hide Yourself from human beings. Although there are many attributes and they seem to be different, You connect them and unite them with each other, because they all come from You, and You are One. And because You are inside these attributes, anyone who separates any of these ten attributes from each other—anyone who thinks that the attributes are separate things—is considered as if he has made a separation within You, God. These ten attributes follow a pattern: One long attribute, which brings God’s goodness to everyone, without calculating whether they deserve it or not; one short attribute, which brings God’s goodness only to those deserving of it, and one middle attribute, which calculates who is deserving and who isn’t, yet mercifully gives to everyone. You, God, are the one Who directs them, and nobody directs You; not anyone above, not anyone below, and not anyone from any side. You also made layers",
"transliteration": {
"israeli": "pa|TACH e|li|ya|HU ve-a|MAR: ri|BON\na|le|MIN, de-ANT hu chad\nve|LA v'chush|BAN, ant hu i|la-AH\nal kol i|la-IN, s'ti|MA al kol\ns'ti|MIN, leit ma|cha|sha|VAH t'fi|SA\nbach k'LAL: ant hu de-a|pi|KAT\nE|ser ti|ku|NIN, ve|ka|rei|NAN le|HON E|ser\ns'fi|RAN, le-an|ha|GA be|HON a|le|MIN\ns'ti|MIN d'LA it|gal|YAN, ve-a|le|MIN\nde-it|gal|YAN, u|ve|HON it|ka|si-AT\nmib|NEI na|SHA, ve-ANT hu d'ka|SHIR\nlon u|me|ya|CHED lon, uv|GIN de-ANT\nmal|GAV, kol man de-af|RISH chad\nme|chav|REIH me-i|LEIN E|ser s'fi|RAN,\nit|cha|SHEV leih ke-i|LU af|RISH bach:\nve-i|LEIN E|ser s'fi|RAN i|NUN az|LIN\nk'sid|RAN, chad a|RICH ve|CHAD ka|TZIR\nve|CHAD bei|no|NI: ve-ANT hu de-an|HIG\nlon, ve|LEIT man de-an|HIG lach, la\nle-e|LA ve|LA le|ta|TA ve|LA mi|KOL",
"orthographic": "pa|THAḥ ʾe|liy|ya|HU ve|ʾa|MAR: rib|BON\nʿa|le|MIN, de|ʾANT huʾ ḥadh\nve|LAʾ ve|ḥush|BAN, ʾant huʾ ʿil|la|ʾAH\nʿal kol ʿil|la|ʾIN, se|thi|MAʾ ʿal kol\nse|thi|MIN, leth ma|ḥa|sha|VAH te|fi|SAʾ\nbakh ke|LAL: ʾant huʾ de|ʾap|pi|QATH\nʿE|śer tiq|qu|NIN, ve|qa|re|NAN le|HON ʿE|śer\nse|fi|RAN, le|ʾan|ha|GHAʾ be|HON ʿa|le|MIN\nse|thi|MIN de|LAʾ ʾith|gal|YAN, ve|ʿa|le|MIN\nde|ʾith|gal|YAN, u|ve|HON ʾith|ka|si|ʾATH\nmib|be|NE na|SHAʾ, ve|ʾANT huʾ de|qa|SHIR\nlon u|me|ya|ḥEDH lon, u|ve|GHIN de|ʾANT\nmal|GHAV, kol maʾn de|ʾaf|RISH ḥadh\nme|ḥav|REH me|ʾil|LEN ʿE|śer se|fi|RAN,\nʾith|ḥas|SHEV leh ke|ʾil|LU ʾaf|RISH bakh:\nve|ʾil|LEN ʿE|śer se|fi|RAN ʾin|NUN ʾa|ze|LIN\nke|sidh|RAN, ḥadh ʾa|RIKH ve|ḥADH qa|TZIR\nve|ḥADH be|no|NI: ve|ʾANT huʾ de|ʾan|HIGH\nlon, ve|LETH maʾn de|ʾan|HIGH lakh, laʾ\nle|ʿe|LAʾ ve|LAʾ le|that|TAʾ ve|LAʾ mik|KOL",
"sephardic": "pa|TAḥ e|liy|ya|HU ve|a|MAR: rib|BON\nʿa|le|MIN, de|ANT hu ḥad\nve|LA ve|ḥush|BAN, ant hu ʿil|la|AH\nʿal kol ʿil|la|IN, se|ti|MA ʿal kol\nse|ti|MIN, let ma|ḥa|sha|VAH te|fi|SA\nbakh ke|LAL: ant hu de|ap|pi|QAT\nʿE|ser tiq|qu|NIN, ve|qa|re|NAN le|HON ʿE|ser\nse|fi|RAN, le|an|ha|GA be|HON ʿa|le|MIN\nse|ti|MIN de|LA it|gal|YAN, ve|ʿa|le|MIN\nde|it|gal|YAN, u|ve|HON it|ka|si|AT\nmib|be|NE na|SHA, ve|ANT hu de|qa|SHIR\nlon u|me|ya|ḥED lon, u|ve|GIN de|ANT\nmal|GAV, kol man de|af|RISH ḥad\nme|ḥav|REH me|il|LEN ʿE|ser se|fi|RAN,\nit|ḥas|SHEV leh ke|il|LU af|RISH bakh:\nve|il|LEN ʿE|ser se|fi|RAN in|NUN a|ze|LIN\nke|sid|RAN, ḥad a|RIKH ve|ḥAD qa|TZIR\nve|ḥAD be|no|NI: ve|ANT hu de|an|HIG\nlon, ve|LET man de|an|HIG lakh, la\nle|ʿe|LA ve|LA le|tat|TA ve|LA mik|KOL",
"chabad": "po|SACH ei|li|yo|HU v'o|MAR: ri|BOYN\nol'|MIN, d'ANT hu chad\nv'LO v'chush|BON, ant hu i|lo-OH\nal kol i|lo-IN, s'si|MO al kol\ns'si|MIN, leis ma|cha|sho|VOH t'fi|SO\nboch k'LOL: ant hu d'a|pi|KAS\nE|ser ti|ku|NIN, v'ko|rei|NON l'HOYN E|ser\ns'fi|RON, l'an|ho|GO b'HOYN ol'|MIN\ns'si|MIN d'LO is|gal|YON, v'ol'|MIN\nd'is|gal|YON, uv'|HOYN is|ka|si-AS\nmib'|NEI no|SHO, v'ANT hu d'ko|SHIR\nloyn um'|ya|CHEID loyn, uv'|GIN d'ANT\nmal|GOV, kol man d'af|RISH chad\nmei|chav|REIH mei-i|LEIN E|ser s'fi|RON,\nis|cha|SHEIV leih k'i|LU af|RISH boch:\nv'i|LEIN E|ser s'fi|RON i|NUN oz'|LIN\nk'sid|RON, chad o|RICH v'CHAD ko|TZIR\nv'CHAD bei|noy|NI: v'ANT hu d'an|HIG\nloyn, v'LEIS man d'an|HIG loch, lo\nl'ei|LO v'LO l'sa|TO v'LO mi|KOL"
}
},
{
"type": "Passage",
"hebrew": "סִטְרָא: לְבוּשִׁין תְּקִינַת\nלוֹן, דְּמִנַּיְהוּ פָּרְחִין\nנִשְׁמָתִין לִבְנֵי נָשָׁא: וְכַמָּה\nגוּפִין תְּקִינַת לוֹן,\nדְּאִתְקְרִיאוּ גוּפִין לְגַבֵּי\nלְבוּשִׁין דִּמְכַסְיָן עֲלֵיהוֹן,\nוְאִתְקְרִיאוּ בְּתִקּוּנָא דָא:\nחֶסֶד דְּרוֹעָא יְמִינָא:\nגְּבוּרָה דְרוֹעָא שְׂמָאלָא:\nתִּפְאֶרֶת גּוּפָא:4 נֶצַח וְהוֹד\nתְּרֵין שׁוֹקִין: יְסוֹד סִיּוּמָא\nדְגוּפָא אוֹת בְּרִית קֹדֶשׁ:\nמַלְכוּת פֶּה, תּוֹרָה שֶׁבְּעַל\nפֶּה קָרֵינָן לָהּ: חָכְמָה\nמוֹחָא אִיהִי מַחֲשָׁבָה מִלְגָו:\nבִּינָה לִבָּא וּבָהּ הַלֵּב מֵבִין,\nוְעַל אִלֵּין תְּרֵין כְּתִיב\nהַנִּסְתָּרוֹת לַיהוָה אֱלֹהֵינוּ:5\nכֶּתֶר עֶלְיוֹן אִיהוּ כֶּתֶר\nמַלְכוּת, וְעָלֵיהּ אִתְּמַר\nמַגִּיד מֵרֵאשִׁית אַחֲרִית,\nוְאִיהוּ קַרְקַפְתָּא דִּתְפִלִּין,\nמִלְגָו אִיהוּ שֵׁם מַה כְּגוֹן:\nיוֹ״ד הֵ״א וָא״ו הֵ״א",
"english": "of spiritual garments for these attributes, to cover over their great holiness, so that souls can fly out from them and come into this world to give human beings life. Without their garments, the holy attributes would not be able to bring souls into our physical, unholy world. You made a number of attributes, which are like bodies to these garments; they are called “bodies” when compared to the garments that cover over them. The attributes are called body parts. They are each compared to a different part of the body, as follows: Chessed, kindness, is compared to the right arm. Gevurah, severity and power, is compared to the left arm. Tiferet, harmony, is compared to the main part of the body,4 the chest and stomach area. Netzach, victory, and Hod, glory, are compared to the two thighs. Yesod, foundation, is compared to the end of the main part of the body, which is the sign of the holy Circumcision—the Covenant that God made with the Jewish Nation. Malchut, royalty and kingship, is compared to the mouth, which expresses and explains a person’s thoughts. This is why we call Malchut “Oral Torah,” because the Oral Torah explains the meaning of Written Torah. Chochmah, wisdom, is compared to the brain; that is, the thoughts that are inside the brain. Binah, understanding, is compared to the heart, because when a person understands something properly, the heart feels it. About these last two attributes—Chochmah, wisdom and Binah, understanding, which are both hidden like a person’s thoughts—it is written in the Torah: The hidden things belong to the Lord, our God, because only He knows about them.5 The highest of all the attributes is Keter, Supernal Crown; it is like a royal crown on top of a person. The verse in Isaiah says about Keter: From the beginning He tells what the end is. Keter is also like a head upon which tefillin are placed; it surrounds the attributes, just as a head surrounds the brain and tefillin surround the Torah passages inside them. Inside all of the attributes is the power of God’s name of Mah—the name that has a numerical value of 45. God uses this name to",
"transliteration": {
"israeli": "sit|RA: le|vu|SHIN t'ki|NAT\nlon, d'mi|nay|HU pa|re|CHIN\nnish|ma|TIN liv|NEI na|SHA: ve|cha|MAH\ngu|FIN t'ki|NAT lon,\nde-it|ke|ri|U gu|FIN le|ga|BEI\nle|vu|SHIN dim|chas|YAN a|lei|HON,\nve-it|ke|ri|U b'ti|ku|NA da:\nCHE|sed d'ro-A ye|mi|NA:\ng'vu|RAH d'ro-A s'ma|LA:\ntif|E|ret gu|FA: NE|tzach ve|HOD\nt'REIN sho|KIN: ye|SOD si|yu|MA\nd'gu|FA ot b'RIT KO|desh:\nmal|CHUT peh, to|RAH she|be-AL\npeh ka|rei|NAN lah: choch|MAH\nmo|CHA i|HI ma|cha|sha|VAH mil|GAV:\nbi|NAH li|BA u|VAH ha|LEV me|VIN,\nve-AL i|LEIN t'REIN k'TIV\nha|nis|ta|ROT la|do|NAI e|lo|HEI|nu:\nKE|ter el|YON i|HU KE|ter\nmal|CHUT, ve-a|LEIH it|MAR\nma|GID me|rei|SHIT a|cha|RIT,\nve-i|HU kar|kaf|TA dit|fi|LIN,\nmil|GAV i|HU shem mah k'GON:\nyod hei vav hei",
"orthographic": "siṭ|RAʾ: le|vu|SHIN te|qi|NATH\nlon, de|min|nay|HU pa|re|ḥIN\nnish|ma|THIN liv|NE na|SHAʾ: ve|kham|MAH\nghu|FIN te|qi|NATH lon,\nde|ʾith|qe|ri|ʾU ghu|FIN le|ghab|BE\nle|vu|SHIN dim|khas|YAN ʿa|le|HON,\nve|ʾith|qe|ri|ʾU be|thiq|qu|NAʾ dhaʾ:\nḥE|sedh de|ro|ʿAʾ ye|mi|NAʾ:\nge|vu|RAH dhe|ro|ʿAʾ śe|maʾ|LAʾ:\ntif|ʾE|reth gu|FAʾ: NE|tzaḥ ve|HODH\nte|REN sho|QIN: ye|SODH siy|yu|MAʾ\ndhe|ghu|FAʾ ʾoth be|RITH QO|dhesh:\nmal|KHUTH peh, to|RAH sheb|be|ʿAL\npeh qa|re|NAN lah: ḥokh|MAH\nmo|ḥAʾ ʾi|HI ma|ḥa|sha|VAH mil|GHAV:\nbi|NAH lib|BAʾ u|VAH hal|LEV me|VIN,\nve|ʿAL ʾil|LEN te|REN ke|THIV\nhan|nis|ta|ROTH la|do|NAI ʾe|lo|HE|nu:\nKE|ther ʿel|YON ʾi|HU KE|ther\nmal|KHUTH, ve|ʿa|LEH ʾit|te|MAR\nmag|GIDH me|reʾ|SHITH ʾa|ḥa|RITH,\nve|ʾi|HU qar|qaf|TAʾ dith|fil|LIN,\nmil|GHAV ʾi|HU shem mah ke|GHON:\nyodh heʾ vaʾv heʾ",
"sephardic": "sit|RA: le|vu|SHIN te|qi|NAT\nlon, de|min|nay|HU pa|re|ḥIN\nnish|ma|TIN liv|NE na|SHA: ve|kham|MAH\ngu|FIN te|qi|NAT lon,\nde|it|qe|ri|U gu|FIN le|gab|BE\nle|vu|SHIN dim|khas|YAN ʿa|le|HON,\nve|it|qe|ri|U be|tiq|qu|NA da:\nḥE|sed de|ro|ʿA ye|mi|NA:\nge|vu|RAH de|ro|ʿA se|ma|LA:\ntif|E|ret gu|FA: NE|tzaḥ ve|HOD\nte|REN sho|QIN: ye|SOD siy|yu|MA\nde|gu|FA ot be|RIT QO|desh:\nmal|KHUT peh, to|RAH sheb|be|ʿAL\npeh qa|re|NAN lah: ḥokh|MAH\nmo|ḥA i|HI ma|ḥa|sha|VAH mil|GAV:\nbi|NAH lib|BA u|VAH hal|LEV me|VIN,\nve|ʿAL il|LEN te|REN ke|TIV\nhan|nis|ta|ROT la|do|NAI e|lo|HE|nu:\nKE|ter ʿel|YON i|HU KE|ter\nmal|KHUT, ve|ʿa|LEH it|te|MAR\nmag|GID me|re|SHIT a|ḥa|RIT,\nve|i|HU qar|qaf|TA dit|fil|LIN,\nmil|GAV i|HU shem mah ke|GON:\nyod he vav he",
"chabad": "sit|RO: l'vu|SHIN t'ki|NAS\nloyn, d'mi|nay|HU por'|CHIN\nnish|mo|SIN liv|NEI no|SHO: v'cha|MOH\ngu|FIN t'ki|NAS loyn,\nd'is|k'ri|U gu|FIN l'ga|BEI\nl'vu|SHIN dim|chas|YON a|lei|HOYN,\nv'is|k'ri|U b'si|ku|NO do:\nCHE|sed d'roy-O y'mi|NO:\ng'vu|ROH d'roy-O s'mo|LO:\ntif|E|res gu|FO: NE|tzach v'HOYD\nt'REIN shoy|KIN: y'SOYD si|yu|MO\nd'gu|FO oys b'RIS KOY|desh:\nmal|CHUS peh, toy|ROH sheb'-AL\npeh ko|rei|NON loh: choch|MOH\nmoy|CHO i|HI ma|cha|sho|VOH mil|GOV:\nbi|NOH li|BO u|VOH ha|LEIV mei|VIN,\nv'AL i|LEIN t'REIN k'SIV\nha|nis|to|ROYS la|do|NOY e|loy|HEI|nu:\nKE|ser el|YOYN i|HU KE|ser\nmal|CHUS, v'o|LEIH it'|MAR\nma|GID mei|rei|SHIS a|cha|RIS,\nv'i|HU kar|kaf|TO dis|fi|LIN,\nmil|GOV i|HU sheim mah k'GOYN:\nyoyd hei vov hei"
}
}
],
"footer": [
{
"type": "Commentary",
"text": "1 Literally, “opened.” With this discourse, Elijah not only added new details to existing concepts, but also opened an entirely new approach to understanding God and the mystical concepts of kabbalah.",
"marker": "1",
"attribution": "The Rebbe"
},
{
"type": "Commentary",
"text": "2 The word “grasp” not only means “understand,” but also “hold onto.” A person’s body, for example, “grasps” the soul in the sense that it literally holds onto it for dear life. For this reason, the soul is directly affected by the actions and experiences of the body. God, by contrast, cannot be “grasped” by anything at all—nothing in the universe can affect Him.",
"marker": "2",
"attribution": "The Alter Rebbe"
},
{
"type": "Commentary",
"text": "3 God’s attributes are referred to as “tools,” because in order for God’s infinite holiness to descend into the world, the holiness must first be conditioned and “fixed,” so to speak, by the attributes. God’s attributes effectively act as spiritual “vessels” that “restrict” and contain God’s infinite holiness, thereby allowing it to be revealed in the physical world.",
"marker": "3",
"attribution": "The Rebbe"
},
{
"type": "Commentary",
"text": "4 The name of this attribute, “Tiferet,” can also be translated as “pride.” God has great pride when we conquer our “body”—our physical desires.",
"marker": "4",
"attribution": "The Maggid of Mezritch"
},
{
"type": "Commentary",
"text": "5 Intellect is described as something that is “hidden,” because one can never know with certainty another person’s thoughts or his level of understanding. Emotions, on the other hand, can be more easily perceived. They are openly revealed and expressed to others.",
"marker": "5",
"attribution": "The Rebbe"
}
]
}
},
"links": [
{
"rel": "parent",
"title": "Siddur Tehillat Hashem, Weiss Edition",
"href": "/siddur/tehillat-hashem-weiss.json"
},
{
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