Rabbi Shimon opened the discussion saying: Listen, all you celestial beings. Gather, all you earthly beings, the masters of the Yeshivah above and below. Elijah, upon an oath, ask permission from the Holy One, blessed be He, to come down here because a great battle awaits you. Come down, Chanoch Metatron, you and all the masters of the Yeshivot under your supervision. I did not do this for my glory, but for the glory of the Shechinah.
(R' Shimon) began again, saying: Assuredly by the cantillation mark, Zarka, the prayer should be elevated to that known place, just as one aims the stone in a slingshot, so should thought be elevated with concentration on prayer to that crown, which is the decorated and all-inclusive stone. Of this it is said that one should stand upright with the mention of the Name.
In that place, where he elevates her to her husband, one should not stop praying, even if a snake is wound around his feet, even though it is written of it: "And you shall bruise his heel" (Beresheet 3:15). Nevertheless, the stone is hinted at by the letter Yud of Jacob, as it is written: "From thence from the shepherd, the stone of Yisrael" (Beresheet 49:24). One should not stop (elevating it to its place). One should elevate her from the central pillar to the Ein Sof. When he brings her down (from Ein Sof), it is said of him: Whoever kneels, kneels with the mention of Baruch (blessed), because he should bring her down to the Infinite endlessly, and not cause any separation between her (and Ze'er Anpin) above or below.
Sometimes he is her husband (according to the secret of) the letter Vav (in that it alludes to Yesod), the Righteousness that includes six parts of the two legs, (Netzach and Hod). Then she descends toward him (according to the secret) of the two legs. But at other times, he is her husband (according to) the letter Vav (which alludes to Tiferet), which includes six parts of the two arms - (the beginning, middle and end of Chesed and Gevurah). Then it ascends to the two arms. At other times, he is her husband between Aba and Ima. (He is then called) the son of Yud-Hei, and she should be elevated there to him. At other times, (her husband is Keter with) the letter Vav inserted between the two letters Yud, thus: א Aleph. Then she should be elevated to him. When she ascends (to Keter), it is written of her, "The stone which the builders rejected has become the head stone of the corner" (Tehilim 118:22).
When she rises up to the Head of all Heads the angels ask, Where is the place of His Glory to admire Him?' And when she rises (to Ze'er Anpin), in the form of Aleph, she becomes Keter, a crown on the head of the Aleph, thus: When she descends, a point underneath (the letter Vav within Aleph). So when she rises, she is called a crown according to the secret of the intonations, and when she descends, she is called a point. When she mates with (Ze'er Anpin), she is in the form of the vowel Shuruk, thus וּ. When she is a crown on the head, she is named the letter Zayin. The sign of the covenant consists of this (letter Zayin), because it is the seventh letter in all.
Indeed, this stone is the construction for all the worlds. Because of this, "But you shall have a perfect and just weight (lit. 'stone')..." (Devarim 25:15). She is a measurement between each and every Sefirah, and every Sefirah amounts with her to ten (Sefirot). Her size is the letter Vav. Through her, every cubit between each and every Sefirah becomes ten cubits. This is the secret of the verse: "Ten cubits shall be the length of a board" (Shemot 26:16) and between them all, she (adds up to) 100 (Sefirot). She is ten between every Sefirah and ten multiplied by ten totals one hundred, and when me'ah (Eng. 'one hundred') is reversed, (it is) amah (Eng. 'a cubit').
Each and every measurement (that Malchut measures) is called a world (i.e. it is a grade of its own). Every one is a Yud and a Vav, a size and a measurement. The Vav is the weight (of light) and the Yud is the measurement of it. The size of the measurement is five cubits long and five cubits wide. This corresponds to the size of every firmament, which is five hundred parasangs long and five hundred parasangs wide. This is (the secret of) the two Hei's (in the Four Letter Name).
So here you have the stature (of Ze'er Anpin) in the letters Yud Hei Vav Hei, because the letter Vav (is) Tiferet of the heavens, (i.e. Tiferet of Ze'er Anpin). Its five firmaments - (the last Heh of the Four Letter Name) - are called "the (Heb. Hei) heavens", the five firmaments included in 'the heavens.' The upper five are the 'heavens of the heavens'. These are Hei-Hei. The letter Vav is their sixth (firmament). (Malchut becomes) the seventh, and seven plus seven total fourteen. Here are those lands, seven upon seven lands that cover each other like onion rings. They are all alluded to in the two eyes.
The Yud is called a small, or short, world. The Vav is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short, a person should not pray at length.
To pray quickly (is like the prayer of Moshe), "Heal her now, K-l, I pray You" (Bemidbar 12:13), (he addressed) the point of Yud. (Where) one should pray at length, as in 'to fall down' : "And I fell down (Heb. va'etnapal) before Hashem, as at the first..." (Devarim 9:18) (this is the letter Peh) "forty days and forty nights" (40 plus 40 equals 80, the letter Peh). Everything (is in the two) Mem's. (The) Yud as a point in the middle, which forms the word Mayim (Eng. 'water'). From the aspect of Chesed, one should pray at length.
In the Holy Name, Yud Hei Vav Hei rises by the Revi'a (lit. 'fourth'). And one should prolong this intonation, which is the secret of the Tekiah . (The place) to make it short is at the aspect (of Gevurah) of Sh'varim (short blowings of the Shofar) (this is the Tevir). The middle, which is neither prolonged nor shortened, is Teruah. This is the central pillar and Shalshelet (lit. 'chain'), which chains both (according to the secret of) the Shekel of the sanctuary.
Corresponding to Revi'a, which rises, there is the Cholam. The Sh'varim, (Tevir), is equivalent to the Shva. In this (Revia), one should raise his voice and in (pronouncing) the other, one should lower his voice. Because of this, it is Sh'varim (from the word 'to break'). This is done in secret, as it is written of the lower Shechinah: "But her voice was not heard" (I Samuel 1:13). Teruah is Shalshelet. The Revi'i is for raising the voice, the Tevir of the cantillation marks is for lowering the pitch. Shalshelet holds to the two Columns like a chain (and joins them together).
It is like the Revi'i, with which one prolongs the word. It is a vowel like the Cholam. There is no vowel that does not have a corresponding cantillation mark. For example, the vowel Segol corresponds to the Segolta intonation, the vowel Shva corresponds to the intonation Zakef Gadol. There is always a vowel corresponding to a cantillation mark for all those who know the hidden secrets.
14
פָּתַח וְאָמַר זַרְקָא מַקַּף שׁוֹפָר הוֹלֵךְ סְגוֹלְתָּא. (פתח נקודת ימין יי מלך. נקודת סגול שמאלא יי מלך. באמצעיתא יי ימלוך לתתא. רבי אחא אמר יי מלך דא עלמא עלאה. יי מלך דא תפארת. יי ימלוך דא ארון הברית):
(R' Shimon) said: Zarka, Makaf, Shofar Holech, Segolta. The vowel to the right is 'Hashem reigns'. The vowel to the left is 'Hashem reigned.' The vowel in the middle is 'Hashem shall reign.' Rabbi Acha said: 'Hashem reigns' is the supernal world, 'Hashem reigned' is Tiferet and 'Hashem shall reign' is the Ark of the Covenant.
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר עִלָּאִין שְׁמָעוּ. תַּתָּאִין אִתְכְּנָשׁוּ. אִלֵּין מָארֵי מְתִיבְתָּא דִּלְעֵילָא וְתַתָּא. אֵלִיָּהוּ בְּאוֹמָאָה עֲלָךְ טוֹל רְשׁוּ וּנְחִית הָכָא, דְּהָא קְרָבָא סַגִּיאָה אִזְדַּמַּן. חֲנוֹ"ךְ מְמַנָּא נָחִית הָכָא, אַנְתְּ וְכָל מָארֵי מְתִיבְתָּא דִתְחוֹת יְדָךְ. דְּלָא לִיקָרָא דִילִי עֲבִידְנָא, אֶלָּא לִיקָרָא דִשְׁכִינְתָּא.
Rabbi Shimon opened the discussion saying: Listen, all you celestial beings. Gather, all you earthly beings, the masters of the Yeshivah above and below. Elijah, upon an oath, ask permission from the Holy One, blessed be He, to come down here because a great battle awaits you. Come down, Chanoch Metatron, you and all the masters of the Yeshivot under your supervision. I did not do this for my glory, but for the glory of the Shechinah.
פָּתַח כְּמִלְקַדְּמִין וְאָמַר. זַרְקָא וַדַּאי בְּמֵיתָךְ לְסַלְּקָא צְלוֹתָא לְהַהוּא אֲתַר יְדִיעַ, כְּמָה דְּהַהִיא אַבְנָא דְקִירְטָא דְּאִזְדְּרִיקַת לְאֲתַר יְדִיעַ, הָכִי צָרִיךְ לְסַלְקָא מַחֲשַׁבְתֵּיהּ בִּצְלוֹתֵיהּ בְּהַהִיא תַּגָּא אֶבֶן מוּכְלֶלֶת וּמְעוּטֶרֶת. דְּאִתְּמָר בָּהּ כָּל הַזּוֹקֵף זוֹקֵף בַּשֵּׁם דְּצָרִיךְ לְסַלְקָא לָהּ תַּמָּן.
(R' Shimon) began again, saying: Assuredly by the cantillation mark, Zarka, the prayer should be elevated to that known place, just as one aims the stone in a slingshot, so should thought be elevated with concentration on prayer to that crown, which is the decorated and all-inclusive stone. Of this it is said that one should stand upright with the mention of the Name.
וּבְהַהוּא (אתר דסליק) לָהּ לְגַבֵּי בַּעְלָהּ אֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ לֹא יַפְסִיק. אַף עַל גַּב דְּאִתְּמָר בֵּיהּ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב. הַהִיא אֶבֶן דְּאִיהִי י' דְּיַעֲקֹב דְּאִתְּמָר בָּהּ (בראשית מ״ט:כ״ד) מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל לא יַפְסִיק. וְצָרִיךְ לְסַלְקָא (נ"א לה) עַד אֵין סוֹף. וְכַד נָחִית לָהּ אִתְּמָר בֵּיהּ כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ, דְּצָרִיךְ לְנַחֲתָא (נ"א לה) עַד אֵין תַּכְלִית, וְלָא יַפְסִיק (נ"א לה) מִנֵּיהּ לָא לְעֵילָא לָא לְתַתָּא.
In that place, where he elevates her to her husband, one should not stop praying, even if a snake is wound around his feet, even though it is written of it: "And you shall bruise his heel" (Beresheet 3:15). Nevertheless, the stone is hinted at by the letter Yud of Jacob, as it is written: "From thence from the shepherd, the stone of Yisrael" (Beresheet 49:24). One should not stop (elevating it to its place). One should elevate her from the central pillar to the Ein Sof. When he brings her down (from Ein Sof), it is said of him: Whoever kneels, kneels with the mention of Baruch (blessed), because he should bring her down to the Infinite endlessly, and not cause any separation between her (and Ze'er Anpin) above or below.
לְזִמְנִין אִיהוּ בַּעֲלָהּ ו' בְּצַדִּיק בְּשִׁית פִּרְקִין דִּתְרֵין שׁוֹקִין נָחַת לְגַבָּהּ בִּתְרֵין שׁוֹקִין. לְזִמְנָא אִיהוּ בַּעֲלָהּ ו' בִּתְרִין (נ"א דרועין) שִׁית פִּרְקִין דִּסְלִיקַת לְגַבָּהּ בִּתְרֵין דְּרוֹעִין. לְזִמְנִין אִיהוּ בֵּן אַבָּא וְאִמָּא בֵּן י"ה צָרִיךְ לְסַלְקָא. (ס"א לה לעילא וכד) לְעֵילָא לְה'. וְכַד סָלְקַת תַּמָּן לְזִמְנִין אִיהִי בְּהִפּוּכָא ו' וּבֵין י' י' כְּגַוְונָא דָא א צָרִיךְ לְסַלְקָא לְגַבֵּיה דְּאִתְּמָר בָּהּ (תהילים קי״ח:כ״ב) אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.
Sometimes he is her husband (according to the secret of) the letter Vav (in that it alludes to Yesod), the Righteousness that includes six parts of the two legs, (Netzach and Hod). Then she descends toward him (according to the secret) of the two legs. But at other times, he is her husband (according to) the letter Vav (which alludes to Tiferet), which includes six parts of the two arms - (the beginning, middle and end of Chesed and Gevurah). Then it ascends to the two arms. At other times, he is her husband between Aba and Ima. (He is then called) the son of Yud-Hei, and she should be elevated there to him. At other times, (her husband is Keter with) the letter Vav inserted between the two letters Yud, thus: א Aleph. Then she should be elevated to him. When she ascends (to Keter), it is written of her, "The stone which the builders rejected has become the head stone of the corner" (Tehilim 118:22).
וְכַד אִיהִי סְלִיקַת לְעֵילָא, בְּרֵישָׁא דְּכָל רֵישִׁין סַלְקָא. וּבְגִינָהּ מַלְאָכַיָּיא אָמְרִין אַיֵּ"ה מְקוֹם כְּבוֹדוֹ. וְכַד סְלִיקַת לְא' (לעילא) כְּגַוְונָא דָא א, אִיהִי תַּגָּא בְּרֵישָׁא דְּא' עֲטָרָה עַל רֵישֵׁיהּ כֶּתֶ"ר. וְכַד נַחֲתָא נְקוּדָא לְתַתָּא וְאִתְעַטְּרַת נְחִיתַת בֵּיהּ כְּגַוְונָא דָא (נ"א קמץ). וְכַד סְלִיקַת אִתְקְרֵי תַּגָּא בְּרָזָא דְטַעֲמֵי. וְכַד נְחִיתַת אִתְקְרִיאַת נְקוּדָה. וְכַד מִתְיַחֵד עִמָּהּ אִיהִי (אתקריאת אות) ז' כְּלִילָא מִנֵּיהּ אוֹת בְּרִי"ת דְּאִיהוּ שְׁבִיעָאָה דְּכֹלָּא.
When she rises up to the Head of all Heads the angels ask, Where is the place of His Glory to admire Him?' And when she rises (to Ze'er Anpin), in the form of Aleph, she becomes Keter, a crown on the head of the Aleph, thus: When she descends, a point underneath (the letter Vav within Aleph). So when she rises, she is called a crown according to the secret of the intonations, and when she descends, she is called a point. When she mates with (Ze'er Anpin), she is in the form of the vowel Shuruk, thus וּ. When she is a crown on the head, she is named the letter Zayin. The sign of the covenant consists of this (letter Zayin), because it is the seventh letter in all.
וּבְוַדַּאי הַאי אַבְנָא הִיא בְּנָיָיא דְכָל עָלְמִין. וּבְגִין דָּא (דברים כ״ה:ט״ו) אֶבֶן שְׁלֵימָה וָצֶדֶק יִהְיֶה לָךְ. אִיהִי מִדָּה בֵּין כָּל סְפִירָה. וּסְפִירָה דְּכָל סְפִירָה. (נ"א וכל ספירה) בָּהּ סְלִיקַת לְעֶשֶׂר. שִׁיעוּר דִּילָהּ וּבָהּ (נ"א ו' בה) אִתְעֲבִידַת אַמָּה עֶשֶׂר אַמּוֹת אוֹרֶךְ בֵּין כָּל סְפִירָה וּסְפִירָה. וְרָזָא דְמִלָּה עֶשֶׂר אַמּוֹת אוֹרֶךְ הַקֶּרֶשׁ וּבֵין כֹּלָּא מֵאָה. אִיהוּ י' בֵּין פֶּרֶק וּפֶרֶק עֶשֶׂר זִמְנִין סַלְּקָא לְמִּדָּה. (מארי) דְמֵאָה אַמָּה.
Indeed, this stone is the construction for all the worlds. Because of this, "But you shall have a perfect and just weight (lit. 'stone')..." (Devarim 25:15). She is a measurement between each and every Sefirah, and every Sefirah amounts with her to ten (Sefirot). Her size is the letter Vav. Through her, every cubit between each and every Sefirah becomes ten cubits. This is the secret of the verse: "Ten cubits shall be the length of a board" (Shemot 26:16) and between them all, she (adds up to) 100 (Sefirot). She is ten between every Sefirah and ten multiplied by ten totals one hundred, and when me'ah (Eng. 'one hundred') is reversed, (it is) amah (Eng. 'a cubit').
כָּל מִדָּה וּמִדָּה אִתְקְרֵי עוֹלָם. וְאִנּוּן י"ו שִׁיעוּר וּמִדָּה. ו' שֶׁקֶל י' מִדָּה דִילֵיהּ. וְשִׁעוּרָא דְמִדָּה חָמֵשׁ אַמּוֹת אוֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב. וְאִנּוּן לָקֳבֵל שִׁעוּרָא דְכָל רָקִיעַ דְּמַהֲלַךְ ת"ק אוּרְכֵּיהּ וְת"ק פּוּתְיֵיהּ. וְאִנּוּן ה"ה.
Each and every measurement (that Malchut measures) is called a world (i.e. it is a grade of its own). Every one is a Yud and a Vav, a size and a measurement. The Vav is the weight (of light) and the Yud is the measurement of it. The size of the measurement is five cubits long and five cubits wide. This corresponds to the size of every firmament, which is five hundred parasangs long and five hundred parasangs wide. This is (the secret of) the two Hei's (in the Four Letter Name).
הֲרֵי לְךָ שִׁעוּר קוֹמָה בְּאַתְוָון ידו"ד. דְּאָת ו' אִיהוּ רְקִיעַ הַשָּׁמָיִם. חָמֵשׁ רְקִיעִין דִּילֵיהּ ה' אִלֵּין אִתְקְרִיאוּ ה' שָׁמָיִם ה' חָמֵשׁ רְקִיעִין דִּכְלִילָן בַּשָּׁמָיִם. חָמֵשׁ עִלָּאִין שְׁמֵי הַשָּׁמַיִם. וְאִנּוּן ה"ה חָמֵשׁ בְּחָמֵשׁ. ו' רָקִיעַ שְׁתִיתָאָה לוֹן. י' שְׁבִיעָאָה לוֹן י' שִׁבְעָה בְּשִׁבְעָה וְסָלְקִין י"ד. וְהָכִי אִנּוּן אַרְעִין שִׁבְעָה עַל גַּבֵּי שִׁבְעָה כְּגִלְדֵי בְּצָלִים. וְכֻלְהוּ רְמִיזָן בִּתְרֵין עַיְינִין.
So here you have the stature (of Ze'er Anpin) in the letters Yud Hei Vav Hei, because the letter Vav (is) Tiferet of the heavens, (i.e. Tiferet of Ze'er Anpin). Its five firmaments - (the last Heh of the Four Letter Name) - are called "the (Heb. Hei) heavens", the five firmaments included in 'the heavens.' The upper five are the 'heavens of the heavens'. These are Hei-Hei. The letter Vav is their sixth (firmament). (Malchut becomes) the seventh, and seven plus seven total fourteen. Here are those lands, seven upon seven lands that cover each other like onion rings. They are all alluded to in the two eyes.
י' אִתְקְרֵי עוֹלָם קָטָן. ו' עוֹלָם אֲרִיךְ, וְכָל מָאן דְּבָעֵי לְמִשְׁאַל שְׁאֵלְתִּין לְגַבֵּי עוֹלָם אֲרִיךְ צָרִיךְ לְאַרְכָּא בֵּיהּ. וְכָל מָאן דְּשָׁאִיל בְּעוֹלָם קָצָר צָרִיךְ לְקַצְרָא. וְעַל דָּא אוּקְמוּהָ בְּמָקוֹם שֶׁאָמְרוּ לְקַצֵּר אֵין אָדָם רַשַּׁאי לְהַאֲרִיךְ.
The Yud is called a small, or short, world. The Vav is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short, a person should not pray at length.
לְקַצֵּר בִּצְלוֹתִין (במדבר י״ב:י״ג) אֵל נָא רְפָא נָא לָהּ. בִּנְקוּדָה דְּי'. לְהַאֲרִיךְ (מסטרא דאות ו). וּלְהִתְנַפֵּל (דברים ט׳:כ״ה) (באת פ' וכולא פ"ו). וָאֶתְנַפַּל לִפְנִי יְיָ כָּרִאשׁוֹנָה מ' יוֹם וּמ' לָיְלָה כֹּלָּא (חד). מ"ם י' נְקוּדָה בָּאֶמְצַע אִתְעֲבִיד מַיִ"ם מִסִּטְרָא דְחֶסֶ"ד צָרִיךְ לְאַרְכָּא בִּצְלוֹתָא
To pray quickly (is like the prayer of Moshe), "Heal her now, K-l, I pray You" (Bemidbar 12:13), (he addressed) the point of Yud. (Where) one should pray at length, as in 'to fall down' : "And I fell down (Heb. va'etnapal) before Hashem, as at the first..." (Devarim 9:18) (this is the letter Peh) "forty days and forty nights" (40 plus 40 equals 80, the letter Peh). Everything (is in the two) Mem's. (The) Yud as a point in the middle, which forms the word Mayim (Eng. 'water'). From the aspect of Chesed, one should pray at length.
וּבִשְׁמָא קַדִּישָׁא וְסָלִיק ידו"ד בִּרְבִיעַ (וצריך) לְאַרְכָּא בִּתְנוּעָה דָא דְּאִיהוּ רָזָא דִּתְקִיעָה. לְקַצֵּר מִסִּטְרָא דִשְׁבָרִים בֵּינוֹנִי, לָא בְּקְצִירוּ וְלָא בְּאֲרִיכוּ. בִּתְרוּעָה דְּעַמּוּדָא דְּאֶמְצָעִיתָא דְאִיהִי שַׁלְשֶׁלֶת דְּתַרְוַויְיהוּ שֶׁקֶל הַקֹּדֶשׁ.
In the Holy Name, Yud Hei Vav Hei rises by the Revi'a (lit. 'fourth'). And one should prolong this intonation, which is the secret of the Tekiah . (The place) to make it short is at the aspect (of Gevurah) of Sh'varim (short blowings of the Shofar) (this is the Tevir). The middle, which is neither prolonged nor shortened, is Teruah. This is the central pillar and Shalshelet (lit. 'chain'), which chains both (according to the secret of) the Shekel of the sanctuary.
לָקֳבֵיל רְבִיעַ דְּסָלִיק אִיהוּ חוֹלָם, שְׁבָרִים לָקֳבֵיל שְׁבָא. דָּא בָּעָא לְסַלְּקָא קָלָא וְדָא בָּעָא לְנַחֲתָא לָהּ. וּבְגִין דָּא אִנּוּן שְׁבָרִים בַּחֲשַׁאי שְׁכִינְתָּא תַּתָּאָה וְקָלָא לָא יִשְׁתְּמַע כְּמָא דְאַתְּ אָמֵר, (שמואל א א׳:י״ג) וְקוֹלָהּ לֹא יִשָׁמַע. תְּרוּעָה דָא שַׁלְשֶׁלֶת אָחִיד בְּתַרְוַויְיהוּ.
Corresponding to Revi'a, which rises, there is the Cholam. The Sh'varim, (Tevir), is equivalent to the Shva. In this (Revia), one should raise his voice and in (pronouncing) the other, one should lower his voice. Because of this, it is Sh'varim (from the word 'to break'). This is done in secret, as it is written of the lower Shechinah: "But her voice was not heard" (I Samuel 1:13). Teruah is Shalshelet. The Revi'i is for raising the voice, the Tevir of the cantillation marks is for lowering the pitch. Shalshelet holds to the two Columns like a chain (and joins them together).
וְאִית כְּגַוְונָא דְּרָקִיעַ הַמַּאֲרִיךְ בֵּיהּ תֵּיבָה וְאִיהִי נְקוּדָה חִירִיק כְּגַוְונָא דְּחֹלָם. לֵית נְקוּדָה דְּלֵית כְּגַוְונָא דִילָהּ בְּטַעֲמֵי. סֶגוֹל לְגַבֵּי סְגוֹלְתָּא. שְׁבָא לְגַבֵּי זָקֵף גָּדוֹל. כֻּלְהוּ תִּשְׁכַּח לוֹן נְקוּדֵי לְגַבֵּי טַעֲמֵי לְמָאן דְּיָדַע רָזִין טְמִירִין.
It is like the Revi'i, with which one prolongs the word. It is a vowel like the Cholam. There is no vowel that does not have a corresponding cantillation mark. For example, the vowel Segol corresponds to the Segolta intonation, the vowel Shva corresponds to the intonation Zakef Gadol. There is always a vowel corresponding to a cantillation mark for all those who know the hidden secrets.
פָּתַח וְאָמַר זַרְקָא מַקַּף שׁוֹפָר הוֹלֵךְ סְגוֹלְתָּא. (פתח נקודת ימין יי מלך. נקודת סגול שמאלא יי מלך. באמצעיתא יי ימלוך לתתא. רבי אחא אמר יי מלך דא עלמא עלאה. יי מלך דא תפארת. יי ימלוך דא ארון הברית):
(R' Shimon) said: Zarka, Makaf, Shofar Holech, Segolta. The vowel to the right is 'Hashem reigns'. The vowel to the left is 'Hashem reigned.' The vowel in the middle is 'Hashem shall reign.' Rabbi Acha said: 'Hashem reigns' is the supernal world, 'Hashem reigned' is Tiferet and 'Hashem shall reign' is the Ark of the Covenant.