(Daf 1b) (דף א ע״ב)

Bereshit (בְּרֵאשִׁית), Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח), “The blossoms appeared in the land” p1-6(הַנִּצָּנִים נִרְאוּ בָאָרֶץ) (Song of Songs 2). The blossoms (הַנִּצָּנִים), this is the work of Bereshit (דָּא עוֹבָדָא דִּבְרֵאשִׁית), “appeared in the land” (נִרְאוּ בָאָרֶץ)—when (אֵימָתַי)? On the third day (בַּיּוֹם הַשְּׁלִישִׁי), as it is written, “And the earth brought forth” (דִּכְתִיב וַתּוֹצֵא הָאָרֶץ) (Bereshit 1:12). Then they appeared in the land (כְּדֵין נִרְאוּ בָאָרֶץ). “The time of pruning has come” (עֵת הַזָּמִיר הִגִּיעַ), this is the fourth day (דָּא יוֹם רְבִיעִי), when there was pruning of the tyrants (דְּהֲוָה בֵּיהּ זְמִיר עָרִיצִים), defective luminaries (מְאֹרֹת חָסֵר) (Bereshit 1:14). “And the voice of the turtledove” (וְקוֹל הַתּוֹר), this is the fifth day (דָּא יוֹם חֲמִישִׁי), as it is written, “Let the waters swarm…” (דִּכְתִיב יִשְׁרְצוּ הַמַּיִם וְגו׳) (Bereshit 1:20), to produce offspring (לְמֶעְבַּד תּוֹלָדוֹת). “Is heard” (נִשְׁמַע), this is the sixth day (דָּא יוֹם שִׁשִּׁי), as it is written, “Let us make man” (דִּכְתִיב נַעֲשֶׂה אָדָם) (Bereshit 1:26).

He was destined to precede doing to hearing (דְּהֲוָה עָתִיד לְמִקְדַּם עֲשִׂיָּה לִשְׁמִיעָה), as it is written here, “Let us make man” (דִּכְתִיב הָכָא נַעֲשֶׂה אָדָם), and it is written there, “We will do and we will hear” (וּכְתִיב הָתָם נַעֲשֶׂה וְנִשְׁמַע) (Exodus 24:7). “In our land” (בְּאַרְצֵנוּ), this is the Sabbath day (דָּא יוֹם שַׁבָּת), which is the likeness of the Land of Life (דְּאִיהוּ דּוּגְמַת אֶרֶץ הַחַיִּים), which is the World to Come, the World of Souls, the World of Consolations (שֶׁהוּא עוֹלָם הַבָּא. עוֹלָם הַנְּשָׁמוֹת. עוֹלָם הַנֶּחָמוֹת). Some say: another matter (נ״א דָּבָר אַחֵר): “The blossoms” (הַנִּצָּנִים), these are the Patriarchs (אִלֵּין אִנּוּן אֲבָהָן) who entered in thought (דְּעָאלוּ בַּמַּחֲשָׁבָה) and entered into the World to Come (וְעָאלוּ בְּעָלְמָא דְּאָתֵי) and were hidden there (וְאִתְגְּנִיזוּ תַּמָּן). And from there they went out in concealment (וּמִתַּמָּן נָפְקוּ בִּגְנִיזוּ), and were hidden within the true Prophets (וְאִטָּמִירוּ גוֹ נְבִיאֵי קְשׁוֹט) [Some say: within them (נ״א בְּהוֹ)]. Yosef was born and they were hidden in him (אִתְיְלִיד יוֹסֵף וְאִטָּמִירוּ בֵּיהּ). Yosef entered into the Holy Land (עָאל יוֹסֵף בְּאַרְעָא קַדִּישָׁא) and established them there (וּנְצִיב לוֹן תַּמָּן). Then they appeared in the land (וּכְדֵין נִרְאוּ בָּאָרֶץ) and were revealed there (וְאִתְגָּלוּ תַּמָּן). And when were they seen (וְאֵימָתַי אִתְחָזוּן)? At the time when the rainbow was revealed in the world (בְּשַׁעֲתָא דְּאִתְגְּלֵי קֶשֶׁת בְּעָלְמָא).

For when the rainbow is seen (דְּהָא בְּשַׁעֲתָא דְּקֶשֶׁת אִתְחֲזֵי), then they are revealed (כְּדֵין אִתְגַּלְּיָן אִנּוּן), and at that time “the time of pruning has come” (וּבְהַהִיא שַׁעֲתָא עֵת הַזָּמִיר הִגִּיעַ), the time to cut off the guilty from the world (עִדָּן לְקַצֵּץ חַיָּבִין מֵעָלְמָא). Why were they saved (אַמַּאי אִשְׁתְּזִיבוּ)? Because “the blossoms appeared in the land” (בְּגִין דְּהַנִּצָּנִים נִרְאוּ בָאָרֶץ). If they had not appeared, they would not have remained in the world (וְאִלְמָלֵא דְנִרְאוּ לָא אִשְׁתָּאֲרוּן בְּעָלְמָא), and the world would not have endured (וְעָלְמָא לָא אִתְקַיָּם). And who sustains the world and causes the Patriarchs to be revealed (וּמָאן מְקַיֵּם עָלְמָא וְגָרִים לַאֲבָהָן דְּאִתְגַּלְּיָן)? The voice of the children who study Orayta (קַל יְנוֹקֵי דְּלָעָאן בְּאוֹרַיְתָא). And because of them, the children of the world (וּבְגִין אִנּוּן רַבְיָין דְּעָלְמָא), the world is saved (עָלְמָא אִשְׁתְּזִיב). Corresponding to them, it is written (לְקָבְלֵיהוֹן), “Rows of gold we will make for you” (תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ) (Song of Songs 1). These are the children of the world (אִלֵּין אִנּוּן יְנוֹקֵי רַבְיָין עוּלְמִין). As it is written (דִּכְתִיב), “And you shall make two cherubim of gold” (וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב) (Exodus 25).

Bereshit (בְּרֵאשִׁית), Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח), “Lift up your eyes on high and see who created these” (שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה) (Isaiah 40). “Lift up your eyes on high” (שְׂאוּ מָרוֹם עֵינֵיכֶם)—to what place (לְאָן אֲתַר)? To the place to which all eyes are dependent (לְאֲתַר דְּכָל עַיְינִין תָּלְיָאן לֵיהּ). And who is this (וּמָאן אִיהוּ)? The opening of eyes (פֶּתַח עֵינַיִם). And there you shall know (וְתַמָּן תִּנְדְּעוּן) that this concealed Atika (דְּהַאי סָתִים עַתִּיקָא) exists for questioning (דְּקַיְמָא לַשְּׁאֵלָה). “Created Eleh (These)” (בָּרָא אֵלֶּה). And who is this (וּמָאן אִיהוּ)? Mi (Who) (מִי). That one (הַהוּא), as it is written, “From one end of heaven above” (שֶׁנֶּאֱמַר מִקְצֵה הַשָּׁמַיִם לְעֵילָּא) (Deuteronomy 4:32). For all exists under His authority (דְּכֹלָא קַיְּמָא בִּרְשׁוּתֵיהּ). And because He exists for questioning and is in a concealed way, not revealed (וְעַל דְּקַיְמָא לַשְּׁאֵלָה וְאִיהוּ בְּאֹרַח סָתִים וְלָא אִתְגַּלְיָא), He is called Mi (Who) (אִקְרֵי מִי). For above there is no questioning (דְּהָא לְעֵילָּא לֵית תַּמָּן שְׁאֵלָה). And this “end of heaven” is called Mi (Who) (וְהַאי קְצֵה הַשָּׁמַיִם אִקְרֵי מִי).

There is another one below, and it is called MaH (What) (וְאִית אָחֳרָא לְתַתָּא וְאִקְרֵי מַ״ה). What is the difference between this and that (מַה בֵּין הַאי לְהַאי), but rather the first, concealed, which is called Mi (Who) (אֶלָּא קַדְמָאָה סְתִימָאָה דְּאִקְרֵי מִ״י) stands for questioning p1-7(קַיְּמָא לַשְּׁאֵלָה) Once a person asks and investigates to gaze and to know from level to level until the end of all levels (כֵיוָן דְּשָׁאַל בַּר נָשׁ וּמְפַשְׁפֵּשׁ לְאִסְתַּכְּלָא וּלְמִנְדַע מִדַּרְגָּא לְדַרְגָּא עַד סוֹף כָּל דַּרְגִּין), once he reaches there—MaH (What) (כֵיוָן דְּמָטֵי תַּמָּן, מַ״ה). What have you known (מַה יָּדַעְתָּ), what have you looked at (מַה אִסְתָּכַּלְתָּא), what have you searched (מַה פִּשְׁפַּשְׁתָּא)?

Behold, all is concealed as at first (הָא כֹּלָא סָתִים כִּדְקַדְמִיתָא). And on this secret it is written, “What shall I testify for you, what shall I liken to you” (וְעַל רָזָא דְּנָא כְּתִיב, מָה אֲעִידֵךְ מָה אֲדַמֶּה לָךְ) (Lamentations 2). When the Temple was destroyed, a voice went forth and said, “What shall I testify for you” (כַּד אִתְחְרִיב בֵּי מַקְדְּשָׁא נָפַק קָלָא וַאֲמַר מָה אֲעִידֵךְ) [Some say: “and what [MaH] shall I liken to you; with that MaH (What) I will testify for you”] (נ״א וּמָה [מַה] אֲדַמֶּה לָךְ, בְּהַהוּא מ״ה אֲעִידֵךְ) every single day (בְּכָל יוֹמָא וְיוֹמָא), [and behold] I have made to testify in you from former days, as it is written, “I call heaven and earth to witness against you today” (וְהָא אַסְהִידַת בָּךְ מִיּוֹמִין קַדְמָאִין דִּכְתִיב, הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ) (Deuteronomy 30). “And what shall I liken to you” (וּמָה אֲדַמֶּה לָךְ)—in that very likeness I crowned you with holy crowns (בְּהַהוּא גַוְנָא מַמָּשׁ עֲטָרִית לָךְ בְּעִטְרִין קַדִּישִׁין), I made for you dominion over the world, as it is written, “‘Is this the city’ of which they say, ‘the perfection of beauty,’ etc.” (עֲבָדִית לָךְ שָׁלְטָנוּ עַל עָלְמָא דִּכְתִיב, הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי וְגו׳) (Lamentations 2); I called you “Jerusalem built as a city that is joined together” (קָרֵינָא לָךְ יְרוּשָׁלַיִם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה לָּהּ) (Psalms 122). “What shall I compare to you” (מָה אַשְׁוֶה לָּךְ).

In the manner that you are sitting, so it is, as it were, above (כְגַוְונָא דְּאַנְתְּ יָתְבָה, הָכִי הוּא כִּבְיָכוֹל לְעֵילָא). Just as now the holy people do not enter you in holy orders (כְגַוְונָא דְּלָא עָאלִין הַשְׁתָּא בָּךְ עַמָּא קַדִּישָׁא בְּסִדְּרִין קַדִּישִׁין), so I say to you that I will not enter above until your hosts enter you below (הָכִי אוֹמֵינָא לָךְ דְּלָא אֵיעוֹל אֲנָא לְעֵילָא עַד דְּיֵעֲלוּן בָּךְ אֻכְלוֹסָךְ לְתַתָּא). And this is your consolation, since this level I have equated to you in all (וְדָא אִיהוּ נֶחָמָה דִילָךְ הוֹאִיל דְּדַרְגָא דָא אַשְׁוֶה לָךְ בְּכֹלָא). And now that you are here, “great as the sea is your breaking” (וְהַשְׁתָּא דְּאַנְתְּ הָכָא גָּדוֹל כַּיָּם שִׁבְרֵךְ) (Lamentations 2). And if you say that you have no standing and healing, Mi (Who) “shall heal you” p1-8(וְאִי תֵימָא דְּלֵית לָךְ קַיָּימָא וְאַסְוָתָא, מִ״י יִרְפָּא לָךְ). Surely that concealed supernal level, in which all stands, shall heal you and raise you (וַדַּאי הַהוּא דַרְגָּא סְתִימָאָה עִלָּאָה דְכֹלָא קַיְּימָא בֵּיהּ יִרְפָּא לָךְ וְיוֹקִים לָךְ).

Mi (Who)—from the end of heaven above (מִ״י קְצֵה הַשָּׁמַיִם לְעֵילָא), MaH (What)—and to the end of heaven below (מַ״ה וְעַד קְצֵה הַשָּׁמַיִם לְתַתָּא) (קצה השמים לתתא). And this is the inheritance of Ya‘akov, who is the bar that passes from end to end (וְדָא יָרִית יַעֲקֹב דְּאִיהוּ מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה), from the first end, which is Mi (Who) (מִן הַקָּצֶה קַדְמָאָה דְּאִיהוּ מִ״י), to the latter end, which is MaH (What) (אֶל הַקָּצֶה בַּתְרָאָה דְּאִיהוּ מַ״ה), because he stands in the middle (בְּגִין דְּקָאִים בְּאֶמְצָעִיתָא). And for this reason: “Who created these” (וְעַל דָּא מִי בָּרָא אֵלֶּה).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), El'azar my son, speak your word and the concealment of the supernal secret will be revealed, which the sons of the world do not know (אֶלְעָזָר בְּנִי מְסוֹק מִילָךְ וְיִתְגְלַי סְתִימָא דְרְזָא עַלָּאָה דְבְנֵי עָלְמָא לָא יָדְעִין). Rabbi El'azar was silent (שָׁתִיק רַבִּי אֶלְעָזָר). Rabbi Shimon wept and arose for a moment (בְּכָה רַבִּי שִׁמְעוֹן וְקָאִים רַגְעָא) [Some say: one hour (נ״א שְׁעָתָא חָדָא)].

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), El'azar, what are Eleh (These) (אֶלְעָזָר מָאִי אֵלֶּה)? If you say stars and constellations (אִי תֵימָא כּוֹכְבַיָּא וּמִזְלַי), behold, they are seen there continually (הָא אַתְחֲזָאָן תִּמָּן תָּדִיר). And with MaH (What) they were created, as it is said, “By the word of Hashem the heavens were made” (וּבְמָ״ה אִתְבְּרִיאוּ כְּמָה דְאַתָּ אָמַר, בִּדְבַר יְיָ שָׁמַיִם נַעֲשׂוּ) (Psalms 33). If it refers to hidden matters, it should not have written Eleh (These), for this is revealed (אִי עַל מִלִּין סְתִימִין לָא לִכְתּוֹב אַלָּלֶּה דְהָא אִיתְגַּלָּיָא אִיהוּ).

Rather, this secret was not revealed until one day, when I was on the seashore (אֶלָּא רְזָא דָא לָא אִתְגַּלְיָא בַּר יוֹמָא חַד דַּהֲוִינָא עַל כֵּיף יִמָּא), and Eliyahu came and said to me (וְאָתָא אֵלִיָּהוּ וְאָמַר לִי), Rabbi, do you know what is, “Who created Eleh (These)” (רַבִּי, יָדַעְתּ מַה הוּא, מִי בָּרָא אֵלֶּה)? I said to him (אֲמִינָא לֵיהּ): These are the heavens and their hosts, the work of Kudsha Berikh Hu (אִלֵּין שְׁמַיָּא וְחַיְלָהוֹן עוֹבְדָא דְקוּדְשָׁא בְּרִיךְ הוּא), which man should look upon them and bless Him, as it is written, “When I behold Your heavens, the work of Your fingers, etc., Hashem our Master, how majestic is Your Name in all the earth” (דְאִית לֵיהּ לְבַר נָשׁ לְאַסְתַּכְּלָא בְהוּ וּלְבָרְכָא לֵיהּ דִּכְתִיב, כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ וְגו׳ יְיָ אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ) (Psalms 8)