Daf 32a (דַּף ל״ב ע״א)

What is the reason it was hidden? So that the guilty of the world would not benefit from it, and the worlds would not benefit on their account (מַאי טַעְמָא אִתְגְּנִיז. בְּגִין דְּלָא יִתְהַנּוּן מִנֵּיהּ חַיָּיבֵי עָלְמָא. וְעָלְמִין לָא יִתְהַנּוּן בְּגִינֵיהוֹן). And it is hidden for the Tzaddikim—for the Tzaddik precisely, as it is written, Light is sown for the Tzaddik, and for the upright of heart, joy (וְהוּא טָמִיר לְצַדִּיקַיָּא, לַצַּדִּיק דַּיְקָא דִּכְתִיב אוֹר זָרוּעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה) (Psalms 97). And then the worlds will be sweetened, and all will be one (וּכְדֵין יִתְבַּסְּמוּן עָלְמִין וִיהוֹן כֹּלָּא חַד). And until the day when the World to Come will be, it is hidden and concealed (וְעַד יוֹמָא דְיְהֵא עָלְמָא דְאֲתֵי הוּא טָמִיר וְגָנִיז). That light went forth from within the darkness, which was engraved in the concealment of all (הַהוּא נְהוֹרָא נָפַק מִגּוֹ חֲשׁוֹכָא דְּאִתְגַּלְּפָא בְּקִלְפוֹי דִטְמִירָא דְּכֹלָּא). Until from that hidden light, a path was engraved for the lower darkness, and the light remained within it (עַד דְּמֵהַהוּא נְהוֹרָא דְּאִתְגְּנִיז אִתְגְּלִיף בִּשְׁבִיל חַד טְמִירָא לַחֲשׁוֹכָא דִלְתַתָּא וּנְהוֹרָא שָׁארֵי בֵּיהּ). What is the lower darkness? That which is called night, as it is written, And to the darkness He called night (מָאן חֲשׁוֹכָא דִלְתַתָּא. הַהוּא דְאִקְרֵי לַיְלָה דִּכְתִיב בֵּיהּ וְלַחשֶׁךְ קָרָא לָיְלָה) (Bereshit 1). And on this we have learned, what is that which is written, He uncovers deep things out of darkness (וְעַל דָּא תָּנִינָן מַאי דִכְתִיב מְגַלֶּה עֲמוּקוֹת מִנִּי חשֶׁךְ) (Job 12). Rabbi Yosi said: If you say that from hidden darkness they are revealed, behold we see that all those supernal crowns are hidden, and we call them depths (רִבִּי יוֹסֵי אוֹמֵר אִי תֵימָא מֵחשֶׁךְ סָתִים אִתְגַּלְּיָין. הָא חֲזִינָן דִּטְמִירִין אִנּוּן כָּל אִנּוּן כִּתְרִין עִלָּאִין וְקָרִינָן עֲמוּקוֹת). What is “He uncovers”? Rather, all those supernal concealments are not revealed except from within that darkness, which is in the secret of night (מַהוּ מְגַלֶּה. אֶלָּא כָּל אִנּוּן טְמִירִין עִלָּאִין לָא אִתְגַּלְּיָין אֶלָּא מִגּוֹ הַהוּא חֲשׁוֹכָא דְּאִיהוּ בְּרָזָא דְלֵילְיָא). And all shall be one in the secret, as it is written, And the light of the moon shall be as the light of the sun, in one degree. And until the day that will come, it is hidden and concealed (ויהא כלא חד ברזא דוהיה אור הלבנה כאור החמה בדרגא חדא ועד יומא דייתי הוא גנוז וטמיר).

Come and see (תָּא חֲזֵי), all those deep concealed matters that emerge from within thought (כָּל אִנּוּן עֲמִיקִין סְתִימִין דְּנָפְקֵי מִגּוֹ מַחֲשָׁבָה), and the voice carries them (וְקָלָא נָטִיל לוֹן), they are not revealed (לָא אִתְגַּלְּיָין), until the word reveals them (עַד דְּמִלָּה מְגַלָּה לוֹן). What is “word” (מָאן מִלָּה), this is speech (הַיְינוּ דִבּוּר). And this speech is called Shabbat (וְהַאי דִּבּוּר אִקְרֵי שַׁבָּת). And because Shabbat is called speech, mundane speech is forbidden on Shabbat p1-42(וּבְגִין דְּשַׁבָּת אִקְרֵי דִבּוּר, דִּבּוּר דְּחוֹל אָסוּר בְּשַׁבָּת). Because this speech must rule, and none other (בְּגִין דְּדִבּוּר דָּא בַּעֲיָא לְשַׁלְטָאָה וְלָא אָחֳרָא). And this speech, which comes from the side of darkness, reveals the depths from within it (וְהַאי דִבּוּר דְּאִיהוּ אָתֵי מִסִּטְרָא דְּחשֶׁךְ מְגַלֶּה עֲמוּקוֹת מִגַּוֵּיהּ). And the meaning of “out of darkness” is precise: from that side of darkness (וּמַשְׁמַע מִנִּי חשֶׁךְ. הַהוּא דְּאֲתֵי מִסִּטְרָא דְחשֶׁךְ דִּכְתִיב מִנִּי דַּיְיקָא).

Rabbi Bon sat and expounded: What is that which is written, I form the light and create darkness (יָשָׁב רִבִּי בּוֹן וְדַּרָשׁ מָהוּ דִּכְתִיב יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45). Rather, light, which has substance, it is written of it, “formation” (אֶלָּא אוֹר שֶׁיֶּשׁ בּוֹ מַמָּשׁ כְּתִיב בּוֹ יְצִירָה). Darkness, which has no substance, it is written of it, “creation” (חֹשֶׁךְ שֶׁאֵין בּוֹ מַמָּשׁ כְּתִיב בּוֹ בְּרִיאָה). As you say, He forms mountains and creates the wind (כְּמָה דְּאַתְּ אָמֵר יוֹצֵר הָרִים וּבוֹרֵא רוּחַ) (Amos 4). If you wish, say: light, which has substance, of it is written, “making.” As it is written, And Elohim said: Let there be light, and there was light (אִי בָּעִית אִימָא אוֹר שֶׁיֶּשׁ בּוֹ מַמָּשׁ, כְּתִיב בּוֹ עֲשִׂיָּה. דִכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). And there is no being except making, and yet it is called “formation” (וְאֵין הֲוָיָה אֶלָּא עֲשִׂיָּה וְקָרֵי בֵּיהּ יְצִירָה). Darkness, in which there was no making, but only separation and division, is called “creation.” As you say, “So-and-so was made healthy” (חֹשֶׁךְ דְלָא הֲוָה בֵּיהּ עֲשִׂיָּה אֶלָּא הַבְדָּלָה וְהַפְרָשָׁה קָרֵי בֵּיהּ בְּרִיאָה כְּמָה דְּאַתְּ אָמֵר הִבְרִיא פְּלוֹנִי וְכוּ').

Rabbi Berakhyah said: What is that which is written, And Elohim said: Let there be light, and there was light—and He did not say, “and it was”? (אָמַר רִבִּי בְּרָכְיָה מָהוּ דִּכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר וְלֹא אָמַר וְהָיָה). It may be compared to a king who had a precious object, and he set it aside until he prepared a place for it and placed it there (מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ חֵפֶץ נָאָה וְהִקְצָהוּ עַד שֶׁזִימֵן לוֹ מָקוֹם וְשָׂמַהוּ שָׁם). Thus it is written, Let there be light, and there was light—because it already was (הֲדָא הוּא דִכְתִיב יְהִי אוֹר וַיְהִי אוֹר שֶׁכְּבָר הָיָה). Thus it concludes (ע''כ).

Rabbi Yitzchak said: If so, what is that which is written, And Elohim separated between the light and between the darkness (אָמַר רִבִּי יִצְחָק אִי הָכִי מַאי דִכְתִיב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ). He said to him: Light brought forth day, and darkness brought forth night (אָמַר לֵיהּ, אוֹר אַפִּיק יוֹם וְחשֶׁךְ אַפִּיק לַיְלָה). Afterwards He joined them together as one, and they became one, as it is written, And there was evening and there was morning, one day (לְבָתַר חָבַר לוֹן כְּחֲדָא וְהֲווּ חַד דִּכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד). That night and day are called one. And this which is written, And Elohim separated between the light and between the darkness, is separation of division—this is in the time of exile, when separation is found (דְּלַיְלָה וְיוֹם אִקְרוּן חַד. וְהַאי דִכְתִיב וַיַּבְדֵּל אֱלהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ דָּא בְּזִמְנָא דְגָלוּתָא דְּאִשְׁתְּכַח פָּרוֹדָא).

Rabbi Yitzchak said: Until here, the male is in the light and the female is in the darkness (אָמַר רִבִּי יִצְחָק עַד הָכָא דְּכוּרָא בְּאוֹר וְנוּקְבָא בַּחֲשׁוֹכָא). Afterwards they join together to be one (לְבָתַר מִתְחַבְּרָן כְּחֲדָא לְמֶהוֵי חַד). In what are they distinguished, to be known between light and between darkness? They are distinguished in levels, yet both are one (בְּמַאי אִתְפַּרְשָׁאן לְאִשְׁתְּמוֹדְעָא בֵּין נְהוֹרָא וּבֵין חֲשׁוֹכָא. מִתְפַּרְשָׁן דַּרְגִּין וְתַרְוַויְיהוּ כְּחַד הֲווּ). For there is no light except in darkness, and there is no darkness except in light (דְּהָא לֵית נְהוֹרָא אֶלָּא בַּחֲשׁוֹכָא וְלֵית חֲשׁוֹכָא אֶלָּא בִּנְהוֹרָא). And even though they are one, they are distinguished in aspects, yet with all this they are one, as it is written, one day (וְאַף עַל גַּב דְּאִנּוּן חַד אִתְפַּרְשָׁן בִּגְוָונִין וְעִם כָּל דָּא אִנּוּן חַד דִּכְתִיב יוֹם אֶחָד).

Rabbi Shimon said: On the covenant the world was created and exists, as it is written, If not for My covenant day and night, the statutes of heaven and earth I would not have set (רִבִּי שִׁמְעוֹן אָמַר עַל בְּרִית עָלְמָא אִתְבְּרֵי וְאִתְקַיָּים דִּכְתִיב אִם לא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וְאָרֶץ לֹא שָׂמְתִּי) (Jeremiah 33). What is the covenant? This is the Tzaddik, the foundation of the world, who is the secret of the male (מָאן בְּרִית דָּא צַדִּיק יְסוֹדָא דְעָלְמָא דְּאִיהוּ רָזָא דְּזָכוּר). And because of this the world exists through the covenant of day and night together, as it is written, If not for My covenant day and night, the statutes of heaven and earth I would not have set (וְעַל דָּא עָלְמָא קַיְימָא בִּבְרִית יוֹמָם וָלַיְלָה כְּחֲדָא דִּכְתִיב אִם לא בְרִיתִי יוֹמָם וְלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לא שָׂמְתִּי). The statutes of heaven are those that flow and go forth from Eden above (חֻקּוֹת שָׁמַיִם דְּנַגְדִין וְנָפְקִין מֵעֵדֶן עִלָּאָה).

He opened and said, From the voice of those who divide between the drawers of water, there they shall recount the righteousness of Hashem, etc. (פָּתַח וְאָמַר מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים שָׁם יְתַנּוּ צִדְקוֹת ה' וְגו') (Judges 5). From the voice of those who divide—this is the voice of Ya'akov (מִקּוֹל מְחַצְצִים דָּא קוֹל יַעֲקֹב). “Those who divide” is as you say, a man of the space between (מְחַצְצִים כְּמָא דְאַתְּ אָמֵר אִישׁ הַבֵּינַיִם) (I Samuel 17). Between the drawers—that is, he sits among those who draw water from above, and he takes from two sides and includes them within himself (בֵּין מַשְׁאַבִּים דְּאִיהוּ יָתִיב בֵּין אִנּוּן דְּשָׁאֲבִין מַיָּא מִלְּעֵילָא וְהוּא נָטִיל בִּתְרֵין סִטְרִין וְכָלִיל לְהוֹן בְּגַוֵּיהּ). There they shall recount the righteousness of Hashem (שָׁם יְתַנּוּ צִדְקוֹת יְיָ). There is the place of faith to cleave (תַּמָּן הוּא אֲתַר מְהֵימְנוּתָא לְאִתְדַּבָּקָא). There they shall recount the righteousness of Hashem—there they draw the righteousness of Hashem and drink (שָׁם יְתַנּוּ צִדְקוֹת יְיָ. תַּמָּן יָנְקִין צִדְקוֹת יְיָ וְשָׁאֲבִין). “The righteousness of His open dwellings in Yisrael”—this is the Tzaddik of the world, who is enduring and holy, who draws and takes all and distributes to the Great Sea, which are the supernal waters (צִדְקוֹת פִּרְזוֹנוֹ בְּיִשְׂרָאֵל דָּא צַדִּיק דְּעָלְמָא דְּאִיהוּ קַיָּים וְקָדִישׁ, וְאִיהוּ שָׁאִיב וְנָטִיל כֹּלָּא וּמְפַזֵּר לְגַבֵּי יַמָּא רַבָּא אִנּוּן מַיִין עִלָּאִין). In Yisrael, for Yisrael inherit this enduring one (בְּיִשְׂרָאֵל, דְּיִשְׂרָאֵל יָרְתוּ קַיָּים דָּא). And Kudsha Berikh Hu gives them the inheritance of the worlds (וְיַהֲבֵיהּ לוֹן קוּדְשָׁא בְּרִיךְ הוּא יְרוּתַת עָלְמִין).

Tosefta

We have learned: one who circumcises but does not uncover the circumcision, it is as if he did not circumcise (תָּנִינָן מָל וְלֹא פָּרַע אֶתּ הַמִּילָה כְּאִילוּ לֹא מָל). Because there are two levels: circumcision and uncovering (בְּגִין דִּתְּרֵין דַּרְגִּין אִנּוּן מִילָה וּפְרִיעָה). “Remember” and “Guard” (זָכוֹר וְשָׁמוֹר). Tzaddik and Tzedek (צַּדִּיק וְצֶדֶק). Male and female (דְּכַר וְנוּקְבָא). The sign of the covenant—this is Yosef; and the covenant—this is Rachel (אוֹת בְּרִית דָּא יוֹסֵף וּבְרִית דָּא רָחֵל). And it is necessary to join them together (וַאֲצִטְרִיךְ לְחַבְּרָא לוֹן). And with what does he join them? When he circumcises and uncovers (וּבְמָה מְחַבֵּר לוֹן. כַּד אִיהוּ גָּזִיר וּפָרִיעַ). But one who circumcises and does not uncover, it is as if he made separation between them (וּמָאן דְּגָזִיר וְלֹא פָּרִיעַ כְּאִלּוּ עָבְדוּ בֵּינַיְיהוּ פִּרוּדָא). Until here, Tosefta (עַד כָּאן תּוֹסֶפְתָּא).