Daf 47b (דַּף מ״ז ע״ב)

And come and see (וְתָּא חֲזֵי), with a spirit did Kudsha Berikh Hu make the world (בְּרוּחָא עֲבִיד קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), and through a spirit it is sustained (וּבְרוּחָא מִתְקַיְּימָא), a spirit of those who toil in Orayta (רוּחָא דְּאִינּוּן דְּלָעָאן בְּאוֹרַיְּיתָא), and all the more so the spirit of the vapor of the masters of the Academy (וְכָל שֶׁכֵּן רוּחָא דְּהֶבֶל דְּרַבְיֵי דְבֵי רַב). “How great is Your goodness” - this is the goodness that is hidden (מָה רַב טוּבְךָ דָּא טוּבָא דְּאִתְגַּנִּיז). “For those who fear You” - for those who fear sin (לִירֵאֶיךָ לְאִינּוּן דַּחֲלֵי חַטָּאָה). “You have wrought for those who take refuge in You” - what is “You have wrought”? This is the work of Bereshit (פָּעַלְתָּ לַחוֹסִים בָּךְ. מַאי פָּעַלְתָּ דָּא עוֹבָדָא דִּבְרֵאשִׁית). Rabbi Abba said: this is Gan Eden (רַבִּי אַבָּא אָמַר: דָּא גַּן עֵדֶן), for in craftsmanship Kudsha Berikh Hu made it on earth in likeness of that which is above (דְּהָא בְּאוּמָנוּתָא עָבִיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא כְּגַוְונָא דִּלְעֵילָא), for the Righteous to be strengthened in it (לְאִתְתַּקְפָא בֵּיהּ צַדִּיקַיָּיא). This is what is written (Tehillim 31): “You have wrought for those who take refuge in You, in the presence of the sons of man” (הֲדָא הוּא דִּכְתִיב: פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם), for that is in front of the sons of man (דְּהָא הוּא נֶגֶד בְּנֵי אָדָם). And the other - in front of the holy supernal ones (וְאַחֲרָא נֶגֶד עִלָּאִין קַדִּישִׁין). Rabbi Shim‘on said: Gan Eden above is in front of the sons of man (אָמַר רַבִּי שִׁמְעוֹן: גַּן עֵדֶן לְעֵילָא וְנֶגֶד בְּנֵי אָדָם הֲוֵי), and even the other is also in front of the sons of man (וַאֲפִילוּ אַחֲרָא נֶגֶד בְּנֵי אָדָם הֲוֵי), to gather into it the Righteous who perform the desire of their Master (לְאִתְכַּנְשָׁא בֵּיהּ צַדִּיקַיָּיא דְּעָבְדֵי רְעוּתָא דְּמָארֵיהוֹן).

Vayekhulu (And they were completed) - that all the works above and below were completed (וַיְכֻלּוּ - דְּכָלוּ עוֹבָדִין דִּלְעֵילָא וְעוֹבָדִין דִּלְתַּתָּא). “The heavens and the earth” - above and below (הַשָּׁמַיִם וְהָאָרֶץ לְעֵילָא וְתַּתָּא). Rabbi Shim‘on said: the work and craftsmanship of the Written Orayta (רַבִּי שִׁמְעוֹן אָמַר: עוֹבָדָא וְאוּמָנוּתָא דְּאוֹרַיִּיתָא שֶׁבִּכְתָב), and the work and craftsmanship of the Oral Torah (וְעוֹבָדָא וְאוּמָנוּתָא דְּתוֹרָה שֶׁבְּעַל פֶּה). “And all their host” - these are the details of Orayta, the facets of Orayta, the seventy faces of Torah (וְכָל צְבָאָם אִלֵּין פְּרָטֵי דְּאוֹרַיִּיתָא, אַפִּין דְּאוֹרַיִּיתָא, שִׁבְעִים פָּנִים לַתּוֹרָה). Vayekhulu (And they were completed) - that they were established and completed, this one through that (וַיְכֻלּוּ - דְּאִתְקַיְּימוּ וְאִשְׁתַּכְלְלוּ דָּא בְּדָא). “Heaven and earth” - detail and general (שָׁמַיִם וָאָרֶץ - פְּרַט וּכְלַל). “And all their host” - these are the secrets of Orayta, the purifications of Orayta, the contaminations of Orayta (וְכָל צְבָאָם - רָזֵי דְּאוֹרַיִּיתָא, דַּכְיָאן דְּאוֹרַיִּיתָא, מְסָאֲבָן דְּאוֹרַיִּיתָא).

What is the Eighth? (שְׁמִינִי מָאי הֲוֵי), The Holy One Blessed Be He has one Tzaddik in the world (יֵשׁ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא צַדִּיק אֶחָד בָּעוֹלָם), and he is beloved to Him (וְחָבִיב לוֹ), because he sustains the entire world (מִפְּנֵי שֶׁמְּקַיֵּים כָּל הָעוֹלָם כֻּלּוֹ), and he is its foundation (וְהוּא יְסוֹדוֹ), and he nourishes it (וְהוּא מְכַלְכְּלוֹ), and makes it sprout (וּמַצְמִיחוֹ), and causes it to grow (וּמְגַדְּלוֹ), and brings it joy (וּמְשַׂמְּחוֹ). He is beloved and cherished above (אֲהוּב וְחָבִיב לְמַעְלָה), awe-inspiring and mighty below (נוֹרָא וְאַדִּיר לְמַטָּה). Established and accepted above (מְתוּקָן וּמְקוּבָּל לְמַעְלָה), established and accepted below (מְתוּקָן וּמְקוּבָּל לְמַטָּה). And he is the foundation of all Nefashot (וְהוּא יְסוֹד הַנְּפָשׁוֹת כֻּלָּם).

You said “Eighth,” and you said “foundation of all Nefashot” (אֲמַרְתָּ שְׁמִינִי, וְאָמַרְתָּ יְסוֹד הַנְּפָשׁוֹת כֻּלָּם), but behold, it is written: “And on the seventh day, He rested and was refreshed” (וְהָא כְּתִיב: וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת וַיִּנָּפַשׁ). Yes - it is the seventh (אִין שְׁבִיעִי הֲוֵי), but because it mediates between them (אֶלָּא מִשּׁוּם דְּמַכְרִיעַ בֵּינַיְיהוּ), and there are three above and three below (וְיֵשׁ אִינוּן תְּלָת לְרַע וּתְּלָת לְעֵיל), and he is the one who mediates between them (וְהוּא דְּאַכְרָע בֵּינַיְיהוּ). And why is it called the “Seventh”? (וּמָאי טַעְמָא אִקְרֵי שְׁבִיעִי), is it truly in the seventh? No (וְכִי הוּא בַּשְּׁבִיעִי לֹא), but because the Holy One Blessed Be He rested on Shabbat in that middah (אֶלָּא מִפְּנֵי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁבַת בְּשַׁבָּת בְּאוֹתָה הַמִּדָּה), as it is written (Shemot 31): “For six days Hashem made the heavens and the earth, and on the seventh day He rested and was refreshed” (דִּכְתִיב: כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת וַיִּנָּפַשׁ).

This teaches that each and every day has one utterance that rules over it (מְלַמֵּד שֶׁכָּל יוֹם וָיוֹם יֵשׁ לוֹ מַאֲמָר אֶחָד שֶׁהוּא אֲדוֹן לוֹ), not because it was created on it (לֹא מִפְּנֵי שֶׁהוּא נִבְרָא בּוֹ), but because it performs in the world the action assigned to it by His hand (אֶלָּא מִפְּנֵי שֶׁהוּא פּוֹעֵל בָּעוֹלָם פְּעוּלָה הַמְּסוּרָה לוֹ בְּיָדוֹ). They each performed their action and upheld their deed alone (פָּעֲלוּ כֻּלָּם פְּעוּלָתָם וְקִיֵּימוּ מַעֲשֵׂיהֶם לְבַד), then came the seventh day and performed its action (בָּא יוֹם הַשְּׁבִיעִי וּפָעַל פְּעוּלָתוֹ). All rejoiced - even the Holy One Blessed Be He (שָׂמְחוּ כֻּלָּם וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא). And not only this - but the soul was magnified (וְלֹא עוֹד אֶלָּא שֶׁגָּדְלָה נִשְׁמָתוֹ), as it is written: “And on the seventh day He rested and was refreshed” (דִּכְתִיב: וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת וַיִּנָּפַשׁ). And what is this rest? That there was no labor in it (וּמָאי הֲוֵי שְׁבִיתָה זוֹ דְּלָא הֲוֵי בָּהּ מְלָאכָה), and it was repose (וַהֲוֵי הֲנָחָה), as it is written: Shabbat (דִּכְתִיב: שַׁבָּת).

To what is this matter compared? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה), to a king who had seven gardens (לְמֶלֶךְ שֶׁהָיוּ לוֹ שִׁבְעָה גַּנּוֹת), and in the central garden a beautiful spring flowed from a source of living waters (וּבַגָּן הָאֶמְצָעִי מַעְיָן נָאֶה נוֹבֵעַ מִמָּקוֹר מַיִם חַיִּים), three to his right and three to his left (שְׁלֹשָׁה מִימִינוֹ וְשְׁלֹשָׁה מִשְּׂמֹאלוֹ). As soon as he acts in the world, then it is filled and they all rejoice (וּמִיָּד שֶׁפּוֹעֵל בָּעוֹלָם, אָז מִתְמַלֵּא וְשְׂמֵחִים כֻּלָּם). And they say: it fills for our need, and it waters them and nurtures them (וְאוֹמְרִים: לְצוֹרְכֵנוּ הוּא מִתְמַלֵּא, וְהוּא מַשְׁקֶה אוֹתָם וּמְגַדְּלָם), and they wait and rest, and he waters all seven (וְהֵם מַמְתִּינִין וְשׁוֹבְתִין, וְהוּא מַשְׁקֶה אֶת הַשִּׁבְעָה). And behold, it is written (Yeshayahu 43): “From the east I will bring your seed” (וְהָא כְּתִיב: מִמִּזְרָח אָבִיא זַרְעֶךָ), and he is one of them, and he waters him (וַהֲוֵי חַד מִנְּהוֹן, וּמַשְׁקֶה לֵיהּ).

Rather, say: he waters the heart, and the heart afterward waters all (אֶלָּא אֵימָא: הוּא מַשְׁקֶה אֶת הַלֵּב, וְהַלֵּב מַשְׁקֶה אַחַר כֵּן כֻּלָּם). And what is that? The seventh middah (וּמָאי נִיהוּ מִדָּה שְׁבִיעִית), it says: this is the middah of the goodness of the Holy One Blessed Be He (הֲוֵי אוֹמֵר: זוֹ מִדַּת טוּבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא). Why is it written “My Shabbatot” (מָאי טַעְמָא אָמַר: אֶת שַׁבְּתוֹתַי), and not “My Shabbat”? (וְלֹא אָמַר: אֶת שַׁבָּתַי). To what is this compared? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה), to a king who had a beautiful bride (לְמֶלֶךְ שֶׁהָיְתָה לוֹ כַּלָּה נָאָה), and every week he would set aside one day to be with her (וְכָל שָׁבוּעַ וְשָׁבוּעַ מַזְמִינָהּ יוֹם אֶחָד לִהְיוֹת עִמּוֹ). And the king had beautiful and beloved sons (וְהַמֶּלֶךְ יֵשׁ לוֹ בָּנִים נָאִים וַאֲהוּבִים).

He said to them: since it is so, you too rejoice on the day of My joy (אָמַר לָהֶם: הוֹאִיל וְכֵן, שִׂמְחוּ אַתֶּם גַּם כֵּן בְּיוֹם שִׂמְחָתִי), for I strive for your sake, and you likewise honor it (Oto) (כִּי אֲנִי בִּשְׁלַכֶם אֲנִי מִשְׁתַּדֵּל, וְאַתֶּם גַּם כֵּן הַדְּרוּ אוֹתוֹ). And what is “Remember and Guard”? “Remember” is for the male, “Guard” is for the female (וּמָאי זָכוֹר וְשָׁמוֹר זָכוֹר לַזָּכָר, וְשָׁמוֹר לַנְּקֵבָה). What is the reason (מָאי טַעְמָא) for “And My Sanctuary you shall revere”? (וּמִקְדָּשִׁי תִּירָאוּ) Guard yourselves from improper thought (שִׁמְרוּ עַצְמְכֶם מֵהִרְהוּר), because “My Sanctuary is holy” (כִּי מִקְדָּשִׁי קָדוֹשׁ הוּא). Why? (לָמָה׳) “For I am Hashem who sanctifies you” (כִּי אֲנִי יְיָ מְקַדִּשְׁכֶם), I am in every direction (אֲנִי בְּכָל צַד).

And Elohim completed on the seventh day (וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי), this is the Oral Torah, which is the seventh day (דָּא תּוֹרָה שֶׁבְּעַל פֶּה דְּאִיהוּ יוֹם שְׁבִיעִי), and through it the world was completed (וּבֵיהּ אִשְׁתַּכְלַל עָלְמָא), for it is the sustenance of all (דְּאִיהוּ קִיּוּמָא דְּכֹלָּא). “His work which He had done” - and not all His work (מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וְלֹא כָּל מְלַאכְתּוֹ), for the Written Torah brought forth everything in the strength of the writing, which came forth from Chokhmah (דְּהָא תּוֹרָה שֶׁבִּכְתָב אַפִּיק כֹּלָּא בְּתוּקְפָא דִּכְתַב דְּנָפִיק מֵחָכְמְתָא).

Three times it says here “on the seventh day” (תְּלַת זִמְנִין הָכָא: בַּיּוֹם הַשְּׁבִיעִי): “And Elohim completed on the seventh day” (וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי), “And He rested on the seventh day” (וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי), “And Elohim blessed the seventh day” (וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי) - behold three (הָא תְּלַת). “And Elohim completed on the seventh day” - this is the Oral Torah (וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי דָּא תּוֹרָה שֶׁבְּעַל פֶּה), for with the seventh day was the world completed, as we have said (דְּעִם יוֹם הַשְּׁבִיעִי דָּא אִשְׁתַּכְלַל עָלְמָא כְּדְקָא אֲמָרָן). And He rested on the seventh day (וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי), this is the foundation of the world (דָּא יְסוֹדָא דְעָלְמָא).

In the book of Rav Yiva Sava, this is Jubilee (בְּסִפְרָא דְרַב יֵיבָא סָבָא דָּא יוֹבְלָא), and concerning this it is written here “from all His work” (וְעַל כָּךְ כְּתִיב הָכָא מִכָּל מְלַאכְתּוֹ), that all emanates from it (דְּכֹלָּא נָפִיק מִנֵּיהּ). And we—this is the foundation (וְאֲנַן דָּא יְסוֹדָא), as we said above (כִּדְקָאֲמָרָן), for rest is within it more than in all (דְּהָא נַיְיחָא בֵּיהּ הֲוָה יַתִּיר מִכֹּלָּא). And Elohim blessed the seventh day (וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי).

This is the High Priest who blesses all (דָּא כֹּהֵן גָּדוֹל דִּמְבָרֵךְ לְכֹלָּא), and he takes first (וְהוּא נָטִיל בְּרֵישָׁא), as it is taught: “The Kohen takes first” (דִּתְנַן: כֹּהֵן נוֹטֵל בָּרֹאשׁ), and the blessings dwell within him (וּבִרְכָּאן בֵּיהּ שַׁרְיָין לְבָרְכָא), and he is called the seventh (וְאִקְרֵי שְׁבִיעִי). Rabbi Yessa Sava said: these two are one—the foundation of the world is he (רַבִּי יֵיסָא סָבָא אָמַר: הָנִי תְּרֵי חַד בִּיסוֹדָא דְעָלְמָא אִיהוּ), and one in the central column (וְחַד בְּעַמּוּדָא דְאֶמְצָעִיתָא). (Another version: these three—one on the eve of Shabbat at night, one of the day, and one of the world to come, which is the Great Shabbat) (ד״א ל״ג: אֲבָל הָנֵי תְּלַת, חַד בְּמַעֲלֵי שַׁבָּתָא דְלֵילְיָא, וְחַד דִּיוֹמָא, וְחַד דְּעָלְמָא דְאָתֵי, דְּאִיהוּ שַׁבָּת הַגָּדוֹל). And so (וְכֵן ד״א ל״ג וַיְקַדֵּשׁ), “He sanctified it (Oto)”—for whom? For that site where the sign exists (אוֹתוֹ, לְמַאן לְהַהוּא אֲתַר דְּאָת קַיָּימָא בֵּיהּ), it dwells—as you say (שַׁרְיָא, כְּמָא דְאַתְּ אָמֵר), “and He showed me the sign (Oto) and His dwelling” (וְהִרְאַנִי אוֹתוֹ וְאֶת נָוֵהוּ) [Shmuel II 15]. And in that site dwell all sanctities above (וּבְהַהוּא אֲתַר שַׁרְיָין כָּל קִידּוּשִׁין לְעֵילָא), and from it emerge to Knesset Yisrael to give her delight (וְנָפְקֵי מִנֵּיהּ לִכְנֶסֶת יִשְׂרָאֵל לְמֵיהַב לָהּ תַּפְנוּקָא), bread of delicacy (לֶחֶם פַּנָּג), and it goes forth—just as it is written: “From Asher, his bread is rich, and he shall yield royal delicacies” (וְאָזְלָא הָא כְּמָה דִכְתִיב: "מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ) [Bereshit 49]).

From Asher—this is the perfect existence that was (מֵאָשֵׁר דָּא קְיָים שְׁלִים דְּהֲוָה), (some say: to him) (ד״א ל״ג: לֵיהּ), the bread of affliction was reversed to become bread of delicacy (לֶחֶם עוֹנִי אִתְהַדַּר לְמֵהֲוֵי לֶחֶם פַּנָּג). And he shall yield royal delicacies (וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ). Who is the king? This is Knesset Yisrael (מַאן מֶלֶךְ דָּא כְּנֶסֶת יִשְׂרָאֵל). She gives (הוּא יָהִיב), (some say: to him) (ד״א ל״ה), all the delights of the worlds (כָּל תַּפְנוּקִין דְּעָלְמִין), and all sanctities that emerge from above emerge from this site (וְכָל קִידּוּשִׁין דְּנָפְקִין מִלְּעֵילָא מֵהַאי אֲתַר נָפְקִין). And concerning this: “and He sanctified it (Oto)”—that very sign (Ot) exists (וְעַל דָּא וַיְקַדֵּשׁ אוֹתוֹ, הַהוּא אָת קַיָּימָא). “For in it He rested” (כִּי בוֹ שָׁבַת), in it is the rest of all (some say: in it is rest (בֵּיהּ נַיְיחָא דְּכֹלָּא [ד״א בֵּיהּ נַיְיחָא]) of the upper and the lower (דְּעִלָּאִין וְתַתָּאִין). In it Shabbat: came (בֵּיהּ שַׁבַּתָּא [ד״א אַתְיָאָה])-to rest (לְנַיְיחָא). “That Elohim created”-from the generality of male comes observance to rectify the work of the world (אֲשֶׁר בָּרָא אֱלֹהִים מִכְּלָלָא דְּזָכוּר נַפְקָא שָׁמוֹר לְאַטְקָנָא עֲבִידְתָּא דְּעָלְמָא). “To do”-this is the craftsman of the world (לַעֲשׂוֹת דָּא אוּמָנָא דְּעָלְמָא), to perform the task of all (לְמֶעְבַּד עֲבִידְתָּא דְּכֹלָּא). Some say: “That He created-a craftsman was needed for the world, and all the work of all” (ס״א: אֲשֶׁר בָּרָא אוּמָנָא אַצְטְרִיךְ לְעָלְמָא וְכָל עֲבִידְתָּא דְּכֹלָּא). Furthermore, Rabbi Shim‘on expounded a word and said (תּוּ פָּרִישׁ רַבִּי שִׁמְעוֹן מִלָּה וְאָמַר), it is written (Devarim 7): “He guards the covenant and the kindness” (כְּתִיב שׁוֹמֵר הַבְּרִית וְהַחֶסֶד). “Guards” - this is Kenesset Yisrael (שׁוֹמֵר דָּא כְּנֶסֶת יִשְׂרָאֵל). “The covenant” - this is the foundation of the world (הַבְּרִית דָּא יְסוֹדָא דְּעָלְמָא). “And the kindness” - this is Avraham (וְהַחֶסֶד דָּא אַבְרָהָם), for Kenesset Yisrael is she who guards the covenant and the kindness (דִּכְּנֶסֶת יִשְׂרָאֵל הִיא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד), and she is called “Guardian of Yisrael” (וְאִקְרֵי שׁוֹמֵר יִשְׂרָאֵל). This is the guardian of the gate of all (דָּא הוּא נָטִיר פִּתְחָא דְּכֹלָּא), upon which depend all the workings of the world truly (בֵּיהּ תָּלְיָין כָּל עֲבִידָן דְּעָלְמָא וַדַּאי). “That Elohim created to do” - to complete, to repair all, each and every day (אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת לְשַׁכְלְלָא, לְאַטְקָנָא כֹּלָּא כָּל יוֹמָא וְיוֹמָא), and to bring forth spirits and souls (וּלְאַפָּקָא רוּחִין וְנִשָׁמָתִין), holy ones to the world above (קַדִּישִׁין לְעָלְמָא), and even spirits and demons (וְאֲפִלּוּ רוּחִין וְשֵׁדִין). And if you say they are not part of the Tikkun of the world (וְאִי תֵימָא דְּלָאו אִנּוּן תִּקּוּנָא דְּעָלְמָא), it is not so (לָאו הָכִי), for they too are for the Tikkun of the world (דְּהָא אִנּוּן לְתִּקּוּנָא דְּעָלְמָא הֲווּ), and to strike through them the guilty of the world (וּלְאַלְקָאָה בְּהוּ לְחַיָּיבֵי עָלְמָא), for they go to confront them and rebuke them (דְּאִנּוּן אָזְלִין לְקִבְּלַיְיהוּ לְאוֹכָחָא לְהוּ). And that which goes to the left side is bound to the left side to confront them (וּמַאי דְּאֲזִיל לִשְׂמָאלָא אִתְאַחִיד בְּסִטְרָא שְׂמָאלָא לְקִבְּלַיְיהוּ), Some say: it smites them (ס״א לְקֵי בְּהוּ), for this reason, they are part of the Tikkun (בְּגִינֵי כָךְ לְתִּקּוּנָא הֲווּ)