Daf 5a (דַּף ה ע״א)

At that moment Atik Yomin delighted in that word, (בְּהַהִיא שַׁעֲתָא אָרַח עַתִּיק יוֹמִין בְּהַאי מִלָּה) and it was pleasing before Him more than all. (וְנִיחָא קַמֵּיהּ מִכֹּלָא). He took that word and crowned it with three hundred and seventy thousand crowns. (נָטִיל לְהַהִיא מִלָּה וְאַעְטַר לָהּ בִּתְלַת מְאָה וְשִׁבְעִין אֶלֶף עִטְרִין). That word flew and ascended and descended and was made into one firmament. (הַהִיא מִלָּה טָסַת וְסַלְקָא וְנַחְתָא וְאִתְעֲבִידָא רְקִיעָא חָדָא). And so every word of Chokhmah, (וְכֵן כָּל מִלָּה וּמִלָּה דְּחָכְמְתָא) [Some say: are made (ס״א אִתְעַבְּדִין)] [Some say: firmaments (ס״א רְקִיעִין)]-they stand in perfect existence before Atik Yomin. (קַיָּימִין בְּקִיּוּמָא שְׁלִים קַמֵּי עַתִּיק יוֹמִין). And He calls them new heavens, renewed heavens, hidden ones of the secrets of supernal Chokhmah. (וְהוּא קָרֵי לוֹן שָׁמַיִם חֲדָשִׁים, שָׁמַיִם מְחוּדָשִׁים, סְתִימִין דְּרָזִין דְּחָכְמְתָא עִלָּאָה). And all those other words of Orayta that are renewed stand before Kudsha Berikh Hu, (וְכָל אִנּוּן שְׁאָר מִלִּין דְּאוֹרַיְיתָא דְּמִתְחַדְּשִׁין קַיָּימִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא) and they ascend and become Artzot haChayyim (the Lands of the Living) (וְסָלְקִין וְאִתְעֲבִידוּ אַרְצוֹת הַחַיִּים). And they descend and are crowned toward one land, and all is renewed and made into a new land from that word that was renewed in the Orayta. (וְנַחְתִין וּמִתְעַטְּרִין לְגַבֵּי אֶרֶץ חַד, וְאִתְחַדַּשׁ וְאִתְעֲבִיד כֹּלָא אֶרֶץ חֲדָשָׁה מֵהַהִיא מִלָּה דְּאִתְחַדַּשׁ בְּאוֹרַיְיתָא). And concerning this it is written, (וְעַל דָּא כְּתִיב) “For as the new heavens and the new earth that I am making shall stand before Me…” (Isaiah 66), (כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עוֹשֶׂה עוֹמְדִים לְפָנַי וְגו׳). it does not say “I have made,” but “I am making,” (עָשִׂיתִי לָא כְּתִיב אֶלָּא עוֹשֶׂה) for He continually makes from those renewals and secrets of Orayta. (דְּעֲבִיד תָּדִיר מֵאִנּוּן חִדּוּשִׁין וְרָזִין דְּאוֹרַיְיתָא). And concerning this it is written, (וְעַל דָּא כְּתִיב) “And I have put My words in your mouth and in the shadow of My hand I have covered you, to plant heavens and to found earth.” (Isaiah 51), (וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ). it does not say “the heavens,” but simply “heavens.” (הַשָּׁמַיִם לָא כְּתִיב אֶלָּא שָׁמַיִם).

Rabbi El‘azar said: What is meant by “and in the shadow of My hand I have covered you”? (אָמַר רִבִּי אֶלְעָזָר מַהוּ וּבְצֵל יָדִי כִּסִּיתִיךָ). He said to him: At the time when the Orayta was given to Moshe, (אָמַר לֵיהּ בְּשַׁעֲתָא דְאִתְמָסַר אוֹרַיְיתָא לְמֹשֶׁה) many myriads of supernal angels came to burn him with the flame of their mouths, (אָתוּ כַּמָּה רִבּוֹא דְּמַלְאֲכֵי עִלָּאִין לְאוֹקְדָא לֵיהּ בְּשַׁלְהוֹבָא דְפוּמְהוֹן) until Kudsha Berikh Hu shielded him. (עַד דְּחֲפָא עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). And now that this word has ascended and been crowned and stands before Kudsha Berikh Hu, (וְהַשְׁתָּא דְהַאי מִלָּה סָלְקָא וְאִתְעַטְּרַת וְקָיְימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא) He overshadows that word and conceals it over that person, so that none will recognize it but Kudsha Berikh Hu. (אִיהוּ חָפֵי עַל הַהִיא מִלָּה וְכַסֵּי עַל הַהוּא בַּר נָשׁ דְּלָא יִשְׁתְּמוֹדַע לְגַבַּיְיהוּ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא). And they will not be jealous of him until that word becomes new heavens and a new earth. (וְלָא יְקַנְּאוּן לְגַבֵּיהּ עַד דְּאִתְעֲבִיד מֵהַהִיא מִלָּה שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה). This is what is written: “And in the shadow of My hand I have covered you, to plant heavens and to found earth.” (הֲדָא הוּא דִכְתִיב וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטוֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ). From here we learn that every word hidden from the eye ascends for supernal benefit. (מִכָּאן דְּכָל מִלָּה דְסָתִים מֵעֵינָא סָלְקָא לְתוֹעַלְתָּא עִלָּאָה). This is what is written: “And in the shadow of My hand I have covered you.” (הֲדָא הוּא דִכְתִיב, (ישעיה נא) וּבְצֵל יָדִי כִּסִּיתִיךָ). And why is it overshadowed and concealed from the eye? In order for supernal benefit. (וְאַמַּאי אִתְחֲפֵי וְאִתְכַּסֵּי מֵעֵינָא, בְּגִין לְתוֹעַלְתָּא עִלָּאָה). This is what is written: “To plant heavens and to found earth,” just as it is said. (הֲדָא הוּא דִכְתִיב לִנְטוֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ כְּמָה דְּאִתְּמָר). And to say to Tziyon: My people are you. (וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה). And to say to those gates and words which are distinguished, one above another: My people are you. (וְלֵאמֹר לְאִנּוּן תַּרְעִין וּמִלִּין דִּמְצוּיָינִין אִלֵּין עַל אִלֵּין: עַמִּי אָתָּה). Do not read: My people are you, but rather: With Me are you, to be a partner with Me. (אַל תִּקְרֵי (בתיקון יח דף לה ב) עַמִּי אָתָּה, אֶלָּא עִמִּי אָתָּה לְמֶהוֵי שׁוּתָּפָא עִמִּי). Just as I, through My utterance, made heaven and earth, as you say: (מָה אֲנָא בְּמִלּוּלָא דִילִי עֲבָדִית שָׁמַיִם וָאָרֶץ כְּמָא דְאַתְּ אָמֵר) “By the word of Hashem the heavens were made” (Psalms 33), (בִּדְבַר יְיָ שָׁמַיִם נַעַשׂוּ) so too you. (אוּף הָכִי אַתְּ). Fortunate are those who labor in the Orayta. (זַכָּאִין אִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא). And if you should say: How can a word from any person do this? (וְאִי תֵימָא דְּמִלָּה דְכָל בַּר נָשׁ דְּלָא יָדַע עָבִיד דָּא).

Come and see: one whose path is not in the secrets of Orayta, (תָּא חֲזֵי, הַהוּא דְּלָאו אָרְחֵיהּ בְּרָזִין דְּאוֹרַיְיתָא) and he innovates words whose meaning he does not properly understand, (וְחִדֵּשׁ מִלִּין דְּלָא יְדַע עַל בּוּרְיֵיהוֹן כְּדְקָא יְאוּת) that word ascends and goes toward that word: (הַהִיא מִלָּה סַלְקָא וְנָפִיק לְגַבֵּי הַהִיא מִלָה) “A man of perversities spreads falsehood” (Proverbs 16), (אִישׁ תַּהְפּוּכוֹת לְשׁוֹן שָׁקֶר) from the female of the great abyss, and it leaps five hundred parasangs to seize that word, (מִגּוֹ נוּקְבָא דִתְהוֹמָא רַבָּא וְדָלִיג חֲמֵשׁ מְאָה פַּרְסֵי לְקַבְּלָא לְהַהִיא מִלָּה) and it takes it and goes with that word into its female, (וְנָטִיל לָהּ וְאָזִיל בְּהַהִיא מִלָּה לְגוֹ נוּקְבֵיהּ) and makes with it a false firmament that is called Tohu. (וְעָבִיד בָּהּ רְקִיעָא דְשָׁוְא דְּאִקְרֵי תֹּהוּ). And in that firmament, that man of perversities flies six thousand parasangs in one moment. (וְטָס בְּהַהוּא רְקִיעָא הַהוּא אִישׁ תַּהְפּוּכוֹת שִׁיתָּא אַלְפֵי פַּרְסֵי בְּזִמְנָא חָדָא). And once that false firmament is standing, immediately there emerges (כֵּיוָן דְּהַאי רְקִיעָא דְשָׁוְא קָאִים נָפְקַת מִיָּד) A woman of harlotries, and she is empowered in that firmament of falsehood, (אֵשֶׁת זְנוּנִים וְאַתְקִיף בְּהַהוּא רְקִיעָא דְשָׁוְא) [Some say: she (נ״א: היא)] [Some say: and the man of perversities (נ״א: ואיש תהפוכות)] and she joins with it and from there emerges and kills many thousands and myriads, (וְאִשְׁתַּתְּפַת בֵּיהּ וּמִתַּמָּן נָפְקַת וְקָטְלַת כַּמָּה אֲלָפִין וְרִבְוָון) because once she is standing in that firmament, she has permission and power to fly through the whole world in a single instant. (בְּגִין דְּכַד קָיְימַת בְּהַהוּא רְקִיעָא אִית לָהּ רְשׁוּ וִיכָלְתָּא לְמֶהֱוֵי טָס כָּל עָלְמָא בְּרִגְעָא חֲדָא). And concerning this it is written, (וְעַל דָּא כְּתִיב) “Woe to those who draw iniquity with cords of vanity” (Isaiah 5), (הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשְּׁוָא). 'Iniquity'-this is the male. (הֶעָוֹן דָּא דְכוּרָא). “And sin as with cart ropes”-who is the sinner? This is the female who is called sinner. (וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. מַאן חַטָּאָה, דָּא נוּקְבָא דְאִקְרֵי חַטָּאָה). He draws that which is called 'Iniquity' with those cords of vanity, (אִיהוּ מָשִׁיךְ הַהוּא דְאִקְרֵי עָוֹן בְּאִנּוּן חַבְלֵי הַשָּׁוְא) and afterward with cart ropes of the sinner-toward that female who is called sinner, (וּלְבָתַר כַּעֲבוֹת הָעֲגָלָה חַטָּאָה, לְהַהִיא נוּקְבָא דְאִקְרֵי חַטָּאָה) for there she gains strength to fly and kill human beings. (דְּתַמָּן אִתְתַּקְפַת לְמֶהוֵי טָס לְקַטְלָא בְּנֵי נָשָׁא). And concerning this it is written: “For many are the corpses she has cast down” (Proverbs 7), (וְעַל דָּא כִּי רַבִּים חֲלָלִים הִפִּילָה) who cast them down? That sinner who kills human beings. (מַאן הִפִּילָה, דָּא הַהִיא חַטָּאָה דְּקָטְלִית בְּנֵי נְשָׁא). Who causes this? A Torah scholar who is not fit to issue halakhic rulings, but rules anyway-may the Merciful One save them. (מָאן גָּרִים דָּא, תַּלְמִיד חָכָם דְּלָא מָטֵי לְהוֹרָאָה וּמוֹרֶה, רַחֲמָנָא לִשֵּׁזְבָן).

Rabbi Shim‘on said to the friends: I beseech you-let not a single word of Orayta come forth from your mouths (אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָא: בְּמָטוּתָא מִנַּיְיכוֹ דְּלָא תַפְקוּן מִפּוּמַיְיכוּ מִלָּה דְאוֹרַיְיתָא) which you do not know and have not heard from the Great Tree as is fitting, (דְלָא יְדַעְתּוּן וְלָא שְׁמַעְתּוּן מֵאִילָנָא רַבְרְבָא כְּדְקָא יְאוּת) lest you become the cause for that sinner to kill multitudes of men in vain. (בְּגִין דְּלָא תֶהווֹן גָּרְמִין לְהַהוּא חַטָּאָה לְקַטְלָא אֻכְלוֹסִין דְּבַּר נָשׁ לְמַגָּנָא). They all opened their mouths and said: May the Merciful One save them, may the Merciful One save them. (פָּתְחוּ כֻּלְהוֹן וְאָמְרוּ: רַחֲמָנָא לִשֵּׁזְבָן, רַחֲמָנָא לִשֵּׁזְבָן).

Come and see: through the Orayta did Kudsha Berikh Hu create the world, (תָּא חֲזֵי, בְּאוֹרַיְיתָא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא) and we have already established that which is written: “Then I was by Him as a nursling, and I was daily His delight…” (Proverbs 8), (וְהָא אוּקְמוּהָ דִּכְתִיב, וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם) and He contemplated it once, and twice, and three times, and four times, (וְאִיהוּ אִסְתַּכַּל בָּהּ זִמְנָא וּתְרֵין וּתְלָתָא וְאַרְבַּע זִמְנִין) and afterward said it, and afterward performed the act through it, (וּלְבָתַר אָמַר לוֹן, וּלְבָתַר עָבִיד בָּהּ עֲבִידְתָּא) to teach humankind not to err in it. (לְאוּלְפָא לִבְנֵי נָשׁ דְּלָא יִיִתוֹן לְמִטְעֵי בָּהּ). As it is written: “Then He saw it, and declared it; He established it, and also searched it out. And He said to man…” (Job 28), (כְמָא דְאַתְּ אָמֵר, אָז רָאָהּ וַיְסַפְּרָהּ, הכִינָהּ וְגַם חֲקָרָהּ, וַיֹּאמֶר לָאָדָם). And corresponding to those four contemplations it is written: He saw it, He declared it, He established it, He searched it. (וְלָקֳבֵיל אַרְבַּע זִמְנִין אִנּוּן דִּכְתִיב: אָז רָאָהּ, וַיְסַפְּרָהּ, הכִינָהּ, וְגַם חֲקָרָהּ) Then Kudsha Berikh Hu created what He created. (בָּרָא קוּדְשָׁא בְּרִיךְ הוּא מַה דְּבָרָא). And before He brought forth His act, He inserted four words at the beginning: “In the beginning created Elohim et”-behold, four. (וְעַד לָא אַפִּיק עֲבִידְתֵּיהּ, אָעִיל אַרְבַּע תֵּבִין בְּקַדְמִיתָא דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת, הָא אַרְבַּע). And afterward, the heavens-these correspond to the four contemplations with which Kudsha Berikh Hu looked into the Orayta before bringing forth His work into craftsmanship. (וּלְבָתַר הַשָּׁמַיִם. אִנּוּן לָקֳבֵיל אַרְבַּע זִמְנִין דְּאִסְתַּכַּל קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְתָא עַד לָא יָפִּיק עֲבִידְתֵּיהּ לְאוּמְנוּתֵיהּ).