Daf 128a (דַּף קכ״ח ע״א)

It was taught (תָּאנָא), the friends were appointed before Rabbi Shimon (אִתְמָנוּ חַבְרַיָּיא קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן), and those found were (וְאִשְׁתְּכָחוּ): Rabbi El'azar his son (רִבִּי אֶלְעָזָר בְּרֵיהּ), and Rabbi Abba (וְרִבִּי אַבָּא), and Rabbi Yehudah (וְרִבִּי יְהוּדָה), and Rabbi Yose bar Ya'akov (וְרִבִּי יוֹסֵי בַּר יַעֲקֹב), and Rabbi Yitzchak (וְרִבִּי יִצְחָק), and Rabbi Chizkiyah bar Rav (וְרִבִּי חִזְקִיָּה בַּר רַב), and Rabbi Chiyya (וְרִבִּי חִיָּיא), and Rabbi Yose (וְרִבִּי יוֹסֵי), and Rabbi Yisa (וְרִבִּי יֵיסָא).

They gave their hands to Rabbi Shimon (יְדִין יָהַבוּ לְרַבִּי שִׁמְעוֹן), and raised their fingers upward (וְאֶצְבְּעָן זַקְפוּ לְעֵילָּא). And they entered into a field among the trees and sat down (וְעָאלוּ בְּחַקְלָא בֵּינֵי אִילָנֵי וְיָתְבוּ). Rabbi Shimon arose and prayed his prayer (קָם רַבִּי שִׁמְעוֹן וְצַלֵּי צְלוֹתֵיהּ), he sat among them and said (יָתִיב בְּגַוַּויְיהוּ וְאָמַר): Let each one place his hands in his strength (כָּל חַד יְשַׁוִּי יְדוֹי בְּתוּקְפֵּיהּ). They placed their hands (שַׁווּ יְדַיְיהוּ), and he took them and opened and said (וְנָסִיב לוֹן פָּתַח וְאָמַר): “Cursed is the man who makes a graven or molten image, the work of the hands of a craftsman, and places it in secret. And all the people—Some say: all the people—shall answer and say, Amen” (אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנּוּ [ס״א כָּל הָעָם] כֻּלָּם וְאָמְרוּ אָמֵן) (Devarim 27).

Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): “It is a time to act for Hashem” (עֵת לַעֲשׂוֹת לַיְיָ) (Tehillim 119). Why “a time to act for Hashem”? (אֲמַאי עֵת לַעֲשׂוֹת לַיְיָ). Because “they have voided Your Torah” (מִשּׁוּם דְּהֵפֵרוּ תּוֹרָתֶךָ). What is “they have voided Your Torah”? (מַאי הֵפֵרוּ תּוֹרָתֶךָ). It is the supernal Torah (תּוֹרָה דִּלְעֵילָּא), which is nullified if this rectification is not performed (דְּאִיהִי מִתְבַּטְּלָא אִי לָא יִתְעֲבִיד בְּתִקּוּנוֹי [ס״א שְׁמָא] דָּא). And of Atik Yomin it is said (וּלְעַתִּיק יוֹמִין אִתְּמַר): It is written, “Happy are you, Yisrael, who is like you” (כְּתִיב, אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ) (Devarim 33). And it is written, “Who is like You among the mighty, Hashem” (וּכְתִיב, מִי כָמוֹךָ בָּאֵלִים יְיָ) (Shemot 15). He called Rabbi El'azar his son (קָרָא לְרִבִּי אֶלְעָזָר בְּרֵיהּ), and seated him before him (אוֹתְבֵיהּ קַמֵּיהּ), and Rabbi Abba to the other side (וּלְרַבִּי אַבָּא מִסִּטְרָא אַחֲרָא). And he said (וְאָמַר): We are the totality of all (אֲנָן כְּלָלָא דְּכוֹלָא). Until now we have been rectified and established (עַד הַשְׁתָּא אִתְתְּקָנוּ קַיָימִין). Be silent, hear the voice (אִשְׁתִּיקוּ, שַׁמְעֵי קָלָא), and their knees knocked one against the other (וְאַרְכּוּבָתָן דָּא לְדָא נַקְשָׁן). What is this voice? (מַאי קָלָא). It is the voice of the supernal assembly that gathers (קָלָא דִּכְנוּפְיָיא עִלָּאָה דְּמִתְכַּנְּפֵי).

Rabbi Shim‘on rejoiced and said, (חַדֵּי רַבִּי שִׁמְעוֹן וְאָמַר) “Hashem, I have heard Your report, I feared.” (יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי) (Habakkuk 3). He said, (אָמַר) there it was fitting to be in awe. (הָתָם יֵאוֹת הֲוָה לְמֶהֱוֵי דָּחִיל) With us, the matter depends on love, (אֲנָן בַּחֲבִיבוּתָא תַּלְיָיא מִלְּתָא) as it is written, (דִּכְתִיב) “And you shall love Hashem your Elohim,” (וְאָהַבְתָּ אֶת יְיָ אֱלֹהֶיךָ) (Deuteronomy 6), and it is written, (וּכְתִיב) “Because of Hashem’s love for you,” (מֵאַהֲבַת יְיָ אֶתְכֶם) (Deuteronomy 7), and it is written, (וּכְתִיב) “I have loved you, said Hashem, etc.” (אָהַבְתִּי אֶתְכֶם וְגוֹ׳) (Malachi 1).

Rabbi Shim‘on opened and said, (רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר) “A talebearer walks revealing a secret, but one of faithful spirit conceals a matter.” (הוֹלֵךְ רָכִיל מְגַלֶּה סּוֹד וְנֶאֱמַן רוּחַ מְכַסֶּה דָבָר) (Proverbs 11). “A talebearer walks”—this verse is difficult, (הוֹלֵךְ רָכִיל, הַאי קְרָא קַשְׁיָא) since it already said “talebearer,” why say “walks”? (כֵיוָן דְּאִתְּמַר רָכִיל, אֲמַאי הוֹלֵךְ)

It should have said, “a man who is a talebearer.” (אִישׁ רָכִיל מִבָּעֵי לֵיהּ לְמֵימַר) Who is it that walks? (מַאן הוֹלֵךְ) Rather, it is one whose spirit is not settled, (אֶלָּא מַאן דְּלָא אִתְיְישָׁב בְּרוּחֵיהּ) and is not trustworthy. (וְלָא הֲוִי מְהֵימָנָא) That word he heard, (הַהוּא מִלָּה דְּשָׁמַע) goes within him like a splinter in water, (אָזִיל בְּגַוִיֵּיהּ כְּחִיזְרָא בְּמַיָּא) until he casts it out. (עַד דְּרָמֵּי לֵיהּ לְבַר) What is the reason? (מַאי טַעְמָא) Because his spirit is not a spirit of stability. (מִשּׁוּם דְּלֵית רוּחֵיהּ רוּחָא דְּקִיּוּמָא) But one whose spirit is a spirit of stability— (אֲבָל מַאן דְּרוּחֵיהּ רוּחָא דְּקִיּוּמָא) about him it is written, “And one of faithful spirit conceals a matter.” (וּבֵיהּ כְּתִיב, וְנֶאֱמַן רוּחַ מְכַסֶּה דָבָר) “One of faithful spirit”—the stability of spirit. (וְנֶאֱמַן רוּחַ, קִיּוּמָא דְּרוּחָא) As it is written: “And I will fasten him as a peg in a sure place.” (וּתְקַעְתִּיו יָתֵד בְּמָקוֹם נֶאֱמָן) (Isaiah 22). The matter depends on spirit. (בְּרוּחָא תַּלְיָיא מִלְּתָא) Some say: on the secret. (נ״א: בְּרָזָא) And it is written, (וּכְתִיב) “Do not allow your mouth to cause your flesh to sin.” (אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ) (Ecclesiastes 5).

And the world is sustained only through the secret. (וְלֵית עָלְמָא מִתְקַיְּימָא אֶלָּא בְּרָזָא) And if even for worldly matters a secret is necessary, (וְכִי אִי בְּמִלֵּי עָלְמָא אִצְטְרִיךְ רָזָא), how much more so for the secret mysteries of Atik Yomin, (עַל אַחַת כַּמָּה וְכַמָּה בְּמִלִּין רָזִין דְּרָזַיָיא דְּעַתִּיק יוֹמִין) which are not transmitted even to supernal angels! (דְּלָא אִתְמַסְרָאן אֲפִילּוּ לְמַלְאָכִין עִלָּאִין)

Rabbi Shim‘on said: To the heavens I will not say that they should go forth, (אָמַר רַבִּי שִׁמְעוֹן, לִשְׁמַיָּא לָא אֵימָא דְּיֵצִיתוּן) Some say: that they should blaze. (ס״א: דְּיִצִּיתוּן) To the earth I will not say that it should hear, (לְאַרְעָא לָא אֵימָא דְּתִשְׁמַע) for behold—we are the sustainers of the worlds. (דְּהָא אֲנָן קִיוּמֵי עָלְמִין) It was taught: the secrets of secrets— (תָּנָא רָזִין דְּרָזִין) when Rabbi Shim‘on opened with the secrets of secrets, (כַּד פָּתַח רַבִּי שִׁמְעוֹן בְּרָזֵי דְּרָזִין) the place trembled, (אִזְדַּעְזַע אַתְרָא) and the friends were seized with trembling. (וַחֲבֵרִין אִתְחַלְחֲלוּ)

He revealed in secret and opened and said, (גַּלֵּי בְּרָזָא וּפָתַח וְאָמַר) it is written: “And these are the kings who reigned in the land of Edom before there reigned any king over the children of Israel, etc.” (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ וְגוֹ׳) (Bereshit 36). Fortunate are you, O Righteous, (זַכָּאִין אַתּוּן צַדִּיקַיָּיא) for the secret of secrets of Orayta have been revealed to you— (דְּאִתְגְלֵי לְכוֹן רָזֵי דְּרָזִין דְּאוֹרַיְיתָא) which are not revealed even to the Holy Ones above. (דְּלָא אִתְגַּלְּיָין לְקַדִּישֵׁי עֶלְיוֹנִין)

Who considers this? (מַאן יַשְׁגַּח בְּהַאי) And who merits this? (וּמַאן יִזְכֶּה בְּהַאי) For it is testimony upon the Faith of all. (דְּהוּא סַהֲדוּתָא עַל מְהֵימְנוּתָא דְּכֹלָּא). From it shine the 270 worlds, and from it Orayta radiates, by which the Righteous shine in the World to Come. (דְּנְהִיר לְמֵאָתָן וְשִׁבְעִין עָלְמִין וּמִנֵּיהּ נְהִיר אוֹרַיְיתָא דְּנְהִירִין בֵּיהּ צַדִּיקַיָּא לְעָלְמָא דְאָתֵי) This is what is written: “And the path of the righteous is as the light of dawn, that shines ever brighter until the perfect day.” (הֲדָא הוּא דִכְתִיב, וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4). From that path branch out the 613 pathways that divide in Ze’ir Anpin, (מִן הַהוּא אַרְחָא מִתְפָּרְשִׁין לְשִׁית מֵאָה וּתְלִיסַר אוֹרְחִין דְּפָלִיג בְּזְעֵיר אַנְפִּין) as it is written: “All the paths of Hashem are kindness and truth to those who guard His covenant, etc.” (כְּדִכְתִיב, כָּל אֳרְחוֹת יְיָ חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְגוֹ׳) (Psalms 25). May the revealing of this be in desire (צְלוֹתָא בְּרַעֲוָא יְהֵא), so that it not be considered a transgression for revealing this. (דְּלָא יִתְחֲשַׁב לְחוֹבָא לְגַלָּאָה דָּא)

And what will the friends say, (וּמַה יֵימְרוּן חַבְרַיָּיא) for this verse is difficult, (דְּהַאי קְרָא קַשְׁיָא הוּא) for it should not have been written in this manner, (דְּהָא לָא הֲוָה לֵיהּ לְמִכְתַּב הָכִי) for behold—we see that many kings existed (דְּהָא חֲזֵינָן כַּמָּה מְלָכִין הֲווֹ) before the children of Yisrael came, (עַד דְּלָא יֵיתוּן בְּנֵי יִשְׂרָאֵל) and before there was any king over the children of Yisrael. (וְעַד לָא יְהֵי מַלְכָּא לִבְנֵי יִשְׂרָאֵל) And what is this doing here? (וּמַה אִתְחֲזֵי הָכָא) And by this the friends were aroused. (וּבְדָא אַתְעֲרוּ חַבְרַיָּיא) Rather, this is a secret of secrets, (אֶלָּא רָזָא דְּרָזִין הוּא) which human beings cannot comprehend, or perceive, or contemplate in their understanding. (דְּלָא יַכְלִין בְּנֵי נָשָׁא לְמִנְדַּע וּלְאִשְׁתְּמוֹדַע וּלְמִרְחַשׁ בְּדַעֲתַיְיהוּ בְּהַאי) It was taught, (תָּאנָא) Atika of Atikin, concealed of all concealments, (עַתִּיקָא דְּעַתִּיקִין, טְמִירָא דִּטְמִירִין) before the adornments of the King were prepared, (עַד לָא זַמִּין תִּקּוּנוֹי דְּמַלְכָּא) and the adornments of adornments— (וְעִטּוּרֵי עִטּוּרִין) no service and no completion yet existed. (שֵׁירוּתָא וְסִיּוּמָא לָא הֲוָה) And He was engraving and measuring within Him. (וַהֲוָה מַגְלִיף וּמְשַׁעֵר בֵּיהּ) And He spread before Him one expanse, (וּפָרִיס קַמֵּיהּ חַד פַּרְסָא) and in it He engraved and measured kings. (וּבָהּ גְּלִיף וְשִׁיעֵר מַלְכִּין) But the configurations were not sustained— (וְתִקּוּנוֹי לָא אִתְקְיָימוּ) this is what is written: “And these are the kings who reigned in the land of Edom before there reigned any king over the children of Israel.” (הֲדָא הוּא דִכְתִיב, וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל) (Bereshit 36).

The Primordial King, for the primordial children of Yisrael. (מַלְכָּא קַדְמָאָה, לִבְנֵי יִשְׂרָאֵל קַדְמָאָה) And all those that were engraved (וְכֻלְּהוּ דִּגְלִיפוּ) were called by name, but were not sustained. (בִּשְׁמָהָן אִתְקְרוּן. וְלָא אִתְקְיָימוּ) Until He sighed over them, and concealed them. (עַד דְּאָנַח לְהוּ, וְאַצְנַע לְהוּ) And after a time, He looked— (וּלְבָתַר זִמְנָא הוּא אִסְתְּלַּק) Some say: He was gazing (נ״א: הָוָה מִסְתַּכֵּל) upon that expanse, (בְּהַהוּא פַּרְסָא) and it was rectified with its rectifications. (וְאִתְתְּקַן בְּתִקּוּנוֹי) And it was taught: (וְתָאנָא) when it rose in His desire to create the concealed Orayta, (כַּד סָלִיק בִּרְעוּתָא לְמִבְרֵי אוֹרַיְיתָא טְמִירָא) for two thousand years, and He brought it forth— (תְּרֵי אַלְפֵי שְׁנִין, וְאַפְּקָה) immediately it said before Him: (מִיַּד אָמְרָה קַמֵּיהּ) “Whoever desires to rectify and to make— (מַאן דְּבָעֵי לְאַתְקְנָא וּלְמֶעְבַּד) let him first rectify its configurations.” (יְתַקֵּן בְּקַדְמִיתָא תִּקּוּנוֹי).