Daf 133a (דַּף קל״ג ע״א)

Arise Rabbi Ḥiyya (קוּם רִבִּי חִיָיא). Rabbi Ḥiyya arose (קָם רִבִּי חִיָּיא), opened and said (פָּתַח וְאָמַר): (Yirmiyahu 1) “Then I said: Ah, Hashem Elohim, behold I know not how to speak, for I am but a child” (וָאוֹמַר אֲהָהּ יְיָ אֱלֹהִים הִנֵּה לָא יָדַעְתִּי דַּבֵּר כִּי נַעַר אָנֹכִי). And was it that Yirmiyahu did not know how to speak (וְכִי יִרְמִיָּה לָא הֲוָה יָדַע לְמַלְּלָא)? Behold, how many words went forth from his mouth before he said this (וְהָא כַּמָה מִלוּלִין נַפְקֵי מִפּוּמוֹי, עַד לָא אָמַר דָּא). And he said a word of falsehood, as it is written: “Behold I know not how to speak” (וְהוּא אָמַר מִלָּה כְּדִיבָא, דִּכְתִיב הִנֵּה לֹא יָדַעְתִּי דַּבֵּר).

Rather, Heaven forbid that he said this about himself (אֶלָּא חַס וְשָׁלוֹם דְּאִיהוּ אָמַר עַל דָּא). Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): what is the difference between speech and saying (מַה בֵּין דִּבּוּר לַאֲמִירָה). Saying does not require raising the voice (אֲמִירָה הוּא דְּלָא בָּעֵי לְאַרְמָא קָלָא); speech requires raising the voice and proclaiming words (דִּבּוּר, בָּעֵי לְאַרְמָא קָלָא, וּלְאַכְרְזָא מִלִּין). As it is written (דִּכְתִיב), (Shemot 20) “And Elohim spoke all these words, saying” (וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר). And it was taught (וְתָאנָא), the whole world heard that speech (כָּל עָלְמָא שָׁמְעוּ הַהוּא דִּבּוּר), and the whole world trembled (וְכָל עָלְמָא אִזְדַּעֲזָעוּ). And because of this it is written “And He spoke,” and it is not written “And He said” (וּבְגִין כַּךְ כְּתִיב וַיְדַבֵּר, וְלָא כְּתִיב וַיֹּאמֶר). So too here it is written: “Behold I know not how to speak,” to proclaim a word and to reprove with the spirit of holiness to the world (אוּף הָכָא כְּתִיב הִנֵּה לֹא יָדַעְתִּי דַּבֵּר, לְאַכְרְזָא מִלָּה וּלְאוֹכָחָא בְּרוּחַ קֻדְשָׁא לְעָלְמָא).

If so (אִי הָכִי), behold it is written (Shemot 6) “And Hashem spoke to Moshe, saying” (הָא כְּתִיב וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר). Rather, who is the supernal prophet like Moshe (אֶלָּא, מַאן הוּא נְבִיאָה עִלָּאָה כְּמֹשֶׁה), that no man merited like him (דְּלָא זָכָה בַּר נָשׁ כְּוָותֵיהּ). For he heard speech with proclamation (דְּהוּא שָׁמַע דִּבּוּר בְּהַכְרָזָה), and he did not fear and was not shaken (וְלָא דָּחִיל, וְלָא אִזְדַּעֲזָע). But the other prophets trembled (וּשְׁאַר נְבִיאִים אִזְדַּעֲזָעוּ), even with saying, and were afraid with fear (אֲפִילּוּ בַּאֲמִירָה, וְדַחֲלִין בִּדְחִילוּ). And it was taught (וְתָאנָא), the first adornment of the beard (תִּקּוּנָא קַדְמָאָה דְּדִיקְנָא), and the second, to bring to the third (וְתִנְיָינָא לְאָתָבָא לִתְלִיתָאָה)—Some say: to bring (נ״א: לְאַיְּתָאָה), Some say: to subdue (נ״א: לְאַכְפָּא)—as it is written (Iyov 33) “Behold, all these things El works twice, thrice with a man” (דִּכְתִיב הֶן כָּל אֵלֶּה יִפְעַל אֵל פַעֲמַיִם שָׁלֹשׁ עִם גָּבֶר). Two versions (תְּרֵין נוּסְחֵי). And come and see (וְתָא חֲזֵי), that the two first adornments come to bring to the third (דִתְרֵין תִּקּוּנִין קַדְמָאִין לְמֵיתֵי לְתְּלִיתָאָה), which is… (הֲווּ דְּהוּא).

The third adornment (תִּקּוּנָא תְּלִיתָאָה): from the middle beneath the nose (מֵאֶמְצָעִיתָא דִּתְחוֹת חוֹטָמָא), beneath the two nostrils (מִתְּחוֹת תְּרֵין נוּקְבִין), goes forth one path (נָפִיק חַד אָרְחָא), and the hair is interrupted in that path (וְשַׂעֲרָא אַפְסִיק בְּהַהוּא אָרְחָא)—Some say: the hair was cut off (נ״א: אִתְפַּסֵּק). Why is it interrupted (אֲמַאי אִתְפְּסַק). Because—as it is written “and passes over transgression” (מִשּׁוּם דִּכְתִיב וְעוֹבֵר עַל פֶּשַׁע)—this path was adorned to pass through it (דְּהַאי אוֹרְחָא אִתְתַּקַּן לְאַעְבְּרָא בֵּיהּ). And because of this, this path is placed beneath the nostrils of the nose (וּבְגִין כַּךְ, יְתִיב תְּחוֹת נוּקְבֵי חוֹטָמָא הַאי אוֹרְחָא). And hair does not grow in this path (וְשַׂעֲרָא לָא אִתְרַבֵּי בְּהַאי אוֹרְחָא), because it is written “and passes over transgression” (מִשּׁוּם דִּכְתִיב וְעוֹבֵר עַל פֶּשַׁע), to bring passing until the holy mouth (לְמֵיהַב אַעְבְּרָא עַד פּוּמָא קַדִּישָׁא), that it may say “I have forgiven” (דְּיֵימָּא סָלַחְתִּי). It was taught (תָּאנָא), how many rows wait for that mouth (כַּמָה עַרְקִיסָאוֹת מְחַכָּאן לְהַהוּא פּוּמָא), and it was not revealed to one of them (וְלָא אִתְגְּלֵי לְחָד מִנַּיְיהוּ), for it ascended and was crowned (דְּהָא אִסְתְּלַּק וְאִתְעַטָּר), known and not known (יְדִיעַ וְלָא יְדִיעַ).

It was taught (תָּאנָא), in the Concealed Book (בִּצְנִיעוּתָא דְּסִפְרָא), what is written “transgression” (מַהוּ דִּכְתִיב פֶּשַׁע). If they are meritorious “passes over” (זָכוּ עוֹבֵר), if not meritorious “transgression” (לֹא זָכוּ פֶּשַׁע). (What is the meaning of “passes over transgression”? Overflow that precedes, that the shin comes before the Peh: if they are not meritorious it stands and does not pass) (מַאי מַשְׁמַע עוֹבֵר עַל פֶּשַׁע, שֶׁפַע דְּאַקְדִּים שׁ׳ לְפ׳, לָא זָכוּ עוֹמֵד וְלֹא עוֹבֵר). This is in Ze’ir Anpin (הַאי בִּזְעֵיר אַפִּין).

What is the difference between this and that (מַאי בֵּין הַאי לְהַאי). In Ze’ir Anpin (בִּזְעֵיר אַפִּין), when that path descends beneath the nostrils (כַּד נָחִית הַהוּא אוֹרְחָא מִתְּחוֹת נוּקְבֵי חוֹטָמוֹי), it is written (Bemidbar 12) “And the anger of Hashem burned against them, and He departed” (כְּתִיב, וַיִּחַר אַף יְיָ בָּם וַיֵּלַךְ). What is “and He departed” (מַאי וַיֵּלַךְ). That a spirit of anger goes forth from those nostrils (דְּנָפִיק רוּחָא דְּרוּגְזָא מֵאִינּוּן נוּקְבֵי), and whoever is found before it, goes and is no more (וּמַאן דְּאַשְׁכַּח קַמֵּיהּ, אָזִיל וְלָא אִשְׁתְּכַח). This is what is written (Yeshayahu 40) “For the spirit of Hashem blows in it, and it is no more” (הֲדָא הוּא דִכְתִיב, כִּי רוּחַ יְיָ נָשְׁבָה בּוֹ וְאֵינֶנּוּ)—Some say: “For a spirit passed through it, and it is no more” (נ״א: כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ). In Arich Anpin it is written (Mikha 7) “And passes over transgression” (בְּאֲרִיךְ אַפִּין כְּתִיב, וְעוֹבֵר עַל פֶּשַׁע). And it is written (Iyov 37) “And a spirit passed and purified them” (וּכְתִיב, וְרוּחַ עָבְרָה וַתְּטַהֲרֵם). And it was taught (וְתָאנָא), here it is written “passes over transgression” in that path (הָכָא כְּתִיב, עוֹבֵר עַל פֶּשַׁע בְּהַהוּא אָרְחָא). There it is written (Shemot 12) “And Hashem passed to smite the Egyptians” (הָתָם, וְעָבַר יְיָ לִנְגּוֹף אֶת מִצְרַיִם).

Blessed is the portion of whoever merits this (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּזָכֵי לְהַאי). And this is the third adornment (וְדָא הוּא תִּקּוּנָא תְּלִיתָאָה), the path of the precious, holy, supernal beard, Atika of Atikin (דִּיקְנָא יַקִּירָא קַדִּישָׁא עִלָּאָה עַתִּיקָא דְּעַתִּיקֵי). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), surely Kudsha Berikh Hu will increase good for you (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא יַסְגֵּי לְאוֹטָבָא לָךְ), and He will rejoice to shield you (וְיֶחְדֵּי לְאַגָּנָא עֲלָךְ). And it was taught (וְתָאנָא), what is that which is written (Yeshayahu 61) “I will greatly rejoice in Hashem” (מַאי דִּכְתִּיב, שׂוֹשׂ אָשִׂישׂ בַּיְיָ). It is said concerning Atik Yomin (בְּעַתִּיק יוֹמִין אִתְּמַר). For He is the joy of all (דְּהָא הוּא חֶדְוָותָא דְּכֹלָּא). It was taught (תָּאנָא), at the time that this path of the beard of Atik Yomin is revealed (בְּשַׁעֲתָא דְּאִתְגְּלֵי הַאי אוֹרְחָא דְּדִיקְנָא דְּעַתִּיק יוֹמִין), all masters of noise and wailing (כֻּלְּהוּ מָארֵי דִּיבָבָא וִילָלָה), and the masters of judgment are closed and silent (וּמָארֵיהוֹן דְּדִינָא סְתִימִין וּשְׁתִּיקִין), and there is none who will open his mouth to protest (וְלֵית דְּיִפְתַּח פִּטְרָא לְאַבְאָשָׁא). Because this path is revealed to repair (מִשּׁוּם דְּהַאי אוֹרְחָא אִתְגַלְיָיא לְתַקְּנָא). And from this, whoever grasps (Some say: descends (מַאן דְּאָחִיד, נ״א: דָּאֲחִית)—and is careful to be silent (וְאַזְהַר לְשַׁתְקָאָה), to this path is marked (לְהַאי אוֹרְחָא רְשִׁים), which is the sign of Atika Kadisha (דְּהוּא סִימָנָא דְּעַתִּיקָא קַדִישָׁא).

The fourth adornment (תִּקּוּנָא רְבִיעָאָה): the hair is arranged (מִתְתָּקַן שַׂעֲרָא), descending beneath the mouth (תְּחוֹת פּוּמָא), from one side to the other side (מֵרֵישָׁא חֲדָא לְרֵישָׁא חֲדָא). This is what is written (Mikha 7) “Unto the remnant of His heritage” (הֲדָא הוּא דִכְתִּיב, לִשְׁאֵרִית נַחֲלָתוֹ). As you say (II Melakhim 19) “And you have lifted up prayer for the remnant that is found” (כְּמָה דְאַתְּ אָמֵר, וְנָשָׂאתָ תְפִלָּה בְּעַד הַשְּׁאֵרִית הַנִּמְצָאָה). Truly found (הַנִּמְצָאָה מַמָּשׁ). “Remnant” as it is written (Tzefaniah 3) “The remnant of Yisrael shall not do iniquity” (שְׁאֵרִית דִּכְתִּיב, שְׁאֵרִית יִשְׂרָאֵל לֹא יַעֲשׂוּ עַוְלָה).

The fifth adornment (תִּקּוּנָא חֲמִישָּׁאָה): another path goes forth from beneath the mouth (נָפִיק אוֹרְחָא אַחֲרָא מִתְּחוֹת פּוּמָא). This is what is written (Mikha 7) “He does not retain His anger forever” (הֲדָא הוּא דִכְתִיב, לֹא הֶחֱזִיק לָעַד אַפּוֹ).

Arise Rabbi Yose (קוּם רִבִּי יוֹסֵי). Rabbi Yose arose (קָם רִבִּי יוֹסֵי), opened and said (פָּתַח וְאָמַר): (Tehillim 144) “Happy is the people for whom it is so; happy is the people whose Elohim is Hashem” (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ, אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו). “Happy is the people for whom it is so” (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ). What is “for whom it is so” (מַהוּ שֶׁכָּכָה לּוֹ). As you say (Esther 7) “And the king’s wrath abated” (כְּמָה דְאַתְּ אָמֵר, וַחֲמַת הַמֶּלֶךְ שָׁכָכָה), He quieted His wrath (שָׁכִיךְ מֵרוּגְזֵיהּ). Another matter (דָּבָר אַחֵר): He quieted His wrath (שָׁכִיךְ בְּרוּגְזֵיהּ). This is what is written (Bemidbar 11) “And if thus You deal with me, kill me, I pray You, kill me” (הֲדָא הוּא דִכְתִיב, וְאִם כָּכָה אַתְּ עוֹשֶׂה לִּי הָרְגֵנִי נָא הָרוֹג). This is judgment of judgment (דָּא הוּא דִּינָא דְּדִינָא). “Happy is the people whose Elohim is Hashem” (אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו): mercies of mercies (רַחֲמֵי דְּרַחֲמֵי). Another matter (דָּבָר אַחֵר): “for whom it is so” (שֶׁכָּכָה), a Name that includes all Names (שְׁמָא דְּכָלִיל כָּל שְׁמָהָן). And Kudsha Berikh Hu passes His wrath (וְקוּדְשָׁא בְּרִיךְ הוּא מַעְבַּר רוּגְזֵיהּ), and rests it in Ze’ir Anpin (וַאֲנַח בֵּיהּ לִזְעֵיר אַנְפִּין), and He passes over all those that are below (וּמַעֲבִיר עַל כָּל אִינּוּן דִּלְבַר).