Daf 148a (דַּף קמ״ח ע״א)

It was taught (דְּתָנֵינָן), Rabbi Yehudah said, Rabbi Ḥiyya said, Rabbi Yose said (אָמַר רִבִּי יְהוּדָה, אָמַר רִבִּי חִיָּיא, אָמַר רִבִּי יוֹסֵי): the Holy One, blessed be He, swore (נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא) that He would not enter the Jerusalem above (שֶׁלֹּא יִכָּנֵס בִּירוּשָׁלַם שֶׁל מַעֲלָה) until Yisrael enter the Jerusalem below (עַד שֶׁיִּכָּנְסוּ יִשְׂרָאֵל בִּירוּשָׁלַם שֶׁל מַטָּה), as it is said: “In your midst is the Holy One, and I will not enter the city” (שֶׁנֶּאֱמַר, בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר) (Hosea 11). That is to say (כְּלוֹמַר), as long as the Shekhinta is here in exile (כָל זִמְנָא דִּשְׁכִינְתָּא הָכָא בְּגָלוּתָא), the supernal Name is not complete (שְׁמָא דִּלְעֵילָּא לָא אִשְׁתְּלִים). And all rectifications are not rectified (וְכָל תִּקּוּנִין לָא אִתְּקָנוּ). As if to say, the holy Name remains deficient (כִּבְיָכוֹל אִשְׁתְּאַר שְׁמָא קַדִּישָׁא חַסְרָא).

Rabbi Abba was going to Lod (רִבִּי אַבָּא הֲוָה אָזִיל לְלוּד). He met Rabbi Zeira bar Rav (פָּגַע בֵּיהּ רִבִּי זֵירָא בַּר רַב). He said to him (אָמַר לֵיהּ): “Behold, I have seen the face of the Shekhinta (הָא חֲמֵינָא אַפֵּי שְׁכִינְתָּא). And whoever sees the face of the Shekhinta must go and run after it (וּמַאן דְּחָמֵי אַפֵּי שְׁכִינְתָּא, בָּעֵי לְמֵיזָל וּלְרַהֲטָא בַּתְרָאָה). This is what is written: ‘And let us know, let us pursue to know Hashem’ (הֲדָא הוּא דִכְתִיב, וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת ה׳) (Hosea 6). And it is written: ‘And many nations shall go and say, Come, let us go up to the mountain of Hashem… for out of Zion shall go forth Torah…’ (וּכְתִיב, וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר יְיָ… כִּי מִצִּיּוֹן תֵּצֵא תּוֹרָה) (Isaiah 2). And I desire to go after you, and to learn from those exalted words which you taste every day, from the Idra Qaddisha (וַאֲנָא בָּעֵינָא לְמֵהַךְ בָּתְרָךְ, וּלְמֵילַף מֵאִינּוּן מִלֵּי מְעַלְּיָיתָא, דְּאַתּוּן טַעֲמִין כָּל יוֹמָא, מֵאִדָּרָא קַדִּישָׁא). What is that which is written: “And he believed in Hashem, and He counted it to him as righteousness” (מַאי דִּכְתִיב, וְהֶאֱמִן בַּיְיָ וַיַּחְשְׁבֶהָ לוֹ צְדָקָה) (Bereshit 15)? Did Kudsha Berikh Hu count it to Avraham (אִי קוּדְשָׁא בְּרִיךְ הוּא חֲשָׁבָהּ לְאַבְרָהָם), or did Avraham count it to Kudsha Berikh Hu (אוֹ אַבְרָהָם לְּקוּדְשָׁא בְּרִיךְ הוּא)? I heard that Kudsha Berikh Hu counted it to Avraham (וַאֲנָא שְׁמַעְנָא, דְּקוּדְשָׁא בְּרִיךְ הוּא חֲשָׁבָהּ לְאַבְרָהָם), but it did not rest well in my heart (וְלָא אִתְיַשְּׁבָא בְּלִבָּאִי). He said to him (אָמַר לֵיהּ): thus we have established, and so it is not (הָכִי אוֹקִימְנָא, וְלָאו הָכִי הֲוִי). Come and see (תָּא חֲזֵי): “And he counted it” (וַיַּחְשְׁבֶהָ)—it does not say “and He counted it to him” (וַיַּחְשׁוֹב לוֹ לֹא כְּתִיב), but “and he counted it” (אֶלָּא וַיַּחְשְׁבֶהָ). Avraham certainly counted it to Kudsha Berikh Hu (אַבְרָהָם ודַּאי חֲשָׁבָהּ לְּקוּדְשָׁא בְּרִיךְ הוּא).

For it was taught (דְּתַנְיָא): it is written, “And He brought him outside” (כְּתִיב, וַיּוֹצֵא אוֹתוֹ הַחוּצָה) (Bereshit 15). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Go out from your astrology (צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ). That is not the way to know My Name (לָאו הַהוּא אוֹרְחָא לְמִנְדַּע שְׁמִי). You see, and I see (אַתְּ חָמֵי, וַאֲנָא חֲמֵינָא): Abram does not beget, Avraham does beget (אַבְרָם אֵינוֹ מוֹלִיד, אַבְרָהָם מוֹלִיד). From here on, strive in another path (מִכָּאן וּלְהָלְאָה, אִשְׁתְּדָלוּ בְּאָרְחָא אַחֲרָא): ‘So “Koh” shall your seed be’ (כֹּ״ה יִהְיֶה זַרְעֶךָ). What is “Koh” (מַאי כֹּ״ה)? It is the holy tenth crown of the King (הִיא כִּתְרָא עֲשִׂירָאָה קַדִּישָׁא דְּמַלְכָּא), to know His Name (לְמִנְדַּע שְׁמֵיהּ). And it is the crown from which judgments are aroused (וְהִיא כִּתְרָא דְּדִינִין מִתְעָרִין מִנָּהּ).

It was taught (וְתָאנָא): “So shall your seed be” (כֹּה יִהְיֶה זַרְעֶךָ) — literally so (מַמָּשׁ). At that moment Avraham rejoiced (בְּהַהִיא שַׁעֲתָא חַדֵּי אַבְרָהָם), to gaze and to know His Name, and to cleave to Him (לְאִסְתַּכְּלָא וּלְמִנְדַּע שְׁמֵיהּ, וּלְאִתְדַּבְּקָא בֵּיהּ), because he was given the good news with koh (מִשּׁוּם דְּאִתְבְּשַׂר בְּכ״ה). And even though judgments are aroused from it (וְאַף עַל גַּב דְּדִינִין מִתְעָרִין מִנָּהּ), Avraham accounted that crown—even though it is judgment—as though it were mercy (חֲשָׁבָהּ אַבְרָהָם לְהַהוּא כִּתְרָא, אַף עַל גַּב דְּהִיא דִּינָא, כְּאִלּוּ הִיא רַחֲמֵי). This is what is written: “And he reckoned it” (הֲדָא הוּא דִכְתִיב, וַיַּחְשְׁבֶהָ). What is “And he reckoned it” (מַאי וַיַּחְשְׁבֶהָ)? To that crown (לְהַהוּא כִּתְרָא). Tzedakah is mercy (צְדָקָה רַחֲמֵי).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): koh is the tenth crown (כֹּ״ה כִּתְרָא עֲשִׂירָאָה הִיא), and it is called Tzedek (וְאִתְקְרֵי צֶדֶ״ק). And judgments are aroused from it (וְדִינִין מִתְעָרִין מִנָּהּ). And Avraham, even though he knew that judgments are aroused from this Tzedek (וְאַבְרָהָם אַף עַל גַּב דְּיָדַע דְּדִינִין מִתְעָרִין מִנָּהּ מֵהַאי צֶדֶק), he reckoned it Tzedakah—that judgments would not be aroused from it, because it is mercy (הוּא חֲשָׁבָהּ צְדָקָה, דְּדִינִין לָא מִתְעָרִין מִנָּהּ, בְּגִין דְּהוּא רַחֲמֵי). Furthermore, Rabbi Abba said (תּוּ אָמַר רִבִּי אַבָּא): what is that which is written (מַאי דִּכְתִיב): “And Hashem blessed Avraham in all” (וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל) (Bereshit 24)? It is like that which you say (כְּמָה דְאַתְּ אָמֵר): “For all is in the heavens and the earth” (כִּי כָל בַּשָּׁמַיִם וּבָאָרֶץ) (I Chronicles 29). And it is written: “So shall you bless” (וּכְתִיב, כֹּה תְבָרַכוּ) (Numbers 6)—that for the sake of Yisrael, this koh is blessed by the hand of the Kohen (דִּבְגִּינַיְיהוּ דְּיִשְׂרָאֵל מִתְבָּרֵךְ הַאי כֹּ״ה עַל יְדָא דְּכַהֲנָא), so that Yisrael be blessed below (בְּגִין דְּיִתְבָּרְכוּן יִשְׂרָאֵל לְתַתָּא), and blessing be found in all (וְיִשְׁתְּכַח בִּרְכָתָא בְּכֹלָּא). And for the time to come, as it is written (וּלְזִמְנָא דְּאָתֵי [ס״א: כְּתִיב]): “May Hashem bless you from Zion…” (יְבָרֶכְךָ יְיָ מִצִּיּוֹן) (Psalms 134), and “Blessed be Hashem from Zion, who dwells in Jerusalem” (בָּרוּךְ יְיָ מִצִּיּוֹן שׁוֹכֵן יְרוּשָׁלַם) (Psalms 135). “And it was on the day when Moshe completed…” (וַיְהִי בְּיוֹם כַּלֹּת מֹשֶׁה) (Numbers 7). A Tanna taught, Rabbi Yose (תָּנָא רִבִּי יוֹסֵי): on the day when the bride entered the canopy (בְּיוֹם שֶׁנִכְנָסָה כַּלָּה לַחוּפָּה). What did we establish regarding “on the day when Moshe completed” (בְּמַאי אוֹקִימְנָא, בְּיוֹם כַּלֹּת מֹשֶׁה)? Rather, this teaches that by the hand of Moshe she entered (אֶלָּא מְלַמֵּד, דְּעַל יְדוֹי דְּמֹשֶׁה נִכְנָסָה).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): was it until now delayed, that she had not yet entered her place (וְכִי עַד הַשְׁתָּא אִתְעַכָּבַת דְּלָא עַיְילַת לְדוּכְתָּהּ)? But it is written: “And Moshe was not able to enter the Tent of Meeting…” (וְהָכְּתִיב, וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד) (Exodus 40). Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): there is no before and after in the Torah (אֵין מוּקְדָם וּמְאוּחָר בַּתּוֹרָה). “And it was on the day that Moshe finished” (וַיְהִי בְּיוֹם כַּלֹּת מֹשֶׁה) (Numbers 7) — the bride of Moshe indeed (כַּלַּת שֶׁל מֹשֶׁה וַדַּאי). For we have learned (דְּתָנֵינָן), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): what is that which is written (מַאי דִּכְתִיב): “You ascended on high, you captured captivity…” (עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי) (Psalms 68)? Rather, at the time when Kudsha Berikh Hu said to him (אֶלָּא בְּשָׁעָה שֶׁאָמַר לוֹ קוּדְשָׁא בְּרִיךְ הוּא): “Remove your shoes from your feet” (שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ) (Exodus 3), the mountain trembled (אִזְדַּעְזָע הָהָר). Michael said before Kudsha Berikh Hu (אָמַר מִיכָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא): “Master of the universe, do you wish to annul man (רִבּוֹנוֹ שֶׁל עוֹלָם, תִּבְעֵי לִסְתּוֹר אָדָם)? For behold it is written: ‘Male and female He created them, and He blessed them’ (וְהָא כְּתִיב, זָכָר וּנְקֵבָה בָּרָא אוֹתָם וַיְבָרֶךְ אוֹתָם) (Bereshit 5). And blessing is not found except in one who is male and female (וְלֵית בִּרְכָתָא אִשְׁתְּכַח, אֶלָּא בְּמַאן דְּאִיהוּ דְּכַר וְנוּקְבָא), yet you say he should separate from his wife (וְאַתְּ אָמָרְתָּ לְאִתְפָּרְשָׁא מֵאִתְּתֵיהּ).”

He said to him (אָמַר לֵיהּ): “Behold, Moshe has fulfilled procreation (הָא קִיֵּים מֹשֶׁה פִּרְיָה וּרְבִיָּה). Now I desire that he be joined with the Shekhinta (הַשְׁתָּא אֲנָא בָּעֵינָא דְּיִתְנְסַב בִּשְׁכִינְתָּא), and through him the Shekhinta will rest to dwell with him (וּבְגִינֵיהּ יֵחוּת שְׁכִינְתָּא לְדַיְּירָא עִמֵּיהּ). This is what is written: ‘You ascended on high, you captured captivity’ (הֲדָא הוּא דִכְתִיב, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי). And what is ‘captivity’ (וּמַאי שֶׁבִי)? The Shekhinta that was joined with you (שְׁכִינְתָּא דְּאִתְנְסִיבַת עִמָּךְ).” “You took gifts in ba’adam” (לָקַחְתָּ מַתָּנוֹת בָּאָדָם) (Psalms 68). It is not written “in man” (be’adam) (בְּאָדָם לָא כְּתִיב), but “in the man,” the known one above (אֶלָּא בָּאָדָם הַיָּדוּעַ לְמַעְלָה). And on the day that the Shekhinta descended (וּבְיוֹמָא דְּנַחְתַּת שְׁכִינְתָּא), that day that she was joined with Moshe she descended (הַהוּא יוֹמָא דְּאִתְנַסְּבָא בְּמֹשֶׁה נַחְתָּא). This is what is written: “When Moshe finished” (הֲדָא הוּא דִכְתִיב, כַּלֹּת מֹשֶׁה)—the bride of Moshe, truly (כַּלַּת מֹשֶׁה מַמָּשׁ).