Daf 91b (דַּף צ״א ע״ב)

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): Hashem, when You went forth from Se‘ir, when You marched from the field of Edom, the earth trembled, also the heavens dropped (יְיָ בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם שָׁמַיִם נָטָפוּ) (Shoftim 5). Come and see (תָּא חֲזֵי): Fortunate are Yisrael in this world and in the world to come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), for Kudsha Berikh Hu is desirous of them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ), and they cleave to Him (וְאִינּוּן מִתְדַּבְּקִין בֵּיהּ), and they are called holy ones (וְאִקְרוּן קַדִּישִׁין), a holy people (עַם קָדוֹשׁ).

And thus, until they ascend to the supernal rung that is called Kodesh (וְכֵן עַד דְּסָלִיק לוֹן לְדַרְגָּא עִלָּאָה דְּאִקְרֵי קֹדֶשׁ), as it is written (דִּכְתִּיב): Yisrael is holy to Hashem, the first of His harvest (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ רֵאשִׁית תְּבוּאָתֹה) (Yirmeyahu 2). As we have established (כְּמָה דְּאוֹקִימְנָא), for Yisrael, from eight days onward, cleave to Him through His Name (דְּהָא יִשְׂרָאֵל מִתְּמַנְיָא יוֹמִין מִתְדַּבְּקִין בֵּיהּ בִּשְׁמֵיהּ), and are inscribed in His Name (וּרְשִׁימִין בִּשְׁמֵיהּ), and they are His (וְאִינּוּן דִּילֵיהּ), as it is said (כְּמָה דְּאַתְּ אָמֵר): And who is like Your people Yisrael, one nation on earth (וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ) (II Shemuel 7). But the nations do not cleave to Him (וְעַמְמִין לָא מִתְדַּבְּקִין בֵּיהּ), and do not walk in His customs (וְלָא אָזְלִין בְּנִימּוּסֵיהּ), and the holy inscription is removed from among them (וּרְשִׁימָא קַדִּישָׁא אַעְדִּיאוּ מִנַּיְיהוּ), until they cleave to the Sitra achra that is not holy (עַד דְּאִינּוּן מִתְדַּבְּקָן בְּסִטְרָא אָחֳרָא דְּלָאו קַדִּישָׁא).

And come and see (וְתָא חֲזֵי): At the time when Kudsha Berikh Hu desired to give the Orayta to Yisrael (בְּשַׁעֲתָא דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל), He offered it first to the children of Esav (זַמִּין בָּהּ לִבְנֵי עֵשָׂו). He said to them (אָמַר לוֹן): “Do you wish to receive the Orayta?” (בָּעָאן אַתּוּן לְקַבְּלָא אוֹרַיְיתָא). At that moment, the holy earth trembled (בְּהַהִיא שַׁעֲתָא אִתְרְגִיזַת אַרְעָא קַדִּישָׁא), and sought to descend into the female of the great deep (וּבָעַאת לְאַעֲלָא לְנוּקְבָּא דִּתְהוֹמָא רַבָּה). She said before Him (אָמְרָה קַמֵּיהּ): “Master of the world (מָארֵי דְּעָלְמָא), the gate of joy (פַּסְטִירָא דְּחֶדְוָה) - some say: of the world (ס״א: דְּעָלְמָא) - two thousand years before the world was created, I received before You (תְּרֵי אַלְפֵי שְׁנִין עַד לָא אִתְבְּרֵי עָלְמָא, קַלְטִינָא קַמֵּיהּ) - some say: I received within (נ״א: קַלִיטְנָא גו) - some say: I was summoned before You (נ״א: אִזְדַּמֵּן קַמֵּי) - the uncircumcised, who are not inscribed in Your covenant (עָרֵלִין דְּלָא רְשִׁימָן בְּקִיּוּמָךְ).”

Kudsha Berikh Hu said to her (אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא): “Throne, throne (כּוּרְסְיָא כּוּרְסְיָא), let a thousand nations like them be lost (יֵיבְדוּן אֶלֶף אוּמִין כְּוָותַיְיהוּ), but the covenant of the Orayta shall not be given before them” (וְקַיָּימָא דְּאוֹרַיְיתָא לָא יִזְדְּמַן קַמַּיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): Hashem, when You went forth from Se‘ir, when You marched from the field of Edom, the earth trembled (יְיָ בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה) (Shoftim 5). Surely (וַדַּאי), because the Orayta was not given (בְּגִין דְּאוֹרַיְיתָא לָא אִתְיְהִיבַת)-because it is the supernal covenant (בְּגִין דְּאִיהוּ קַיָּימָא קַדִּישָׁא)-except to one who has in him a holy covenant (אֶלָּא לְמַאן דְּאִית בֵּיהּ קַיָּימָא קַדִּישָׁא). And whoever teaches Orayta to one who is not circumcised (וּמַאן דְּיָלִיף אוֹרַיְיתָא לְמַאן דְּלָא אִתְגְּזַר), lies concerning two covenants (מְשַׁקֵּר בִּתְרֵי קַיְּימֵי), lies concerning the covenant of the Orayta (מְשַׁקֵּר בְּקַיָּימָא דְּאוֹרַיְיתָא), and lies concerning the covenant of the Tzaddik and Knesset Yisrael (וּמְשַׁקֵּר בְּקַיָּימָא דְּצַדִּיק וּכְנֶסֶת יִשְׂרָאֵל). For the Orayta was given only to this place (דְּאוֹרַיְיתָא לְהַאי אֲתַר אִתְיְהִיבַת), and not to another (וְלָא לְאָחֳרָא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): “He lies in three supernal places (מְשַׁקֵּר בִּתְלַת דּוּכְתֵּי עִלָּאֵי), he lies in the Torah (מְשַׁקֵּר בַּתּוֹרָה), he lies in the Prophets (מְשַׁקֵּר בַּנְּבִיאִים), he lies in the Writings (מְשַׁקֵּר בַּכְּתוּבִים). He lies in the Torah, as it is written (מְשַׁקֵּר בַּתּוֹרָה, דִּכְתִּיב): And this is the Torah… (וְזֹאת הַתּוֹרָה וְגוֹ׳) (Devarim 4). He lies in the Prophets, as it is written (מְשַׁקֵּר בַּנְּבִיאִים דִּכְתִּיב): And all your children shall be taught of Hashem (וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ) (Yeshayahu 54)-they are taught by Hashem, not another (אִינּוּן לִמּוּדֵי יְיָ, וְלָא אָחֳרָא). And it is written (וּכְתִיב): Seal the Torah among My disciples (חֲתוֹם תּוֹרָה בְּלִמּוּדָי) (Yeshayahu 8)-they, and not another (אִינּוּן, וְלָא אָחֳרָא). He lies in the Writings, as it is written (מְשַׁקֵּר בַּכְּתוּבִים, דִּכְתִּיב): And He established a testimony in Ya'akov and set a Torah in Yisrael (וַיָּקֶם עֵדוּת בְּיַעֲקֹב וְתוֹרָה שָׂם בְּיִשְׂרָאֵל) (Tehillim 78), and it is written (וּכְתִיב): Only the Tzaddikim shall give thanks to Your Name (אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ) (Tehillim 140). Who are the Tzaddikim? (מַאן צַדִּיקִים): This is the Tzaddik and Knesset Yisrael (דָּא צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל). For one who is not circumcised and has not entered into their covenant (דְּמַאן דְּלָא אִתְגְּזַר, וְלָא עָאל בְּקִיּוּמָא דִּלְהוֹן), does not give thanks to the Holy Name (לָא יוֹדוּן לִשְׁמֵיהּ קַדִּישָׁא), which is the Orayta (דְּהִיא אוֹרַיְיתָא).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): “Once Kudsha Berikh Hu was revealed upon Mount Sinai (כֵּיוָן דְּאִתְגְּלֵי קוּדְשָׁא בְּרִיךְ הוּא עַל טוּרָא דְּסִינַי), to give the Orayta to Yisrael (לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל), the earth lay prostrate and rested in calm (שְׁכִיבַת אַרְעָא, וְתָבַת בְּנַיְיחָא). This is what is written (הֲדָא הוּא דִּכְתִיב): The earth feared and was quiet (אֶרֶץ יָרְאָה וְשָׁקָטָה) (Tehillim 76).

Come and see (תָּא חֲזֵי): A human being who is born (בַּר נָשׁ דְּאִתְיְילִיד), the supernal force does not rest upon him (לָא אִתְמָנָא עָלֵיהּ חֵילָא דִּלְעֵילָּא), until he is circumcised (עַד דְּאִתְגְּזַר). Once he is circumcised (כֵּיוָן דְּאִתְגְּזַר), a stirring of the supernal spirit is awakened upon him (אִתְּעַר עָלֵיהּ אִתְּעָרוּתָא דְּרוּחָא דִּלְעֵילָּא). If he is worthy to engage in Orayta (זָכֵי לְאִתְעַסְּקָא בְּאוֹרַיְיתָא), a greater awakening is aroused upon him (אִתְּעַר עָלֵיהּ אִתְּעָרוּתָא יַתִּיר). If he is worthy and performs the commandments of the Orayta (זָכֵי וְעָבִיד פִּקּוּדֵי אוֹרַיְיתָא), an even greater stirring is aroused upon him (אִתְּעַר עָלֵיהּ אִתְּעָרוּתָא יַתִּיר).

If he is worthy and marries (זָכֵי וְאִתְנְסִיב), he is worthy and brings forth children (זָכֵי וְאוֹלִיד בְּנִין), and teaches them the ways of the Holy King (וְאוֹלִיף לוֹן אוֹרְחוֹי דְּמַלְכָּא קַדִּישָׁא), then he is a complete man (הָא כְּדֵין הוּא אָדָם שְׁלִים), complete in all (שְׁלִים בְּכֹלָּא). But a beast that is born (אֲבָל בְּהֵמָה דְּאִתְיְלִידַת), at the very moment it is born (בְּהַהִיא שַׁעֲתָא דְּאִתְיְלִידַת), the force that it will have at its end is appointed upon it from the moment of its birth (הַהוּא חֵילָא דְּאִית לָהּ בְּסוֹפָהּ, אִית לָהּ בְּהַהִיא שַׁעֲתָא דְּאִתְיְלִידַת, וְאִתְמָנָא עָלֵיהּ). And because of this it is written (וּבְגִין כַּךְ כְּתִיב): An ox or a sheep or a goat, when it is born… (שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד) (Vayikra 22). It does not say “calf” or “lamb” or “kid” (עֵגֶל אוֹ טָלֶה אוֹ שָׂעִיר אוֹ גְּדִי לָא אִתְּמַר), but rather: ox or sheep or goat (אֶלָּא: שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז), that which has its final form is already in it at birth (הַהוּא דְּאִית לֵיהּ לְסוֹפָא, אִית לֵיהּ בְּשַׁעֲתָא דְּאִתְיְלִיד). And it shall be seven days under its mother (וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ) - this is so that the force may settle in it and become established in it (בְּגִין לְאִתְיַשְּׁבָא בֵּיהּ הַהוּא חֵילָא וְאִתְקַיָּים בֵּיהּ). And through what is it established? (וּבְמַּה יִתְקַיָּים בֵּיהּ). When one Shabbat rests upon it (כַּד יִשְׁרֵי עָלֵיהּ שַׁבָּת חַד), and if not, it is not sustained (וְאִי לָא, לָא יִתְקְיָּים).

And furthermore - when it is dried from the impurity of its mother (וְעוֹד דְּאִתְיֵיבֵשׁ מִזּוֹהֲמָא דְּאִמֵּיהּ). And after that force is established in it (וּלְבָתַר דְּיִתְקְיָּים בֵּיהּ הַהוּא חֵילָא), it is written: It shall be accepted as a fire offering to Hashem (כְּתִיב: יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיְיָ), by the establishment of one Shabbat having passed over it (בְּקִיּוּמָא דְּשַׁבָּת חַד דְּאַעְבָּר עָלֵיהּ). And the human being, through the fulfillment of one Shabbat (וּבַר נָשׁ, בְּקִיּוּמָא דְּשַׁבָּת חַד), there is awakened in him an arousal of this world and his strength (אִתְקַיָּים בֵּיהּ אִתְּעָרוּתָא דְּהַאי עָלְמָא, וְחֵילָא דִּילֵיהּ). After he is circumcised (בָּתַר דְּאִתְגְּזַר), there is awakened upon him an arousal of the supernal spirit (אִתְּעַר עָלֵיהּ אִתְּעָרוּתָא דְּרוּחָא עִלָּאָה), and Kenesset Yisrael passes over him (וּכְנֶסֶת יִשְׂרָאֵל אַעְבָּר עָלֵיהּ), and sees him (וְחָמָאת לֵיהּ), with the sacred sign upon him (בִּרְשִׁימָא קַדִּישָׁא), and she is awakened toward him (וְאַתְעֲרַת עָלֵיהּ), and rests upon him the spirit of that holy world (וְשַׁרְיָא עָלֵיהּ רוּחָא דְּהַהוּא עָלְמָא קַדִּישָׁא), as it is said (כְּמָה דְאַתְּ אָמֵר): And I passed by you and I saw you wallowing in your blood, etc. (וָאֶעֱבוֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וְגוֹ') (Yeḥezkel 16). In your blood - in two (בְּדָמַיִךְ: בִּתְרֵי).

And if you say (וְאִי תֵּימָא): There, when Yisrael came out of Egypt (הָתָם כַּד נָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם), there was found among them the blood of the Pesach and the blood of circumcision (דִּשְׁכִיחַ בֵּינַיְיהוּ דָּם פֶּסַח וְדָם מִילָה), and then it is written: By your blood, live (כְּדֵין כְּתִיב: בְּדָמַיִךְ חַיִי) - here, what is by your blood? (הָכָא מַאי בְּדָמַיִךְ). Rather, two: one the blood of circumcision, and one the blood of uncovering (אֶלָּא: תְּרֵין, חַד דְּמִילָה, וְחַד דִּפְרִיעָה); one is the circumcision, of Kenesset Yisrael (חַד דִּגְזִירוּ, דִּכְנֶסֶת יִשְׂרָאֵל), and one is the Peri‘ah, in the Tzaddik Yesod Olam (וְחַד דִּפְרִיעָה, בְּצַדִּיק יְסוֹד עוֹלָם). And these two bloods, through them the human being stands (וְאִלֵּין תְּרֵין דָּמִין דְּבַר נָשׁ קָאֵים בְּגִינַיְיהוּ), for the existence of the world to come (בְּקִיּוּמָא דְּעָלְמָא דְּאָתֵי). This is what is written: By your blood, live (הֲדָא הוּא דִכְתִיב: בְּדָמַיִךְ חַיִי).