Daf 92a (דַּף צ״ב ע״א)

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): The secret of Hashem is for those who fear Him, and His covenant to make them know it (סוֹד יְיָ לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם) (Tehillim 25). The secret of Hashem is for those who fear Him (סוֹד יְיָ לִירֵאָיו), this is Kenesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). And His covenant to make them know it (וּבְרִיתוֹ לְהוֹדִיעָם), this is the Tzaddik Yesod Olam (דָּא צַדִּיק יְסוֹד עוֹלָם), in one bond (בְּקִשׁוּרָא חָדָא).

The letter Yod (יו״ד), three letters (תְּלַת אַתְוָון), the completeness of all (שְׁלֵימוּתָא דְּכֹלָּא). Yod is the beginning of all (י׳ רֵאשִׁיתָא דְּכֹלָּא). Yod is the supernal of all (י׳ עִלָּאָה דְּכֹלָּא). The Vav is the middle one (וָא״ו אֶמְצָעִיתָא), the wholeness of all sides (שְׁלֵימוּתָא דְּכָל סִטְרִין). It passes through all spirits (מַעְבַּר לְכָל רוּחִין); in it hangs faithfulness (בֵּיהּ תַּלְיָא מְהֵימְנוּתָא). The Dalet is the garden (דָּלֶ״ת גִּנְתָּא), the bundle of life (צְרוֹרָא דְּחַיֵּי). This letter is small (אָת דָּא זְעֵירָא), yet complete of all (שְׁלֵימָא דְּכֹלָּא).

This letter is sealed from all sides (אָת דָּא סְתִימָא דְּכָל סִטְרִין). When it goes out, it goes out as a king with his armies (כַּד נָפִיק, נָפִיק כְּמַלְכָּא עִם חֵילוֹי). Afterwards it sits (תָּב), some say: it sits (נ״א: יְתִיב), and then the Yod alone (לְבָתַר י׳ בִּלְחוֹדוֹי). In it the word is closed (בֵּיהּ אַסְתִּים מִלָּה), in it it goes out (בֵּיהּ נָפִיק), it closes and opens (סָגִיר וּפָּתַח) - some say: it is drawn forth, goes out, and opens (נ״א: נָגִיד וְנָפִיק וּפָתַח).

The Hei - some say: this Hei (ה״א [נ״א: דָּא]) - the wholeness of all (שְׁלֵימוּתָא דְּכֹלָּא), above and below (לְעֵילָּא וּלְתַתָּא). And behold it is said (וְהָא אִתְּמַר): Hei - behold, it is known (ה׳ הָא יְדִיעָא). Alef is the Yod (א׳ הוּא יו״ד), the completion of the three letters (שְׁלִימוּ דִּתְלַת אַתְוָון), which are in the beginning, which are closed (דְּאִינּוּן בְּרֵישָׁא דִּסְתִימִין). Some say: in the Yod and behold it is established (ס״א: בְּיו״ד וְהָא אוּקְמוּהָ). On the Yod and behold it is established upon Alef (בְּי׳ וְהָא אוּקְמוּהָ עַל גַּבֵּי א׳). And behold it has been established (וְהָא אוּקְמוּהָ). And all is one word (וְכֹלָּא חַד מִלָּה הוּא). The wholeness of the holy Name (שְׁלִימוּ דִּשְׁמָא קַדִּישָׁא), this is the wholeness above and below (הוּא שְׁלִימוּ דְּעֵילָּא וְתַתָּא). Because of this (בְּגִין כַּךְ), at times the Hei takes the Alef (לְזִמְנִין ה״א נָטִיל א׳), in the time when she is crowned with her crowns (בְּזִמְנָא דְּהִיא מִתְעַטְּרָא בְּעִטְרוֹי).

Come and see (תָּא חֲזֵי), every letter of the Holy Name (כָּל אָת וְאָת דִּשְׁמָא קַדִּישָׁא), is seen as the completeness of all the Name (אִתְחֲזֵי בֵּיהּ שְׁלִימוּ דְּכָל שְׁמָא). Yod, this has been said, is the completeness of all (יו״ד הָא אִתְּמַר שְׁלִימוּ דְּכֹלָּא). Hei is the completeness of all (ה׳ שְׁלִימוּ דְּכֹלָּא), and even though it is not with Alef (וְאַף עַל גַּב דְּלָאו אִיהוּ בְּאָלֶף), Hei alone (ה׳ בִּלְחוֹדוֹי), this has been said in the likeness (הָא אִתְּמַר בְּדִיּוּקְנָא) - some say: this Alef it is, etc. (ס״א דָּא א׳ הוּא וְכוּ׳). Hei Yod - some say: it is (ה״י [ס״א אִיהוּ]) (דָּא ה׳) - it is the wholeness of all (הוּא שְׁלֵימוּתָא דְּכֹלָּא). And Vav Hei, Vav, whether on this side or on that side, it is the wholeness of all. Vav Hei (וָא״ו ה״א ו׳ בֵּין בִּסְטַרָא דָּא, בֵּין בִּסְטַרָא אָחֳרָא, שְׁלִימוּ הוּא דְּכֹלָּא. ו״ה) - it is an even greater wholeness (הוּא שְׁלִימוּ יַתִּיר), to crown all (לְאַעְטְּרָא לְכֹלָּא), behold, all is one (הָא דְּכֹלָּא חַד), and behold my friends have been aroused in this (וְהָא אַתְעֲרוּ בֵּיהּ חַבְרַיָּיא).

Come and see (תָּא חֲזֵי): And it shall be seven days, etc. (וְהָיָה שִׁבְעַת יָמִים וְגוֹ׳) - Yod Hei Vav Hei (יו״ד הֵ״א וָא״ו הֵ״א), some say: Vav Hei Yod Hei (נ״א וָא״ו הֵ״א יו״ד הֵ״א) - the letters are engraved in VHYH (אִתְגְּלִיפוּ אַתְוָון [וְהָיָה]). Vav Hei - behold, the seven days are included in one (ו׳ ה׳, הָא שִׁבְעַת יוֹמִין אִתְכְּלִילוּ בְּחַד). Yod Hei - seven days (י׳ ה׳, שִׁבְעַת יוֹמִין). Yod is one, the totality of all (י׳ חַד, כְּלָלָא דְּכֹלָּא). Hei is three: herself and two children (ה׳ תְּלַת, הִיא וּתְרֵין בְּנִין). And the son is one, and two fathers are included in him - behold six (וּבְרָא חַד, תְּרֵין אֲבָהָן בֵּיהּ כְּלִילָן, הָא שִׁיתָּא [חֲמִשָּׁא]). The daughter, the female, is one - behold seven (בְּרַתָּא נוּקְבָּא חַד, הָא שִׁבְעָה [שִׁיתָּא]). It is heard that the upper Hei is the totality of the six (אִשְׁתְּמַע דְּה׳ עִלָּאָה כְּלָלָא דְּשִׁיתָּא). Yod Hei - behold seven (י״ה הָא שִׁבְעָה). This is what is written (הַיְינוּ דִּכְתִיב): Seven days and seven days, fourteen days (שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם) (I Melakhim 8). And it shall be seven days under its mother (וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ). Under its mother - the seven days are crowned (תַּחַת אִמּוֹ, אִתְעַטָּרוּ שִׁבְעַת יָמִין), as it is written (דִּכְתִיב): Yours, Hashem, is the greatness and the power, etc. (לְךָ יְיָ הַגְּדוּלָּה וְהַגְּבוּרָה וְגוֹ׳) (I Divrei HaYamim 29). And because of this, the seven days below (וְעַל דָּא שִׁבְעַת יָמִין לְתַתָּא), are for the honor of the supernal Imma (לִיקָרָא דְּאִמָּא עִלָּאָה). Under its mother below (תַּחַת אִמּוֹ לְתַתָּא). As it is written (דִּכְתִיב): Until the barren woman has borne seven, and she that has many children has languished (עַד עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה) (I Shemuel 2). The essence of the house (עִקָּרָא דְּכָל בֵּיתָא), she bore seven - these are the seven days of the festival of Sukkot (יָלְדָה שִׁבְעָה, אִלֵּין שִׁבְעַת יוֹמִין דְּחַג הַסּוּכּוֹת). And she that has many children has languished (וְרַבַּת בָּנִים אֻמְלָלָה) - these are the offerings of the festival (אִלֵּין קָרְבְּנִין דְּחָג), which decrease each day in number (דְּנַחְתִּין בְּכָל יוֹמָא מִן מִנְיָינָא).

And come and see (וְתָּא חֲזֵי): These ascend above, above (אִלֵּין סַלְּקִין לְעֵילָּא לְעֵילָּא), and these descend below, below (וְאִלֵּין נַחְתִּין לְתַתָּא לְתַתָּא), as it is said (כְּמָה דְאַתְּ אָמֵר): Though you exalt yourself as the eagle, and though you set your nest among the stars, from there I will bring you down, says Hashem (אִם תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם בֵּין כּוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם יְיָ) (Ovadyah 1). And Yisrael ascend from below to above (וְיִשְׂרָאֵל סַלְּקִין מִתַּתָּא לְעֵילָּא), as it is written (דִּכְתִיב): And your seed shall be as the dust of the earth (וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ) (Bereshit 28), and it is written (וּכְתִיב): And I will multiply your seed as the stars of the heavens (וְהִרְבֵּיתִי אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם) (Bereshit 26). And afterwards they ascend above all (וּלְבָתַר סַלְּקִין עַל כֹּלָּא), and cleave to the supernal place above all (וּמִתְדַּבְּקָן בַּאֲתַר עִלָּאָה עַל כֹּלָּא). This is what is written (הֲדָא הוּא דִכְתִיב): But you who cleave to Hashem your God… (וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם וְגוֹ׳) (Devarim 4). And an ox or a sheep, it and its son (וְשׁוֹר אוֹ שֶׂה אוֹתוֹ וְאֶת בְּנוֹ) (Vayikra 22). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): Its translation is “to it and to its offspring” (כְּתַרְגּוּמוֹ לָהּ וְלִבְרָהּ). For the essence of the mother is to recognize her son (דְּעִקָּרָא דְּאִמָּא לְמִנְדַּע בְּרָהּ), and he goes after her (וְאָזִיל בַּתְרָהּ), and does not go after his father (וְלָא אָזִיל בָּתַר אֲבוּהָ). And we do not know who he is (וַאֲנָן לָא יַדְעֵינָן מַאן הוּא). You shall not slaughter them both in one day (לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): What is the reason? (מַאי טַעְמָא). If you say because of the sorrow of the animal (אִי תֵּימָא מִשּׁוּם עַגְמַת נֶפֶשׁ דִּבְעִירָא), let one be killed in one house and the other in another (נֵיכוּס לְהַאי בְּבֵיתָא חַד, וּלְהַאי בְּבֵיתָא אָחֳרָא). Or this one now, and that one later (אוֹ לְהַאי הַשְׁתָּא, וּלְהַאי לְבָתַר). He said to him (אָמַר לֵיהּ): There are some who permit this (אִית מַאן דְּשָׁרֵי), but it is not so (וְלָאו הָכֵי). Rather, in one day literally (אֶלָּא בְּיוֹם אֶחָד מַמָּשׁ).

Come and see (תָּא חֲזֵי): We have learned (תָּנֵינָן): A fast for a dream is good, like fire to flax (יָפָה תַּעֲנִית לַחֲלוֹם, כְּאֵשׁ לַנְּעוֹרֶת). And the essence of the fast must be on that very day (וְעִקָּרָא דְּתַעֲנִיתָא בְּהַהוּא יוֹמָא מַמָּשׁ), and not on another day (וְלָאו בְּיוֹמָא אָחֳרָא). What is the reason? (מַאי טַעֲמָא). Because there is no day below that is not ruled by its own supernal day above (בְּגִין דְּלֵית לְךָ יוֹמָא לְתַתָּא, דְּלָא שַׁלְטָא בֵּיהּ יוֹמָא אָחֳרָא עִלָּאָה). And when one begins a fast of a dream (וְכַד אִיהוּ שָׁארֵי בְּתַעֲנִיתָא דְּחֶלְמָא), we learn from this that that day is not moved away (אוֹלִיפְנָא דְּהַהוּא יוֹמָא לָא אִתְעָדֵי), until that decree is annulled (עַד דְּאִתְבְּטַל הַהוּא גְּזֵרָה). And if he pushes it off to another day (וְאִי דָּחֵי לֵיהּ לְיוֹמָא אָחֳרָא), behold, the dominion is of the other day (הָא שׁוּלְטָנָא דְּיוֹמָא אָחֳרָא הוּא), and one day does not enter into the authority of another day (וְלָא עָאל יוֹמָא בְּיוֹמָא אָחֳרָא דְּחַבְרֵיהּ). In this manner (כְּהַאי גַּוְונָא), there is no day that is not appointed with its supernal day above (לֵית לָךְ יוֹמָא דְּלָא אִתְמָנָא עָלֵיהּ יוֹמָא עִלָּאָה לְעֵילָּא). And a man must guard himself (וּבָעֵי בַּר נָשׁ לְאִסְתַּמְּרָא), that he not make a blemish in that day (דְּלָא יַעְבִּיד פְּגִימוּ בְּהַהוּא יוֹמָא), and not be blemished before the other days (וְלָא יִתְפְּגִים קַמֵּי שְׁאָר יוֹמִין אָחֳרָנִין).