Daf 96a (דַּף צ״ו ע״א)

And for this reason, the joy of all and the completeness of Hallel are on this night (וְעַל דָּא חֶדְוָותָא דְּכֹלָּא וּשְׁלִימוּ דְּהֲלֵילָא בְּהַאי לֵילְיָא), on account of that portion in which they were bound (בְּגִין הַהוּא חוּלָקָא דְּאִתְקְשָׁרוּ בֵּיהּ). What is the reason? (מַאי טַעֲמָא). Because since on that night the Zivug was found (דְּכֵיוָן דִּבְהַהוּא לֵילְיָא זִוּוּגָא אִשְׁתְּכַח), every bond of all was found in the side of the Zivug (כָּל קִשּׁוּרָא דְּכֹלָּא אִשְׁתְּכַח בְּסִטְרָא דְּזִוּוּגָא), and not in the side of Yisrael (וְלָא בְּסִטְרָא דְּיִשְׂרָאֵל). For when the Zivug is found, these two levels-some say: three-are found standing upon it (דְּכַד זִוּוּגָא אִשְׁתְּכַח בָּהּ מִשְׁתַּכְּחֵי אִלֵּין תְּרֵין, ס״א תְּלַת, דַּרְגִּין דְּקַיְימִין עָלָה). And when these are found, behold the whole body is found in them (וְכַד אִלֵּין מִשְׁתַּכְּחֵי, הָא כָּל גּוּפָא אִשְׁתְּכַח בְּהוּ). And then is the completeness of all, and the joy from all, and the Hallel is complete (וּכְדֵין שְׁלִימוּ דְּכֹלָּא, וְחֶדְוָותָא מִכֹלָּא, וְהַלֵּילָא אִשְׁתְּלִים), for then the moon was crowned in all (דְּהָא כְּדֵין אִתְעַטְּרָת סִיהֲרָא בְּכֹלָּא). But not afterwards (אֲבָל לָא לְבָתַר), for on every day that followed they were found (דְּכָל יוֹמָא וְיוֹמָא אִשְׁתַּכְחֵי), yet Yisrael had not yet merited in them (וְיִשְׂרָאֵל עַד לָא זָכוּ בְּהוּ). Therefore that is not a complete Hallel, as in other seasons (הָא לָאו הַלֵּילָא שְׁלֵימָא, כְּמוֹ בְּזִמְנִין אָחֳרָנִין).

Rabbi Yehudah said to him (אָמַר לֵיהּ רִבִּי יְהוּדָה): It is good, and so it is indeed (שַׁפִּיר הוּא, וְהָכִי הוּא וַדַּאי). And this other time I heard in this manner, but I forgot the words (וְהַאי זִמְנָא אָחֳרָא שְׁמַעְנָא לֵיהּ בְּהַאי גַּוְונָא, וְאַנְשֵׁינָא מִלֵּי).

Now another matter I wish to know (הַשְׁתָּא מִלָּה אָחֳרָא בָּעֵינָא לְמִנְדַּע): Behold we see in Pesach seven days (הָא חֲזֵינָא בַּפֶּסַח ז׳), and in Sukkot seven days (וּבְסֻכּוֹת ז׳), and the completeness of joy on the eighth day (וּשְׁלִימוּ דְּחֶדְוָותָא בְּיוֹמָא אָחֳרָא). On Shavuot, why are there not found seven days, for here it was shown more than all? (בְּשָׁבוּעוֹת, אֲמַאי לָא אִשְׁתְּכָחוּ בֵּיהּ ז׳ יָמִים, וְהָא הָכָא אִתְחָזוּן יַתִּיר מִכֹּלָּא).

He opened and said (פָּתַח וְאָמַר): “And who is like Your people Yisrael, one nation in the earth” (וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). And why here are Yisrael called “one,” more than elsewhere? (וְכִי מַאי שְׁנָא הָכָא דְּאִקְרוּן יִשְׂרָאֵל אֶחָד, יַתִּיר מֵאֲתַר אָחֳרָא). Rather, since the praise of Yisrael came to be explained (אֶלָּא, כֵּיוָן דִּשְׁבָחָא דְּיִשְׂרָאֵל, אַתְיָיא לְפָרְשָׁא), He called them “one” (קָרָא לוֹן אֶחָד). For in every place, the praise of Yisrael is “one” (דְּהָא בְּכָל אֲתַר שְׁבָחָא דְּיִשְׂרָאֵל אֶחָד הוּא).

What is the reason? (מַאי טַעְמָא). Because every bond of above and below is found in this place which is called Yisrael (בְּגִין דְּכָל קְשִׁירוּ דְּעִלָאֵי וְתַתָּאֵי, בְּהַאי אֲתַר דְּאִקְרֵי יִשְׂרָאֵל אִשְׁתְּכַח). And furthermore, it is bound with that which is above, and bound with that which is below, and bound with Knesset Yisrael (וְעוֹד דְּאִתְקְשַׁר בְּמָה דִּלְעֵילָּא, וְאִתְקְשַׁר בְּמָה דִּלְתַתָּא, וְאִתְקְשַׁר בִּכְנֶסֶת יִשְׂרָאֵל).

And for this reason, all is called “one” (וְעַל דָּא אִקְרֵי כֹּלָּא אֶחָד). And in this place is revealed the faith, and the perfect bond, and the supernal holy union (וּבַאֲתַר דָּא אִשְׁתְּמוֹדְעָא מְהֵימְנוּתָא, וְקִשּׁוּרָא שְׁלֵימָא, וְיִחוּדָא עִלָּאָה קַדִּישָׁא). And for this reason, this day is the bond of faith, the bond of all (וְעַל דָּא, יוֹמָא דָּא, קִשּׁוּרָא דִּמְהֵימְנוּתָא הוּא, קִשּׁוּרָא דְּכֹלָּא). And it is written (וּכְתִיב): “She is a Tree of Life to those who hold fast to her” (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Proverbs 3). It is the tree that is called one (אִילָנָא הוּא דְּאִקְרֵי אֶחָד). And for this reason, because they are bound in this place, it is called thus (וְעַל דָּא בְּגִין דְּאִינּוּן מִתְקַשְּׁרֵי בַּאֲתַר דָּא, אִקְרֵי הָכִי). And the Tree of Life is surely called “one” (וְעֵץ חַיִּים אֶחָד הוּא וַדַּאי אִקְרֵי), because all is bound in it (בְּגִין דְּכֹלָּא בֵּיהּ אִתְקְשַׁר). And its day-some say: its name-is surely one (וְיוֹמָא, ס״א וּשְׁמָא, דִּילֵיהּ, אֶחָד וַדַּאי), the bond of all, and the middle of all (קִשּׁוּרָא דְּכֹלָּא, וְאֶמְצָעִיתָא דְּכֹלָּא).

This is what is written (הֲדָא הוּא דִכְתִיב): “And the Tree of Life was in the midst of the garden” (וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן) (Bereshit 2). In the midst, literally, in the very center (בְּתוֹךְ מַמָּשׁ, בִּמְצִיעוּת), grasping in all directions, and all is bound in it (וְאָחִיד בְּכָל סִטְרִין, וְאִתְקְשַׁר בֵּיהּ). And for this reason, Pesach and Sukkot are on either side, and it is in the middle (וְעַל דָּא פֶּסַח וְסֻכּוֹת, וְהוּא בְּאֶמְצָעִיתָא). Because it is the middle of all (בְּגִין דְּאִיהוּ אֶמְצָעִיתָא דְּכֹלָּא). And this is the praise of Orayta on this day, and no more (וְדָא הוּא שְׁבָחָא דְּאוֹרַיְיתָא בְּהַאי יוֹמָא, וְלָא יַתִּיר), the praise of faith and the bond of all (שְׁבָחָא דִּמְהֵימְנוּתָא, וְקִשּׁוּרָא דְּכֹלָּא). Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): Blessed is the Merciful One that I asked, and we merited these words (בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא, וְזָכֵינָא לְהָנֵי מִילֵּי).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): Joy and song are prepared for Yisrael to praise Kudsha Berikh Hu (חֶדְוָותָא וְשִׁירָתָא, זְמִינִין יִשְׂרָאֵל לְשַׁבְּחָא לְּקוּדְשָׁא בְּרִיךְ הוּא), like this praise that Yisrael praise on the night of Pesach (כְּהַאי שְׁבָחָא דִּמְשַׁבְּחֵי יִשְׂרָאֵל בְּלֵילְיָא דְּפִסְחָא), when Knesset Yisrael is sanctified in the holiness of the King (דְּכְּנֶסֶת יִשְׂרָאֵל אִתְקַדְּשָׁת בִּקְדוּשָּׁה דְּמַלְכָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And the song shall be to you as in the night when the festival is sanctified” (הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג) (Isaiah 30). “As the night when the festival is sanctified,” precisely (כְּלֵיל הִתְקַדֶּשׁ חָג דַּיְיקָא). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְיָ׳ לְעוֹלָם אָמֵן וְאָמֵן).

“And on the day of the firstfruits, when you bring a new meal-offering to Hashem in your Feast of Weeks, it shall be for you a holy convocation…” (וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַיְיָ׳ בְּשָׁבוּעוֹתֵיכֶם מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם וְגוֹ׳) (Numbers 28).

Rabbi Shim‘on opened (רַבִּי שִׁמְעוֹן פָּתַח): “Then shall the trees of the forest sing before Hashem, for He comes to judge the earth” (אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְיָ׳ כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ) (I Chronicles 16). Happy is their portion, those who labor in Orayta by day and by night (זַכָּאָה חוּלָקֵיהוֹן דְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי), who know the ways of Kudsha Berikh Hu (דְּיַדְעִין אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and are united in His Name every day (וְאִתְאַחֲדָן בִּשְׁמֵיהּ [כָּל יוֹמָא]).

Woe to those who do not labor in Orayta (וַוי לְאִינּוּן דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), for they have no portion in the holy Name (דְּהָא לֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא), and are not united in it-neither in this world nor in the World to Come (וְלָא אִתְאַחֲדָן בֵּיהּ, לָא בְּהַאי עָלְמָא, וְלָא בְּעָלְמָא דְּאָתֵי). Whoever merits in this world, merits in the World to Come (מַאן דְּזָכֵי בְּהַאי עָלְמָא, זָכֵי בְּעָלְמָא דְּאָתֵי). For thus we have learned (דְּהָכִי תָּנֵינָן): “Moving the lips of those who are asleep” (דּוֹבֵב שִׂפְתֵי יְשֵׁנִים) (Song of Songs 7)-even though they are in that world, their lips murmur Torah there (אַף עַל גַּב דְּאִינּוּן בְּהַהוּא עָלְמָא, שִׂפְוָתַיְיהוּ מְרַחְשָׁן תַּמָּן אוֹרַיְיתָא).

Come and see (תָּא חֲזֵי): Until now Yisrael would offer the produce of the earth (עַד הַשְׁתָּא אַקְרִיבוּ יִשְׂרָאֵל תְּבוּאַת הָאָרֶץ), the produce of the earth indeed (תְּבוּאַת הָאָרֶץ וּדְאַיְיקָא). And they were engaged with it, and bound in that bond (וְאִתְעַסְּקוּ בֵּיהּ, וְאִתְקַשָּׁרוּ בְּהַהוּא קִשּׁוּרָא). And even though judgment was found, judgment was found there in peace (וְאַף עַל גַּב דְּדִינָא אִשְׁתְּכַח, דִּינָא בִּשְׁלָמָא אִשְׁתְּכַח בֵּיהּ). Some say: because the world was conducted through it (ס״א דְּעָלְמָא אִתְנַהֵיג בֵּיהּ). And they would bring barley (וְאַקְרִיבוּ שְׂעוֹרִים), because it is the first of all other produce (בְּגִין דְּאִיהוּ קַדְמָאָה מִכָּל שְׁאָר תְּבוּאָה). And from the first is it brought near, not from that which is delayed (וּמִן קַדְמָאָה מִתְקָרְבָא, וְלָא מֵהַהוּא דְּמִתְאָחֵר). For the beginning is seized, that Yisrael may be united in it with Kudsha Berikh Hu (דְּהָא אֲחִידוּ קַדְמָאָה, דְּיִשְׂרָאֵל אִתְאֲחָדוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). Here it is (הָכָא הוּא). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): I gave you manna in the wilderness (אֲנָא יָהַבִית לְכוּ מָן בְּמַדְבְּרָא), from that place which is called heaven (מֵהַהוּא אֲתַר דְּאִקְרֵי שָׁמַיִם). As it is written (דִּכְתִּיב): “Behold, I will rain down for you bread from the heavens” (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם) (Exodus 16). And you bring before Me barley (וְאַתּוּן מְקָרְבִין קַמַּאי שְׂעוֹרִים).