Daf 98b (דַּף צ״ח ע״ב)

To a king who had an only son (לְמַלְכָּא דְּהֲוָה לֵיהּ בַּר יְחִידָאי). He came to marry him to the supernal Matronita (אָתָא לְזַוְּוגָא לֵיהּ בְּמַטְרוֹנִיתָא עִלָּאָה). What did his mother do all that night? (מַאי עַבְדַת אִמֵּיהּ כָּל הַהוּא לֵילְיָא). She entered the chamber of her treasure (עָאלַת לְבֵי גְּנִיזָהָא), brought forth the supernal crown adorned with seventy precious stones (אַפִּיקַת עִטְּרָא עִלָּאָה, בְּשִׁבְעִין אַבְנֵי יְקָר סַחֲרָנָא), and crowned him (וְאַעְטְּרַת לֵיהּ). She brought forth garments of fine linen and clothed him (אַפִּיקַת לְבוּשִׁין דְּמִילַת וְאַלְבִּישַׁת לֵיהּ), and prepared him with the adornments of kings (וְאַתְקְּנַת לֵיהּ בְּתִקּוּנֵי דְּמַלְכִין). Afterwards she entered the chamber of the Bride (לְבָתַר עָאלַת לְבֵי כַּלָּה). She saw her maidens preparing her crown, her garments, and her adornments, to prepare her (חָמָאת עוּלֵימְתָהָא, דְּקָא מְתַקְּנֵי עִטְרָהָא, וּלְבוּשָׁהָא, וְתַכְשִׁיטָהָא, לְתַקְּנָא לָהּ).

She said to them (אָמְרָה לוֹן): Behold, I have prepared a house of purification, a place where waters flow, and all fragrances and spices flow in those waters, to purify my daughter, the Bride (הָא אֲתְקִּינַת בֵּי טְבִילָה, אֲתַר דְּמַיִין נַבְעִין, וְכָל רֵיחִין וּבוּסְמִין סוּחֲרָנֵי אִינּוּן מַיִין, לְדַכְּאָה לְכַלָּתִי). Let my daughter, the Bride whom I created, and her maidens, come and be purified in that place which I prepared, in that house of purification, of the flowing waters that are with me (לֵיתֵי כַּלָּתִי, מַטְרוֹנִיתָא דִּבְרִי, וְעוּלֵימְתָהָא, וְיִתְדְּכוּן בְּהַהוּא אֲתַר דְּאַתְקִינַת בְּהַהוּא בֵּי טְבִילָה, דְּמַיִין נַבְעִין דְּעִמִּי). Afterwards, they prepared her with her adornments, clothed her in her garments, and crowned her with her crown (לְבָתַר תַּקִּינוּ לָהּ בְּתַכְשִׁיטָהָא, אַלְבִּישׁוּ לָהּ לְבוּשָׁהָא, אַעֲטְּרוּ לָהּ בְּעִטְרָהָא).

Tomorrow, when my son comes to be joined with the Matronita, he shall prepare the palace for them all, and his dwelling shall be found with all together (לְמָחָר כַּד יֵיתֵי בְּרִי לְאִזְדַּוְּוגָא בְּמַטְרוֹנִיתָא, יַתְקִין הֵיכָלָא לְכֻלְּהוּ, וְיִשְׁתְּכַּח מָדוֹרֵיהּ בְּכוּ כַּחֲדָא). So it is with the Holy King and the Matronita and the friends, in this likeness (כַּךְ מַלְכָּא קַדִּישָׁא וּמַטְרוֹנִיתָא, וְחַבְרַיָּיא, כְּהַאי גַּוְונָא). And Imma Ila’ah is the one who prepares all (וְאִימָא עִלָּאָה דִּמְתַּקְנַת כֹּלָּא). Thus it is found that the supernal King, the Matronita, and the friends, their dwelling is together, and they shall never be separated (אִשְׁתְּכַח דְּמַלְכָּא עִלָּאָה, וּמַטְרוֹנִיתָא, וְחַבְרַיָּיא, מָדוֹרֵיהוֹן כַּחֲדָא, וְלָא מִתְפָּרְשִׁין לְעָלְמִין). This is what is written: “Hashem, who shall sojourn in Your tent… He who walks uprightly and works righteousness” (הֲדָא הוּא דִכְתִיב, יְיָ׳ מִי יָגוּר בְּאָהֳלֶךָ וְגוֹ׳, הוֹלֵךְ תָּמִים וּפוֹעֵל צֶדֶק) (Psalms 15). Who is “he who works righteousness”? (מַאן הוּא פּוֹעֵל צֶדֶק). Rather, these are those who prepare the Matronita with her adornments, with her garments, with her crown (אֶלָּא, אִלֵּין אִינּוּן דִּמְתַּקְנֵי לְמַטְרוֹנִיתָא בְּתַכְשִׁיטָהָא, בִּלְבוּשָׁהָא, בְּעִטְרָהָא). And each one of them is called he who works righteousness (וְכָל חַד, פּוֹעֵל צֶדֶק אִקְרֵי).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): If we had merited in this world only to hear these words, it would have been enough (אִלְמָלֵא לָא זָכֵינָא בְּעָלְמָא, אֶלָּא לְמִשְׁמַע מִלִּין אִלֵּין, דַּי). Happy is the portion of those who labor in the Orayta (זַכָּאָה חוּלָקֵיהוֹן דְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and know the ways of the Holy King (וְיַדְעִין אוֹרְחוֹי דְּמַלְכָּא קַדִּישָׁא), whose desire is in the Orayta (דִּרְעוּתָא דִּלְהוֹן בְּאוֹרַיְיתָא). Concerning them it is written: “Because he has set his love upon Me, therefore I will deliver him” (עָלַיְיהוּ כְּתִיב כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ) (Psalms 91), and it is written: “I will rescue him and honor him” (וּכְתִיב אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ) (Psalms 91). “In the seventh month, on the first of the month” (בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ) (Leviticus 23).

Rabbi Yitzḥak opened (רִבִּי יִצְחָק פָּתַח): “Blow the shofar on the new moon, on the covering of our festival day” (תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for Kudsha Berikh Hu drew them near to Him, from all the nations, worshippers of idolatry (דְּקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לוֹן לְגַבֵּיהּ, מִן כָּל אוּמִין עוֹבְדֵי עֲבוֹדָה זָרָה), and desired them, and from a far place brought them near to Him (וְאִתְרְעֵי בְּהוּ, וּמֵאֲתַר רְחִיקָא קָרִיב לוֹן לְגַבֵּיהּ). This is what is written: “And Yehoshua said to all the people, Thus says Hashem, the God of Yisrael: Your fathers dwelt of old beyond the river…” (הֲדָא הוּא דִכְתִיב, וַיֹּאמֶר יְהוֹשֻׁעַ אֶל כָּל הָעָם כֹּה אָמַר ה׳ אֱלֹהֵי יִשְׂרָאֵל, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם) (Joshua 24). To show that from a distant place He desired them and brought them near to Him (לְאַחֲזָאָה, דְּהָא מֵאֲתַר רְחִיקָא אִתְרְעֵי בְּהוּ, וְקָרִיב לוֹן לְגַבֵּיהּ). And it is written: “And I took your father Avraham from beyond the river…” (וּכְתִיב, וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וְגוֹ׳) (Joshua 24). These verses must be contemplated (הָנֵי קְרָאֵי אִית לְאִסְתַּכְּלָא בְּהוּ). Did not all of Yisrael already know this, and certainly Yehoshua? (וְכִי כָּל יִשְׂרָאֵל לָא הֲווֹ יַדְעֵי דָּא, וְכָל שֶׁכֵּן יְהוֹשֻׁעַ).

Rather, the Orayta is all concealed and revealed (אֶלָּא אוֹרַיְיתָא כּוּלָהּ סָתִים וְגַלְיָא), just as the Holy Name is concealed and revealed (כְּמָה דִּשְׁמָא קַדִּישָׁא סָתִים וְגַלְיָא). Because the Orayta is entirely the Holy Name (בְּגִין דְּאוֹרַיְיתָא כּוּלָהּ שְׁמָא קַדִּישָׁא הִיא), therefore it is concealed and revealed (וְעַל דָּא אִיהִי סָתִים וְגַלְיָא). If Yisrael and Yehoshua knew this already, why is it written: “Thus says Hashem”? (אִי יִשְׂרָאֵל וִיהוֹשֻׁעַ הֲווֹ יַדְעֵי, אֲמַאי כְּתִיב כֹּה אָמַר יְיָ׳). Rather, surely this concealment of the matter: how many great favors Kudsha Berikh Hu did with Yisrael (אֶלָּא וַדַּאי סְתִימָא דְּמִלָּה, טִיבוּ סַגִּי עֲבַד קוּדְשָׁא בְּרִיךְ הוּא בְּיִשְׂרָאֵל), for He desired them in the Patriarchs (דְּאִתְרְעֵי בְּהוּ בַּאֲבָהָתָא), and made for them a supernal holy chariot for His glory (וְעָבִיד לוֹן רְתִיכָא קַדִּישָׁא עִלָּאָה לִיקָרֵיהּ), and brought them forth from that supernal, precious, holy river, the radiance of all radiances, in order to crown Himself with them (וְאַפִּיק לוֹן מִגּוֹ נַהֲרָא עִלָּאָה יַקִּירָא קַדִּישָׁא, בּוּצִינָא דְּכָל בּוּצִינִין, בְּגִין דְּיִתְעֲטַּר בְּהוּ). This is what is written: “Thus says Hashem: Your fathers dwelt of old beyond the river” (הֲדָא הוּא דִּכְתִיב, כֹּה אָמַר יְיָ׳ בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם) (Joshua 24). “The river” is that river which is known and revealed (הַנָּהָר: הַהוּא נָהָר דְּאִשְׁתְּמוֹדַע, וְאִתְיְידַע). “Of old” (מֵעוֹלָם), what does it mean here? (מַאי קָא בָּעֵי הָכָא).

Rather, to show wisdom (אֶלָּא לְאַחֲזָאָה חָכְמְתָא). “From beyond the river, of old” (מֵעֵבֶר הַנָּהָר מֵעוֹלָם)-rather, that river is called olam (אֶלָּא הַהוּא נָהָר עוֹלָם אִקְרֵי). And for this, “Beyond the river your fathers dwelt of old” (וְעַל דָּא, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם), to show the kindness and truth that Kudsha Berikh Hu did for Yisrael (לְאַחֲזָאָה טִיבוּ וּקְשׁוֹט דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל). “And I took your father Avraham from beyond the river”-what does it mean? (וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר מַאי קָא מַיְירֵי). Rather, Avraham was not cleaving in that river, like Yitzḥak, who was cleaving in its side, to be strengthened (אֶלָּא אַבְרָהָם לָא אִתְדְּבַק בֵּיהּ בְּהַהוּא נָהָר, כְּמוֹ יִצְחָק דְּאִתְדְּבַק בֵּיהּ בְּסִטְרֵיה לְאִתְתַּקְּפָא).

Come and see (תָּא חֲזֵי): This river, even though it is not judgment, judgments go forth from its side and are strengthened in it (הַאי נָהָר, אַף עַל גַּב דְּלָאו אִיהוּ דִּינָא, דִּינִין נָפְקֵי מִסִּטְרֵיהּ, וְאִתְתָּקָפוּ בֵּיהּ). And when Yitzḥak was strengthened in judgment through his sons (וְכַד יִצְחָק אִתְתָּקַּף בִּדְינוֹי בִּבְנוֹי), then the supernal and the lower gathered for judgment (כְּדֵין עִלָּאִין וְתַתָּאִין מִתְכַּנְּפֵי לְדִינָא), and the throne of judgment was established (וְכוּרְסְיָיא דְּדִינָא אִתְתָּקַּן), and the Holy King sat upon the throne of judgment and judged the world (וּמַלְכָּא קַדִּישָׁא יָתִיב עַל כּוּרְסְיָיא דְּדִינָא, וְדָאִין עָלְמָא). Then: “Blow the shofar on the new moon, on the covering of our festival day” (כְּדֵין, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81). Happy are Yisrael, who know to remove the throne of judgment and to establish the throne of mercy (זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּיַדְעִין לְסַלְּקָא כּוּרְסְיָיא דְּדִינָא, וּלְתַקְּנָא כּוּרְסְיָיא דְּרַחֲמֵי). And with what? With the shofar (וּבְמָּה. בַּשּׁוֹפָר).

Rabbi Abba was sitting before Rabbi Shim‘on (רִבִּי אַבָּא הֲוָה יָתִיב קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן). He said to him (אָמַר לֵיהּ): Many times I asked about this shofar, what does it mean, and until now I was not settled in it (הָא זִמְנִין סַגִּיאִין שָׁאִילְנָא עַל הַאי שׁוֹפָר, מַאי קָא מַיְירֵי, וְעַד כָּאן לָא אִתְיְישַּׁבְנָא בֵּיהּ). He said to him (אָמַר לֵיהּ): Surely this is the clear matter-that Yisrael need, on the day of judgment, the shofar and not the horn (וַדַּאי הַאי הוּא בְּרִירָא דְּמִלָּה, דְּיִשְׂרָאֵל בַּעְיָין בְּיוֹמָא דְּדִינָא, נ״א דָּא, שׁוֹפָר, וְלָא קֶרֶן). Because the horn-its place is known where it is, and to cleave to judgment we do not wish (בְּגִין דְּקֶרֶן הָא אִתְיְידַע בְּאָן אֲתַר אִיהוּ, וּלְאִתְדַּבְּקָא דִּינָא לָא בָּעֵינָא). But we have learned: With words and with actions we wish to show and to arouse hidden words (אֲבָל הָא תָּנֵינָן, בְּמִלִּין וּבְעוֹבָדָא, בָּעֵינָן לְאַחֲזָאָה וּלְאַתְעֲרָא מִלִּין סְתִימִין).