Daf 159a (דַּף קנ״ט ע״א)

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר), the one who was foremost among them all (מַאן דְּהַוָה רָשִׁים מִכֻּלְּהוּ), he entered within, and upon him everything depended (דָּא עָאל בְּגַוִּויהּ דְּבֵיהּ תַּלְיָא כֹּלָּא). And come and see (וְתָּא חֲזֵי), who else among the others could have gone in there (מַאן הוּא מִשְּׁאַר אָחֳרִי דְּיֵכוּל לְאַעֲלָא תַּמָּן), for behold it is written: “And there were Achiman, Sheshai, and Talmai” (דְּהָא כְּתִיב וְשָׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי) (Numbers 13), and from their dread, who could possibly enter into the cave? (וּמִדְּחִילוּ דִּלְהוֹן מַאן יָכִיל לְאַעְלָאָה בִּמְעַרְתָּא). Rather, the Shekhinta entered there with Kalev (אֶלָּא שְׁכִינְתָּא עָאלַת תַּמָּן בְּכָלֵב), to bring tidings to the Patriarchs (לְבַשְּׂרָא לַאֲבָהָן), that the time had come for their children to ascend into the land (דְּהָא מָטָא זִמְנָא לְאַעֲלָא בְּנַיְיהוּ לְאַרְעָא), as Kudsha Berikh Hu had promised them (דְּאוֹמֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא), and this is what is written: “And he came unto Ḥevron” (וְדָא הוּא וַיָּבֹא עַד חֶבְרוֹן) (Numbers 13).

It was taught (תָּאנָא): Achiman, Sheshai, and Talmai-from whom did they come? (אֲחִימָן שֵׁשַׁי וְתַלְמַי, מִמַּאן נַפְקוּ). They were the seed from those Nephilin (זַרְעָא הֲווֹ מֵאִינּוּן נְפִילִין), whom Kudsha Berikh Hu cast down into the earth (דְּאָפִּיל לוֹן קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא), and they begot from the daughters of the earth (וְאוֹלִידוּ מִבְּנַת אַרְעָא), and from them came the mighty ones of the world (וּמִנַּיְיהוּ נַפְקוּ גִּיבָּרֵי עָלְמָא), as it is written: “They are the mighty men that were of old, men of name” (כְּמָה דִּכְתִיב: הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם) (Bereshit 6). “That were of old”-attendants of the world are found (Some say: that were created) (אֲשֶׁר מֵעוֹלָם, שַׁמָּשֵׁי [נ״א מִדְּאִתְבְּרִי] עָלְמָא מִשְׁתַּכְּחֵי). “Men of name”-Achiman, Sheshai, and Talmai (אַנְשֵׁי הַשֵּׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי).

“And they came unto the valley of Eshkol…” (וַיָבֹאוּ עַד נַחַל אֶשְׁכּוֹל וְגוֹ׳) (Numbers 13). Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח): “Thus says the Almighty, Hashem, creator of the heavens and who stretched them out…” (כֹּה אָמַר הָאֵל יְיָ בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם וְגוֹ׳) (Isaiah 42). How much must human beings look into the service of Kudsha Berikh Hu (כַּמָּה אִית לְהוּ לִבְנֵי נָשָׁא לְאִסְתַּכְּלָא בְּפוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא), how much must they look into the matters of the Orayta (כַּמָּה אִית לְהוּ לְאִסְתַּכְּלָא בְּמִלֵּי דְּאוֹרַיְּיתָא), for whoever toils in the Orayta (דְּכָל מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְּיתָא), it is as if he offers all the sacrifices of the world before Kudsha Berikh Hu (כְּאִילּוּ מְקָרֵב כָּל קוֹרְבְּנִין דְּעָלְמָא לְקַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And not only that (וְלָא עוֹד), but Kudsha Berikh Hu atones for him for all his sins (אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לֵיהּ עַל כָּל חוֹבוֹי), and prepares for him many thrones for the World to Come (וּמְתָּקְנִין לֵיהּ כַּמָּה כּוּרְסְיָין לְעָלְמָא דְּאָתֵי). Missing text (חֲסֵר).

Rabbi Yehudah was going on the road with Rabbi Abba (רִבִּי יְהוּדָה הֲוָה אָזִיל בְּאָרְחָא בַּהֲדֵי רִבִּי אַבָּא). He asked him (שָׁאַל לֵיהּ), he said (אָמַר): One matter I wish to ask (מִלָּה חַד בָּעֵינָא לְשָׁאֲלָא). Since Kudsha Berikh Hu knew that a man is destined to sin before Him (כֵּיוָן דְּיָדַע קוּדְשָׁא בְּרִיךְ הוּא דְּזַמִּין בַּר נָשׁ לְמֶחֱטֵי קַמֵּיהּ), and to decree upon him death (וּלְמִגְזַר עָלֵיהּ מִיתָה), why did He create him? (אֲמַאי בָּרָא לֵיהּ). For behold, the Orayta was two thousand years before the world was created (דְּהָא אוֹרַיְיתָא הֲוָה תְּרֵי אַלְפִין שְׁנִין עַד לָא אִיבְרֵי עָלְמָא). And it is written in the Orayta (וּכְתִיב בָּהּ בְּאוֹרַיְיתָא): “When a man dies in a tent” (אָדָם כִּי יָמוּת בְּאֹהֶל) (Numbers 19), “When a man dies” (אִישׁ כִּי יָמוּת) (Numbers 27), “And he died” (וַיָּמָת), “And so-and-so lived and he died” (וַיְחִי פְּלוֹנִי וַיָּמָת). What did Kudsha Berikh Hu establish for man in this world (מַאי קָבָעֵי קוּדְשָׁא בְּרִיךְ הוּא לְבַּר נָשׁ בְּהַאי עָלְמָא)? For even if he toils in the Orayta day and night, he dies (דְּאֲפִילּוּ אִי אִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא יְמוּת). And if he does not toil in the Orayta, he dies (וְאִי לָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמוּת). All is in one path (כֹּלָּא בְּחַד אָרְחָא), except for the distinction of that world (בַּר פְּרִישׁוּתָא דְּהַהוּא עָלְמָא), as you say: “As is the good, so is the sinner” (כְּמָה דְאַתְּ אָמֵר: כַּטּוֹב כַּחוֹטֶא) (Ecclesiastes 9).

He said to him (אָמַר לֵיהּ): The ways of your Master, and the decrees of your Master (אוֹרְחוֹי דְּמָארָךְ, וְגַזְרֵי דְּמָארָךְ)-what have you to trouble yourself with them? (מַה לָךְ לְמִטְרַח בְּהוּ). That which you have permission to know and contemplate, ask (מַה דְּאִית לָךְ רְשׁוּ לְמִנְדַּע וּלְאִסְתַּכְּלָא שָׁאִיל). But that which you have no permission to know (וּדְלֵית לָךְ רְשׁוּ לְמִנְדַּע), it is written: “Do not let your mouth cause your flesh to sin” (כְּתִיב אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ) (Ecclesiastes 5). For the ways of Kudsha Berikh Hu, and the secrets, the supernal treasures (דְּאוֹרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא וְסִתְרִין, גְּנִיזִין עִלָּאִין), that are concealed and hidden, we have not to ask (דְּהוּא סָתִים וְגָנִיז לֵית לָן לְשָׁאֲלָא).

He said to him (אָמַר לֵיהּ): If so, then the Orayta is all concealed and hidden (אִי הָכִי, הָא אוֹרַיְיתָא כֹּלָּא סָתִים וְגָנִיז). For behold, it is the supernal holy Name (דְּהָא הִיא שְׁמָא קַדִּישָׁא עִלָּאָה הֲוִי). And whoever engages in the Orayta, it is as if he engages in the Holy Name (וּמַאן דְּמִתְעֲסָק בְּאוֹרַיְיתָא כְּאִלּוּ אִתְעֲסָק בִּשְׁמֵיהּ קַדִּישָׁא). And if so, we have not to ask or to contemplate (וְאִי הָכִי, לֵית לָן לְשָׁאֲלָא וּלְאִסְתַּכְּלָא).

He said to him (אָמַר לֵיהּ): The Orayta is all concealed and revealed (אוֹרַיְיתָא כֹּלָּא סָתִים וְגַלְיָיא). And the Holy Name is concealed and revealed (וּשְׁמֵיהּ קַדִּישָׁא סָתִים וְגַלְיָיא). And it is written: “The hidden things belong to Hashem our God, but the revealed things belong to us and to our children” (וּכְתִיב: הַנִּסְתָּרוֹת לַה' אֱלֹהֵינוּ וְהַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ) (Deuteronomy 29). “The revealed things belong to us”-these we have permission to ask, to study, to contemplate, and to know them (הַנִּגְלוֹת לָנוּ, דְּאִית רְשׁוּ לְשָׁאֲלָא, וּלְעַיְּינָא וּלְאִסְתַּכְּלָא בְּהוּ וּלְמִנְדַּע בְּהוּ). But “the hidden things belong to Hashem our God”-they are His, and to Him they are revealed (אֲבָל הַנִּסְתָּרוֹת לַיְיָ אֱלֹהֵינוּ, דִּילֵיהּ אִינּוּן, וְלֵיהּ אִתְחַזְיָין). For who can know and attach his mind to that which is hidden? (דְּמַאן יָכִיל לְמִנְדַּע וּלְאִתְדַּבְּקָא דַּעְתּוֹי סְתִימָא). And all the more so, to ask about it (וְכָּל שֶׁכֵּן לְמִשְׁאַל).

Come and see (תָּא חֲזֵי), there is no permission for the people of the world to speak hidden words and to explain them (לֵית רְשׁוּ לִבְנֵי עָלְמָא לְמֵימַר מִלִּין סְתִימִין וּלְפָרְשָׁא לוֹן), except for the Holy Luminary, Rabbi Shim‘on (בַּר בּוּצִינָא קַדִּישָׁא רַבִּי שִׁמְעוֹן), for behold Kudsha Berikh Hu was established through him (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִסְתָּכַּם עַל יְדוֹי). And because his generation is inscribed above and below (וּבְגִין דְּדָרָא דִּילֵיהּ רְשִׁימָא הוּא לְעֵילָּא וְתַתָּא), therefore words were spoken openly through him (וְעַל דָּא מִלִּין אִתְּמָרוּ בְּאִתְגַּלְיָיא עַל יְדוֹי). And there shall not be a generation like this generation, in which he remains (וְלָא יְהֵא דָּרָא כְּדָרָא דָּא דְּאִיהוּ שָׁארֵי בְּגַוִיהּ), until the King Messiah comes (עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). But come and see (אֲבָל תָּא חֲזֵי), it is written: “And Elohim created man in His image, in the image of Elohim He created him” (כְּתִיב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ) (Bereshit 1). In all this it is like the likeness of that which is above-come and see (בְּכֻלָּא הוּא כְּעֵין דּוּגְמָא דְּעֵילָּא, תָּא חֲזֵי). The mystery of the matter (רָזָא דְּמִלָּה): three worlds has Kudsha Berikh Hu (תְּלַת עָלְמִין אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), which He concealed within Himself (דְּאִיהוּ גָּנִיז בְּגַוֵּיהוּ).

The first world (עָלְמָא קַדְמָאָה): that supernal hidden one of all (הַהוּא עִלָּאָה טְמִירָא דְּכֹלָּא), in which no one can gaze (דְּלָא אִסְתַּכַּל בֵּיהּ), and no one is known within it except Him (וְלָא אִתְיְדַע בֵּיהּ, בַּר אִיהוּ), for He is concealed within it (דְּאִיהוּ גָּנִיז בְּגַוִּיהּ).

The second world (עָלְמָא תִּנְיָינָא): which is bound with that which is above (דְּאִיהוּ קָשִׁיר בְּהַהוּא דִּלְעֵילָּא). And this is the world from which Kudsha Berikh Hu is known (וְדָא הוּא דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמוֹדַע מִנֵּיהּ), as it is written: “Open to me the gates of righteousness… this is the gate of Hashem” (כְּמָה דִּכְתִיב פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, זֶה הַשַּׁעַר לַיְיָ) (Psalms 118). And this is the second world (וְדָא הוּא עָלְמָא תִּנְיָינָא).

The third world (עָלְמָא תְּלִיתָאָה): that lower world among them (הַהוּא עָלְמָא תַּתָּאָה מִנַּיְיהוּ), in which separation is found (דְּאִשְׁתְּכַח בֵּיהּ פִּרוּדָא). And this is the world in which the supernal angels dwell (וְדָא הוּא עָלְמָא דְּמַלְאֲכֵי עִלָּאֵי שַׁרְיָין בְּגַוֵּיהּ). And Kudsha Berikh Hu is found within it, and not found (וְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּיהּ, וְלָא אִשְׁתְּכַח). He is found within it now when they desire to look and to know Him (אִשְׁתְּכַח בֵּיהּ הַשְּׁתָּא כַּד בָּעָאן לְאִסְתַּכְּלָא וּלְמִנְדַּע לֵיהּ). But then He departs from them and is not seen (אִסְתַּלַּק מִנַּיְיהוּ וְלָא אִתְחֲזֵי), until they all ask: “Where is the place of His glory?” (עַד דְּכֻלְּהוּ שָׁאֲלֵי אַיֵּה מְקוֹם כְּבוֹדוֹ). As it is written: “Blessed is the glory of Hashem from His place” (דִּכְתִיב בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ) (Ezekiel 3). And this is the world in which He is not found continually (וְהַאי הוּא עָלְמָא דְּלָא אִשְׁתְּכַח בֵּיהּ תְּדִירָא).