Daf 239b (דַּף רל״ט ע״ב)

Rather, another verse is heard (אֶלָּא מִקְרָא אַחֲרָא אִשְׁתְּמַע), as it is written (כְּתִיב): “No eye has seen, O Elohim, besides You, what He will do for those who wait for Him” (Isaiah 64) (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ). “Will do” (יַעֲשֶׂה)-it should have said: “You have done” (עָשִׂיתָ מִבָּעֵי לֵיהּ). “For those who wait for Him” (לִמְחַכֵּה לוֹ)-it should have said: “for You” (לָךְ מִבָּעֵי לֵיהּ). Rather, it is a supernal place (אֶלָּא אֲתָר עִלָּאָה הוּא), that flows forth and emerges, and lights all Luminaries in every direction (דְּנָגִיד וְנָפִיק וְאַדְלִיק בּוֹצִינִין כֻּלְּהוּ לְכָל עִיבָר), and it is called the World to Come (וְאִקְרֵי עוֹלָם הַבָּא). And from it emerges one Tree (וּמִנֵּיהּ נָפִיק חַד אִילָנָא), to be watered and to be rectified (לְאִתְשָׁקְיָא וּלְאִתְּתַקְנָא). And this Tree is supernal and precious above all other trees (וְהַאי אִילָנָא עִלָּאָה וְיַקִּירָא הוּא עַל כָּל שְׁאַר אִילָנִין), and this has already been established (וְהָא אוֹקְמוּהָ). And that World to Come, which flows and emerges (וְהַהוּא עוֹלָם הַבָּא דְּנָגִיד וְנָפִיק), prepares that Tree constantly (אַתְקִין לֵיהּ לְהַאי אִילָנָא תָּדִיר), gives it drink (אַשְׁקֵי לֵיהּ), and rectifies it through its actions (וּמְתַקֵּן לֵיהּ בַּעֲבִידְתֵיהּ), crowns it with crowns (מְעַטֵּר לֵיהּ בְּעִטְרִין), and its flowing springs never cease for all eternity (לָא פָּסִיק מַבּוּעֵי מִנֵּיהּ לְעָלַם לְעָלְמֵי עָלְמִין).

In that Tree depends faith (בְּהַהוּא אִילָנָא תַּלְיָא מְהֵימְנוּתָא), in it dwells more than in all other trees (בֵּיהּ שַׁרְיָא מִכָּל שְׁאַר אִילָנִין), the sustenance of all is in it (קִיוּמָא דְּכֹלָּא בֵּיהּ). And concerning this it is written: “Whatever HaElohim does, it shall be forever” (וְעַל דָּא כְּתִיב, כָּל אֲשֶׁר יַעֲשֶׂה הָאֱלֹהִים הוּא יִהְיֶה לְעוֹלָם). Surely, He was, He is, and He will be (וַדַּאי הוּא הָיָה הוּא הוְֹה וְהוּא יְהֵא). Upon it nothing may be added, and from it nothing may be subtracted (עָלָיו אֵין לְהוֹסִיף, וּמִמֶּנּוּ אֵין לִגְרוֹעַ). And therefore it is written in the Orayta: “You shall not add to it, and you shall not diminish from it” (Deuteronomy 13) (וְעַל דָּא בְּאוֹרַיְיתָא כְּתִיב, לֹא תוֹסִף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ). For this Tree-this is the Orayta (דְּאִילָנָא דָּא, דְּאוֹרַיְיתָא הוּא). And this place HaElohim establishes continually (וַאֲתָר דָּא אַתְקִין הָאֱלֹהִים תָּדִיר).

HaElohim in this plain sense-this is Gevurah from Ein Sof and from the Unfathomable (הָאֱלֹהִים סְתָם, דָּא גְּבוּרָה מֵאֵין סוֹף וּמֵאֵין חֵקֶר), as you say: “There is no searching of His understanding” (Isaiah 40) (כְּמָה דְאַתְּ אָמֵר, אֵין חֵקֶר לִתְבוּנָתוֹ), HaElohim-and not Elohim (הָאֱלֹהִים, וְלָא אֱלֹהִים). And therefore, He has done and does continually (וְעַל דָּא עָשָׂה, יַעֲשֶׂה תָּדִיר), like a fountain whose waters never cease for all generations (כְּמַבּוּעַ דְּלָא פַּסְקָן מֵימוֹי לְדָרֵי דָּרִין). Therefore it is written: “And HaElohim has done it so that they shall fear before Him” (Ecclesiastes 3) (בְּגִין כַּךְ כְּתִיב, וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ מִלְּפָנָיו). He prepared that Tree in complete perfection (אַתְקִין לֵיהּ לְהַאי אִילָנָא, בְּתִקּוּנָא שְׁלִים), which grasps all supernal and lower sides (דְּאָחִיד לְכָל סְטָר עֵילָּא וְתַתָּא), so that they may fear before Him (בְּגִין דְּיִירְאוּ מִלְּפָנָיו). And they shall not exchange it for any other replacement for all generations (וְלָא יַחְלְפוּן לֵיהּ בְּחִלּוּפָא אַחֲרָא לְדָרֵי דָּרִין).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Surely you have spoken well (וַדַּאי שַׁפִּיר קָא אַמְרַת), but further it is necessary to examine (אֲבָל תּוּ אִית לְאִסְתַּכְּלָא): first, “He will do” (בְּקַדְמִיתָא יַעֲשֶׂה), and afterward, “and HaElohim has done” (וּלְבָתַר וְהָאֱלֹהִים עָשָׂה)-what is the difference between this and that? (מַה בֵּין הַאי לְהַאי). Rather, continually (אֶלָּא תָּדִיר), surely He will do and prepare for this Tree (וַדַּאי יַעֲשֶׂה וְאַתְקִין לְהַאי אִילָנָא), from which its waters never cease for all generations (דְּלָא פַּסְקִין מֵימוֹי לְדָרֵי דָּרִין). And afterward-“He has done”-what is “He has done”? (וּלְבָתַר עָשָׂה, מַהוּ עָשָׂה)? Rather, HaElohim has made another Tree below it (אֶלָּא עָשָׂה הָאֱלֹהִים אִילָנָא אַחֲרָא לְתַתָּא מִנֵּיהּ), but He will not do like this one (וְלָא יַעֲשֶׂה כְּהַאי). For this lower Tree, He made it and prepared it (דְּהַאי אִילָנָא תַּתָּאָה, עָבִיד לֵיהּ וְאַתְקִין לֵיהּ), so that whoever enters the supernal Tree (בְּגִין דְּמַאן דְּיֵעוּל לְאִילָנָא עִלָּאָה), enters with permission (יֵיעוּל בִּרְשׁוּ), and will recognize the lower Tree (וְיִשְׁכָּח לְאִילָנָא תַּתָאָה), and be afraid to enter, except in proper measure (וְיַדְחִל לְמֵיעָאל, אֶלָּא כְּדְּקָא חֲזֵי).

Come and see (תָּא חֲזֵי): this one guards the entrance (דְּהַאי, נָטִיר פִּתְחָא הוּא), and for this reason it is called: “Guardian of Yisrael” (Psalms 121) (וְעַל דָּא אִקְרֵי שׁוֹמֵר יִשְׂרָאֵל). And this lower Tree He has made (וְדָא אִילָנָא תַּתָּאָה עָשָׂה): it is watered and sustained from the supernal Tree (אִתְשַׁקְיָא וּמִתְזָן מֵאִילָנָא דִּלְעֵילָּא). And therefore it does not say “He will do,” but “He has done” (וְעַל דָּא לָא כְּתִיב יַעֲשֶׂה, אֶלָּא עָשָׂה). Why? (מַאי טַעְמָא)? So that the people of the world shall fear before Him (שֶׁיִּירְאוּ מִלְּפָנָיו בְּנֵי עָלְמָא), and shall not approach Him (וְלָא יִקְרְבוּן לֵיהּ), except those who are fitting to draw near (אֶלָּא אִינּוּן דְּיִתְחֲזוּן לְקָרְבָא), and not others (וְלָא אַחֲרָא). And that human beings shall guard the paths of the Orayta (וְיִסְתַּמְרוּן בְּנֵי נָשָׁא אָרְחֵי דְּאוֹרַיְיתָא), and not veer to the right or to the left (וְלָא יִסְטוּן לִימִינָא וְלִשְׂמָאלָא).

Come and see (תָּא חֲזֵי): concerning this Tree, in which all power dwells (עַל הַאי אִילָנָא דְּכָל חֵילוֹי בֵּיהּ שַׁרְיָא), David said: “You support my lot” (Psalms 16) (אָמַר דָּוִד, אַתָּה תּוֹמִיךְ גּוֹרָלִי). What is “my lot”? (מַהוּ גּוֹרָלִי)? This is the portion which David the King held onto (דָּא עַדְבָא דְּאָחִיד בֵּיהּ דָּוִד מַלְכָּא).

And concerning this it is written: “According to the lot” (וְעַל דָּא, עַל פִּי הַגּוֹרָל), some say: it is also written “yes, in it, by the mouth of” (ס״א כֵּן בֵּיהּ עַל פִּי). And so it is: “By the mouth of Hashem” (וְכֵן הוּא עַל פִּי יְיָ), and “he died there by the mouth of Hashem” (וַיָּמָת שָׁם עַל פִּי יְיָ). “The lot” is written (הַגּוֹרָל כְּתִיב). Fortunate is the portion of those who labor in the Orayta day and night (זַכָּאָה חוּלָקֵיהוֹן דְּאִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי), and know its ways (וְיַדְעֵי אָרְחוֹי). And they eat each day of the supernal nourishment (וְאִינּוּן אַכְלֵי בְּכָל יוֹמָא מְזוֹנָא עִלָּאָה), as it is said: “Wisdom gives life to those who possess it” (Ecclesiastes 7) (כְּמָה דְאַתְּ אָמֵר, הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ). For the Orayta above is nourished from this place (דְּהָא אוֹרַיְיתָא דִּלְעֵילָּא מֵאֲתָר דָּא אִתְזָן), and already it has been said concerning them: “Behold, My servants shall eat” (Isaiah 65) (וְהָא אִתְּמַר עָלַיְיהוּ, הִנֵּה עֲבָדַי יֹאכֵלוּ).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): “And it was a voice from above the firmament” (וַיְהִי קוֹל מֵעַל לָרָקִיעַ) (Ezekiel 1). This is the voice that holds onto this firmament (דָּא קוֹל דְּאָחִיד לְהַאי רָקִיעַ), and is joined with it (וְאִשְׁתְּתַּף בַּהֲדֵיהּ). And this is what is written: “He has made a memorial for His wonders” (וְדָא הוּא זֵכֶר עָשָׂה לְנִפְלְאוֹתָיו) (Psalms 111). And that firmament stands over them (וְהַהוּא רְקִיעָא קָאִים עָלַיְיהוּ), over those living creatures (עַל אִינּוּן חֵיוָון). And this is what was created on the second [day] (וְדָא הוּא דְּאִבְרֵי בַּשֵּׁנִי): “To divide between waters and waters” (לְהַבְדִּיל בֵּין מַיִם לָמָיִם) (Bereshit 1).

And it has already been established (וְהָא אוֹקְמוּהָ) that there are seven firmaments above, above (דְּשִׁבְעָה רְקִיעִין לְעֵילָּא לְעֵילָּא). Indeed, Vilon does not serve (וַדַּאי וִילוֹן אֵינוֹ מְשַׁמֵּשׁ), for it has nothing of its own (דְּהָא לֵית לֵיהּ מִדִּילֵיהּ), only what is given to it (אֶלָּא מַה דְּיָהֲבִין לֵיהּ). And the poor are gathered in it (וּמִסְכְּנֵי בֵּיהּ אִתְאֲחָדוּ). This is the secret of what is written: “In my poverty I have prepared for the House of my God” (דָּא הוּא רָזָא דִּכְתִּיב, וּבְעָנְיִי הֲכִינוֹתִי לְבֵית אֱלֹהַי) (II Chronicles 22). And this one brings in the morning and sends out the evening (וְדָא מַכְנִיס שַׁחֲרִית וּמוֹצִיא עַרְבִית). For at night, it sends forth its armies to all sides (דְּהָא בְּלֵילְיָא, אַפִּיק חַיָּלוֹי לְכָל סִטְרִין), and rules over those armies and hosts (וְשַׁלְטָא עַל אִינּוּן חַיָּילִין וְאֻכְלוֹסִין).

And in the morning, it gathers them all (וּבְשַׁחֲרִית כָּנִישׁ לְכֻלְּהוּ), and enters into its chambers (וְאָעִיל לְנֻקְבַיְיהוּ), and they no longer rule (וְלָא שַׁלְטִין). For morning consumes them all (דְּהָא בֹקֶר כָּלִיל כֻּלְּהוּ), as it is said: “To declare in the morning Your kindness, and Your faithfulness by nights” (כְּמָה דְאַתְּ אָמֵר, לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וְאֱמוּנָתְךָ בַּלֵּילוֹת) (Psalms 92). And this has already been established (וְהָא אוֹקְמוּהָ). And a voice is upon this firmament (וְקוֹל אִית עַל הַאי רָקִיעַ), and from it this firmament is nourished (מִנֵּיהּ אִתְזָן הַאי רָקִיעַ). At the time that this voice is aroused (בְּשַׁעֲתָא דְּהַאי קוֹל אִתְעַר), all the hosts do not move (כֻּלְּהוּ אֻכְלוּסִין לָא נַטְלִין), and they have no permission (וְלֵית בְּהוּ רְשׁוּ), except to remain in their places (אֶלָּא לְמֵיקָם בְּדוּכְתַיְיהוּ), and draw close their forces and await (וְאַקְרְבֵי חֵילֵיהוֹן וּמְחַכָּאן), for that goodness that flows to that firmament (לְהַהוּא טִיבוּ דְּנָגִיד לְהַהוּא רָקִיעַ), and they are blessed through it (וְיִתְבָּרְכָן בְּגִינֵיהּ). And this is why it says: “From above the firmament that was over their heads” (וְעַל דָּא אִיהוּ מֵעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם) (Ezekiel 1).