Daf 252a (דַּף רנ״ב ע״א)

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), (Psalms 68) “Rebuke the wild beast of the reeds, the assembly of mighty ones, among the calves of the peoples” (גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים). “Rebuke the wild beast”-this is the beast in which Esav is unified (גְּעַר חַיַּת, דָּא חַיָּה דְּאִתְאֲחָד בָּהּ עֵשָׂו). “Reed (קָנֶה)”: we have learned, that on the day King Shlomo married the daughter of Pharaoh, Gabriel came, drove a reed into the Great Sea, and upon it was built the city of Rome (תָּנֵינָן, דִּבְיוֹמָא דְּנָסַב שְׁלֹמֹה מַלְכָּא בַּת פַּרְעֹה, בָּא גַּבְרִיאֵל, נָעַץ קָנֶה בְּיַמָּא רַבָּא, וְעָלֵיהּ אִתְבְּנֵי קַרְתָּא דְּרוֹמִי).

What is “reed”? It is the male of this evil beast, which has a small part in the unity of holiness (מַאי קָנֶה. דָּא דְּכוּרָא דְּהַאי חַיָּה בִּישָׁא, דְּאִית לֵיהּ סִטְרָא זְעֵירָא בְּאַחֲדוּתָא דִּקְדוּשָּׁה). And this is the reed that was thrust into the Great Sea (וְדָא אִיהוּ קָנֶה, דְּנָעִיץ בְּיַמָּא רַבָּא). And because of this it rules over the world (וּבְגִין כָּךְ אִיהִי שַׁלְטָא עַל עָלְמָא). And concerning this dominion it is written (וְעַל שׁוּלְטָנוּ דָּא כְּתִיב), (Isaiah 19) “The reed and the rush shall wither” (קָנֶה וָסוּף קָמֵלוּ). “Reed”-this is dominion and head over all kingdoms (קָנֶה, שׁוּלְטָנוּתָא וְרֹאשׁ לְכָל מַלְכְּוָון). Furthermore, “reed”-this is that which Kudsha Berikh Hu is destined to break like this reed (תוּ קָנֶה, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְתַּבְרָא לֵיהּ כְּקָנֶה דָּא).

Come and see (תָּא חֲזֵי): in Egypt it ruled (בְּמִצְרַיִם אִיהִי שַׁלְטָא), and from it went out many rulers to its kinds (וּמִנָהּ נַפְקוּ כַּמָה שֻׁלְטָנִין לְזִנַּיְיהוּ). And all is in the mystery of chametz (וְכֹלָּא בְּרָזָא דְּחָמֵץ). When Kudsha Berikh Hu broke it, He brought out chametz and brought in matzah (כֵּיוָן דְּתָבַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, אַפִּיק חָמֵץ וְאָעִיל מַצָּה). With what? With a small thread of all (בְּמָה. בְּחוּטָא זְעֵירָא מִכֹּלָּא). He broke the chet of chametz, and it became matzah (תָּבַר ח׳ חָמֵץ, וְאִתְעָבִיד מַצָּה). These are the letters (אִינּוּן אַתְוָון). That is, He broke the chet of this beast, which is called chametz (אֶלָּא דְּתָבַר ח׳ דְּהַאי חַיָּה, דְּאִקְרֵי חָמֵץ).

And therefore it is called “the wild beast of the reed,” for it is easy to be broken like this reed (וְעַל דָּא אִקְרֵי חַיַּת קָנֶה, דְּנוֹחַ לְאַתְבְּרָא כְּקָנֶה דָּא). With what was it broken? With a small thread like a hair (בְּמָה אִתְּבַּר. בְּחוּטָא זְעֵירָא כְּנִימָא). He broke the Ḥet, and it passed from its strength, and it became matzah (תָּבַר ח׳ וְאִתְעֲבָר מֵאֵיתָנָהּ, וַהֲוָה מַצָּה). Concerning this it is written (וְעַל דָּא כְּתִיב): “Rebuke the wild beast of the reed” (גְּעַר חַיַּת קָנֶה). Kudsha Berikh Hu [the Holy One, blessed be He] rebuked it (גָּעַר בָּהּ קוּדְשָׁא בְּרִיךְ הוּא), and broke the Ḥet [letter Ḥet] of chametz [leaven] (וְאַתְּבַּר ח׳ חָמֵץ), and it became Heh [the letter Heh] (וְאִתְעָבִיד ה׳). [Some say: the Ḥet [letter Ḥet] of chametz [leaven] passed away and was destroyed] (ס״א וְאִתְעַבַּר ח׳ חָמֵץ וְאִתְאַבִיד). Kudsha Berikh Hu [the Holy One, blessed be He] is destined (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא) to break that kaneh [reed] (לְתַּבְרָא לֵיהּ לְהַהוּא קָנֶה), in this manner (כְּגַוְונָא דָּא): He will break the leg of the Ḥet [letter Ḥet] from kaneh [reed] (יַתְבָּר רַגְלֵיהּ דְּח׳ מִקָנֶה), and hinneh [behold] will remain (וְיִשְׁתְּאַר הִנֵּה). “Behold, Hashem Elohim will come with strength, and His arm shall rule for Him; behold, His reward is with Him, and His work is before Him” (הִנֵּה יְיָ אֱלֹהִים בְּחָזָק יָבֹא וּזְרוֹעוֹ מוֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעוּלָּתוֹ לְפָנָיו) (Isaiah 40). What is “and His work”? (מַאי וּפְעוּלָּתוֹ). This is the work of that Ḥet [letter Ḥet] which He will break (דָּא פֹּעַל דְּהַהִיא ח׳ דְּיַתְבַּר לָהּ). [Some say: the work of that chametz [leaven]] (ס״א פְּעוּלָה דְּהַהוּא חָמֵץ). And it is a work before Him (וְאִיהִי פְּעוּלָה לְפָנָיו). He will remove its leg (אִיהוּ יַעְבַּר רַגְלֵיהּ), and it shall be hinneh [behold] (וִיהֵא הִנֵּה). “The first shall say to Zion: Behold, behold them” (רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם וְגוֹ׳) (Isaiah 41). And in the first combination (וּבְחִבּוּרָא קַדְמָאָה): “And on the day of the first fruits, when you offer a new meal-offering…” (וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה וְגוֹ׳) (Numbers 28).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): “The day of the first fruits-what is the day?” (יוֹם הַבִּכּוּרִים, מַאן יוֹם). This is the river that goes out from Eden (דָּא נָהָר הַיּוֹצֵא מִעֵדֶן), which is the day from among those supernal firstborns (דְּאִיהוּ יוֹמָא מֵאִינּוּן בְּכוֹרִין עִלָּאִין). And this is that upon which Orayta depends (וְדָא אִיהוּ דְּאוֹרַיְיתָא תַּלְיָא בֵּיהּ), and it brings forth all the mysteries of Orayta (וְאִיהוּ אַפִּיק כָּל רָזִין דְּאוֹרַיְיתָא). And because it is the Tree of Life (וּבְגִין דְּאִיהוּ אִילָּנָא דְּחַיֵּי), the fruit of the trees were required to be brought (פְּרִי אִילָנִין אִצְטְרִיכוּ לְאַיְיתָאָה).

Ra‘aya Meheimna

“And on the day of the first fruits, when you offer a new meal-offering…” (וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה וְגוֹ׳). Rabbi Abba said (רִבִּי אַבָּא אָמַר): “The day of the first fruits” - these are the supernal first fruits of Orayta (יוֹם הַבִּכּוּרִים אִינּוּן בִּכּוּרִים עִלָּאִין דְּאוֹרַיְיתָא). This is what is written (הֲדָא הוּא דִכְתִיב), (Exodus 23) “The first of the first fruits of your land you shall bring…” (רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא וְגוֹ׳). Ra‘ya Meheimna said (אָמַר רַעְיָא מְהֵימְנָא): In the same manner that firstborn are to their mothers, so these are called “fruit of the first fruits,” namely, the fruits of the trees (כְּגַוְונָא דִּבְכוֹרִים לְאִמְּהוֹן, אוּף הָכִי אִתְקְרִיאוּ פֵּירוֹת בִּכּוּרִים, דְּפֵירוֹת דְּאִילָנִין). (Hosea 9) “Like the first fruit on the fig tree” (כְּבִכּוּרָה בַּתְּאֵנָה). So Yisrael are the first and the first fruits before Kudsha Berikh Hu from among all the nations of the world (הָכִי יִשְׂרָאֵל קַדְמוֹנִים וּבִכּוּרִים לְּקוּדְשָׁא בְּרִיךְ הוּא, מִכָּל אוּמִין דְּעָלְמָא). This is what is written (הֲדָא הוּא דִכְתִיב), (Jeremiah 2) “Yisrael is holiness to Hashem, the first of His produce” (קֹדֶשׁ יִשְׂרָאֵל לַיְדוָֹד וְגוֹ׳). And therefore it is said concerning them (וּבְגִין דָּא אִתְּמַר בְּהוֹן), (Exodus 23) “You shall bring to the house of Hashem your God” (תָּבִיא בֵּית יְהוָֹה אֱלֹהֶיךָ). And therefore the nations, idolaters and star-worshippers, of whom it is said (וּבְגִין דָּא אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, דְּאִתְּמַר בְּהוֹן), (Isaiah 9) “And they devoured Yisrael with open mouth” (וַיֹּאכְלוּ אֶת יִשְׂרָאֵל בְּכָל פֶּה). They shall be guilty, evil shall come upon them (יֶאֱשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם).

So too the Vav, which includes six Sefirot (אוּף הָכִי ו׳ דְּכָלִיל שִׁית סְפִירָאָן), and is the son of fourteen (וְאִיהוּ בֶּן י״ד), is called firstborn (אִתְקְרֵי בְּכוֹ״ר). And all the branches that go out from it, in which are heads, in this manner are called “first fruits” (וְכָל עַנְפִין דְּנָפְקִין מִנֵּיה דִּבְּהוֹן רָאשִׁין, כְּגַוְונָא דָּא אִתְקְרִיאוּ בִּכּוּרִים). The Vav is the river, from those supernal first fruits (ו׳ אִיהוּ נָהָר, מֵאִינּוּן בִּכּוּרִים עִלָּאִין), and that river goes out from Eden (וְהַהוּא נָהָר נָפִיק מִעֵדֶן). And this is that upon which Orayta depends (וְדָא אִיהוּ דְּאוֹרַיְיתָא תַּלְיָיא בֵּיהּ). And when it goes out, all the mysteries of Orayta go out (וְכַד נָפִיק נַפְקֵי כָּל רָזִין דְּאוֹרַיְיתָא). And because it is the Tree of Life, Orayta (וּבְגִין דְּאִיהוּ אִילָּנָא דְּחַיֵּי אוֹרַיְיתָא), this is what is written (הֲדָא הוּא), (Proverbs 3) “It is a tree of life to those who grasp it” (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ). And its commandments are like the fruits of trees, which must be brought (וּפִקּוּדִין דִּילָהּ דַּמְיָין לְאִיבָּא פְּרִי דְּאִילָנִין, אִצְטְרִיכוּ לְאַיְיתָאָה).

Ra‘ya Meheimna said (אָמַר רַעְיָא מְהֵימְנָא): And if you will say, why “first fruits”? Because of them it is called a new meal-offering, from six months to six months (וְאִי תֵּימְרוּן אֲמַאי בִּכּוּרִים, דִּלְהוֹן אִתְקְרִיאוּ מִנְחָה חֲדָשָׁה, מִשִּׁית יַרְחִין לְשִׁית יַרְחִין). And from man, of whom it is said (וּמִבַּר נָשׁ דְּאִתְּמַר בֵּיהּ), (Deuteronomy 20) “For man is the tree of the field” (כִּי הָאָדָם עֵץ הַשָּׂדֶה), to nine months, or to seven (לִתְשַׁע יַרְחִין, אוֹ לְשִׁבְעָה). And with a beast likewise (וּבְעִירָא אוּף הָכִי), (Leviticus 22) “Seven days it shall be under its mother, and from the eighth day and onward it shall be accepted for an offering, a fire-offering to Hashem” (שִׁבְעַת יָמִים יִהְיֶה תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיְיָ), to bring an offering before Hashem (לְקָרְבָּא קָרְבְּנָא קֳדָם יְיָ).

And further, the Sefirot, in them is the Name of Hashem and all His appellations - why then are they called by the name of beasts? (וְעוֹד סְפִירָאן, בְּהוֹן שֵׁם יְיָ, וְכָל כִּנּוּיָין דִּילֵיהּ, אֲמַאי אִתְקְרִיאוּ בְּשֵׁם חֵיוָן). Rather, the new meal-offering in the path of mystery is the Shekhinta (אֶלָּא מִנְחָה חֲדָשָׁה בְּאֹרַח רָזָא, דָּא שְׁכִינְתָּא). From six months to six months - these are the six Sefirot, which are called primordial years before the creation of the world (מִשִּׁית יַרְחִין לְשִׁית יַרְחִין, אִינּוּן שִׁית סְפִירָאן, דְּאִתְקְרִיאוּ שָׁנִים קַדְמוֹנִיּוֹת לִבְרִיאַת עָלְמָא). For they are six thousand years, the existence of the world, from the side of the supernal Imma (דְּאִינּוּן שִׁיתָא אַלְפֵי שְׁנִין הֲוִי עָלְמָא, מִסִּטְרָא דְּאִימָּא עִלָּאָה). And from the side of the lower Imma they are called months (וּמִסִּטְרָא דְּאִימָּא תַּתָּאָה, אִתְקְרִיאוּ יַרְחִין). And because they preceded the world and all creatures (וּבְגִין דְּקַדְמוּ לְעָלְמָא, וְכָל בִּרְיָין), they are called first fruits (אִתְקְרִיאוּ בִּכּוּרִים).