Daf 287a (דַּף רפ״ז ע״א)

Kudsha Berikh Hu is as the apple (קוּדְשָׁא בְּרִיךְ הוּא כְּתַפּוּחַ), Knesset Yisrael is as the rose (כְּנֶסֶת יִשְׂרָאֵל כְּשׁוֹשַׁנָּה). For thus said Knesset Yisrael (דְּהָכִי אָמְרָה כְּנֶסֶת יִשְׂרָאֵל), “Under the apple tree I aroused you” (Song of Songs 8) (תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ). “Under the apple tree”-where is this place (תַּחַת הַתַּפּוּחַ בְּאָן אֲתָר הִיא)? Rather, these are the Patriarchs that we said (אֶלָּא אִלֵּין אֲבָהָתִין דְּאַמָרָן).

Rabbi Yosi said, this is Yovla (רִבִּי יוֹסֵי אָמַר, דָּא יוֹבְלָא). Rabbi Abba said, all is fitting, but these Patriarchs that we said-these are the three colors that are joined in the apple (רִבִּי אַבָּא אָמַר, כֹּלָּא שַׁפִּיר, אֶלָּא אִלֵּין אֲבָהָן דְּקָאַמְרָן, אִלֵּין אִינּוּן ג׳ גְּוָונֵי, דְּמִתְחַבְּרָן בַּתַפּוּחַ).

Rabbi Yitzchak said, in which place is Knesset Yisrael included in the rose (רִבִּי יִצְחָק אָמַר, בְּאָן אֲתָר אִתְכְּלִילַת כְּנֶסֶת יִשְׂרָאֵל בְּשׁוֹשַׁנָּה)? In those kisses of love (בְּאִינּוּן נְשִׁיקִין דִּרְחִימוּתָא), whereby she cleaves to the Supernal King (דְּאִתְדְּבָקַת בְּמַלְכָּא עִלָּאָה). She took two roses (נַטְלָה תְּרֵי שׁוֹשַׁנִּים), as you say, “His lips are roses” (Song of Songs 5) (כְּמָה דְאַתְּ אָמֵר שִׂפְתוֹתָיו שׁוֹשַׁנִּים). And therefore Knesset Yisrael said, “Let Him kiss me with the kisses of His mouth” (Song of Songs 1) (וּבְגִין כָּךְ אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ). As you say, “At your mouth shall all my people be sustained” (Bereshit 41) (כַּמָּה דְאַתְּ אָמֵר, וְעַל פִּיךָ יִשַּׁק כָּל עַמִּי). Because she is included in the roses-by His two lips (בְּגִין דְּאִתְכְּלִילַת בַּשּׁוֹשַׁנִּים, בִּתְרֵי שִׂפְוָון דִּילֵיהּ).

Rabbi Yehudah said, Kudsha Berikh Hu is called “Heavens” (רִבִּי יְהוּדָה אָמַר, קוּדְשָׁא בְּרִיךְ הוּא שָׁמַיִם אִקְרֵי). And because He is called “Heavens,” all those firmaments are included in this Name (וּבְגִין דְּאִקְרֵי שָׁמַיִם, כָּל אִינּוּן רְקִיעִין דְּאִתְכְּלִילָן בִּשְׁמָא דָּא). Some say: seven they are, that when they join as one, they are called “Heavens” and are called the Name of Kudsha Berikh Hu (ס״א שִׁבְעָה אִינּוּן דְּכַד מִתְחַבְּרָן כַּחֲדָא, אִקְרוּ שָׁמַיִם, וְאִקְרוּ שְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא). Who are these firmaments? Seven they are (מַאן אִינּוּן רְקִיעִין שִׁבְעָה אִינּוּן).

As we have learned: Vilon (Curtain), Raqia (Firmament), Shechaqim (Skies), Zevul (Habitation), Ma'on (Dwelling), Makhon (Foundation), and Aravot (Clouds) (כְּמָה דְּתָנֵינָן, וִילוֹן, רָקִיעַ, שְׁחָקִים, זְבוּל, מָעוֹן, מָכוֹן, עֲרָבוֹת). And in the Aggadah of the school of Rav Hamnuna Sava, thus we learned (וּבְאַגַּדְתָּא דְּבֵי רַב הַמְנוּנָא סָבָא, הָכִי תָּנֵינָן).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): These Baraitot of the academy of Rav Hamnuna Sava [the Elder] are thus (הָנֵי בָּרַיְיתֵי דְּבֵי רַב הַמְנוּנָא סָבָא הָכִי), and they are many in all these forms (וְסַגִּיאִין אִינּוּן בְּכָל הָנֵי גְּוָונֵי). As we have learned (כְּמָה דְּתָנֵינָן), Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): We have learned in those Baraitot (תָּנֵינָן בְּאִינּוּן בָּרַיְיתֵי), [another version: outside] (ס״א דְלְבַר), that corresponding to all those seventy crowns of the King (דִּלְגַבֵּי דְּכָל הָנֵי שִׁבְעִין כִּתְרִין דְּמַלְכָּא), opposite them are set seven firmaments (לָקֳבְלֵיהוֹן שַׁוְויָין ז׳ רְקִיעִין), and seven stars that run and go (וְז׳ כֹּכָבַיָא דְּרַהֲטִין וְאַזְלִין), and He calls them by their names (וְקָרֵי לוֹן שְׁמָהָן בִּשְׁמָהָן). And although all of them are established as thrones of the firmaments of the seven stars (וְאַף עַל גַּב דְּשַׁוְויָין כֻּלְּהוּ כִּסְאֵי דִּרְקִיעִין דְּשִׁבְעָה כֹּכָבַיָא): Shabbetai [Saturn], Tzedeq [Jupiter], Ma’adim [Mars], Chamah [Sun], Nogah [Venus], Kokhav [Mercury], Levanah [Moon] (שַׁבְּתַאי צֶדֶק מַאֲדִים חַמָּה נוֹגַהּ כּוֹכָב לְבָנָה), these correspond to those in the concealment of words (וְשָׁוִין אִלֵּין לָקֳבֵיל אִלֵּין בְּכִסּוּיָא דְּמִלִּין), concerning those of whom it is written: “Let them stand now and save you—the dividers of the heavens, the gazers at the stars” (לְגַבֵּי אִינּוּן דִּכְתִּיב יַעַמְדוּ נָא וְיוֹשִׁיעוּךְ הוֹבְרֵי שָׁמַיִם הַחוֹזִים בַּכֹּכָבִים) (Isaiah 47). All these matters are concealed (כֻּלְּהוּ מִלִּין מִתְכַּסְּיָין). And although this is not the way of the Orayta (וְאַף עַל גַּב דְּלָאו אוֹרְחֵי דְּאוֹרַיְיתָא), we go in the ways of the Orayta (וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמוֹת אֲשֶׁר קָרָא לָהֶן אָבִיו), as it is written: “And he called them by the names by which his father had called them” (וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמוֹת אֲשֶׁר קָרָא לָהֶן אָבִיו) (Bereshit 26). As Kudsha Berikh Hu speaks, so we go (כְּמָה דְּמַלִּיל קוּדְשָׁא בְּרִיךְ הוּא, אָזְלֵינָן), and with Him we go (וּבַהֲדֵיהּ אָזְלֵינָן), as it is written: “And you shall walk in His ways” (כְּמָה דִּכְתִּיב, וְהָלַכְתָּ בִּדְרָכָיו) (Deuteronomy 28).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), these words are simple for my friends (פְּשִׁיטִין מִלִּין אִלֵּין לְגַבֵּי חַבְרַיָּיא), and words are made known in them, even though they are hidden (וְאִשְׁתְּמוֹדְעָן מִלֵּי בְּהוּ, וְאַף עַל גַּב דְּאִתְכַּסְּיָין). He said to him, so indeed we have learned (אָמַר לֵיהּ וְהָכִי תְּנָן), as Rabbi Yehudah said in the name of Rabbi Chiyya further on (כְּמָה דְּאָמַר רִבִּי יְהוּדָה אָמַר רִבִּי חִיָּיא לְקַמָּן). And so we learned from those baraitot (וְהָכִי אוֹלִיפְנָא מֵאִינּוּן בָּרַיְיתֵי), that it was taught, in the days of King Shlomo the moon was established in completeness (דְּתָנָא בְּיוֹמוֹי דִּשְׁלֹמֹה מַלְכָּא, קַיְּימָא סִיהֲרָא בְּאַשְׁלְמוּתָא), and in many places words of those baraitot were made known (וּבְאַתְרִין סַגִּיאִין אִשְׁתְּמוֹדְעָן מִלֵי דְּאִינּוּן בָּרַיְיתֵי).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), I lift my hands in prayer to the Supernal Holy One (אֲרִימִית יְדַי בְּצַלּוּ לְקַדִישָׁא עִלָּאָה), that these words were revealed through me in this world, just as they were concealed in my heart (דְּמִלִּין אִלֵּין אִתְגְּלִּיאוּ עַל יְדִי, בְּהַהוּא עָלְמָא, כְּמָה דְּאִתְכְּסִּיאוּ בְּלִבָּאִי). And we are not in those paths that are the baraitot (וְלֵית אֲנָן בְּאִינּוּן אָרְחִין דְּאִינּוּן בָּרַיְיתֵי), but the paths of the Orayta we hold (אוֹרְחֵי דְּאוֹרַיְיתָא נַקְטִינָן).

It was taught, Rabbi Yehudah said (תָּאנָא אָמַר רִבִּי יְהוּדָה), who is greater in wisdom than King David, and King Shlomo his son, in this crown that is made known in these baraitot (מַאן לָךְ רַב בְּחָכְמְתָא כְּדָוִד מַלְכָּא, וּשְׁלֹמֹה מַלְכָּא בְּרֵיהּ, בְּהַאי כִּתְרָא דְּאִשְׁתְּמוֹדַע בְּבָרַיְיתֵי אִלֵּין). And the moon, King David, called “Righteousness [Tzedek],” for it is his (וְסִיהֲרָא קַרְיֵיהּ דָּוִד מַלְכָּא צֶדֶק, דְּהָא דִּילֵיהּ הוּא), as it is written, “Open for me the gates of righteousness; I will enter them and praise Yah” (Psalms 118) (דִּכְתִּיב, פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ). So also King Shlomo is called “Righteousness [Tzedek]” (שְׁלֹמֹה מַלְכָּא הָכִי נָמֵי, וְאִיהוּ אִתְקְרֵי צֶדֶק). And the sun, which in the baraitot is called “covenant,” it is called Justice (Mishpat) (וְשִׁמְּשָׁא דְּאִתְקְרֵי בְּבָרַיְיתֵי בְּרִית, אִיהוּ אִקְרֵי מִשְׁפָּט). And these are the thrones of glory of the King (וְאִינּוּן כֻּרְסֵי יְקָרָא דְּמַלְכָּא), as it is written, “Righteousness and justice are the foundation of Your throne” (Psalms 89) (דִּכְתִּיב, צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ). Righteous one and Righteousness [Tzedek] likewise are one degree (צַדִּיק וְצֶדֶק הָכִי נָמֵי בְּחַד דַּרְגָּא הֲווֹ).

It was taught, seven crowns they established, nine they are called (תָּאנָא, ז׳ כִּתְרִין אוֹקְמוּהָ, תִּשְׁעָה אִקְרוּן). And even in those baraitot, seven firmaments are nine (וַאֲפִילּוּ בְּאִינּוּן בָּרַיְיתֵי, שִׁבְעָה רְקִיעִין אִינּוּן, תִּשְׁעָה הֲווֹ).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), until when shall my friends be called in these words (עַד אֵימָתַי יִקְרוּן חַבְרַיָּיא בְּהָנֵי מִלִּין)? Behold, we go after Kudsha Berikh Hu (הָא אֲנָן בָּתַר קוּדְשָׁא בְּרִיךְ הוּא אַזְלֵינָן), and we know the words (וַאֲנָן יַדְעֵי מִלִּין). And behold, through us this matter was revealed, that was not revealed to the earlier ones (וְהָא אִתְגְּלֵי עַל יְדָן מִלָּה דָּא, מַה דְּלָא אִתְגְּלֵי לְקַדְמָאֵי). From here and onward, all those words and all those baraitot ascended for those who did not enter and go out, and their children come to ask (מִכָּאן וּלְהָלְאָה, כָּל אִינּוּן מִלִּין, וְכָל אִינּוּן בָּרַיְיתֵי, סְלִיקוּ לְהוּ לְאִינּוּן דְּלָא עָאלוּ וְנַפְקוּ, וּבְנֵיהוֹן אַתְיָין לְשָׁאֲלָא). And when they shall ask, the friends shall say: Woe to the generation, for Rabbi Shimon ben Yochai has departed from it (וְכַד יִשְׁאֲלוּן, יֵימְרוּן חַבְרַיָּיא, וַוי לְדָרָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אִסְתְּלִיק מִנֵּיהּ). But come and see, from here and onward there shall not be a generation like this generation, and the Orayta shall not be revealed upon the friends (אֲבָל תָּא חֲזֵי מִכָּאן וּלְהָלְאָה, לָא יְהֵא דָּרָא כְּדָרָא דָּא, וְלָא אוֹרַיְיתָא אִתְגְּלֵי עַל חַבְרַיָּיא).

Come and see (תָּא חֲזֵי), the later generation that went out of Egypt knew all (דָּרָא בַּתְרָאָה דְּנַפְקוּ מִמִּצְרַיִם, יָדְעוּ כֹּלָּא), for Moshe revealed to them all those forty years that they were in the wilderness, as I have said (דְּהָא מֹשֶׁה גַּלֵּי לוֹן כָּל אִינּוּן מ׳ שְׁנִין דַּהֲווֹ בְּמַדְבְּרָא, כְּמָה דַּאֲמֵינָא). It was taught, Rabbi Yitzchak said (תָּאנָא אָמַר רִבִּי יִצְחָק), even Moshe did not reveal this except on that day when he was departing from the world (וְאַף מֹשֶׁה לָא גַּלֵּי דָּא, אֶלָּא בְּהַהוּא יוֹמָא דְּהֲוָה סָלִיק מִן עָלְמָא), as it is written (דִּכְתִיב), “I am a hundred and twenty years old today” (Deuteronomy 31) (בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם). On that very day, and with all this he did not say until he was given permission (בְּהַהוּא יוֹמָא מַמָּשׁ, וְעִם כָּל דָּא לָא אָמַר, עַד דְּיָהֲבוּ לֵיהּ רְשׁוּתָא). As it is written (דִּכְתִיב), “Now therefore write for you this song” (Deuteronomy 31) (וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת). And when he revealed, he did not say “Give ear, O Yisrael,” but “Give ear, O heavens” (וְכַד גַּלֵּי, לָא אָמַר הַאֲזִינוּ יִשְׂרָאֵל, אֶלָּא הַאֲזִינוּ הַשָּׁמַיִם).