Daf 297a (דַּף רצ״ז ע״א)

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), how beloved are Yisrael before Kudsha Berikh Hu (כַמָה חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). At first He called them a holy nation (בְּקַדְמִיתָא קָרָא לוֹן גּוֹי קָדוֹשׁ), as it is written (דִּכְתִיב), For you are a holy people (כִּי עַם קָדוֹשׁ אַתָּה) (Deuteronomy 14). Afterward He called them holiness (לְבָתַר קָרָא לוֹן קֹדֶשׁ), as it is written (דִּכְתִיב), Holiness is Yisrael to Hashem, the first of His produce (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ רֵאשִׁית תְּבוּאָתֹה) (Jeremiah 2). What is the difference between this and that (מַה בֵּין הַאי לְהַאי).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), holiness is above all (קֹדֶשׁ עִלָּאָה מִכֹּלָּא). For so we have learned (דְּהָכִי תָּנֵינָן), when all the holy ones are joined as one, they are called Holy (כַּד אִתְחַבְּרָן כֻּלְּהוּ קְדוֹשֵׁי כַּחֲדָא אִקְרוּן קָדוֹשׁ). And when they all ascend and gather to that supernal place which is called holiness (וְכֻלְּהוּ סַלְּקִין וּמִתְכַּנְּשִׁין לְהַהוּא אֲתָר עִלָּאָה דְּאִקְרֵי קֹדֶשׁ). And because of this, kadosh (Holy), kadosh (Holy), kadosh (Holy) (וּבְגִין כָּךְ ק׳ ק׳ ק׳), holiness of Yisrael is made from them (קֹדֶשׁ יִשְׂרָאֵל אִתְעָבִיד מִנַּיְיהוּ). And because Yisrael are crowned in three levels (וּבְגִין דְּיִשְׂרָאֵל בִּתְלַת דַּרְגִּין מִתְעַטְּרִן), when they are joined as one, they are called holiness, Yisrael to Hashem, which is reishit (כַד אִתְחַבְּרָן כַּחֲדָא אִקְרוּן קֹדֶשׁ יִשְׂרָאֵל לַיְיָ דְּאִיהִי רֵאשִׁית). And we have already established that “tevuato” ('His produce') is with hei (וְהָא אוֹקִימְנָא תְּבוּאָתֹה בְּהֵ״א). All that eat it shall be guilty (כָּל אוֹכְלָיו יֶאְשָׁמוּ). What is the meaning of all that eat it shall be guilty (מַאי כָּל אוֹכְלָיו יֶאְשָׁמוּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), this has been said already, as it is written (הָא אִתְּמַר דִּכְתִיב), And if a man eats of holiness unwittingly (וְאִישׁ כִּי יֹאכַל קֹדֶשׁ בִּשְׁגָגָה) (Leviticus 22). And it is written (וּכְתִיב), And no stranger shall eat holiness (וְכָל זָר לֹא יֹאכַל קֹדֶשׁ) (Leviticus 22). And Yisrael are called holiness, therefore all that eat it shall be guilty (וְיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ בְּגִין כָּךְ כָּל אוֹכְלָיו יֶאְשָׁמוּ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), the root and the completion of all is included in holiness (שֵׁירוּתָא וְסִיּוּמָא דְּכֹלָּא אִתְכְּלִיל בַּקֹּדֶשׁ). And supernal Chokhmah is called holiness (וְחָכְמָה עִלָּאָה קֹדֶשׁ אִקְרֵי). And when this supernal Chokhmah shines, the Chokhmah of Shlomo shines (וְכַד נָהִיר דָּא חָכְמָה עִלָּאָה חָכְמָה דִּשְׁלֹמֹה נָהִיר). As it is written (כְּמָה דִּכְתִיב), And the wisdom of Shlomo increased (וַתֵּרֶב חָכְמַת שְׁלֹמֹה) (I Kings 5), when the moon was established in completeness (דְּקַיְּימָא סִיהֲרָא בְּאַשְׁלְמוּתָא). And we have already established this (וְהָא אוֹקִימְנָא). And when it is blessed from Yesod, then we call it holiness (וְכַד אִתְבָּרְכָא מִיסוֹד הָכִי קָרֵינָן לָהּ קֹדֶשׁ), for it shines in completeness (דְּאִיהוּ אַנְהִיר בִּשְׁלִימוּ). And when it is not illuminated, but is crowned without completeness, we call it the Holy spirit (וְכַד לָא אִתְנַהֲרָא מִתְעַטְּרָא בְּאַשְׁלְמוּתָא קָרֵינָן לָהּ רוּחַ הַקֹּדֶשׁ), but it is not called holiness like that above (וְלָא אִתְקְרֵי קֹדֶשׁ כְּהַהוּא דִּלְעֵילָּא). And when it is blessed from this Yesod, and nourishes all those below, it is called Mother, like the one above (וְכַד מִתְבָּרְכָא מֵהַאי יְסוֹד וְיַנְקָא לְכָל אִינּוּן דִּלְתַתָּא אִתְקְרֵי אֵם כְּהַהִיא דִּלְעֵילָּא). And we call it Kodashim (וְקָרֵינָן לֵיהּ קֳדָשִׁים). And then we call it the Holy of Holies (וּכְדֵין קָרֵינָן לֵיהּ קֹדֶשׁ הַקֳּדָשִׁים), in which is the bride, as it is written (דְּבֵיהּ כַּלָּה דִּכְתִיב), Come with me from Lebanon, my bride (אִתִּי מִלְּבָנוֹן כַּלָּה וְגוֹ׳) (Song of Songs 4). What is Lebanon (מַאי לְבָנוֹן). This is Eden, which is whitened from all sides (דָּא עֵדֶן דְּאִתְלַבֵּן מִכָּל סִטְרִין). And Eden is known among the friends (וְעֵדֶן הָא יָדוּעַ לְגַבֵּי חַבְרַיָּיא).

It was taught (תָּאנָא), it is written, For the name of Hashem I will proclaim (כִּי שֵׁם יְיָ אֶקְרָא) (Deuteronomy 32). What is, For the name of Hashem I will proclaim (מַאי כִּי שֵׁם יְיָ אֶקְרָא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), behold it is written, Ascribe greatness to our God (הָא כְּתִיב הָבוּ גּוֹדֶל לֵאלֹהֵינוּ) (Deuteronomy 32). Rabbi Abba said (אָמַר רִבִּי אַבָּא), ascribe greatness, this is Gedulah (הָבוּ גּוֹדֶל דָּא גְּדוּלָה). The Rock, His work is perfect, this is Gevurah (הַצוּר תָּמִים פָּעֳלוֹ דָּא גְּבוּרָה). For all His ways are judgment, this is Tiferet (כִּי כָל דְּרָכָיו מִשְׁפָּט דָּא תִּפְאֶרֶת). A God of faith, this is Netzach (אֵל אֱמוּנָה דָּא נֶצַח). And without iniquity, this is Hod (וְאֵין עָוֶל דָּא הוֹד). Righteous, this is Yesod (צַדִּיק דָּא יְסוֹד). And upright, this is Righteousness [Tzedek], Malkhut (וְיָשָׁר דָּא צֶדֶק). This is all the Holy Name of Kudsha Berikh Hu (הוּא כֹּלָּא שְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא). And because of this it is written, For the name of Hashem I will proclaim (וּבְגִין כָּךְ כִּי שֵׁם יְיָ אֶקְרָא).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), the name of Hashem literally (שֵׁם יְיָ מַמָּשׁ). And Moshe, at that time, revealed it to Yisrael (וּמֹשֶׁה בְּהַהִיא שַׁעֲתָא גַּלֵּי לְהוּ לְיִשְׂרָאֵל). As it is written (דִּכְתִיב), I am a hundred and twenty years old today, etc. (בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם וְגוֹ׳) (Deuteronomy 31).

From here we learn (מִכָּאן אוֹלִיפְנָא), that the righteous one in whom supernal Chokhmah rests, when the day comes for him to depart from the world, he must reveal that Chokhmah to those who have the Holy Spirit among them (הַהוּא זַכָּאָה דְּחָכְמְתָא עִלָּאָה בֵּיהּ כַּד מָטֵי יוֹמָא לְאִסְתַּלְּקָא מֵעָלְמָא בָּעֵי לְגַלָּאָה הַהִיא חָכְמְתָא לְאִינּוּן דִּי רוּחַ קַדִּישָׁא בֵּינַיְיהוּ).

From where do we know this? From Moshe (מְנָלָן מִמֹּשֶׁה). For it is written (דִּכְתִיב), I am a hundred and twenty years old today (בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם) (Deuteronomy 31). And it is written (וּכְתִיב), And now, write for yourselves this song, etc. (וְעַתָּה כִּתְבוּ לָכֶם אֵת הַשִּׁירָה הַזֹּאת וְגוֹ׳) (Deuteronomy 31). And if not, regarding him it is written (וְאִם לָאו עָלֵיהּ כְּתִיב), Do not withhold good from its owners (אַל תִּמְנָע טוֹב מִבְּעָלָיו) (Proverbs 3). As you say (כְּמָה דְאַתְּ אָמֵר), For I give you good teaching, etc. (כִּי לֶקַח טוֹב נָתַתִּי לָכֶם וְגוֹ׳) (Proverbs 4). And it is written (וְכְתִיב), When it is in the power of your hand to do it (בִּהְיוֹת לְאֵל יָדְךָ לַעֲשׂוֹת) (Proverbs 3). Before you depart from the world, if you were not given permission to reveal, then you may not (עַד לָא תִּסְתָּלַּק מִן עָלְמָא וְלָא אִתְיְיהִיב לָךְ רְשׁוּתָא לְגַלָּאָה).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), this verse we learn from it supernal Chokhmah, and so it is (הַאי קְרָא אוֹלִיפְנָא מִנֵיהּ חָכְמְתָא עִלָּאָה וְהָכִי הוּא). But the end of the verse binds the bond of faith, in that which is written “He is” (אֲבָל סֵיפֵיהּ דִּקְרָא מְקַשֵּׁר קִשְׁרָא דִּמְהֵימְנוּתָא בְּמַאי דִּכְתִּיב הוּא). As you say (כְּמָה דְאַתְּ אָמֵר), Righteous and upright is He (צַדִּיק וְיָשָׁר הוּא) (Deuteronomy 32). Meaning, He is all (כְּלוֹמַר הוּא כֹּלָּא). He is one without separation (הוּא חַד בְּלָא פִּרוּדָא). For if you say all these are many, He returned and said “He” (דְּאִי תֵּימָא כָּל הָנֵי סַגִּיאִין אִינּוּן חָזַר וְאָמַר הוּא), for all ascend and are bound and are unified in one (כֻּלְּהוּ סַלְּקִין וּמִתְקַשְּׁרָן וּמִתְאַחֲדָן בְּחַד). And all, He was, He is, and He will be (וְכֹלָּא הוּא הָיָה וְהוּא הֲוָה וְהוּא יְהֵא). And He is one (וְהוּא חַד). Blessed is His Name forever and to the end of all generations (בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין). Until here words are crowned, and holy words are unified in the Name of Kudsha Berikh Hu (עַד כֵּן מִתְקַטְּרִין מִלִּין וּמִתְאַחֲדִין מִלִּין קַדִּישִׁין דִּשְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא).

Happy is the portion of he who calls to the King and knows to call properly (זַכָּאָה חוּלָקֵיהּ מַאן דְּקָרֵי לְמַלְכָּא וְיִנְדַּע לְמִקְרֵי כַּדְּקָא יָאוּת). And if he calls and does not know to whom he calls, Kudsha Berikh Hu is distanced from him (וְאִי אִיהוּ קָרֵי וְלֹא יְדַע לְמַאן קָרֵי אִתְרְחִיק קוּדְשָׁא בְּרִיךְ הוּא מִנֵּיהּ). As it is written (דִּכְתִּיב), Hashem is near to all who call upon Him (קָרוֹב יְיָ לְכָל קוֹרְאָיו) (Psalms 145). To whom is Hashem near (קָרוֹב יְיָ לְכָל קוֹרְאָיו לְמַאן קָרוֹב). He returned and said, to all who call upon Him in truth (חָזַר וְאָמַר לְכֹל אֲשֶׁר יִקְרָאוּהוּ בֶאֱמֶת) (Psalms 145). And is there one who calls upon Him falsely (וְכִי אִית מַאן דְּיִקְרֵי לֵיהּ בְּשִׁקְרָא). Rabbi Abba said (אָמַר רִבִּי אַבָּא), yes, this is one who calls and does not know to whom he calls (אִין הַהוּא מַאן דְּקָרֵי וְלֹא יְדַע לְמַאן דְּקָרֵי).

From where do we know this (מְנָלָן). For it is written, to all who call upon Him in truth (דִּכְתִּיב לְכֹל אֲשֶׁר יִקְרָאוּהוּ בֶאֱמֶת). What is in truth (מַאי בֶאֱמֶת). In the seal of the signet of the King, which is the completeness of all (בְּחוֹתָמָא דְּגוּשְׁפַּנְקָא דְּמַלְכָּא דְּהוּא שְׁלִימוּ דְּכֹלָּא). This is what is written (הֲדָא הוּא דִכְתִיב), You will give truth to Yaakov, mercy to Avraham (תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם) (Micah 7). And because of this it is written, to all who call upon Him in truth (וּבְגִין כָּךְ לְכֹל אֲשֶׁר יִקְרָאוּהוּ בֶאֱמֶת כְּתִיב). Happy is the portion of he who enters and goes forth to know the ways of Kudsha Berikh Hu (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּעָאל וְנָפַק לְמִנְדַּע אָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא). And concerning this it is written (וְעַל דָּא כְּתִיב), The path of the righteous is as the shining light, etc. (וְאֹרַח צַדִּיקִים כְּאוֹר נוֹגַהּ וְגוֹ׳) (Proverbs 4). And it is written (וּכְתִיב), And your people are all righteous, etc. (וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגוֹ׳) (Isaiah 60).