Daf 103b (דַּף ק״ג ע״ב)

Because He is hidden and concealed and elevated above, far above (בְּגִין דְּאִיהוּ גָּנִיז וְסָתִים וְאִסְתַּלַּק לְעֵילָא לְעֵילָא), and all those above and below cannot cleave to Him (וְכֻלְהוּ עִלָּאֵי וְתַתָּאֵי לָא יָכְלִין לְאִתְדַּבְּקָא), until all of them declare (Ezekiel 3): “Blessed is the glory of Hashem from His place” (עַד דְּכֻלְהוּ אָמְרִין: בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ). Those below say He is above, as it is written (Psalms 113): “His glory is above the heavens” (תַּתָּאֵי אָמְרֵי דְּאִיהוּ לְעֵילָא: דִּכְתִיב עַל הַשָּׁמַיִם כְּבוֹדוֹ). Those above say He is below, as it is written (Psalms 57): “Your glory is upon all the earth” (עִלָּאֵי אָמְרֵי דְּאִיהוּ לְתַתָּא: דִּכְתִיב עַל כָּל הָאָרֶץ כְּבוֹדֶךָ). Until all, both above and below, say together: “Blessed is the glory of Hashem from His place” (עַד דְּכֻלְהוּ עִלָּאֵי וְתַתָּאֵי אָמְרֵי: בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ). Because He is not known, and there is no one who can endure in Him (בְּגִין דְּלָא אִתְיְידַע וְלָא הֲוָה מַאן דְּיָכִיל לְקָיְימָא בֵּיהּ), and you say: “Her husband is known in the gates”? (Proverbs 31) (וְאַתְּ אֲמַרְתְּ: נוֹדָע בַּשְּׁעָרִים בַּעֲלָהּ) Rather, certainly “known in the gates is her husband”-this is Kudsha Berikh Hu (אֶלָּא וַדַּאי: נוֹדָע בַּשְּׁעָרִים בַּעֲלָהּ-דָּא קוּדְשָׁא בְּרִיךְ הוּא), for He is known and made accessible according to what each person measures in his heart (דְּאִיהוּ אִתְיְידַע וְאִתְדַּבַּק לְפוּם מַה דִּּמְשַׁעֵּר בְּלִבֵּיהּ), how much he is able to cleave to the spirit of wisdom (כָּל חַד כַּמָּה דְּיָכִיל לְאִדַּבַּקָא בְּרוּחָא דְּחָכְמְתָא). And according to what he measures in his heart, so is He known to him (וּלְפוּם מַה דִּּמְשַׁעֵּר בְּלִבֵּיהּ, הָכִי אִתְיְידַע בְּלִבֵּיהּ). And for this reason “He is known in the gates”-those gates (וּבְגִינֵי כָךְ: נוֹדָע בַּשְּׁעָרִים-בְּאִנּוּן שְׁעָרִים). But to be truly known as is fitting-there is no one who can cleave to Him or comprehend Him (אֲבָל דְּאִתְיְידַע כְּדְקָא יְאוּת-לָא הֲוָה מַאן דְּיָכִיל לְאִדַּבַּקָא וּלְמִנְדַּע לֵיהּ).

Rabbi Shim‘on said: “Known in the gates is her husband”-who are the gates? (רַבִּי שִׁמְעוֹן אָמַר: נוֹדָע בַּשְּׁעָרִים בַּעֲלָהּ-מַאן שְׁעָרִים) As it is said (Psalms 24): “Lift up your heads, O gates, and be lifted up, you everlasting doors…” (כְּמָא דְּאַתְּ אָמֵר: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם). And it is for the sake of these gates-which are supernal levels-that Kudsha Berikh Hu is known through them (וּבְגִין אֵלּוּ שְׁעָרִים דְּאִנּוּן דַּרְגִּין עִלָּאִין, בְּגִינַיְיהוּ אִתְיְידַע קוּדְשָׁא בְּרִיךְ הוּא). And if not for them, no one could cleave to Him (וְאִי לָא-לָא יָכְלִין לְאִתְדַּבָּקָא בֵּיהּ). And come and see: for the Neshama of a person is not something that can be fully known (תָּא חֲזֵי, דְּהָא נִשְׁמָתָא דְּבַר נָשׁ לָאו אִיהוּ [נ״א: לָא אִית] מַאן דְּיָכִיל לְמִנְדַּע לָהּ), except through the refinements of the body and those levels which perform the craftsmanship of the Neshama (אֶלָּא בְּגִין אִלֵּין שַׁיְיפִין דְּגוּפָא וְאִנּוּן דַּרְגִּין דְּעָבְדִין אוּמָנוּתָא דְּנִשְׁמָתָא). For this reason it is known and not known (בְּגִין כָּךְ אִתְיְדַּע וְלָא אִתְיְדַּע). So too is Kudsha Berikh Hu-He is known and not known (כָּךְ קוּדְשָׁא בְּרִיךְ הוּא אִתְיְדַּע וְלָא אִתְיְדַּע), for He is the Neshama of the Neshama, Spirit of Spirit, hidden and concealed above all (בְּגִין דְּאִיהוּ נִשְׁמָתָא לְנִשְׁמָתָא, רוּחָא לְרוּחָא, גָּנִיז וְטָמִיר מִכֹּלָּא), but through those gates, which are the openings to the Neshama, Kudsha Berikh Hu is known (אֲבָל בְּאִנּוּן שְׁעָרִים דְּאִנּוּן פִּתְחִין לְנִשְׁמָתָא, אִתְיְדַּע קוּדְשָׁא בְּרִיךְ הוּא).

Come and see: there is a gate for each gate, and level for each level (תָּא חֲזֵי, אִית פִּתְחָא לְפִתְחָא וְדַרְגָּא לְדַרְגָּא), and from them is the knowledge of the glory of Kudsha Berikh Hu (וּמִנַּיְיהוּ יְדִיעַ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא). “The entrance of the tent”-this is the gateway of righteousness (פֶּתַח הָאֹהֶל-דָּא הוּא פִּתְחָא דְצֶדֶק), as it is said (Psalms 118): “Open for me the gates of righteousness…” (כְּמָא דְאַתְּ אָמֵר: פִּתְח֣וּ לִּ֖י שַׁעֲרֵי־צֶ֑דֶק וְגו׳). This is the first gateway to enter, and through this gateway all other supernal gates are revealed (דָּא פִּתְחָא קַדְמָאָה לְאָעֳלָא בֵּיהּ, וּבְהַאי פִּתְחָא אִתְחַזּוּן כָּל שְׁאָר פִּתְחִין עִלָּאִין). One who merits this gate-merits to know through it and through all the other gates (מַאן דְּזָכֵי לְהַאי פִּתְחָא, זָכֵי לְמִנְדַּע בֵּיהּ וּבְכֻלְּהוֹ שְׁאָר פִּתְחִין), for all rest upon it (בְּגִין דְּכֻלְּהוּ שָׁרָאן עֲלֵיהּ). But now, this gate is not known (וְהַשְׁתָּא דְּפִתְחָא דָא לָא אִתְיְדַּע), because Yisrael is in exile, and all the gates have been withdrawn from it (בְּגִין דְּיִשְׂרָאֵל בְּגָלוּתָא, וְכֻלְּהוּ פִּתְחִין אִסְתַּלְּקוּ מִנֵּיהּ), and they cannot know or cleave (וְלָא יָכְלִין לְמִנְדַּע וּלְאִתְדַּבְּקָא). But in the time when Yisrael shall go out from exile, all the supernal levels are destined to rest upon it as is fitting (אֲבָל בְּזִמְנָא דְּיִפְקוּן יִשְׂרָאֵל מִן גָּלוּתָא, זְמִינִין כֻּלְּהוּ דַּרְגִּין עִלָּאִין לְמִשְׁרֵי עֲלֵיהּ כְּדְקָא יְאוּת). And then the children of the world will know supernal wisdom, precious, which had not been known until now (וּכְדֵין יִנְדְּעוּן בְּנֵי עָלְמָא חָכְמְתָא עִלָּאָה יַקִּירָא, מַה דְּלָא הֲווּ יָדְעִין מִקַּדְמַת דְּנָא), as it is written (Isaiah 11): “And the spirit of Hashem shall rest upon him: a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem” (דִּכְתִיב: וְנָחָה עָלָיו רוּחַ יְיָ, רוּחַ חָכְמָה וּבִינָה, רוּחַ עֵצָה וּגְבוּרָה, רוּחַ דַּעַת וְיִרְאַת יְיָ). All of them are destined to rest upon this lower gate, which is the entrance of the tent (כֻּלְּהוּ זְמִינִין לְאַשְׁרָאָה עַל הַאי פִּתְחָא תַּתָּאָה דְּאִיהוּ פֶּתַח הָאֹהֶל), and all of them are destined to rest upon the King Mashiach, in order to judge the world, as it is written: “And he shall judge the poor with righteousness…” (Isaiah 11) (וְכֻלְּהוּ זְמִינִין לְאַשְׁרָאָה עַל מַלְכָּא מְשִׁיחָא, בְּגִין לְמֵידַן עָלְמָא, דִּכְתִיב: וְשָׁפַט בְּצֶדֶק דַּלִּים וְגו׳). Because of this, when Avraham received the good news, it was that level which spoke, as it is written: “And he said: I shall return to you at the time of life” (בְּגִינֵי כָךְ כַּד אִתְבַּשַּׂר אַבְרָהָם, הַאי דַרְגָּא הֲוָה אָמַר, כְּמָה דְּאִתְּמָר: דִּכְתִיב וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה). “And he said”-it does not state who said it (וַיֹּאמֶר, לָא כְּתִיב מַאן הֲוָה). And this is “the entrance of the tent” (וְדָא הוּא פֶּתַח הָאֹהֶל). And for this reason, Sarah was listening-to that level which was speaking with him, which she had never heard until now (וְעַל דָּא: וְשָׂרָה שׁוֹמַעַת-הַאי דַרְגָּא דְּהֲוָה מַלִּיל עִמֵּיהּ, מַאן דְּלָא הֲוָה שְׁמָעַת מִקַּדְמַת דְּנָא). As it is written: “And Sarah was listening at the entrance of the tent”, and it was he who gave the good news, saying: “I shall return to you at the time of life, and behold, a son for Sarah your wife” (דִּכְתִיב: וְשָׂרָה שׁוֹמַעַת פֶּתַח הָאֹהֶל-דְּהֲוָה מְבַשֵּׂר וְאָמַר: שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה, וְהִנֵּה בֵן לְשָׂרָה אִשְׁתֶּךָ).

Come and see how great is the affection of Kudsha Berikh Hu for Avraham (תָּא חֲזֵי: כַּמָּה הוּא חֲבִיבוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּיהּ דְּאַבְרָהָם), for Yitzchak did not go forth from him until he was circumcised (דְּהָא לָא נָפַק מִנֵּיהּ יִצְחָק עַד דְּאִתְגְּזַר). After he was circumcised, the good news of Yitzchak came to him (לְבָתַר דְּאִתְגְּזַר, אִתְבַּשַּׂר בֵּיהּ בְּיִצְחָק), because only then was he a holy seed (בְּגִין דְּאִיהוּ כְּדֵין זַרְעָא קַדִּישָׁא), whereas before being circumcised, he was not yet holy seed (וְעַד לָא אִתְגְּזַר, לָאו אִיהוּ זַרְעָא קַדִּישָׁא). Then he was as it is written (Bereshit 1): “Whose seed is in it, according to its kind” (וּכְדֵין אִיהוּ כְּמָה דִּכְתִיב: אֲשֶׁר זַרְעוֹ בּוֹ לְמִינֵהוּ). And come and see: before Avraham was circumcised, his seed was not holy (וְתָּא חֲזֵי: עַד לָא אִתְגְּזַר אַבְרָהָם, הַהוּא זַרְעָא דִילֵיהּ לָא הֲוָה קַדִּישָׁא), because it came out in foreskin and was joined below to the foreskin (בְּגִין דְּנָפַק בְּגוֹ עָרְלָה וְאִתְדְּבַּק בְּעָרְלָה לְתַתָּא). After he was circumcised, that seed went out in holiness (לְבָתַר דְּאִתְגְּזַר, נָפַק הַהוּא זַרְעָא בְּגוֹ קַדִּישָׁא), and was joined to supernal holiness and gave birth above (וְאִתְדְּבַּק בִּקְדוּשָׁה דִּלְעֵילָא, וְאוֹלִיד לְעֵילָא), and Avraham was then joined to his [true] level as was fitting (וְאִתְדְּבַּק אַבְרָהָם בְּדַרְגֵּיהּ כְּדְקָא יְאוּת). Come and see: when Avraham begot Yitzchak, it was in sanctity as it should be (תָּא חֲזֵי: כַּד אוֹלִיד אַבְרָהָם לְיִצְחָק, נָפַק קַדִּישָׁא כְּדְקָא יְאוּת). But those [other] children, what did they produce? They brought forth darkness (וְהַאי [נ״א: וַדַּאי] מַאי אַעֲדוּ וְאוֹלִידוּ חֲשׁוֹכָא).

Rabbi El'azar once asked his father, Rabbi Shim‘on, and said to him: this name that Kudsha Berikh Hu gave to Yitzchak, as it is written (Bereshit 17): “And you shall call his name Yitzchak”-why was he named so, even before he came into the world? (רַבִּי אֶלְעָזָר שָׁאִיל יוֹמָא חַד לְרַבִּי שִׁמְעוֹן אֲבוּהִי, אָמַר לֵיהּ: הַאי דְּקָרָא לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא יִצְחָק, דִּכְתִיב: וְקָרָאת אֶת שְׁמוֹ יִצְחָק-אַמַּאי) For we see He called him Yitzchak before he was born (דְּהָא אִתְחֲזֵי דְּעַד לָא נָפַק לְעָלְמָא, קָרָא לֵיהּ יִצְחָק). He said to him: this has been taught-fire draws water, for water comes from the side of Gevurah (אָמַר לֵיהּ: הָא אִתְּמַר-דְּאֶשָּׁא נָטַל מַיָּא, דְּהָא מַיָּא מִסִּטְרָא דִּגְבוּרָה קָא אַתְיָין). And further: he asked regarding the Levites, who are joyful toward that Side with instruments of song and praise to counterbalance that Side (וְתוּ [נ״א: וְתָא שָׁאִיל לְהוּ לְלוַיֵּי] [שָׁאִיל לֵיהּ]: לֵוָאֵי, דְּאִנּוּן בְּדִיחִין לְהַהוּא סִטְרָא בְּמָאנֵי זֶמֶר וּתְשׁוּבְחָן לָקֳבֵיל הַאי סִטְרָא), and because of this, Yitzchak is joy, because he comes from that Side and is attached to it (בְּגִין כָּךְ: יִצְחָק אִיהוּ חֶדְוָה, בְּגִין דְּאָתֵי מֵהַהוּא סִטְרָא וְאִתְדַּבַּק בֵּיהּ).