Daf 64b (דַּף ס״ד ע״ב)

To a king who designated his beloved for a supernal banquet, which he made for a day that was marked (לְמַלְכָּא דְּזַמַּן רְחִימוֹי בִּסְעוּדָתָא עִלָּאָה דְּעֲבִיד לֵיהּ לְיוֹמָא רְשִׁימָא). The beloved of the king knows that the king desires him (הָא רְחִימוֹי דְּמַלְכָּא יְדַע דְּמַלְכָּא אִתְרָעֵי בֵּיהּ). The king says: “Now I want to rejoice with my beloved” (אָמַר מַלְכָּא: הַשְׁתָּא אֲנָא בָּעֵי לְמֶחֱדֵי עִם רְחִימָאי). “And I fear that while I’m at the banquet with my beloved, all the guards, ministers, and appointees will come and sit with us at the table, to partake in the meal of joy with my beloved” (וְדָחִילְנָא דְּכַד אֲנָא בִּסְעוּדָתָא עִם רְחִימָאי, יַעֲלוּן כָּל אִנּוּן קַסְטוֹרֵי מְמַנָּן, וִיתִיבוּן עִמָּנָא לִפְתוֹרָא לְמִסְעַד סְעוּדָתָא דְּחֶדְוָה עִם רְחִימָאי). What did he do? He first gave those ministers roasted fowl and ox meat, and brought it before them for them to eat (מָה עֲבַד אַקְדִים הַהוּא רְחִימוֹי קוּסְטוּרִין דִּירוֹקֵי וּבִשְׂרָא דְּתוֹרֵי, וְאַקְרִיב קַמַּיְיהוּ דְּאִנּוּן קַסְטוּרֵי מְמַנָּן לְמֵיכַל). Afterwards the king sits with his beloved at that supernal banquet above all delights of the world (לְבָתַר יָתִיב מַלְכָּא עִם רְחִימוֹי לְהַהִיא סְעוּדָתָא עִלָּאָה מִכָּל עִדּוּנִין דְּעָלְמָא). And while he is alone with the king, he asks of Him all his needs, and He grants them (וּבְעוֹד דְּאִיהוּ בִּלְחוֹדוֹי עִם מַלְכָּא, שָׁאִיל לֵיהּ כָּל צָרְכּוֹי, וְיָהִיב לֵיהּ). And the king is united with his beloved alone, and others are not mixed among them (וְאַחֲדֵי מַלְכָּא עִם רְחִימוֹי בִּלְחוֹדוֹהִי, וְלָא אִתְעָרְבִין אָחֳרָנִין בֵּינַיְיהוּ). So it is with Yisrael and Kudsha Berikh Hu (כָּךְ יִשְׂרָאֵל עִם קוּדְשָׁא בְּרִיךְ הוּא). Therefore it is written: “On the eighth day shall be a solemn gathering for you” (בְּגִין כָּךְ כְּתִיב: בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם) (Bamidbar 29).

Rabbi Yosei and Rabbi Ḥiyya said: Kudsha Berikh Hu prepared this path before us (אָמְרוּ רַבִּי יוֹסֵי וְרַבִּי חִיָּיא: קוּדְשָׁא בְּרִיךְ הוּא אַתְקִין אוֹרְחָא קַמָּן). Blessed are those who engage in the Orayta (זַכָּאִין אִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא). He came and kissed him (אָתֵי נְשָׁקוּהוּ). Rabbi Yosei recited about him: “And all your children shall be taught of Hashem, and great shall be the peace of your children” (קָרָא עֲלֵיהּ רַבִּי יוֹסֵי: וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ, וְרַב שְׁלוֹם בָּנַיִךְ) (Yeshayahu 54). When they reached the garden, they sat (כַּד מָטוּ בֵּי חֲקַל, יָתִיבוּ). That man said: Why is it written, “And Hashem rained upon Sedom and upon Amorah,” etc.? (אָמַר הַהוּא בַּר נָשׁ: מַאי שְׁנָא דִּכְתִיב: וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה וְגו׳) (Bereishit 19). And why is it, in the case of the flood, that it is written Elohim throughout and not Hashem? (וּמַאי שְׁנָא בְּטוֹפָנָא דִּכְתִיב: אֱלֹהִים אֱלֹהִים בְּכָל אֲתַר, וְלָא כְּתִיב: וַיְיָ). Rather, we have learned: in every place that it says Hashem, it is Him and His court of judgment (אֶלָּא תָּנִינָן: בְּכָל אֲתַר דִּכְתִיב וַיְיָ, הוּא וּבֵית דִּינוֹ). Elohim alone indicates strict judgment only (אֱלֹהִים סְתָם - דִּינָא בִּלְחוֹדוֹי). But in Sedom, the judgment was executed without bringing devastation upon the whole world (אֶלָּא בְּסְדוֹם אִתְעֲבִיד דִּינָא וְלָא לְשֵׁיצָאָה עָלְמָא). And because of this, He was mixed into the judgment (וּבְגִין כָּךְ אִתְעָרֵב אִיהוּ בַּהֲדֵי דִּינָא). But in the flood, the entire world was poured out, and all who were found in the world (אֲבָל בְּטוֹפָנָא: כָּל עָלְמָא שָׁצֵי, וְכָל אִנּוּן דְּאִשְׁתַּכָּחוּ בְּעָלְמָא), some say: by himself (נ״א: בְּלְחוֹדוֹי). And if you say (וְאִי תֵימָא), some say: for indeed (נ״א: דְּהָא), Noach and those with him (נֹחַ וּדְעִמֵּיהּ), some say: were saved (ד״א: אִשְׁתַּזִּיבוּ). Some say: behold (נ״א: הָא), it was a hidden spring, not revealed (סָתִים מַעֲיָנָא הֲוָה דְּלָא אִתְחֲזֵי). And for this reason, all that was found in the world was flooded (וְעַל דָּא כָּל מַה דְּאִשְׁתְּכַח בְּעָלְמָא שָׁצֵי לֵיהּ). And for this reason, Hashem is written in the revealed part, and not all was poured out (וְעַל דָּא וַיְיָ בְּאִתְגַּלְיָא וְלָא שָׁצֵי כֹּלָּא). Elohim seeks concealment and seeks to be guarded, for all is poured out (אֱלהִים בָּעֵי סְתִימוּ וּבָעֵי לְאִסְתַּמְּרָא דְּהָא כֹּלָּא שָׁצֵי). And for this reason, it was Elohim alone (וְעַל דָּא אֱלהִים בִּלְחוֹדוֹי הֲוֵי). And this is the secret of the verse: “Hashem sat enthroned at the flood” (וְרָזָא דָּא: יְיָ לַמַּבּוּל יָשָׁב) (Tehillim 29). What is the meaning of “He sat”? (מַהוּ יָשָׁב). If it were not written, we could not say it (אִלְמָלֵא קְרָא כְּתִיב, לָא יָכְלִינָן לְמֵימַר). He sat alone, and did not come with judgment (יָשָׁב בִּלְחוֹדוֹי דְּלָא אַתְיָא עִם דִּינָא). It is written here “He sat,” and it is written there: “He shall dwell alone” (כְּתִיב הָכָא: יָשָׁב, וּכְתִיב הָתָם: בָּדָד יֵשֵׁב בִּלְחוֹדוֹי) (Vayikra 13). And because Noach was a hidden spring (וּבְגִין דְּנֹחַ הֲוָה סָתִים מַעֲיָנָא), afterwards, when judgment was executed and the world was poured out, and the wrath subsided, what is written? (לְבָתַר כַּד אִתְעֲבִיד דִּינָא וְשָׁצֵי עָלְמָא וְנָח רוּגְזֵיהּ, מַה כְּתִיב) “And Elohim remembered Noach…” (וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְגו׳). For when the world was poured out, He did not recall that it was a hidden spring (דְּהָא כַּד שָׁצֵי עָלְמָא, לָא אִדְכַּר דְּסָתִים מַעֲיָנָא הֲוָה). And this secret we learn: Kudsha Berikh Hu is hidden and revealed (וְרָזָא דָּא אוֹלִיפְנָא: קוּדְשָׁא בְּרִיךְ הוּא סָתִים וְגַלְיָא). Revealed refers to the court of judgment below (גַּלְיָא הוּא בֵּי דִינָא דִלְתַתָּא). Hidden is the place from which all blessings emerge (סָתִים הוּא אֲתַר דְּכָל בִּרְכָאן נָפְקֵי מִתַּמָּן). And for this reason, all the deeds of a person that are in concealment-blessing rests upon them (וּבְגִין כָּךְ כָּל מִלּוֹי דְּבַר נָשׁ דְּאִנּוּן בִּסְתִימוּ, בִּרְכָאן שַׁרְיָין עֲלוֹי). And anything that is revealed belongs to the place of judgment (וְכָל דְּאִנּוּן בְּאִתְגַּלְיָא, הַהוּא אֲתַר דְּבֵי דִינָא שָׁרְיָאן עֲלוֹי), for that is a revealed place, and that which is called “evil eye” rules over it (בְּגִין דְּאִיהוּ אֲתַר בְּאִתְגְּלֵי, וְהַהוּא דְאִקְרֵי רַע עַיִן שַׁלִּיט עֲלֵיהּ). And all is in a supernal secret, as above (וְכֹלָּא הוּא בְּרָזָא עִלָּאָה כְּגַוְונָא דִלְעֵילָא).

Rabbi Yosei wept and said (בָּכָה רַבִּי יוֹסֵי וְאָמַר): Fortunate is the generation in which Rabbi Shim‘on dwells (זַכָּאָה דָּרָא דְּרַבִּי שִׁמְעוֹן שַׁרְיָא בְּגַוֵּיהּ), for his merit has summoned us to these mountains of supernal words such as these (דְּהָא זְכוּתָא דִילֵיהּ אַזְמִין לָן בְּטוּרֵי מִלִּין עִלָּאִין כְּאִלֵּין). Rabbi Yosei said: This man came to inform us of these words (אָמַר רַבִּי יוֹסֵי: הַאי בַּר נָשׁ לְאוֹדָעָא לָן מִלִּין אִלֵּין קָא אָתֵי), and Kudsha Berikh Hu sent him to us (וְשַׁדְרֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְגַבָּן). When they came and arranged these words before Rabbi Shim‘on, he said: Certainly he spoke well p2-5(כַּד אָתוּ וְסִדְּרוּ מִלִּין קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, אָמַר: וַדַּאי שַׁפִּיר קָא אָמַר).

Rabbi El‘azar was sitting one day before his father, Rabbi Shim‘on (רַבִּי אֶלְעָזָר הֲוָה יָתִיב יוֹמָא חַד קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן אֲבוּי). He said to him: This Ketz Kol Basar (End of all flesh)-was it caused by those Korbanin which Yisrael would offer upon the altar, or not? (אָמַר לֵיהּ: הַאי קֵץ כָּל בָּשָׂר אִתְהַנֵּי מֵאִנּוּן קָרְבָּנִין דְּהֲווּ יִשְׂרָאֵל מְקָרְבִין עַל גַּבֵּי מַדְבְּחָא אוֹ לָא). He said to him: All was joined together as one, above and below (אָמַר לֵיהּ: כֹּלָּא הֲווּ מִסְתַּפְּקֵי כְּחֲדָא לְעֵילָא וְתַתָּא). And come and see: Kohanim, Levi’im, and Yisrael-they are called Adam when they are in union, when holy desires rise up from within them (וְתָא חֲזֵי: כַּהֲנִי וְלֵיוָאֵי וְיִשְׂרָאֵל אִנּוּן אִקְרוּן אָדָם בְּחִבּוּרָא, דְּאִנּוּן רְעוּתִין קַדִּישִׁין דְּסָלְקִין מִגַּוַויְיהוּ). That lamb or ram or that animal which they bring-it is required, before it is offered on the altar, that all the sins and all the evil thoughts be declared upon it (הַהוּא כִּשְׂבָּא אוֹ אִמְרָא אוֹ הַהִיא בְּהֵמָה דְּקָרְבִין, אִצְטְרִיךְ עַד לָא יִתְקְרִיב עַל גַּבֵּי מַדְבְּחָא, לְפָרָשָׁא עֲלָהּ כָּל חַטָּאִין וְכָל רְעוּתִין בִּישִׁין לְאִתְוַדָּאָה עֲלָהּ). And then that becomes the Behemah containing all the sins, evils, and thoughts (וּכְדֵין הַהִיא אִתְקְרֵי בְּהֵמָה בְּכֹלָּא, בְּגוֹ אִנּוּן חַטָּאִין וּבִישִׁין וְהִרְהוּרִין). As with the Korban Azazel, as it is written: “And he shall confess over it all the sins of Bnei Yisrael…” (כְּגַוְונָא דְּקָרְבָּנָא דַּעֲזָאזֵל דִּכְתִיב: וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל וְגו׳) (Vayikra 16). So too here (הָכִי נָמֵי הָכָא). And when it ascends upon the altar, it is divided in two (וְכַד סָלְקָא עַל גַּבֵּי מַדְבְּחָא, מְטוּלָא עַל חַד תְּרֵין). And for this reason, this one rises to its place, and that one rises to its place (וּבְגִין כָּךְ: דָּא סַלְקָא לְאַתְרֵיהּ, וְדָא סַלְקָא לְאַתְרֵיהּ). This is the secret of Adam and this is the secret of Behemah (דָּא בְּרָזָא דְאָדָם, וְדָא בְּרָזָא דִבְהֵמָה), as it is written: “Man and beast, Hashem You save” (כְּמָה דְאַתְּ אָמֵר: אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ) (Tehillim 36).