Daf 71b (דַּף ע״א ע״ב)

And you, be fruitful and multiply (וְאַתֶּם פְּרוּ וּרְבוּ). In this blessing, the females were not mentioned (בְּהַנֵּי בִּרְכָאן לָא אִשְׁתַּכָּחוּ נוּקְבֵי), only “Noach and his sons” (אֶלָּא אֶת נֹחַ וְאֶת בָּנָיו); but the females were not included in the verse (אֲבָל נוּקְבֵי לָא אָמַר קְרָא). Rabbi Shim‘on said: “And you” includes both males and females together (אָמַר רַבִּי שִׁמְעוֹן: וְאַתֶּם כְּלָלָא דִּדְכוּרֵי וְנוּקְבֵי כְּחֲדָא); and further, “Noach” is to elevate his female (וְתוּ: אֶת נֹחַ לְאַסְגָּאָה נוּקְבֵיהּ), and “his sons” to elevate their females (וְאֶת בָּנָיו לְאַסְגָּאָה נוּקְבֵי דִילְהוֹן). And for this reason it is written: “You, be fruitful and multiply”-to produce offspring from now on (וּבְגִין כָּךְ כְּתִיב: אַתֶּם פְּרוּ וּרְבוּ, לְמֶעְבַּד תּוֹלְדוֹת מִכָּאן וּלְהָלְאָה), “swarm in the earth” (שִׁרְצוּ בָאָרֶץ). And here, Kudsha Berikh Hu gave them seven commandments of the Orayta (וְהָכָא יָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא שֶׁבַע פִּקּוּדֵי אוֹרַיְיתָא), to them and to all who come after them (לוֹן וּלְכָל דְּאָתוּ אַבַּתְרַיְיהוּ), until Yisrael stood upon Mount Sinai and were given all the commandments of the Orayta together (עַד דְּקָיְימוּ יִשְׂרָאֵל בְּטוּרָא דְסִינַי, וְאִתְיְיהַב לוֹן כָּל פִּקּוּדֵי אוֹרַיְיתָא כְּחֲדָא).

And Elohim said to Noach… this is the sign of the covenant which I give between Me and you… My bow I have set in the cloud (וַיֹּאמֶר אֱלֹהִים לְנֹחַ וְגו׳… זֹאת אוֹת הַבְּרִית אֲשֶׁר אֲנִי נוֹתֵן בֵּינִי וּבֵינֵיכֶם… אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן) [Bereishit 9:12–13]. “I have given”-from beforehand (נָתַתִּי מִקַּדְמַת דְּנָא). Rabbi Shim‘on opened: “And above the firmament that was over their heads was the likeness of a sapphire stone, the likeness of a throne…” (רַבִּי שִׁמְעוֹן פָּתַח: וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא). What is written above? “And I heard the sound of their wings, like the sound of many waters, like the voice of Shaddai when they went…” (מַה כְּתִיב לְעֵילָא: וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל שַׁדַּי בְּלֶכְתָּן). These are the four great, exalted, and holy living creatures upon whom that firmament rests (אִלֵּין אַרְבַּע חֵיוָון רַבְרְבָן עִלָּאִין קַדִּישִׁין, דְּהַהוּא רָקִיעַ מִתְתַּקְּנָא עֲלַיְיהוּ), and all their wings (וְכֻלְהוּ גַדְפַיְיהוּ) are joined one to another to cover their bodies (מִתְחַבְּרָאן דָּא בְּדָא, לְחַפְיָיא גּוּפַיְיהוּ). And at the moment when they spread their wings (וּבְשַׁעֲתָא דְּאִינוּן פָּרְשֵׂי גַדְפַיְיהוּ), the sound of all their wings is heard, uttering song (אִשְׁתְּמַע קוֹל גַּדְפִין דְּכֻלְהוּ, דְּאָמְרֵי שִׁירָתָא); this is what is written: “like the voice of Shaddai” (הֲדָא הוּא דִכְתִיב: כְּקוֹל שַׁדַּי)-which is never silent (דְּלָא אִשְׁתְּכִיךְ לְעָלְמִין), as it is written: “So that my soul will sing to You and not be silent” (כְּמָה דִכְתִיב: לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדּוֹם). And what do they sing? “Hashem has made known His salvation; before the nations He has revealed His righteousness” (וּמַאי אָמְרֵי: הוֹדִיעַ יְיָ יְשׁוּעָתוֹ, לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ).

The sound of tumult as the sound of a camp (קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה), as the sound of the holy assembly when all the supernal forces are joined above (כְּקוֹל מַשִּׁרְיָיתָא קַדִּישָׁא כַּד מִתְחַבְּרָן כָּל חֵילִין עִלָּאִין לְעֵילָא). And what do they say? "Holy, Holy, Holy is Hashem, Master of Hosts, the whole earth is full of His glory" (וּמַאי אָמְרֵי קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ). They turned to the south and said “Holy” (אֲהַדְּרוּ לְדָרוֹם אָמְרוּ קָדוֹשׁ), they turned to the north and said “Holy” (אֲהַדְּרוּ לְצָפוֹן אָמְרוּ קָדוֹשׁ), they turned to the east and said “Holy” (אֲהַדְּרוּ לְמִזְרָח אָמְרוּ קָדוֹשׁ), they turned to the west and said “Blessed” (אֲהַדְּרוּ לְמַעֲרָב אָמְרוּ בָּרוּךְ).

And this firmament stands over their heads (וְהַאי רָקִיעַ קָאֵים עַל רֵישֵׁיהוֹן). And wherever it (living creature) moves (וּבְכָל אֲתַר דְּאִיהִי אָזְלָא), the faces turn toward that side wherein faces are integrated (אַסְחָרוּ אַפִּין לְהַהִיא סִטְרָא דְּאִתְכְּלִילוּ אַנְפִּין בֵּיהּ). They turned their faces to four directions (אִסְחָרוּ אַנְפִּין לְאַרְבַּע זָוְיָין), and all look downward (וְכֻלְּהוּ מִסְתַּחֲרִין לְתַתָּא). Upon its fourfold design is engraved four faces (בְּרִבּוּעָא דִילֵיהּ אִתְגְּלִיפַת בְּאַרְבַּע אַנְפִּין): the face of a lion (אַנְפֵּי אֲרִיֵּה), the face of an eagle (אַנְפֵּי נִשְׁרָא), the face of an ox (אַנְפֵּי שׁוֹר), the face of a man (אַנְפֵּי אָדָם). Engraved in all of them is “man” (גָּלִיף בְּכֻלְּהוּ אָדָם): the face of the lion [is imprinted with the face of] a man (אַנְפֵּי אֲרִיֵּה אָדָם), the face of the eagle [is imprinted with the face of] a man (אַנְפֵּי נֶשֶׁר אָדָם), the face of the ox [is imprinted with the face of] a man (אַנְפֵּי שׁוֹר [ד״א אָדָם]), all are encompassed in it (כֻּלְּהוּ כְּלִילָן בֵּיהּ). And therefore it is written: “And the likeness of their faces was the face of a man” (וּבְגִין כָּךְ כְּתִיב וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם).

And the firmament is a square-all colors are encompassed in it (וְהַאי רָקִיעַ דְּאִתְרַבַּע כֻּלְּהוּ גְּוָונִין כְּלִילָן בֵּיהּ), four colors are seen in it (אַרְבַּע גְּוָונִין אִתְחַזְּיָין בֵּיהּ), engraved in fours and fours (גְּלִיפִין בְּאַרְבַּע אַרְבַּע), in four engraved forms, inscribed, pure—supernal and lower (בְּאַרְבַּע גְּלִיפִין רְשִׁימִין טְהִירִין עִלָּאִין וְתַתָּאִין). When the colors that are four divide (כַּד מִתְפָּרְשָׁאן גְּוָונִין דְּאִנוּן אַרְבַּע), they ascend as twelve (סָלְקִין תְּרֵיסַר): the green color (גַּוָּון יָרוֹק), the red color (גַּוָּון סוּמָק), the white color (גַּוָּון חִוַּור), the sapphire color which includes all colors (גַּוָּון סַפִּיר דְּאִתְכְּלִילוּ מִכָּל גְּוָונִין). This is what is written: “As the appearance of the rainbow that shall be in the cloud on a day of rain, so was the appearance of the brightness roundabout-this was the appearance of the likeness of the glory of Hashem” (הֲדָא הוּא דִכְתִיב, כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶּעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנּוֹגַהּ סָבִיב הוּא מַרְאֶה דְּמוּת כְּבוֹד יְיָ). A vision of the colors of all (חֵיזוּ דִּגְוָונִין דְּכֹלָּא), and because of this: “My bow I have set in the cloud” (וּבְגִין כָּךְ אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן).

What is “My bow”? (מַאי קַשְׁתִּי), as it is said regarding Yosef, “And his bow abode in strength” (כְּמָה דְּאִתְּמַר בְּיוֹסֵף דִּכְתִיב וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ). Because Yosef is called a Tzaddik (בְּגִין דְּיוֹסֵף צַדִּיק אִקְרֵי), therefore his bow is the covenant of the bow (וּבְגִין כָּךְ קַשְׁתּוֹ דָּא בְּרִית דְּקֶשֶׁת), which is included in the Tzaddik (דְּאִתְכְּלִיל בְּצַדִּיק), for covenant and bow are united together (דִּבְרִית דָּא בְּדָא אִתְאַחִיד). And because Noach was a Tzaddik (וּבְגִין דְּנֹחַ הֲוָה צַדִּיק), his bow stands (קָיְימָא דִילֵיהּ קֶשֶׁת).

They sparkled. (וַיָּפוֹזוּ). What is “they sparkled”? (מַאי וַיָּפוֹזוּ), They radiated in the delight of all. (אַנְהִירוּ בַּחֲמִידוּ דְכֹלָּא). As you say (כְּמָא דְאַתְּ אָמֵר) (Tehillim 19): “More desirable than gold and than much fine gold, and sweeter…” (הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים). They were illuminated with supernal light when the covenant was guarded. (אִתְנְהִירוּ בִּנְהִירוּ עִלָּאָה כַּד נָּטַר בְּרִית). And for this reason Yosef is called the Tzaddik. (וּבְגִין כָּךְ אִקְרֵי יוֹסֵף הַצַּדִּיק). Therefore the bow is called Covenant, one contained within the other. (עַל דָּא אִקְרֵי הַקֶּשֶׁת בְּרִית, כָּלִיל דָּא בְּדָא).

Supernal radiant brilliance, the vision that all visions behold, like the vision of the concealed. (זָהֲרָא יְקָרָא עִלָּאָה חֵיזוּ דְּכָל חֵיזוּ חָזוּ כְּחֵיזוּ טְמִירִין) Some say: the concealed (נ״א: טְמִירָא), concealed colors. (גְּוָונִין טְמִירִין). Colors that are not revealed. (גְּוָונִין דְּלָא אִתְגַּלְיָין). And no permission is granted to gaze with the eye upon the bow when it appears in the world, so that disgrace not appear in the Shekhinta. (וְלֵית רְשׁוּ לְאִסְתַּכָּלָא בְּעֵינָא בַּקֶּשֶׁת כַּד אִתְחֲזֵי בְּעָלְמָא דְּלָא יִתְחֲזֵי קְלָנָא בִּשְׁכִינְתָּא). And so, the colors of the bow are a hidden image, a bound mystery, like a supernal precious vision that must not be gazed upon. (וְכֵן גְּוָונִין דְּקֶשֶׁת הוּא חֵיזוּ סוֹסְטִיפָא קְטִירָא כְּחֵיזוּ יְקָרָא עִלָּאָה דְּלָא לְאִסְתַּכָּלָא). And when the earth sees this holy standing bow, it is sustained in its existence. (וְכֵיוָן דְּאַרְעָא חָמַאת לְהַאי קֶשֶׁת קְיָימָא קַדִּישָׁא, אִתְקָיְימַת בְּקִיּוּמָא). And therefore: “It shall be a sign of the covenant between Elohim…” (וְעַל דָּא וְהָיְתָה לְאוֹת בְּרִית בֵּין אֱלֹהִים וְגו׳). This that we have said: these three colors and a fourth that is interincluded among them, all are one secret. (הַאי דְּאֲמָרָן דְּאִלֵּין תְּלַת גְּוָונִין וְחַד דְּאִתְכְּלִיל בֵּינַיְיהוּ כֻּלְּהוּ רָזָא חָדָא). And within a cloud it ascends to be seen. (וּבְגוֹ עֲנָנָא סָלְקָא לְאִתְחֲזָאָה). (Yechezkel 1): “And above the firmament that was over their heads, like the appearance of a sapphire stone…” (וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר). This is the Foundation Stone, the single point of all worlds. (הַאי הִיא אֶבֶן שְׁתִיָּיָה דְּאִיהִי נְקוּדָה חָדָא דְּכָל עָלְמָא). And upon it stands the Holy of Holies. (וְקָיְימָא עֲלָהּ קֹדֶשׁ הַקֳּדָשִׁים). And what is it? The supernal holy Throne, which is appointed over those four forms of the Throne, upon four supports (וּמַאי הִיא, כֻּרְסְיָיא קַדִּישָׁא עִלָּאָה דְּאִיהִי מְמַנָּא עַל אִלֵּין אַרְבַּע דְּמוּת כִּסֵּא בְּאַרְבַּע סָמְכִין), And this is the Oral Torah (וְדָא הוּא תּוֹרָה שֶׁבְּעַל פֶּה).