Daf 74b (דַּף ע״ד ע״ב)

Come and see: “And the whole earth was of one language…” (תָּא חֲזֵי: וַיְהִי כָל הָאָרֶץ שָׂפָה אַחַת וְגו׳) (Bereishit 11). Afterwards, what is written? “And it came to pass, as they journeyed from the east…” (לְבָתַר מַה כְּתִיב: וַיְהִי בְּנָסְעָם מִקֶּדֶם)-from the primordial east of the world (מֵהַהוּא קַדְמָאָה דְּעָלְמָא). “And they found a valley in the land of Shin‘ar” (וַיִּמְצְאוּ בִּקְעָה בְּאֶרֶץ שִׁנְעָר). For from there they spread out to all directions (דְּהָא מִתַּמָּן מִתְפָּרְשָׁן לְכָל אִינוּן סִטְרִין), this is the beginning of Molcho’s separation (וְאִיהוּ רֵישׁ מַלְכוּ לְאִתְבְּדָרָא). And if you say: but it is written, “And a river went out from Eden to water the garden, and from there it parted…” (וְאִי תֵימָא: הָא כְּתִיב: וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד) (Bereishit 2)-surely it is so: that once they receive from there, separation takes place (וַדַּאי הָכִי הוּא: דְּכֵיוָן דְּנָטְלֵי מִתַּמָּן הֲוֵי פִּירוּדָא). But when they gather there to nurse, there is no separation (וְכַד אִינוּן כְּנִישִׁין תַּמָּן לְיַנְקָאָה לָא הֲוֵי פִּירוּדָא). And when they draw forth from it, there is separation, as it is written: “And it came to pass, as they journeyed from the east… and they found a valley…” (וְכַד נָטְלִין הֲוֵי פִּירוּדָא, דִּכְתִיב: וַיְהִי בְּנָסְעָם מִקֶּדֶם, וַיִּמְצְאוּ בִּקְעָה, כְּמָה דְּאִתְּמַר).“And the whole earth was of one language and unified words” (וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים)-for at that time, the world was in foundation, in root, and in essence, one; and the faith was one in Kudsha Berikh Hu (דְּהָא כְּדֵין עָלְמָא בִּיסוֹדָא וְעִקָּרָא וְשָׁרְשָׁא חָדָא, וּמְהֵימְנוּתָא חָדָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). What is written (מַה כְּתִיב), “And it came to pass when they journeyed from the East” (וַיְהִי בְּנָסְעָם מִקֶּדֶם), from the primordial beginning (מִקַּדְמָאָה), the root of the world (עִקָּרָא דְּעָלְמָא), the universal faith (מְהֵימְנוּתָא דְּכֹלָּא). “And they found a valley”-They did indeed find something, something that would cause them to leave the supernal faith (וַיִּמְצְאוּ בִּקְעָה-מְצִיאָה אַשְׁכָּחוּ, וְנָפְקוּ בָּהּ מִתַּחוֹת מְהֵימְנוּתָא עִלָּאָה).

Come and see: regarding Nimrod, what is written about him? “And the beginning of his kingdom was Bavel” (תָּא חֲזֵי: נִמְרוֹד-מַה כְּתִיב בֵּיהּ: וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל) (Bereishit 10). For from there he took to unite in another dominion (דְּהָא מִתַּמָּן נְטַל לְאִתְאַחֲדָא בִּרְשׁוּ אָחֳרָא). And here, “And they found a valley in the land of Shin‘ar”-from there they took it in their hearts to depart from the supernal dominion into another dominion (וְהָכָא: וַיִּמְצְאוּ בִּקְעָה בְּאֶרֶץ שִׁנְעָר-מִתַּמָּן נְטָלוּ בְּלִבַּיְיהוּ לְאֲפָקָא מֵרְשׁוּתָא עִלָּאָה לִרְשׁוּ אָחֳרָא).

Sitre Torah

The secret of the decree p2-10 p2-11 (קוּמְטוּרָא דְּהֻרְמָנָא), they [the builders of the city and the tower spoke only in the Holy Tongue (Hebrew) (מְמַלְּלָן בְּלָשׁוֹן הַקֹּדֶשׁ), so that the ministering angels would be made aware through it (דְּמַלְאֲכֵי הַשָׁרֵתּ אִשְׁתְּמוֹדְעָן בֵּיהּ),p2-12 and they would not speak in another tongue (וְלָא הֲווּ מְמַלְלִין בְּלִישָׁן אָחֳרָא). Therefore it is written (בְּגִין כָּךָ כְּתִּיב), “and now nothing will be withheld from them” (וְעַתָּה לֹא יִבָּצֵר מֵהֶם) etc. (וְגו׳). For had they spoken in another tongue (דְּאִלְמָלֵי מִשְׁתָּעָאן בְּלִישָׁן אָחֳרָא), the supernal angels would not have been made aware through it (דְּמַלְאֲכֵי עִלָּאֵי לָא הֲווּ אִשְׁתְּמוֹדְעָן בֵּיהּ), and the importance of that which they planned to do would be diminished (גָּרַע חֲשִׁיבוּ דְּאִנוּן חָשְׁבִין לְמֶעְבַּד). Because the acts of demons are only for one moment to appear to the sons of man (בְּגִין דְּעוֹבָדָא דְּשֵׁדִין לָאו אִיהוּ אֶלָּא בְּרִגְעָא חָדָא לְחֵזוּ בְּנֵי אֱנָשָׁא), and not more (וְלָא יַתִּיר). And unified words (וּדְבָרִים אֲחָדִים). For they knew the supernal levels, each one in its proper arrangement (דְּהֲווּ יָדְעִין דַּרְגִּין עִלָּאִין כָּל חַד וְחַד עַל בּוּרְיֵיהּ), and the levels were not confused for them (וְלֹא אִתְּחְלַף לְהוּ דַּרְגָּא), And because of this, it is written: 'and of few words' (וּבְגִין כָּךָ כְּתִּיב וּדְבָרִים אֲחָדִים). And therefore they gave counsel in wicked counsel (וּבְגִין כָּךָ אִתְּיָעֲטוּ בְּעִיטָא בִּישָׁא), the counsel of Chokhmah (עִיטָא דְּחָכְמְתָּא), as it is written (דִּכְתִּיב), “Come, let us build for ourselves a city and a tower” (הָבָה נִבְנֶה לָנוּ עִיר וּמִגְדָּל). All of this is in the secret of Chokhmah (כּלָּא בְּרָזָא דְּחָכְמְתָּא הוּא), and they sought to overpower the Sitra Achra upon the earth (וּבָעוּ לְאִתַּקְפָּא בְּאַרְעָא סִטְרָא אָחֳרָא), and to serve its worship (idolatry) (וּלְמִפְּלַח פּוּלְחָנָא דִּילֵיהּ). For they knew that all evil judgments descend from there into the worlds (בְּגִין דְּהֲווּ יָדְעִין דְּהָא כָּל דִּינִין בִּישִׁין מִתַּמָּן נַחֲתִּין לְעָלְמִין), and they desired to displace the level of holiness (וּבָעְיָין לִדְחוּיֵי דַּרְגָּא דְּקֻדְּשָׁא).

Ir and Migdal (city and tower)-this is supernal Chokhmah (עִי״ר וּמִגְדָּ״ל, דָּא חָכְמְתָּא עִלָּאָה). Another version: for they knew (ד״א דְּהָא) that the holy Name is not empowered in the earth except by a city and a tower (הֲווּ יָדְעֵי דִּשְׁמָא קַדִּישָׁא לָא אִתְּתַּקַּף בְּאַרְעָא, אֶלָּא בְּעִיר וּמִגְדָּל). “City” as it is written (עִי״ר דִּכְתִּיב), The City of David — it is Tzion (עִיר דָּוִד הִיא צִיּוֹן). “Tower” as it is written (מִגְדָּ״ל דִּכְתִּיב), “like the tower of David is your neck” (כְּמִגְדַּל דָּוִד צַוָּארֵךְ) (Shir haShirim 4). And through Chokhmah they acted to establish rulership of the Sitra Achra in the earth of impurity (וּבְחָכְמְתָּא עֲבָדוּ לְמֶהֱוֵי שַׁלְטָנָא דְּסִטְרָא אָחֳרָא בְּאַרְעָא דְּדַחְיָיא). Another version: of defilement (ד״א לְדַחְיָיא), to be master of all the earth from his place (אָדוֹן כָּל הָאָרֶץ מֵאַתְרֵיהּ), and to establish a dwelling for the Sitra achra in the earth (וּלְמֶהֱוֵי דִּיוּרָא לְסִטְרָא אָחֳרָא בְּאַרְעָא).

“Let us make for ourselves a name” (וְנַעֲשֶׂה לָנוּ שֵׁם)-as the name above is grasped (כְּמָה דַּאֲחִידָא), Some say: as the other (ד״א דַּאֲחֲרָא), let us strengthen it among us to make a name in the earth (אִיהוּ שֵׁם לְעֵילָא, נַתְּקִיף לָהּ בֵּינַנָּא לְמֶהֱוֵי שֵׁם בְּאַרְעָא). “Lest we be scattered” (פֶּן נָפוֹץ)-they knew with certainty that they would be scattered upon the face of the earth (יְדִיעָה הֲווּ יָדְעִין דְּיִתְּבַּדְּרוּן מֵעַל אַפֵּי אַרְעָא), and therefore they united to perform this action with Chokhmah (וּבְגִין כָּךָ הֲווּ מִתְיַחֲדִין לְמֶעְבַּד עֲבִידְתָּא דָּא בְּחָכְמָה). And let us make for ourselves a name (וְנַעֲשֶׂה לָנוּ שֵׁם). As the Name is grasped above (כְּמָה דַּאֲחִידָא אִיהוּ שֵׁם לְעֵילָא), Some say: as the other (ד״א דַּאֲחֲרָא), we will strengthen it among us (נַתְּקִיף לָהּ בֵּינַנָּא) to be a name in the earth (לְמֶהֱוֵי שֵׁם בְּאַרְעָא). Lest we be scattered (פֶּן נָפוֹץ). They knew with certainty (יְדִיעָה הֲווּ יָדְעִין) that they would be scattered across the face of the earth (דְּיִתְּבַּדְּרוּן מֵעַל אַפֵּי אַרְעָא). And for this reason they unified to do this act with Chokhmah (וּבְגִין כָּךָ הֲווּ מִתְיַחֲדִין לְמֶעְבַּד עֲבִידְתָּא דָּא בְּחָכְמָה).

The Sitra achra is male and female (סִטְרָא אָחֳרָא אִיהוּ דְּכַר וְנוּקְבָא), the force of defilement of harsh judgment (תּוּקְפָּא דְּזוּהֲמָא דְּדִינָא קַשְׁיָא). And just as Adam sinned through them (וּכְמָה דְאָדָם חָב בֵּיהּ בְּהוּ), and they were strengthened through him over the world (וְאִתְּקָפוּ בְּגִינֵיהּ עַל עָלְמָא), so too they acted that it be even more strengthened (אוּף הָכִי אִנּוּן עָבְדִין דְּאִתְּתַּקַּף יַתִּיר). As it is written (דִּכְתִּיב): “which the sons of man built” (אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם).

The sons of Adam Kadma'ah (בְּנוֹי דְּאָדָם קַדְמָאָה), who brought and gave dominion to the Sitra achra over the world (דְּאַיְיתֵּי וְאַשְׁלִיט סִטְרָא אָחֳרָא עַל עָלְמָא), the evil side (סִטְרָא בִּישָׁא). Just as the Side of Holiness has no dominion in this world except through a city and a tower (כְּמָה דְסִטְרָא דִּקְדוּשָׁה לָאו שָׁלְטָנֵיהּ בְּהַאי עָלְמָא אֶלָּא בְּעִיר וּמִגְדָּל), so too they intended to build a city and a tower (אוּף הָכִי חֲשִׁיבֵי אִנּוּן לְמִבְנֵי עִיר וּמִגְדָּל), to make this evil side rule in the world (לְמִשְׁלַט הַאי סְטַר בִּישָׁא בְּעָלְמָא). And Hashem descended to see (וַיֵּרֶד יְיָ לִרְאוֹתּ). The Holy Name descended to observe (נָחַתּ הַאי שְׁמָא דְּקַדִּישָׁא לְמֶחֱזִי) their deeds and the building they built (עוֹבָדֵיהוֹן דְּבִנְיָינָא דְּבָנוּ). And they were speaking in the Holy Tongue (Hebrew) (וְאִנּוּן הֲווּ מְמַלְּלָן בִּלְשׁוֹן קֹדֶשׁ) toward all the holy levels (לְגַבֵּי כָּל אִנּוּן דַּרְגִּין קַדִּישִׁין), and they were successful (וְהֲווּ מַצְּלִיחִין). Once holiness descended (כֵּיוָן דְּנַחֲתַּת קְדֻשָּׁה), all those levels were thrown into confusion (אִתְּבַלְבְּלוּ כָּל אִנּוּן דַּרְגִּין). The higher descended and the lower ascended (עִלָּאִין נָחֲתוּ וְתַתָּאִין סְלִיקוּ), and they were no longer established in the straight path as they had been (וְלָא הֲווּ קָיְימִין בְּאֹרַח מֵישָׁר כְּמָה דְּהֲווּ). And afterward, He confused their language into seventy tongues (וּלְבָתַּר בִּלְבֵּל לִישָׁנְהוֹן בְּע׳ לִישָׁן), and they were scattered to all directions of the world (וְאִתְּבַּדָּרוּ לְכָל סִטְרֵי עָלְמָא). One appointed force exists in the firmament (חַד מְמַנָּא הוּא בִּרְקִיעָא), and through it stand all (וּבֵיהּ קָיְימִין כָּל), some say: they are (ד״א: ל״ג אַנּוֹן), the openings of the workings of the world (מַפְתְּחָן דְּעוֹבָדֵי עָלְמָא). And it stands prepared at appointed hours and moments of the day (וְאִיהוּ קָיְימָא זַמִּין בְּשַׁעֲתֵּי וְרִגְעֵי דְּיוֹמָא). And they knew the mystery of Chokhmah, the treasury of this appointee (וְאִנּוּן הֲווּ יָדְעִין בְּרָזָא דְּחָכְמְתָּא גִּנְזָא דְּהַאי מְמַנָּא). And they would open and close, and succeed in their actions with the word of their mouths (וְהֲווּ פָּתְּחֵי וְסָגְרֵי וּמַצְּלְחֵי בְּעוֹבָדֵיהוֹן בְּמֵימְרָא דְּפוּמְהוֹן). Once, some say: when (ד״א: דַּאִסְתַּכְּלָא), their speech became confused (דְּאִתְּבַלְבַּל מֵימְרָא דִּלְהוֹן), all was withheld from them (כֹּלָּא אִתְּמְנַע מִנַּיְיהוּ). And a prepared place they found in that valley (וַאֲתַר מְתֻקָּן אַשְׁכָּחוּ בְּהַהוּא בִּקְעָה). The side of the hidden sides (סִטְרָא דְּסִטְרִין): “And they found a valley” (וַיִּמְצְּאוּ בִּקְעָה). A prepared place for this (אֲתַר מְתֻקָּן לְהַאי), some say: for that (ד״א: ל״ג הַהוּא), evil side which they sought to overpower but were withheld (סִטְרָא בִּישָׁא דְּבָעוּ אִנּוּן לְאַתְּקָפָּא וְאִתְּמְנָעוּ). The power of that side (תּוּקְפָּא דִּילֵיהּ דְּהַהוּא סִטְרָא) was dependent upon being repaid in that valley (הֲוָה תַּלְיָא לְאִתְּפְּרָעָא בְּהַהִיא בִּקְעָה), until forces and armies would be taken there (עַד דְּנָטְלָא תַמָּן חֵילִין וּמַשִּׁירְיָין), corresponding to those who built the city and tower (כְּגַוְונָא דְּאִנּוּן דְּבָנוּ קַרְתָּא וּמִגְדְּלָא), and all of them were given into her hand (וְאִתְּיְהִיבוּ כֻּלְּהוּ בִּידָהָא). And those were slain there who did not desire to leave at the end of days (וְאִתְּקַטָּלוּ תַמָּן אִנּוּן דְּלָא בָּעוּ לְמֵיפַּק בְּקֵ״ץ הַיָּמִי״ן). They were terrified and fell at the end of days (אִתְּבְּהִילוּ וְנָפְּלוּ בְּקֵץ הַיָּמִי״ם), in that place where the strength had previously weakened, in that valley (בְּהַהוּא אֲתַר דְּאִתְּחַלַּשׁ תּוּקְפָּא בְּקַדְמִיתָּא בְּהַאי בִּקְעָה). And concerning this it is written (וְעַל דָּא כְּתִיב): “And it was full of bones” (וְהִיא מְלֵאָה עֲצָמוֹת) (Yechezkel 36). And strengthened was that image which Nevukhadnetzar erected (וְאִתְּתַּקְפַּתּ בְּהַהוּא צוּלְמָא דְּאָקִים נְבוּכַדְנֶצַּר), and its strength was broken afterward through those bones and through that image (וְאִתְּבַּר תּוּקְפָּא לְבָתַּר בְּאִנּוּן גַּרְמִין וּבְהַהוּא צוּלְמָא). Those early ones stood and arose upon their feet (דְּאִנּוּן קַדְמָאֵי קָיְימוּ וְקָמוּ עַל רַגְלֵיהוֹן), and that image was broken (וְהַהוּא צוּלְמָא אִתְּבָּר). And then all the nations of the world knew (וּכְדֵין יָדְעוּ כָּל עַמִּין דְּעָלְמָא) that there is no God except Kudsha Berikh Hu alone (דְּלֵית אֱלוֹהַּ בַּר קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And further, that His Name was sanctified by the hand of Chananyah, Misha’el, and Azaryah (וְתוּ דְּאִתְּקַדַּשׁ שְׁמֵיהּ עַל יְדָא דְּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה), and all in one day (וְכֻלָּא בְּחַד יוֹמָא). And concerning this it is written (וְעַל דָּא כְּתִיב): “And they shall sanctify the Holy One of Ya'akov...” (וְהִקְדִּישׁוּ אֶת קְדוֹשׁ יַעֲקֹב) (Yeshayah 29). Until here, Sitre Torah. (עד כאן סִתְרֵי תּוֹרָה)

And they said, “Come, let us build for ourselves a city and a tower” (וַיֹּאמְרוּ הָבָה נִבְנֶה לָנוּ עִיר וּמִגְדָּל), “and its head in the heavens” (וְרֹאשׁוֹ בַּשָּׁמַיִם), “and let us make for ourselves a name” (וְנַעֲשֶׂה לָנוּ שֵׁם). Rabbi Ḥiyya opened (רַבִּי חִיָּיא פָּתַח): “But the wicked are like the troubled sea,” etc. (Yeshayah 57) (וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ וְגו׳). And is there such a thing as a sea that is troubled? (וְכִי אִית יָם נִגְרָשׁ). Yes-when the sea departs from its arrangement (אִין, דְּכַד יַמָּא נַפְקָא מִתִּקּוּנֵיהּ), and it goes forth (וְאָזִיל), without a cord (בְּלָא חַבְּלָא), then it is agitated (כְּדֵין נִגְרַשׁ), and it is stirred from its place (וְאִתְּתְּרַךְ מֵאַתְרֵיהּ), like one who is drunk with wine (כְּמַאן דְּרָוֵי חַמְרָא), and it does not sit in its place (וְלָא יָתִיב עַל בּוּרְיֵיהּ), but it goes up and down (וְסָלְקָא וְנָחֲתָא). What is the reason? (מַאי טַעְמָא). Because it cannot be at peace (בְּגִין כִּי הַשְׁקֵט לֹא יוּכַל), and its waters stir up mire and mud (וְיִגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט). For its waters bring out all that mud of the sea (דְּמַפְּקוּ מֵימוֹי כָּל הַהוּא טִינָא דְּיַמָּא), and all the uncleanness to its lips (וְכָל טִּנּוּפָא לְשִׂפְוָתֵיהּ).