Daf 75b (דַּף ע״ה ע״ב)

Rabbi Shim'on opened (רַבִּי שִׁמְעוֹן פָּתַח) and said (וְאָמַר): “Thus says Hashem Elohim, the gate of the inner courtyard that faces east shall be shut for the six days of labor, but on the day of Shabbat it shall be opened, and on the day of the New Moon it shall be opened” (Ezekiel 46) ("כֹּה אָמַר יְיָ אֱלֹהִים שַׁעַר הֶחָצֵר הַפְּנִימִית הַפּוֹנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ"). This verse needs to be contemplated (הַאי קְרָא אִית לְאִסְתַּכָּלָא בֵּיהּ). And it is a secret (וְאִיהוּ רָזָא), as it has been said (כְּמָה דְאִתְּמָר): “It shall be shut for the six days of labor” ("יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה"). Why? (אַמַּאי) — “And on the day of Shabbat it shall be opened, and on the day of the New Moon it shall be opened,” etc. ("וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ וְגו'"). Why is it shut all those days of the six days of labor? (אַמַּאי יִהְיֶה סָגוּר כָּל אַנּוֹן יוֹמִין דְּשִׁיתָּא יְמֵי מַעֲשָׂא). Rather, these are the weekday days (אֶלָּא אִלֵין יְמֵי חוֹל), when this gate is closed (דְּתַרְעָא דָא יִהְיֶה סָגוּר), so that weekday shall not be used within the sacred (דְּלָא לְאִשְׁתַּמָּשָׁא חוֹל בְּקוּדְשָׁא). And on the day of Shabbat it shall be opened, and on the day of the new moon it shall be opened (וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ), for then there is service of the sacred in the sacred (דְּהָא כְּדֵין שִׁמּוּשָׁא דְּקוּדְשָׁא בְּקוּדְשָׁא), and then the moon is illuminated to be united with the sun (וּכְדֵין אִתְנְהִיר סִיהֲרָא לְאִתְחַבְּרָא בְּשִׁמְשָׁא).

Come and see (תָּא חֲזֵי), this gate is not opened during those six weekday days (תַּרְעָא דָא לָא אִתְפַּתַּח בְּאִנּוּן שִׁתָּא יוֹמֵי דְּחוֹל), because during those weekday days, the lower world is sustained (בְּגִין דְּהָא בְּאִנּוּן יוֹמֵי דְּחוֹל עָלְמָא תַּתָּאָה אִתְּזָן), and all those six weekdays rule over the world outside the land of Yisrael (וְשָׁלְטִין כָּל אִנּוּן שִׁית יוֹמִין דְּחוֹל עַל עָלְמָא בַּר בְּאַרְעָא דְיִשְׂרָאֵל). And those who rule do not rule in the Holy Land (וְאִנּוּן דְּשָׁלְטֵי לָא שָׁלְטֵי בְּאַרְעָא קַדִּישָׁא), because this gate is closed (בְּגִין דְּהַשַּׁעַר הַזֶּה אִיהוּ סָגוּר). But on the day of Shabbat and on the day of the new moon, all of them pass away and do not rule (אֲבָל בְּיוֹם הַשַּׁבָּת וּבְיוֹם הַחֹדֶשׁ כֻּלְהוּ מִתְעַבְּרָן וְלָא שָׁלְטִין), because this gate is open (בְּגִין דְּהַשַּׁעַר הַזֶּה אִיהוּ פָּתוּחַ), and the world is in joy (וְעָלְמָא אִיהוּ בְּחֶדְוָה), and is sustained from there (וְאִתְּזָן מִתַּמָּן), and the world is not given over to another domain (וְלָא אִתְיְיהִיב עָלְמָא לִרְשׁוּ אָחֳרָא). And if you would say that all those six days rule on their own (וְאִי תֵימָא דְּכָל אִנּוּן שִׁית יוֹמִין אִנּוּן שָׁלְטִין בִּלְחוֹדַיְיהוּ), come and see (תָּא חֲזֵי): the one facing east (הַפּוֹנֶה קָדִים). Before they arise to dominate, He gazes continually into the world (עַד לָא יְקוּמוּן לְשַׁלְטָאָה אִיהוּ אִסְתַּכַּל תָּדִיר בְּעָלְמָא). But it does not open to nourish the world from the sacred except on the day of Shabbat and on the day of the new moon (אֲבָל לָא אִתְפַּתַּח לְאִתְזְנָא עָלְמָא מִקּוּדְשָׁא בַּר בְּיוֹמָא דְשַׁבַּתָּא וּבְיוֹמָא דְחָדְשָׁא). And all the days are all attached to the day of Shabbat and are nourished from there (וְכֻלְהוּ יוֹמִין כֻּלְהוּ אִתְדַּבְּקָן בְּיוֹמָא דְשַׁבַּתָּא וְאִתְזְנוּ מִתַּמָּן), for (דְּהָא), some say: then (ד״א ל״ג: כְּדֵין), on the day of Shabbat all the gates are opened (בְּיוֹמָא דְּשַׁבַּתָּא כֻּלְהוּ תַּרְעִין פְּתִיחָן), and rest is found for all-above and below (וְנַיְיחָא אִשְׁתְּכַח לְכֹלָּא לְעִלָּאֵי וְתַתָּאֵי).

Come and see (תָּא חֲזֵי), And Hashem descended to see (וַיֵּרֶד יְיָ לִרְאוֹת)-He descended from the sacred to the profane (נָחַת מִקּוּדְשָׁא לְחוֹל), a veil of separation (וְרְדִיד פְּרִישָׁא), to observe what they built and had established (לְאַשְׁגָּחָא בַּמֶּה דְּבָּנוּ וְקָיְימוּ), a structure to awaken fear upon the world for themselves (קִיּוּמָא לְאַתְעָרָא עַל עָלְמָא לְדָחֲלָא לוֹן).

Rabbi Yitzchak was sitting before Rabbi Shim‘on (רַבִּי יִצְחָק הֲוָה יָתִיב קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן). He said to him (אָמַר לֵיהּ): What did they see, those who committed this foolishness, to rebel against Kudsha Berikh Hu? (מָה חָמוּ אִלֵּין דְּעֲבָדוּ שְׁטוּתָא דָא לְמָרְדָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and all of them in one counsel acted in this (וְכֻלְהוּ בְּעֵיטָא חָדָא אִתְקָיְימוּ בְּדָא). He said to him (אָמַר לֵיהּ): Behold, it is said, “And it was as they journeyed from the east” (הָא אִתְּמָר דִּכְתִיב: וַיְהִי בְּנָסְעָם מִקֶּדֶם)-they were displaced from above to below (אִתְנְטִילוּ מֵעֵילָא לְתַתָּא). They were uprooted from the land of Yisrael and went down to Bavel (אִתְנְטִילוּ מֵאַרְעָא דְיִשְׂרָאֵל וְנָחֲתוּ לְבָבֶל). They said: Behold, here is a place to cleave (אָמְרוּ: הָא הָכָא אֲתַר לְמִדְבַּק).

“And let us make for ourselves a name,” etc. (וְנַעֲשֶׂה לָנוּ שֵׁם וְגו׳), and let the lower assistance attach in this place (וְיִתְדַּבַּק סִיּוּעָא דִּלְתַּתָּא בְּאֲתַר דָּא). Because when judgment comes to dwell in the world (בְּגִין דְּכַד דִּינָא אָתֵי לְאַשְׁרָאָה בְּעָלְמָא), behold, this place will receive it (הָא אֲתַר דָּא לְקֳבְלֵיהּ). And from here the world will delight and be nourished (וּמֵהָכָא אִתְהַנֵּי עָלְמָא וְיִתְּזָן), for above it is constricted to nourish the world from there (דְּהָא לְעֵילָא דְּחִיקוּ אִיהוּ לְאִתְזְנָא עָלְמָא מִנֵּיהּ). And not only that, but we will ascend to the firmament (וְלָא עוֹד אֶלָּא אֲנַן נִסַּק לִרְקִיעָא), and we will wage war upon it (וְנַגַּח בֵּיהּ קְרָבָא), so that no storm shall descend into the world as at first (דְּלָא יֵחוֹת בֵּיהּ טוֹפָנָא בְּעָלְמָא כְּדִבְקַדְמִיתָא).

And Hashem said: Behold, one people and one language for all of them (וַיֹּאמֶר יְיָ: הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם). Because all of them were as one (בְּגִין דְּכֻלְּהוּ כְּחֲדָא), in Union of all of them, they performed and succeeded in their actions (בְּיִחוּדָא דְּכֻלְּהוֹן יַעַבְדוּן וְיִצְלְחוּן בְּעוֹבָדַיְיהוּ). Let the levels be dispersed, each one to its direction (יִתְבַּדְּרוּן דַּרְגִּין כָּל חַד לְסִטְרֵיהּ), and therefore let all those below be scattered (וּבְגִין כָּךְ יִתְבַּדְּרוּן כָּל הַנֵּי דִּלְתַּתָּא). What is written? “And Hashem scattered them from there.” (מַה כְּתִיב: וַיָּפֶץ יְיָ אֹתָם מִשָּׁם). And if you say, why was their language confused? (וְאִי תֵימָא לִישַׁנְהוֹן אַמַּאי אִתְבַּלְבֵּל), that Kudsha Berikh Hu scattered and confused them (אִתְבַּדֵּר וּבִלְבֵּל לוֹן קוּדְשָׁא בְּרִיךְ הוּא). Rather, because they were all speaking the Holy Tongue (אֶלָּא בְּגִין דְּכֻלְהוֹן מְמַלְּלִין בִּלְשׁוֹן הַקֹּדֶשׁ). That tongue was giving them assistance (הַהוּא לִישְׁנָא קָא עָבִיד לוֹן סִיּוּעָא), because in action and in word of mouth, these matters depend upon cleaving the intention of the heart (בְּגִין דִּבְעוֹבָדָא וּבְמִלּוּלָא דְּפוּמָא תַּלְיָין מִלִּין אִלֵּין לְאַדְבְּקָא כַּוָּנָה דְלִבָּא). And through this, they made assistance for that place which they wished to establish (וּבְדָא עָבְדֵי סִיּוּעָא לְהַהוּא אֲתַר דְּבָעֵי לְאַקָמָא). And because of this, their language was confused (וְעַל דָּא אִתְבַּלְבָּל לִישַׁנְהוֹן), so that they could not strengthen their will in the Holy Tongue (דְּלָא יָכִילוּ לְאִתְתַּקָּפָא רְעוּתְהוֹן בִּלְשׁוֹן הַקֹּדֶשׁ). Once their language was altered, they did not succeed in action (כֵּיוָן דְּאִתְחַלַּף לִישַׁנְהוֹן לָא אַצְלָחוּ בְּעוֹבָדָא), as it is written in the Sefer Torah (כט א בס״ת), because the awe from above is not known and not made known except through the Holy Tongue (בְּגִין דְּחֵילָא דִּלְעֵילָא לָא יָדְעֵי וְלָא אִשְׁתְּמוֹדְעֵי בַּר בִּלְשׁוֹן הַקֹּדֶשׁ). And once their language was confused, their power was weakened and their strength was broken (וְכַד אִתְבַּלְבָּל לִישְׁנָא דִלְהוֹן אִתְחַלַּשׁ חֵילֵיהוֹן וְאִתְבַּר תּוּקְפָּא דִלְהוֹן).

Come and see (תָּא חֲזֵי): for any word that the lower beings say in the Holy Tongue (דְּהָא מִלָּה דְּאָמְרֵי תַּתָּאֵי בִּלְשׁוֹן הַקֹּדֶשׁ), all the forces of heaven know it and are empowered through it (כֻּלְּהוּ חֵילֵי שְׁמַיָּא יָדְעֵי בֵיהּ וְאִתְּתַּקְפֵי בֵיהּ). But another tongue, they do not know and are not made aware through it (וְלִישַׁן אָחֳרָא לָא יָדְעִין וְלָא אִשְׁתְּמוֹדְעֵי בֵיהּ). And therefore, once their language was confused (וְעַל דָּא אִלֵּין כֵּיוָן דְּאִתְבַּלְבַּל לִישָׁנָא דִלְהוֹן), immediately “And they ceased to build the city” (מִיָּד: וַיַּחְדְּלוּ לִבְנוֹת הָעִיר). For their power was broken, and they could not do anything by their will (דְּהָא אִתְבַּר חֵילַיְיהוּ וְלָא יָכִילוּ לְמֶעְבַּד מִדֵּי בִּרְעוּתָא דִלְהוֹן).

“Let the Name of God be blessed from world to world, for wisdom and might are His” (דניאל ב: לֶהֱוֵי שְׁמֵיהּ דִּי אֱלָהָא מְבָרַךְ מִן עָלְמָא וְעַד עָלְמָא, דִּי חָכְמְתָא וּגְבוּרָתָא דִּי לֵהּ הִיא). For because Kudsha Berikh Hu brought down the secrets of Chokhmah into the world (דְּהָא בְּגִין דְּאַנְחִית קוּדְשָׁא בְּרִיךְ הוּא רָזֵי דְּחָכְמְתָא לְעָלְמָא), they were corrupted in it, the sons of man (אִתְּקַלְקָלוּ בֵיהּ בְּנֵי נָשָׁא), and they sought to rebel against it (וּבָעוּ לְאִתְגָּרָא בֵיהּ).