Daf 80a (דַּף פ׳ ע״א)

In the Book of Rabbi Yisa Sava it is written here: “And Avram passed through the land” (בְּסִפְרָא דְּרַבִּי יֵיסָא סָבָא כְּתִיב הָכָא: וַיַּעֲבֹר אַבְרָם בָּאָרֶץ), and it is written there: “I will make all My goodness pass before you” (וּכְתִיב הָתָם: אֲנִי אַעֲבִיר כָּל טוּבִי) (Shemot 33:19). And this is a hint to the Kedushah of the land that comes from the supernal place, as is fitting (וְהוּא רֶמֶז לִקְדוּשָׁה דְּאַרְעָא דְּאָתֵי מֵאֲתַר עִלָּאָה כְּדְקָא חָזֵי). Until the place of Shekhem, until Elon Moreh (עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה), from this side (מִסִּטְרָא דָא), Some say: the lower (ד״א ל״ג דְּלְתַתָּא), to this side, as is fitting (לְסִטְרָא דָא כְּדְקָא חָזֵי). And the Canaanite was then in the land (וְהַכְּנַעֲנִי אָז בָּאָרֶץ), behold, it was said that until then the evil serpent ruled (הָא אִתְּמָר דְּעַד כְּדֵין שָׁלְטָא חִוְיָא בִּישָׁא), which is the filth that brought curses upon the world, as it is written: “Cursed be Canaan, a servant of servants shall he be to his brothers” (דְּאִתְלַטְיָא וְאַיְיתֵי לְוָוטִין עַל עָלְמָא דִּכְתִיב: אָרוּר כְּנַעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו) (Bereishit 9:25), and it is written: “Cursed are you more than all cattle…” (וּכְתִיב: אָרוּר אַתָּה מִכָּל הַבְּהֵמָה) (Bereishit 3:14). And there Avraham drew close to Kudsha Berikh Hu (וְתַמָּן אִתְקְרִיב אַבְרָהָם לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). What is written? “And Hashem appeared to Avram” (מַה כְּתִיב: וַיֵּרָא יְיָ אֶל אַבְרָם) (Bereishit 12:7). Here it was revealed to him what that deep hidden power was, which had not been known and now was to rule over the land (הָכָא אִתְגְּלִי לֵיהּ מַה דְּלָא הֲוָה יָדַע הַהוּא חֵילָא עֲמִיקָא לְשָׁלְטָא עַל אַרְעָא). And because of that: “And He appeared” - what had been concealed from him (וּבְגִין כָּךְ: וַיֵּרָא - מַה דְּהֲוָה מִתְכַּסֵּי מִנֵּיהּ). And then he built there an altar to Hashem who had appeared to him (וּכְדֵין: וַיִּבֶן שָׁם מִזְבֵּחַ לַיְיָ הַנִּרְאֶה אֵלָיו), since it says “to Hashem”, what does it mean “who appeared to him”? (כֵּיוָן דְּאָמַר: לַיְיָ - מַהוּ: הַנִּרְאֶה אֵלָיו). Rather, here it was revealed to him that very level that rules over the land (אֶלָּא: הָכָא אִתְגְּלִי לֵיהּ הַהוּא דַרְגָּא דְּשָׁלְטָא עַל אַרְעָא), and he entered into it and it was established in him (וְעָאל בֵּיהּ וְאִתְקְיַּים בֵּיהּ). And he moved from there to the mountain (וַיַּעְתֵּק מִשָּׁם הָהָרָה) (Bereishit 12:8)- from there he knew the Mountain of Hashem (מִתַּמָּן יָדַע הַר יְיָ). And all the levels are planted in that place (וְכֻלְהוּ דַּרְגִּין דִּנְטִיעִין בְּהַאי אֲתַר). And he pitched his tent [oholah] is written with a Hei (וַיֵּט אָהֳלָה בְּהֵ״א כְּתִיב). He spread separation and accepted the yoke of the Molcho of heaven in all the levels connected in him (פָּרִישׂ פְּרִישׁוּ וְקַבִּיל מַלְכוּ שְׁמַיָּא בְּכֻלְהוּ דַּרְגִּין דְּאֲחִידָן בֵּיהּ). And then he knew that Kudsha Berikh Hu rules over all (וּכְדֵין יָדַע דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל כֹּלָּא). And then he built an altar (וּכְדֵין בָּנָה מִזְבֵּחַ). And there were two altars (וּתְרֵין מַדְבְּחָן הֲווּ), because here it was revealed to him that Kudsha Berikh Hu rules over all and knows the supernal Chokhmah (בְּגִין דְּהָכָא אִתְגְּלִי לֵיהּ דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל כֹּלָּא וְיָדַע חָכְמָה עִלָּאָה), that which he did not know from before this (מַה דְּלָא הֲוָה יָדַע מִקַּדְמַת דְּנָא). And he built two altars: one for the revealed level, and one for the concealed level (וּבָנָה תְּרֵין מַדְבְּחָן: חַד לְדַרְגָּא דְּאִתְגַּלְיָא וְחַד לְדַרְגָּא דְּאִתְכַּסְיָא).

Come and see, for so it is written at first: “And he built there an altar to Hashem who appeared to him…” (תָּא חֲזֵי, דְּהָכִי הֲוָה בְּקַדְמִיתָא כְּתִיב: וַיִּבֶן שָׁם מִזְבֵּחַ לַיְיָ הַנִּרְאֶה אֵלָיו וְגו׳) (Bereishit 12:7). And afterwards it is written: “And he built there an altar to Hashem” - without saying “who appeared to him” (וּלְבָתַר כְּתִיב: וַיִּבֶן שָׁם מִזְבֵּחַ לַיְיָ סְתָם וְלָא כְּתִיב: הַנִּרְאֶה אֵלָיו). And all of this is a secret of Chokhmah (וְכֹלָּא רָזָא דְחָכְמְתָא אִיהוּ). And then Avraham was crowned from level to level (וּכְדֵין אִתְעַטַּר אַבְרָהָם מִדַּרְגָּא לְדַרְגָּא), until he ascended to his level - as it is written: “And Avram journeyed, going on and traveling southward” (עַד דְּסָלִיק לְדַרְגֵּיהּ, הֲדָא הוּא דִכְתִיב: וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה) (Bereishit 12:9). This is the South, which is Avraham’s portion (דָּא דָּרוֹם דְּהוּא חוּלָקֵיהּ דְּאַבְרָהָם). Going on and traveling - level after level (הָלוֹךְ וְנָסוֹעַ: דַּרְגָּא בָּתַר דַּרְגָּא), until he reached the South and there he was properly bound (עַד דְּסָלִיק לְדָרוֹם וְתַמָּן אִתְקַשַּׁר כְּדְקָא יְאוּת), and ascended to his level of the South (וְסָלִיק לְדַרְגֵּיהּ דְּדָרוֹם).

Once Avraham was crowned in his level in the Holy Land (כֵּיוָן דְּאִתְעַטַּר אַבְרָהָם בְּדַרְגוֹי בְּאַרְעָא קַדִּישָׁא), and entered the holy level in the land (וְעָאל בְּדַרְגָּא קַדִּישָׁא בְּאַרְעָא), then - what is written? “And there was a famine in the land” (כְּדֵין מַה כְּתִיב: וַיְהִי רָעָב בָּאָרֶץ) (Bereishit 12:10). For they did not yet possess the knowledge to draw near to Kudsha Berikh Hu (דְּלָא הֲווּ יָדְעֵי יְדִיעָה לְקָרְבָּא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). And there was a famine in the land - because until now, the power upon the land had not yet given strength and sustenance to the land (וַיְהִי רָעָב בָּאָרֶץ: דְּעַד כְּעָן לָא הֲוָה חֵילָא דְּעַל אַרְעָא יָהִיב תּוּקְפָא וּמְזוֹנָא עַל אַרְעָא), since it had not yet been sanctified (בְּגִין דְּעַד לָא אִתְקַדְּשַׁת), some say: established (נ״א: אִתְתַּקְּנַת), and had not yet stood in its proper rectification (וְלָא קָיְימָא בְּקִיּוּמָא).

Once Avraham saw that this power appointed over the land had not yet given holy strength and energy as was fitting (כֵּיוָן דְּחָמָא אַבְרָהָם דְּהָא הַהוּא חֵילָא דִּמְמַנָּא עַל אַרְעָא לָא יָהִיב תּוּקְפָא וְחֵילָא קַדִּישָׁא כִּדְקָחָזֵי), then: “And Avram went down to Egypt to dwell there” (כְּדֵין: וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם) (Bereishit 12:10) . From where did Avraham know this? Because it is written: “To your seed I have given this land” (מְנָא יָדַע אַבְרָהָם דִּכְתִיב: לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת) (Bereishit 15:18). Then Avraham understood that the land would not be properly rectified in holiness (כְּדֵין יָדַע אַבְרָהָם דְּהָא אַרְעָא לָא אִתְתַּקְּנָא בְּתִקּוּנָא קַדִּישָׁא), except through holy levels that would emerge from him (אֶלָּא בְּדַרְגִּין קַדִּישִׁין דְּיִפְקוּן מִנֵּיהּ). And then Avraham understood the secret of the Chokhmah, that the land would not be sanctified except as we have said (וּכְדֵין יָדַע אַבְרָהָם רָזָא דְחָכְמְתָא: דְּאַרְעָא לָא תִתַּקַּן בִּקְדוּשָׁה אֶלָּא כִּדְאֲמָרָן). And Avram went down to Egypt to dwell there (וַיֵּרֶד אַבְרָם מִצְרַיִם לָגוּר שָׁם) (Bereishit 12:10). Why to Egypt? (מַאי טַעְמָא לְמִצְרַיִם) - rather, because it was parallel to Gan Hashem (אֶלָּא בְּגִין דְּשָׁקִיל לְגַן יְיָ), as it is written: “Like the garden of Hashem, like the land of Egypt” (כְּגַן יְיָ כְּאֶרֶץ מִצְרַיִם) (Bereishit 13:10). For there a single river descends and flows to the right side (דְּתַמָּן שָׁקִיל וְנָחִית חַד נַהֲרָא דְּאִיהוּ לְיָמִינָא), as it is written: “The name of the one is Pishon; it is the one that encircles the whole land of Chavilah where there is gold” (שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסּוֹבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב) (Bereishit 2:11). And Avraham, since he knew and entered with complete faith (וְאַבְרָהָם כֵּיוָן דְּיָדַע וְעָאל בְּהֵימְנוּתָא שְׁלֵימָתָא), desired to know all those levels that are connected below (בָּעָא לְמִנְדַּע כָּל אִנּוּן דַּרְגִּין דְּאִתְאַחֲדָן לְתַתָּא). And Egypt had received from the right side (וּמִצְרַיִם הֲוָה נָטִיל מִיָּמִינָא), some say: from the right (ד״א: לִימִינָא), and because of this he descended to Egypt (וּבְגִין כָּךְ נָחַת לְמִצְרַיִם).

Come and see: famine is not found in the land except when mercy departs from judgment (תָּא חֲזֵי: כַּפְנָא לָא אִשְׁתְּכַח בְּאַרְעָא אֶלָּא כַּד מִסְתַּלְּקֵי רַחֲמֵי מִן דִּינָא). And it came to pass when he drew near to enter Egypt… (וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרַיִם) (Bereishit 12:11). Rabbi El'azar said: “When he drew near” - should it not have said “when he came near”? (אָמַר רַבִּי אֶלְעָזָר: כַּאֲשֶׁר הִקְרִיב - כַּאֲשֶׁר קָרַב מִבָּעֵי לֵיהּ). What is “when he drew near”? Rather, as it is written: “And Pharaoh drew near…” (אֶלָּא: כְּדִכְתִיב: וּפַרְעֹה הִקְרִיב) (Shemot 14:10), meaning that he caused Yisrael to draw near to Teshuvah (דְּאִיהוּ אַקְרִיב לְהוּ לְיִשְׂרָאֵל לְתִשׁוּבָה). So too here: he drew near - he brought himself near to Kudsha Berikh Hu as was fitting (אוּף הָכָא: הִקְרִיב - דְּאַקְרִיב גַּרְמֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא כְּדְקָא יְאוּת). To enter Egypt - to observe those levels, and to distance himself from them and from the deeds of Egypt (לָבוֹא מִצְרַיִם - לְאַשְׁגָּחָא בְּאִנּוּן דַּרְגִּין וּלְאִתְרַחֲקָא מִנַּיְיהוּ וּלְאִתְרַחֲקָא מֵעוֹבְדֵי מִצְרַיִם).

Rabbi Yehudah said: come and see, since (or: because) Avraham went down to Egypt without permission (אָמַר רַבִּי יְהוּדָה: תָּא חֲזֵי - כֵּיוָן (ס״א: בְּגִין) דְּנָחַת אַבְרָהָם לְמִצְרַיִם בְּלָא רְשׁוּ), his sons were enslaved in Egypt for four hundred years (אִשְׁתַּעְבְּדוּ בְּנוֹי בְּמִצְרַיִם אַרְבַּע מְאָה שָׁנִין). For it is written: “And Avram went down to Egypt…” (דְּהָא כְּתִיב: וַיֵּרֶד אַבְרָם מִצְרַיִם) (Bereishit 12:10), and it is not written: “Go down to Egypt” (וְלָא כְּתִיב: רֵד מִצְרַיִם). And he suffered that entire night on account of Sarah (וְאִצְטָעַר כָּל הַהוּא לֵילְיָא בְּגִינָהּ דְּשָׂרָה). And he said to Sarai his wife: Behold now, I know that you are a woman of beautiful appearance (וַיֹּאמֶר אֶל שָׂרַי אִשְׁתּוֹ: הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ) (Bereishit 12:11). Did Avraham not know until that moment that she was a beautiful woman? (וְכִי עַד הַהִיא שַׁעֲתָא לָא הֲוָה יָדַע אַבְרָהָם דְּאִשָּׁה יְפַת מַרְאֶה הֲוַת). Rather, it has been established: until that moment, he had not looked upon the face of Sarah (אֶלָּא הָא אוּקְמוּהָ: דְּעַד הַהִיא שַׁעֲתָא לָא אִסְתַּכַּל בְּדִיּוּקְנָא דְּשָׂרָה), because of the great modesty that was between them (בִּסְגִיאוּת צְנִיעוּתָא דְּהֲוַת בֵּינֵיהוֹן). And when he drew near to Egypt, she was revealed, and he saw her (וְכַד קָרִיב לְמִצְרַיִם אִתְגַלְיָיא אִיהִי וְחָמָא בָּהּ).