Daf 83a (דַּף פ״ג ע״א)

Rabbi Abba said: why did all this come upon Avraham, and for what was it necessary? (אָמַר רַבִּי אַבָּא: כָּל כָּךְ לָמָּה אִזְדַּמֵּן לֵיהּ לְאַבְרָהָם וּלְמַאי אִצְטְרִיךְ), only to magnify the name of Avraham and Sarah in the world (אֶלָּא בְּגִין לְגַדְּלָא שְׁמֵיהּ דְּאַבְרָהָם וְשָׂרָה בְּעָלְמָא), for even in Egypt, who are the sorcerers of the world and no man could escape from them (דְּאֲפִילּוּ בְּמִצְרַיִם דְּאִנּוּן חֳרָשֵׁי עָלְמָא וְלָא הֲוָה יָכִיל בַּר נָשׁ לְאִשְׁתַּזִּיב מִנַּיְיהוּ), Avraham was exalted and ascended above (אִתְגַּדַּל אַבְרָהָם וְאִסְתַּלִּיק לְעֵילָא), as it is written: “And Avram went up from Egypt…” (הֲדָא הוּא דִּכְתִּיב: וַיַּעַל אַבְרָם מִמִּצְרָיִם) (Bereishit 13:1), to where? to the place of the Negev (לְאָן אֲתַר הַנֶּגְבָּה). And what is meant by “and his wife and all that was his”? It is to inform that they did not rob him of anything-not even the gifts they had given him on account of Sarah, to give her to the king (וּמַאי: וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ אֶלָּא לְאוֹדָעָא דְּלָא גָזְלוּ מִנֵּיהּ מִדְּעֵם, מֵאִנּוּן מַתְּנִין דְּיָהֲבוּ לֵיהּ בְּדִיל שָׂרָה דְּתֵהֵא לְמַלְכָּא).

Rabbi Shim‘on said: come and see, all of this is a secret of Chokhmah (אָמַר רַבִּי שִׁמְעוֹן: תָּא חֲזֵי, כֹּלָּא רָזָא דְּחָכְמְתָּא אִיהוּ), and here he hinted with Chokhmah and the lower levels, that Avraham descended to their depths and knew them (וְקָא רָמַז הָכָא בְּחָכְמְתָּא וּדַרְגִּין דְּלְתַתָּא דְּקָא נָחִית אַבְרָהָם לְעוּמְקַיָּיא דִּלְהוֹן וְיָדַע לוֹן), but he did not cleave to them and returned to his Master (וְלָא אִתְדַּבַּק בְּהוּ וְתָב לְקַמֵּי מָרֵיהּ). He was not seduced by them like the man who, upon reaching that level, was seduced by the serpent and brought death into the world (וְלָא אִתְפַּתָּא בְּהוּ כְּאָדָם דְּכַד מָטָא לְהַהוּא דַּרְגָּא אִתְפַּתָּא בְּנָחָשׁ וְגָרִים מוֹתָא לְעָלְמָא). Nor was he seduced like Noach, who, when he reached that level, what is written? “And he drank of the wine and became drunk and uncovered himself within his tent” (וְלָא אִתְפַּתָּא כְּנֹחַ דְּכַד נָחַת וּמָטָא לְהַהוּא דַּרְגָּא מַה כְּתִיב: וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה) (Bereishit 9:21) - Oholah [tent] is written with a final Heh (אָהֳלֹה כְּתִיב בְּה״א). But regarding Avraham, what is written? “And Avram went up from Egypt” (אֲבָל בְּאַבְרָהָם מַה כְּתִיב: וַיַּעַל אַבְרָם מִמִּצְרַיִם) (Bereishit 13:1) - he ascended and did not descend, and returned to his place, to the supernal level to which he had first cleaved (דְּסָלִיק וְלָא נָחִית, וְתָב לְאַתְרֵיהּ לְדַרְגָּא עִלָּאָה דְּאִתְדַּבַּק בֵּיהּ בְּקַדְמִיתָא). And this deed took place to demonstrate that the Chokhmah was established in perfect wholeness, as was fitting for him, and he was not seduced and stood in his integrity, and returned to his place (וְעוֹבָדָא דָּא הֲוָה בְּגִין לְאַחֲזָאָה חָכְמָתָא דְּאִתְקַיְּימָא בְּקִיּוּמָא שְׁלִים כְּדְקָא חָזֵי לֵיהּ, וְלָא אִתְפַּתָּא, וְקָם בְּקִיּוּמָא, וְתָב לְאַתְרֵיהּ).

The Negev - this is the South, the supernal level with which he had first been united (הַנֶּגְבָּה: דָּא דָּרוֹם, דַּרְגָּא עִלָּאָה דְּאִתְאַחִיד בֵּיהּ בְּקַדְמִיתָא), as it is written: “Going and traveling toward the Negev” (דִּכְתִיב: הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה) (Bereishit 12:9). So too here: the Negev-the place he had first cleaved to (אוּף הָכָא: הַנֶּגְבָּה, אֲתַר דְּאִתְדַּבַּק בֵּיהּ בְּקַדְמִיתָא).

Come and see: the secret of the matter is this, that had Avram not gone down to Egypt and not been refined there first (תָּא חֲזֵי, רָזָא דְּמִלָּה: אִי אַבְרָם לָא יֵיחוּת לְמִצְרַיִם וְלָא יִצְטָרֵף תַּמָּן בְּקַדְמִיתָא), he would not have been worthy to cleave afterward to Kudsha Berikh Hu (לָא יְהֵא חוּלַק עַדְבֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). In the same manner, for his children, when Kudsha Berikh Hu wanted to make them into one nation, a complete nation, and bring them close to Him (כְּגַוְונָא דָּא לִבְנוֹי, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְהוֹן עַמָּא חַדָּא עַמָּא שְׁלִים וּלְקָרְבָא לוֹן לְגַבֵּיהּ), if they had not first descended to Egypt and been refined there (אִי לָא נָחֲתוּ בְּקַדְמִיתָא לְמִצְרַיִם וְלָא יִצְטַרְפוּן תַּמָּן), they would not have been His unique people (לָא הֲווּ עַמָּא יְחִידָא דִּילֵיהּ). Likewise, had the Holy Land not first been given to Canaan and ruled by them (כְּגַוְונָא דָּא: אִי לָא אִתְיְהִיבַת אַרְעָא קַדִּישָׁא לִכְנַעַן בְּקַדְמִיתָא וְיִשְׁלוֹט בָּהּ), it would not have been the portion and inheritance of Kudsha Berikh Hu (לָא הֲוַת אַרְעָא חוּלְקֵיהּ וַעֲדְבֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). And all is one mystery (וְכוֹלָּא רָזָא חָדָא).

Rabbi Shim‘on was walking on the road (רַבִּי שִׁמְעוֹן הֲוָה אָזִיל בְּאָרְחָא), and with him were Rabbi El‘azar his son, Rabbi Abba, and Rabbi Yehudah (וְהֲוָה עִמֵּיהּ רַבִּי אֶלְעָזָר בְּרֵיהּ וְרַבִּי אַבָּא וְרַבִּי יְהוּדָה). As they were walking, Rabbi Shim‘on said: I wonder how the people of the world do not pay attention to understand matters of Orayta and upon what the world stands (עַד דְּהֲווּ אָזְלֵי, אָמַר רַבִּי שִׁמְעוֹן: תָּוַהְנָא הֵיךְ בְּנֵי עָלְמָא לָא מַשְׁגִּיחִין לְמִנְדַּע מִילֵּי דְּאוֹרַיְיתָא, וַעַל מָה קָיְימֵי).

He opened and said: “My soul yearns for You at night; also my spirit within me seeks You early” (פָּתַח וְאָמַר: נַפְשִׁי אִוִּיתִיךָ בַלַּיְלָה, אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ) (Yeshayahu 26:9). This verse has been established and we have explained it (הַאי קְרָא אוּקְמוּהָ וְאוֹקִימְנָא לֵיהּ), but come and see (אֲבָל תָּא חֲזֵי): the Nefesh of a person, when he ascends to his bed, departs from him and ascends above (נַפְשָׁא דְּבַר נָשׁ, כַּד סָלִיק לְעַרְסֵיהּ, נָפְקַת מִנֵּיהּ וְסָלְקָא לְעֵילָא). And if you say that all of them ascend, not every one sees the face of the King (וְאִי תֵימָא דְּכֻלְּהוּ סָלְקָן - לָאו כָּל חַד וְחַד חָמֵי אַפֵּי מַלְכָּא). Rather, the Nefesh ascends and leaves in the body only one imprint (אֶלָּא נַפְשָׁא סָלְקָא וְלָא אִשְׁתָּאַר בָּהּ בַּהֲדֵי גוּפָא בַּר חַד רְשִׁימוּ), a breath-mark of the life of the heart (נְשִׁימוּ דְּקוּיסְטָא דְּחַיּוּתָא דְּלִבָּא). And the Nefesh goes and seeks to ascend (וְנַפְשָׁא אָזְלָא וּבָעְיָא לְסָלְקָא), and from level to level she travels upward (וְכַמָּה דַּרְגִּין לְדַרְגִּין לְסָלְקָא), she roams and is aroused among the pure spheres of the firmament (שָׁטָאת וְהִיא אִתְעָרְעַת בְּהַנֵּי קוּמְרִין טְהִירִין דְּמִסָּאֲבוּתָא). If she is pure and was not defiled during the day, she ascends above (אִי הִיא דְּכִיאַת דְּלָא אִסְתָּאָבַת בִּימָמָא, סָלְקָא לְעֵילָא). And if not pure, she is defiled among them and clings to them and does not ascend further (וְאִי לָאו דְּכִיאַת, אִסְתָּאֳבַת בֵּינַיְיהוּ וְאִתְדַּבְּקַת בְּהוּ וְלָא סָלְקָא יַתִּיר). And there they reveal to her words, and she clings to those words that are near to be fulfilled (וְתַמָּן מוֹדָעֵי לָהּ מִלִּין, וְאִיהִי אִתְדַּבְּקַת מֵאִנּוּן מִלִּין דִּזְמַן קָרִיב). And sometimes they give life to her and reveal to her true matters (וּלְזִמְנִין דְּחַיֵּיכִין בָּהּ וּמוֹדָעִין לָהּ מִלִּין כְּדִיבִין). And then she returns in this manner all night until the person awakens and she returns to her place (וּכְדֵין אָזְלָא כְּהַאי גַּוְונָא כָּל לֵילְיָא עַד דְּיִתְעַר בַּר נָשׁ וְתָאָבַת לְאַתְרָהּ). Blessed are the Righteous, to whom Kudsha Berikh Hu reveals His mysteries in a dream (זַכָּאִין אִנּוּן צַדִּיקַיָּיא דְּגָלֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא רָזִין דִּילֵיהּ בַּחֶלְמָא), in order that they may be guarded from judgment (בְּגִין דְּיִסְתַּמְּרוּן מִן דִּינָא). Woe to those guilty ones of the world who defile their bodies and their souls (וַוַי לְאִנּוּן חַיָּיבֵי עָלְמָא דְּמִסָּאֲבִין גַּרְמַיְיהוּ וְנַפְשַׁיְיהוּ).

Come and see, those who are not defiled-when they lie upon their beds, the Nefesh ascends and enters among all those levels at first, and ascends and does not cling to them (תָּא חֲזֵי, אִנּוּן דְּלָא אִסְתָּאֲבוּ, כַּד סָלְקֵי בְּעַרְסַיְיהוּ, נַפְשָׁא סָלְקָא וְעָאלַת בֵּין כָּל הַנֵּי דַרְגִּין בְּקַדְמִיתָא וְסָלְקָא וְלָא אִתְדַּבְּקַת בְּהוּ). And afterward she goes and roams and ascends according to her path (וּלְבָתַר אָזְלָא וְשָׁטָאת וְסָלְקָא כְּפוּם אוֹרְחָהּ).

That Nefesh which is worthy to ascend is shown before the one who orders the countenance of days (הַהִיא נַפְשָׁא דְזָכָת לְסָלְקָא, אִתְחֲזִיאַת קַמֵּיהּ דִּסְבַּר אַפֵּי יוֹמִין), and she clings with desire to be seen with supernal longing, to gaze upon the pleasantness of the King and to visit His palace (וְאִתְדַּבְּקַת בִּרְעוּתָא לְאִתְחַזָּאָה בְּתִּיאוּבְתָּא עִלָּאָה לְמֶחֱמֵי בְּנוֹעַם מַלְכָּא וּלְבַקְּרָא בְּהֵיכָלֵיהּ). And this is the person who has a constant portion in the World to Come (וְדָא הוּא בַּר נָשׁ דְּאִית לֵיהּ חוּלָקָא תָּדִיר בְּעָלְמָא דְּאָתֵי). And this is the Nefesh whose yearning, when she ascends to Kudsha Berikh Hu, is constant (וְדָא הִיא נַפְשָׁא דִּכְסִיפָא דִילָהּ כַּד סָלְקָא בְּקוּדְשָׁא בְּרִיךְ הוּא תָּדִיר), and she does not cling to those other pure hosts, but goes after the holy form in the place from which she emerged (וְלָא אִתְדַּבְּקַת בְּהַנֵּי זִינִין טְהִירִין אַחֲרָנִין, וְהִיא אָזְלַת בָּתַר זִינָא קַדִּישָׁא בְּאַתְרָא דְּנָפְקַת מִתַּמָּן). And for this it is written: “My soul longs for You at night” (וּבְגִין כָּךְ כְּתִיב: נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה) (Yeshayahu 26:9), for the sake of pursuing You, and not to be seduced after another strange form (בְּגִין לְמִרְדַּף בַּתְרָךְ וְלָא לְאִתְפַּתָּאָה בָּתַר זִינָא אָחֳרָא נוּכְרָאָה).