Daf 85a (דַּף פ״ה ע״א)

And because of this, in the time when Yisrael dwelled upon the Land and performed the service of Kudsha Berikh Hu, the Shekhinta was modest among them and did not go out of her house in revelation (וְעַל דָּא בְּזִמְנָא דְּיִשְׂרָאֵל הֲווּ שָׁרָאן עַל אַרְעָא וּפָלְחֵי פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, שְׁכִינְתָּא הֲוַת צְנוּעָה בֵּינַיְיהוּ וְלָא נָפְקַת מִגּוֹ בֵּיתָא לְבַר בְּאִתְגַּלְיָיא). And for this reason, all the prophets who existed in that time did not receive prophecy except in her place, as said above (וּבְגִין כָּךְ כָּל אִנּוּן נְבִיאִים דְּהֲווּ בְּהַהוּא זִמְנָא לָא נָטְלוּ נְבוּאָה אֶלָּא בְּאַתְרָהּ כִּדְקָאֲמָרָן). And for this reason Yonah was fleeing outside of the Holy Land, so that prophecy would not be revealed upon him, and that he not go on the mission of Kudsha Berikh Hu (וּבְגִין כָּךְ יוֹנָה הֲוָה עָרַק לְבַר מֵאַרְעָא קַדִּישָׁא, דְּלָא יִתְגְּלֵי עֲלֵיהּ נְבוּאָה וְלָא יְהַךְ בִּשְׁלִיחוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And if you would say: but we have seen that the Shekhinta was revealed in Bavel, which is outside [the Land]-behold, it has already been established, for it is written: “It came to pass… it came to pass…” (וְאִי תֵימָא: הָא חָמִינָן דְּאִתְגַּלְיָיא שְׁכִינְתָּא בְּבָבֶל דְּאִיהוּ לְבַר - הָא אוֹקִימְנָא), as it is written: “It came to pass… the word of Hashem came to Yechezkel…” (דִּכְתִיב: הָיֹה הָיָה דְּבַר יְיָ) (Yechezkel 1:3), which was something that had never happened before, from the day the Temple was built. That prophecy was for the moment only (דְּהֲוָה מַה דְּלָא הֲוָה מִן קַדְמַת דְּנָא מִיּוֹמָא דְאִתְבְּנִי בֵּי מַקְדְּשָׁא, וְהַהִיא נְבוּאָה לְשַׁעֲתָא הֲוַת), and it is written: “by the River Kevar” (וּכְתִיב: עַל נְהַר כְּבָר) The river Kevar-that had existed from the day the world was created (נָהָר דִּכְבָר - הֲוָה מִיּוֹמָא דְאִתְבְּרֵי עָלְמָא), and the Shekhinta was always revealed upon it, as it is written: “And a river went out from Eden to water the garden…” (וּשְׁכִינְתָּא אִתְגַּלְיָיא תָּדִיר עֲלֵיהּ - דִּכְתִיב: וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereishit 2:10), “and from there it was parted…” (וּמִשָּׁם יִפָּרֵד וְגו׳). “The name of the one…” (שֵׁם הָאֶחָד וְגו׳) (ibid. 2:11) - this is one of them (וְדָא אִיהוּ חַד מִינַיְיהוּ). And there the Shekhinta was revealed according to the moment, when Yisrael needed her, according to their affliction (וְתַמָּן אִתְגַּלְיָיא שְׁכִינְתָּא לְפוּם שַׁעֲתָא דְּאִצְטְרִיכוּ לָהּ יִשְׂרָאֵל לְפוּם צַעֲרַיְיהוּ), but at another time she was not revealed (אֲבָל בְּזִמְנָא אָחֳרָא לָא אִתְגַּלְיָיא). And for this reason, Yonah fled, so that the Shekhinta would not rest upon him and not be revealed to him (וּבְגִין כָּךְ: יוֹנָה בְּגִין דְּלָא תִשְׁרֵי עֲלוֹי שְׁכִינְתָּא וְלָא תִתְגְּלֵי עֲלֵיהּ - אָזַל מֵאַרְעָא קַדִּישָׁא וְעֲרַק). This is as it is written: “from before Hashem” (הֲדָא הוּא דִכְתִיב: מִלִּפְנֵי יְיָ) (Yonah 1:3). And it is written: “For the men knew that he fled from before Hashem” (וּכְתִיב: כִּי יָדְעוּ הָאֲנָשִׁים כִּי מִלִּפְנֵי יְיָ הוּא בּוֹרֵחַ) (Yonah 1:10).

Come and see, just as the Shekhinta is not revealed except in a place that is fitting for her (תָּא חֲזֵי, כְּמָּה דִּשְׁכִינְתָּא לָא אִתְגַּלְּיָא אֶלָּא בְּאַתְרָא דְּאִתְחֲזֵי לָהּ), so too she is not seen and not revealed except through a person who is fitting for her (אוּף הָכִי לָא אִתְחֲזֵי וְלָא אִתְגַּלְּיָא אֶלָּא בְּבַּר נָשׁ דְּאִתְחֲזֵי לָהּ). For from the day that Lot set his intention to return to his corruption, the holy spirit departed from Avraham (דְּהָא מִן יוֹמָא דְּסָלִיק עַל רְעוּתֵיהּ דְּלוֹט לְאִתְהַפְּכָא בְּסֻרְחָנֵיהּ, אִסְתַּלְקַת רוּחָא קַדִּישָׁא מֵאַבְרָהָם). And when Lot separated from him, immediately the holy spirit rested in its place again-this is what is written: “And Hashem said to Avram after Lot had separated from him…” (מִיָּד שָׁרָא רוּחַ קוּדְשָׁא בְּדוּכְתֵּיהּ, הֲדָא הוּא דִכְתִיב: וַיְיָ אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרְד לוֹט מֵעִמּוֹ) (Bereishit 13:14).

Come and see: when Avraham saw that Lot had returned to his sinful ways, Avraham became afraid (תָּא חֲזֵי, כֵּיוָן דְּחָמָא אַבְרָהָם דְּלוֹט הֲוָה תָּב לְסֻרְחָנֵיהּ, הֲוָה דָּחִיל אַבְרָהָם). He said: perhaps, Heaven forbid, because of this association, I will lose the holy portion with which Kudsha Berikh Hu has crowned me (אָמַר: דִּילְמָא חַס וְשָׁלוֹם, בְּגִין חַבְרוּתָא דְדָא, אֲבִידְנָא בְּגִינֵיהּ חוּלָקָא קַדִּישָׁא דְּאַעֲטַר לִי קוּדְשָׁא בְּרִיךְ הוּא). Once he had separated from him, He said to him: “Lift up now your eyes and look from the place where you are” (כֵּיוָן דְּאִתְפְּרַשׁ מִנֵּיהּ, אָמַר לֵיהּ: שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם) (Bereishit 13:14). What is “from the place where you are”? It is that place to which you first cleaved, and in which you were crowned with perfect faith (מַאי מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם דְּאִתְדַּבְּקַת בֵּיהּ בְּקַדְמִיתָא, וְאִתְעַטְּרַת בְּהֵימְנוּתָא שְׁלֵימָתָא). Northward and southward and eastward and westward (צָפוֹנָה וָנֶגְבָּה וָקֵדְמָה וְיָמָּה)-these are the journeys he made originally, as it is written: “And he went on his journeys” (אִלֵּין אִנּוּן מַסָּעָיו דְּהֲווּ בְּקַדְמִיתָא דִּכְתִיב: וַיֵּלֶךְ לְמַסָּעָיו) (Bereishit 13:3), and it is written: “Walking and journeying southward” (וּכְתִיב: הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה) (ibid. 12:9). These are the supernal levels in which he was crowned with perfect faith from the beginning (אִלֵּין דַּרְגִּין עִלָּאִין דְּאִתְעַטַּר בִּמְהֵימְנוּתָא שְׁלֵימָתָא בְּקַדְמִיתָא). And then it was assured to him that it would not pass from him or from his children forever, as it is written: “For all the land which you see…” (וּכְדֵין אִתְבַּשַּׂר דְּלָא יַעֲדֵי מִנֵּיהּ וּמִן בְּנוֹי לְעָלְמִין, דִּכְתִיב: כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה) (Bereishit 13:15). What is “which you see”? This refers to that first level which was revealed to him, as it is written: “To Hashem who appeared to him” (מַאי אֲשֶׁר אַתָּה רוֹאֶה דָּא דַּרְגָּא קַדְמָאָה דְּאִתְגַּלְּיָא לֵיהּ, כְּמָא דְאַתְּ אָמֵר: לַיְיָ הַנִּרְאֶה אֵלָיו) (ibid. 12:7). And therefore: “which you see”-because that first level includes within it all the levels, and all of them were perceived within it (וּבְגִין כָּךְ: אֲשֶׁר אַתָּה רוֹאֶה - בְּגִין דְּדַרְגָא דָּא קַדְמָאָה אִתְכְּלִיל מִכֻּלְהוּ דַּרְגִּין, וְכֻלְהוּ אִתְחֲזוּן בֵּיהּ), and for that reason: “For all the land which you see…” (וּבְגִין כָּךְ: כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה וְגו׳).

Rabbi El'azar lodged in an inn at Lod (רַבִּי אֶלְעָזָר אִעֲרַא בְּבֵי אוּשְׁפִּיזָא בְּלוּד), and Rabbi Ḥizkiyah was with him (וְהֲוָה עִמֵּיהּ רַבִּי חִזְקִיָּה). He rose in the night to occupy himself with Orayta (קָם בְּלֵילְיָא לְמִלְעֵי בְּאוֹרַיְיתָא), and Rabbi Ḥizkiyah arose with him (קָם רַבִּי חִזְקִיָּה גַּבֵּיהּ). Rabbi El'azar said to him: “In the bundle of truth, my companions are present” (אָמַר לֵיהּ רַבִּי אֶלְעָזָר: בְּקִיסְטְרָא דְּקוּסְטָא חַבְרַיָּיא שְׁכִיחֵי).

Rabbi El'azar opened and said: “As an apple tree among the trees of the forest…” (פָּתַח רַבִּי אֶלְעָזָר וְאָמַר: כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר…) (Shir haShirim 2:3). “As an apple tree”-this is Kudsha Berikh Hu (כְּתַפּוּחַ, דָּא קוּדְשָׁא בְּרִיךְ הוּא), who is delightful and crowned in hues beyond all other trees, and none can compare to Him (דְּאִיהוּ חָמִיד וּמִתְעַטַּר בִּגְוָונָוֹי מִכָּל שְׁאָר אִילָנִין דְּלָא אִית דְּדָמֵי לֵיהּ). He is distinguished above all (רָשִׁים אִיהוּ מִכֹּלָּא), and marked in a way that none else is like Him (רָשִׁים הוּא דְּלֵית אָחֳרָא כַּוָּתֵיהּ).

“In His shadow I delighted”-in His shadow and not another’s (בְּצִלּוֹ חִמַדְתִּי, בְּצִלּוֹ וְלָא בְּצִלָּא אָחֳרָא), in His shadow and not in the shadow of other appointed powers (בְּצִלּוֹ וְלָא בְּצִלָּא דִּשְׁאָר מְמַנָּן). “I delighted”-when? From the day that Avraham entered the world (חִמַדְתִּי, אֵימָתַי מִן יוֹמָא דְּהֲוָה אַבְרָהָם בְּעָלְמָא), for he delighted and loved Kudsha Berikh Hu with a perfect love, as it is written: “Avraham, who loves Me” (דְּאִיהוּ חָמִיד וְרָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּאַהֲבָה, כְּמָא דְאַתְּ אָמֵר: אַבְרָהָם אוֹהֲבִי) (Yeshayahu 41:8). “And His fruit was sweet to my palate”-this is Yitzchak, who is the holy seed (וּפִרְיוֹ מָתוֹק לְחִכִּי, דָּא הוּא יִצְחָק דְּאִיהוּ אִיבָּא קַדִּישָׁא).

Another matter: “In His shadow I delighted and sat”-this is Ya'akov (דָּבָר אַחֵר: בְּצִלּוֹ חִמַדְתִּי וְיָשַׁבְתִּי, דָּא יַעֲקֹב). “And His fruit was sweet to my palate”-this is Yosef the Tzaddik, who bore holy fruits in the world (וּפִרְיוֹ מָתוֹק לְחִכִּי, דָּא יוֹסֵף הַצַּדִּיק דְּעֲבַד פֵּירִין קַדִּישִׁין בְּעָלְמָא). And thus it is written: “These are the generations of Ya'akov: Yosef” (וְעַל דָּא כְּתִיב: אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף) (Bereishit 37:2). For all the generations of Ya'akov-Yosef is he who produced them (דְּכָל אִנּוּן תּוֹלְדוֹת דְּיַעֲקֹב, יוֹסֵף דָּא דְּעָבִיד תּוֹלְדוֹת), or as some say: all the children of Ya'akov stood in Yosef the Tzaddik, who brought forth progeny like all of them (נ״א: בְּיוֹסֵף הַצַּדִּיק קַיְּימֵי, דְּעָבִיד תּוֹלְדוֹת כְּעֵין כָּלְהוּ). And for that reason, they are called Yisrael after the name of Ephraim, as it is written: “Is Ephraim My precious son?” (וּבְגִין כָּךְ אִקְרוּן יִשְׂרָאֵל עַל שְׁמָא דְאֶפְרַיִם, דִּכְתִיב: הֲבֵן יַקִּיר לִי אֶפְרַיִם וְגו׳) (Yirmeyahu 31:19).