Daf 86b (דַּף פ״ו ע״ב)

Rabbi Yitzchak opened, “Speaker of righteousness, announcer of uprightness” (רַבִּי יִצְחָק פָּתַח: דּוֹבֵר צֶדֶק מַגִּיד מֵישָׁרִים) (Isaiah 45). Kudsha Berikh Hu-all His words are in truth (קוּדְשָׁא בְּרִיךְ הוּא, כָּל מִלּוֹי אִנּוּן בְּקוּשְׁטָא), and He performs uprightness (וְעֲבִיד מֵישָׁרִים); with what does He perform uprightness? (בְּמָה עֲבִיד מֵישָׁרִים) Because when Kudsha Berikh Hu created the world (בְּגִין דְּכַד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), it could not stand and was swaying this way and that (לָא הֲוָה קָאִים וְהֲוָה מִתְמוֹטֵט לְהָכָא וּלְהָכָא). Kudsha Berikh Hu said to the world (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְעָלְמָא): Why are you swaying? (מַה לָּךְ דְּאַתְּ מִתְמוֹטֵט) It said to Him: Master of the world, I cannot stand, for I have no foundation upon which to endure (אָמַר לֵיהּ, רִבּוֹנוֹ שֶׁל עוֹלָם, לָא יָכִילְנָא לְמֵיקַם, דְּלֵית בִּי יְסוֹדָא עַל מַה דְּאִתְקַיָּים). He said to it: Behold, I am destined to establish within you one Tzaddik, who is Avraham, who will love Me (אָמַר לֵיהּ: הָא אֲנָא זַמִּין לְמֵיקַם בָּךְ חַד צַדִּיק, דְּאִיהוּ אַבְרָהָם דִּי יַרְחִים לִי). Immediately, the world stood in its existence (מִיָּד קָאִים עָלְמָא בְּקִיּוּמֵיהּ). This is what is written, “These are the generations of the heavens and the earth when they were created” (הֲדָא הוּא דִּכְתִיב: אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם) (Bereshit 2). Read not behibaram, but beAvraham (אַל תִּקְרָא בְּהִבָּרְאָם אֶלָּא בְּאַבְרָהָם). Through Avraham, the world is sustained (בְּאַבְרָהָם מִתְקַיֵּים עָלְמָא).

Rabbi Ḥiyya said, “Announcer of uprightness” (אָמַר רַבִּי חִיָּיא: מַגִּיד מֵישָׁרִים) (Isaiah 45). For the world was offered to Kudsha Berikh Hu-that Avraham was destined that from him would go forth children who would destroy the Mikdash and burn the Orayta (דְּהָא אָתִיב לֵיהּ עָלְמָא לְקוּדְשָׁא בְּרִיךְ הוּא, הַהוּא אַבְרָהָם זַמִּין הוּא דְּיִפְקוּן מִנֵּיהּ בְּנִין דְּיַחֲרִיבוּ מַקְדְּשָׁא וְיוֹקִידוּ אוֹרַיְּיתָא). Some say: that Yishma‘el would emerge from him (נ״א: לְנַפְקָא מִנֵּיהּ יִשְׁמָעֵאל), He said to him: Behold, Yitzchak. He said to him: From him is destined to emerge Esav the wicked, who will destroy My Temple and burn the Orayta (אָמַר לֵיהּ: הָא יִצְחָק, אָמַר לֵיהּ: זַמִּין לְמֵיפַק מִנֵּיהּ עֵשָׂו חַיָּבָא דְּיַחֲרֵב בֵּי מִקְדְּשָׁא וְיוֹקִיד אוֹרַיְּיתָא). He said to Him: One man is destined to come forth from him, and that is Ya‘akov, and from him will come twelve tribes, all of them righteous (אָמַר לֵיהּ: זַמִּין חַד בַּר נָשׁ לְמֵיפַק מִנֵּיהּ, דְּאִיהוּ יַעֲקֹב, וְיִפְקוּן מִנֵּיהּ תְּרֵיסַר שִׁבְטִין, כֻּלְּהוּ זַכָּאִין). Immediately, the world was sustained because of him (מִיָּד אִתְקְיַּים עָלְמָא בְּגִינֵיהּ). This is what is written: “Announcer of uprightness” (הֲדָא הוּא דִּכְתִיב: מַגִּיד מֵישָׁרִים) (Isaiah 45).

Rabbi El'azar said, “Behold, I have awakened: ‘And He spoke,’ ‘and He declared,’ ‘and He said’-all of them are interpreted according to their nuance.” (רַבִּי אֶלְעָזָר אָמַר, הָא אַתְעַרְנָא: וַיְדַבֵּר, וַיַּגֵּד, וַיֹּאמֶר כֻּלְהוּ לְטַעֲמַיְיהוּ מִתְפָּרְשָׁן). “And He spoke”-this is a revealed level, outward, (וַיְדַבֵּר אִיהוּ בְּאִתְגַּלְיָא, דַּרְגָּא לְבַר), which is not an inward level like those higher levels, (דְּלָא אִיהוּ דַּרְגָּא פְּנִימָאָה כְּאִינּוּן דַּרְגִּין עִלָּאִין), and this is that which is written, “Speaker of righteousness” (Isaiah 45) (וְדָא אִיהוּ: דּוֹבֵר צֶדֶק). “And He declared”-this is an allusion to a higher inner level that rules over speech, (וַיַּגֵּד אִיהוּ רֶמֶז לְדַרְגָּא פְּנִימָאָה עִלָּאָה דְּשַׁלְטָאָה עַל דִּבּוּר), and this is “Announcer of upright things.” (וְדָא הוּא: מַגִּיד מֵישָׁרִים). What is meisharim (upright things)? This is the supernal level of Ya'akov, which rests within it. (מַאן מֵישָׁרִים דָּא דַּרְגָּא עִלָּאָה דְּיַעֲקֹב שַׁרְיָיא בֵּיהּ). This is that which is written, “You have founded upright things” (Psalms 99) (הֲדָא הוּא דִכְתִיב: אַתָּה כּוֹנַנְתָּ מֵישָׁרִים). And for this reason, magid (announcer) is written, not doveir (speaker) (וּבְגִין כָּךְ מַגִּיד כְּתִיב, וְלָא כְּתִיב דּוֹבֵר).

Rabbi Yitzchak said, “But is it not written, ‘And He declared to you His covenant’?” (Deuteronomy 4) (אָמַר רַבִּי יִצְחָק, וְהָא כְּתִיב: וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ) He said to him, “So it is indeed: this is the level that dominates the lower one, which is Speaker of righteousness.” (אָמַר לֵיהּ: הָכִי הוּא וַדַּאי, אִיהוּ דַרְגָּא דְּשָׁלְטָא עַל תַּתָּאָה, דְּאִיהוּ דּוֹבֵר צֶדֶק). And all is within it- (וְכֹלָּא בֵּיהּ אִיהוּ) Some say: to be beheld within it. (נ״א: לְאִסְתַּכָּלָא אִיכָּא הָכָא). Some say: it comes. (נ״א: אָתְיָא).

Come and see: even though speech is lower, do not say that it is not elevated-rather, surely speech is complete, (תָּא חֲזֵי: דְּאַף עַל גַּב דְּדִּבּוּר אִיהוּ תַּתָּאָה, לָא תֵימָא דְּלָא עִלָּאָה אִיהוּ; אֶלָּא וַדַּאי דִּבּוּר מַלְיָיא אִיהוּ מִכֹּלָּא), and it is a supernal level. (וְדַרְגָּא עִלָּאָה אִיהוּ). And your sign is this: “For it is not an empty word from you” (Deuteronomy 30) (וְסִימָנִיךְ: כִּי לֹא דָּבָר רֵק הוּא מִכֶּם).

Rabbi El'azar was going to his father-in-law’s house, and with him were Rabbi Ḥiyya, Rabbi Yosei, and Rabbi Chizkiyah. (רַבִּי אֶלְעָזָר הֲוָה אָזִיל לְבֵי חֲמוֹי, וְהֲווּ עִמֵּיהּ רַבִּי חִיָּיא וְרַבִּי יוֹסֵי וְרַבִּי חִזְקִיָּה). Rabbi El'azar said, “Behold, I have seen that the arousal from above only takes place when there is arousal below- (אָמַר רַבִּי אֶלְעָזָר: הָא חָמֵינָא דְּאִתְעֲרוּתָא דִלְעֵילָא לָאו אִיהוּ אֶלָּא כַּד אִתְעַר לְתַתָּא), for the arousal above depends upon the arousal below in teshuvah.” (דְּהָא אִתְעֲרוּתָא דִלְעֵילָא בְּתִיאוּבְתָּא דִלְתַתָּא תַּלְיָיא מִלְתָּא).

He opened and said, “O Elohim, do not remain silent; do not hold Your peace and do not be still, O El” (Psalms 83) (פָּתַח וְאָמַר אֱלֹהִים אַל דֳּמִי לָךְ, אַל תֶּחֱרַשׁ, וְאַל תִּשְׁקֹט אֵל). This is the Arousel from below (אִתְעֲרוּתָא דִלְתַתָּא) for the sake of dominion. (דָּא הוּא אִתְעֲרוּתָא דִלְתַתָּא בְּגִין לְשַׁלְטָאָה). David said, “Elohim, do not be silent,” in order to arouse above and to bond to the right side. (אָמַר דָּוִד: אֱלֹהִים אַל דֳּמִי לָךְ, לְאַתְעָרָא לְגַבֵּי עִלָּאָה וּלְאִתְחַבְּרָא גַּבֵּי יָמִינָא). What is the reason? Because “Behold, Your enemies are in uproar…” (Psalms 83), and it is written: “They have taken crafty counsel together against You; they have made a covenant.” (מַאי טַעְמָא בְּגִין דִּכְתִיב: כִּי הִנֵּה אוֹיְבֶיךָ יֶהֱמָיוּן וגו', וּכְתִיב: כִּי נוֹעֲצוּ לֵב יַחְדָּיו עָלֶיךָ בְּרִית יִכְרוֹתוּ). And therefore, “Elohim, do not be silent”-to rouse that which is above, (וּבְגִין כָּךְ: אֱלֹהִים אַל דֳּמִי לָךְ לְאַתְעָרָא לְגַבֵּי עֵילָא), for then the right side is aroused and joined to it. (דְּהָא כְּדֵין אִתְעָרַת יָמִינָא וּקְטִירַת לָהּ בַּהֲדָהּ). And when it is bound to the right, then the enemies are broken, as it is written: “Your right hand, Hashem, is glorious in power; Your right hand, Hashem, crushes the enemy” (Exodus 15) (וְכַד אִתְקַשְׁרַת בְּיָמִינָא, כְּדֵין אִתְבָּר שָׂנְאִין, דִּכְתִיב: יְמִינְךָ יְיָ נֶאְדָּרִי בַּכֹּחַ, יְמִינְךָ יְיָ תִּרְעַץ אוֹיֵב). And come and see: at the moment when all those kings gathered to wage war against Avraham, (וְתָא חֲזֵי: בְּשַׁעֲתָא דְּאִתְחַבָּרוּ כָּל אִנּוּן מַלְכִין לְאַגָּחָא קְרָבָא עֲלֵיהּ דְּאַבְרָהָם), they took counsel to remove him from the world. (אִתְיָיעֲטוּ לְאַעֲבָרָא לֵיהּ מִן עָלְמָא). But as soon as they took control of Lot, the son of Avraham’s brother, they went away- (וּכֵיוָן דְּשָׁלְטוּ בְּלוֹט בַּר אַחוּהָ דְּאַבְרָהָם מִיָּד אֲזְלוּ), as it is written: “And they took Lot and his possessions, the son of Avram’s brother, and they departed.” (Bereshit 14) (דִּכְתִיב: וַיִּקְחוּ אֶת לוֹט וְאֶת רְכוּשׁוֹ, בֶּן אֲחִי אַבְרָם, וַיֵּלֵכוּ). What is the reason? Because Lot’s appearance resembled Avraham’s, (מַאי טַעְמָא בְּגִין דְּדִיוּקְנֵיהּ דְּלוֹט הֲוָה דָמֵי לְאַבְרָהָם), and therefore they left-because the entire war was on account of him. (וּבְגִין כָּךְ: וַיֵּלֵכוּ, דְּכָל הַהוּא קְרָבָא בְּגִינֵיהּ הֲוָה). What is the reason? Because Avraham brought forth the people of the world from foreign worship and brought them under the worship of Kudsha Berikh Hu. (מַאי טַעְמָא בְּגִין דְּהֲוָה אַבְרָהָם אַפִּיק בְּנֵי עָלְמָא מִפּוּלְחָנָא נוּכְרָאָה וְאָעִיל לוֹן בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא). Furthermore, Kudsha Berikh Hu stirred them in the world in order to magnify the name of Avraham in the world, (וְתוּ: קוּדְשָׁא בְּרִיךְ הוּא אַתְעַר לוֹן בְּעָלְמָא, בְּגִין לְגַדְּלָא שְׁמָא דְּאַבְרָהָם בְּעָלְמָא), and to draw him near to His service (וּלְקָרְבָא לֵיהּ לְפוּלְחָנֵיהּ). And the secret of the matter (רָזָא דְמִלָּה) is: once Avraham was aroused to pursue after them, then “Elohim, do not be silent”-until everything became bound to Avraham. (וְרָזָא דְמִלָּה: כֵּיוָן דְּאַבְרָהָם אִתְעַר לְמִרְדַּף אַבָּתְרַיְיהוּ, כְּדֵין: אֱלֹהִים אַל דֳּמִי לָךְ, עַד דְּאִתְקַשַּׁר כֹּלָּא בְּאַבְרָהָם). And when everything was bound to Avraham, then all the kings were broken before him, as we have said, (וְכַד אִתְקַשַּׁר כֹּלָּא בְּאַבְרָהָם, כְּדֵין אִתְבָּרוּ כֻּלְּהוּ מַלְכִין מִקַּמֵּיהּ, כְּדְקָא אֲמָרָן), as it is written: “Your right hand, Hashem, crushes the enemy…” (Exodus 15) (דִּכְתִיב: יְמִינְךָ יְיָ תִּרְעַץ אוֹיֵב וגו).