Daf 217a (דַּף רי״ז ע״א)

It was taught: Rabbi Yosei said (תָּנָא, אָמַר רִבִּי יוֹסֵי), from the day that Rabbi Shim‘on departed from the cave (מִן יוֹמָא דְּאִסְתַּלִּיק רִבִּי שִׁמְעוֹן מִן מְעַרְתָּא), These words are not concealed from the Friends (מִלִּין (אֵלִין) לָא אִתְכַּסְיָין מִן חַבְרַיָא), and supreme secrets were seen and revealed among them (וְרָזִין עִלָּאִין הֲווּ מִסְתַּכְּלָן וְאִתְגַּלְּיָין מִבֵּינַיְיהוּ), as though they were given at that moment on Mount Sinai (כְּאִלּוּ אִתְיְיהִיבוּ הַהִיא שַׁעְתָּא בְּטוּרָא דְסִינַי). After he passed, it is written: “And the fountains of the deep and the windows of the heavens were sealed” (בָּתַר דְּשָׁכִיב כְּתִיב, וַיִּסָּכְרוּ מַעְיְינוֹת תְּהוֹם וַאֲרוּבּוֹת הַשָּׁמַיִם) (Bereshit 8) and the Friends whispered words (וְהֲווּ חַבְרַיָיא מְרַחֲשָׁן מִלֵּי), and they would not endure among them (וְלָא מִתְקַיְימֵי בְּהוּ).

One day, Rabbi Yehudah was sitting at the entrance of Tiberias (דְּיוֹמָא חַד הֲוָה יָתִיב רִבִּי יְהוּדָה, אֲפִתְחָא דִטְבֶרְיָה), and he saw two camels (וְחָמָא תְּרֵי גְּמַלֵּי), upon whose backs were raised bundles (דְּסָלְקֵי קַטְפִירָא מֵעֲלוֹי דְּכִתְפִין). The coverings of the bundles fell off (נָפַל מָטוּלָא דְּקַטְפִירָא), and birds came (וְאֲתוּ צִפֳּרֵי), and before they reached them, they burst apart (וְעַד לָא מָטוּ עֲלַיְיהוּ, אִתְבַּקָּעוּ). Afterwards, more birds came (לְבָתַר אָתוּ כַּמָּה צִפֳּרִין), and they approached them (וְהֲווּ אָזְלֵי עֲלַיְיהוּ), and cast them on the bundles (וְשָׁרוּ) - Some say: and threw them (נ״א: וְשַׁדְיָאוּ) - in a disorderly manner (לוֹן בְּטַרְטִישָׁא), and they did not burst (וְלָא מִתְבַּקְּעִין). And they cried out to them (וְהֲווּ צָוְחִין לוֹן), and they would not separate (וְלָא הֲווּ מִתְפָּרְשָׁן). They heard a voice (שָׁמְעוּ חַד קָלָא), “A crown of crowns rests in the circles” (עִטְרָא דְעִטְרִין בְּקִדְרִין שַׁרְיָא), and its Master is outside (וּמָרִיהּ לְבַר).

While he was sitting (עַד דְּהֲוָה יָתִיב), a certain man passed by and noticed them (עָבַר חַד גַּבְרָא, אַשְׁגַּח בְּהוּ). He said, “This does not fulfill what is written” (אָמַר, לָא קִיֵּים דָּא), “And the birds of prey descended upon the carcasses, and Avram drove them away” (הָא דִּכְתִיב, וַיֵּרֶד הָעַיִּט עַל הַפְּגָרִים וַיַּשֵּׁב אוֹתָם אַבְרָם) (Bereshit 15). Rabbi Yehudah said, “But I did that, and they did not separate” (אָמַר רִבִּי יְהוּדָה, וְהָא עֲבִידְנָא וְלָא אִתְפָּרְשָׁן). That man turned his head and said (אַהֲדַר רֵישֵׁיהּ הַהוּא גַבְרָא וְאָמַר), “Until the head of the Master is purified, and until it is revealed to the Matronita” (עַד לָא מָרִיט דָּא רֵישֵׁיהּ דְּמָרֵיהּ, וְעַד לָא גָּלִישׁ לְמַטְרוֹנִיתָא). He ran after him three words, but he did not speak to him (רָהַט אֲבַתְרֵיהּ תְּלַת מִלִּין, וְלָא אָמַר לֵיהּ). The mind of Rabbi Yehudah was weakened (חָלַשׁ דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה).

One day, he fell asleep beneath a tree (יוֹמָא חַד, אִדְמוּךְ תְּחוֹת אִילָנָא), and saw in his dream four wings being prepared (וְחָמָא בְּחֶלְמֵיהּ, ד׳ גַּדְפִין מִתְתַּקְּנָן), and Rabbi Shim‘on ascended upon them (וְסָלִיק רִבִּי שִׁמְעוֹן עֲלַיְיהוּ), and a Torah scroll was with him (וְסֵפֶר תּוֹרָה עִמֵּיהּ). And he did not allow any scrolls of supernal secrets or Aggadah to ascend with him (וְלָא שָׁבִיק כָּל סִפְרֵי רָזִין עִלָּאִין וַאֲגַדְתָּא דְּלָא סָלִיק לוֹן בַּהֲדֵיהּ). And they ascended with him (וְסָלִיק לְהוֹן) - Some say: and he lifted them with him (נ"א: וְסַלִּיקַן לֵיהּ) - to the firmament (לִרְקִיעָא), and he saw that they were hidden from view (וְחָמָא דְּמִתְכַּסְיָא מֵעֵינָא), and not revealed (וְלָא אִתְגַּלְיָא). When he awoke, he said (כַּד אִתְעַר, אָמַר): “Surely since Rabbi Shim‘on has passed, wisdom has departed from the earth” (וַדַּאי מִדְּשָׁכִיב רִבִּי שִׁמְעוֹן, חָכְמְתָא אִסְתַלְּקַת מֵאַרְעָא). Woe to the generation - that precious stone (וַוֵי לְדָרָא דְּהַאי אַבְנָא טָבָא), which used to be seen - Some say: united (ס"א: דְּהֲווּ מִתְחֲזָן (מִתְאַחֲדָן) with it (מִנֵּיהּ), and upon which the supernal and lower ones depended (וְסָמְכִין עֲלֵיהּ עִלָּאִין וְתַתָּאִין), is lost from among them (אִתְאַבִּיד מִנַּיְיהוּ).

He came before Rabbi Abba and told him (אֲתָא לְגַבֵּיהּ דְּרִבִּי אַבָּא, סָח לֵיהּ). Rabbi Abba raised his hands upon his head, wept, and said (סָלִיק רִבִּי אַבָּא יְדוֹי עַל רֵישֵׁיהּ, וּבָכָה וְאָמַר): “Rabbi Shim‘on - the mill that produced good flour every day, and we would gather it” (רִבִּי שִׁמְעוֹן, רֵיחַיָּיא דְּטַחֲנִין מִנֵּיהּ מַנָּא טָבָא כָּל יוֹמָא, וְלָקְטִין לֵיהּ), As it is written: “He that gathered little had no lack; he gathered ten omers.” (כְּמָה דִּכְתִיב, הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים) (Numbers 11). But now, the mill and the flour are gone (וְהַשְׁתָּא רֵיחַיָּיא וּמַנָּא אִסְתַּלְּקוּ), and nothing remains in the world from him (וְלָא אִשְׁתַּאַר בְּעַלְמָא מִנֵּיהּ), except for that which is written (בַּר כְּמָה דִּכְתִיב): “Take one jar and place there a full omer of man, and set it before Hashem for a safekeeping” (קַח צִנְצֶנֶת אַחַת וְתֵן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי ה׳ לְמִשְׁמֶרֶת) (Exodus 16). And this is not written to be revealed, only “for safekeeping” - for concealment (וְאִילּוּ בְּאִתְגַּלְיָיא לָא כְּתִיב, אֶלָּא לְמִשְׁמֶרֶת, לְאַצְנָעוּתָא). Now - who is able to reveal secrets, and who shall know them? (הַשְׁתָּא מַאן יָכִיל לְגַלָּאָה רָזִין, וּמַאן יִנְדַּע לוֹן). He whispered to Rabbi Yehudah in a whisper (לָחִישׁ לֵיהּ לְרִבִּי יְהוּדָה בִּלְחִישׁוּ), Some say: Rabbi Abba said to him (נ״א: אָמַר לֵיהּ רַבִּי אַבָּא): Surely that man whom you saw was Eliyahu (וַדַּאי הַהוּא גַּבְרָא דְּחָמִית, אֵלִיָּהוּ הֲוָה). And he did not wish to reveal secrets, in order that the praise of Rabbi Shim‘on would be known - that it was in his days (וְלָא בָּעָא לְגַלָּאָה רָזִין, בְּגִין דְּתִנְדַע שְׁבָחָא דְּרִבִּי שִׁמְעוֹן, דְּהֲוָה בְּיוֹמוֹי), and that the generation would weep for him (וְיִבְכּוֹן דָּרָא עֲלוֹי). He said to him: It is enough to weep weeping for him (אָמַר לֵיהּ, דַּי לְמִבְכֵּי בְּכִיָּה עֲלֵיהּ).

Rabbi Yehudah wept for him every day (רִבִּי יְהוּדָה הֲוָה בָּכֵי כָּל יוֹמָא עֲלוֹי), for he sat with him in the Idra Kadisha of Rabbi Shim‘on and the other Friends (דְּהָא אַעֲרַא עִמֵּיהּ בְּאִדְרָא קַדִּישָׁא דְּרִבִּי שִׁמְעוֹן, וּשְׁאָר חַבְרַיָיא). He said: Woe that I did not pass from this world on that day with those three who departed (אָמַר לֵיהּ, וַוֵי דְּלָא אִסְתַּלַּקְנָא הַהוּא יוֹמָא עִם אִינוּן תְּלָתָא דְּאִסְתַּלָּקוּ), and not to witness this generation, for it has turned (וְלָא לֶחֱמֵי דָרָא דָא, דְּהָא אִתְהַפַּךְ).

He said to him: Rabbi, tell me, it is written (אָמַר לֵיהּ, רִבִּי אֵימָא לִי, כְּתִיב), “And they shall take the gold and the blue and the purple and the scarlet and the fine linen” (וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ) (Exodus 29); and yet silver is not written (וְאִלּוּ כֶּסֶף לָא כְּתִיב). But behold, it is written “gold and silver” (וְהָא כְּתִיב זָהָב וָכֶסֶף). He said to him: And also copper - for silver and copper are in accounting, but not here (אָמַר לֵיהּ, וְהָא נָמֵי נְחשֶׁת, דְּכֶסֶף וּנְחשֶׁת בְּחֻשְׁבְּנָא הֲווּ, וְהָכָא לָא). Rather, if the Holy Luminary had not revealed in its place, I would not have needed to reveal (אֶלָּא, אִי לָא דְּגַלֵּי בּוֹצִינָא קַדִּישָׁא בְּאַתְרֵיהּ, לָא אִצְטָרִיכְנָא לְגַלָּאָה).

He opened and said (פָּתַח וְאָמַר), “Mine is the silver and Mine is the gold, says Hashem” (לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם ה׳) (Haggai 2). That is what is written: “The heavens, the heavens are Hashem’s” (הַיְינוּ דִּכְתִיב, הַשָּׁמַיִם שָׁמַיִם לַה׳) (Psalms 115). In many places we have looked at these holy garments (בְּכַמָּה אֲתַר אִסְתַּכַּלְנָא בְּאִלֵּין מָאנֵי דְּקוּדְשָׁא), as it is written: “They are garments of holiness” (דִּכְתִיב, בִּגְדֵי קֹדֶשׁ הֵם) (Leviticus 15), and it is written: “And they shall make garments of holiness” (וּכְתִיב, וְעָשׂוּ בִּגְדֵי קֹדֶשׁ) (Exodus 28). What is holiness here? (מַאי קְדוּשָּׁה הָכָא). Rather, thus we have learned: holiness is in every place (אֶלָּא הָכִי תָּנִינָן, קְדוּשָּׁה אִינוּן בְּכָל אֲתַר). And it is written: “They are garments of holiness” (וּכְתִיב בִּגְדֵי קֹדֶשׁ הֵם), and “You shall make garments of holiness” - in the likeness of above (וְעָשִׂיתָ בִּגְדֵי קֹדֶשׁ, כְּגַוְונָא דִּלְעֵילָא). As it is taught: a High Priest above, a High Priest below (דְּתַנְיָא כֹּהֵן גָּדוֹל לְעֵילָא, כֹּהֵן גָּדוֹל לְתַתָּא), garments of glory above, garments of glory below (לְבוּשִׁין דִּיקָר לְעֵילָא, לְבוּשִׁין דִּיקָר לְתַתָּא).

And that which is not said - silver and copper - was elevated to another place (וּמַה דְּלָא אָמַר כֶּסֶף וּנְחֹשֶׁת, לְאֲתַר אָחֳרָא אִסְתַּלִּיקוּ). As it is written: “All the pillars of the courtyard round about were filleted with silver” (דִּכְתִיב, כָּל עַמּוּדֵי הֶחָצֵר סָבִיב מְחוּשָּׁקִים כָּסֶף) (Exodus 27) and it is written: “and their sockets were of copper” (וּכְתִיב, וְאַדְנֵיהֶם נְחֹשֶׁת). For these are vessels of service, with which the Mishkan was used (דְּאִינוּן מָאנֵי שִׁמּוּשָׁא, לְאִשְׁתַּמָּשָׁא מִשְׁכְּנָא בְּהוּ). But here, with these garments of glory (אֲבָל הָכָא בְּאִלֵּין לְבוּשִׁין דִּיקָר), no other man may use them (לָא בָּעֵי לְאִשְׁתַּמָּשָׁא בְּהוּ בַּר נָשׁ אָחֳרָא), except the High Priest (בַּר מִכַּהֲנָא רַבָּא), upon whom the holy anointing oil was poured (דִּרְבוּ מְשַׁח קוּדְשָׁא עַל רֵישֵׁיהּ). As it is written: “And you shall make garments of holiness for Aharon your brother, for glory and for beauty” (דִּכְתִיב, וְעָשִׂיתָ בִּגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאֶרֶת) (Exodus 28). For those garments are in likeness of the form above (דִּבְאִינוּן לְבוּשִׁין דָּמֵי לְגַוְונָא דִּלְעֵילָא). “Mine is the silver and Mine is the gold” (לִי הַכֶּסֶף וְלִי הַזָּהָב) (Haggai 2). What is “Mine is the silver and Mine is the gold”? (מָאי לִי הַכֶּסֶף וְלִי הַזָּהָב).

A parable - to what is the matter comparable? To a king who had two treasuries (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁתֵּי אוֹצָרוֹת): one of silver and one of gold (אַחַת שֶׁל כֶּסֶף וְאַחַת שֶׁל זָהָב). He placed the silver on his right and the gold on his left (שָׂם שֶׁל כֶּסֶף בִּימִינוֹ וְשֶׁל זָהָב בִּשְׂמֹאלוֹ), and said: “This one shall be ready and easy for use, and will accomplish its matters gently” (אָמַר זֶה יִהְיֶה מְזוּמָן וְקַל לְהוֹצָאָה וְעוֹשֶׂה דְבָרָיו בְּנָחַת), “and it shall cleave to the poor and guide them gently” (וְהוּא יִהְיֶה דָּבֵק עִם הָעֲנִיִּים וּמָנְהִיגָּם בְּנָחַת), as it is said: “Your right hand, Hashem, is glorious in power” (כְּהַהִיא דְּאַמְרֵינָן, יְמִינְךָ יי נֶאְדָּרִי בַּכֹּחַ) - (Exodus 15). And if a person rejoices in his portion - good (וְאִם שָׂמֵחַ אָדָם בְּחֶלְקוֹ - טוֹב); but if not, “Your right hand, Hashem, crushes the enemy” (וְאִם לָאו, יְמִינְךָ יי תִּרְעַץ אוֹיֵב) (Exodus 15). What is “Your right hand, Hashem, crushes the enemy”? (מָאי יְמִינְךָ יי תִּרְעַץ אוֹיֵב). He said to him: this is the gold, as it is written, “Mine is the silver and Mine is the gold” (אָמַר לוֹ, זֶה הַזָּהָב, דִּכְתִיב לִי הַכֶּסֶף וְלִי הַזָּהָב). Why is its name called “gold” (zahav)? Because within it are included three attributes (לָמָה נִקְרָא שְׁמוֹ זָהָב - שֶׁבּוֹ כְּלוּלוֹת שָׁלוֹשׁ מִדּוֹת): the Zayin - seven attributes (הַז׳ - ז׳ מִדּוֹת); the Hei - five unities, the last [Some say: the final] (הַה׳ - ה׳ אַחֲדוֹת אַחֲרוֹנוֹת (ס״א: אַחֲרוֹנָה); the bet - Chokhmah and Binah (הַב׳ - חָכְמָ״ה וּבִינָ״ה). And this Neshamah is called by the name of Atzilut, the five final Sefirot (וְנִקְרֵאת נְשָׁמָה זוֹ עַל שֵׁם אֲצִילוּת, ה׳ סְפִירוֹת אַחֲרוֹנוֹת), and the five names of the Neshamah (Some say: Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְה׳ שֵׁמוֹת לְנְשָׁמָה (ס״א: נר״ן ח״י) סִימָנָא: נֶפֶשׁ, רוּחַ, נְשָׁמָה, חַיָּה, יְחִידָה). What is the role of the throne - it is Hashem’s for the Zayin? (מָאי עֲבִידְתֵּיהּ כִּסֵּא - הִיא ה׳ לְז׳). As it is written: “For higher than the high watches, and high ones are over them” (דִּכְתִיב: כִּי גָבוֹהַּ מֵעַל גָּבוֹהַּ שׁוֹמֵר וּגְבוֹהִים עֲלֵיהֶם) (Ecclesiastes 5) and the bet is their sustenance, as you say in Bereshit (וּב׳ - הִיא קִיּוּמָם, כְּמָה דְּאַתְּ אָמֵר בְּבְרֵאשִׁית). And what is its role here? (וּמָאי עֲבִידְתֵּיהּ הַכָּא).

A parable: to what is the matter comparable? To a man who had a good, pleasant, perfect, and beautiful daughter (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה - לְאֶחָד שֶׁהָיְתָה לוֹ בַּת טוֹבָה וּנְעִימָה וּשְׁלֵמָה וְנָאָה), and he gave her in marriage to a king’s son (וְהִשִּׂיאָהּ לְבֶן מֶלֶךְ), and clothed her, adorned her, and beautified her, and gave her abundant wealth (וְהִלְבִּישָׁהּ וְעִיטְּרָהּ וְקִשְּׁטָהּ, וּנְתָנָהּ לוֹ עִם מָמוֹן רַב). He said: is it possible for this king to sit outside of his house? You say: no (אָמַר: אֶפְשָׁר לְמֶלֶךְ זֶה לָשֶׁבֶת חוּץ מִבֵּיתוֹ אֲמַרְתָּ: לֹא). Is it possible for him to sit all day constantly with her? You say: no (אֶפְשָׁר לוֹ לָשֶׁבֶת כָּל הַיּוֹם תָּמִיד עִמָּהּ אֲמַרְתָּ: לֹא).

So what did he do? He set a window between himself and her, and whenever the daughter needs her father or the father his daughter, they connect through the window (הָא כֵּיצַד שָׂם חַלּוֹן בֵּינוֹ לְבֵינָהּ, וְכָל שָׁעָה שֶׁצְּרִיכָה הַבַּת לְאָבִיהָ אוֹ הָאָב לְבִתּוֹ - מִתְחַבְּרִין יַחַד בַּחַלּוֹן). This is what is written: “All glorious is the king’s daughter within, her clothing is filigree of gold” (הֲדָא הוּא דִּכְתִיב: כָּל כְּבוּדָה בַּת מֶלֶךְ פְּנִימָה - מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ) (Psalms 45). And it is written: “And their sockets were of copper” - these are vessels of service through which the Mishkan was served (וּכְתִיב: וְאַדְנֵיהֶם נְחֹשֶׁת - דְּאִינוּן מָאנֵי שִׁמּוּשָׁא לְאִשְׁתַּמְשָׁא מִשְׁכְּנָא בְּהוּ) (Exodus 27).

But here, with these garments of glory (אֲבָל הַכָּא בְּאִלֵּין לְבוּשִׁין דִּיקָר), no other man may use them (לָא בָּעֵי לְאִשְׁתַּמְשָׁא בְּהוּ בַּר נָשׁ אַחֲרָא), except the Kohen Gadol - Some say: from the High Priest (בַּר כַּהֲנָא (נ״א: מִכַּהֲנָא רַבָּא), upon whom the anointing oil of holiness was poured on his head (דְּרְבוּ מְשַׁח קוּדְשָׁא עַל רֵישֵׁיהּ). As it is written: “And you shall make garments of holiness for Aharon your brother, for honor and for beauty” (דִּכְתִיב: וְעָשִׂיתָ בִּגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאֶרֶת) (Exodus 28), for in those garments is the likeness of the pattern above (דְּבְאִינוּן לְבוּשִׁין דָּמֵי לְגוֹוָנָא דִּלְעֵילָא).