Daf 230b (דַּף ר״ל ע״ב)

What is written of Ya'akov? (מַה כְּתִיב בְּיַעֲקֹב) “If Elohim will be with me…” [Bereishit 28] (אִם יִהְיֶה אֱלֹהִים עִמָּדִי) this is the Zivug of the Shekhinta (דָּא זִוּוּגָא דִּשְׁכִינְתָּא). “And guards me on this way” (וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה) to deliver me from all (לְמִפְרַק לִי מִכֹּלָּא). And Ya'akov was alone at that time (וְיַעֲקֹב יְחִידָאָי הֲוָה בְּהַהוּא זִמְנָא), and the Shekhinta went before him (וּשְׁכִינְתָּא אָזְלַת קַמֵּיהּ). All the more so the Friends, among whom are words of Orayta (כָּל שֶׁכֵּן חַבְרַיָּיא דְּאִית בֵּינַיְיהוּ מִלִּין דְּאוֹרַיְיתָא) how much more so (עַל אַחַת כַּמָּה וְכַמָּה). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), “Indeed, so it is. Meanwhile the sun has begun to set” (וְדַי קַךְ הוּא. אַדֵּהָכִי מָאִיךְ שִׁמְשָׁא לְעַרְבָא).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), “What shall we do? If we delay here, the day is waning” (מַאי נַעֲבִיד, אִי נִתְעַכֵּב הָכָא, הָא יוֹמָא מָאִיךְ לְמֵיעַל). “If we ascend further, it is a large mountain, and I fear the awe of that vision that appears here” (אִי נְהַךְ לְעֵילָא, טוּרָא רַב אִיהוּ, וּדְחִילוּ דְּחֵיוָון חַקְלָא דָּחִילְנָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), “I marvel at you, Rabbi Yosei” (תְּוַהְנָא עֲלָךְ רִבִּי יוֹסֵי). He said to him (אָמַר לֵיהּ), “But have we not learned that one should not rely on a miracle?” (הָא תָּנִינָן: דְּלָא יִסְמוֹךְ בַּר נָשׁ עַל נִיסָא), for Kudsha Berikh Hu does not perform miracles at all times (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יַרְחִישׁ נִיסָא בְּכָל שַׁעְתָּא). He said to him (אָמַר לֵיהּ), “That applies to someone alone, but we are three, and words of Orayta are among us, and the Shekhinta is with us. I do not fear” (הָנֵי מִילֵי יְחִידָאָי, אֲבָל אֲנַחְנָא תְּלָתָא, וּמִלֵּי אוֹרַיְיתָא בֵּינָנָא, וּשְׁכִינְתָּא עִמָּנָא, לָא דָחִילְנָא).

As they were walking (עַד דְּהֲווּ אָזְלֵי), they saw above on the mountain a certain fire (חָמוּ לְעֵילָא בְּטוּרָא טִנָּרָא חַד), and a certain cave inside it (וְחַד מְעַרְתָּא בְּגַוָּוהּ). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), “Let us go up to that fire, for I see a cave there” (נִיהַךְ וְנֵיסַק לְהַהוּא טִינָרָא, דְּאֲנָא חָמֵי חָדָא מְעַרְתָּא תַּמָּן). They ascended there and saw the cave (סְלִיקוּ לְתַמָּן, וְחָמוּ הַהִיא מְעַרְתָּא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), “I am afraid-it may be a place of those dreadful visions, and we should not encounter them here” (דָּחִילְנָא, דִּילְמָא הַהִיא מְעַרְתָּא אֲתַר דִּלְחֵיוָון אִיהוּ, וְלָא יִפְגְּעוּ לוֹן הָכָא). Rabbi Yehudah said to Rabbi Ḥizkiyah (אָמַר רִבִּי יְהוּדָה לְרִבִּי חִזְקִיָּה), “See, Rabbi Yosei is afraid-should we say it is because he is a sinner? For whoever is afraid is a sinner, as it is written: ‘Sinners in Zion are afraid’” [Yeshayahu 33] (הָא חָמֵינָא דְּרִבִּי יוֹסֵי דָחִיל אִיהוּ, אִי תֵימָא בְּגִין דְּאִיהוּ חַטָּאָה, דְּכָל מַאן דְּדָחִיל, חַטָּאָה אִיהוּ, דִּכְתִיב: פָּחֲדוּ בְצִיּוֹן חַטָּאִים). But is he not a sinner? Behold, it is written: “But the righteous are confident as a lion” [Mishlei 28] (הָא לָאו אִיהוּ חַטָּאָה, וּכְתִיב: וְצַדִּיקִים כִּכְפִיר יִבְטָח). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), “Because danger is common” (בְּגִין דְּנִזְקָא שְׁכִיחַ). He said to him (אָמַר לֵיהּ): “If danger is common-so it is (אִי נִזְקָא שְׁכִיחַ, הָכִי הוּא). But here, danger is not found (אֲבָל הָכָא לָא אִשְׁתַּכַּח נִזְקָא). And once we enter the cave, no harm will enter to trouble us (וּלְבָתַר דְּאֲנַן נִיעוֹל לִמְעַרְתָּא, לָא לֵיעוּל נִזְקָא לְצַעֲרָא לָן).” They entered the cave (עָאלוּ לִמְעַרְתָּא). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): “Let us divide the night into three watches (נִפְלוֹג לֵילְיָא לִתְלַת מִשְׁמָרוֹת דְּהֲוֵי לֵילְיָא), and each one of us shall stand for his watch (כָּל חַד וְחַד מִנָּן, לֵיקוּם עַל קִיּוּמֵיהּ), during these three phases of the night (בְּהַנֵּי תְּלַת סִטְרֵי לֵילְיָא), and let us not sleep” (וְלָא נִדְמוּךְ).

Rabbi Yehudah opened and said (פָּתַח רִבִּי יְהוּדָה וְאָמַר): “A maskil of Eitan the Ezraḥite” [Tehillim 89] (מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי). This praise (הַאי תּוּשְׁבַּחְתָּא), our father Avraham said it (אַבְרָהָם אָבִינוּ אֲמָרָהּ), at the time when he was engaged in the service of Kudsha Berikh Hu (בְּשַׁעְתָּא דְּאִשְׁתַּדַּל בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and did kindness with the people of the world (וְעָבִיד חֶסֶד עִם בְּנֵי עַלְמָא), in order that all would recognize Kudsha Berikh Hu (דְּיִשְׁתְּמוֹדְעוּן כֹּלָּא לְקוּדְשָׁא בְּרִיךְ הוּא), that Kudsha Berikh Hu rules on earth (דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל אַרְעָא), and is called Eitan (וְאִקְרֵי אֵיתָן), because He was strengthened with power in him by Kudsha Berikh Hu (בְּגִין דְּאַתְקִיף בִּתְקִיפוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). “Of the kindnesses of Hashem forever I will sing” (חַסְדֵּי ה׳ עוֹלָם אָשִׁירָה) and do songs come from the side of the pious? (וְכִי מִסִּטְרָא דַּחֲסִידִים אַתְיָין לְזַמְּרָא) Rather, here the left side was included in the right (אֶלָּא הָכָא אִתְכְּלִיל סִטְרָא דִשְׂמָאלָא בִּימִינָא), and therefore Kudsha Berikh Hu tested Avraham and examined him (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא נַסֵּי לְאַבְרָהָם, וּבָחֵין לֵיהּ). And it is said that Yitzḥak was thirty-seven years old at that time (וְהָא אִתְּמָר: דְּיִצְחָק בַּר תְּלָתִין וּשְׁבַע שְׁנִין הֲוָה בְּהַהוּא זִמְנָא). What is the meaning of “He tested Avraham”? It should have said “He tested Yitzḥak” (מַאי נִסָּה אֶת אַבְרָהָם, נִסָּה אֶת יִצְחָק מִבָּעֵי לֵיהּ). Rather, “He tested Avraham,” for he was found within judgment (אֶלָּא נִסָּה אֶת אַבְרָהָם, דְּיִשְׁתַּכַּח בְּדִינָא), and to be included in judgment (וּלְאִתְכְּלָלָא בְּדִינָא), and was found whole as is fitting (דְּיִשְׁתַּכַּח שְׁלִים כְּדְקָא יְאוּת). And for this reason: “Of the kindnesses of Hashem forever I will sing” (וְעַל דָּא: חַסְדֵּי ה׳ עוֹלָם אָשִׁירָה).

Another matter: “Of the kindnesses of Hashem forever I will sing” (דָּבָר אַחֵר: חַסְדֵּי ה׳ עוֹלָם אָשִׁירָה) these are the kindnesses that Kudsha Berikh Hu does with the world (אִינוּן חֲסָדִים דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד עִם עַלְמָא). “To generation and generation I shall make known Your faithfulness with my mouth” [Tehillim 89] (לְדוֹר וָדוֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי) His goodness and integrity that He performs with all (טִיבוּ וּקְשׁוֹט דְּעָבִיד עִם כֹּלָּא). “To generation and generation I shall make known Your faithfulness” this is the faith of Kudsha Berikh Hu (דָּא מְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), that He made known to Avraham in the world (דְּאוֹדַע אַבְרָהָם בְּעַלְמָא), and He caused it to be remembered through the mouth of all creatures (וְאַדְכַּר לֵיהּ בְּפוּמָא דְּכָל בִּרְיָין). And concerning this: “I will make known Your faithfulness with my mouth” (וְעַל דָּא: אוֹדִיעַ אֱמוּנָתְךָ בְּפִי). And Kudsha Berikh Hu revealed to Avraham the secret of Faith (וְקוּדְשָׁא בְּרִיךְ הוּא אוֹדַע לֵיהּ לְאַבְרָהָם רָזָא דִּמְהֵימְנוּתָא). And when he knew the secret of Faith, he knew that it is the root and sustenance of the world (וְכַד יָדַע רָזָא דִּמְהֵימְנוּתָא, יָדַע דְּאִיהוּ עִיקָרָא וְקִיוּמָא דְעַלְמָא), that for its sake the world was created and stands (דִּבְגִינֵיהּ אִתְבְּרֵי עַלְמָא וְאִתְקְיַּים). This is what is written: “For I have said: The world is built by kindness” [Tehillim 89] (הֲדָא הוּא דִכְתִיב: כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה וְגו׳).

For when Kudsha Berikh Hu created the world (דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא), He saw that it could not endure until He extended His right hand upon it and then it endured (חָמָא דְלָא יָכִיל לְמֵיקַם, עַד דְּאוֹשִׁיט יְמִינָא עֲלֵיהּ וְאִתְקְיַּים). And had He not extended His right hand upon it, it would not have endured (וְאִי לָאו דְּאוֹשִׁיט יְמִינָא עֲלֵיהּ, לָא אִתְקְיַּים) because this world was created in judgment (בְּגִין דְּעַלְמָא דָּא בְּדִינָא אִתְבְּרִי), and this has already been established (וְהָא אוֹקִימְנָא). And it is said: “Bereishit” (וְאִתְּמָר: בְּרֵאשִׁית) and the secret is one unified whole (וְרָזָא כְּלָלָא חָדָא): two aspects are here (תְּרֵין גְּוָונִין הָכָא). “Bereishit”-even though we say that the service rises from below to above (אַף עַל גַּב דְּאֲמָרָן: שֵׁירוּתָא מִתַּתָּא לְעֵילָא), Reishit also descends from above to below (רֵאשִׁית הָכִי נָמֵי מֵעֵילָא לְתַתָּא). And we say “two beginnings” (Bet Reishit) as we say the House of the Holy of Holies (וְקָאַמְרִינָן ב׳ רֵאשִׁית, כִּדְקָאַמְרִינָן: בֵּית קֹדֶשׁ הַקֳּדָשִׁים), for this was given to that Reishit (דְּהַאי אִתְיְיהִיבַת לְהַהוּא רֵאשִׁית), and the word is crowned as one whole (וּמִלָּה כְּלִילָא אִיהִי כְּחֲדָא). And with this Bet (Bet of Bereishit), this world was created (וּבְהַאי בי״ת אִתְבְּרֵי עַלְמָא דָא), and it endured only through the right side (וְלָא אִתְקְיַּים אֶלָּא בִּימִינָא).

And this has already been established (וְהָא אוּקְמוּהָ): “Behibbar'am [When they were created]”—it is written: be-Avraham [through Avraham] (בְּהִבָּרְאָם, בְּאַבְרָהָם כְּתִיב) (Bereshit 2:4). And for this reason it is said (וּבְגִין כָּךְ): “The world is built by kindness” (עוֹלָם חֶסֶד יִבָּנֶה) (Tehillim 89:3). And in the first building of the world (וּבִנְיָנָא קַדְמָאָה דְעַלְמָא), that primordial Light of the first day (הַהוּא נְהוֹרָא דְּיוֹמָא קַדְמָאָה), had within it the power to uphold (הֲוָה בֵּיהּ לְקַיְימָא). And afterward, on the second day (וּלְבָתַר בְּיוֹמָא תִּנְיָינָא), the left side was aroused (בִּשְׂמָאלָא), and through it the heavens were established (וּבְהַנְהוּ אַתְקִין שָׁמַיִם). And it is written (וּכְתִיב): “The heavens shall establish Your faithfulness in them” (שָׁמַיִם תָּכִין אֱמוּנָתְךָ בָּהֶם) (Tehillim 89:3).

Another explanation (דָּבָר אַחֵר): “The heavens shall establish Your faithfulness in them” (שָׁמַיִם תָּכִין אֱמוּנָתְךָ בָּהֶם) (Tehillim 89:3)—the heavens were established through those acts of Chesed (שָׁמַיִם בְּאִינוּן חֲסָדִים אִתַּקְנוּ), and the mystery of faith was established through them (וְרָזָא דֶּאֱמוּנָה אַתְקָנַת בְּהוּ), for there is no establishment except through the heavens (דְּלֵית תִּקּוּנָהָא אֶלָּא מִגּוֹ שָׁמַיִם). “I have made a covenant with My chosen one” (כָּרַתִּי בְּרִית לִבְחִירִי) (Tehillim 89:4)—this is the mystery of faith (דָּא הוּא רָזָא דִּמְהֵימְנוּתָא).