Daf 22b (דַּף כ״ב ע״ב)

What is the reason? (מַאי טַעֲמָא) Because the world is sustained by His Holy Name (בְּגִין דְּעָלְמָא, בִּשְׁמֵיהּ קַדִּישָׁא אִתְקַיַּים). This is what is written (Isaiah 26) “For in Yah, Hashem, is the Rock of worlds” (הֲדָא הוּא דִכְתִּיב: כִּי בְּיָהּ יְיָ צוּר עוֹלָמִים) He forms worlds (צַיָּיר עָלְמִין). For with two letters the worlds were created (דְּהָא בִּתְרֵין אַתְוָון אִתְבְּרוּן עָלְמִין): this world, and the world to come (עָלְמָא דֵּין וְעָלְמָא דְּאָתֵי). This world was created with judgment (עָלְמָא דָּא, בְּדִינָא אִתְבְּרִי), and upon judgment it stands (וְעַל דִּינָא קַיְּימָא). This is what is written (Bereshit 1) “In the beginning Elohim created” (הֲדָא הוּא דִכְתִּיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים). What is the reason? (מַאי טַעְמָא) That humans might be conducted in judgment (בְּגִין דְּיִתְנַהֲגוּן בְּנֵי נָשָׁא בְּדִינָא), and not deviate from the path (וְלָא יִפְקוּן מֵאוֹרְחָא לְבַר).

Come and see: it is written (Exodus 6) “And Elohim spoke to Moshe” (תָּא חֲזֵי: כְּתִיב: וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה) a decree of judgment stood over him (גִּזְירַת דִּינָא דְּקַיְּימָא עָלֵיהּ). What is written above? (Exodus 5) “And Moshe returned to Hashem and said, Hashem…” written with Alef–Dalet–Nun–Yod (מַה כְּתִיב לְעֵילָּא: וַיָּשָׁב מֹשֶׁה אֶל יְיָ, וַיֹּאמַר אֲדֹנָי-בְּאָלֶ"ף דָּלֶ"ת נוּ"ן יוֹ"ד). See the strength of Moshe (חָמֵי תּוּקְפָּא דְּמֹשֶׁה), in the sharpness of his prophecy (בְּשֵׁירוּתָא דִּנְבוּאוּתֵיהּ): his spirit did not rest at that moment (לָא נָח רוּחֵיהּ בְּהַאי אֲתָר). He said: “Adonai, why have You harmed this people?” etc. (אָמַר: אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם הַזֶּה וְגוֹ׳), “And from the time I came to Pharaoh to speak in Your Name, he harmed this people, and You have not saved Your people” (Exodus 5) (וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ, הֵרַע לָעָם הַזֶּה, וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ). Who can say such a thing? (מַאן הוּא דְּיֵימָא כְּדֵין) Only Moshe (אֶלָּא מֹשֶׁה), who knew that another, higher level was designated for him (דְּיָדַע דְּהָא דַּרְגָּא אָחֳרָא עִלָּאָה זַמִּין לֵיהּ).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): in the boldness granted to him in the household (בְּשֵׁירוּתָא דְּאִתְיְהִיב לֵיהּ בֵּיתָא), it was appointed to him like a man who is appointed over his household (פָּקִיד לָהּ, כְּבַר נָשׁ דְּפָקִיד לְבֵיתֵיהּ), and says: “Anyone who desires, without fear” (וְאָמַר: כָּל מַאן דְּבָעֵי, בְּלָא דְּחִילוּ). So too Moshe: to his household he spoke, without fear (אוּף הָכִי מֹשֶׁה, לְבֵיתֵיהּ קָאָמַר, וְלָא דָּחִיל).

Another matter: “And Elohim spoke” (דָּבָר אַחֵר: וַיְדַבֵּר אֱלֹהִים) a decree of judgment (גִּזְרַת דִּינָא). Therefore (בְּגִין כָּךְ): “And He said to him: I am Hashem” (וַיֹּאמֶר אֵלָיו אֲנִי יְיָ') a different level, of compassion (דַּרְגָּא אָחֳרָא דְּרַחֲמֵי). And here all is bound as one-judgment and compassion (וְהָכָא אִתְקַשַּׁר כּוֹלָּא כַּחֲדָא, דִּינָא וְרַחֲמֵי). This is what is written: “And He said to him: I am Hashem” (הֲדָא הוּא דִכְתִּיב: וַיֹּאמֶר אֵלָיו אֲנִי יְיָ').

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן), Some say: Rabbi Yose (נ״א: רַבִּי יוֹסֵי): If it had said, “And Elohim spoke to Moshe: I am Hashem,” I would say so (אִי כְּתִיב: וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה אֲנִי יְיָ', הֲוֵינָא אָמַר הָכִי). But it does not say so (אֶלָּא לָא כְּתִיב), rather: “And Elohim spoke to Moshe” at first, and afterward, “And He said to him: I am Hashem” (אֶלָּא: וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה בְּקַדְמִיתָא, וּלְבָתַר: וַיֹּאמֶר אֵלָיו אֲנִי יְיָ'), which implies level after level (דְּמַשְׁמַע דַּרְגָּא בָּתַר דַּרְגָּא).

Rabbi Yose said (וְאָמַר רִבִּי יוֹסֵי): Moshe-if he had not been Master of the House, the man of Elohim (מֹשֶׁה, אִלְמָלֵא דְּהֲוָה מָארֵיהּ דְּבֵיתָא, אִישׁ הָאֱלֹהִים) he would have been punished for what he said (אִתְעַנָּשׁ עַל מַה דְּאָמַר). But for the sake of this, he was not punished (אֲבָל בְּגִינֵי הַאי, לָא אִתְעַנָּשׁ). It is like a man who falls into quarrel with his wife (לְבַר נָשׁ דְּנָפַל לֵיהּ קְטָטָא בִּדְבֵיתְהוּ), and says to her harsh words (וְאָמַר לָהּ מִלִּין). She begins to be angry (שָׁרַאת הִיא לְאִתְרַעֲמָא), but as soon as she begins the words, the king was there (כֵּיוָן דְּשָׁארִית מִלָּה, הֲוָה תַּמָּן מַלְכָּא), the king took up the word (נָטַל מַלְכָּא מִלָּה), and she was silent and ceased to speak (וְהִיא שַׁתְקַת וּפַסְקַת לְמַלְּלָא). The king said to her: “Did you not know that I am the king? And before Me you said these words?” (אָמַר לֵיהּ מַלְכָּא: וְכִי לָא יָדַעְתְּ דַּאֲנָא הוּא מַלְכָּא, וּמִקָּמָאי מַלִּילַת מִלִּין אִלֵּין)

So too, as if it were, Moshe (כִּבְיָכוֹל, אוּף הָכִי מֹשֶׁה): “And Moshe returned to Hashem and said, Adonai, why have You done evil…” (Exodus 5) (וַיָּשָׁב מֹשֶׁה אֶל יְיָ' וַיֹּאמַר: אֲדֹנָי לָמָה הֲרֵעוֹתָה וְגוֹ׳). Immediately: “And Elohim spoke to Moshe” (מִיָּד: וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה) she began to protest (שָׁארֵי לְאִתְרָעֲמָא), and immediately the King took the word (מִיָּד נָטַל מַלְכָּא מִלָּה), and said to him: “I am Hashem” (וַיֹּאמֶר אֵלָיו: אֲנִי יְיָ'), “Did you not know that I am the King? And before Me you said these words?” (וְלָא יָדַעְתּ דַּאֲנָא הוּא מַלְכָּא, וּמִקָּמָאי מַלִּילַת מִלִּין אִלֵּין) “And I appeared to Avraham, to Yitzchak, and to Ya'akov with El Shaddai” (Exodus 6) (וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי). Why does the Name change here from those above? (אֲמַאי שָׁנֵּי שְׁמָא הָכָא מֵאִלֵּין דִּלְעֵילָּא) Rather, it is like a king who had a daughter who was not yet married (אֶלָּא לְמַלְכָּא, דְּהֲוָה לֵיהּ בְּרַתָּא, דְּלָא אִתְנְסִיבַת), and he loved her greatly (וַהֲוָה לֵיהּ רְחִימָא). When the king wished to speak of that love (כַּד בָּעֵי מַלְכָּא לְמַלְּלָא בְּהַהוּא רְחִימָא), he would send his daughter to speak with him (מְשַׁדֵּר לִבְרַתֵּיהּ לְמַלְּלָא עִמֵּיהּ), and the king, through his daughter, would speak with him (וַהֲוָה מַלְכָּא עַל יְדָא דִּבְרַתֵּיהּ, מְמַלֵּיל עִמֵּיהּ).

The time came for the daughter to be married (אָתָא זִמְנָא דִּבְרַתֵּיהּ לְאִתְנַסְּבָא); on the day she was married (הַהוּא יוֹמָא דְּאִתְנְסִיבַת), the king said: “They called her, ‘the daughter of the king,’ the Matronita” (אָמַר מַלְכָּא: קָרוּן לָהּ לִבְרַתָּא, קְרוּסְפוּנְיָא מַטְרוֹנִיתָא). And he said to her: “Until now, I spoke only through you (וְאֲמַר לָהּ: עַד הָכָא, מַלִּילְנָא עַל יְדָךְ); henceforth, to whom I must speak, I will say to your husband (לְמַאן דְּמַלִּילְנָא מִכָּאן וּלְהָלְאָה, אֲנָא אֵימָא לְבַעְלִיךְ), and he will speak to whoever is necessary” (וְהוּא יֵימָא לְמַאן דְּאִצְטְרִיךְ). After some days, her husband said something before the king (לְיוֹמִין, אָמַר לָהּ בַּעְלָהּ מִלִּין קָמֵי מַלְכָּא); as soon as she began to speak (עַד דְּהִיא שָׁרָאת לְמַלְּלָא), the king took the word (נָטַל מַלְכָּא מִלָּה), and said to him: “Am I not the king? Until this day, no one spoke with Me except through My daughter (אָמַר לֵיהּ: וְלָאו אֲנָא מַלְכָּא? דְּעַד יוֹמָא דָא, לָא מַלִּיל אֵינָשׁ עִמִּי אֶלָּא עַל יְדָא דִּבְרַתִּי); and I have given you My daughter (וַאֲנָא יָהִיבְנָא לָךְ בְּרַתִּי), and I speak with you openly (וּמַלִּילְנָא עִמָּךְ בְּאִתְגַּלְיָא), what I do not do for another” (מַה דְּלָא עֲבִידְנָא לְאָחֳרָא).

So it is (כַּךָ): “And I appeared to Avraham, to Yitzchak, and to Ya'akov with El Shaddai” (Exodus 6) (וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי) when She was still in My house and not yet married (כַּד אִיהִי בְּבֵיתִי וְלָא אִתְנְסִיבַת), and they did not speak with Me face to face (וְלָא מַלִּילוּ עִמִּי אַנְפִּין בְּאַנְפִּין), as I have done with you (כְּמָה דְּעַבִידְנָא לָךְ). And you, with the boldness of your speech (וְאַתְּ, בְּשֵׁירוּתָא דְּמִלּוּלָךְ), you caused My daughter to speak before Me these words (מַלִּילַת לִבְרַתִּי קָמָאי מִלִּין אִלֵּין). Therefore (אֶלָּא בְּגִינִי כַּךְ): “And I appeared to Avraham, to Yitzḥak, and to Ya‘akov as El Shaddai, and My Name Hashem I was not made known to them” (וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי, וּשְׁמִי יְיָ לֹא נוֹדַעְתִּי לָהֶם). to speak with them at the level with which I speak with you (לְמַלְּלָא עִמְּהוֹן בְּדַרְגָּא דָּא דְּעִמָּךְ מַלִּילְנָא).

Rabbi Yose opened (רִבִּי יוֹסֵי פָּתַח), Some say: Rabbi Yissa (נ״א: רַבִּי יִיסָא): (Psalms 24) “Of David, a psalm: To Hashem is the earth and its fullness, the world and those who dwell in it” (לְדָוִד מִזְמוֹר: לַיְיָ הָאָרֶץ וּמְלוֹאָהּ, תֵּבֵל וְיוֹשְׁבֵי בָהּ). “The earth”-this is the holy land of Yisrael (הָאָרֶץ: דָּא אַרְעָא קַדִּישָׁא דְּיִשְׂרָאֵל), which is sustained to be watered from Him (דְּאִיהִי קַיְּימָא לְאִתְשַׁקְיָיא מִנֵּיהּ), and to be blessed from Him first (וּלְאִתְבָּרְכָא מִנֵּיהּ בְּקַדְמִיתָא); and afterward, from her, the entire world is watered (וּלְבָתַר מִנָּהּ אִתְשַׁקְיָיא עָלְמָא כֹּלָּא). “The world and those who dwell in it”-this refers to the other lands (תֵּבֵל וְיוֹשְׁבֵי בָהּ: דָּא שְׁאַר אַרְעָאן), which are sustained from her (דְּשַׁתְאָן מִינָהּ). From where do we know this? (מְנָא לָן) As it is written (Psalms 9) “And He shall judge the world with righteousness” (דִּכְתִּיב: וְהוּא יִשְׁפּוֹט תֵּבֵל בְּצֶדֶק).