Daf 4b (דַּף ד׳ ע״ב)

Tosefta Mishnah

Rabbi Shim‘on said (תּוֹסֶפְתָּא מַתְנִיתִין: אָמַר רִבִּי שִׁמְעוֹן), we opened the vision of our eyes and beheld (אֲנַן פַּתְחִין עֵינָנָא חֲמָאן): the celestial orbs of sacred radiance taking hold in their pendants (גַּלְגַּלֵּי רְתִיכָתָא קַדִּישָׁתָא נָטְלִין בְּמַטְלָנוֹי), and a voice of song sealed to the ears (וְקַל שִׁירָתָא בְּסִימָא לְאוּדְנִין), pleasant to the heart (יָאֶה לְלִבָּא), rising and descending (סַלְּקָא וְנַחְתָּא), going and not turning back (אַזְלָא וְלָא נָטְלָא). A thousand thousands tremble (מִזְדַּעְזְעִין אֶלֶף אַלְפִּין), and ten thousand ten-thousands (וְרִבּוֹא רִבְבָן), and they open song from below to above (וּפָתְחִין שִׁירָתָא מִלְרַע לְעֵילָּא).

At the sound of that sweetness (לְקָל נְעִימוּתָא הַהוּא), those who stand stand firm (קַיְּימִין מַאן דְּקַיְּימִין), and are gathered in assembly to the side of the right (וּמִתְכַּנְּפִין בִּכְנוּפְיָא לְסִטְרָא דִּימִינָא) four hundred and fifty thousand masters of the eye (אַרְבַּע מֵאָה וְחַמְשִּׁין אַלְפִּין מָארֵי דְּעַיְּינִין). They beheld and did not behold (חַמָּאן וְלָא חַמָּאן); they stand in their station (קַיְּימִין בְּקִיּוּמֵיהוֹן).

Two other sides appeared for their sake (תְּרֵין סִטְרִין אָחֳרָנִין אִתְחַוְּרוּ); some say: were revealed (ס״א: אִתְחַזְּרוּ בְּגִינֵיהוֹן). And to the side of the left-two hundred and fifty thousand (וּלְסִטְרָא דִּשְׂמָאלָא מָאתָן וְחַמְשִּׁין אַלְפִּין): these are the masters of wailing (אִינּוּן מָארֵיהוֹן דִּיבָּבָא), who wail and lament from their seats of mourning (מְיַבְּבִין וּמְיַלְּלִין מֵאֲתַר בֵּית מוֹתְבֵיהוֹן). They begin in judgment and end in judgment (פָּתְחִין בְּדִינָא וּמְסַיְּימִין בְּדִינָא). They wail in twos (מְיַבְּבִין תִּנְיָינוּת), and judgment sits (וְדִינָא יָתִיב), and the books are opened (וְסִפְרִין פְּתִיחוּ). At that moment (בֵּיהּ שַׁעֲתָא), the master of judgment ascends (סָלִיק מָארֵיהּ דְּדִינָא), who presides over them (דְּקָאִים עֲלֵיהוֹן), and sits upon the throne of judgment (וְיָתִיב בְּכוּרְסַיָּיא דְּדִינָא). And the song is forgotten (וְשִׁירָתָא אִשְׁתַּכַּךְ), until judgment is completed (עַד לָא תִסְתַּיָּים דִּינָא). The masters of vision from the right side revolve (סָחֲרָן מָארֵי דְּעַיְּינִין דִּלְסִטְרָא יְמִינָא), and with them are eighteen thousand others who blast (וְעִמְּהוֹן תַּמְנֵיסַר אַלְפִּין אַחֲרָנִין תַּקְעִין). They do not wail and do not lament (וְלָא מְיַבְּבִין וְלָא מְיַלְּלִין); some say: they do not lament and do not wail (ס״א: לָא מִילֵּלִין וְלָא מִיבַּבִין).

They open song (פָּתְחִין שִׁירָתָא), and two hundred and fifty thousand masters of wailing tremble (מִזְדַּעְזְעָן מָאתָן וְחַמְשִּׁין אַלְפִּין מָארֵי דִּיבָּבָא). He sounded a second blast, and they did not wail (תַּקַע תִּנְיָינוּת וְלָא מְיַבְּבִין) - some say: they did not wail and did not lament (ס״א וְלֹא מִיבְּבִין וְלֹא מִילְּלִין). He took the patronal seat (נָטִיל פַּטְרוֹנָא), from that Throne (מֵהַהוּא כּוּרְסַיָּיא) and sat upon the Throne of Compassion (וְיָתִיב בְּכוּרְסַיָּיא דְּוַתְּרָנוּתָא). At that moment he would remember the great supernal holy Name (בֵּיהּ זִמְנָא הַוָה [נ״א: הוּא] מִדְכַּר שְׁמָא קַדִּישָׁא עִלָּאָה רַבָּא), for in that Name is life for all (דִּבְהַהוּא שְׁמָא חַיִּים לְכֹלָּא).

He opened and said: once, Yod Heh Vav Heh (פָּתַח וְאָמַר זִמְנָא חֲדָא יו״ד הֵ״א וָי״ו הֵ״א) - some say: Yod Heh and Vav Heh (ס״א יו״ד ה״א וְא״ו ה״א) - as it is said (כְּמָה דְאַתְּ אָמֵר): “And he called upon the Name of Hashem” (שמות ל״ד וַיִּקְרָא בְּשֵׁם יְהוָ״ה). The Masters of the holy spheres begin as at the beginning (פַּתְחִין כִּקַדְמֵיתָא מָארֵי גַּלְגַּלֵּי קַדִּישִׁין), and a thousand thousands, and ten thousand myriads (וְאֶלֶף אַלְפִּין וְרִבּוֹא רִבְבָן), and the utterers of song (וְאַמְרֵי שִׁירָתָא), praise and say (מְשַׁבְּחִין וְאָמְרִין): Blessed is the glory of Hashem from the place of His Shekhinta (בְּרִיךְ יְקָרָא דְה׳ מֵאֲתַר בֵּית שְׁכִינְתֵּיהּ). She arrived, that Garden (אַתְיָא הַהוּא גִּנְתָּא), which was hidden in two hundred and fifty worlds (דְּהַוָת [נ״א: דַּאִיהִי] טְמִירָא בְּמָאתָן וְחַמְשִׁין עָלְמִין), it is the precious Shekhinta in her radiance (הוּא שְׁכִינְתָּא יְקָרָא בְּזִיוָהּ), that goes forth from radiance to radiance (דְּנָפִיק מִזִּיוָא לְזִיוָא), and her radiance flows from it (וְזִיוָהּ נָגִיד מִנֵּיהּ), to the four principal directions (לְד׳ סִטְרִין רֵישִׁין), to the primordial ones (לְקַדְמָאֵי), Some say: to establish them (נ״א: לְקַיְּימָא), from that radiance goes forth (מֵהַהוּא זִיוָא נַפָּק), Some say: is drawn forth (נ״א: אִתְמְשַׁךְ), to all those who are below (לְכֻלְּהוּ דְּאִינּוּן לְתַתָּא), and that one is called the Garden of Eden (וְהַהִיא אִקְרֵי גִּנְתָּא דְעֵדֶן).

The second elder opened (פָּתַח תִּנְיָינוּת הַהוּא סָבָא), the Patron of all (פַּטְרוֹנָא דְּכֹלָּא), and remembered His Name: Yod Heh Vav Heh (וּמִדְכַּר שְׁמֵיהּ יו״ד הֵ״א וָא״ו הֵ״א), and all the gates of the thirteen chambers of mercy opened (וְכֻלְּהוּ פַּתְחֵי בִּתְלֵיסָר מְכִילָן דְּרַחֲמֵי). Who beholds all these mighty ones (מַאן חָמֵי כָּל אִלֵּין תַּקִּיפִין), thunders of thunders (רָאֲמִין דְּרָאֲמִין), powers of powers (תַּקִּיפִין דְּתַקִּיפִין), holy chariots (רְתִיכִין קַדִּישִׁין), and the heavens and all their hosts (וּשְׁמַיָּא וְכָל חֵילֵיהוֹן), tremble and quake in great awe (מִזְדַּעְזְעִין וּמִתְחַלְחְלָן בְּאֵימָתָא סַגְיָא), they praise the holy Name (מְשַׁבְּחָן שְׁמָא קַדִּישָׁא), and say song (וְאַמְרִין שִׁירָתָא). Fortunate are the souls of the Righteous (זַכָּאִין אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא), who are in that moment (דְּאִינּוּן בְּהַהוּא עִדּוּנָא), and know this (וְיַדְעִין דָּא), about this it is said (עַל הָאִי אִיתְּמַר): “Who would not fear You, King of the nations? For it is fitting for You” (Jeremiah 10) (מִי לֹא יִירָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה וְגו׳). Thus concludes the Tosefta (ע״כ תּוֹסֶפְתָּא).

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן), when the Shekhinta descended into Egypt (כַּד נַחְתַּת שְׁכִינְתָּא לְמִצְרַיִם), a certain living being descended (נַחְתַּת חַיָּה חֲדָא), whose name is Yisrael (דִּשְׁמָהּ יִשְׂרָאֵל), in the likeness of that elder (בְּדִיּוּקְנָא דְּהַהוּא סָבָא), and forty-two holy attendants with him (וְאַרְבְּעִין וּתְרֵין שַׁמָּשִׁין קַדִּישִׁין עִמֵּיהּ), and each and every one had a holy letter with him (וְכָל חַד וְחַד אָת קַדִּישָׁא עִמֵּיהּ), from the Holy Name (מִשְּׁמָא קַדִּישָׁא), and all of them descended with Ya‘akov into Egypt (וְכֻלְּהוּ נַחְתָּן עִם יַעֲקֹב לְמִצְרַיִם). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And these are the names of the children of Yisrael who came into Egypt with Ya‘akov” (Exodus 1:1) (וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה אֵת יַעֲקֹב). Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): From the wording, since it says “the children of Yisrael,” and afterwards “with Ya‘akov,” and it does not say “with him” (מִמַּשְׁמַע דְּקָאָמַר בְּנֵי יִשְׂרָאֵל, וְאַחַר כָּךְ אֵת יַעֲקֹב, וְלָא נֶאֱמַר אִתּוֹ).

Rabbi Yehudah asked Rabbi El‘azar son of Rabbi Shim‘on (שָׁאַל רִבִּי יְהוּדָה לְרִבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן), and said to him (אָמַר לֵיהּ): Since you heard from your father (כֵּיוָן דְּשַׁמְעַת מֵאֲבוּךְ), the portion of “And these are the names” in the supernal secret (פָּרָשַׁת וְאֵלֶּה שְׁמוֹת בְּרָזָא עִלָּאָה), what did he say about “a man and his household came” (מַאי קָאָמַר אִישׁ וּבֵיתוֹ בָּאוּ)? He said to him (אָמַר לֵיהּ): That word which Abba said (הַהוּא מִלָּה דְּהֲוָה אָמַר אַבָּא), they were supernal angels (אִינּוּן הָווּ מַלְאָכִין עִלָּאִין), who are above those below them (דְּאִינּוּן לְעֵילָּא עַל תַּתָּאֵי מִנְּהוֹן), and this is what is written “a man and his household came” (הַיְינוּ דִּכְתִּיב אִישׁ וּבֵיתוֹ בָּאוּ). And thus said Abba (וְהָכִי אָמַר אַבָּא): All those angels of the supernal level (כָּל אִינּוּן מַלְאָכִין דִּבְּדַרְגָּא עִלָּאָה), are called male men (אִקְרוּן גּוּבְרִין דּוּכְרִין), and those of the lower level than them (וְאִינּוּן דִּבְּדַרְגָּא תַּתָּאָה מִנְּהוֹן), are called house (אִתְקְרוּן בַּיִת), for the woman is the Nukvah who receives from the male (דְּאִתְּתָא נוּקְבָּא דִּמְקַבְּלָא מִן דְּכוּרָא).

Rabbi Yitzḥak was standing before Rabbi El‘azar son of Rabbi Shim‘on (רִבִּי יִצְחָק הֲוָה קָאֵים קָמֵיהּ דְּרִבִּי אֶלְעָזָר בַּר רִבִּי שִׁמְעוֹן), he said to him (אָמַר לֵיהּ): The Shekhinta descended to Egypt with Ya‘akov (שְׁכִינְתָּא נַחְתַּת לְמִצְרַיִם עִם יַעֲקֹב). He said to him (אֲמַר לֵיהּ): Did she not? For it is written (Bereshit 46) “I shall go down with you” (וְלָא, וְהָא כְּתִיב אָנֹכִי אֵרֵד עִמְּךָ). He said to him (אָמַר לֵיהּ): Come and see (תָּא חֲזֵי), the Shekhinta descended to Egypt with Ya‘akov (שְׁכִינְתָּא נַחְתַּת לְמִצְרַיִם אֵת יַעֲקֹב), and six hundred thousand holy chariots (וְשֵׁשׁ מְאָה אַלְפִּין רְתִיכִין קַדִּישִׁין), Some say: others (אַחֲרָנִין), with her (עִמָּהּ). And this is what is written: “About six hundred thousand on foot” (Exodus 12) (וְהַיְינוּ דִּכְתִּיב כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי).

We have learned (תָּנֵינָן): Six hundred thousand holy chariots descended with Ya‘akov to Egypt (שִׁית מֵאָה אַלְפִּין רְתִיכִין קַדִּישִׁין נַחֲתוּ עִם יַעֲקֹב לְמִצְרַיִם), and all of them ascended from there when Yisrael went forth from Egypt (וְכֻלְּהוּ סְלִיקוּ מִתַּמָּן, כַּד נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And the children of Yisrael journeyed from Ra‘amses to Sukkot, about six hundred thousand on foot” (Exodus 12) (וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי וְגו׳). It does not say six hundred (שֵׁשׁ מֵאוֹת לָא נֶאֱמַר), but rather about six hundred (אֶלָּא כְּשֵׁשׁ מֵאוֹת), in the manner that these went out, so too these went out (כְּגַוְונָא דְּנָפְקוּ אִלֵּין, כָּךְ נָפְקוּ אִלֵּין). And come and see the secret of the matter (וְתָּא חֲזֵי רָזָא דְּמִלָּה): At the time these holy chariots went out (בְּעִידָנָא דְּנָפְקוּ אִלֵּין רְתִיכִין קַדִּישִׁין), the holy camps (מַשִּׁירְיָיתָא קַדִּישָׁתָא), Yisrael beheld and knew (חָמוּ יִשְׂרָאֵל וְיָדְעוּ), that they were being delayed on account of them (דַּהֲווּ מִתְעַכְּבִין בְּגִינֵיהוֹן), and all of them in the haste that Yisrael performed (וְכֻלְּהוּ בְּהִילוּ דְּעָבְדוּ יִשְׂרָאֵל), was on account of them (בְּגִינֵיהוֹן הֲוָה). And this is what is written (וְהַיְינוּ דִּכְתִּיב): “And they were not able to delay” (Exodus 12) (וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ).

It should have said: “And they did not want to delay” (הֲוָה לֵיהּ לְמֵימַר וְלֹא רָצוּ לְהִתְמַהְמֵהַּ), but it does not say that - only “they were not able” (אֲבָל לָא כְּתִיב אֶלָּא וְלֹא יָכְלוּ). And it was known (וְאִתְיְידַּעוּ), Some say: and it became known (ס״י: וְאִתְנַדַּע), truly (מַמָּשׁ), that all of them, the children of Yisrael (דְּכֻלְּהוּ בְּנֵי יִשְׂרָאֵל), were the children of Yisrael of the firmament (הֲווּ בְּנֵי יִשְׂרָאֵל דִּרְקִיעָא). And this is what is written (וְהַיְינוּ דִּכְתִּיב): “The children of Yisrael who came into Egypt with Ya‘akov” (וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה אֵת יַעֲקֹב). And concerning this it does not say: “with him” (וְעַל דָּא לָא נֶאֱמַר אִתּוֹ), but rather: “with Ya‘akov” (אֶלָּא אֵת יַעֲקֹב) - those who came to Egypt first, and with whom? With Ya‘akov (הַבָּאִים מִצְרַיְמָה בְּקַדְמִיתָא, וְעִם מִי אֵת יַעֲקֹב).