Daf 60b (דַּף ס׳ ע״ב)

What is written? (מַה כְּתִיב). “And he cried out to Hashem, and Hashem showed him a Etz [Tree]” (וְיִצְעַק אֶל יְיָ וַיּוֹרֵהוּ יְיָ עֵץ) (Shemot 15:25). And there is no Etz [Tree] except the Orayta (וְאֵין עֵץ אֶלָּא תּוֹרָה), as it is written (דִּכְתִּיב): “She is a Etz Chayim [Tree of Life] to those who grasp her” (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Mishlei 3:18). And there is no Orayta except Kudsha Berikh Hu (וְאֵין תּוֹרָה אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר), there is no tree except Kudsha Berikh Hu p5-99(אֵין עֵץ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִּיב), ““For the human is a Etz HaSadeh [Tree of the Field]” (כִּי הָאָדָם עֵץ הַשָּׂדֶה) (Devarim 20:19). The Etz HaSadeh [Tree of the Field], indeed (עֵץ הַשָּׂדֶה וַדַּאי), this is the Etz [Tree] of the field of the holy apples (דָּא עֵץ שָׂדֶה דְּתַפּוּחִין קַדִּישִׁין). And when the radiance of the splendor of their King was revealed upon them (וְכַד אִתְגְּלֵי זִיו יְקָרָא דְּמַלְכֵּהוֹן עֲלַיְיהוּ), then “he cast it into the waters, and the waters were sweetened” (וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם) (Shemot 15:25). What is [the meaning of] “and the waters were sweetened”? (מַאי וַיִּמְתְּקוּ הַמָּיִם), that the accuser was transformed into an advocate (דְּקַטֵּיגוֹרָא אִתְעָבִיד סַנֵּיגוֹרָא).p5-100

Rabbi Abba said (אָמַר רִבִּי אַבָּא), come and see (תָּא חֲזֵי): In the beginning, when Yisrael entered into the covenant of Kudsha Berikh Hu (בְּקַדְמִיתָא כַּד עָאלוּ יִשְׂרָאֵל בְּקַיָּימָא דְּקוּדְשָׁא בְּרִיךְ הוּא), they did not enter as was proper (לָא עָאלוּ כְּדְקָא יֵאוֹת). What is the reason? (מַאי טַעֲמָא), because they were decreed [to enter] but not fulfilled (בְּגִין דְּאִתְגְּזָרוּ וְלָא אִתְפְּרָעוּ), and the holy sign was not revealed (וְלָא אִתְגַּלְיָיא רְשִׁימָא קַדִּישָׁא).

Once they reached here (כֵּיוָן דְּמָטוּ הָכָא), what is written? (מַה כְּתִיב). “There He established for them a statute and a judgment” (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט) (Shemot 15:25). There (תַּמָּן), Yisrael entered into two holy portions (עָאלוּ יִשְׂרָאֵל בִּתְרֵין חוּלָקִין קַדִּישִׁין), through that revelation in which their holy imprint was revealed (בְּהַהוּא גִּלּוּיָא דְּאִתְגַּלְיָא רְשִׁימָא דִּלְהוֹן), and they were called “Statute and Judgment” (וְאִקְּרוּן חֹק וּמִשְׁפָּט). “Chok [Statute]” (חֹק)—as you say (כְּמָה דְּאַתְּ אָמַר): “She gives food to her household, and a statute to her maidens” (וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Mishlei 31:15). “Mishpat [Judgment]” (וּמִשְׁפָּט)—as has been said (כְּמָה דְּאִתְּמַר): “A judgment for the God of Ya'akov” (מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב) (Tehillim 81:5). And there He tested them with that holy Ot [Sign] (וְשָׁם נִסָּהוּ בְּהַהוּא אָת קַדִּישָׁא), as you say (כְּמָה דְּאַתְּ אָמֵר): “For it is a statute for Yisrael” (כִּי חֹק לְיִשְׂרָאֵל הוּא) (Tehillim 81:5).

In the Sefer [Book] of Rav Yiva Sava (בְּסִפְרָא דְּרַב יִיִבָּא סָבָא), he spoke a matter concerning that holy Chutra [Staff] (אָמַר מִלָּה עַל הַהוּא חוּטְרָא קַדִּישָׁא): “And He said: If you will diligently heed the voice of Hashem your Elohim” (וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְיָ אֱלֹהֶיךָ) (Shemot 15:26). “And He said” (וַיֹּאמֶר)—what is “And He said”? (מַאי וַיֹּאמֶר). It is not written who said this (לָא כְּתִיב מַאן קָאָמַר דָּא), but rather Kudsha Berikh Hu said it (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אָמַר).

Rabbi Ḥizkiyah said (רִבִּי חִזְקִיָּה אָמַר): we learn (שַׁמְעֵינָן)—Some say: it implies (נ״א: מַשְׁמַע)—an unspecified statement is derived from another unspecified statement (אֲמִירָה סְתָם, מֵאֲמִירָה סְתָם), as it is written (דִּכְתִּיב): “And to Moshe He said: Come up to Hashem” (וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל יְיָ) (Shemot 24:1). It says, “He said” (אָמַר), but it does not state who said it (לָא כְּתִיב מַאן קָאָמַר). So too here (אוּף הָכָא): “And He said” without specification (וַיֹּאמֶר סְתָם), and it does not state who said it (וְלָא כְּתִיב מַאן קָאָמַר).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), the implication of what is written, “And he cried out to Hashem, and Hashem showed him a tree” (מַשְׁמַע דִּכְתִּיב, וְיִצְעַק אֶל יְיָ וַיּוֹרֵהוּ יְיָ עֵץ), from here is implied the word “and He said” (מֵהָכָא מַשְׁמַע וַיֹּאמֶר), and is implied who said the word (וּמַשְׁמַע מַאן אָמַר מִלָּה). “To the voice of Hashem your Elohim” (לְקוֹל יְיָ אֱלֹהֶיךָ), it should have said “to My voice” (לְקוֹלִי מִבָּעֵי לֵיהּ), rather, to that voice into which they entered (אֶלָּא לְהַהוּא קוֹל דְּעָאלוּ בֵּיהּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), after the holy sign was revealed in them (בָּתַר דְּאִתְגַּלְיָא בְּהוּ רְשִׁימָא קַדִּישָׁא), they entered into two holy portions (עָאלוּ בִּתְרֵין חוּלָקִין קַדִּישִׁין), as it is said (כְּמָה דְּאִתְּמַר), and since they entered into these two (וְכֵיוָן דְּעָאלוּ בְּאִלֵּין תְּרֵין), they entered into two other portions (עָאלוּ בְּאִלֵּין תְּרֵין חוּלָקִין אַחֲרָנִין), that when they are elevated in these other two (דְּכַד יִסְתַּלְּקוּן בְּאִלֵּין תְּרֵין אַחֲרָנִין), they will be joined in these (יִתְחַבְּרוּן בְּאִלֵּין), and blessings will not be withheld (וְלָא מִמַּנְעֵי בִּרְכָּאן). And for this reason, through these they reach the blessings (וּבְגִין כָּךְ, בְּאִלֵּין מָטוּ בִּרְכָּאן), Some say: through these they draw (נ״א: וּבְגִינֵי כָךְ בְּאִלֵּין מָטִין), until the Holy King (עַד מַלְכָּא קַדִּישָׁא).

And from the context of the verse the matter is understood (וּמֵאַתְרֵיהּ דִּקְרָא אִשְׁתְּמַע מִלָּה), as it is written (דִּכְתִּיב): “And He said: If you will surely listen” (וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע) (Shemot 15:26). “And He said” (וַיֹּאמֶר)—this is the Holy King (דָּא מַלְכָּא קַדִּישָׁא). And what did He say? (וּמַאי קָאָמַר). “If you will surely listen to the voice of Hashem your Elohim” (אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְיָ אֱלֹהֶיךָ), as you say (כְּמָה דְּאַתְּ אָמֵר): “For Hashem your Elohim is a consuming fire” (כִּי יְיָ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא) (Devarim 4:24)—this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “And that which is right in His eyes you shall do” (וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה)—this is the Tzaddik [Righteous One] (דָּא צַדִּיק). “And listen to His commandments” (וְהַאֲזַנְתָּ לְמִצְוֹתָיו)—this is Netzach (דָּא נֶצַח). “And keep all His statutes” (וְשָׁמַרְתָּ כָּל חֻקָּיו)—this is Hod (דָּא הוֹד). Once they entered into these (כֵּיוָן דְּעָאלוּ בְּאִלֵּין), behold, they reached the Holy King (הָא מָטוּ לְמַלְכָּא קַדִּישָׁא). Afterward, what is written? (לְבָתַר מַה כְּתִיב). “All the sickness that I placed upon Egypt I shall not place upon you, for I am Hashem your healer” (כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְּמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְיָ רֹפְאֶךָ) (Shemot 15:26). “For I am Hashem” (כִּי אֲנִי יְיָ)—this is the Holy King (דָּא מַלְכָּא קַדִּישָׁא).

It is understood (אִשְׁתְּמַע), that whoever guards this holy Reshima [Imprint] (דְּכָל מַאן דְּנָטִיר לְהַאי רְשִׁימָא קַדִּישָׁא), from it ascends to the supernal Holy King (מִנֵיהּ סָלִיק עַד מַלְכָּא קַדִּישָׁא עִלָּאָה). What is implied? (מַאי מַשְׁמַע). It implies these two (מַשְׁמַע אִינּוּן תְּרֵין), in whom the seed is gathered (דְּאִתְכְּנַשׁ בְּהוּ זַרְעָא), and the anointing of holy abundance flows (וּמָשַׁח רְבוּת קוּדְשָׁא), which they cast into the mouth of the maidservant (דְּשַׁדְיָין לֵיהּ בְּפוּם אָמָה). And because of this (וְעַל דָּא), they are bound together as one (אִתְקַשָּׁרוּ כַּחֲדָא), and the supernal King is over them (וּמַלְכָּא עִלָּאָה עָלַיְיהוּ), and they are bound to Him (וְאִתְקַשָּׁרוּ בֵּיהּ). And therefore (וְעַל כַּךְ), whoever enters into these two (מַאן דְּעָאל בְּאִלֵּין תְּרֵין), and guards them (וְנָטִיר לוֹן), is bound to two others (אִתְקָשָּׁר בִּתְרֵין אַחֲרָנִין), and enters into them (וְעָאל בְּהוּ), and then reaches the Holy King (וּכְדֵין מָטֵי לְמַלְכָּא קַדִּישָׁא).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): certainly, whoever merits the Tzaddik [Righteous One] (וַדַּאי מַאן דְּזָכֵי בְּצַדִּיק), merits Netzach and Hod (זָכֵי בְּנֶצַח וְהוֹד), and these are three (וְאִלֵּין אִינּוּן תְּלָתָא), through whom Knesset Yisrael is blessed (דְּאִתְבָּרְכָא בְּהוּ כְּנֶסֶת יִשְׂרָאֵל). And whoever merits them (וּמַאן דְּזָכוּ בְּהוּ), merits the Holy King (זָכֵי בְּמַלְכָּא קַדִּישָׁא), and enters into all four (וְעָאל בְּכֻלְּהוּ אַרְבְּעָה). And corresponding to these four (וְלָקֳבְלֵי אַרְבְּעָה אִלֵּין), they guard this holy Reshima [Imprint] (נְטִירוּ לְהַאי רְשִׁימָא קַדִּישָׁא), through four matters (מֵאַרְבַּע מִלִּין): guarding of Knesset Yisrael—abstaining from Niddah (נְטִירוּ דִּכְנֶסֶת יִשְׂרָאֵל, אִסְתַּמְּרוּתָא דְּנִדָּה); guarding of the Tzaddik [Righteous One]—abstaining from the maidservant (נְטִירוּ דְּצַדִּיק, אִסְתַּמְּרוּתָא דְּשִׁפְחָה); guarding of Netzach—abstaining from the daughter of idolatry (נְטִירוּ דְּנֶצַח, אִסְתַּמְּרוּתָא דְּבַת עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת); guarding of Hod—abstaining from the prostitute (נְטִירוּ דְּהוֹד, אִסְתַּמְּרוּתָא דְּזוֹנָה). And because of this (וְעַל דָּא), “to the voice of Hashem your Elohim” (לְקוֹל יְיָ אֱלֹהֶיךָ)—this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל).

By what merit did Yisrael merit to receive the countenance of the Shekhinta? (בַּמֶּה זָכָאן יִשְׂרָאֵל לְקַבְּלָא אַפֵּי שְׁכִינְתָּא). Through abstaining from Niddah [Menstrual Separation] (בְּאִסְתַּמְּרוּתָא מִן נִדָּה). And because of this it is written (וְעַל דָּא כְּתִיב): “And to a woman in the impurity of her Niddah [Menstrual Separation] you shall not come near to uncover her nakedness” (וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18:19). What is “to uncover her nakedness”? (מַאי לְגַלּוֹת עֶרְוָתָהּ). This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). And in this matter other matters are grasped and bound together (וּבְהַאי אֲחִידָן וּמִתְקַשְּׁרָן מִלִּין אַחֲרָנִין), in which Knesset Yisrael is bound (דִּכְנֶסֶת יִשְׂרָאֵל אִתְקַשְּׁרַת בְּהוּ). And these matters have already been established (וְהָא אוּקְמוּהָ מִלֵּי).