Daf 64b (דַּף ס״ד ע״ב)

And this follows what Rabbi El'azar said (וְאַזְלָא הָא כְּהָא דְּאָמַר רִבִּי אֶלְעָזָר): It is written (כְּתִיב) “Who can utter the mighty acts of Hashem?” (Psalms 106) (מִי יְמַלֵּל גְּבוּרוֹת יְיָ׳). What are the mighty acts of Hashem? (מַאי גְּבוּרוֹת יְיָ׳) — to include the Supernal Mother of all (לְאַכְלְלָא אִימָא עִלָּאָה דְּכֹלָּא), for even though she is not Judgment (דְּאַף עַל גַּב דְּלָאו אִיהִי דִּינָא), from her side it is found (מִסִּטְרָהָא אִשְׁתְּכַח), for from her side Gevurah is revealed (דְּהָא מִסִּטְרָהָא גְּבוּרָה אִשְׁתְּכַח), and because of this, the Supernal Rock is called so (וּבְגִינֵי כַּךְ צוּר עִלָּאָה אִקְרֵי). “And you forgot El who bore you” (Deuteronomy 32) (וַתִּשְׁכַּח אֵל מְחוֹלְלֶךָ) — this is the radiance of Abba (דָּא נְהִירוּ דְּאַבָּא). And what is it? (מַאי נִיהוּ) — Supernal Chesed, which is the radiance of Abba (חֶסֶד עִלָּאָה, דְּאִיהוּ נְהִירוּ דְּאַבָּא).

Furthermore, Rabbi Abba said (תּוּ אָמַר רִבִּי אַבָּא): Water, in every place — this is known (מַיִם בְּכָל מָקוֹם, הָא יְדִיעָא), and Kudsha Berikh Hu, through this Rock, arouses water upon the earth (וְקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי צוּר אִתְּעַר לְאַרְקָא מַיָּא), for it is not seen (דְּהָא לָא אִתְחָזֵי), except from greatness (אֶלָּא מִגְּדוּלָּה), and this is a sign and miracle of Kudsha Berikh Hu (וְדָא הוּא אָת וְנִיסָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And concerning this, David praised and said (וְעַל דָּא שָׁבַח דָּוִד וְאָמַר): “Who turns the Rock into a pool of water…” (Psalms 114) (הַהֹפְכִי הַצּוּר אֲגַם מָיִם וְגו׳). And what is implied by “Who turns”? (וּמַשְׁמַע הַהֹפְכִי) — for it is not the nature of the Rock to do such a thing (דְּהָא לָאו אָרְחוֹי דְּצוּר בְּכַךְ).

And concerning this, from the Supernal Rock, water emerges from a lower place (וְעַל דָּא, בְּצוּר עִלָּאָה, אַפִּיק מַיָּא מֵאֲתָר דִּלְתַתָּא). And what is the name of that lower one? Sela (וּמַה שְׁמֵיהּ דְּהַהוּא דִּלְתַתָּא — סֶלַע), as it is written (דִּכְתִּיב): “And you shall bring forth water for them from the sela” (Numbers 20) (וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע). And with what did this sela bring forth water? (וּבַמֶּה אַפִּיק הַאי סֶלַע מַיָּא) — by the strength of the Rock above (בְּחֵילָא דְּצוּר דִּלְעֵילָּא).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר): “The Rock, His work is perfect” (Deuteronomy 32) (הַצּוּר תָמִים פָּעֳלוֹ) — what is the meaning of “The Rock, His work is perfect”? (מַאי מַשְׁמַע הַצּוּר תָמִים פָּעֳלוֹ) — that the Rock was transformed to perform a perfect act (דְּאִתְהַפָּךְ צוּר, לְמֶעְבַּד פָּעֳלוֹ דְּתָמִים). And what is that? (וּמַאי אִיהוּ) — Avraham (אַבְרָהָם), as it is written of him (דִּכְתִיב בֵּיהּ): “Walk before Me and be wholehearted” (Bereshit 17) (הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים). And this is (וְדָא הוּא): “Who turns the Rock into a pool of water” (הַהֹפְכִי הַצּוּר אֲגַם מָיִם), and implied in “His work is perfect” is Avraham (וּמַשְׁמַע תָמִים פָּעֳלוֹ, וְדָא אַבְרָהָם).

At that moment (בְּשַׁעֲתָא דָּא), the Rock was restored as perfect (אִתְהַדַּר הַצּוּר, תָמִים). At another later moment (בְּשַׁעֲתָא אַחֲרָא תִּנְיָינָא), when Moshe was punished and came to bring forth water from this Rock (כַּד [אִתְעַנֵּשׁ] בָּעָא מֹשֶׁה לְאַפָּקָא מַיָּא בְּהַאי צוּר), on account of the sins of Yisrael (בְּחוֹבַיְיהוּ דְּיִשְׂרָאֵל), it was not restored to being perfect as before (לָא אִתְהַדַּר תָמִים, כְּקַדְמִיתָא). At that time (בֵּיהּ זִמְנָא), Moshe was pained and said (אִתְרָעַם מֹשֶׁה וְאָמַר): “The Rock who bore you, you weakened” (Deuteronomy 32) (צוּר יְלָדְךָ תֶּשִׁי) meaning, you weakened Him from what He had been previously (כְּלוֹמַר, חַלָּשְׁתּ לֵיהּ מִמַּה דְּהֲוָה בְּקַדְמִיתָא), for because of you, He is not found perfect now (דִּבְגִינָךְ לָא אִשְׁתְּכַח תָּמִים הַשְׁתָּא), and judgment was done in Him (וְאִתְעָבִיד [בֵיהּ] דִּינָא), which had not been in the days of your youth (מַה דְּלָא הֲוָה בְּיוֹמֵי יְלָדְךָ), meaning your early strength (כְּלוֹמַר, עוּלֵימָךְ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): what is the meaning of what is written (מַאי דִּכְתִּיב): “Is Hashem in our midst or not?” (הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן) (Exodus 17). Were Yisrael fools who did not know this matter? (וְכִי טִפְּשִׁין הֲווֹ יִשְׂרָאֵל דְּלָא יַדְעֵי מִלָּה דָּא)? Behold, they saw the Shekhinta before them (וְהָא חָמוּ שְׁכִינְתָּא קָמַיְיהוּ), and the Clouds of Glory over them (וַעֲנֵנֵי כָבוֹד עָלַיְיהוּ דְּסַחְרוֹן לוֹן), and they said: “Is Hashem in our midst or not?” (וְאִינּוּן אָמְרוּ: הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן). These were men who had seen the radiant splendor of their King at the sea (גּוּבְרִין דְּחָמוּ זִיו יְקָרָא דְּמַלְכֵּיהוֹן עַל יַמָּא), and we have learned (וְתָנֵינָן): “A maidservant saw at the sea what even Ezekiel did not see” (רָאָתָה שִׁפְחָה עַל הַיָּם מַה שֶּׁלֹּא רָאָה יְחֶזְקֵאל)—and they were found to be fools (אִינּוּן אִשְׁתְּכָחוּ טִפְּשִׁין), saying: “Is Hashem in our midst or not (Ein)?” (וְאָמְרוּ: הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן). Rather, as Rabbi Shimon said (אֶלָּא, הָכִי קָאָמַר רַבִּי שִׁמְעוֹן) [ they wanted to know (בָּעוּ לְמִנְדַּע), Between Atika, the most concealed of all concealments, who is called Ein (בֵּין עַתִּיקָא סְתִימָאָה דְּכָל סְתִימִין דְּאִקְרֵי אַיִן) , and between Ze’ir Anpin, which is called Hashem (וּבֵין זְעֵיר אַנְפִּין דְּאִקְרֵי יְיָ'). And concerning this, it is not written “if not” (וְעַל דָּא, לָא כְּתִיב: הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם לֹא), as it is written elsewhere: “if you will walk in My Torah, or not” (כְּמָה דִּכְתִּיב: הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא). Rather, “Is Hashem in our midst or Ein” (אֶלָּא: הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן). If so, why were they punished? (אִי הָכִי, אֲמַאי אִתְעַנְשׁוּ). Rather, because they made division (אֶלָּא עַל דַּעֲבִידוּ פִּרוּדָא), and placed it in trial (וַעֲבִידוּ בְּנִסְיוֹנָא), as it is written: “and for testing Hashem” (דִּכְתִּיב: וְעַל נַסּוֹתָם אֶת יְיָ') (Exodus 17). Yisrael said (אָמְרוּ יִשְׂרָאֵל): “If this one is questioned in one manner, and that one is questioned in another manner…” (אִי הַאי נִשְׁאַל בְּגַוְונָא חַד, וְאִי הַאי נִשְׁאַל בְּגַוְונָא אַחֲרָא). And because of this—immediately, Amalek came (וְעַל דָּא: מִיָּד וַיָּבֹא עֲמָלֵק). (Exodus 17): “And Amalek came and fought with Yisrael at Rephidim” (וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִים).

Rabbi Yose opened (רִבִּי יוֹסֵי פָּתַח): (Isaiah 32) “Fortunate are you who sow beside all waters, sending out the foot of the ox and the donkey” (אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מַיִם מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר). “Fortunate are you who sow beside all waters”—there we have learned (אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מַיִם, תַּמָּן תָּנִינָן): how many waters, and how many waters are found (כַּמָּה מַיִם וְכַמָּה מַיִם מִשְׁתַּכְּחִין). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who have no seed but by water (דְּלֵית זַרְעָא לְהוּ, אֶלָּא עַל הַמַּיִם), as it is written: “And they encamped there by the waters” (דִּכְתִּיב: וַיַּחֲנוּ שָׁם עַל הַמָּיִם) (Exodus 15). They are those who were beneath the branches of the Tree of Kudsha Berikh Hu (אִינּוּן דַּהֲווֹ תַּחוֹת עַנְפֵי אִילָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא). As it is taught (דְּתַנְיָא): there is a Tree for Kudsha Berikh Hu (אִילָנָא אִית לְקוּדְשָׁא בְּרִיךְ הוּא), and it is a great and mighty Tree (וְהוּא אִילָנָא רַבְרְבָא וְתַקִּיפָא), and within it is found sustenance for all (וּבֵיהּ אִשְׁתְּכַח מְזוֹנָא לְכֹלָּא). And it is enclosed in twelve boundaries, in balance (וְהוּא אִתְּחַם בִּתְרֵיסַר תְּחוּמִין, בְּמַתְקְלָא), and it is strengthened by the four winds of the world (וְאִתְּתַקַּף בְּאַרְבַּע רוּחֵי עָלְמָא). And seventy branches are held in it (וְע׳ עַנְפִּין אֲחִידָן בֵּיהּ), and Yisrael are found in the body of that Tree (וְיִשְׂרָאֵל מִשְׁתַּכְּחֵי בְּגוּפָא דְּהַהוּא אִילָנָא). And those seventy branches are their pathways (וְאִינּוּן שִׁבְעִין עַנְפִּין סַחֲרָנָא דִּלְהוֹן). And this is what is written (וְהַיְינוּ דִּכְתִּיב): “And they came to Eilim, and there were twelve springs of water and seventy date palms” (וַיָּבֹאוּ אֵילִימָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם וְשִׁבְעִים תְּמָרִים) (Exodus 15). And it has already been established (וְהָא אוּקְמוּהָ), and said in many places (וְאִתְּמַר בְּכַמָּה אֲתָר). What is “and they encamped there by the water”? (מַאי: וַיַּחֲנוּ שָׁם עַל הַמָּיִם)? Rather, at that time, they ruled over those waters (אֶלָּא בְּהַהוּא זִמְנָא, שָׁלִיטוּ עַל אִינּוּן מַיָּא), those that are beneath the branches of the Tree (דְּאִינּוּן תַּחוֹת עַנְפִּין דְּאִילָנָא), which are called (Psalms 124) “the proud waters” (דְּאִקְרוּן: הַמַּיִם הַזֵּידוֹנִים). And concerning this it is written: “Blessed are you who sow beside all waters” (וְעַל דָּא: אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מָיִם) (Isaiah 32).

Those who send forth the foot of the ox and the donkey (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר) — these are the two crowns of the left side (אִינּוּן תְּרֵין כִּתְרֵי שְׂמָאלָא), to which the nations who worship stars and constellations cling (דַּאֲחִידָן בְּהוּ עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), and they are called “ox” and “donkey” (דְּאִקְרוּן שׁוֹר וַחֲמוֹר). And this is what is written (וְהַיְינוּ דִּכְתִיב): “And I had ox and donkey…” (Bereshit 30) (וַיְהִי לִי שׁוֹר וַחֲמוֹר). For Lavan was wise in sorceries (בְּגִין דְּלָבָן חַכִּים הֲוָה בַּחֲרָשִׁין), and in those lower crowns (וּבְאִינּוּן כִּתְרִין תַּתָּאִין), and through them he sought to destroy Ya'akov (וּבְאִינּוּן בָּעָא לְאוֹבָדָא לְיַעֲקֹב), as it is written (כְּמָה דִּכְתִיב): “An Aramean sought to destroy my father” (Deuteronomy 26) (אַרַמִּי אוֹבֵד אָבִי), and this has already been explained (וְהָא אִתְּמַר). And when Yisrael are meritorious (וּכְשֶׁיִּשְׂרָאֵל זַכָּאִין), they send them away (מְשַׁלְּחֵי לְהוּ), and they are not able to rule over them (וְלָא יַכְלֵי לְשַׁלְּטָאָה עָלַיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Those who send forth the foot of the ox and the donkey” (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר), that they should not rule over them (דְּלָא שַׁלְטֵי בְּהוּ).