Daf 114a (דַּף קי״ד ע״א)

Come and see (תָּא חֲזֵי), it is written: "engraved upon the tablets" (חָרוּת עַל הַלֻּחֹת). What does "engraved upon the tablets" mean? (מַאי חָרוּת עַל הַלֻּחֹת). They have explained thus (הָכִי אוּקְמוּהָ): freedom from the angel of death (חֵירוּת מִמַּלְאַךְ הַמָּוֶת), freedom from subjugation to kingdoms (חֵירוּת מִשִּׁעְבּוּד מַלְכִיּוֹת), freedom from everything (חֵירוּת מִכֹּלָּא); thus it surely is (הָכִי הוּא). What is this engraving? (וּמַאי חָרוּת).

It is the seal of the World to Come (גּוּשְׁפַּנְקָא דְּעָלְמָא דְּאָתֵי), wherein was freedom of every kind (דְּבֵיהּ הֲוָה חֵירוּת, בְּכָל מִינֵי חֵירוּת). And if they had not been broken (וְאִלְמָלֵא לָא אִתְּבָּרוּ), all that came into the world afterward would not have come (כָּל מַה דְּאָתָא לְעָלְמָא לְבָתַר, לָא אָתָא), and Yisrael would have been in the likeness of supernal angels above (וַהֲווּ יִשְׂרָאֵל דִּיּוּקְנָא דְּמַלְאָכִין עִלָּאִין דִּלְעֵילָּא). Therefore the scripture proclaims and says (וְעַל דָּא אַכְרִיז קְרָא וְאָמַר), "And the tablets were the work of Elohim, etc." (וְהַלּוּחֹת מַעֲשֵׂה אֱלֹהִים וְגוֹ'), lest you say that this was after the world was completed and the full Name was mentioned (לָא תֵּימָא דִּלְבָתַר דְּעָלְמָא אִשְׁתָּכְלַל, וְאַדְכַּר שֵׁם מָלֵא הָווֹ), but rather at the moment when it was completed with the name Elohim (אֶלָּא בְּשַׁעֲתָא דְּאִשְׁתָּכְלַל בְּשֵׁם אֱלהִים), before Shabbat entered (עַד לָא יֵיעוּל שַׁבָּת).

"They were" (הֵמָּה), what is "they were"? (מַאי הֵמָּה). They were the reversal of M”HH (הִפּוּךְ מה״ה הָווֹ). They were from two sides (מִתְּרֵין סִטְרִין הָווֹ): one of action (חֲדָא בְּעוֹבָדָא), and one of freedom above (וַחֲדָא דְּחֵירוּת לְעֵילָא), marked above to guard everything (רָשִׁים לְעֵילָּא לְנַטְרָא לְכֹלָּא). Thus is "they were" (וְעַל דָּא המ״ה). "And the writing was the writing of Elohim" (וְהַמִּכְתָּב מִכְתַּב אֱלהִים הוּא): black fire upon white fire (אֶשָּׁא אוּכָמָא עַל גַּבֵּי אֶשָּׁא חִוָּורָא). "It is the writing of Elohim" (מִכְתַּב אֱלהִים הוּא), as it is written (הַיְינוּ דִּכְתִּיב), (Bamidbar 18) "And the Levi himself shall serve" (וְעָבַד הַלֵּוִי הוּא). "Engraved" (חָרוּת), as has been said (כְּמָה דְּאִתְּמַר), For behold, the Jubilee (Yovel) is called 'Freedom' (דְּהָא יוֹבֵל קָרֵי חָרוּת), making freedom for all worlds (וְעָבִיד חֵירוּת לְכָל עָלְמִין).

Thus far, my Friends (עֲד כָּאן חַבְרַיָּיא). From now onward, know (מִכָּאן וְהָלְאָה תִּנְדְּעוּן), that the evil side has no dominion over you (דְּהָא סִטְרָא בִּישָׁא, לָא שַׁלְטָא עָלַיְיכוּ), and I, Yeiva Sava, stand before you (וַאֲנָא יֵיבָא סָבָא, קָאִימְנָא קָמַיְיכוּ), to awaken these words (לְאִתְּעָרָא מִלִּין אִלֵּין). They arose (קָמוּ אִינּוּן), as though awakened from their sleep (כְּמַאן דְּאִתְּעַר מִשֵּׁינָתֵיהּ), and prostrated themselves before him (וְאִשְׁתְּטָחוּ קָמֵיהּ), unable to speak (וְלָא הֲווֹ יַכְלִין לְמַלְּלָא). After a moment, they wept (לְבָתַר שַׁעֲתָא בָּכוּ).

Rabbi Chiya opened and said (פָּתַח רַבִּי חִיָּיא וְאָמַר), "Set me as a seal upon your heart, as a seal upon your arm" (שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ וְגוֹ') (Shir HaShirim 8). "Set me as a seal" (שִׂימֵנִי כַחוֹתָם)—when Knesset Yisrael cleaves to her Husband (בְּשַׁעֲתָא דְּאִתְדַּבְּקָא כְּנֶסֶת יִשְׂרָאֵל בְּבַעְלָהּ), she says: "Set me as a seal" (אִיהִי אַמְרַת שִׂימֵנִי כַחוֹתָם). For the way of a seal (אָרְחָא דְּחוֹתָם) is that when it attaches to the place it adheres (כֵּיוָן דְּאִתְדַּבָּק בְּהַהוּא אֲתָר דְּאִתְדַּבָּק), it leaves behind its entire impression there (שָׁבִיק בֵּיהּ כָּל דִּיּוּקְנֵיהּ). Even though the seal itself goes here and there (אַף עַל גַּב דְּהַהוּא חוֹתָם אָזִיל הָכָא וְהָכָא) and does not remain there (וְלָא קַיְּימָא תַּמָּן), and has moved on from it (וְהָא אִתְעֲבָר מִנֵּיהּ), yet it leaves behind all its impression there (כָּל דִּיּוּקְנֵיהּ שָׁבִיק תַּמָּן), and there it remains (וְתַמָּן קַיְּימָא). Thus said Knesset Yisrael (אוּף הָכִי אַמְרַת כְּנֶסֶת יִשְׂרָאֵל), once I have cleaved to You (כֵּיוָן דְּאִתְדַּבָּקְנָא בָּךְ), let my entire image be engraved upon You (כָּל דִּיּוּקְנִי לִיהֲוֵי חָקִיק בָּךְ), so that even if I move here or there (דְּאַף עַל גַּב דְּאֵיזִיל הָכָא אוֹ הָכָא), You will find my image engraved in You (תִּשְׁכַּח דִּיּוּקְנִי חָקִיק בָּךְ), and You will remember me (וְתִדְכַּר לִי).

"And as a seal upon your arm" (וְכַחוֹתָם עַל זְרוֹעֶךָ), as it is written (כְּמָה דִּכְתִּיב): "His left hand under my head and His right hand embraces me" (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Shir HaShirim 2). Thus (אוּף הָכִי), may my image be engraved there (תְּהֵא דִּיּוּקְנִי חָקִיק תַּמָּן), so that I will be forever attached to You (וּבְכֵן אֱהֵא בָּךְ מִתְדַּבְּקָא לְעָלְמִין), and not forgotten by You (וְלָא אִתְנְּשֵׁי מִינָךְ). "For love is strong as death" (כִּי עַזָּה כַמָּוֶת אַהֲבָה)—strong as death is love (תַּקִּיפָא כַּמָּוֶת אַהֲבָה), mighty in power (בְּתּוּקְפָא תַּקִּיף), as that place in which death abides (כְּהַהוּא אֲתָר דְּשַׁרְיָא בֵּיהּ מוֹתָא). Love (אַהֲבָה)—this refers to that place called eternal love (הַהוּא אֲתָר דְּאִקְרֵי אַהֲבַת עוֹלָם).

"Harsh as Sheol is jealousy" (קָשָׁה כִשְׁאוֹל קִנְאָה)—thus indeed (אוּף הָכִי), for these names are from that side (דְּהָא אִלֵּין שְׁמָהָן, מֵהַהוּא סִטְרָא אִינּוּן). "Its sparks are sparks of fire" (רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ)—who are these sparks? (מַאן אִינּוּן רִשְׁפֵּי אִלֵּין). They are precious stones and goodly pearls (אִינּוּן אַבְנִין וּמַרְגְּלָן טָבָאן), which are born from that fire (דְּאִתְיְלִידוּ מֵהַהוּא אֵשׁ). "A flame of Yah" (שַׁלְהֶבֶת יָהּ)—from that flame (מֵהַהוּא שַׁלְהוֹבָא), which issues from the supernal world (דְּנָפְקָא מֵעָלְמָא עִלָּאָה), and is united with Knesset Yisrael (וְאִתְאַחֲדָא בִּכְנֶסֶת יִשְׂרָאֵל), to become entirely one unity (לְמֶהֱוֵי כֹּלָּא חַד יִחוּדָא). And we (וַאֲנָן), behold the love and sparks of the flame of the heart that follows You (הָא אַהֲבָה וּרְשָׁפִין דְּשַׁלְהוֹבָא דְּלִבָּא אֲבַתְרָךְ). May it be Your will (יְהֵא רַעֲוָא), that our image be engraved in Your heart (דְּדִיּוּקְנָא דִּילָן, תְּהֵא חֲקוּקָה בְּלִבָּךְ), just as Your image is engraved in our hearts (כְּמָה דְּדִיּוּקְנָא דִּילָךְ חַקּוּק בְּלִבָּן). He kissed them (נָשַׁק לוֹן), and blessed them, and they departed (וּבָרִיךְ לוֹן וְאָזְלוּ).

When they arrived before Rabbi Shimon (כַּד מָטוּ לְגַבֵּי דְּרַבִּי שִׁמְעוֹן), and recounted to him all that had occurred to them (וְסָחוּ לֵיהּ כָּל מַה דְּאִירַע לוֹן), he rejoiced and was amazed (חַדֵּי וְתַוָּוה). He said (אָמַר): "Fortunate are you who merited all this (זַכָּאִין אַתּוּן דְּזָכִיתוּן לְכָל הַאי). Yet, how were you with that supernal lion (וּמַה הֲוֵיתוּן בַּהֲדֵי אַרְיָא עִלָּאָה), mighty and powerful (גִּיבָּר תַּקִּיף), before whom other mighty ones are as nothing (דְּלָא הֲווֹ כַּמָּה גִּיבָּרִין לְגַבֵּיהּ כְּלוּם), and you did not immediately recognize him? (וְלָא יְדַעְתּוּן לְאִשְׁתְּמוֹדְעָא לֵיהּ מִיַּד). I am astonished (תַּוָוהְנָא), how you were saved from his punishment (אֵיךְ אִשְׁתְּזַבְתּוּן מֵעוֹנְשָׁא דִּילֵיהּ). Surely, Kudsha Berikh Hu desired to save you (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְשֵׁזָבָא לְכוֹן)." He recited over them (קָרָא עָלַיְיהוּ): "But the path of the righteous is as shining light, that grows brighter until the full day" (וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וְאוֹר עַד נְכוֹן הַיּוֹם) (Mishlei 4); "When you walk, your steps shall not be confined, and if you run, you shall not stumble" (בְּלֶכְתְּךָ לא יֵצֶר צַעֲדֶךָ וְאִם תָּרוּץ לא תִכָּשֵׁל) (Mishlei 4) "And your people, they are all righteous, forever shall they inherit the land, the branch of My planting, the work of My hands, wherein I glory" (וְעַמֵּךְ כֻּלָּם צַדִיקִים לְעוֹלָם יִרְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Yeshayah 60). (Thus far the words of Rav Yeiva Sava) (עַד כָּאן מִן רַב יֵיבָא סָבָא).

Ra‘aya Meheimna

“When men strive” (כִּי יִנָּצוּ אֲנָשִׁים) (Shemot 21:22). These are Mikha'el and Sama'el (אִלֵּין, מִיכָאֵל וְס״מ). “And hurt a woman with child” (וְנָגְפוּ אִשָּׁה הָרָה) (Shemot 21:22)—this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “So that her children depart” (וְיָצְאוּ יְלָדֶיהָ) (Shemot 21:22)—into exile (בְּגָלוּתָא). “He shall surely be punished” (עָנוֹשׁ יֵעָנֵשׁ) (Shemot 21:22)—this is Sama'el (דָּא ס״מ). “According as the woman's husband shall lay upon him” (כַּאֲשֶׁר יָשִׁית עָלָיו בַּעַל הָאִשָּׁה) (Shemot 21:22)—this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא).

A commandment follows after this (פִּקּוּדָא בָּתַר דָּא): to return a lost object (לְהָשִׁיב אֲבֵדָה). And after that (וַאֲבַתְרֵיהּ), to restore stolen property (לְהָשִׁיב הַגֶּזֶל). The Holy Butzina [Luminary] said (אָמַר בּוּצִינָא קַדִּישָׁא): Kudsha Berikh Hu will in the future restore to you (קוּדְשָׁא בְּרִיךְ הוּא עָתִיד לְאָהַדְרָא לָךְ), the lost object that you lost because of the Erev Rav (אֲבֵדָה דְּאָבְדַתּ בְּגִין עֵרֶב רַב). This is your bride (וְדָא כַּלָּה דִּילָךְ), for at the time when the Erev Rav made the calf (דִּבְזִמְנָא דְּעָבְדוּ עֵרֶב רַב יַת עֶגְלָא), your bride departed from you (נַפְקַת כַּלָּה דִּילָךְ). This is what is written (הֲדָא הוּא דִכְתִיב): “And he cast the tablets from his hands” (וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת) (Shemot 32:19).