Daf 116a (דַּף קט״ז ע״א)

Indeed, the World to Come (וּבְוַדַּאי עָלְמָא דְּאָתֵי), Binah (בִּינָה), is above the sun (אִיהִי לְמַעְלָה מֵהַשֶּׁמֶשׁ), which is the Central Pillar (דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא). Vows from there (נְדָרִים מִתַּמָּן), ascend above an oath (עַל גַּבֵּי שְׁבוּעָה עוֹלִים), and take effect even upon something without substance (וְחָלִין עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ), since an oath pertains to this world (בְּגִין דִּשְׁבוּעָה אִיהוּ עָלְמָא דֵּין), which has no permanence (דְּלֵית לֵיהּ קִיּוּמָא), except upon a foundation (אֶלָּא עַל יְסוֹד). Thus it is written (הֲדָא הוּא דִכְתִיב), "And Tzaddik is the foundation of the world" (וְצַדִיק יְסוֹד עוֹלָם) (Proverbs 10). Upon it rests an oath (וּבֵיהּ אוֹמָאָה), as it is written (דִּכְתִּיב), "As Hashem lives, lie down until the morning" (חַי יְיָ' שִׁכְבִי עַד הַבֹּקֶר) (Ruth 3).

For the Lower Shekhinta (דִּשְׁכִינְתָּא תַּתָּאָה), the Western Wall (כּוֹתֶל מַעֲרָבִי) is His dwelling (דִּיּוּרָא דִּילֵיהּ). It is so called because it is the Tel [Mound] toward which all turn (עַל שֵׁם דְּאִיהוּ תֵּל שֶׁהַכֹּל פּוֹנִים בּוֹ). Ko [26] Tel [Mound] (כּ״וֹ תֵּ״ל): Hashem equals twenty-six (יְדוָ״ד כּ״וֹ); indeed, the Shekhinta is His Tel [Mound] (וַדַּאי שְׁכִינְתָּא, אִיהוּ תֵּל דִּילֵיהּ). It is so called (עַל שֵׁם): “His locks are curled, black as a raven” (קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Shir HaShirim 5:11). And they established concerning every Kotz [Crown/Prick] (וְאוּקְמוּהָ עַל כָּל קוֹץ וְקוֹץ): “heaps upon heaps of Halakhot” (תִּלֵּי תִּלִּים שֶׁל הֲלָכוֹת). The Kotz [Crown/Prick] (קוֹץ), which is the Dalet of Echad (ד׳ מִן אֶחָד), is the Tel [Mound] toward which all turn (תֵּל שֶׁהַכֹּל פּוֹנִים בּוֹ). This Kotz [Crown/Prick] (וְהַאי קוֹץ) unites between Alef–Chet (הוּא אָחִיד בֵּין א״ח) and Dalet (וּבֵין ד׳), as it is written (הֲדָא הוּא דִכְתִיב): “For all that is in heaven and in earth” (כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ) (I Divrei HaYamim 29:11). And Yonatan translated (וְתִרְגֵם יְהוֹנָתָן): “who unites heaven and earth” (דְּאָחִיד בִּשְׁמַיָּא וּבְאַרְעָא). Concerning this they established (וְעָלֵיהּ אוּקְמוּהָ), everywhere in Chagigah (מִכָּל מָקוֹם בְּחֲגִיגָה): “Upon what does the world stand?” (עַל מַה הָעוֹלָם עוֹמֵד) (Chagigah 12b). Upon one pillar whose name is Tzaddik (עַל עַמּוּד אֶחָד שֶׁשְּׁמוֹ צַדִּיק), as it is said (שֶׁנֶּאֱמַר): “And the Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Mishlei 10:25). And indeed, this is the Brit [Covenant] of the oath (וּבְוַדַּאי אִיהוּ בְּרִית דִּשְׁבוּעָה), upon which Alef–Chet and Dalet stand (דְּעָלֵיהּ קַיְימִין א״ח ד׳), which are heaven and earth (דְּאִינּוּן שְׁמַיָּא וְאַרְעָא), as it is written (דִּכְתִּיב): “If not for My covenant day and night, I would not have established the ordinances of heaven and earth” (אִם לֹא בְרִיתִי יוֹמָם וְלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי) (Yirmeyahu 33:25). Alef–Chet is heaven (א״ח שָׁמַיִם), as it is written (הֲדָא הוּא דִכְתִיב): “And You shall hear in heaven” (וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם) (I Melakhim 8:30).

Dalet is the earth (ד׳ הָאָרֶץ), as it is written (הֲדָא הוּא דִכְתִיב), "And the earth is My footstool" (וְהָאָרֶץ הֲדוֹם רַגְלָי) (Isaiah 66). Because the covenant unites heaven and earth (וּבְגִין דִּבְרִית אָחִיד בֵּין שְׁמַיָּא וְאַרְעָא), and upon it rests the oath (וּבֵיהּ שְׁבוּעָה), it is thus written (הֲדָא הוּא דִכְתִיב), "As Hashem lives, lie down until the morning" (חַי יְיָ' שִׁכְבִי עַד הַבֹּקֶר). One who swears falsely by His Name (מַאן דְּאוּמֵי בִּשְׁמֵיהּ לְשִׁקְרָא), is as if he destroyed the structure of heaven and earth (כְּאִילּוּ הָרַס בִּנְיָינָא דִּשְׁמַיָּא וְאַרְעָא), returning the world to chaos and void (וְאַהְדָּר עָלְמָא לְתֹהוּ וָבֹהוּ). For if a person removes the crown of Dalet from Echad (דְּאִי בַּר נָשׁ יַעְדֵי קוֹצָא דְּד׳ מִן אֶחָד), another remains (יִשְׁתְּאַר אַחֵר), Samael in its place, falsehood (סָמָאֵל בְּאַתְרֵיהּ שֶׁקֶר). As if that person built heaven and earth upon falsehood (וּכְאִלּוּ הַהוּא בַּר נָשׁ בָּנֵי שְׁמַיָּא וְאַרְעָא עַל שֶׁקֶר). Truth endures (וְקוּשְׁטָא קָאֵי), falsehood does not endure (שִׁקְרָא לָא קָאֵי). The structure is destroyed (הָרַס בִּנְיָינָא), and heaven and earth fall (וְנָפְלוּ שְׁמַיָּא וְאַרְעָא).

Indeed, this is as if he cast from heaven to earth the Tiferet of Yisrael (וְהַאי אִיהוּ כְּאִילּוּ הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל). For who placed earth in heaven (דְּמַאן יָהִיב אֶרֶץ בַּשָּׁמַיִם), that it says (כְּדְקָאָמַר), "He cast from heaven to earth" (הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ) (Eikhah 2)? Rather certainly, this is Shekhinta (אֶלָּא וַדַּאי דָּא שְׁכִינְתָּא), and Tiferet with Her (וְתִפְאֶרֶת עִמָּהּ), who did not separate from Her in Her fall (דְּלָא אִתְפְּרַשׁ מִינָהּ בִּנְפִילוּ דִּילָהּ), to fulfill in Her (לְקַיֵּים בָּהּ), "I am Hashem, that is My Name, and My glory I shall not give to another" (אֲנִי יְיָ' הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לא אֶתֵּן) (Isaiah 42). And from where do we know that Truth fell with Her (וּמְנָלָן דֶּאֱמֶת נָפַל עִמָּהּ)? As it is written (דִּכְתִּיב), "And it cast truth to the earth" (וְתַשְׁלֵךְ אֱמֶת אַרְצָה) (Daniel 8). And one who speaks truth (וּמַאן דְּאוֹמֵי קוּשְׁטָא), he fulfills (הוּא מְקַיֵּים), "Truth from the earth will sprout forth" (אֱ״מֶת מֵ״אֶרֶץ תִּ״צְמָח) (Tehillim 85), which is the Central Pillar (דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא), upon which the building stands (דְּבֵיהּ אִיהוּ קַיְּימָא בִּנְיָינָא). This is as it is written (הֲדָא הוּא דִכְתִיב), "Created (בָּרָ״א) Elohim (אֱלֹהִי״ם), Et (אֵ״ת), and afterwards the heavens and the earth" (וּלְבָתַר הַשָּׁמַיִם וְאֵת הָאָרֶץ). And since an oath (וּבְגִין דִּשְׁבוּעָה), is the building of this world (אִיהוּ בִּנְיָינָא דְּעָלְמָא דָּא), it cannot exist without a foundation (לֵית לֵיהּ קִיּוּמָא בְּלֹא יְסוֹד), something substantial (דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ). But a vow (נֶדֶר), which is of the World to Come (דְּאִיהוּ עָלְמָא דְּאָתֵי), ascends above an oath (עַל גַּבֵּי שְׁבוּעָה סְלִיקַת), and it takes effect upon something without substance (וְאִיהִי חָלָה עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ), not requiring a foundation upon which to stand (דְּלָא צְרִיכָה יְסוֹד לְקַיְּימָא עָלֵיהּ). This foundation is the covenant (דְּאִיהוּ בְּרִית), within which is marital union (דְּבֵיהּ תַּשְׁמִישׁ הַמִּטָּה). Thus, on Yom Kippur (וּבְגִין דָּא, בְּיוֹם הַכִּפּוּרִים), which is the World to Come (עָלְמָא דְּאָתֵי), upon which "Kol Nidrei" was established (דְּבֵיהּ תַּקִּינוּ כָּל נִדְרֵי), marital union is forbidden (אָסוּר בְּתַשְׁמִישׁ הַמִּטָּה).

There is the sign of the covenant (תַּמָּן אוֹת בְּרִית), Yod (י׳) is the crown (אִיהִי תָּגָא), upon the Sefer Torah, the Tzaddik (עַל סֵפֶר תּוֹרָה צַדִּיק). As it has been established (כְּמָה דְּאוּקְמוּהָ), "The World to Come has neither eating nor drinking, nor marital union (הָעוֹלָם הַבָּא, אֵין בּוֹ, לֹא אֲכִילָה, וְלֹא שְׁתִיָּה, וְלא תַּשְׁמִישׁ הַמִּטָּה), rather, Tzaddikim sit, crowns upon their heads (אֶלָּא צַדִּיקִים יוֹשְׁבִים וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם)."

Indeed, because there is no usage of the crown in this world (וּבְגִין דְּלֵית שִׁמּוּשׁ בְּעָלְמָא דֵּין בְּתָגָא), as the masters of the Mishnah established (אוּקְמוּהָ מָארֵי מַתְנִיתִין): "Whoever uses the crown passes away" (כָּל הַמִּשְׁתַּמֵּשׁ בְּתָגָא חֲלָף). For the crown below (דְּתָגָא לְתַתָּא), it is in this world (בְּעָלְמָא דֵּין אִיהִי). The vowel-point is the usage of letters (נְקוּדָה שִׁמּוּשָׁא דְּאַתְוָון). However, in the World to Come (אֲבָל בְּעָלְמָא דְּאָתֵי), there is no usage of letters (לֵית שִׁמּוּשָׁא בְּאַתְוָון), and therefore a Sefer Torah has no vowel-points upon its letters (וּבְגִין דָּא סֵפֶר תּוֹרָה לֵית בֵּיהּ נְקוּדָה בְּאַתְווֹי), only crowns (אֶלָּא תָּגָא). For this reason, whoever uses the Sefer Torah passes away (וּבְגִין דָּא, מַאן דְּמִשְׁתַּמֵּשׁ בְּסֵפֶר תּוֹרָה חֲלָף). Similarly, one who uses someone who teaches Halakhot (וְהָכִי, מַאן דְּמִשְׁתַּמֵּשׁ בְּמִי שֶׁשּׁוֹנֶה הֲלָכוֹת), about him the Rabbis established (עָלֵיהּ אוּקְמוּהָ רַבָּנָן): "One who uses the crown passes away" (דְּאִשְׁתַּמַּשׁ בְּתָגָא חֲלָף) (Avot 1).

All the masters of the academy came (אָתוּ כֻּלְּהוּ מָארֵי מְתִיבְתָּאן) and prostrated themselves before him (וְאִשְׁתְּטָחוּ קָמֵיהּ), and said (וְאָמְרוּ): "Indeed, Kudsha Berikh Hu speaks through your mouth (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא מַלִּיל בְּפוּמָךְ), and to Him we bow (וְלֵיהּ אֲנָן סַגְדִּין). Through these words we recognize (וַאֲנָן אִשְׁתְּמוֹדְעִין בְּמִלִּין אִלֵּין) that there is no other born of a woman besides you (דְּלֵית יְלוּד אִשָּׁה אַחֲרָא בַּר מִינָךְ) able to speak them (יָכִיל לְמַלְּלָא לוֹן). Indeed, these words testify about you (וַדַּאי מִלִּין אִלֵּין, קָא סָהֲדִין בָּךְ), that you are the one about whom it is said (דְּאַנְתְּ הוּא דְּאִתְּמַר בֵּיהּ): 'Mouth to mouth I speak with him' (פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ) (Bamidbar 12). Eliyahu is delayed from coming to you (לֵית לְעַכְּבָא לְאֵלִיָּהוּ גַּבָּךְ) only so as to appease Kudsha Berikh Hu (אֶלָּא לְפַיְּיסָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), that He should descend to you (לְנַחְתָּא לֵיהּ לְגַבָּךְ) filled with treasures (מַלְיָא עוּתְרָא), filled with precious gifts for you (מַלְיָיא סְגוּלוֹת לְגַבָּךְ)." "Faithful Shepherd (רַעְיָא מְהֵימָנָא), trusted servant (עֶבֶד נְאֱמָן), regarding you the Hebrew servant is said (לְגַבָּךְ עֶבֶד עִבְרִי): 'You shall surely give gifts to him' (הַעֲנֵק תַּעֲנִיק לוֹ) (Devarim 15). 'You shall give him' (הַעֲנֵק לֵיהּ), you shall give abundantly to his children (תַּעֲנִיק לִבְנוֹי), with these hidden words (בְּמִלִּין גְּנִיזִין אִלֵּין). 'From your threshing floor' (וּמִגָּרְנְךָ): from your threshing-floor of Torah (גָּרְנָהּ שֶׁל תּוֹרָה דִּילָךְ). 'And from your winepress' (וּמִיִּקְבֶךָ), meaning, he speaks in the threshing-floor and winepress (בְּגֹרֶן וְיֶקֶב קְרָא מְמַלֵּל), as established by the Masters of the Mishnah (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): the Scripture speaks of the residue of the threshing-floor and winepress (בִּפְסוֹלֶת גֹרֶן וְיֶקֶב הַכָּתוּב מִדְבָּר)."