Daf 79a (דַּף ע״ט ע״א)

It was taught, Rabbi Yehudah said (תָּאַנָא אָמַר ר׳ יְהוּדָה), whenever the engravings of the Supernal King are aligned in their places (כָּל זִמְנָא דִּגְלוּפֵי מַלְכָּא עִלָּאָה מִתְיַשְּׁרָן בְּאַתְרַיְיהוּ), all worlds are in joy (עָלְמִין כֻּלְּהוּ בְּחִידוּ), and all works are aligned in their establishment (וְכָל עוֹבָדִין מִתְיַשְּׁרָן בְּקִיּוּמַיְיהוּ). Some say: all works are established in their standing (מָאן כָּל עוֹבְדִין מִתְיַשְּׁרָן בְּקִיּוּמַיְיהוּ), as it is said (Exodus 35) “The work of Hashem, for it is awesome” (אֶת מַעֲשֵׂה יְיָ׳ כִּי נוֹרָא הוּא).

What is “for it is awesome”? (מַאי כִּי נוֹרָא הוּא), Rabbi El'azar said: the completion of all (אָמַר ר׳ אֶלְעָזָר: שְׁלִימוּ דְּכֹלָּא), as it is said (Deuteronomy 10) “The great, mighty, and awesome God” (הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא). What is “the awesome”? (מַאי וְהַנּוֹרָא), this is Ya'akov (דָּא יַעֲקֹב), as it is written (Bereshit 25) “And Ya'akov was a wholesome man” (וּכְתִיב וְיַעֲקֹב אִישׁ תָּם), as translated: a complete man (כְּתַרְגּוּמוֹ: גְּבַר שְׁלִים), complete in everything (שְׁלִים בְּכֹלָּא). So too, all works of Kudsha Berikh Hu are complete in completeness (כָּךְ כָּל עוֹבָדִין דְּקוּדְשָׁא בְּרִיךְ הוּא שְׁלֵימִין בִּשְׁלִימוּ), in perfect establishment (בְּקִיּוּמָא שְׁלִים).

It was taught, Rabbi Yose said (תַּנְיָא, רַבִּי יוֹסִי אוֹמֵר): one day I was standing before Rabbi Yehudah the Elder (יוֹמָא חַד הֲוָה קָאִימְנָא קָמֵיהּ דְּר׳ יְהוּדָה סָבָא), I asked him: what is written (Bereshit 28) “And he was afraid, and said: how awesome is this place, etc.”? (שָׁאִילְנָא לֵיהּ מַאי דִּכְתִיב וַיִּירָא וַיֹּאמַר מַה נּוֹרָא וְגוֹ׳). What did he see that made him say it was awesome? (מַאי קָא חָמָא דְּקָאָמַר דְּאִיהוּ נּוֹרָא), he said to me: he saw the completeness of the holy faith (אָמַר לִי: חָמָא שְׁלִימוּ דִּמְהֵימָנוּתָא קַדִּישָׁא), which was present in that place (דְּהֲוָה שְׁכִיחַ בְּהַהוּא אֲתָר), corresponding to that which is above (כְּגַוְונָא דִּלְעֵילָּא), and in every place where there is completeness, it is called awesome (וּבְכָל אֲתָר דְּהַוֵי שְׁלֵימוּתָא שְׁכִיחַ אִקְרֵי נוֹרָא).

I said to him: if so, why is it translated as “fear” and not “completion”? (אֲמֵינָא לֵיהּ אִי הָכִי אֲמַאי תַּרְגּוּמוֹ דְּחִילוּ וְלָא שְׁלִים), he said to me: there is no fear except in a place where completeness is present (אָמַר לִי לֵית דְּחִילוּ אֶלָּא בְּאֲתָר דְּהַוֵי שְׁלֵימוּתָא שְׁכִיחַ), and in every place where completeness is found, it is called awesome (וּבְכָל אֲתָר דְּהַוֵי שְׁלֵימוּתָא שְׁכִיחַ אִתְקְרֵי נוֹרָא), as it is written (Psalms 34) “Fear Hashem, His holy ones, for there is no lack to those who fear Him” (יִרְאוּ אֶת ייָ קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו), from the implication that it says “for there is no lack” (מִמַּשְׁמַע דְּקָאָמַר כִּי אֵין מַחְסוֹר), it is in the place where there is no lack that completeness is found (בַּאֲתָר דְּלֵית מַחְסוֹר שְׁלֵימוּתָא שְׁכִיחַ).

It was taught (תָּאנָא), (Proverbs 30) “Who ascended to the heavens and descended?” (מִי עָלָה שָׁמַיִם וַיֵּרָד), Rabbi Yosi said (אָמַר ר' יוֹסִי), this is Moshe (דָּא הוּא מֹשֶׁה), for it is written (דִּכְתִּיב): And Moshe ascended to the Elohim (וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים). Who gathered the wind in His fists? (מִי אָסַף רוּחַ בְּחָפְנָיו), this is Aharon (דָּא הוּא אַהֲרֹן), for it is written (דִּכְתִּיב): (Vayikra 16) and he shall fill his hands with finely ground incense of spices (וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה). Who bound the waters in a garment? (מִי צָרַר מַיִם בַּשִּׂמְלָה), this is Eliyahu (דָּא אֵלִיָּהוּ), for it is written (דִּכְתִּיב): (I Kings 17) there shall be no dew or rain these years except by my word (אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַּל וּמָטָר כִּי אִם לְפִי דְּבָרִי). Who established all the ends of the earth? (מִי הֵקִים כָּל אַפְסֵי אָרֶץ), this is Avraham (דָּא הוּא אַבְרָהָם), for it is written concerning him (דִּכְתִּיב בֵּיהּ): (Bereishit 2) These are the generations of the heavens and the earth when they were created (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם), do not read when they were created (אַל תִּקְרֵי בְּהִבָּרְאָם) but rather through Avraham (אֶלָּא בְּאַבְרָהָם).

He was the one who taught this (הוּא תָּנֵי הַאי), and he was the one who said (וְהוּא אָמַר): Who ascended to the heavens (מִי עָלָה שָׁמַיִם), this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), for it is written of Him (דִּכְתִּיב בֵּיהּ): (Tehillim 47) Elohim ascended with a teru‘ah (עָלָה אֱלֹהִים בִּתְרוּעָה) (Who ascended [was rectified] in the secret of “Let there be light,” truly with a teru‘ah, and He descended in the secret of “and He separated,” for Elohim separated Him with a teru‘ah) (מי עלה תקון בסוד את האור אמנם בתרועה וירד בסוד ויבדל, הבדילו לו אלהים בתרועה). Who gathered the wind in His fists? (מִי אָסַף רוּחַ בְּחָפְנָיו), this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), for it is written (דִּכְתִּיב): (Job 12) In Whose hand is the soul of every living thing, etc. (אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְגוֹ'). Who bound the waters in a garment? (מִי צָרַר מַיִם בַּשִּׂמְלָה), this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), for it is written concerning Him (דִּכְתִּיב בֵּיהּ): (Job 26) He binds the waters in His thick clouds (צוֹרֵר מַיִם בְּעָבָיו). Who established all the ends of the earth? (מִי הֵקִים כָּל אַפְסֵי אָרֶץ), this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), for it is written concerning Him (דִּכְתִּיב בֵּיהּ): (Bereishit 2) on the day that Hashem Elohim made earth and heavens (בְּיוֹם עֲשׂוֹת יְיָ אֱלֹהִים אֶרֶץ וְשָׁמָיִם). Again he said (תוּ אָמַר): Who ascended to the heavens and descended, etc. (מִי עָלָה שָׁמַיִם וַיֵּרָד וְגוֹ'), these are the four bindings of the world (אִלֵּין אִינּוּן אַרְבַּע קְטִירֵי עָלְמָא): fire, wind, water, and dust (אֵשׁ רוּחַ מַיִם וְעָפָר).

Rabbi Yissa said (אָמַר ר' יֵיסָא): the statements of Rabbi Yosi were seen (אִתְחָזוּן מִלּוֹי דְּר' יוֹסִי), but they did not stand (דְּלָא מִתְקַיְּימָאן). When these words reached Rabbi Shimon (כַּד מָטוּ מִלִּין אִלֵּין לְגַבֵּיהּ דְּר' שִׁמְעוֹן), he placed his hands on Rabbi Yosi’s head and blessed him (אֲנָח יְדוֹי בְּרֵישֵׁיהּ דְּר' יוֹסִי וּבַרְכֵּיהּ), and he said (וְאָמַר): Well have you spoken (שַׁפִּיר קָא אָמַרְתְּ), and so it is (וְהָכִי הוּא). He said to him (אָמַר לֵיהּ): From where did you get this? (מְנָא לָךְ), he said (אָמַר): Thus I learned from Abba (הָכִי אוֹלִיפְנָא מֵאַבָּא), who said it in the name of Rav Hamnuna Sava (דְּהֲוָה אָמַר מִשְּׁמֵיהּ דְּרַב הַמְנוּנָא סָבָא).

One day Rabbi Shimon was sitting at the gate of Tzippori (יוֹמָא חַד הֲוָה יָתִיב ר' שִׁמְעוֹן בְּתַרְעָא דְּצִפּוֹרִי), Rabbi Yissa said to him (אָמַר לֵיהּ ר' יֵיסָא): This which Rabbi Yosi said (הַאי דְּאָמַר ר' יוֹסִי): “Who ascended to the heavens and descended, etc.” (מִי עָלָה שָׁמַיִם וַיֵּרָד וְגוֹ'), one time he said it is Moshe (זִמְנָא חֲדָא אָמַר דָּא מֹשֶׁה), then after he said it is Kudsha Berikh Hu (לְבָתַר אָמַר דָּא קוּדְשָׁא בְּרִיךְ הוּא), then after he said: these are the four elements-fire, wind, water, and dust (לְבָתַר אָמַר אִלֵּין ד' קְטִירִין אֵשׁ רוּחַ מַיִם וְעָפָר). And I saw that the Master blessed him (וַחֲמֵינָא לֵיהּ לְמוֹר דְּבָרְכֵיהּ). He said to him (אָמַר לֵיהּ), Indeed, you have spoken well (וַדַּאי שַׁפִּיר קָא אָמַר), and so it is (וְהָכִי הוּא), and all is one utterance (וְכֹלָּא חַד מִלָּה), and all the words are fulfilled in Kudsha Berikh Hu (וְכֻלְּהוּ מִלֵּי אִתְקַיְימוּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and all ascend in one balance (וְכֻלְּהוּ בְּחַד מַתְקְלָא סַלְּקָא).

Rabbi Yissa was moved by the words of Rabbi Shimon (אִתְרְגִישׁ ר' יֵיסָא בְּמִלּוֹי דְּר' שִׁמְעוֹן), and he said (וְאָמַר): Indeed, this is so (וַדַּאי הַאי הָכִי הוּא), and so I learned from before my master another time (וְהָכִי אוֹלִיפְנָא מִקָּמֵיהּ דְּמוֹר זִמְנָא אַחֲרָא). These are the generations of the heavens and the earth when they were created (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם), do not read “when they were created” (אַל תִּקְרֵי בְּהִבָּרְאָם), but rather “through Avraham” (אֶלָּא בְּאַבְרָהָם). As it is written (דִּכְתִּיב): (Tehillim 89) For I have said: the world shall be built through Chesed (כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה). But… (אֲבָל) And all is good (וְכֹלָּא שַׁפִּיר). But the end of the verse-what does it indicate? (אֲבָל סוֹפָא דִּקְרָא מַאי קָא מַיְירֵי), for it is written (דִּכְתִּיב): (Proverbs 30) What is His Name and what is His son's Name, if you know? (מַה שְּׁמוֹ וּמַה שֵּׁם בְּנוֹ כִּי תֵדָע). “What is His Name”-fine (מַה שְּׁמוֹ תִּינַח), but “what is His son's Name”-what is that? (מַה שֵּׁם בְּנוֹ מַהוּ).

He said to him (אָמַר לֵיהּ): The secret of the matter I have taught to Rabbi El'azar, my son (רָזָא דְּמִלָּה הָא אוֹלִיפְנָא לְרַ' אֶלְעָזָר בְּרִי). He said to him (אָמַר לֵיהּ): Let the Master tell me, (לֵימָא לִי מוֹר), for in a dream I asked this matter before my Master (דְּהָא בְּחֶלְמִי שָׁאִילְנָא קָמֵיהּ דְּמוֹר הַאי מִלָּה), and He told me, and I forgot it (וְאָמַר לִי, וַאֲנְשִׁינָא לָהּ). He said to him (אָמַר לֵיהּ): If I say it, you will remember (אִי אֵימָא תִּדְכַּר). He said to him (אָמַר לֵיהּ): Certainly (וַדַּאי), for what I learned before my Master on that day I will remember (דְּהָא מַה דְּאוֹלִיפְנָא קָמֵי דְּמוֹר יוֹמָא דָא אַדְכַּרְנָא). He said to him (אָמַר לֵיהּ): The secret of the matter is that which is written (רָזָא דְּמִלָּה, הַיְינוּ דִּכְתִּיב): (Shemot 4) My son, My firstborn, Yisrael (בְּנִי בְכוֹרִי יִשְׂרָאֵל), and it is written (וּכְתִיב): (Yeshayahu 49) Yisrael, in whom I glory (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר). And in the supernal secret, this one is called His son (וּבְרָזָא עִלָּאָה, וְהַאי אִקְרֵי בְּנוֹ). He said (אָמַר): May the Master’s mind be at rest (יָנוּחַ דַּעְתֵּיהּ דְּמוֹר), for I know this secret (דְּהָא רָזָא דָא יְדַעְנָא). Meanwhile (אַדְהָכִי), Rabbi Yissa did not remember (לָא אִדְכַּר ר' יֵיסָא), and his spirit grew weak (חָלַשׁ דַּעְתֵּיהּ), and he went to his house (אָזַל לְבֵיתֵיהּ), and slept (אַדְמוּךְ). And he was shown in a dream (אַחְזִיאוּ לֵיהּ בְּחֶלְמָא), a certain scroll of Aggadta (חַד סִפְרָא דְּאַגַּדְתָּא), in which was written (דְּהֲוָה כְּתִיב בֵּיהּ): Chokhmah and Tiferet in His Mikdash (חָכְמָה וְתִפְאֶרֶת בְּמִקְדָּשׁוֹ).