Daf 81b (דַּף פ״א ע״ב)

And all of them were seeing face to face (וְכֻלְּהוּ, הֲווֹ חָמָאן אַפִּין בְּאַפִּין), this is what is written (הֲדָא הוּא דִכְתִיב), “Face to face Hashem spoke with you” (Devarim 5) (פָּנִים בְּפָנִים דִּבֶּר יְיָ' עִמָּכֶם). And who were they that were seeing? (וּמַאן הֲווֹ חָמָאן), Rabbi Yosi taught (תָּאנֵי רַבִּי יוֹסֵי), from the Nehiru of those voices (מִנְּהִירוּ דְּאִינּוּן קַלָן), that was not a voice (דְּלָא הֲוָה קוֹל), that was not shining with Nehiru (דְּלָא הֲוָה נָהִיר בִּנְהִירוּ), that all hidden things (דְּמִסְתַּכְלֵי בֵּיהּ כָּל גְּנִיזִין), and all secrets (וְכָל טְמִירִין), and all future generations that will come until the King Mashiach (וְכָל דָּרִין דְּיֵיתוּן עַד מַלְכָּא מְשִׁיחָא), gazed into it. And because of this it is written (וּבְגִינֵי כַּךְ כְּתִיב), “And all the people saw the voices” (Shemot 20) (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת), “they saw” (רֹאִים), literally a seeing (רְאִיָּה מַמָּשׁ)

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), “And all the people saw” (וְכָל הָעָם רֹאִים). “They saw” – as we have said (רֹאִים: כְּמָה דַּאֲמֵינָא), that they saw from the Nehiru of those voices (דְּחָמוּ מִנְּהִירוּ דְּאִינּוּן קַלָן), what the latter generations did not see (מַה דְּלָא חָמוּ דָּרִין בַּתְרָאִין אַחֲרָנִין). “The voices” – as it is said (אֶת הַקּוֹלֹת: כְּמָה דְאַתְּ אָמֵר), “And I saw Hashem” (Isaiah 6) (וָאֵרֶא אֶת יְיָ'). “And I saw Hashem” is not written (וָאֵרֶא יְיָ', לָא כְּתִיב), but “Et Hashem” (אֶלָּא אֶת יְיָ'). So also here (אוּף הָכָא), “And all the people saw the voices” is not said (וְכָל הָעָם רֹאִים הַקּוֹלֹת לֹא נֶאֱמַר), but “Et the voices” (אֶלָּא אֶת הַקּוֹלֹת).

In this manner (כְּגַוְונָא דָּא), “Et the heavens and Et the earth” (אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ), for the Ets in the Orayta (דְּהָא אָתִין דִּבְאוֹרַיְּיתָא), were given to contemplate in the Orayta (לְאִסְתַּכְּלָא בְּאוֹרַיְּיתָא), some say: in the Chokhmah (נ״א: בְּחָכְמְתָא) they were given (אִתְיְהִיבוּ). “Honor Et your father and Et your mother” (Shemot 20) (כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ), “Honor Et Hashem with your substance” (Mishlei 3) (כַּבֵּד אֶת יְיָ' מֵהוֹנֶךָ). And all of them (וְכֻלְּהוּ), to include another word in them (לְאִתְכְּלָלָא בְּהוּ מִלָּה אַחֲרָא). So too here (אוּף הָכָא), “Et the voices” (אֶת הַקּוֹלֹת), to raise up that other voice below (לְאַסְגָּאָה הַהוּא קָלָא אַחֲרָא לְתַתָּא), that gathered them to itself (דְּכָנִישׁ לוֹן לְגַבֵּיהּ), that which went forth from them (מַה דְּנָפִיק מִנַּיְיהוּ), in which was seen and contemplated (דְּבֵיהּ חָמָאן וּמִסְתַּכְּלָן), through the supernal Chokhmah (בְּחָכְמְתָא עִלָּאָה), all the supernal hidden treasures (כָּל גִּנְזִין עִלָּאִין), and all the hidden and sealed secrets (וְכָל רָזִין טְמִירִין וּסְתִימִין), that were not revealed to latter generations (מַה דְּלָא אִתְגַּלְּיָיא לְדָרִין בַּתְרָאִין), that came after them (דְּאָתוּ בַּתְרֵיהוֹן), and not to the generations that shall come in the future (וְלָא לְדָרִין דְּיֵיתוּן לְעָלְמִין), until the time that the King Mashiach comes (עַד זִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), as it is written (דִּכְתִּיב), “For eye to eye they shall see, when Hashem returns to Zion” (Isaiah 52) (כִּי עַיִן בְּעַיִן יֵרָאוּ בְּשׁוּב יְיָ' צִיּוֹן).

“And the torches” (וְאֶת הַלַּפִּידִים), at first were lightnings (בְּקַדְמִיתָא בְּרָקִים), and now torches (וְהַשְׁתָּא לַפִּידִים). All is one (כֹּלָּא חַד). But because they were rectified in their Tikkunim to be seen (אֲבָל מִדְּאִתְתְּקָנוּ בְּתִקּוּנוֹי לְאִתְחֲזָאָה), they were called thus (אִתְקְרוּן הָכִי).

“And et the voice of the shofar” (וְאֵת קוֹל הַשּׁוֹפָר). Rabbi Yitzchak taught (תָּאנֵי רַבִּי יִצְחָק), it is written (Psalms 62) (כְּתִיב) “One thing has Elohim spoken; two things I have heard” (אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמַעְתִּי), as you say (כְּמָה דְאַתְּ אָמֵר), “Anochi” and “You shall have no other” (אָנֹכִי, וְלֹא יִהְיֶה לְךָ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), it should have said: a voice in the shofar (קוֹל בַּשּׁוֹפָר מִבָּעֵי לֵיהּ). Why “the shofar”? (הַשּׁוֹפָר לָמָּה). Rather (אֶלָּא), that voice is called “shofar” (הַהוּא קוֹל דְּאִקְרֵי שׁוֹפָר), as it is written (Vayikra 25) (דִּכְתִּיב) “You shall make a blast of the shofar to pass through, on the tenth day of the seventh month, on Yom haKippurim” (וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפּוּרִים); in this passage, it is called “shofar” (בְּדָא אִתְבְּרֵי (אתקרי) שׁוֹפָר).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), what is a shofar? (מַה שׁוֹפָר), it brings forth a voice, fire, wind, and water (אַפִּיק קָלָא, אֶשָּׁא וְרוּחָא וּמַיָּא); so too here (אוּף הָכָא), all is included in it (כֹּלָּא אִתְכְּלִיל בְּהַאי), and from it go forth other voices (וּמִדָּא נָפְקִין קָלִין אַחֲרָנִין).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), the voice that comes from the shofar (קוֹל דְּנָפִיק מִשּׁוֹפָר), implies that the shofar is one (דְּמַשְׁמַע דְּשׁוֹפָר חַד), and a voice emerges from it (וְקוֹל נָפִיק מִנֵּיהּ), and the shofar remains in its place (וְשׁוֹפָר בְּקִיוּמֵיהּ שְׁכִיחַ), and because of that it is written (וּבְגִינֵי כָּךְ כְּתִיב), “the voice of the shofar” (קוֹל הַשּׁוֹפָר).

Rabbi Yehudah said as follows (רַבִּי יְהוּדָה אָמַר הָכִי), “the voice of the shofar” – “shofar” is written deficiently (קוֹל הַשּׁוֹפָר, הַשּׁוֹפָר כְּתִיב חָסֵר), as it is said (כְּמָה דְאַתְּ אָמֵר): “It pleased Daryavesh before” (Daniel 6) (שְׁפַר קֹדֶם דָּרְיָוֶשׁ); “My kingdom is pleasing upon you” (Daniel 4) (מִלְכִּי יִשְׁפַּר עֲלָךְ); and “It pleases me to show” (Daniel 3) (שְׁפַר קֳדָמַי לְהַחֲוָיָא).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), “the voice of the shofar” – a place from which voice goes forth (קוֹל הַשּׁוֹפָר, אַתְרָא דְּקָלָא נָפִיק מִנֵּיהּ), is called shofar (אִקְרֵי שׁוֹפָר). Again Rabbi Shimon said (תוּ אָמַר רַבִּי שִׁמְעוֹן), come and see (תָּא חֲזֵי), “the voice of the shofar” a place of voice (קוֹל הַשּׁוֹפָר: אַתְרָא דְּקָלָא), this is as it is written (הַיְינוּ דִּכְתִּיב), “For by every utterance of the mouth of Hashem does man live” (Devarim 8) (כִּי עַל כָּל מוֹצָא פִּי יְיָ' יִחְיֶה הָאָדָם).

What is the utterance of the mouth of Hashem? (מַאי מוֹצָא פִּי יְיָ'), this is the voice (דָּא קוֹל), some say: that emerges from the shofar and this voice (ס״א: דְּנָפִיק מִשּׁוֹפָר וְהַאי קוֹל), is greater than all other lower voices (הוּא רַב מִכָּל שְׁאַר קַלֵי תַּתָּאֵי), and more powerful than all (וְתַקִּיפָא מִכֻּלְּהוּ), as it is written (Shmot 19) (דִּכְתִּיב) “and the voice of the shofar was very strong” (וְקוֹל שׁוֹפָר חָזָק מְאֹד); but regarding all other voices it is not said “very strong” (וְעַל כָּל שְׁאַר קָלִין לָא אִתְּמַר חָזָק מְאֹד). Some say: Rabbi Shimon said (נ״א: אָמַר רַבִּי שִׁמְעוֹן), in this voice of the shofar all depends (בְּהַאי קוֹל הַשּׁוֹפָר תַּלְיָא כֹּלָּא), and this is what is called “a great voice” (וְדָא הוּא דְּאִקְרֵי קוֹל גָּדוֹל), as it is written (Devarim 5) (דִּכְתִּיב) “a great voice that did not cease” (קוֹל גָּדוֹל וְלֹא יָסָף). And it is also called (וְאִקְרֵי) “a still small voice” (Melakhim I 19) (קוֹל דְּמָמָה דַקָּה), The radiance of the luminary (נְהִירוּ דְּבוּצִינֵי), which is pure and fine (דְּהוּא זַךְ וְדָקִיק), and purified and shines to all (וְזָכִיך וְנָהִיר לְכֹלָּא).

Stillness-what is stillness? (דְּמָמָה, מַהוּ דְּמָמָה). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), that a person must be silent before it (דְּבָעֵי בַּר נָשׁ לְמִשְׁתּוֹקָא מִנֵּיהּ), and to cover his mouth (וּלְמֶחֱסָם פּוּמֵיהּ), as it is said (Psalms 39) (כְּמָה דְאַתְּ אָמֵר) “I said: I shall guard my ways from sinning with my tongue; I shall guard my mouth with a muzzle” (אָמַרְתִּי אֶשְׁמְרָה דְּרָכַי מֵחֲטוֹא בִלְשׁוֹנִי אֶשְׁמְרָה לְפִי מַחְסוֹם). Stillness is silence that is not heard outside (דְּמָמָה אִיהִי שְׁתּוּקָא דְּלָא אִשְׁתְּמַע לְבַר). “And the people saw and trembled and stood from afar” (Shemot 20) (וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק), for they saw what they saw (דְּחָמוּ מַה דְּחָמוּ), and trembled, as it is said (Isaiah 6) (וַיָּנוּעוּ כְּמָה דְאַתְּ אָמֵר) “And the doorposts shook at the voice of the one who called” (וַיָּנוּעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא).

It was taught: what is written regarding Yechezkel (תָּאנָא, מַה כְּתִיב בֵּיהּ בִּיחֶזְקֵאל), When he saw the mighty ordinances of Kudsha Berikh Hu (כַּד חָמָא גְּבוּרָן נִימוּסֵי קוּדְשָׁא בְּרִיךְ הוּא), as it is written (Yechezkel 1) (דִּכְתִיב) “And I saw, and behold, a stormy wind came, etc.” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה וְגוֹ'). Why a stormy wind? (רוּחַ סְעָרָה אֲמַאי). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): to break the four kingdoms (לְתַבְרָא אַרְבַּע מַלְכְּוַון). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): we have learned (תַּנִּינָא), a great wind (רוּחָא רַבָּה), that was aroused by the ordinances of supernal Gevurah (דְּאִתְּעַר בְּנִימוּסֵי גְּבוּרָה דִּלְעֵילָּא), it came from the north (בָּאָה מִן הַצָּפוֹן). It does not say “from the north” but rather “from that north” (מִצָּפוֹן לָא כְּתִיב אֶלָּא מִן הַצָּפוֹן), that which is known above (הַהוּא דְּאִשְׁתְּמוֹדָע לְעֵילָּא), that which is concealed and hidden above (הַהוּא דְּטָמִיר וְגָנִיז לְעֵילָּא).

“A great cloud and fire flashing continually” (Yechezkel 1) (עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת), that was grasped by it (דְּהֲוָה אָחִיד בֵּיהּ), some say: it was not grasped; it was grasped from its side, etc. (ס״א: וְלֹא אָחִיד, אָחִיד בְּסִטְרוֹי וְגוֹ'). But it was not grasped on its side to arouse judgment (וְלָא הָוָה אָחִיד בְּסִטְרוֹי לְאִתְּעָרָא דִּינָא), for we have learned (דְּתָנֵינָן), three times daily (תְּלַת זִמְנִין בְּיוֹמָא), that harsh judgment is drawn forth (יַנְקָא הַהוּא דִּינָא קַשְׁיָא), with engraved axes from the side of Gevurah (בְּקַרְדִיטֵי גְּלִיפִין מִסִּטְרָא דִּגְבוּרָה); this is what is written: “and a fire flashing” (הֲדָא הוּא דִכְתִיב: וְאֵשׁ מִתְלַקַּחַת), in order to arouse it in the world (בְּגִין לְאִתְּעָרָא בְּעָלְמָא).

And what sweetens it? (וּמַה מְבַסֵּם לֵיהּ), that which is written about it: “and a radiance surrounded it” (Yechezkel 1) (הַהוּא דִּכְתִיב בֵּיהּ: וְנֹגַהּ לוֹ סָבִיב), that brightness which surrounds it from all sides (דְּהַהוּא זִיהֲרָא דְּאַסְחַר לֵיהּ מִכָּל סִטְרוֹי), sweetens it and prepares it (מְבַסֵּם לֵיהּ, וּמַתְקִין לֵיהּ), so that the judgment not be too harsh (בְּגִין דְּלָא לֶהוֵי דִּינָא קַשְׁיָא), and human beings can bear it (וְיֵיכְלוּן בְּנֵי נָשָׁא לְמִסְבְּלֵיהּ). “And from within it was like the appearance of the Chashmal” (Yechezkel 1) (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל). It was taught (תָּאנָא): “from within it” – from its inner core (וּמִתּוֹכָהּ: וּמִגַּוָּוהּ). “Like the appearance of the Chashmal”-what is Chashmal? (כְּעֵין הַחַשְׁמַל, מַאי חַשְׁמַל). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה) living beings of fire speaking and silent p6-12(חַיּוֹת אֶשָּׁא מְמַלְּלָא).