Daf 82a (דַּף פ״ב ע״א)

It was taught: Rabbi Yosi said (תָּאנָא, אָמַר רִבִּי יוֹסֵי), Chashmal-what is Chashmal? (חַשְׁמַל: מַה דְּהֲוָה לִבָּא לְאֶשָּׁא), that which entered into the fire (דִּכְתִּיב: מִתּוֹךְ הָאֵשׁ כְּעֵין הַחַשְׁמַל), and not Chashmal from within the fire (וְלֹא הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ), rather from inside the fire, which is inside the fire (מִגּוֹ אֶשָּׁא דְּאִיהִי לְגוֹ בְּאֶשָּׁא). “Like the appearance of the Chashmal” (כְּעֵין הַחַשְׁמַל), which is after four gradations (דְּאִיהִי בָּתַר אַרְבַּע דַּרְגִּין), as it is written (Yechezkel 1) (דִּכְתִּיב) “a stormy wind” (רוּחַ סְעָרָה), “a great cloud” (עָנָן גָּדוֹל), “and a fire flashing” (וְאֵשׁ מִתְלַקַּחַת), “and a radiance around it” (וְנֹגַהּ לוֹ סָבִיב) and from within it, “like the appearance of the Chashmal from within the fire” (וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ), that which is written of it: “and a fire flashing” (הַהוּא דִּכְתִּיב בֵּיהּ: וְאֵשׁ מִתְלַקַּחַת).

It was taught: Rabbi Yosi bar Rabbi Yehudah said (תַּנְיָא רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אָמַר): Yisrael saw here what Yechezkel ben Buzi did not see (חָמוּ יִשְׂרָאֵל הָכָא, מַה דְּלָא חָמָא יְחֶזְקֵאל בֶּן בּוּזִי), and all of them cleaved to the supernal precious Chokhmah (וְכֻלְּהוּ אִתְדְּבָקוּ בֶּחָכְמְתָא עִלָּאָה יַקִּירָא). Five gradations of voices (חֲמִשָּׁה דַּרְגִּין דְּקַלִין), Yisrael saw at Mount Sinai (חָמוּ יִשְׂרָאֵל בְּטוּרָא דְּסִינַי), and with these five gradations the Orayta was given (וּבַחֲמִשָּׁה דַּרְגִּין אִלֵּין אִתְיְיהִיבַת אוֹרַיְּיתָא). The fifth gradation is this (דַּרְגָּא חֲמִישָׁאָה הוּא), as it is written: “the voice of the shofar” (דִּכְתִּיב: קוֹל הַשּׁוֹפָר). Yechezkel saw in relation to them five gradations that are external to these (יְחֶזְקֵאל לָקֳבְלֵיהוֹן חָמָא חֲמִשָּׁה דַּרְגִּין דְּאִינּוּן לְבַר מֵאִלֵּין), namely: “a stormy wind” (דְּאִינּוּן: רוּחַ סְעָרָה), “a great cloud” (עָנָן גָּדוֹל), “and a fire flashing” (וְאֵשׁ מִתְלַקַּחַת), “and a radiance around it” (וְנֹגַהּ לוֹ סָבִיב), and “the appearance of the Chashmal” (וְעֵין הַחַשְׁמַל).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): regarding Yisrael it is written (Devarim 5) (בְּיִשְׂרָאֵל כְּתִיב) “Face to face did Hashem speak” etc. (פָּנִים בְּפָנִים דִּבֶּר יְיָ' וְגוֹ'). Regarding Yechezkel it is written: “like the appearance” and “like the likeness” (בִּיחֶזְקֵאל כְּתִיב: כְּעֵין, וּדְמוּת), like one who sees through many walls (כְּמַאן דְּחָמֵי בָּתַר כּוֹתָלִין סַגִּיאִין), like one who sees a man beyond the wall (כְּמַאן דְּחָמֵי בַּר נָשׁ בָּתַר כּוֹתָלָא). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): what Yisrael saw no other prophet saw (מַה דְּחָמוּ יִשְׂרָאֵל לָא חָמָא נְבִיאָה אַחֲרָא), all the more so what Moshe saw, no other prophet saw (כָּל שֶׁכֵּן מַה דְּחָמָא מֹשֶׁה דְּלָא חָמָא נְבִיאָה אַחֲרָא), some say: all the more so not even another man (ס״א: כָּל שֶׁכֵּן בַּר נָשׁ אַחֲרָא). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ), for it is written of him (Shemot 34) (דִּכְתִּיב בֵּיהּ) “And he was there with Hashem” (וַיְהִי שָׁם עִם יְיָ'), and not with another vision (וְלֹא בְּחֵיזוּ אַחֲרָא), as it is written (Bamidbar 12) (כְּמָה דִכְתִּיב) “and the appearance, but not in riddles” (וּמַרְאֶה וְלֹא בְחִידוֹת).

Rabbi Yosi said (אָמַר רַבִּי יוֹסֵי), come and see (תָּא חֲזֵי): it is written (Yechezkel 1:1) (כְּתִיב), “Surely the word of Hashem came” (הָיֹה הָיָה דְּבַר יְיָ'). It was a prophecy for the moment (נְבוּאָה לְשַׁעֲתָא הָיְתָה). Rabbi Yehudah says (ר׳ יְהוּדָה אוֹמֵר): it came for continuity (לְקִיּוּמָא הוּא דְּאָתָא), for it was necessary to be (דְּאִצְטְרִיךְ לְמֶהֱוֵי), for the sake of Yisrael (בְּגִינֵיהוֹן דְּיִשְׂרָאֵל), to make known (לְאִשְׁתְּמוֹדְעָא) that Kudsha Berikh Hu does not abandon them (דְּהָא לָא שָׁבִיק לוֹן קוּדְשָׁא בְּרִיךְ הוּא), and in every place where Yisrael are dispersed in exile (וּבְכָל אֲתָר דְּמִתְפָּזְרִין יִשְׂרָאֵל בְּגָלוּתָא), He dwells with them (עִמְהוֹן הוּא שַׁרְיָא).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): “Surely, surely” (הָיֹה הָיָה) [means:] he saw and did not see (דְּחָמָא וְלָא חָמָא), he stood in those words (דְּקָאִים בְּאִינּוּן מִלִּין), and did not stand (וְלָא קָאִים). This is what is written (הֲדָא הוּא דִכְתִיב): “And I saw like the appearance of Chashmal” (וָאֵרֶא כְּעֵין חַשְׁמַל), and not Chashmal itself (וְלָא חַשְׁמַל). But for Yisrael-what is written about them? (אֲבָל יִשְׂרָאֵל, מַה כְּתִיב בְּהוּ): “And all the people saw the voices” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) each and every one saw (כָּל חַד וְחַד חָמָא), just as it appeared to him (כַּדְקָא חֲזֵי לֵיהּ). As it was taught (דְּתַנְיָא): each and every one (כָּל חַד וְחַד), stood in ranks and ranks (הֲווֹ קַיְימִין שׁוּרִין שׁוּרִין), in boundaries and boundaries (תְּחוּמִין תְּחוּמִין), and just as it was revealed to them (וְכַדְקָא אִתְחָזֵי לְהוּ), each and every one saw (חָמוּ כָּל חַד וְחַד).

“And all the people saw the voices and the torches” (Shemot 20) (וְכָל הָעָם רֹאִים אֶת הַקּוֹלוֹת וְאֵת הַלַּפִּידִים). And can voices be seen? (וְכִי רוֹאִים אֶת הַקּוֹלוֹת) Rather: “And all the people saw et the voices” (אֶלָּא: וְכָל הָעָם רֹאִים אֵת הַקּוֹלוֹת), those voices of which it is said (אוֹתָן קוֹלוֹת שֶׁנֶּאֱמַר) “The voice of Hashem is upon the waters; the God of glory thunders” (Psalms 29) (קוֹל יְיָ עַל הַמָּיִם אֵל הַכָּבוֹד הִרְעִים). “The voice of Hashem in strength” (קוֹל יְיָ בַּכֹּחַ). And it says (Isaiah 10) (וְאוֹמֵר) “By the strength of My hand I have done it” (בְּכֹחַ יָדִי עָשִׂיתִי). And it says (Isaiah 48) (וְאוֹמֵר) “Indeed, My hand founded the earth” (אַף יָדִי יָסְדָה אֶרֶץ). “The voice of Hashem in majesty” (Psalms 29) (קוֹל יְיָ בֶּהָדָר). And it says (Psalms 111) (וְאוֹמֵר) “Glory and majesty are His deed, and His righteousness endures” (הוֹד וְהָדָר פָּעֳלוֹ וְצִדְקָתוֹ). “The voice of Hashem breaks cedars” (Psalms 29) (קוֹל יְיָ שׁוֹבֵר אֲרָזִים) this is the bow that breaks cedar trees and cypress trees (זֶה קֶשֶׁת שֶׁמְּשַׁבֶּרֶת עֲצֵי אֲרָזִים וַעֲצֵי בְּרוֹשִׁים). “The voice of Hashem hews flames of fire” (Psalms 29) (קוֹל יְיָ חוֹצֵב לַהֲבוֹת אֵשׁ) this is what makes peace between fire and water (זֶה שֶׁעוֹשֶׂה שָׁלוֹם בֵּין הָאֵשׁ וּבֵין הַמַּיִם), for it hews the strength of the fire (שֶׁחוֹצֵב כֹּחַ הָאֵשׁ), and restrains it from licking the water (וּמוֹנֵעַ אוֹתוֹ מִלִּלְחוֹךְ הַמַּיִם), and also restrains it from extinguishing them (גַּם מוֹנֵעַ מִלְכַּבּוֹתוֹ). “The voice of Hashem makes the wilderness tremble” (Psalms 29) (קוֹל יְיָ יָחִיל מִדְבָּר) as it is said (Psalms 18) (שֶׁנֶּאֱמַר) “He does kindness to His Mashiach, to David and his seed forever” (וְעוֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם), more than to the wilderness (יוֹתֵר מִן הַמִּדְבָּר).

“The voice of Hashem causes the hinds to calve and strips forests” (Psalms 29) (קוֹל יְיָ יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשׂוֹף יְעָרוֹת), “and in His Sanctuary, all proclaim: Glory!” (וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד). As it is written (Shir HaShirim 2) (דִּכְתִיב) “I adjure you, O daughters of Yerushalayim, by the hosts or by the hinds of the field” (הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה). From this you learn (הָא לַמָּדְתָּ) that in seven voices was the Torah given (שֶׁבְּשִׁבְעָה קוֹלוֹת נִיתְּנָה הַתּוֹרָה), and in all of them the Master of the World revealed Himself to them (וּבְכוּלָּם נִגְלָה עֲלֵיהֶם אֲדוֹן הָעוֹלָם), and they saw Him (וְרָאוּהוּ). And this is what is written (וְהַיְינוּ דִּכְתִיב) (Shemot 20) “And all the people saw et the voices” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלוֹת).

One verse says (Psalms 18) (כָּתוּב אֶחָד אוֹמֵר) “He inclined the heavens and descended, and thick cloud was under His feet” (וַיֵּט שָׁמַיִם וַיֵּרַד וַעֲרָפֶל תַּחַת רַגְלָיו), and another verse says (Shemot 20) (וְכָתוּב אֶחָד אוֹמֵר) “For from the heavens I spoke with you” (כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם). How can this be? (הַא כֵּיצַד): His great fire was on the earth (אִשּׁוֹ הַגְּדוֹלָה הָיְתָה בָּאָרֶץ), which was one voice (שֶׁהוּא קוֹל אֶחָד), and the other voices were in the heavens (וּשְׁאָר קוֹלוֹת הָיוּ בַּשָּׁמַיִם), as it is written (Devarim 4) (כַּדְכְּתִיב מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קוֹלוֹ לְיַסְּרֶךָּ, וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה, וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ-“From the heavens He made you hear His voice to discipline you, and upon the earth He showed you His great fire, and His words you heard from within the fire.” And what is “great”? (וּמַאי הִיא גְּדוֹלָה) From those did the speech go forth from within the fire (וּמֵאֵלּוּ הָיָה יוֹצֵא דִבּוּר מִתּוֹךְ הָאֵשׁ), as it is said (שֶׁנֶּאֱמַר): “and His words you heard from within the fire” (וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ). And what is (Devarim 4): “You saw no form-only a voice”? (וּמַאי וּתְּמוּנָה אֵינְכֶם רוֹאִים זוּלָתִי קוֹל), that is what Moshe said to Yisrael (הַהוּא כִּדְאָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל), as it is written (Devarim 4) (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה). A form, but not all of a form (תְּמוּנָה וְלֹא כָּל תְּמוּנָה).

To what is this matter comparable? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה): to a king who was standing over his servants (לְמֶלֶךְ שֶׁהָיָה עוֹמֵד עַל עֲבָדָיו), wrapped in a white garment (מְעוּטָף בִּכְסוּת לְבָנָה) was it not enough of the king’s fear (לֹא דַּי לְאֵימַת הַמֶּלֶךְ), that they would gaze at his garment? (שֶׁיִּסְתַּכְּלוּ בִּלְבוּשָׁיו) Moreover, the king was far away (וְעוֹד רָחוֹק הָיָה הַמֶּלֶךְ), and they heard his voice (וְשָׁמְעוּ קוֹלוֹ). Could they see his throat? (יְכוֹלִין לִרְאוֹת גְּרוֹנוֹ) You would say: no (אָמַרְתָּ לֹא). Thus you have learned (הָא לָמַדְתָּ): they saw a form, but not the whole form (שֶׁרָאוּ תְּמוּנָה וְלֹא כָּל תְּמוּנָה). And this is what is written: “You saw no form, only a voice” (וְהַיְינוּ דִּכְתִיב: וּתְּמוּנָה אֵינְכֶם רוֹאִים זוּלָתִי קוֹל). And it is written (Devarim 4) (וּכְתִיב) “A voice of words you are hearing” (קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים).

One verse says: “And all the people saw the voices” (שֶׁכָּתוּב אֶחָד אוֹמֵר: וְכָל הָעָם רֹאִים אֵת הַקּוֹלוֹת), and one verse says: “A voice of words you are hearing” (וְכָתוּב אֶחָד אוֹמֵר: קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים). How can this be? (הָא כֵּיצַד): At the beginning, they saw the voices (בַּתְּחִילָּה רוֹאִים אֵת הַקּוֹלוֹת), and what did they see? (וּמָה רָאוּ) the seven voices that David spoke of (שֶׁבַע קוֹלוֹת שֶׁאָמַר דָּוִד). And in the end, they heard the word that went out from among them (וְלָסוֹף שָׁמְעוּ הַדָּבָר יוֹצֵא מִבֵּין כֻּלָּם). But behold, there are ten (וְהָא אִינוּן עֶשֶׂר)!

The Sagea said: all of them we say (דְּרַבָּנָן אַמְרֵי: דְּכֻלְּהוּ אֲמְרִינָן) as one matter (כַּחֲדָא מִלְּתָא), so too all of them as one matter we say (כֵּן כֻּלְּהוּ כַּחֲדָא מִלְּתָא אֲמְרִינָן). And there were seven utterances in seven voices (וַהֲווּ שִׁבְעָה מַאֲמָרוֹת בְּשִׁבְעָה קוֹלוֹת). And regarding this it is said: “A voice of words you are hearing, and no form is seen-only a voice” (וְעַל דָּא נֶאֱמַר: קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים, וּתְּמוּנָה אֵינְכֶם רוֹאִים זוּלָתִי קוֹל). From this you have learned (הָא לָמַדְתָּ): all of them are as one (דְּכֻלְּהוּ כַּחֲדָא), from one word they were spoken (מֵחֲדָא מִלְּתָא אֲמְרִינָן). And in order that Yisrael not err and say: others helped Him, from among the angels (וּבַעֲבוּר שֶׁלֹּא יִטְעוּ יִשְׂרָאֵל לוֹמַר: אֲחֵרִים יַעֲזְרוּהוּ מִן הַמַּלְאָכִים), or that His voice alone could not be so strong (אַף קוֹלוֹ לְבַדּוֹ לֹא יוּכַל לִהְיוֹת חָזָק כָּל כָּךְ) because of that, He returned and encompassed them all (בַּעֲבוּר כָּךְ חָזַר וּכְלַלָם).

Another matter: that the nations not say (דָּבָר אַחֵר: שֶׁלֹּא יֹאמְרוּ הָעוֹלָם): “Since they are ten sayings, perhaps they were spoken by ten angels, and not with one mouth” (הוֹאִיל וְהֵם עֲשָׂרָה מַאֲמָרוֹת לְעֶשֶׂר מַלְאָכִים, שֶׁמָּא לֹא יוּכְלוּ לְדַבֵּר עַל פֶּה אֶחָד) it is written: “Anochi” (וּכְתִיב בֵּיהּ: אָנֹכִי), and He encompassed all ten (וְכָלַל כָּל הָעֲשָׂרָה). And what are the ten kings? (וּמַאי עֲשָׂרָה מְלָכִים) seven voices and three ma’amarim (שֶׁבַע קוֹלוֹת וּשְׁלֹשָׁה מַאֲמָרוֹת). And what do they say? (וּמַאי אוֹמְרִים) as it is written (Devarim 26) (דִּכְתִיב) “Hashem has affirmed you today” (וַיְיָ הֶאֱמִירְךָ הַיּוֹם). And what are the three? (וּמַאי נִינְהוּ שְׁלֹשָׁה) as it is written (Mishlei 4) (דִּכְתִיב) “The beginning of wisdom is: acquire wisdom, and with all your acquisitions acquire understanding” (רֵאשִׁית חָכְמָה קְנֵה חָכְמָה, וּבְכָל קִנְיָנְךָ קְנֵה בִּינָה), as it is said (Job 32) (כְּמָה דְאַתְּ אָמֵר) “The breath of Shaddai gives them understanding” (וְנִשְׁמַת שַׁדַּי תְּבִינֵם) His Neshamah gives them understanding (נִשְׁמָתוֹ שֶׁל שַׁדַּי, הִיא תְּבִינֵם). What is the third? (שְׁלִישִׁית מַאי הֲוֵי) As that elder said to that child (כְּדְאָמַר לֵיהּ הַהוּא גַּבְרָא סָבָא לְהַהוּא יְנוּקָא): “That which is beyond you-do not inquire; and that which is hidden from you-do not investigate. In that which I have permitted you, reflect; you have no business with the concealed” (בַּמּוּפְלֵא מִמְּךָ אַל תִּדְרֹשׁ, וּבַמְּכוּסֶה מִמְּךָ אַל תַּחְקוֹר. בְּמַה שֶׁהִרְשְׁתִּיךָ הִתְבּוֹנֵן, אֵין לְךָ עֵסֶק בַּנִּסְתָּרוֹת).

It was taught: “The glory of Elohim is to conceal a matter” (Mishlei 25) (תָּנָא כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר). What is davar (matter)? (מַאי דָּבָר) As it is said (Tehillim 119) (כְּמָה דְאַתְּ אָמֵר) “The beginning of Your word is truth” (רֹאשׁ דְּבָרְךָ אֱמֶת). “But the glory of kings is to investigate a matter” (Mishlei 25) (וּכְבוֹד מְלָכִים חֲקֹר דָּבָר). What is davar? (מַאי דָּבָר) As it is written (Mishlei 25) “A word fitly spoken is like apples of gold on settings of silver” (דָּבָר דָּבוּר עַל אָפְנָיו). Do not read afnav (ornaments), but rather ofanav (wheels) (אַל תִּקְרֵי אָפְנָיו אֶלָּא אוֹפָנָיו).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): The heads of the people were by themselves (רֵישֵׁי דְעַמָּא בִּלְחוֹדַיְיהוּ), the heads of the tribes by themselves (רֵישֵׁי דִשְׁבָטִין בִּלְחוֹדַיְיהוּ), the females by themselves (נוּקְבֵי בִּלְחוֹדַיְיהוּ). Five gradations were to the right (הֵ׳ דַּרְגִּין לִימִינָא), and five gradations to the left (וְהֵ׳ דַּרְגִּין לִשְׂמָאלָא). This is what is written (Devarim 29) (הֲדָא הוּא דִּכְתִיב) “You are standing today, all of you, before Hashem your Elohim: your heads, your tribes, your elders, and your officers, every man…” (אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי יְיָ אֱלֹהֵיכֶם, רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ וְגוֹ'). Behold, these are the five gradations to the right (הָא הֵ׳ דַּרְגִּין לִימִינָא). And the five gradations to the left-who are they? (וְהֵ׳ דַּרְגִּין לִשְׂמָאלָא, מַאן אִינּוּן) That is what is written (Devarim 29) “Your little ones, your women, and your stranger that is in the midst of your camp, from your woodchopper to your water drawer” (הַיְינוּ דִּכְתִיב: טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ). Behold, five gradations to the left (הָא הֵ׳ דַּרְגִּין לִשְׂמָאלָא).

All of the gradations were arranged (כֻּלְּהוּ דַּרְגִּין אִתְתָּקָנוּ) in correspondence to the supernal pattern (כְּגַוְונָא דִּלְעֵילָּא). Corresponding to them, Yisrael inherited the eternal inheritance (לָקוּבְלֵיהוֹן יָרְתוּ יִשְׂרָאֵל אַחֲסָנַת עָלְמִין): ten utterances (עֶשֶׂר אֲמִירָן), upon which depend all the commandments (דִּבְּהוֹן תַּלְיָין כָּל פִּקּוּדִין), and all merits (וְכָל זַכְוָן), and all authorization of inheritance (וְכָל יְרוּתַת אַחֲסָנָא), for they are the good portion of Yisrael (דְּאִינּוּן חוּלָקָא טָבָא דְּיִשְׂרָאֵל).

It was taught (תָּאנָא): At that moment when Kudsha Berikh Hu was revealed on Mount Sinai (בְּהַהִיא שַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי בְּטוּרָא דְּסִינַי), all Yisrael were seeing (הֲווֹ חָמָאן כָּל יִשְׂרָאֵל), like one who sees light through a lantern (כְּמַאן דְּחָמֵי נְהוֹרָא בַּעֲשִׁישְׁתָּא), and from that light, each one saw (וּמֵהַהוּא נְהוֹרָא הֲוָה חָמֵי כָּל חַד וְחַד) what even Yechezkel the prophet did not see (מַה דְּלָא חָמָא יְחֶזְקֵאל נְבִיאָה).

What is the reason? (מַאי טַעְמָא) Because those supernal voices (מִשּׁוּם דְּאִינּוּן קַלִּין עִלָּאִין) were revealed (אִתְגְּלִיאוּ), some say: engraved (נ״א: אִתְגַּלִּיפוּ), in one (בְּחַד), as we have said (כְּמָה דַּאֲמֵינָא): as it is written (Shemot 20) “And all the people saw et the voices” (דִּכְתִּיב: וְכָל הָעָם רֹאִים אֶת הַקּוֹלוֹת). But with Yechezkel, the Shekhinta was revealed in its wrath (אֲבָל בִּיחֶזְקֵאל, שְׁכִינְתָּא אִתְגְּלֵי בִּרְתִּיכוֹי), and no more (וְלָא יַתִּיר), and he saw as one who sees through many walls (וַהֲוָה חָמֵי, כְּמַאן דְּחָמֵי בָּתַר כּוֹתָלִין סַגִּיאִין).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), fortunate is the portion of Moshe (זַכָּאָה חוּלָקָא דְּמֹשֶׁה), as it is written of him (דִּכְתִּיב בֵּיהּ), “And Hashem descended upon Mount Sinai and Hashem called to Moshe” (וַיֵּרֶד יְיָ עַל הַר סִינַי וַיִּקְרָא יְיָ אֶל מֹשֶׁה). Fortunate is the generation (זַכָּאָה דָּרָא), as it is written of it (דִּכְתִּיב בֵּיהּ), “Hashem descended before the eyes of all the people upon Mount Sinai” (יֵרֵד יְיָ לְעֵינֵי כָל הָעָם עַל הַר סִינַי).

Come and see (תָּא חֲזֵי), it is written (Devarim 33) (כְּתִיב) “From His right hand, a fiery law for them” (מִימִינוֹ אֵשׁ דָּת לָמוֹ). For from the right side was revealed that which was revealed (דְּהָא מִימִינָא אִתְגְּלֵי מַה דְּאִתְגְּלֵי). What is the difference between this and that? (מַה בֵּין הַאי לְהַאי) Rabbi Yose said (אָמַר ר' יוֹסֵי): here at Sinai, it was the head and body of the King (הָכָא בְּסִינַי רֵישָׁא וְגוּפָא דְּמַלְכָּא), as it is written (Shmuel II 22) (דִּכְתִּיב) “He inclined the heavens and came down” (וַיֵּט שָׁמַיִם וַיֵּרַד). And where there is a head, there is also a body (וּבַאֲתַר דְּאִית רֵישָׁא, אִית גּוּפָא). But in Yechezkel it is written (Yechezkel 1) (אֲבָל בִּיחֶזְקֵאל כְּתִיב) “And the hand of Hashem was upon him there” (וַתְּהִי עָלָיו שָׁם יַד יְיָ) a hand was revealed, but not a body (דְּאִתְגְּלֵי יְדָא, וְלָא גּוּפָא). And we have learned (וְתָנֵינָן): even in the hand, there is a supernal hand of Hashem and a lower hand of Hashem (אֲפִלּוּ בִּידָא, יַד יְיָ עִלָּאָה, יַד יְיָ תַּתָּאָה).

Come and see (תָּא חֲזֵי): it is written (Yechezkel 1) “The heavens were opened, and I saw visions of Elohim” (נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאֹת אֱלֹהִים). Mar’ot is written without a vav (מַרְאֹת כְּתִיב חָסֵר), for it was to be shown only for the sake of the Shekhinta (לְאִתְחֲזָאָה דִּבְגִין שְׁכִינְתָּא קָאָמַר), for indeed it says “and I saw mar’ot” with a missing spelling-only one vision (דְּהָא וָאֶרְאֶה מַרְאֹת חָסֵר, מַרְאֶה חַד). Rabbi Yissa said (אָמַר ר' יֵיסָא): but is the Shekhinta not the whole? (וְכִי שְׁכִינְתָּא לָאו כֹּלָּא) Rabbi Yose said (אָמַר רַבִּי יוֹסֵי): the head of the King is not comparable to the feet of the King (לָא דָּמֵי רֵישָׁא דְּמַלְכָּא לְרַגְלוֹי דְּמַלְכָּא), even though all are within the body of the King (אַף עַל גַּב דְּכֹלָּא הֲוֵי בְּגוּפָא דְּמַלְכָּא).

Come and see (תָּא חֲזֵי): in Yeshayahu it is written (Yeshayahu 6) “And I saw Hashem” (וָאֵרֶא אֶת יְיָ'). But in Yechezkel it is written (Yechezkel 1) “And I saw visions of Elohim” (וָאֶרְאֶה מַרְאֹת אֱלֹהִים). Here it says et (הָכָא אֶת), there it says visions (הָתָם מַרְאֹת). What this one saw, that one did not see (מַה דְּחָמָא דָּא, לָא חָמָא דָּא). Fortunate is the portion of Moshe (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה), for there never was a completely faithful prophet like him (דְּלָא הֲוָה נְבִיאָה מְהֵימָנָא שְׁלֵימָא כְּוָותֵיהּ).