Daf 83b (דַּף פ״ג ע״ב)

And it was taught: that word would descend from above to below (וְתָאנָא הַהוּא מִלָּה, הֲוָה טָאַס מִלְּעֵילָּא לְתַתָּא), and it would be engraved into the four directions of the world (וּמִתְגַּלְּפָא בְּאַרְבַּע רוּחֵי עָלְמָא), ascending and descending (וְסַלְּקָא וְנַחְתָּא). When it ascended, it was perfumed by the mountains of pure Afars'mona (כַּד סַלְּקָא, אִשְׁתַּאֲבָא מִטּוּרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא), and it was sweetened by that supernal dew (וְאִשְׁתַּאֲבָא בְּהַהוּא טַלָּא דִּלְעֵילָא), and it surrounded the crowns of Yisrael (וְאַסְחַר בְּסַחֲרָנֵיהוֹן דְּיִשְׂרָאֵל), and their souls returned within them (וְתָבַת בְּהוֹן נִשְׁמָתְהוֹן), and it revolved and engraved itself in its place (וְאַסְחַר וּמִתְגַּלְּפָא בְּאַתְרֵיהּ), upon tablets of stone (בְּלוּחֵי אַבְנָא). And so it was with every single word (וְכֵן כָּל מִלָּה וּמִלָּה).

Rabbi Shimon said: each and every word was filled with all the flavors (אָמַר רַבִּי שִׁמְעוֹן, כָּל מִלָּה וּמִלָּה הֲוָה מַלְיָא בְּכָל אִנּוּן טַעֲמִין), with all those cutting judgments, rewards, and punishments (בְּכָל אִנּוּן מִלִּין גְּזִרִין, אַגְרִין, וְעוֹנָשִׁין), secrets and mysteries (רָזִין וְסִתְרִין), like this threshold (כְּאַסְקוּפָּא), some say: like a container (נ״א: כְּאַסְפוּקָא), that is filled from everything (דְּאִיהִי מַלְיָא מִכֹּלָּא). And at the moment that that word would go out (וּבְשַׁעֲתָא דְּהֲוָה נָפִיק הַהוּא מִלָּה), it appeared as one (אִתְחֲזֵי חַד). But when it engraved itself in its place (וְכַד הֲוָה מִתְגַּלְּפָא בְּאַתְרוֹי), there would be seen in that word seventy branches (אִתְחֲזוּן בְּהַהוּא מִלָּה שִׁבְעִין עַנְפִּין), rising within it (דְּסַלְּקִין בְּגַוָּה), and fifty Keterin, (some say: chariots (וְחַמְשִׁין כִּתְרִין (נ״א: רְתִיכִין), lacking one from this side (חָסֵר חַד מֵהַאי גִּיסָא), and fifty lacking one from the other side (וְחַמְשִׁין חָסֵר חַד מִגִּיסָא אַחֲרָא), like a hammer that strikes on an anvil (כְּפַטִּישָׁא דָּא בְּזִמְנָא דְּאִיהוּ בָּטַשׁ בְּטִנָרָא), as it is said (Jeremiah 23) “And like a hammer that shatters the rock” (כְּמָה דְּאַתְּ אָמֵר: וּכְפַטִּישׁ יְפוֹצֵץ סָלַע). And all Yisrael would see, eye to eye (וַהֲווּ חָמָאן כָּל יִשְׂרָאֵל עֵינָא בְּעֵינָא), and they rejoiced (וַהֲווּ חַדָּאן). And all generations were present there p6-13(וְכֻלְּהוּ דָּרִין בַּתְרָאִין כֻּלְּהוּ אִזְדַּמְּנוּ לְתַמָּן), and all of them received the Orayta at Mount Sinai (וְכֻלְּהוּ קַבִּילוּ אוֹרַיְּיתָא בְּטוּרָא דְּסִינַי), as it is written (Devarim 29) “But not with you alone do I make this covenant… but with whoever is here and whoever is not here with us this day” (דִּכְתִּיב: כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְגוֹ', וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם). And each and every one saw according to what was shown to him (וְכֻלְּהוּ כָּל חַד וְחַד כַּדְקָא חֲזֵי לֵיהּ), and all of them beheld and received the words (וְכֻלְּהוּ חָמָאן וּמְקַבְּלִין מִלִּין).

Elohim—this is Gevurah (אֱלֹהִים: דָּא גְּבוּרָא). Et—this is that which is included in the right side (אֵת: דְּאִתְכְּלִיל בִּימִינָא), as we have learned (כְּמָה דְּתָנֵינָן): “Et HaShamayim [the heavens]”—this is the right side (אֵת הַשָּׁמַיִם, דְּאִיהוּ יְמִינָא), and “Ve'et HaAretz [and the earth]”—this is the left side (וְאֵת הָאָרֶץ, דְּאִיהוּ שְׂמָאלָא), as it is written (דִּכְתִּיב): “Indeed My hand founded the earth, and My right hand spanned the heavens” (אַף יָדִי יָסְדָה אֶרֶץ, וִימִינִי טִפְּחָה שָׁמַיִם) (Yeshayahu 48:13). Thus the right side is Et (וִימִינָא דָּא הוּא אֵת). Kol [All]—to include all the other Keterin [Crowns] (כָּל: לְאַכְלְלָא כָּל שְׁאָר כִּתְרִין). HaDevarim [The Words]—they are bound one to another (הַדְּבָרִים: מִתְקַשְּׁרָן דָּא בְּדָא). HaEleh [These]—all those Ta'amin [Reasons], all those Razin [Mysteries], all those Sitrin [Hidden Secrets], decrees and punishments (הָאֵלֶּה: כָּל אִינּוּן טַעֲמִין, כָּל אִינּוּן רָזִין, כָּל אִינּוּן סִתְרִין, גִּזְרִין וְעוֹנָשִׁין).

Leimor [Saying]—that it should become an inheritance for all (לֵאמֹר: לְמֶהֱוֵי יָרוּתָא לְכֹלָּא), as it is written (דִּכְתִּיב): “Moshe commanded us the Torah, a heritage...” (תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה וְגוֹ׳) (Devarim 33:4). For if you should say (דְּאִי תֵּימָא), that it was to reveal what ought not to be revealed to every person (לְגַלָּאָה מַה דְּלָא אִצְטְרִיךְ לְגַלָּאָה לְכָל בַּר נָשׁ), it is written (כְּתִיב): “I am Hashem your Elohim” (אָנֹכִי יְיָ אֱלֹהֶיךָ) (Shemot 20:2). Just as I am hidden and concealed (כְּמָה דַּאֲנָא טְמִירָא וְסָתִים), so too these words shall be hidden and concealed within your heart (כָּךְ יִהְיוּ מִלִּין אִלֵּין טְמִירִין וּסְתִימִין בְּלִבָּךְ).

Another matter (דָּבָר אַחֵר): “And Elohim spoke” (וַיְדַבֵּר אֱלֹהִים)—one (חַד). “Et Kol HaDevarim HaEleh Leimor [All these words, saying]” (אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר)—behold, five other Dargin [Levels] (הָא חָמֵשׁ דַּרְגִּין אַחֲרָנִין). Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): “And Elohim spoke” (וַיְדַבֵּר אֱלֹהִים)—Gevurah (גְּבוּרָה). Et (אֵת)—this is the right side (יְמִינָא). Kol [All] (כָּל)—this and that (דָּא וְדָא). HaEleh [These] (הָאֵלֶּה)—these are those that are revealed (אִינּוּן דְּאִתְגַּלְּיָין), as it is written (וּכְתִיב): “And all the people saw the voices” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) (Shemot 20:15). Another explanation of Kol [All] (דָּבָר אַחֵר דְּכָּל)—Rabbi Yitzchak said (אָמַר ר׳ יִצְחָק): to include Avraham (לְאַכְלְלָא אַבְרָהָם), as it is written (דִּכְתִּיב): “And Hashem blessed Avraham with all” (וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל) (Bereshit 24:1). HaDevarim [The Words] (הַדְּבָרִים)—to include the hidden Keterin [Crowns] (לְאַכְלְלָא שְׁאָר כִּתְרִין דְּאִתְכַּסְיָין). HaEleh [These] (הָאֵלֶּה)—those that are revealed (אִינּוּן דְּאִתְגַּלְּיָין). Leimor [Saying] (לֵאמֹר)—this is what is written (דָּא הוּא דִּכְתִּיב): “A woman of valor is the crown of her husband” (אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ) (Mishlei 12:4), and it is written (וּכְתִיב): “Saying: if a man sends away his wife...” (לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ) (Yirmeyahu 3:1).

Rabbi Yitzchak said: Why was the Orayta given with fire and darkness? (אָמַר ר' יִצְחָק: אֲמַאי אִתְיְהִיבַת אוֹרַיְּיתָא בְּאֶשָּׁא וַחֲשׁוֹכָא) As it is written (Devarim 4) “And the mountain burned with fire up to the heart of the heavens—darkness, cloud, and thick darkness” (דִּכְתִּיב: וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם, חֹשֶׁךְ, עָנָן וַעֲרָפֶל). For whoever toils in the Orayta is saved from the other fire of Gehinnom (דְּכָל מַאן דְּיִשְׁתַּדַּל בְּאוֹרַיְּיתָא, אִשְׁתֵּזִיב מֵאֶשָּׁא אַחֲרָא דְּגֵיהִנָּם), and from the darkness by which the nations darken Yisrael (וּמֵחֲשׁוֹכָא דִּמְחַשְׁכִין כָּל שְׁאָר עַמִּין לְיִשְׂרָאֵל), for in the merit of Avraham Yisrael were saved from the fire of Gehinnom (דְּבִזְכוּתֵיהּ דְּאַבְרָהָם אִשְׁתֵּזִיבוּ יִשְׂרָאֵל מֵאֶשָּׁא דְּגֵיהִנָּם).

It was taught: Kudsha Berikh Hu said to Avraham (דְּתַנְיָא אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם), “So long as your children labor in the Orayta, they shall be saved from these” (כָּל זִמְנָא דְּבָנֶיךָ יִשְׁתַּדְּלוּן בְּאוֹרַיְּיתָא, יִשְׁתֵּזְבוּן מֵאִלֵּין). “But if not, behold: the fire of Gehinnom shall rule over them, and they shall be enslaved among the nations” (וְאִי לָא, הָא נוּרָא דְּגֵיהִנָּם דְּשַׁלְטָא בְּהוּ, וְיִשְׁתַּעְבְּדוּן בֵּינִי עֲמַמְיָא). He said to Him, “Two punishments cannot be enforced simultaneously by word-rather, if it pleases You, let them be saved from the fire of Gehinnom, and let them be enslaved among the nations until they return to You” (אֲמַר לֵיהּ: בִּתְרֵי קְטוּרֵי לָא מִזְדַּקְּפָן מִלִּין, אֶלָּא אִי נִיחָא קַמָּךְ, יִשְׁתֵּזְבוּן מִנּוּרָא דְּגֵיהִנָּם, וְיִשְׁתַּעְבְּדוּן בֵּינִי עֲמַמְיָא, עַד דִּיתוּבוּן גַּבָּךְ). He said to him, “Indeed, this is good” (אָמַר לֵיהּ: יֵאוֹת הוּא וַדַּאי). This is what is written (Devarim 32) “If not that their Rock had sold them…” (הֲדָא הוּא דִּכְתִּיב: אִם לֹא כִּי צוּרָם מְכָרָם). Who is their Rock? This is Avraham (מַאן הוּא צוּרָם דָּא הוּא אַבְרָהָם), as it is written (Yeshayahu 51) “Look to the Rock from which you were hewn” (דִּכְתִּיב: הַבִּיטוּ אֶל צוּר חֻצַּבְתֶּם). “And Hashem delivered them”-this is Kudsha Berikh Hu, who agreed through his hand (וַיְיָ' הִסְגִּירָם, דָּא קוּדְשָׁא בְּרִיךְ הוּא, דְּאִסְתָּכַּם עַל יְדוֹי).

Rabbi Yehudah said: from the day that Yisrael left Egypt until the day the Orayta was given, there were fifty days (אָמַר רַבִּי יְהוּדָה, מִיּוֹמָא דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם עַד יוֹמָא דְּאִתְיְהִיבַת אוֹרַיְּיתָא, חַמְשִּׁין יוֹמִין הֲווֹ). Why? Rabbi Yehudah said: Because of the years of the Yovel, as it is written (Vayikra 25) “And you shall sanctify the fiftieth year” (מַאי טַעְמָא אָמַר רַבִּי יְהוּדָה מִשּׁוּם אִינּוּן שָׁנֵי דְּיוֹבְלָא, דִּכְתִּיב: וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה).

It was taught: Rabbi Shimon said, that Yovel brought Yisrael out of Egypt (תָּאנָא אָמַר רַבִּי שִׁמְעוֹן, הַהוּא יוֹבְלָא אַפִּיק לוֹן לְיִשְׂרָאֵל מִמִּצְרַיִם). And if you say that it was literally Yovel—rather, it was from the side of Yovel (וְאִי תֵּימָא דְּיוֹבְלָא מַמָּשׁ-אֶלָּא מִסִּטְרָא דְּיוֹבְלָא הֲוָה), and from the side of Yovel judgment was aroused upon the Egyptians (וּמִסִּטְרָא דְּיוֹבְלָא אִתְּעַר דִּינָא עַל מִצְרָאֵי), and for that reason these fifty of Yovel were (וּבְגִין כַּךְ חַמְשִּׁין אִלֵּין דְּיוֹבְלָא הֲווֹ).