Daf 85a (דַּף פ״ה ע״א)

The Orayta said before Kudsha Berikh Hu (אָמְרָה אוֹרַיְיתָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and said: Was I for nothing during two thousand years (וְכִי לְמַגָּנָא הֲוֵינָא מִתְּרֵי אַלְפֵי שְׁנִין), before the world was created? (עַד לָא אִתְבְּרֵי עָלְמָא). For nothing is it written in her: (לְמַגָּנָא כְּתִיב בָּהּ), “Any man, any man of the children of Yisrael or of the convert who sojourns among them” (Leviticus 17) (וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן הַגֵּר הַגָּר בְּתוֹכָם), “And to the children of Yisrael you shall speak, saying” (Leviticus 24) (וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר), “For the children of Yisrael are servants to Me” (Leviticus 25) (כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים). They are the children of Yisrael (אָנּוּ אִינּוּן בְּנֵי יִשְׂרָאֵל). At that moment (בָּהּ שַׁעֲתָא), the Orayta returned the Neshamot of Yisrael (אָהַדְרַת אוֹרַיְיתָא נִשְׁמָתַיְיהוּ דְּיִשְׂרָאֵל), each and every one to its place (כָּל חַד וְחַד לְאַתְרֵיהּ). The Orayta is mighty (אוֹרַיְיתָא אַתְקִיפַת), and held them in their Neshamot (וַאֲחִידַת בְּהוּ בְּנִשְׁמָתַיְיהוּ), to return them to Yisrael (לְאָהַדְּרָא לְהוּ לְיִשְׂרָאֵל). This is what is written (הֲדָא הוּא דִּכְתִיב): “The Torah of Hashem is perfect, restoring the soul” (Psalms 19) (תּוֹרַת יְיָ תְּמִימָה מְשִׁיבַת נָפֶשׁ). Truly restoring the soul (מְשִׁיבַת נֶפֶשׁ מַמָּשׁ).

It was taught (תָּאנָא), it is written (כְּתִיב): “And Shlomo sat upon the throne of Hashem to reign” (I Chronicles 29) (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ לְמֶלֶךְ), as it is written (כְּמָה דִּכְתִּיב): “Six steps to the throne” (I Kings 10) (שֵׁשׁ מַעֲלוֹת לַכִּסֵּא). Rabbi Abba said (רַבִּי אַבָּא אָמַר): that the moon stood in fullness (דְּקַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא). For we have learned (דְּתָנֵינָן), in the days of Shlomo (בְּיוֹמוֹי דְּשְׁלֹמֹה), the moon stood in fullness (קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא). When was it in fullness? (אֵימָתַי בְּאַשְׁלָמוּתָא). Some say: It is taught: “And the wisdom of Shlomo increased…” What is ‘increased’? Rabbi Abba said: the moon stood in fullness. What is this fullness? (נ״א: תָּנָא כְּתִיב וַתֵּרֶב חָכְמַת שְׁלֹמֹה וגו׳, מַאי וַתֵּרֶב, אָמַר רַבִּי אַבָּא דְּקַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא, מַאי בְּאַשְׁלָמוּתָא). That it stood on the fifteenth (דְּקַיְּימָא בַּחֲמִשָּׁה עָשָׂר), as we have learned (כְּמָה דְּתָנֵינָן): Avraham. Yitzchak. Ya'akov. Yehudah. Peretz. Chetzron. Ram. Amminadav. Nachshon. Salmon. Boaz. Oved. Yishai. David. Shlomo. (אַבְרָהָם. יִצְחָק. יַעֲקֹב. יְהוּדָה. פֶּרֶץ. חֶצְרוֹן. רָם. עַמִּינָדָב. נַחְשׁוֹן. שַׂלְמוֹן. בֹּעַז. עוֹבֵד. יִשַׁי. דָּוִד. שְׁלֹמֹה). When Shlomo came, the moon stood in fullness (כַּד אָתָא שְׁלֹמֹה, קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא). This is what is written: “And Shlomo sat upon the throne of Hashem to reign” (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ לְמֶלֶךְ). And it is written: “Six steps to the throne” (וּכְתִיב שֵׁשׁ מַעֲלוֹת לַכִּסֵּא). All corresponding to the likeness Above (כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא).

In the days of Tzidkiyah, the moon stood in blemish (בְּיוֹמוֹי דְּצִדְקִיָּה, קַיְּימָא סִיהֲרָא בִּפְגִימוּתָא), and it became blemished (וְאִתְפְּגִים). As you say (כְּמָה דְּאַתְּ אָמֵר), “And the moon shall not make its light shine” (Isaiah 13) (וְהַיָּרֵחַ לֹא יַגִּיהַּ אוֹרוֹ). It was taught (דְּתָנֵינָן), In the days of Tzidkiyah, the moon was blemished, and the faces of Yisrael were darkened p6-14(בְּיוֹמוֹי דְּצִדְקִיָּה, אִתְפְּגִים סִיהֲרָא, וְאִתְחַשְּׁכוּ אַנְפַּיְיהוּ דְּיִשְׂרָאֵל).

Go out and count (פּוּק וְחָשִׁיב): Rechav‘am, Aviyah, Asa, Yehoshafat, Yehoram, Achazyahu, Yo’ash, Amatzyahu, Uziyahu, Yotam, Achaz, Yechizkiyahu, Menasheh, Amon, Yoshiyahu, Tzidkiyahu (רְחַבְעָם. אָבִיָה. אָסָא. יְהוֹשָׁפָט. יְהוֹרָם. אֲחַזְיָהוּ. יוֹאָשׁ. אֲמַצְיָהוּ. עוּזִיָּהוּ. יוֹתָם. אָחָז. יְחִזְקִיָּהוּ. מְנַשֶּׁה. אָמוֹן. יוֹשִׁיָּהוּ. צִדְקִיָּהוּ). And when Tzidkiyahu came, the moon was blemished and stood in blemish (וְכַד אָתָא צִדְקִיָּהוּ, אִתְפְּגִים סִיהֲרָא וְקַיְּימָא עַל פְּגִימוּתָא). As it is written (דִּכְתִיב): “And the eyes of Tzidkiyahu he blinded” (Jeremiah 52) (וְאֵת עֵינֵי צִדְקִיָּה עִוֵּר). At that time (בֵּיהּ זִמְנָא): He cast down from Heaven to Earth (Lamentations 2) (הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ). This earth was displaced from before heaven (הַאי אֶרֶץ אִתְעַבְּרָא מִקָּמֵי שָׁמַיִם), and was distanced from it (וְאִתְרָחָקַת מִנֵּיהּ), and this earth was darkened (וְאִתְחַשְּׁכָא הַאי אֶרֶץ) that is, the moon stood in blemish (כְּלוֹמַר דְּקַיְּימָא סִיהֲרָא בְּפְגִימוּתָא).

It was taught (תָּאנָא): At the time that Yisrael stood at Mount Sinai (בְּשַׁעֲתָא דְּקַיְּימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי), the moon began to shine (שָׁאַרֵי סִיהֲרָא לְאַנְהָרָא). As it is written (דִּכְתִּיב): “He bowed the heavens and descended” (II Samuel 22) (וַיֵּט שָׁמַיִם וַיֵּרַד). What is “and descended”? (מַהוּ וַיֵּרַד): that the sun drew near to the moon (דְּקָרִיב שִׁמְשָׁא לְגַבֵּי סִיהֲרָא), and the moon began to shine (וְשָׁרֵי לְאַנְהָרָא סִיהֲרָא). As it is written (דִּכְתִּיב): “The banner of the camp of Yehudah to the east” (Numbers 2) (דֶּגֶל מַחֲנֵה יְהוּדָה מִזְרָחָה).

At Mount Sinai (בְּטוּרָא דְּסִינַי), Yehudah was appointed Rufinus in kingship (אִתְמָנָא יְהוּדָה רוֹפִינֻס בְּמַלְכוּתָא). As it is written (דִּכְתִּיב): “And Yehudah still governs with El, and with the Holy Ones he is faithful” (Hosea 12) (וִיהוּדָה עוֹד רֵד עִם אֵל וְעִם קְדֹשִׁים נֶאֱמָן).p6-15

What is “with the Holy Ones he is faithful”? (מַהוּ וְעִם קְדֹשִׁים נֶאֱמָן): When Kudsha Berikh Hu said to Yisrael (כַּד אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל), “And you shall be to Me a kingdom of priests and a holy nation” (Exodus 19) (וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ), Yehudah was faithful to receive kingship (נֶאֱמָן הֲוָה יְהוּדָה לְקַבְּלָא מַלְכוּתָא), and the moon began to shine (וְשָׁאַרִי סִיהֲרָא לְאַנְהָרָא). “I am Hashem your Elohim, who brought you out…” (Exodus 20) (אָנֹכִי יְיָ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ וְגוֹ').

Rabbi El'azar opened (רַבִּי אֶלְעָזָר פָּתַח): “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1) (שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ). “Hear, my son, the discipline of your father”-this is Kudsha Berikh Hu (שְׁמַע בְּנִי מוּסַר אָבִיךָ: דָּא קוּדְשָׁא בְּרִיךְ הוּא), “and do not forsake the Torah of your mother”-this is Kenesset Yisrael (וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ: דָּא כְּנֶסֶת יִשְׂרָאֵל). Who is Kenesset Yisrael? (מַאן כְּנֶסֶת יִשְׂרָאֵל): This is Binah (דָּא בִּינָה), as it is written: “To understand sayings of Binah” (Proverbs 1) (לְהָבִין אִמְרֵי בִּינָה).

Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): “The discipline of your father”-this is Chokhmah (מוּסַר אָבִיךָ: דָּא הִיא חָכְמָה); “and do not forsake the Torah of your mother”-this is Binah (וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ: דָּא הִיא בִּינָה). Rabbi Yitzchak said (רַבִּי יִצְחָק אָמַר): both are one matter that was separated (הָא וְהָא, חַד מִלָּה אִתְפְּרָשׁוּ). For we have learned (דְּתָנֵינָן): “Orayta issues from Supernal Chokhmah” (Bereshit 47a) (אוֹרַיְיתָא מֵחָכְמָה דִּלְעֵילָּא נַפְקַת). Rabbi Yosei said (רַבִּי יוֹסֵי אָמַר): it issues from Binah (מִבִּינָה נַפְקַת), as it is written: “To understand sayings of Binah” (Proverbs 1) (לְהָבִין אִמְרֵי בִּינָה), and it is written: “And do not forsake the Torah of your mother” (וּכְתִיב: וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ).

Rabbi Yehudah said (אָמַר ר׳ יְהוּדָה), the Orayta is integrated from Chokhmah and Binah (אוֹרַיְיתָא מֵחָכְמָה וּבִינָה אִתְכְּלִילַת), as it is written (דִּכְתִּיב): “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1) (שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ). Rabbi Abba said (ר׳ אַבָּא אָמַר), in all is it integrated (בְּכֹלָּא אִתְכְּלִילַת), for since it is integrated in these two (דְּכֵיוָן דִּבְאִלֵּין תְּרֵין אִתְכְּלִילַת), it is integrated in all (אִתְכְּלִילַת בְּכֹלָּא): in Chesed, in Din, in Rachamim (בְּחֶסֶד, בְּדִינָא, בְּרַחֲמֵי), in all perfections that the matter requires (בְּכוּלְּהוּ שְׁלֵימוּתָא דְּאִצְטְרִיךְ מִלָּה). If the King and the Matron agree (אִי מַלְכָּא וּמַטְרוֹנִיתָא מִסְתַּכְּמִין), all is in agreement (כֹּלָּא מִסְתַּכְּמִין). In the place where these are found (בַּאֲתַר דְּאִלֵּין מִשְׁתַּכְּחִין), all is found (כֹּלָּא מִשְׁתַּכְּחִין).

Rabbi Yosei said (ר׳ יוֹסֵי אָמַר): Anochi-this is the Shekhinta (אָנֹכִי: דָּא שְׁכִינְתָּא), as it is written (כְּמָה דִּכְתִּיב): “Anochi shall go down with you to Egypt” (Bereshit 46) (אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה). Hashem your Elohim (יְיָ אֱלֹהֶיךָ): Some say: All does not ascend above, for all is one (נ״א: כֻּלָּא לָא סָלִיק לְעֵילָא, לְמֵהַר כֻּלָּא חַד), this is Kenesset Yisrael, as it is written: ‘And do not forsake the Torah of your mother’ (דָּא כְּנֶסֶת יִשְׂרָאֵל דִּכְתִּיב: וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ).

Rabbi Yitzchak said (ר׳ יִצְחָק אָמַר): Anochi-this is the Shekhinta (אָנֹכִי: דָּא שְׁכִינְתָּא), and the statement is interrupted (וּפָסְקָא טַעֲמָא), as you say (כְּמָה דְּאַתְּ אָמֵר): “Anochi Esav your firstborn” (Bereshit 27) (אָנֹכִי עֵשָׂו בְּכוֹרֶךָ). Hashem your God-this is Kudsha Berikh Hu (יְיָ אֱלֹהֶיךָ: דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written (כְּמָה דִּכְתִּיב): “From the heavens He caused you to hear His voice” (Deuteronomy 4) (מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קוֹלוֹ), and it is written (וּכְתִיב): “You have seen that from the heavens I have spoken with you” (Exodus 20) (אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם). From the heavens-from the actual heavens, this is Kudsha Berikh Hu (מִן הַשָּׁמַיִם: מִן הַשָּׁמַיִם מַמָּשׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא).