Daf 90a (דַּף צ׳ ע״א)

It was taught: it is written, “For in six days Hashem made the heavens and the earth…” (תָּאנָא, כְּתִיב, כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ) (Exodus 31). Six days-certainly, and not in six days (שֵׁשֶׁת יָמִים וַדַּאי, וְלָא בְּשֵׁשֶׁת). These are supernal holy days (וְהָנֵי יוֹמִין קַדִּישִׁין עִלָּאִין), called the days in which the Holy Name is included (אִקְרוּן יוֹמֵי דִּשְׁמָא קַדִּישָׁא אִתְכְּלִיל בְּהוּ), and they are included in it (וְאִינּוּן אִתְּכְּלִילָן בֵּיהּ).

Happy is the portion of Yisrael above all the nations who serve stars and constellations (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), for concerning them it is written, “But you who cleave to Hashem your Elohim are all alive today” (עָלַיְיהוּ כְּתִיב, וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4).

“Honor your father and your mother” (כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ) (Exodus 20). Rabbi Ḥiyya opened, “And a river went out of Eden…” (רַבִּי חִיָּיא פָּתַח, וְנָהָר יוֹצֵא מֵעֵדֶן..). (Bereshit 2). A river-this is the flow of the fountain which issues constantly and never ceases (וְנָהָר, דָּא נְבִיעוּ דְּמַבּוּעָא, דְּנָפִיק תָּדִיר וְלָא פָּסַק). And from this fountain-river all the garden of Eden is watered (וּמִנַּהֲרָא דְּמַבּוּעָא דָּא, אִתְשָׁקְיָא כָּל גִּנְתָּא דְּעֵדֶן). And this river of the holy fountain is called Av (וְהַהוּא נַהֲרָא דְּמַבּוּעָא קַדִּישָׁא, אִקְרֵי אָ״ב). Why? Because it flows to provide nourishment for the garden (מַאי טַעֲמָא מִשּׁוּם דְּאִיהוּ נְבִיעָא לְאִתְּזָנָא לְגִנְתָּא).

Rabbi Abba said: Eden itself is truly called Av (father) (רַבִּי אַבָּא אָמַר, עֵדֶן מַמָּשׁ אִקְרֵי אָב), for this Eden emerges from the place that is called Ein (מִשּׁוּם דְּהַאי עֵדֶן, מִשְׁתְּכַח מֵהַהוּא אֲתָר, דְּאִקְרֵי אַיִן), and because of this it is called Av (father) (וּבְגִין כַּךְ, אִקְרֵי אָב). And we have established: the place from which everything begins to be drawn forth is called Atah (you), and also called Av (father) (וְהָא אוּקִימְנָא, מֵאֲתָר דְּשָׁארֵי לְאִתְמַשְּׁכָא כֹּלָּא, אִקְרֵי אַתָּה, וְאִקְרֵי אָב), as it is said, “For You are our Father” (כְּמָה דְאַתְּ אָמַר, כִּי אַתָּה אָבִינוּ) (Isaiah 63).

Rabbi El'azar said: “Honor your father”-this is Kudsha Berikh Hu (ר׳ אֶלְעָזָר אָמַר, כַּבֵּד אֶת אָבִיךָ-דָּא קוּדְשָׁא בְּרִיךְ הוּא), “and your mother”-this is Knesset Yisrael (וְאֶת אִמֶּךָ-דָּא כְּנֶסֶת יִשְׂרָאֵל). “Your father”-et specifically, to include the Shekhinah (אֶת אָבִיךָ-אֶת דַּיְיקָא, לְאַכְלְלָא שְׁכִינְתָּא). Another matter: the upper one (דָּבָר אַחֵר: עִילָּאָה). Rabbi Yehudah said: “Honor your father”-plainly, and “your mother”-plainly (רַבִּי יְהוּדָה אָמַר, כַּבֵּד אֶת אָבִיךָ-סְתָם, וְאֶת אִמֶּךָ-סְתָם), for all is included in the number, and et comes to include all that is above and below (דְּהָא כֹּלָּא הֲוָה בְּמִנְיָינָא. אֶת-לְרַבּוֹת כָּל מַה דִּלְעֵילָּא וְתַתָּא).

Rabbi Yose said (רַבִּי יוֹסֵי אָמַר), that which Rabbi Abba said (הַאי דְּאָמַר רַבִּי אַבָּא), “From the place where all begins to be drawn (מֵאֲתָר דְּשָׁארֵי לְאִתְמַשְּׁכָא כֹּלָּא), it is called Atah (you) (אִקְרֵי אַתָּה), is indeed correct (שַׁפִּיר).

For we have learned (דְּהָא אוֹלִיפְנָא), that which is hidden and has no service within it (הַהוּא דְּטָמִיר וְלָא אִית בֵּיהּ שֵׁירוּתָא), we call Hu (קָרֵינָן הוּא). From the place (מֵאֲתָר), where service is found p6-19(דְּשֵׁירוּתָא אִשְׁתְּכַח), we call Atah (you) (קָרֵינָן אַתָּה). And it is called Av (father) (וְאִקְרֵי אָב). And all is one (וְכֹלָּא חַד). Blessed is His Name forever and to all eternity, amen (בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא אָמֵן).

Rabbi Ḥizkiyah said: indeed, all is one (רַבִּי חִזְקִיָּה אָמַר, וַדַּאי כֹּלָּא חַד). “Honor your father” - this is Kudsha Berikh Hu (כַּבֵּד אֶת אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא); “and your mother” - this is Knesset Yisrael (וְאֶת אִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל). For we have learned, Rabbi Shimon said: it is written, “You are children to Hashem your Elohim” (דְּהָא תְּנָן, אָמַר רַבִּי שִׁמְעוֹן, כְּתִיב, בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14) that place is called “children” (הַהוּא אֲתָר דְּאִקְרֵי בָּנִים). And for this reason, the mystery of the matter-“Honor your father and your mother”-is to include all, above and below (וּבְגִינֵי כַּךְ, סְתִימָא דְּמִלָּה, כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ, לְאַכְלְלָא כֹּלָּא, דִּלְעֵילָּא וְתַתָּא). Rabbi Yitzḥak said: to include also one’s teacher, who brings him into the World to Come (ר' יִצְחָק אָמַר, לְאַכְלְלָא בֵּיהּ רַבֵּיהּ, דְּהוּא אָעִיל לֵיהּ לְעָלְמָא דְּאָתֵי). Rabbi Yehudah said: it is all within the category of Kudsha Berikh Hu (אָמַר רַבִּי יְהוּדָה, בִּכְלָלָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי).

It was taught: in these five declarations, all is encompassed (תָּאנָא, בְּהָנֵי חָמֵשׁ אֲמִירָן, כָּלִיל כֹּלָּא); in these five declarations were engraved five others (בְּהָנֵי חָמֵשׁ אֲמִירָן, אִתְגְּלִיפוּ חָמֵשׁ אַחֲרָנִין); truly, five within five (וַדַּאי חָמֵשׁ גּוֹ חָמֵשׁ). How so? “I am Hashem your Elohim” corresponds to “You shall not murder” (הָא כֵּיצַד: אָנֹכִי יְיָ אֱלֹהֶיךָ, לָקֳבֵל לֹא תִּרְצַח) (Exodus 20).

For we have learned, Rabbi Yitzḥak said in the name of Rabbi Yehudah: these two are included in one category (דְּתָנֵינָן, אָמַר רַבִּי יִצְחָק אָמַר רַבִּי יְהוּדָה, תְּרֵין אִלֵּין, בִּכְלָלָא חֲדָא אִתְּכְּלִילָן), for one who murders diminishes the image and likeness of his Master (דְּמַאן דְּקָטִיל, אַזְעִיר דְּמוּתָא וְצַלְמָא דְּמָארֵיהּ). As it is written, “For in the image of Elohim He made man” (דִּכְתִּיב, כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) (Bereshit 9), and it is written, “And upon the likeness of the throne was the appearance of a man” (וּכְתִיב, וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם) (Ezekiel 1).

Rabbi Ḥiyya said: it is written, “He who sheds the blood of man, by man his blood shall be shed…” (אָמַר ר' חִיָּיא, כְּתִיב, שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ) (Bereshit 9). One who sheds blood-it is as if he diminished the supernal image and likeness (מַאן דְּשָׁפִיךְ דָּמָא, כְּאִלּוּ אַזְעִיר דְּמוּתָא וְצַלְמָא דִּלְעֵילָּא). Meaning: it is not merely a lesser image below, but the supernal image-this is the meaning of the verse (כְּלוֹמַר, לָא אַזְעַר דְּמוּתָא דָּא, אֶלָּא דְּמוּתָא אַחֲרָא, מַשְׁמַע דִּכְתִּיב: שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ). In man-in the Supernal Adam-this blemish reaches (בָּאָדָם עִלָּאָה, מָטֵי הַאי פְּגִימוּתָא), from that blood which was spilled (מֵהַהוּא דָּמָא דְּאוֹשִׁיד). What is the reason? “For in the image of Elohim He made man” (מַאי טַעֲמָא מִשּׁוּם כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם). And therefore, this is dependent on that (וּבְגִין כָּךְ, הָא בְּהָא תַּלְיָא).

“You shall have no other gods” corresponds to “You shall not commit adultery” (לֹא יִהְיֶה לְךָ, לָקֳבֵל לֹא תִּנְאָף), for this is one who lies against the Name of Kudsha Berikh Hu (דָּא מְשַׁקֵּר בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), which is inscribed within a human being (דְּאִתְרְשִׁים בֵּיהּ בְּבַר נָשׁ). And with this, many sins, decrees, and punishments are dependent (וּבְדָא, כַּמָּה וְכַמָּה חוֹבִין וְגַזְרִין וְעוֹנָשִׁין תַּלְיָין). And one who lies in this lies in the King Himself (וּמַאן דִּמְשַׁקֵּר בְּהַאי, מְשַׁקֵּר בֵּיהּ בְּמַלְכָּא), as it is written: “They have betrayed Hashem, for they have begotten strange children” (דִּכְתִּיב, בַּיְיָ' בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ) (Hosea 5). And it is written: “You shall not bow to them nor serve them” (וּכְתִיב, לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם), and this one is dependent on that one (וְהָא בְּהָא תַּלְיָא).

“You shall not take [the Name in vain]” corresponds to “You shall not steal” (לֹא תִשָּׂא, לָקֳבֵל לֹא תִגְנוֹב). As it is written: “He who shares with a thief hates his own soul; he hears the curse and does not tell” (וּכְתִיב, חוֹלָק עִם גַּנָּב שׂוֹנֵא נַפְשׁוֹ אָלָּה יִשְׁמַע וְלֹא יַגִּיד) (Proverbs 29). Surely this one is tied to that one (וַדַּאי הָא בְּהָא תַּלְיָא), for a thief is prepared to swear falsely (דְּהָא גַּנָּבָא לְדָא אִזְדַּמַן, לְאוּמָאָה בְּשִׁקְרָא). One who does this, also does that (מַאן דְּעָבִיד דָּא, עָבִיד דָּא).

“Remember the day of Shabbat” corresponds to “You shall not bear false witness against your fellow” (זָכוֹר אֶת יוֹם הַשַּׁבָּת, לָקֳבֵל לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר).

For Rabbi Yosi said: Shabbat is called testimony (דְּאָמַר ר' יוֹסִי, שַׁבָּת סַהֲדוּתָא אִקְרֵי). And a person is required to testify about that which is written: “For in six days Hashem made…” (וּבָעֵי בַּר נָשׁ לְסַהֲדָא עַל הָא דִּכְתִּיב, כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ וגו׳) (Exodus 20). And Shabbat is the general testimony of all (וְשַׁבָּת כְּלָלָא דְּכֹלָּא; נ״א: סַהֲדוּתָא). Rabbi Yosi said: what is that which is written, “You shall give truth to Ya'akov”? (וְאָמַר ר' יוֹסִי, מַאי דִּכְתִּיב, תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7), as it is said: “The children of Yisrael shall keep the Shabbat” (כְּמָה דְּאַתְּ אָמַר, וְשָׁמְרוּ בְּנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת) (Exodus 31).

One who testifies falsely profanes Shabbat (וּמַאן דְּאַסְהִיד שִׁקְרָא, מְשַׁקֵּר בְּשַׁבָּת), for it is testimony of truth (דְּהִיא סַהֲדוּתָא דִּקְשׁוֹט). And one who lies about Shabbat lies in the entire Orayta (וּמַאן דִּמְשַׁקֵּר בְּשַׁבָּת, מְשַׁקֵּר בְּאוֹרַיְיתָא כֻּלָּא). Therefore, this one depends on that one (וּבְגִין כָּךְ, הָא בְּהָא תַּלְיָא).