Daf 90b (דַּף צ׳ ע״ב)

Honor your father corresponds to “You shall not covet your neighbor’s wife” (כַּבֵּד אֶת אָבִיךָ, לָקֳבֵל לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ). And Rabbi Yitzḥak said (וְאָמַר ר' יִצְחָק), “Honor your father” refers to your actual father (כַּבֵּד אֶת אָבִיךָ, אָבִיךָ מַמָּשׁ). For one who covets a woman and fathers a child (דְּהָא מַאן דְּחָמִיד אִתְּתָא, וְאוֹלִיד בַּר), that child honors another, who is not his father (הַהוּא בַּר אוֹקִיר לְאַחֲרָא, דְּלָא אֲבוּי). And it is written: “Honor your father...” and further: “You shall not covet your neighbor’s house, his field...” (וּכְתִיב כַּבֵּד אֶת אָבִיךָ וְגוֹ', לֹא תַחְמֹד בֵּית רֵעֶךָ, שָׂדֵהוּ). And it is written here: “...upon the land which Hashem your God gives you” (וּכְתִיב הָכָא, עַל הָאֲדָמָה אֲשֶׁר יְיָ' אֱלֹהֶיךָ נוֹתֵן לָךְ). What He has given you shall be yours (הַהוּא דְּיָהַב לָךְ, יְהֵא דִּילָךְ), and you shall not covet another (וְלֹא תַחְמֹד אַחֲרָא).

Certainly, this depends upon that (וַדַּאי הָא בְּהָא תַּלְיָא). And these first five are crowned within the latter five (וְאִלֵּין חָמֵשׁ קַדְמָאֵי, כְּלִילָן חָמֵשׁ אַחֲרָנִין). And for this reason: “From His right hand, a fiery law for them” (Deuteronomy 33) (וּבְגִינֵי כַּךְ, מִימִינוֹ אֵשׁ דָּת לָמוֹ). For all is formed from the right side (דְּכֹלָּא אִתְעָבִיד יְמִינָא). And therefore, through five voices was the Orayta given (וְעַל דָּא, בַּחֲמִשָּׁה קָלִין אוֹרַיְיתָא אִתְיְיהִיבַת). Rabbi Yehudah said (אָמַר ר' יְהוּדָה), they are all five against five (כֻּלְּהוּ הֲווֹ חָמֵשׁ גּוֹ חָמֵשׁ), corresponding to the five books of the Torah (לָקֳבְלֵיהוֹן חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה).

Rabbi El'azar taught (תָּאנֵי ר' אֶלְעָזָר), in these ten utterances are engraved all commandments of the Orayta (בְּאִלֵּין עֶשֶׂר אֲמִירָן, אִתְגְּלִיפוּ כָּל פִּקּוּדֵי אוֹרַיְיתָא), decrees and punishments (גְּזִירִין וְעוֹנָשִׁין), pure and impure (דַּכְיָא וּמְסַאֲבָא), branches and roots (עַנְפִין וְשָׁרָשִׁין), trees and saplings (אִילָנִין וּנְטִיעִין), heavens and earth (שְׁמַיָּא וְאַרְעָא), sea and depths (יַמָּא וּתְהוֹמֵי). For the Orayta is the Name of Kudsha Berikh Hu (דְּהָא אוֹרַיְיתָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי), and just as the Name of Kudsha Berikh Hu is engraved in ten utterances (מַה שְּׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלִיף בְּעֶשֶׂר אֲמִירָן), so too is the Orayta engraved in ten utterances (אוּף אוֹרַיְיתָא אִתְגְּלִיפָא בְּעֶשֶׂר אֲמִירָן). These ten utterances are the Name of Kudsha Berikh Hu (אִלֵּין עֶשֶׂר אֲמִירָן אִינּוּן שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and the entire Orayta is one Name (וְאוֹרַיְיתָא כֹּלָּא שְׁמָא חַד הֲוֵי), the holy Name of Kudsha Berikh Hu Himself (שְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ).

Blessed is the portion of he who merits in her (זַכָּאָה חוּלָקֵיהּ, דְּמַאן דְּזָכֵי בָּהּ). Whoever merits in the Orayta (מַאן דְּזָכֵי בְּאוֹרַיְיתָא), merits in the Holy Name (זָכֵי בִּשְׁמָא קַדִּישָׁא). That is, in Kudsha Berikh Hu Himself (דְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ). Rabbi Yose said (ר' יוֹסִי אָמַר), he merits in Kudsha Berikh Hu Himself (בְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ) - some say: and in Knesset Yisrael (נ״א: וְכְנֶסֶת יִשְׂרָאֵל) - for He and His Name are one (דְּהָא הוּא וּשְׁמֵיהּ חַד הוּא). Blessed is His Name forever and for all eternity, amen (בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין אָמֵן).

“You shall not make with Me gods of silver or gods of gold” (Exodus 20) (לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב). Rabbi Yose said (אָמַר ר' יוֹסִי), Another matter: we do not read; what is the reason? Because it is written (דבר אחר לא גרסינן מאי טעמא. משום דכתיב'). (Haggai 2) “Mine is the silver and Mine is the gold” (לִי הַכֶּסֶף וְלִי הַזָּהָב), nevertheless: “You shall not make with Me” - with Me means: Me (אַף עַל גַּב דְּלִי הַכֶּסֶף וְלִי הַזָּהָב, לֹא תַעֲשׂוּן אִתִּי, אִתִּי: כְּלוֹמַר אוֹתִי).

Rabbi Yitzḥak said (אָמַר ר' יִצְחָק), it is written (Jeremiah 10) “There is none like You, Hashem; great are You, and great is Your Name in might” (כִּי אֵין כָּמוֹךָ יְיָ' גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה וְגוֹ'). “Great are You” - that is “Mine is the silver” (גָּדוֹל אַתָּה, הַיְינוּ לִי הַכֶּסֶף). “And great is Your Name in might” - that is “Mine is the gold” (וְגָדוֹל שִׁמְךָ בִּגְבוּרָה, הַיְינוּ וְלִי הַזָּהָב).

These two aspects are not seen (אִלֵּין תְּרֵין גַּוְונִין לָא מִתְחַזְיָין), and are not glorified (וְלָא מִתְפָּאֲרָן), except when they are engraved in one place (בַּר כַּד אִינּוּן גְּלִיפִין בַּאֲתָר חַד). In what place are they engraved? In Yisrael (בְּאָן אֲתָר אִתְגְּלִיפוּ: בְּיִשְׂרָאֵל). Here are the colors seen to be glorified (כָּאן אִתְחָזוּן גַּוְונִין לְאִתְפָּאַרָא), as it is written (Isaiah 49) “Yisrael, in whom I will be glorified” (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר).

Rabbi Yehudah opened (ר' יְהוּדָה פָּתַח): “I will greatly rejoice in Hashem, my soul shall exult in my God...” (Isaiah 61) (שׂוֹשׂ אָשִׂישׂ בַּיְיָ' תָּגֵל נַפְשִׁי בֵּאלֹהַי וְגוֹ'). Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), from among the nations who serve stars and constellations (מֵעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), for their joy and delight is in Kudsha Berikh Hu (דְּחֶדְוְותָא וְתַפְנוּקָא דִּלְהוֹן בְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “I will greatly rejoice in Hashem” (דִּכְתִּיב שׂוֹשׂ אָשִׂישׂ בַּיְיָ'). Since it says “in Hashem,” why does it also say “in my God”? (כֵּיוָן דְּאָמַר בַּיְיָ', אֲמַאי כְּתִיב בֵּאלֹהַי) Rather, so said Yisrael: If He comes to us with compassion - “I will greatly rejoice in Hashem” (אֶלָּא הָכִי אָמְרוּ יִשְׂרָאֵל, אִי בְּרַחֲמֵי אָתֵי עָלַנָּא, שׂוֹשׂ אָשִׂישׂ בַּיְיָ'); if in judgment - “my soul shall exult in my God” (אִי בְּדִינָא, תָּגֵל נַפְשִׁי בֵּאלֹהַי). What is the reason? (מַאי טַעֲמָא). Because in these, He is engraved (מִשּׁוּם דְּאִלֵּין בֵּיהּ אִתְגְּלִיפוּ), as it is written (דִּכְתִּיב) (Isaiah 61) “For He has clothed me in garments of salvation” (כִּי הִלְבִּישַׁנִי בִּגְדֵי יֶשַׁע). What are ‘garments of salvation’? (מַהוּ בִּגְדֵי יֶשַׁע).

Colors (גַּוְונִין), which are engraved to be seen in Him (דְּאִתְגְּלִיפוּ לְאִסְתַּכְּלָא בֵּיהּ). As it says (כְּמָה דְאַתְּ אָמֵר) (II Samuel 22) “He is the one in whom they find salvation” (יִשְׁעוּ וְגוֹ' אֶל יְיָ'). Yesha (salvatoin) is seeing (יֶשַׁע אִסְתַּכְּלוּתָא הוּא). Whoever seeks to see Me (מַאן דְּבָעֵי לְאִסְתַּכְּלָא בִי), must see in My colors (בִּגְוָונִין דִּילִי יִסְתַּכַּל). Why is this so? (מַאי טַעֲמָא). Because it is written (מִשּׁוּם דִּכְתִּיב) (Isaiah 61) “With a robe of righteousness He has wrapped me” (מְעִיל צְדָקָה יְעָטָנִי), truly righteousness (צְדָקָה מַמָּשׁ), in which colors are engraved (דִּגְוָונִין בֵּיהּ אִתְגְּלִיפוּ). “As a bridegroom decks himself with a priestly crown” (כֶּחָתָן יְכַהֵן פְּאֵר), this is one color (הָא גַּוְונָא חַד). “And as a bride adorns herself with her jewelry” (וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ), this is another color (הָא גַּוְונָא אַחֲרָא). And when colors are joined together (וְכַד גַּוְונִין מִתְחַבְּרָן), at that moment they are seen (בֵּיהּ שַׁעֲתָא אִתְחַזְיָין), and all long to behold them and to gaze upon Him (וְכֻלְּהוּ תְּאִיבִין לְאַחֲזָאָה וּלְאִסְתַּכְּלָא בֵּיהּ).

Rabbi Yose said (ר' יוֹסִי אָמַר), “I will greatly rejoice in Hashem” (שׂוֹשׂ אָשִׂישׂ בַּיְיָ'), this is two joys (תְּרֵין חֶדְוָון): in Hashem - through mercy (בַּיְיָ': בְּרַחֲמֵי); “My soul shall exult,” this is one joy - in judgment (תָּגֵל נַפְשִׁי, הָא בְּדִינָא). Rabbi Yehudah said (אָמַר ר' יְהוּדָה), in all there is joy upon joy (בְּכֹלָּא חֶדְוָה עַל חֶדְוָה). And the joy of Zion (וְחֶדְוָה דְּצִיּוֹן), Kudsha Berikh Hu is destined to bring to Yisrael (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַחְדָּאָה לְיִשְׂרָאֵל), with joy greater than all others (בְּחֶדְוָותָא יַתִּיר מִכֹּלָּא), as it is written (Isaiah 35) “And the redeemed of Hashem shall return and come to Zion with song…” (וּפְדוּיֵי יְיָ' יָשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְגוֹ').

“And the redeemed of Hashem shall return” - this is one (וּפְדוּיֵי יְיָ' יָשׁוּבוּן, הָא חַד); “and come to Zion with song” - this is two (וּבָאוּ צִיּוֹן בְּרִנָּה, הָא תְּרֵי); “and everlasting joy upon their heads” - this is three (וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם, הָא תְּלַת); “they shall attain gladness and joy” - this is four (שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ, הָא אַרְבַּע). Corresponding to the four times that Yisrael was scattered among the nations (לָקֳבְלֵיהוֹן דְּאַרְבַּע זִמְנִין דְּאִתְפְּזָרוּ יִשְׂרָאֵל בֵּינֵי עֲמַמְיָא). And then it is written (וּכְדֵין כְּתִיב) (Isaiah 12) “And you shall say on that day: Give thanks to Hashem, call upon His Name…” (וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַיְיָ' קִרְאוּ בִשְׁמוֹ וְגוֹ'). And these are the twelve commandments (וְאֵלּוּ הֵם י״ב פִּקּוּדִין).

The first: to Unify Hashem (א׳ יִחוּד יְיָ). The second: to fear Hashem (ב׳ לְיִרְאָה אֶת יְיָ). The third: to know that there is judgment and there is good reward, and so on (ג׳ לְמִנְדַּע דְּאִית דַּיַּין וְאִית אֲגַר טָב וְכוּ׳). The fourth: to sanctify Hashem (ד׳ לְקַדֵּשׁ אֶת יְיָ). The fifth: to pray each day-Shacharit, Minchah, and Arvit (ה׳ לְהִתְפַּלֵּל בְּכָל יוֹם שַׁחֲרִית מִנְחָה עַרְבִית). The sixth: to engage in Torah (ו׳ לַעֲסוֹק בְּתוֹרָה). The seventh: to circumcise the son (ז׳ לָמוּל אֶת הַבֵּן). The eighth: “Sanctify to Me every firstborn” (ח׳ קַדֵּשׁ לִי כָּל בְּכוֹר). The ninth: Tefillin (ט׳ תְּפִילִין). The tenth: Tzitzit (י׳ צִיצִית). The eleventh: Mezuzah (י״א מְזוּזָה). The twelfth: to surrender one’s soul in Deveikut to Him (י״ב לִמְסוֹר נַפְשׁוֹ בִּדְבֵקוּת (ה׳)). These are the twelve commandments of “guarding” (אֵלּוּ הֵם י״ב פִּקּוּדֵי שָׁמוֹר): The first: not to give dominion to idolatry (א׳ דְּלָא לְמִיהַב רֵבוּ לַעֲבוֹדָה זָרָה). The second: not to build a tower for idolatry (ב׳ דְּלָא לְמִבְנֵי מִגְדָּל לַעֲבוֹדָה זָרָה). The third: “Do not turn toward…”-i.e., not to contemplate after them (ג׳ אַל תִּפְנוּ וְגוֹ׳ (שֶׁלֹּא) לְהַרְהֵר אַחֲרֵיהֶם). The fourth: “Do not bow to them” (ד׳ לֹא תִשְׁתַּחֲוֶה לָהֶם). The fifth: not to subjugate oneself-that is, not to serve them (ה׳ דְּלָא לְאִתְכַּפְיָיא, דְּהַיְינוּ לֹא תַעָבְדֵם). The sixth: not to exchange the unity of his Master, that is, “he exchanged” (ו׳ דְּלָא לְהַחֲלִיף יִחוּדָא דְּמָרֵיהּ, דְּהַיְינוּ הַהֲמִיר). The seventh: not to meditate upon-that is, “You shall not wander…” etc. (ז׳ דְּלָא לְהַרְהֵרָא, דְּהַיְינוּ לֹא תָתוּרוּ וְגוֹ׳). The eighth: that one must not inquire through a necromancer (ח׳ שֶׁלֹּא לִשְׁאוֹל בָּאוֹב). The ninth: that one must not inquire through a knowing spirit (ט׳ שֶׁלֹּא לִשְׁאוֹל בְּיִדְּעוֹנִי). The tenth: that one must not seek out the dead (י׳ שֶׁלֹּא לִדְרוֹשׁ אֶל הַמֵּתִים). The eleventh: not to perform sorcery-that is, binding spells (י״א דְּלָא לְמֶעְבַּד חַרְשִׁין, דְּהַיְינוּ וְחוֹבֵר חָבֶר). The twelfth: “The names of other gods you shall not mention” (י״ב וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ). (Exodus 20) “And Elohim spoke all these words” (וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה). “All these words”-this general principle is the generality of everything, the generality above and below (כָּל הַדְּבָרִים – כְּלָלָא דָּא, הוּא כְּלָלָא דְּכֹלָּא, כְּלָלָא דִּלְעֵילָּא וְתַתָּא).