Daf 96a (דַּף צ״ו ע״א)

Further, the end of the verse states (וְתוּ סֵיפָא דִּקְרָא, דִּכְתִּיב): "For among all the wise men of the nations, and in all their kingdoms, there is none like You" (כִּי בְּכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ) (Jeremiah 10). All this (כָּל הַאי) is praise for the other nations (שְׁבָחָא אִיהוּ לִשְׁאַר עַמִּין), and it is astonishing (וּתְוָוהָא אִיהוּ), how they do not ascend through this verse to the heights of heaven (הֵיךְ לָא מִסְתַּלְּקֵי בְּהַאי קְרָא לְרוּם רְקִיעָא).

Rather, Kudsha Berikh Hu has blinded their eyes (אֶלָּא, דְקוּדְשָׁא בְּרִיךְ הוּא סָמָא עֵינַיְיהוּ), and they do not recognize Him at all (וְלָא יַדְעֵי בֵּיהּ כְּלָל). For as we say (דְּהָא מַה דַּאֲנַן אַמְרֵי), all of them are nothing, emptiness, and vanity (דְּכֻלְּהוּ אַיִן, וָאֶפֶס, וָתֹהוּ). As it is written (דִּכְתִּיב): "All nations are as nothing before Him; they are accounted by Him as less than nothing and vanity" (כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ) (Isaiah 40). Thus, the verse places them at a supreme, lofty, and precious principle (הָא עִקָרָא עִלָּאָה רַבָּא וְיַקִּירָא שָׁוֵי לוֹן קְרָא דָּא).

Rabbi Chiya said to him (אָמַר לֵיהּ ר' חִיָּיא): But it is written (וְהָא כְּתִיב): "God reigns over the nations" (מָלַךְ אֱלהִים עַל גּוֹיִם) (Psalms 47). He replied to him (אָמַר לֵיהּ): I see that you were behind their walls (אֲנָא חֲמֵינָא דְּבָתַר כֹּתְלַיְיהוּ הֲוִית), and you came forth with this verse to assist them (וְנַפְקַת בְּהַאי קְרָא לְסַיְּיעָא לוֹן). You should have challenged me first concerning what I said (הֲוָה לִי לְאָתָבָא בְּקַדְמִיתָא, עַל מַה דַּאֲמֵינָא). However, now that I have found you on this path (אֲבָל כֵּיוָן דְּאַשְׁכַּחְנָא לָךְ בְּאָרְחָא), I shall lead you from there (אַעְבַּר לָךְ מִתַּמָּן), and from there I will lead you to surpass all (וּמִתַּמָּן אֵיהָךְ לְאַעְבְּרָא כֹּלָּא).

Come and see (תָּא חֲזֵי): All the Names (כָּל שְׁמָהָן), and all the appellations of Names (וְכָל כִּנּוּיָין דִּשְׁמָהָן) belonging to Kudsha Berikh Hu (דְּאִית לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא), all of them spread forth according to their paths (כֻּלְּהוּ מִתְפַּשְּׁטָן לְאָרְחַיְיהוּ), and all of them become enclothed, one within another (וְכֻלְּהוּ מִתְלַבְּשִׁין אִלֵּין בְּאִלֵּין), and all divide into known ways and paths (וְכֻלְּהוּ מִתְפַּלְגִין לְאָרְחִין וּשְׁבִילִין יְדִיעָן).

Except for one singular Name (בַּר שְׁמָא יְחִידָאָה), which is distinct from all other Names (בָּרִיר דְּכָל שְׁאַר שְׁמָהָן), held as an inheritance by a singular people (דְּאַחֲסִין לְעַמָּא יְחִידָאָה), chosen from among all other nations (בָּרִיר מִכָּל שְׁאַר עַמִּין), and this is the Name Yod Hei Vav Hei (וְאִיהוּ יוּ״ד הֵ״א וָא״ו הֵ״א), as it is written (דִּכְתִּיב): "For Hashem’s portion is His people" (כִּי חֵלֶק יְיָ' עַמּוֹ) (Deuteronomy 32). And it is written (וּכְתִיב): "But you who cling to Hashem" (וְאַתֶּם הַדְּבֵקִים בַּיְיָ') (Deuteronomy 4), truly to this Name specifically (בִּשְׁמָא דָּא מַמָּשׁ), more than to all other Names (יַתִּיר מִכָּל שְׁאַר שְׁמָהָן).

And one Name from among all His other Names (וּשְׁמָא חַד מִכָּל שְׁאַר שְׁמָהָן דִּילֵיהּ) extends and divides into many paths and ways (הַהוּא דְּאִתְפְּשַׁט וְאִתְפְּלַג לְכַמָּה אָרְחִין וּשְׁבִילִין), and it is called "Elohim" (וְאִקְרֵי אֱלֹהִים). And this Name is inherited (וְאַחֲסִין שְׁמָא דָּא) and is divided among the lower beings of this world (וְאִתְפְּלַג לְתַתָּאֵי דְהַאי עָלְמָא). This Name is divided further (וְאִתְפְּלַג שְׁמָא דָּא) among the ministers and rulers who govern the other nations (לְשַׁמָּשִׁין וְלִמְמָנָן דִּמְנַהֲגֵי לִשְׁאַר עַמִּין). As you say (כְּמָה דְאַתְּ אָמֵר): "And Elohim came to Bilaam at night" (וַיָּבֹא אֱלהִים אֶל בִּלְעָם לַיְלָה) (Numbers 22); "And Elohim came to Avimelech in a dream of the night" (וַיָּבֹא אֱלהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלַּיְלָה) (Bereshit 20). Similarly, every minister and ruler whom Kudsha Berikh Hu appointed for the other nations (וְכֵן כָּל מְמָנָא וּמְמַנָּא דְּאַחֲסִין לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִשְׁאַר עַמִּין) is included under this Name (בִּשְׁמָא דָּא כְּלִילָן).

Even idol worship is called by this Name (וַאֲפִילּוּ עֲבוֹדָה זָרָה בִּשְׁמָא דָּא אִקְרֵי). And this Name rules over the nations (וּשְׁמָא דָּא מָלַךְ עַל גּוֹיִם), but it is not that Name which rules over Yisrael (וְלָא הַהוּא שְׁמָא, דָּא הַהוּא דְּמָלַךְ עַל יִשְׂרָאֵל), which is singular (דְּאִיהוּ יְחִידָאָה), for a singular people (לְעַמָּא יְחִידָאָה), the people of Yisrael, the holy nation (לְעַמָּא דְּיִשְׂרָאֵל, עַמָּא קַדִּישָׁא).

And if you suggest (וְאִי תֵּימָא) to interpret the verse as follows (עַל אָרְחָא דָּא נוֹקִים קְרָא דִּכְתִּיב): "Who would not fear You, King of the nations" (מִי לא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם) (Jeremiah 10), that this refers specifically to the Name that rules over the nations (דְּדָא אִיהוּ שְׁמָא דְּקָא מָלַךְ עַל גּוֹיִם), namely Elohim, where fear and judgment reside (אֱלֹהִים דְּהָא דְּחִילוּ בֵּיהּ שַׁרְיָא וְדִינָא בֵּיהּ שַׁרְיָא) it is not so (לָאו הָכִי), and the verse was not stated for this purpose (וְלָאו עַל דָּא אִתְּמַר). For if it were so, even idol worship would be included under this (דְּאִי הָכִי אֲפִילּוּ עֲבוֹדָה זָרָה בִּכְלָלָא דָּא אִיהוּ).

But since the wall you leaned upon has fallen (אֲבָל כֵּיוָן דְּכֹתָלָא דַּהֲוֵית סָמִיךְ אֲבַתְרֵיהּ, אִתְנְסַח), the verse stands firmly (קְרָא קָאִים עַל קִיּוּמָא), upon a slight clarification (בְּאִסְתַּכְּלוּתָא זְעֵיר). "Who would not fear You, King of the nations" (מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם). And if you say "King of the nations" refers directly to Kudsha Berikh Hu (וְאִי תֵּימָא דְּמֶלֶךְ הַגּוֹיִם עַל קוּדְשָׁא בְּרִיךְ הוּא אִתְּמַר), it is not so (לָאו הָכִי). Rather, the meaning is: Who is a king among the nations that would not fear You? (אֶלָּא, מַאן הוּא מֶלֶךְ הַגּוֹיִם דְּלָא יִרָאֲךָ), who would not tremble before You (דְּלָא דָּחִיל מִינָךְ), and not quake in awe of You (וְלָא יִזְדַּעְזַע מִינָךְ)? Who is a king of the nations who would not fear You? (מִי מֶלֶךְ הַגּוֹיִם דְּלָא יִרָאֲךָ).

Similarly (כְּגַוְונָא דָּא): "HalleluYah, praise servants of Hashem, praise the Name of Hashem" (הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְיָ' הַלְלוּ אֶת שֵׁם יְיָ') (Psalms 113). Whoever hears it does not know its meaning (מַאן דִּשְׁמַע לֵיהּ, לָא יָדַע מַאי קָאָמַר), for once he says "Halleluyah," then "praise servants of Hashem" follows likewise (כֵּיוָן דְּאָמַר הַלְלוּיָהּ, אוּף הָכִי הַלְלוּ עַבְדֵי יְיָ'), whereas it should have said clearly: "Servants of Hashem, praise the Name of Hashem" (דְּהֲוָה לֵיהּ לְמִכְתַּב, עַבְדֵי יְיָ' הַלְלוּ אֶת שֵׁם יְיָ'). So here too (אוּף הָכָא), it should have been clearly written (הֲוָה לֵיהּ לְמִכְתַּב): "Who among the kings of the nations would not fear You?" (מִי מִמֶּלֶךְ הַגּוֹיִם דְּלָא יִרָאֲךָ). Rather, everything was stated precisely according to its proper rectification (אֶלָּא כֹּלָּא עַל תְקּוּנֵיהּ אִתְּמַר).

"For among all the wise men of the nations and in all their kingdoms there is none like You" (כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ), what is this matter that has spread among them in their wisdom? (מַהוּ מִלָּה דְּאִתְפָּשַּׁט בֵּינַיְיהוּ בְּחָכְמְתָא דִּלְּהוֹן). "There is none like You" (מֵאֵין כָּמוֹךָ) and they all admit this (וְכֻלְּהוּ אוֹדָאן עַל דָּא).

When they observe through their wisdom Your deeds and might (כַּד חָמָאן בְּחָכְמְתָא דִּלְהוֹן עוֹבָדָךְ וּגְבוּרְתָּךְ), this statement spreads among them (אִתְפָּשַׁט מִלָּה דָּא בֵּינַיְיהוּ), and they proclaim: "There is none like You among all the wise men of the nations and in all their kingdoms" (וְאַמְרֵי מֵאֵין כָּמוֹךָ בְּכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם). "There is none like You," they say (מֵאֵין כָּמוֹךָ אַמְרֵי), and it spreads among them (וְאִתְפָּשַּׁט בֵּינַיְיהוּ). The Friends rejoiced (חַדּוּ חַבְרַיָּיא), and wept (וּבָכוּ), but said nothing (וְלָא אָמְרוּ מִדִי). So too he also wept, as before (אוּף הָכִי בָּכָה אִיהוּ כְּמִלְּקַדְּמִין).

He opened and said (פָּתַח וְאָמַר): "And she said to Avraham, 'Cast out this maidservant and her son, etc.'" (וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ וְגוֹ') (Bereshit 21).

The Friends have taught (חַבְרַיָּיא אִתְּעֲרוּ) that Sarah desired to remove idol worship from her household (דְּבָעָאת שָׂרָה לְפַנָּאָה עֲבוֹדָה זָרָה מִבֵּיתָא). Therefore, it is written (וְעַל דָּא כְּתִיב): "Whatever Sarah tells you, listen to her voice" (כָּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ). Here it is written (הָכָא כְּתִיב): "And if a man sells his daughter" (וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ) this refers to the Neshama, reincarnated due to the wicked deeds of the world (דָּא נִשְׁמְתָא בְּגִלְגּוּלֵי עַל עוֹבָדִין בִּישִׁין דְּעָלְמָא). "As a maidservant" (לְאָמָה): to the Sitra achra, in the wicked cycle of the scale (הַהוּא סִטְרָא אַחֲרָא בְּגִלְגּוּלָא בִּישָׁא דְּטִיקְלָא), which turns back (דְּאַהֲדָר).

And behold, she is oppressed (וְהָא אִתְעַשְּׁקַת), and must be redeemed from there (לְאַפָּקָא לָהּ מִתַּמָּן). Certainly, "she shall not go out as the male servants do" (וַדַּאי לֹא תֵּצֵא כְּצֵאת הָעֲבָדִים) all those Neshamot who are oppressed (כָּל אִינּוּן נִשְׁמָתִין דְּמִתְעַשְּׁקָן). Who are these referred to here? (מַאן אִינּוּן הָכָא). This is a mystery (אִיהוּ רָזָא). These are the Neshamot of small children (אִלֵּין אִינּוּן נִשְׁמָתִין דִּינוֹקִין זְעִירִין), while still nursing from the strength of their mother (כַּד אִינּוּן יַנְקֵי מִגּוֹ תּוּקְפָּא דְּאִמְּהוֹן). Kudsha Berikh Hu sees (וְקוּדְשָׁא בְּרִיךְ הוּא חָמֵי) that if they remain in the world (דְּאִי יִתְקַיְּימוּן בְּעָלְמָא), their fragrance will become spoiled (יְבַאֲשׁוּן רֵיחֵיהוֹן), and they will sour like vinegar (וְיַחְמְצוּן כְּחוֹמֶץ דָּא). He gathers them up p6-36(לָקִיט לוֹן) while they are still small (זְעִירִין), when they still give off a sweet fragrance (בְּעוֹד דְּיַהֲבֵי רֵיחָא).