Daf 99a (דַּף צ״ט ע״א)

In several places, Kudsha Berikh Hu cautioned regarding the convert (בְּכַמָּה דּוּכְתִּין אַזְהַר קוּדְשָׁא בְּרִיךְ הוּא עַל גִּיּוֹרָא), so that the holy seed (דְּזַרְעָא קַדִּישָׁא) would take care concerning him (יִזְדָּהֲרוּן בֵּיהּ), and afterward, a concealed word emerged from its sheath (וּלְבָתַר נָפִיק מִלָּה סְתִימָא מִנַּרְתִּקָהּ). Once revealed, immediately it returned into its sheath (וְכֵיוָן דְּאִתְגְלֵי אַהְדָּר לְנַרְתִּקָהּ מִיָּד), and clothed itself there (וְאִתְלָבַשׁ תַּמָּן). Since He cautioned concerning the convert in all these places (כֵּיוָן דְּאַזְהַר עַל גִּיּוֹרָא בְּכָל אִינּוּן דּוּכְתִּין), a word emerged from its sheath and was revealed (נָפַק מִלָּה מִנַּרְתִּקָהּ וְאִתְגְּלֵי), and said (וְאָמַר), (Exodus 23), “And you know the soul of the convert” (וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵר).

Immediately it re-entered its sheath (מִיָּד עָאלַת לְנַרְתִּקָהּ), returned to its garment, and was concealed (וְאָהַדְרַת בִּלְבוּשָׁה וְאִתְטַמְּרַת), as it is written (דִּכְתִּיב), “For you were converts in the land of Egypt” (כִּי גֵּרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם), which scripture considered (דְּחָשִׁיב קְרָא), for because it clothed itself immediately (דִּבְגִין דְּאִתְלְבַּשׁ מִיָּד), no one paid attention to it (לָא הֲוָה מַאן דְּאַשְׁגַּח בָּהּ). Through this “soul of the convert” (בְּהַאי נֶפֶשׁ הַגֵר), the holy Neshama knows the matters of this world (יַדְעַת נִשְׁמְתָא קַדִּישָׁא בְּמִלִּין דְּהַאי עָלְמָא), and benefits (Some say: is nourished) from them (וְאִתְהֲנִיאַת (ואשתאבת) מִנַּיְיהוּ).

That Sava opened and said (פָּתַח הַהוּא סָבָא וְאָמַר), (Exodus 24), “And Moshe entered into the cloud and ascended the mountain” (וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל הָהָר וְגוֹ'). What is this cloud (עָנָן דָּא מַאי הִיא)? Rather, this is what is written (אֶלָּא דָּא הוּא דִּכְתִּיב), (Bereshit 9), “My rainbow I have placed in the cloud” (אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן). We have learned (תָּנֵינָן), that this rainbow cast off its garment (דְּהַהוּא קֶשֶׁת אַשְׁלַחַת לְבוּשׁוֹי), and gave it to Moshe (וְיָהִיב לוֹן לְמֹשֶׁה), and in that garment Moshe ascended the mountain (וּבְהַהוּא לְבוּשָׁא סָלִיק מֹשֶׁה לְטוּרָא), and from it he saw what he saw (וּמִנֵּיהּ חָמָא מַה דְּחָמָא), and benefited from all (וְאִתְהֲנֵי מִכֹּלָּא). At that place, those Friends came (עַד הַהוּא אֲתָר, אָתוּ אִינּוּן חַבְרַיָּיא), prostrated themselves before that Sava (וְאִשְׁתְּטָחוּ קָמֵיהּ דְּהַהוּא סָבָא), wept and said (וּבָכוּ וְאָמְרוּ), "If we came into this world for no reason other than to hear these words from your mouth, it would suffice us" (אִלְמָלֵא לָא אֲתֵינָא לְעָלְמָא, אֶלָּא לְמִשְׁמַע מִלִּין אִלֵּין מִפּוּמָךְ דַּי לָן).

That Sava said (אָמַר הַהוּא סָבָא), (If he takes another) [אִם אַחֶרֶת יִקַּח לוֹ], Friends (חַבְרַיָּיא), it was not for this alone that I began to speak (לָאו בְּגִין דָּא בִּלְחוֹדוֹי שָׁרֵינָא מִלָּה), for this Sava is like a harp (דְּהָא סָבָא כְּגִינִי), which does not make melody with a single note (לָאו בְּמִלָּה חֲדָא עָבִיד קִישׁ קִישׁ), nor read alone (וְלָא קָרֵי), while many people of the world remain confused in their foolishness (כַּמָּה בְּנֵי עָלְמָא בְּעִרְבּוּבְיָא בְּסָכְלְתָנוּ דִּלְהוֹן), not seeing the true path in the Orayta (וְלָא חָמָאן בְּאֹרַח קְשׁוֹט בְּאוֹרַיְיתָא). And the Orayta calls out each day with yearning (Some say: with love) toward them (וְאוֹרַיְיתָא קָרֵי בְּכָל יוֹמָא בִּנְהִימוּ (נ"א ברחימו) לְגַבַּיְיהוּ), (to mankind) (דִּבְנֵי נְשָׁא), yet they do not desire to incline their heads (וְלָא בָּעָאן לְאָתָבָא רֵישָׁא). Even though I say (וְאַף עַל גַּב דַּאֲמֵינָא), that the Orayta is a word emerging from its sheath (דְּהָא אוֹרַיְיתָא מִלָּה נָפְקָא מִנַּרְתִּקָהּ), briefly revealed (וְאִתְחֲזִיאַת זְעֵיר), and immediately concealed (וּמִיָּד אִתְטַמָּרַת), it is certainly thus (הָכִי הוּא וַדַּאי). And when it is revealed from its sheath and immediately hidden (וּבְזִמְנָא דְּאִתְגְּלִיאַת מִגּוֹ נַרְתִּקָהּ וְאִתְטַמְּרַת מִיָּד), it acts thus solely for those who know it (לָא עַבְדַת דָּא, אֶלָּא לְאִינוּן דְּיַדְעִין בָּהּ), and recognize it (וְאִשְׁתְּמוֹדְעָאן בָּהּ).

This may be compared to the attribute of Din (מָשָׁל לְמִדַּת הַדִּין), to a beloved (לִרְחִימָתָא), who is beautiful in appearance (דְּאִיהִי שַׁפִּירְתָּא בְּחֵיזוּ), and lovely in form (וּשְׁפִירְתָּא בְּרֵיוָא), and who is hidden within the recesses of her palace (וְאִיהִי טְמִירְתָּא בִּטְמִירוּ גּוֹ הֵיכָלָא דִּילָהּ), and she has a singular beloved (וְאִית לָהּ רְחִימָא יְחִידָאָה), unknown to any man (דְּלָא יַדְעִין בֵּיהּ בְּנֵי נָשָׁא), for he is concealed (אֶלָּא אִיהוּ בִּטְמִירוּ). That beloved, because of the love he has for her (הַהוּא רְחִימָא, מִגּוֹ רְחִימָא דְּרָחִים לָהּ), passes constantly by her gate (עָבַר לִתְרַע בֵּיתָה תָּדִיר), lifting his eyes in every direction (זָקִיף עֵינוֹי לְכָל סְטָר). She, knowing that her beloved always circles the gate of her house (אִיהִי, יַדְעַת דְּהָא רְחִימָא אַסְחַר תְּרַע בֵּיתָה תָּדִיר), what does she do? (מָה עַבְדַת) She opens a small opening in that hidden palace where she dwells (פָּתְחַת פִּתְחָא זְעֵירָא בְּהַהוּא הֵיכָלָא טְמִירָא, דְּאִיהִי תַּמָּן), and reveals her face briefly to her beloved (וּגְלִיאַת אַנְפָּהָא לְגַבֵּי רְחִימְאָה), then immediately returns and conceals herself (וּמִיָּד אִתְהַדְּרַת וְאִתְכַּסִיאַת). All those present beside the beloved (כָּל אִינּוּן דַּהֲווֹ לְגַבֵּי רְחִימָא), neither saw nor perceived her (לָא חָמוּ וְלָא אִסְתַּכָּלוּ), only the beloved alone (בַּר רְחִימָא בִּלְחוֹדוֹי), and his innermost being, heart, and soul follow after her (וּמֵעוֹי וְלִבֵּיהּ וְנַפְשֵׁיהּ אָזְלוּ אֲבַתְרָהּ). And he knows that because of the love she bears for him (וְיָדַע דְּמִגּוֹ רְחִימוּ דִּרְחִימָת לֵיהּ), she revealed herself to him for one brief moment (אִתְגְּלִיאַת לְגַבֵּיהּ רִגְעָא חֲדָא), to awaken (some say: his love for her) (לְאִתְּעָרָא (ס"א לגביה רחימו ליה)). Thus is the word of the Orayta (הָכִי הוּא מִלָּה דְּאוֹרַיְיתָא), it is revealed (לָא אִתְגְּלִיאַת) only to the beloved (אֶלָּא לְגַבֵּי רְחִימְאָה).

The Orayta knows (יַדְעַת אוֹרַיְיתָא), that this wise one of heart circles her gate every day (דְּהַהוּא חַכִּימָא דְּלִבָּא אַסְחַר לִתְרַע בֵּיתָה כָּל יוֹמָא), and what does she do? (מָה עַבְדַת) She reveals her face to him from within her palace (גְּלִיאַת אַנְפָּהָא לְגַבֵּיהּ, מִגּוֹ הֵיכָלָא), and hints a subtle hint to him (וְאַרְמִיזַת לֵיהּ רְמִיזָא), and immediately returns to her place and conceals herself (וּמִיָּד אָהַדְרַת לְאַתְרָהּ וְאִתְטַמְּרַת). All those who are there (כָּל אִינּוּן דְּתַמָּן), neither know nor perceive it (לָא יַדְעֵי, וְלָא מִסְתַּכְּלֵי), only he alone (אֶלָּא אִיהוּ בִּלְחוֹדוֹי), and his innermost being, heart, and soul follow after her (וּמֵעוֹי וְלִבֵּיהּ וְנַפְשֵׁיהּ אָזִיל אֲבַתְרָהּ). Therefore, the Orayta reveals and conceals herself (וְעַל דָּא, אוֹרַיְיתָא אִתְגְּלִיאַת וְאִתְכַּסִּיאַת), moving lovingly toward her beloved (וְאַזְלַת בִּרְחִימוּ לְגַבֵּי רְחִימְהָא), to awaken love in union with him (לְאִתְּעָרָא בַּהֲדֵיהּ רְחִימוּ).

Come and see (תָּא חֲזֵי), this is the way of the Orayta (אָרְחָא דְּאוֹרַיְיתָא כַּךְ הוּא): At first, when she begins to reveal herself to a person (בְּקַדְמִיתָא כַּד שַׁרְיָא לְאִתְגַּלָּאָה לְגַבֵּי בַּר נָשׁ), at once she hints to him with a hint (בְּרֶגַעָא אַרְמִיזַת לֵיהּ בִּרְמִיזוּ); if he knows, it is good (אִי יָדַע טָב), and if he does not know (וְאִי לָא יָדַע), she sends to him and calls him “simple” (שַׁדְרַת לְגַבֵּיהּ, וְקָרָאתָ לֵיהּ פֶּתִי). And the Orayta says to the one she sends toward him (וְאַמְרַת אוֹרַיְיתָא, לְהַהוּא דְּשַׁדְרַת לְגַבֵּיהּ), "Say to that simple one (אִמְרוּ לְהַהוּא פֶּתִי), let him come closer here (דְּיִקְרַב הָכָא), and I will speak with him" (וְאִשְׁתָּעֵי בַּהֲדֵיהּ). This is what is written (הֲדָא הוּא דִכְתִיב), (Mishlei 9) "Whoever is simple, let him turn in here; he who lacks understanding..." (מִי פֶּתִי יָסוּר הֵנָּה חֲסַר לֵב וְגוֹ').

He approaches her (קָרִיב לְגַבָּהּ), she begins to speak with him (שָׁרִיאַת לְמַלְּלָא עִמֵּיהּ), from behind a curtain she spreads for him (מִבָּתַר פָּרוֹכְתָּא דְּפַרְסָא לֵיהּ), words suited to his way (מִלִּין לְפוּם אָרְחוֹי), until he gazes little by little (עַד דְּיִסְתַּכַּל זְעֵיר זְעֵיר), And this is the exposition (וְדָא הוּא דְּרָשָׁא).