Daf 168a (דַּף קס״ח ע״א)

“And she again bore his brother Hevel” (וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל) (Bereshit 4). And in this also it is not written “and he begot” (וּבְהַאי נָמֵי לָא כְּתִיב וַיּוֹלֶד), even though it was from the side of the male (וְאַף עַל גַּב דְּמִסְטְרָא דִּדְכוּרָא הֲוָה). But the accuser weakened and broke his strength (אֲבָל מְקַטְרְגָא תָּשַׁשׁ וְתָבַר חֵילֵיהּ), for through that ape the letters began birth (דְּהָא בְּאָת קוֹף שָׁרִיאוּ אַתְוָון לְאוֹלָדָא).

When the refuse was clarified (כֵּיוָן דְּאִתְבְּרִיר פְּסוֹלֶת), the letters began birth from the secret of the letter Shin–Tav (שָׁרִיאוּ אַתְוָון לְאוֹלָדָא מֵרָזָא דְּאָת ש״ת), the rectification of male and female (תִּקּוּנָא דְּכַר וְנוּקְבָּא), in completeness as one (בְּאִסְתַּכְּמוּתָא כַּחֲדָא). And then it is written: “And he begot in his likeness, after his image, and called his name Shet” (וּכְדֵין כְּתִיב וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת) (Bereshit 5). And it does not say “and she called” (וְלָא כְּתִיב וַתִּקְרָא), but “and he called” (וַיִּקְרָא אִיהוּ, וְלָא אִיהִי). He called his name Shet (אִיהוּ קָרָא שְׁמֵיהּ שֵׁת), a rectification of male and female together (תִּקּוּנָא דְּכַר וְנוּקְבָּא כַּחֲדָא), that were in one completeness (דַּהֲווֹ בְּאִסְתַּכְּמוּתָא חֲדָא).

Then the letters revolved and returned to produce Alef of Adam (תּוּ אִתְגַּלְגָּלוּ אַתְוָון, וְאָהַדְרוּ לְאוֹלָדָא אָלֶף דְּאָדָם), and those letters were in the place where his name ends (וְאִינּוּן אַתְוָון בַּאֲתָר דְּאִיהוּ סִיּוּם שְׁמֵיהּ). And who is it? Nun (וּמַאן אִיהוּ. נ׳). And afterward Vav, not Heh (וּלְבָתַר ו׳ לָא ה׳), for it was disclosed (some say: it was born) in Hevel (דְּהָא אִתְעֲדִיאַת [נ״א אִתְיַילִידַת] בְּהֶבֶל). Because of this it took another letter after it, Vav (בְּגִין כַּךְ נָטִיל אָת אַחֲרָא אֲבַתְרֵיהּ ו׳), and ended with the remnant of Shet, Shin (סִיֵּים בְּשֵׁירוּתָא דְּשֵׁת ש׳), and he was called Enosh (וְאִקְרֵי אֱנוֹשׁ).

Enosh—what is the difference between this name and the name Adam? (אֱנוֹשׁ מָה בֵּין שְׁמָא דָּא לִשְׁמָא דְּאָדָם). Rather, Enosh was not in strength (אֶלָּא אֱנוֹשׁ לָאו אִיהוּ בְּתֻּקְפָּא הֲוָה). It was the rectification of the earlier ones (תִּקּוּנָא דְּקַדְמָאֵי הֲוָה). “What is Enosh that You remember him?” (מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ) (Psalms 8). And it is written: “What is Enosh that You magnify him, and that You set Your heart upon him? You visit him every morning, every moment You test him” (וּכְתִיב מָה אֱנוֹשׁ כִּי תְּגַּדְלֶנּוּ וַתִּפְקְדֶנּוּ לִבְקָרִים לִרְגָּעִים תִּבְחָנְנּוּ) (Job 7). And because of this it is written: “And Hashem desired to crush him, He made him sick” (וְעַל דָּא כְּתִיב וַיְיָ חָפֵץ דַּכְּאוֹ הֶחֱלִי) (Isaiah 53), the breaking of the body and the strength of the soul (תְּבִירוּ דְּגוּפָא, וְתֻּקְפָּא דְּנַפְשָׁא). Shet instructed Enosh, the inheritance that he had to receive (אוֹרִית שֵׁת לְאֱנוֹשׁ יְרוּתָא דְּהֲוָה לֵיהּ לְקַבְּלָא), and he too instructed his son (וְאִיהוּ אוּף הָכִי אוֹרִית לִבְנוֹ).

Then the letters revolved to rectify the crookedness (תּוּ אִתְגַּלְגָּלוּ אַתְוָון לְאַתְקְנָא עֲקִימָא), and returned to produce Kenan (וְאִתְהַדְּרוּ לְאוֹלָדָא קֵינָן). This was the rectification of Kayin (הַאי תִּקּוּנָא דְּקַיִן), and was rectified under him (וְאִתְתָּקַּן תְּחוֹתֵיהּ). And the letters returned to sweeten the world from the crookedness that had been (וְאִתְהַדְּרוּ אַתְוָון לְבַסְּמָא עָלְמָא מֵעֲקִימוּ דְּהֲוָה). Mahalalel—Mem, the final letter of the letters of Adam (מַהֲלַלְאֵל מ׳ סוֹפָא דְּאַתְוָון דְּאָדָם). Heh and Lamed are the rectification of the letters of Hevel (ה׳ וְל׳ תִּקּוּנָא דְּאַתְוָון דְּהֶבֶל). And because he was not as guilty as Kayin (וּבְגִין דְּלָא הֲוָה חַיָּיבָא כְּקַיִן), his letters were not changed from his name at all (לָא אִתְחַלָּפוּ אַתְוָון מִשְּׁמֵיהּ בַּר חַד). For afterward Bet became Alef, to be a greater rectification (דִּבַאֲתָר ב׳ הֲוָה א׳ לְמֶהֱוֵי תִּקּוּנָא יַתִּיר).

Until here the world was sweetened (עַד הָכָא אִתְבְּסָם עָלְמָא), and the crookedness was rectified from the remnant of Enosh (וְאִתְתָּקַּן עֲקִימָא מֵשֵּׁירוּתָא דֶּאֱנוֹשׁ). But the sin of Adam was not sweetened (בַּר חוֹבָא דְּאָדָם, דְּלָא אִתְבְּסָם), until Yisrael stood at Mount Sinai (עַד דְּקַיְימוּ יִשְׂרָאֵל בְּטוּרָא דְּסִינַי). However, the rectification of the crookedness of Kayin and Hevel was rectified and sweetened (אֲבָל תִּקּוּנָא דְּעֲקִימוּ דְּקַיִן וְהֶבֶל אִתְתָּקַּן וְאִתְבָּסַם). Yet the world was in pain and sorrow (אֲבָל עָלְמָא הֲוָה בְּצַעֲרָא וְעִצְבוֹנָא), until Noaḥ came, as it is written (Bereshit 5): “This one shall comfort us from our work and from the toil of our hands, from the ground which Hashem has cursed” (עַד דְּאָתָא נֹחַ דִּכְתִּיב זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן הָאֲדָמָה אֲשֶׁר אֲרֵרָהּ יְיָ). And the sin of Adam was not sweetened (וְחוֹבָא דְּאָדָם לָא אִתְבְּסָם), until Yisrael stood at Mount Sinai and received the Orayta (עַד דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, וְקַבִּילוּ אוֹרַיְּיתָא). And when Yisrael received the Orayta (וְכַד יִשְׂרָאֵל קַבִּילוּ אוֹרַיְּיתָא), then lamp and light were rectified together (כְּדֵין נֵר וְאוֹר אִתְתַּקַּן כַּחֲדָא).

And now, my masters, I am from Bavel (וְהַשְׁתָּא רַבּוֹתַי, אֲנָא מִבָּבֶל), and I am the son of Rav Safra (וּבְרָא דְּרַב סַפְרָא אֲנָא), and I did not merit to recognize my father (וְלָא זָכֵינָא לְאִשְׁתְּמוֹדְעָא לְאַבָּא), and I was driven here (וְאַטְרִידְנָא הָכָא). And I was afraid, for those who dwell in this land are lions in the Orayta (וְדָחִילְנָא, דְּהָא יַתְבֵי אַרְעָא דָּא, אִינּוּן אַרְיְיוָון בְּאוֹרַיְּיתָא). And I resolved upon myself not to say words of Orayta before any man until two months, and this day they were completed (וְשַׁוֵינָא עָלַי דְּלָא אֵימָא מִילֵּי דְּאוֹרַיְּיתָא קָמֵי בַּר נָשׁ, עַד תְּרֵין יַרְחִין, וְיוֹמָא דָּא אִשְׁתְּלִימוּ). Blessed is my portion that you were aroused here (זַכָּאָה חוּלָקִי דְּאִתְעַרְעְתוּן הָכָא).

Rabbi Yossi lifted his voice and wept (אָרִים רַבִּי יוֹסִי קָלֵיהּ וּבָכֵי), and they all arose and kissed him on his head (וְקָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ בְּרֵישֵׁיהּ). Rabbi Yossi said: Blessed is our portion that we merited in this path, to hear words of Atik Yomin from your mouth, that we had not merited to hear until now (אָמַר רַבִּי יוֹסִי זַכָּאָה חוּלָקָנָא דְּזָכֵינָא בְּהַאי אָרְחָא, לְמִשְׁמַע מִלֵּי דְּעַתִּיק יוֹמִין מִפּוּמָךְ, מַה דְּלָא זָכֵינָן לְמִשְׁמַע עַד הַשְׁתָּא).

They all sat (יָתִיבוּ כֻּלְּהוּ). He said to them: My masters (אָמַר לוֹן רַבּוֹתַי), since I see the sorrow of this father-in-law and his daughter (מִדְּחָמֵינָא צַעֲרָא דְּהַאי חָמִי וּבְרָתֵיהּ), that they are pressed and afflicted in themselves (דְּדַחֲקֵי וּמִצְטַעֲרֵי בְּנַפְשַׁיְיהוּ), because I did not know the blessing over food (דְּלָא יְדַעְנָא בִּרְכַּת מְזוֹנָא). I said to them (אֲמֵינָא לוֹן), that until I would know the blessing over food (דְּעַד דְּאֶנְדַע בִּרְכַּת מְזוֹנָא), I would not be joined with my wife like all men of the world (לָא אִתְחֲבָּר בְּאִנְתְּתִי, כְּאֹרַח כָּל בְּנֵי עָלְמָא). And even though I was able to use her without obligation (וְאַף עַל גַּב דְּיָכִילְנָא לְשַׁמְּשָׁא בָּהּ בְּלָא חוֹבָה), I did not want to go against their opinion (לָא בְּעֵינָא לְמֶעְבַּר עַל דַּעְתַּיְיהוּ), since I was not able to say anything until two months (הוֹאִיל וְלָא הֲוֵינָא יָכִיל לְמֵימַר מִדִי, עַד תְּרֵין יַרְחִין).

Rabbi Yossi, Rabbi Ḥiyya, his father-in-law, and his daughter rejoiced (חֲדוּ רַבִּי יוֹסִי וְרַבִּי חִיָּיא וְחַמוֹי וּבְרָתֵיהּ), and they wept with abundant joy (וּבָכוּ מִסְגִיאוּ חֶדְוָה). Rabbi Yossi said (אָמַר רַבִּי יוֹסִי): Please, since you have begun, shine for us like the day (בְּמָטוּ מִינָךְ, כֵּיוָן דִּשְׁרִיאַת, אַנְהִיר לָן יְמָמָא). Blessed is our portion in this path (זַכָּאָה חוּלָקָנָא בְּאֹרַח דָּא).

That child opened with the blessing over food and said (פָּתַח הַהוּא רַבְיָא בְּבִרְכַּת מְזוֹנָא וְאָמַר): One verse says, “And you shall eat before Hashem your Elohim” (Deuteronomy 14) (כָּתוּב אֶחָד אוֹמֵר וְאָכַלְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ). And another verse says, “And you shall rejoice before Hashem your Elohim” (Deuteronomy 27) (וְכָתוּב אֶחָד אוֹמֵר וְשָׂמַחְתָּ לִפְנֵי יְיָ אֱלֹהֶיךָ). These verses, when Yisrael dwelled in the Holy Land and were seen before Kudsha Berikh Hu in the Temple, were fulfilled (הָנֵי קְרָאֵי כַּד יִשְׂרָאֵל הֲווֹ שָׁרָאן בְּאַרְעָא קַדִּישָׁא, וְאִתְחָזוּן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא בְּבֵי מַקְדְּשָׁא, הֲווֹ מִתְקַיְּימֵּי).

Now, how are they fulfilled? (הַשְּׁתָּא הֵיךְ מִתְקַיְּימֵּי). Who is able to eat before Hashem and rejoice before Hashem? (מַאן יָכִיל לְמֵיכַל לִפְנֵי יְיָ וּלְמֵחֱדֵי לִפְנֵי יְיָ). But certainly, it is so (אֶלָּא וַדַּאי הָכִי הוּא). At first, when a person sits at his table to eat (בְּקַדְמִיתָא כַּד יָתִיב בַּר נָשׁ עַל פָּתוֹרֵיהּ לְמֵיכַל), he blesses over the bread: “haMotzi” [Who brings forth] (מְבָרֵךְ עַל נַהֲמָא הַמּוֹצִיא). Why “haMotzi” and not “Motzi”? (מַאי טַעֲמָא הַמּוֹצִיא, וְלָא מוֹצִיא).

For behold, it is written: “Who creates the heavens” (דְּהָא כְּתִיב בּוֹרֵא הַשָּׁמַיִם) (Yeshayahu 42:5), and “the Creator” is not written (וְלָא כְּתִיב הַבּוֹרֵא). And: “Who makes the earth” (עוֹשֶׂה אֶרֶץ) (Yirmeyahu 10:12), and “the Maker of the earth” is not written (וְלָא כְּתִיב הָעוֹשֶׂה אֶרֶץ). Why, then, is it here “haMotzi”? (מַאי טַעֲמָא הָכָא הַמּוֹצִיא).