Daf 171a (דַּף קע״א ע״א)

And if you say: If so, behold it is written: “And Yonah rose to flee to Tarshish from before Hashem… for the men knew that he fled from before Hashem” (Jonah 1) (וְאִי תֵּימָא, אִי הָכִי, הָא כְּתִיב וַיָּקָם יוֹנָה לִבְרוֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי יְיָ כִּי יָדְעוּ הָאֲנָשִׁים כִּי מִלִּפְנֵי יְיָ הוּא בּוֹרֵחַ). And we have learned: Why did Yonah go and flee? (וְתָנֵינָן מַאי טַעְמָא אָזַל יוֹנָה וּבָרַח). And can anyone flee from before Kudsha Berikh Hu? (וְכִי מַאן יֵיכוּל לְמִבְרַח מִקָּמֵי קוּדְשָׁא בְּרִיךְ הוּא).

Rather, he went and fled to leave the Holy Land (אֶלָּא הֲוָה אָזִיל וּבָרַח לְנָפְקָא מֵאַרְעָא קַדִּישָׁא), for behold, the Shekhinta does not dwell outside the Land of Yisrael (דְּהָא שְׁכִינְתָּא לָא שַׁרְיָא לְבַר מֵאַרְעָא דְּיִשְׂרָאֵל). And in order that the Shekhinta not rest upon him, he fled from the Holy Land (וּבְגִין דְּלָא תִּשְׁרֵי עֲלוֹי שְׁכִינְתָּא, הֲוָה בְּרַח לְבַר מֵאַרְעָא קַדִּישָׁא). For behold, the Shekhinta dwells there, as it is said: “Your wife shall be as a fruitful vine in the innermost parts of your house” (Psalms 128) (דְּהָא שְׁכִינְתָּא אִיהִי שַׁרְיָא תַּמָּן, כְּמָה דְּאַתְּ אָמֵר אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ). A fruitful vine—this is the Shekhinta (גֶּפֶן פּוֹרִיָּה דָּא שְׁכִינְתָּא). Just as the Shekhinta was hidden within, in the Holy of Holies (מַה שְׁכִינְתָּא הֲוָה סְתִימָא לְגוֹ בְּבֵית קֹדֶשׁ הַקֳּדָשִׁים), so too a modest woman does not go out from the doorway of her house (אוּף הָכִי אִתְּתָא צְנִיעָא, לָא נָפְקָא מִתַּרְעָא דְּבֵיתָהּ לְבַר).

And because of this Yonah fled from the Holy Land (וּבְגִינֵי כַּךְ הֲוָה בְּרַח יוֹנָה לְבַר מֵאַרְעָא קַדִּישָׁא). But behold here it is written “from before” and not “before” (וְהָא הָכָא כְּתִיב מִלִּפְנֵי, וְלָא כְּתִיב לִפְנֵי). Rather, surely so it is: “from before”—for the spirit of prophecy does not come from within the Shekhinta, but from before (אֶלָּא וַדַּאי הָכִי הוּא, מִלִּפְנֵי, דְּהָא רוּחַ נְבוּאָה לָא אַתְיָא מִגּוֹ שְׁכִינְתָּא, אֶלָּא מִלִּפְנֵי). These are the two levels of prophets that rest upon the Shekhinta (אִינּוּן תְּרֵין דַּרְגִּין דִּנְבִיאִים, דְּקָא שַׁרְיָין עַל שְׁכִינְתָּא). And from that place he feared to be in the Holy Land, and because of this it is “from before” (וּמֵהַהוּא אֲתָר דָּחִיל לְמֶהוֵי תַּמָּן בְּאַרְעָא קַדִּישָׁא, וְעַל דָּא מִלִּפְנֵי). “For from before Hashem he fled” and not “before Hashem” (כִּי מִלִּפְנֵי יְיָ הוּא בּוֹרֵחַ, וְלָא לִפְנֵי יְיָ), for he knew that prophecy comes only from before (דְּהָא הֲוָה יָדַע דִּנְבוּאָה לָא הֲוָה אָתֵי אֶלָּא מִלִּפְנֵי). And because of this, marriages are difficult, and the sustenance of man is difficult from before the Holy One Blessed Be He (וּבְגִינֵי כַּךְ קָשִׁין זִוּוּגִין, קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא).

And because of this, King David placed his sustenance above, for above it does not cease for all eternity (וְעַל דָּא דָּוִד מַלְכָּא תָּלֵי מְזוֹנוֹתָיו לְעֵילָּא, בְּגִין דִּלְעֵילָּא לָא פָּסִיק לְעָלְמִין). But here it ceases, for sustenance is not dependent here; above they are (אֲבָל הָכָא פָּסִיק, דְּהָא לָא תַּלְיֵין בֵּיהּ מְזוֹנוֹת. לְעֵילָּא אִינּוּן). And because of this it is written: “Hashem is my shepherd, I shall not lack” (Psalms 23) (וְעַל דָּא כְּתִיב יְיָ רֹעִי לֹא אֶחְסָר), sustenance shall never cease from me, for that river that flows and goes forth from Eden never ceases for all eternity (לָא יִפְסְקוּן מְזוֹנוֹת מִנִּי לְעָלְמִין, בְּגִין דְּהַהוּא נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן לָא פָּסִיק לְעָלְמִין). And because of this, the Shekhinta came first upon this (וּבְגִין דָּא קַדְמָא שְׁכִינְתָּא עַל דָּא).

Come and see: At the time when this place receives sustenance from above (תָּא חֲזֵי, בְּשַׁעֲתָא דְּהַאי אֲתָר מְקַבְּלָא מְזוֹנָא מִלְּעֵילָּא), all who sanctify their Master delight and are aroused, and spread their wings (כֻּלְּהוּ דִּמְקַדְּשֵׁי לְמָארֵיהוֹן, כֻּלְּהוּ מִתְעַדְּנִין, וּמִתְעָרִין, וְסַלְּקִין גַּדְפִין), when the Shekhinta comes in that sustenance, so that they not gaze upon her (כַּד אַתְיָא שְׁכִינְתָּא בְּהַהוּא מְזוֹנָא, בְּגִין דְּלָא יִסְתַּכְּלוּן בָּהּ). And those three legions, in one ascent, they call and say: “Holy” (וְאִינּוּן תְּלַת מַשִּׁרְיָין בִּסְלִיקוּ חַד, קָרָאן וְאַמְרֵי קָדוֹשׁ) (Isaiah 6). These call to the second legion (קָרָאן אִלֵּין לְּמַשִׁרְיָיתָא תִּנְיָינָא), and the first ones lift their wings, and these second ones also (וְסַלְּקִין גַּדְפִּין אִלֵּין קַדְמָאֵי, וְאִלֵּין תִּנְיָּינֵי), and these second ones say: “Holy” (וְאָמְרִין אִלֵּין תִּנְיָּינִי קָדוֹשׁ).

These call to the third legion (קָרָאן אִלֵּין לְּמַשִׁרְיָּיתָא תְּלִיתָאָה), and the three legions together lift their wings (וְסַלְּקִין גַּדְפִּין תְּלַת מַשִּׁרְיָין כַּחֲדָא), and all of them say: “Holy, Holy, Holy is Hashem of Hosts, the whole earth is full of His glory” (וְכֻלְּהוּ אַמְרֵי קָדוֹשׁ יְיָ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ). And because of this, all are interwoven one with the other (וְעַל דָּא כֻּלְּהוּ מְשֻׁלָּבָן דָּא בְּדָא): these enter into these, and these enter into these (אִלֵּין עָאלִין לְגוֹ אִלֵּין, וְאִלֵּין עָאלִין לְגוֹ אִלֵּין), interwoven one with the other (מְשֻׁלָּבָן דָּא בְּדָא), as it is said: “Joined one to another, so shall you make for all the boards of the Mishkan” (Exodus 26) (כְּמָה דְּאַתְּ אָמַר מְשׁוּלָּבוֹת אִשָּׁה אֶל אֲחוֹתָהּ כֵּן תַּעֲשֶׂה לְכָל קַרְשֵׁי הַמִּשְׁכָּן).

The boards stand always in their standing, and do not bend (קְרָשִׁים קַיְימֵי תָּדִיר בְּקִיּוּמַיְיהוּ, וְלָא מִתְכַּפְפֵי), in likeness of those who stand, who do not bend, for they have no joints (כְּגַוְונָא דְּאִינּוּן עוֹמְדִים, דְּלָא מִתְכַּפְפֵי דְּלֵית לוֹן קְפִיצֵי). And they stand always, without sitting (וְקַיְימֵי תָּדִיר בְּלָא יְשִׁיבָה). And because of this it is written of the boards: “Standing” (וְעַל דָּא כְּתִיב בַּקְרָשִׁים עוֹמְדִים). What is written? “Two tenons in one board” (Exodus 26) (מָה כְּתִיב, שְׁתֵּי יָדוֹת לַקֶּרֶשׁ הָאֶחָד). So too, in two aspects each one is included, this one with its own and with its fellow, and the fellow also with its own and with this one (אוּף הָכִי, בִּתְרֵי גְּוָונֵי אִינּוּן כְּלִילָן כֹּל חַד וְחַד מִנַּיְיהוּ, הַהוּא דִּילֵיהּ וּדְחַבְרֵיהּ, וְחַבְרֵיהּ אוּף הָכִי בֵּיהּ). And because of this they are interwoven, this with that (וְעַל דָּא מְשֻׁלָּבָן דָּא עִם דָּא). “This one takes its own and that of its fellow, and that one takes its own and that of its fellow” (דָּא נָטִיל דִּילֵיהּ וּדְחַבְרֵיהּ, וְדָא נָטִיל דִּילֵיהּ וּדְחַבְרֵיהּ).

In this manner it is written in the Orayta: “For her merchandise is better than the merchandise of silver, and her produce than fine gold” (Proverbs 3) (כְּגַוְונָא דָּא כְּתִיב בְּאוֹרַיְיתָא, כִּי טוֹב סַחְרָהּ מִסְּחַר כָּסֶף וּמֵחָרוּץ תְּבוּאָתָהּ). This one learns from that, and that one learns from this (דָּא אוֹלִיף לְדָא, וְדָא אוֹלִיף לְדָא). They are made interwoven, this with that (אִתְעֲבָדוּ מְשֻׁלָּבָן דָּא עִם דָּא). This one takes its own and that of its fellow, and that one takes its own and that of its fellow (דָּא נָטִיל דִּילֵיהּ וּדְחַבְרֵיהּ, וְדָא נָטִיל דִּילֵיהּ וּדְחַבְרֵיהּ). And they are interwoven, this with that (וּמְשֻׁלָּבָן דָּא בְּדָא).

It is written: “He makes me lie down in green pastures; He leads me beside still waters” (Psalms 23) (כְּתִיב בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנוּחוֹת יְנַהֲלֵנִי). “Green pastures” are the supernal sources from which all sustenance and provision come forth (נְאוֹת דֶּשֶׁא, אִלֵּין אִינּוּן מְקוֹרִין עִלָּאִין, דְּכָל מְזוֹנָא וְסִפּוּקָא אַתְיָא מִנַּיְיהוּ). These pastures are called “the pastures of Ya'akov” (Lamentations 2) (נְאוֹת אִלֵּין אִקְרוּן נְאוֹת יַעֲקֹב). “Green pastures”—because there are other pastures called “the pastures of the wilderness” (Joel 2) (נְאוֹת דֶּשֶׁא, בְּגִין דְּאִית נְאוֹת לְבַר דְּאִקְרוּן נְאוֹת מִדְבָּר). And because of this it is “green pastures” (וְעַל דָּא בִּנְאוֹת דֶּשֶׁא). And if you say: Behold it is written, “Let the earth sprout grass” (Bereshit 1) (וְאִי תֵּימָא הָא כְּתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא), that is below. Rather, the grass comes from these pastures, born and growing out from them (דְּהָא אִיהוּ לְתַתָּא. אֶלָּא דֶּשֶׁא מֵאִינּוּן נְאוֹת אַתְיָא דְּאִתְיְילִיד וְאַצְמַח מִנַּיְיהוּ). And because of this it is “in green pastures He makes me lie down” (וְעַל דָּא בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי). “Beside still waters He leads me”—these are the waters of rest that flow from that place that goes out from Eden, and these waters are called “still waters” (עַל מֵי מְנוּחוֹת יְנַהֲלֵנִי, אִלֵּין מַיִין דְּנַיְיחָא, דְּקָא נַגְדִּין מֵהַהוּא אֲתָר דְּנָגִיד וְנָפִיק מֵעֵדֶן, וְאִינּוּן מַיִין אִקְרוּן מֵי מְנוּחוֹת). “He restores my soul”—this is the soul of David (נַפְשִׁי יְשׁוֹבֵב דָּא הוּא נֶפֶשׁ דָּוִד). And David sought to rectify only his own level, as was fitting (וְלָא בָּעָא דָּוִד לְאַתְקְנָא אֶלָּא לְהַהוּא דַּרְגָּא דִּילֵיהּ כְּדְקָא יֵאוֹת). In these still waters, the Tzaddikim are destined to rest in the World to Come (בְּאִלֵּין מֵי מְנוּחוֹת, זְמִינִין צַדִּיקַיָּא לְנַיְיחָא לְעָלְמָא דְּאָתֵי), as it is written: “And Hashem shall guide you always” (Isaiah 58) (דִּכְתִיב וְנָחֲךָ יְיָ תָּמִיד וְגוֹ’). “And you shall make fifty clasps of copper…” (Exodus 26) (וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִׁים וְגוֹ’).

Rabbi El'azar and Rabbi Abba were sitting one night (רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא הֲווֹ יַתְבֵי לֵילְיָא חַד). When the night grew dark, they entered a garden by the Sea of Tiberias (כַּד רָמַשׁ לֵילְיָא, עָאלוּ גּוֹ גִּנָּא דְּעַל יַמָּא דִּטְבֶרְיָא). Meanwhile, they saw two stars, one taking from here and one taking from there, and they encountered one another and were hidden (אַדְּהָכִי, חָמוּ תְּרֵין כֹּכָבַיָא דְּנַטְלֵי, דָּא מֵהָכָא, וְדָא מֵהָכָא, וְאִעֲרָעוּ דָּא בְּדָא וְאִטְמָרוּ).