Daf 176a (דַּף קע״ו ע״א)
Come and see (תָּא חֲזֵי), in His hollow (בְּשָׁעֳלוֹ). What is hollow (מָאי שָׁעֳלוֹ)? This is the spirit of Chokhmah (דָּא רוּחַ חָכְמְתָא). For thus we have learned (דְּהָכִי תָּנֵינָן): a hollow is knots sunk in a thread (שָׁעֳלָא דְּקִיטְרֵי בְּקִיזְפָא שְׁקִיעָן). And measured heaven with a span (וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן). What is span (מַאן זֶרֶת)? These are the fifty gates which opened and were spread to every side (אִלֵּין אִינּוּן חַמְשִׁין תַּרְעִין דְּאִתְפָּתָחוּ וְאִתְפָּזְרוּ לְכָל סִטְרִין), as you say (כְּמָה דְאַתְּ אָמֵר) (Malachi 2): And I will spread dung upon your faces, etc. (וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם וְגוֹ׳). And comprehended the dust of the earth in a measure (וְכָל בַּשָּׁלִישׁ). What is measure (מַאן שָׁלִישׁ)? Mercy (רַחֲמֵי), completeness of all (שְׁלֵימוּתָא דְּכֹלָּא). And weighed in scales (וְשָׁקַל בַּפֶּלֶס). What is scales (מַאי פֶּלֶס)? Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): as it is written (דִּכְתִּיב) (Leviticus 19): Just balances, just weights (מֹאזְנֵי צֶדֶק אַבְנֵי צֶדֶק). Furthermore Rabbi Shimon said (תוּ אָמַר רִבִּי שִׁמְעוֹן): these words are in the measure of the Fashioner of all (הָנֵי מִילֵּי בְּשִׁיעוּרָא דְּיוֹצֵר כֹּלָּא אוֹקִימְנָא).
Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): learn from this, that Ya'akov came forth from within harsh judgment (שְׁמַע מִינָּהּ, דְּיַעֲקֹב מִגּוֹ דִּינָא קַשְׁיָא נָפִיק), for Yitzchak was harsh judgment (דְּהָא יִצְחָק דִּינָא קַשְׁיָא), and he held his portion (אָחִיד לְחוּלָקֵיהּ). Rabbi Shimon said to him (אָמַר לֵיהּ רִבִּי שִׁמְעוֹן): and is this alone (וְדָא הוּא בִּלְחוֹדוֹי)? Behold Yitzchak came forth from Chesed (וְהָא יִצְחָק מִגּוֹ חֶסֶד נְפַק). And so it is with all (וְהָכִי כֻּלְּהוּ): judgment goes forth from mercy (דִּינָא מִגּוֹ רַחֲמֵי נָפְקָא), and mercy from judgment (וְרַחֲמֵי מִדִּינָא). Avraham inherited the portion of Chesed (אַבְרָהָם יָרִית אַחֲסָנָא דְּחֶסֶד). Yitzchak came forth in judgment from within Chesed (נָפַק יִצְחָק בְּדִינָא מִגּוֹ חֶסֶד). Ya'akov came forth in mercy from within harsh judgment (יַעֲקֹב נְפַק בְּרַחֲמֵי, מִגּוֹ דִּינָא קַשְׁיָא). And so it is above (וְכַךְ הוּא לְעֵילָּא): this one from that one, and this one nurses from that one (דָּא מִן דָּא, וְיַנְקָא דָּא מִן דָּא), until it is made known that all is one (עַד דְּאִשְׁתְּמוֹדַע כֹּלָּא דְּהוּא חַד), and from One all depend (וּמֵחָד תַּלְיָין כֻּלְּהוּ), and all is found one (וְכֹלָּא אִשְׁתְּכַח חַד). Blessed be His Name forever and unto all generations (בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין).
Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): it is made known that there is no completeness except when this one holds from that one, and that one holds from both (אִשְׁתְּמוֹדַע, דְּלֵית שְׁלֵימוּתָא אֶלָּא כַּד אָחִיד דָּא מִן דָּא [ס״א וְחַד], וְדָא אָחִיד בְּתַרְוַויְיהוּ), to perfect all (לְשַׁכְלְלָא כֹּלָּא), like Ya'akov (כְּגוֹן יַעֲקֹב). And this is what is written (וְהַיְינוּ דִּכְתִּיב): the bar in the midst of the boards shall pass through from end to end (מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה).
It was taught (תָּאנָא): all of this is called only from our side (כוּלֵי הַאי לָא אִתְקְרֵי אֶלָּא מִסִּטְרָא דִּילָן), and from our side all is made known (וּמִסִּטְרָא דִּילָן אִשְׁתְּמוֹדַע כֹּלָּא). Some say: for above all of this is raised in one balance (ס״א דְּהָא בְּהַאי לְעֵילָּא כֹּלָּא בְּחַד מַתְקְלָא סַלְּקָא). It is not changed, and it will not change (לָא שָׁנִי, וְלָא יִשְׁתָּנִי), as it is written (כְּמָה דִּכְתִּיב) (Malachi 3): I, Hashem, I do not change (אֲנִי יְיָ לֹא שָׁנִיתִי). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): all the luminaries shine from One (כֻּלְּהוֹן בּוּצִינִין נְהִירִין מֵחַד), and from One they depend (וּמֵחָד תַּלְיָין), and the luminaries are one totality (וּבוּצִינִין אִינְהוּ חַד כֹּלָּא). For they did not wish to be separated (דְּהָא לָא בָּעוּ לְאִתְפָּרְשָׁא), and whoever separates them (וּמַאן דְּפָרִישׁ לוֹן), it is as if he separates from the life of the world (כְּאִלּוּ אִתְפְּרַשׁ מִן חַיֵּי עָלְמָא).
Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), it is written (כְּתִיב) (Isaiah 3): And I will make youths their princes, and childish things shall rule over them (וְנָתַתִּי נְעָרִים שָׂרֵיהֶם וְתַעֲלוּלִים יִמְשְׁלוּ בָם). This is what is written (הַיְינוּ דִּכְתִּיב) (Exodus 25): And you shall make two keruvim of gold (וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב). It is written (כְּתִיב) (I Samuel 4): Who dwells upon the keruvim (יוֹשֵׁב הַכְּרוּבִים). And it is written (וּכְתִיב) (II Samuel 22): And He rode upon a keruv and flew (וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף). “Who dwells upon the keruvim” (יוֹשֵׁב הַכְּרוּבִים): when He rests to sit in completeness (כַּד שַׁרְיָא לְאִתְיַישְּׁבָא בִּשְׁלִימוּתָא), it is written “Who dwells upon the keruvim” (כְּתִיב יוֹשֵׁב הַכְּרוּבִים) — some say: when found in completeness (ס״א כַּד אִשְׁתְּכַח בִּשְׁלִימוּתָא). But when He does not rest, and the King is not settled upon His throne (וְכַד לָא שַׁרְיָא, וְלָא אִתְיַישְׁבָא מַלְכָּא בְּכֻרְסְיָא), it is written: And He rode upon a single keruv (כְּתִיב וַיִּרְכַּב עַל כְּרוּב חַד), for the King was not settled upon His throne (דְּלָא אִתְיַישְׁבָא מַלְכָּא בְּכֻרְסְיָּיה). “Who dwells upon the keruvim” means two (יוֹשֵׁב הַכְּרוּבִים תְּרֵי).
Rabbi Yosi said (אָמַר רַבִּי יוֹסִי): woe to the world (וַוי לְעָלְמָא), when one keruv turns its face away from its companion (כַּד חַד כְּרוּב אַהְדָּר אַנְפֵּיה מֵחַבְרֵיהּ).
For behold it is written (דְּהָא כְּתִיב): and their faces were a man toward his brother (וּפְנֵיהֶם אִישׁ אֶל אֶחָיו), when there was peace in the world (כַּד הֲוָה שְׁלָמָא בְּעָלְמָא).
Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): behold we have learned (הָא תָּנֵינָן) (Leviticus 18): The nakedness of your father and the nakedness of your mother you shall not uncover (עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה). Woe to one who reveals their nakedness (וַוי לְמַאן דְּגַלֵּי עֲרָיַיתְהוֹן). In this manner it is written of Ya'akov (כְּגַוְונָא דָּא כְּתִיב בְּיַעֲקֹב): the bar in the midst of the boards, extending from end to end (מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), that Kudsha Berikh Hu is glorified in their praises (דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּבַּח בְּתֻשְׁבַּחָתַיְיהוּ), in the manner above (כְּגַוְונָא דִּלְעֵילָּא). As it is written (דִּכְתִיב) (Isaiah 49): Yisrael, in whom I will be glorified (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר).
It was taught, Rabbi Yitzchak said (תָּאנָא אָמַר רִבִּי יִצְחָק): in the early days (בְּיוֹמֵי קַדְמָאֵי), a man would say to his fellow (הֲוָה בַּר נָשׁ אָמַר לְחַבְרֵיהּ): tell me one word of Orayta (אֵימָא לִי מִלָּה חֲדָא דְּאוֹרַיְיתָא), and take a maneh of silver (וְטוֹל מָנֶה כְּסַף). Now (הַשְׁתָּא), a man says to his fellow (אָמַר בַּר נָשׁ לְחַבְרֵיהּ): take a maneh of silver and labor in Orayta (טוֹל מָנֶה כְּסַף וְאִשְׁתְּדַּל בְּאוֹרַיְיתָא), and there is no one who regards it (וְלֵית מַאן דְּיִשְׁגַּח), and there is no one who inclines his ear (וְלֵית מַאן דְּיַרְכִּין אוּדְנֵיהּ), except those small ones (some say: seeds) holy supernal ones (בַּר אִינּוּן זְעִירִין [נ״א זרעין] קַדִּישֵׁי עֶלְיוֹנִין), in whom Kudsha Berikh Hu is glorified (דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּבַּח בְּהוּ). As it is written (דִּכְתִּיב) (Isaiah 60): And your people, they are all Tzaddikim, forever they shall inherit the land, the branch of My planting, the work of My hands in which to glory (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִרְשׁוּ אֶרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר). (Exodus 27): The hooks of the pillars and their bands of silver (וָוִי הָעַמּוּדִים וַחֲשֻׁקֵיהֶם כָּסֶף). Rabbi Yitzchak said (רַבִּי יִצְחָק אָמַר): the hooks of the pillars (וָוִי הָעַמּוּדִים)—behold I say, all those that are united from the supernal knots of establishment (הָא אֲמֵינָא כָּל אִינּוּן דְּמִתְאַחֲדָן מִקִּטְרֵי קַיָּימִין עִלָּאִין), they are called the hooks of the pillars (אִקְרוּן וָוִי הָעַמּוּדִים). And all those below depend upon those hooks (וְכָל אִינּוּן דִּלְתַתָּא, תַּלְיָין מֵאִינּוּן וָוִים). What are hooks (מַאי וָוִים)? Six within six (שִׁתָא בְּגוֹ שִׁתָא), joined and supported from the cord of the backbone which stands upon them (וּמִתְאַחֲדָן וּמִתְשַׁקְיָין מִחוּטָא דְּשִׁדְרָה, דְּקָאִים עָלַיְיהוּ). And in the Sifra d’Tzni’uta it was taught (וּבְסִפְרָא דִּצְנִיעוּתָא תָּאנָא): hooks above, hooks below (וָוִים לְעֵילָּא, וָוִים לְתַתָּא), and all of them ascend in one balance (וְכֻלְּהוּ בְּמַתְקְלָא חַד סַלְּקִין).
Sifra deTzni‘uta
The Book of Concealment
סִפְרָא דְּצְנִיעוּתָא
hat is the Concealment of the Book' (מַאן צְנִיעוּתָא דְּסִפְרָא)? Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): five chapters are they (חֲמִשָׁה פִּרְקִין אִינּוּן), that are included in the great palace (דְּכְלִילָן בְּהֵיכָל רַב), and fill all the land (וּמַלְיָין כָּל אַרְעָא). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): if these are included (אִי כְּלִילָן הָנֵי), they are superior to all (מִכֻּלְּהוּ עֲדִיפֵי). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): so it is (הָכִי הוּא), for one who enters and goes out (לְמַאן דְּעָאל וְנָפַק); but for one who does not enter and go out, it is not so (וּלְמָאן דְּלָא עָאל וְנָפַק לָאו הָכִי).
This is likened (מַתְלָא) to a man who lived between the mountains (לְבַר נָשׁ דְּהֲוָה דִּיוּרֵיהּ בֵּינֵי טוּרִין), and he did not know of the dwellings of the city (וְלָא יָדַע בְּדִּיוּרֵי מָתָא). He sowed wheat (זָרַע חִטִּין), and he ate the kernels of wheat raw (וְאָכִיל חִטֵּי בְּגוּפַיְיהוּ). One day he went down to the city (יוֹמָא חַד עָאל לְמָתָא). They brought before him good bread (אַקְרִיבוּ לֵיהּ נַהֲמָא טָבָא). The man said (אֲמַר הַהוּא בַּר נָשׁ): what is this (דְּנָא לָמָּה)? They said to him (אֲמַרוּ): it is bread to eat (נַהֲמָא הוּא לְמֵיכַל). He ate and it tasted sweet to his palate (אָכַל וְטָעַם לְחָדָא לְחִכֵּיהּ). He said (אֲמַר): and from what was this made (וּמִמָּה אִתְעָבִיד דָּא)? They said to him (אֲמַרוּ): from wheat (מֵחִטִין). Afterward they brought before him cakes kneaded with oil (לְבָתַר אַקְרִיבוּ לֵיהּ גְּרִיצִין דְּלִישִׁין בְּמִשְׁחָא). He tasted them (טָעַם מִנַּיְיהוּ), and said (אֲמַר): and these, from what were they made (וְאִלֵּין מִמַּה אִתְעֲבִידוּ)? They said to him (אֲמַרוּ): from wheat (מֵחִטִין). Afterward they brought before him royal pastries kneaded with honey and oil (לְבָתַר אַקְרִיבוּ לֵיהּ טְרִיקֵי מַלְכִין, דְּלִישִׁין בְּדּוּבְשָׁא וּמִשְׁחָא). He said (אֲמַר): and these, from what were they made (וְאִלֵּין מִמַּה אִתְעֲבִידוּ)? They said to him (אֲמַרוּ): from wheat (מֵחִטִין). He said (אֲמַר): surely I am master of all of these (וַדַּאי אֲנָא מָארֵי דְּכָל אִלֵּין), for I eat the root of all these, which is wheat (דַּאֲנָא אָכִיל עִקָּרָא דְּכָל אִלֵּין דְּאִיהוּ חִטָּה). Because of that thought, he never knew of the delights of the world (בְּגִין הַהוּא דַּעְתָּא מֵעִדוּנֵי עָלְמָא לָא יָדַע), and they were lost to him (וְאִתְאֲבִידוּ מִנֵּיהּ).
So it is (כַּךְ): one who grasps the generality (מַאן דְּנָקִיט כְּלָלָא), and does not know of all the delights that are derived from that generality (וְלָא יָדַע בְּכֻלְּהוּ עִדוּנִין דִּמְהַנְיָין, דְּנַפְקִין מֵהַהוּא כְּלָלָא).