Daf 14a (דַּף י״ד ע״א)

Come and see (תָּא חֲזִי), Avraham — before he was circumcised (אַבְרָהָם עַד לָא אִתְגְּזַר), it was not said of him that he kept the Orayta (הָא לָא אִתְּמַר דְּאִיהוּ נָטִיר אוֹרַיְיתָא). Once he was circumcised, what is written? “Because Avraham obeyed My voice and kept My charge, My commandments, My statutes, and My Torot” (Bereshit 26) (מַה כְּתִיב, עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי וַיִּשְׁמוֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי). And all this, because he was circumcised (וְכֹלָּא בְּגִין דְּאִתְגְּזַר). For then the holy sign was inscribed within him (אִתְרְשִׁים בֵּיהּ רְשִׁימָא קַדִּישָׁא), and he guarded it as was fitting (וְנָטִיר לֵיהּ כְּדְקָא יֵאוֹת). It rose upon him as though he had guarded the entire Orayta (סָלִיק לֵיהּ כְּאִילּוּ נָטַר אוֹרַיְיתָא כֻּלָּהּ). Yitzchak — so too, it is written: “And I will establish My covenant with Yitzchak” (Bereshit 17) (יִצְחָק אוּף הָכִי כְּתִיב, וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק). And because of this, the Orayta is called “Covenant” (וְעַל דָּא אוֹרַיְיתָא אִקְרֵי בְּרִית).

Come and see (תָּא חֲזֵי), Yosef — because he guarded this Covenant (יוֹסֵף בְּגִין דְּנָטַר לֵיהּ לְהַאי בְּרִית), and did not wish to betray it (וְלָא בָּעָא לְשַׁקְּרָא בֵּיהּ), he merited glory in this world and glory in the World to Come (זָכָה לִיקָרָא בְּהַאי עָלְמָא, וְלִיקָרָא לְעָלְמָא דְּאָתֵי). And not only that, but Kudsha Berikh Hu placed His Name within him (וְלֹא עוֹד, אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי שְׁמֵיהּ בְּגַוִיהּ), as it is written: “A testimony in Yosef He set” (Psalms 81) (דִּכְתִּיב, עֵדוּת בִּיהוֹסֵף שָׂמוֹ). And he merited the blessing of this world and the blessing of the World to Come (וְזָכָה לְבִרְכָתָא דְּהַאי עָלְמָא, וּלְבִרְכָתָא דְּעָלְמָא דְּאָתֵי).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), it is written: “The firstborn of his ox, majesty is his…” (Deuteronomy 33) (כְּתִיב, בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְגוֹ'). Yosef, because he guarded this Covenant (יוֹסֵף בְּגִין דְּנָטִיר לְהַאי בְּרִית), merited the ox, for it is the first for sacrifice (זָכָה בְּשׁוֹר, דְּאִיהוּ קַדְמָאָה לְקָרְבְּנָא).

Rabbi Yehuda said (אָמַר לֵיהּ רִבִּי יְהוּדָה), if so, why was he blessed with the aspect that is the left side? Should it not have been the right? (אִי הָכִי אֲמַאי אִתְבְּרַךְ בְּמִלָּה דְּאִיהִי שְׂמָאלָא, בִּימִינָא מִבָּעֵי לֵיהּ). For it is written: “And the face of the ox on the left side” (Ezekiel 1) (דְּהָא כְּתִיב, וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל). He said to him: It was in order to atone for the sins of Yerov‘am (אָמַר לֵיהּ, בְּגִין דְּיָגִין עַל חוֹבֵי דְּיָרָבְעָם). He said to him (אָמַר לֵיהּ), I have learned a secret in this verse (רָזָא אוֹלִיפְנָא בְּהַאי קְרָא): Since Yosef guarded this Covenant (דְּכֵיוָן דְּיוֹסֵף נָטַר לֵיהּ לְהַאי בְּרִית), and this Covenant is bound in two levels (דְּהַאי בְּרִית אָחִיד בִּתְרֵין דַּרְגִּין), and these two levels above are called by their names (וְאִינּוּן תְּרֵין דַּרְגִּין לְעֵילָּא, בִּשְׁמָהָן אִתְקְרוּן). And I have learned in the section of the Red Heifer (וְאוֹלִיפְנָא בְּפָרָשַׁת פָּרָה אֲדוּמָּה), that this cow is one level from those two higher levels (דְּהַאי פָּרָה חַד דַּרְגָּא מֵאִינּוּן תְּרֵין דַּרְגִּין עִלָּאִין הֲוִי), and the mate of the cow is called “ox” (וְזִוּוּגָא דְּפָרָה שׁוֹר אִקְרֵי). And this is: “The firstborn of his ox, majesty is his, and the horns of the re’em are his horns” (Deuteronomy 33) (וְדָא הוּא בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו). Indeed so (הָדָר לוֹ ודַּאי). But this is not like the ox of the world (וְלָאו הַאי כְּשׁוֹר דְּעָלְמָא), but rather “the horns of the re’em are his horns” (אֶלָּא וְקַרְנֵי רְאֵם קַרְנָיו). The higher horn is above all others (קַרְנָא עִלָּאָה הוּא עַל כָּל אָחֳרָנִין), and therefore: “With them he shall gore the peoples together to the ends of the earth” (Deuteronomy 33) (וְעַל דָּא בָּהֶם עַמִּים יְנַגַּח יַחְדָּיו אַפְסֵי אָרֶץ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), this implies that whoever guards this holy sign (מַשְׁמַע, דְּכָל מַאן דְּנָטִיר לְהַאי אָת רְשִׁימָא קַדִּישָׁא), those two higher levels are bound to him (אִינּוּן תְּרֵין דַּרְגִּין עִלָּאִין אִתְקַשְּׁרָן בֵּיהּ), to guard him in all things, and to crown him with higher glory (לְנַטְרָא לֵיהּ בְּכֹלָּא, וּלְאַעְטְּרָא לֵיהּ בִּיקָרָא עִלָּאָה). And because of this he merited two Molchos (וְעַל דָּא זָכָה בִּתְרֵין מַלְכוּ), one for him and one for his son (חַד הוּא, וְחַד בְּנוֹ). But once King Shlomo clung to foreign women (דְּכֵיוָן דִּשְׁלֹמֹה מַלְכָּא אִתְדְּבַּק בְּנָּשִׁים נָכְרִיּוֹת), the kingdom was given to Yerov‘am (אִתְיְיהִיב מַלְכוּתָא לְיָרָבְעָם). And because of this, the Covenant is more precious than all (וְעַל דָּא בְּרִית חָבִיב מִכֹּלָּא). Because of this Rabbi Shimon said (בְּגִין כַּךְ אָמַר רִבִּי שִׁמְעוֹן): When a man begets a son (הַאי בַּר נָשׁ דְּאוֹלִיד בַּר), he is bound with the Shekhinta (אִתְקְשַּׁר בִּשְׁכִינְתָּא), which is the gate of all gates (דְּהִיא פִּתְחָא דְּכָל פִּתְחִין), or some say: the gate of all crowns (נ״א: דְּהִיא פִּתְחָא דְּכָל כתרין), the gate that is bound in the Holy Name (פִּתְחָא דְּאִתְקְשָּׁר בִּשְׁמָא קַדִּישָׁא). And that blood which comes forth from that child (וְהַהוּא דָּמָא דְּנָפִיק מֵהַהוּא רַבְיָא) is kept before Kudsha Berikh Hu (נָטִיר קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And at the time when judgments are aroused in the world (וּבְשַׁעֲתָא דְּדִינִין מִתְעָרִין בְּעָלְמָא), Kudsha Berikh Hu looks upon that blood and delivers the world (אַשְׁגַּח קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא דָּמָא, וְשֵׁזִיב עָלְמָא). And because of this it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” (Bereshit 17) (וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר). And it is also written: “And if in strength, eighty years” (Psalms 90) (וְאִם בִּגְבוּרוֹת שְׁמֹנִים שָׁנָה). And all rises in one balance (וְכֹלָּא בְּחַד מַתְקְלָא סַלְּקָא). It was taught (תָּאנָא), through that blood (בְּהַהוּא דָּמָא), the world merits to be perfumed with Chesed (זָכֵי עָלְמָא לְאִתְבַּסְּמָא בְּחֶסֶד), and all the worlds are sustained (וְקַיְימִין כֻּלְּהוּ עָלְמִין), as it is written: “If not for My covenant by day and night, I would not have set the ordinances of heaven and earth” (Jeremiah 33) (דִּכְתִּיב, אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ וְגוֹ'). If not for My covenant — fine (אִם לֹא בְרִיתִי תִּינַח). Why “day and night”? (יוֹמָם וָלָיְלָה לָמָּה).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), we have learned (תָּנֵינָן): Two crowns are unified as one (תְּרֵין כִּתְרִין אִתְאַחֲדָן כַּחֲדָא), and they are the gate of all the other crowns (וְאִינּוּן פִּתְחָא דְּכָל שְׁאָר כִּתְרִין). And it was taught (וְתָאנָא): one is judgment, and one is mercy (חַד דִּינָא, וְחַד רַחֲמֵי). And they sweeten one another, male and female (וּמִתְבַּסְּמָאן דָּא בְּדָא, דְּכַר וְנוּקְבָּא). Some say: one is male, and one is female; one is judgment, and one is mercy (נ״א: ותאנא חד דכר וחד נוקבא, חד דינא, וחד רחמי). On the side of the male dwells Chesed (בְּסִטְרָא דִּדְכוּרָא שַׁרְיָא חֶסֶד). On the side of the female dwells judgment (בְּסִטְרָא דְּנוּקְבָּא שַׁרְיָא דִּינָא). Therefore (ובגין כך), one is white, and one is red (חַד חִוָּורָא וְחַד סוּמָקָא). And in order that they be sweetened one through the other (וּבְגִין לְאִתְבַּסְּמָא דָּא בְּדָא), therefore they are bound one with the other (מִתְקַשְּׁרָן דָּא בְּדָא). And this Covenant (וְהַאי בְּרִית) holds to them by day and by night (אָחִיד בְּהוּ בְּיוֹמָם וָלָיְלָה), in judgment and Chesed (בְּדִינָא וְחֶסֶד).

First, it dwells in judgment (בְּדִינָא בְּקַדְמִיתָא). Afterwards it dwells in Chesed (וּלְבָתַר שַׁרְיָא בֵּיהּ בְּחֶסֶד), and all is sweetened (וְאִתְבְּסָם בְּכֹלָּא). And this is the Covenant that is called “day and night” (וְדָא הוּא בְּרִית דְּאִקְרֵי יוֹמָם וָלָיְלָה), which holds to them both (דְּאָחִיד בְּתַרְוַויְיהוּ). And whoever merits to guard this Covenant as is fitting (וּמַאן דְּזָכֵי לְנַטְרָא לְהַאי בְּרִית כְּדְקָא יֵאוֹת), and does not sin in it all his days (וְלָא חָטֵי בֵּיהּ כָּל יוֹמוֹי), holds to both by day and night (אָחִיד בְּהוּ בְּיוֹמָם וָלַיְלָה). And he merits the two worlds — this world and the World to Come (וְזָכֵי לִתְרֵין עָלְמִין, עָלְמָא דָּא וְעָלְמָא דְּאָתֵי). And because of this, Avraham is called “whole” (וְעַל דָּא אִקְרֵי אַבְרָהָם שְׁלִים), as it is written: “Walk before Me and be whole” (Bereshit 17) (דִּכְתִּיב, הִתְהַלֵּךְ לְפָנַי וְהְיֵה תָּמִים). And when is he called whole? When he merited both, by day and by night (וְאֵימָתַי אִקְרֵי שְׁלִים. כַּד זָכָה בְּתַרְוַויְיהוּ, בְּיוֹמָם וָלַיְלָה). As it is written: “By day the Lord will command His kindness, and in the night His song is with me” (Psalms 42) (דִּכְתִּיב, יוֹמָם יְצַוְּה יְיָ' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי).

Both were held by Avraham (וְתַרְוויְיהוּ אַחֲסִין אַבְרָהָם). And Chesed was not fulfilled in him in complete perfection until he was circumcised (וְלָא אִתְקַיְּימָא בֵּיהּ חֶסֶד בְּקִיּוּמָא שְׁלִים, עַד דְּאִתְגְּזַר). Once he was circumcised, it was fulfilled in him, and he merited both, and was called “whole” (כֵּיוָן דְּאִתְגְּזַר, אִתְקָיָּים בֵּיהּ, וזָכָה לְתַרְוויְּיהוּ, וְאִקְרֵי שְׁלִים). As we have learned, it is written: “And he sat at the entrance of the tent in the heat of the day” (Bereshit 18) (כְּמָה דְּתָנֵינָן דִּכְתִּיב, וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל כְּחוֹם הַיּוֹם). The entrance of the tent (פֶּתַח הָאֹהֶל), this is the tenth crown of the King (דָּא הוּא כִּתְרָא עֲשִׂירָאָה דְּמַלְכָּא), which is the gate to all the holy dwelling of the other crowns (דְּאִיהוּ פִּתְחָא לְכָל מַשְׁכְּנָא קַדִּישָׁא דִּשְׁאָר כִּתְרִין). And King David called this gate Tzedek [Righteousness] (וְקַרְיִיהּ דָּוִד מַלְכָּא פִּתְחָא [נ״א: צֶדֶק]), as it is written: “Open to me the gates of righteousness” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק) (Tehillim 118:19), and it is written: “This is the gate of Hashem” (זֶה הַשַּׁעַר לַיְיָ') (Tehillim 118:20). “In the heat of the day” (כְּחוֹם הַיּוֹם) (Bereshit 18:1)—when the river of the radiance of Chesed was shining (כַּד נָהֲרָא נְהִירוּ דְּחֶסֶד), it apportioned itself upon him (חוּלַק עַדְבֵּיהּ), just as it rested here, so it rested there (כְּמָה דְּיָתִיב בְּהַאי, יָתִיב בְּהַאי). And when was this fulfilled in him? (אֵימָתַי אִתְקָיָּימוּ בֵּיהּ). When he was circumcised (כַּד אִתְגְּזַר). Therefore it is called “the Covenant of day and night” (וּבְגִין כַּךְ אִקְרֵי בְּרִית יוֹמָם וָלַיְלָה), as it is written: “If not for My covenant day and night…” (אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה) (Yirmeyahu 33:25). It was taught (תָּאנָא): “And Hashem will pass over the entrance” (וּפָסַח יְיָ' עַל הַפֶּתַח) (Shemot 12:23). What is the meaning of “Hashem will pass over the entrance”? (מַאי וּפָסַח יְיָ' עַל הַפֶּתַח). It means that Chesed rests upon this entrance in order to sweeten it (דְּשַׁרְיָא עַל הַאי פִּתְחָא חֶסֶד, לְאִתְבַּסְּמָא). And because of this (וּבְגִינֵי כַּךְ): “He will not allow the destroyer…” (וְלֹא יִתֵּן הַמַּשְׁחִית וְגוֹ׳) (Shemot 12:23).