Daf 15a (דַּף ט״ו ע״א)

And with Noach it is written (וְאִלּוּ בְּנֹחַ כְּתִיב): “And Elohim said to Noach, The end of all flesh has come before Me, etc.” (וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי וְגוֹ') (Bereshit 6). Noach said to Him (אָמַר לֵיהּ נֹחַ), “And what will You do for me?” (וְלִי מַה אַתְּ עָבִיד). He said to him (אָמַר לֵיהּ), “And I will establish My covenant with you, etc. Make for yourself an ark of gopher wood” (וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ וְגוֹ' עֲשֵׂה לְךָ תֵּיבַת עֲצֵי גֹפֶר). And he did not seek mercy for the world (וְלָא בָּעָא רַחֲמֵי עַל עָלְמָא), and the waters descended (וּנְחִיתוּ מַיָּא), and destroyed the children of the world (וְאוֹבִידוּ בְּנֵי עָלְמָא). Therefore it is written “the waters of Noach” (וּבְגִין כַּךְ מֵי נֹחַ כְּתִיב). Waters of Noach indeed (מֵי נֹחַ ודַּאי), for in him they were dependent (דְּבֵיהּ הֲווֹ תַּלְיָין), for he did not seek mercy for the world (דְּלָא בָּעָא רַחֲמֵי עַל עָלְמָא). From here Rabbi Yosi said (מִכָּאן אָמַר רִבִּי יוֹסֵי), what is that which is written (מַאי דִּכְתִּיב), “And Noach began to be a man of the earth” (וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה) (Bereshit 9). “Vayakhel” (And he began) (וַיָּחֶל): as you say, “he shall not profane his word” (לֹא יָחֵל דְּבָרוֹ) (Numbers 30), meaning it became profane (דְּאִתְעָבִיד חוֹל). “A man of the earth” (אִישׁ הָאֲדָמָה), for because of him the children of the world were destroyed (דִּבְגִינֵיהּ אִשְׁתְּצִיאוּ בְּנֵי עָלְמָא), for he did not seek mercy upon them (דְּלָא בָּעָא רַחֲמֵי עָלַיְיהוּ). Another matter (דָּבָר אַחֵר): “a man of the earth” (אִישׁ הָאֲדָמָה), for because of him it was established after the first were destroyed (דִּבְגִינֵיהּ אִתְקְיָּימַת לְבָתַר דְּאִשְׁתְּצִיאוּ קַדְמָאֵי), as it is written: “I will not again curse the ground anymore for man’s sake, etc.” (דִּכְתִּיב לֹא אוֹסִיף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם וְגוֹ') (Bereshit 8).

It was taught (תָּאנָא): they are called “the waters of Noach” (מֵי נֹחַ אִקְרוּן), because he caused them to be called by his name (דְּהוּא גָּרִים דְּאִקְרוּן עַל שְׁמֵיהּ). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): “This is to Me” (זֹאת לִי), what does it mean here (מַאי קָא מַיְירֵי). Rather Kudsha Berikh Hu said (אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא), the waters of Noach caused this to Me (מֵי נֹחַ גָּרְמוּ לִי), for they revealed “this” in the world (דְּאַגְּלֵי זֹאת בְּעָלְמָא). As it is written (דִּכְתִּיב): “And as for Me, this is My covenant with them” (וַאֲנִי זֹאת בְּרִיתִי אוֹתָם) (Isaiah 59). “This” is the sign of the covenant, etc. (זֹאת אוֹת הַבְּרִית וְגוֹ') (Bereshit 9). “My bow I have set in the cloud” (אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן). That is to say, there is none who looks except for the honor of My Name, which is hinted in “this” (כְּלוֹמַר לֵית מַאן דְּאַשְׁגַּח אֶלָּא לִיקָרָא דִּשְׁמִי דִּרְמִיזָא בְּזֹאת). And who caused it? The waters of Noach (וּמַאן גָּרִים לֵיהּ, מֵי נֹחַ). From here is a sign (מִכָּאן סִימָנָא) for the righteous chasid (לַחֲסִידָא זַכָּאָה), that this bow was not revealed in his days (דְּלָא אִתְגַּלְיָיא הַאי קֶשֶׁת בְּיוֹמוֹי), and the world in his days did not require this sign (וְלָא אִצְטְרִיךְ עָלְמָא בְּיוֹמוֹי לְהַאי אוֹת). And who is he (וּמַאן אִיהוּ)? He who seeks mercy for the world (הַהוּא דְּבָעֵי רַחֲמֵי עַל עָלְמָא), and he is seen to protect over it (וְאִתְחַזֵּי לְאַגָּנָא עֲלוֹי).

For example, Rabbi Shimon ben Yochai (כְּגוֹן רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי), that the world in his days did not require this sign (דְּלָא אִצְטְרִיךְ עָלְמָא בְּיוֹמוֹי לְהַאי אוֹת), for he himself was a sign in the world (דְּהָא הוּא אוֹת סִימָנָא בְּעָלְמָא הֲוָה). That there is no decree made above upon the world (דְּלָא הֲוָה גְּזֵרָה דְּאִתְגְּזַר עַל עָלְמָא לְעֵילָּא) that is not annulled. And this is what is written (וְהַיְינוּ דִּכְתִּיב): “Ruler over man” (מוֹשֵׁל בָּאָדָם), meaning Kudsha Berikh Hu rules over man (קוּדְשָׁא בְּרִיךְ הוּא מוֹשֵׁל בָּאָדָם). And who rules over Kudsha Berikh Hu, so to speak (וּמִי מוֹשֵׁל בְּקוּדְשָׁא בְּרִיךְ הוּא כִּבְיָכוֹל)? The tzaddik (צַדִּיק). For Kudsha Berikh Hu decrees (דְּקוּדְשָׁא בְּרִיךְ הוּא גָּזִיר), and he annuls (וְאִיהוּ מְבַטֵּל). Such as Rabbi Shimon ben Yochai (כְּגוֹן רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי), that one day he was sitting at the entrance of the gate (דְּיוֹמָא חַד הֲוָה יָתִיב אַבָּבָא דְּתַרְעָא), some say: of the cave (נ"א: דמערתא) of Lod (דְלוּד). He lifted his eyes (זָקַף עֵינוֹי), and saw the sun shining (חָזָא שִׁמְשָׁא דְּנָהִיר). And the light was concealed three times (וְאַסְתִּים נְהוֹרָא ג' זִמְנִין).

Meanwhile, the light darkened (אַדְּהָכִי אִתְחֲשָׁךְ נְהוֹרָא), and he saw in it a black and green sun (וְאִתְחַזֵּי בֵּיהּ בְּשִׁמְשָׁא אוּכָמָא וִירוֹקָא). He said to Rabbi El'azar his son (אָמַר לֵיהּ לְרִבִּי אֶלְעָזָר בְּרֵיהּ): “Come after me, my son, and let us see, for certainly a decree has been made above (תָּא אֲבַתְרָאי בְּרִי, וְנֶחמֵי דְּהָא וַדַּאי גְּזֵרָה אִתְגְּזַר לְעֵילָּא), and Kudsha Berikh Hu wants to make it known to me (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאוֹדָעָא לִי). For surely thirty days is that matter suspended above (דְּוַדַּאי תְּלָתִין יוֹמִין תַּלְיָא הַהוּא מִלְּתָא דְּאִתְגְּזַר לְעֵילָּא). And Kudsha Berikh Hu does nothing until He informs the Righteous (וְלָא עָבִיד קוּדְשָׁא בְּרִיךְ הוּא, עַד דְּאוֹדְעֵיהּ לְצַדִּיקַיָּיא).” This is what is written (הֲדָא הוּא דִכְתִיב): “For Hashem Elohim will do nothing unless He reveals His secret to His servants the prophets” (כִּי לֹא יַעֲשֶׂה יְיָ' אֱלהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים) (Amos 3).

As they were walking, they entered that vineyard (עַד דַּהֲווֹ אַזְלֵי עָאלוּ בְּהַהוּא כֶּרֶם). They saw a certain serpent coming (חָמוּ חַד חִויָא דְּהֲוָה אָתֵי), and its mouth was open (וּפוּמֵיהּ פְּתִיחָא), some say: it was whispering with its tongue (נ"א: והוה לחיש בלישניה), and fire flashed upon the earth with dust (וּמְלַהֲטָא בְּאַרְעָא בְּעַפְרָא). Rabbi Shimon choked it (אִשְׁתְּנִיק רַבִּי שִׁמְעוֹן), and pressed his hand upon the serpent’s head (וְקַטְפָר יְדוֹי בְּרֵישֵׁיהּ דְּחִוְיָא). The serpent was subdued (שָׁכִיךְ חִויָא), and it bent its mouth (מָאִיךְ פּוּמֵיהּ). And he saw its tongue moving (וְחָמָא לִישָׁנִיהּ מַרְחִישׁ).

He said to it (אָמַר לֵיהּ): “Serpent, serpent (חִוְיָא חִויָא), go and say to that supernal serpent (זִיל וְאֵימָא לְהַהוּא חִוְיָא עִלָּאָה) that behold, Rabbi Shimon bar Yochai is present in the world (דְּהָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בְּעָלְמָא שְׁכִיחַ).” He thrust it into a hole of the earth (עַיְילֵיהּ לְרֵישֵׁיהּ לְחַד נוּקְבָּא דְּעַפְרָא). He said (אָמַר): “I decree (גוֹזֵר אֲנָא), just as the lower serpent returned to the hole of the earth (כְּשֵׁם דְּתַתָּאָה אִתְחֲזַר לְנוּקְבָּא דְּעַפְרָא), so may the upper return to the hole of the great abyss” (כֵּן עִלָּאָה יִתְחַזֵר לְנוּקְבָּא דִּתְהוֹמָא רַבָּא).

Rabbi Shimon whispered in prayer (רָחִישׁ רַבִּי שִׁמְעוֹן בִּצְלוֹתָא), until while they were praying they heard a voice (עַד דַּהֲווֹ מְצַלֵּי שָׁמְעוּ חַד קָלָא): “Herald of the decree, ascend to your place (פּוּטְקְרָא דְּקִיטְפָא עוּלוּ לְאַתְרַיְיכוּ). Chains of creatures shall no longer dwell in the world (קַטְפִירָא דְּבוּרְיָינֵי לָא שָׁרָאן בְּעָלְמָא), for behold, Rabbi Shimon ben Yochai has nullified them (דְּהָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בָּטִיל לוֹן). Blessed are you, Rabbi Shimon (זַכָּאָה אַנְתְּ רַבִּי שִׁמְעוֹן), for your Master desires your honor over all the children of the world (דְּמָארָךְ בָּעֵי בִּיקָרָךְ עַל כָּל בְּנֵי עָלְמָא). Of Moshe it is written (בְּמֹשֶׁה כְּתִיב): ‘And Moshe pleaded’ (וַיְחַל מֹשֶׁה וְגוֹ') (Exodus 32), which implies he grasped the curtain (דְּמַשְׁמַע דְּאָחִיד לֵיהּ פַּרְגּוֹדָא). But you, Rabbi Shimon, decree (וְאַנְתְּ רַבִּי שִׁמְעוֹן גּוֹזֵר), and Kudsha Berikh Hu fulfills (וְקוּדְשָׁא בְּרִיךְ הוּא מְקַיֵּים). He decrees, and you annul (הוּא גּוֹזֵר, וְאַנְתְּ מְבַטֵּל).

Meanwhile, he saw that the sun was shining (אַדְהָכִי חָמָא דְּנָהִיר שִׁמְשָׁא), and that darkness was removed (וְאִתְעֲבָר הַהוּא אוּכָמָא). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): “Surely, the world has been sweetened (ודַּאי הָא עָלְמָא אִתְבְּסָּם).” He entered his house and expounded (עָאל לְבֵיתֵיהּ וְדָרַשׁ): “For Hashem is righteous, He loves righteousness (כִּי צַדִּיק יְיָ' צְדָקוֹת) (Psalms 11), the upright shall behold His face p1-0(אָהֵב יָשָׁר יֶחזוּ פָנִימוֹ).” What is the reason it says “For Hashem is righteous, He loves righteousness” (מַאי טַעְמָא כִּי צַדִּיק יְיָ' צְדָקוֹת אָהֵב)? Because “the upright shall behold His face” (מִשּׁוּם דְּיָשָׁר יֶחזוּ פָנֵימוֹ). What are “His face” (מַאי פָנִימוֹ)? The supernal countenances of the children of the world (פָּנִים עִלָּאִין דִּבְנֵי עָלְמָא), who seek mercy from Him for all their needs (בָּעוּן לְמִבָּעֵי רַחֲמֵי מִנֵּיהּ, עַל כָּל מַה דְּאִצְטְרִיכָן).

Rabbi El'azar his son said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר בְּרֵיהּ): “If so, it should have said ‘The upright shall behold His face’ (אִי הָכִי יָשָׁר יֶחזֶה פָנֵימוֹ מִבָּעֵי לֵיהּ), or ‘the upright ones shall behold’ (אוֹ יְשָׁרִים יֶחזוּ). Why ‘the upright shall behold’ (מַאי יָשָׁר יֶחזוּ)?” He said to him (אָמַר לֵיהּ): “This is a supernal secret (רָזָא עִלָּאָה). These are the primordial days of Atika Kadisha (דְּאִינּוּן יְמֵי קֳדָם דְעַתִּיקָא קַדִּישָׁא), concealed of all concealments (סְתִימָא דְּכָל סְתִימִין). And the days of the world, which are Ze’ir Anpin (וִימֵי עוֹלָם, דִּזְעֵיר אַנְפִּין), they are called His face (דְּאִינּוּן אִקְרוּן פָנִימוֹ). These we have seen (חָמָאן), in the straight path, that which was necessary to see” (בְּאֹרַח מֵישָׁר מַה דְּאִצְטְרִיךְ לְמֵחמֵי).