Daf 31a (דַּף ל״א ע״א)

Rabbi Yehudah said to him (אָמַר לֵיהּ רִבִּי יְהוּדָה): It is well with that which is written, El Gibbor (שַׁפִּיר בְּהַהוּא דִּכְתִיב אֵל גִּבּוֹר), but “El is indignant every day,” what is this (אֶלָּא אֵל זוֹעֵם בְּכָל יוֹם מַהוּ)? For every day it stands in judgment (דְּהָא בְּכָל יוֹמָא וְיוֹמָא קַיְּימָא בְּדִינָא), whether the people of the world are meritorious, or whether they are not meritorious (בֵּין דִּבְנֵי עָלְמָא זַכָּאִין, בֵּין דְּלָא זַכָּאִין). It was not in his hand (לָא הֲוָה בִּידֵיהּ).

They came and asked Rabbi Shimon (אָתוּ שָׁאִילוּ לֵיהּ לְרַבִּי שִׁמְעוֹן). He said to them (אָמַר לוֹן): Surely “El is indignant every day” (וַדַּאי אֵל זוֹעֵם בְּכָל יוֹם). And behold, my companions have established it (וְהָא אוּקְמוּהָ חַבְרַיָּיא): At times it is judgment, at times it is mercy (לְזִמְנִין הוּא דִּינָא, לְזִמְנִין הוּא רַחֲמֵי). If the people of the world are meritorious, then El stands, and He is Chesed (אִי זַכָּאִין בְּנֵי עָלְמָא, הָא אֵל קַיְּימָא, וְהוּא חֶסֶד). And if they are not meritorious, then El stands, and He is called Gibbor (וְאִי לָא זַכָּאן, הָא אֵל קַיְּימָא, וְאִקְרֵי גִּבּוֹר). And because of this it stands every day (וְעַל דָּא קַיְּימָא בְּכָל יוֹמָא).

But the matter is fitting (אֲבָל מִלָּה שַׁפִּיר הוּא): El everywhere is the radiance of supernal Chokhmah (אֵל בְּכָל אֲתַר, נְהִירוּ דְּחָכְמְתָא עִלָּאָה הוּא). And it stands in its existence every day (וְקַיְּימָא בְּקִיּוּמֵיהּ בְּכָל יוֹמָא), as it is written: “The Chesed of El all the day” (דִּכְתִיב חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52). And if this El did not arouse in the world (וְאִלְמָלֵא דְּהַאי אֵל אִתְּעַר בְּעָלְמָא), the world could not stand even for one hour (לָא יָכִיל עָלְמָא לְמֵיקָם אֲפִילוּ שַׁעֲתָא חֲדָא), before the mighty judgments that are aroused in the world every day (מִקַּמֵּי דִּינִין תַּקִּיפִין דְּמִתְעֲרִין בְּעָלְמָא בְּכָל יוֹמָא). This is what is written: “These are the generations of the heavens and the earth when they were created” (הֲדָא הוּא דִכְתִיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם) (Bereshit 2). Do not read: “when they were created” (אַל תִּקְרֵי בְּהִבָּרְאָם), but “in Avraham” (אֶלָּא בְּאַבְרָהָם).

By the arousal of Avraham they stand (בְּאִתְעָרוּתָא דְּאַבְרָהָם קַיְימֵי). And when Avraham is aroused in the world (וְכַד אִתְּעַר אַבְרָהָם בְּעָלְמָא), all those judgments that are found every day are pushed away outside (כָּל אִינּוּן דִּינִין דְּמִשְׁתַּכְּחֵי בְּכָל יוֹמָא וְיוֹמָא דָּחֵי לְהוּ לְבַר), and they do not stand before him (וְלָא קַיְימִין קַמֵּיהּ). This is what is written: “And El is indignant every day” (הֲדָא הוּא דִכְתִיב וְאֵל זוֹעֵם בְּכָל יוֹם). “Indignant” (נִזְעָם). “Cursed in indignation every day” (אוֹ זְעוּם בְּכָל יוֹם). It is not written (לָא כְּתִיב).

But “is indignant” (אֶלָּא זוֹעֵם). Every day judgment is found (בְּכָל יוֹמָא וְיוֹמָא דְּדִינָא אִשְׁתְּכַח). He pushes them outside (דָּחֵי לוֹן לְבַר). And He stands and perfumes the world (וְקַיְּימָא הוּא וּמְבָסֵּם עָלְמָא). This is what is written: “By day Hashem commands His Chesed” (הֲדָא הוּא דִכְתִיב יוֹמָם יְצַוֶּה יְיָ׳ חַסְדּוֹ) (Psalms 42). And if not for this, the world could not stand even one moment (וְאִלְמָלֵא הַאי לָא יָכִיל עָלְמָא לְמֵיקָם אֲפִילוּ רִגְעָא חֲדָא). And because of this, all stand in the merit of Avraham (וְעַל דָּא כֹּלָּא קַיְימוּ בְּגִינֵיהּ דְּאַבְרָהָם). And that which is written El Gibbor (וְהַאי דִּכְתִּיב אֵל גִּבּוֹר), not that He is mighty (לָאו דְּאִיהוּ גִּבּוֹר), but this verse is a hint that hints to the Patriarchs (אֶלָּא הַאי קְרָא רֶמֶז הוּא דְּקָא רָמִיז לַאֲבָהָן), and it is a hint that hints to the supernal holy faith (וּרְמִיזָא הוּא דְּקָא רָמִיז לִמְהֵימְנוּתָא עִלָּאָה קַדִּישָׁא), as it is written: “Wonderful, Counselor, El Gibbor, Father of Eternity, Prince of Peace” (דִּכְתִּיב פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי עַד שַׂר שָׁלוֹם) (Isaiah 9).

“Pele,” this is supernal Chokhmah (פֶּלֶא, דָּא חָכְמְתָא עִלָּאָה), which is wondrous and concealed from all (דְּהִיא פְּלִיאָה וְאִתְכַּסְיָא מִכֹּלָּא), as you say: “If a matter is wondrous for you” (כְּמָה דְאַתְּ אָמֵר כִּי יִפָּלֵא מִמְּךָ דָּבָר) (Deuteronomy 17). “Yo‘etz,” this is the supernal river that flows and goes forth, and does not cease (יוֹעֵץ, דָּא הוּא נָהָר עִלָּאָה דְּנָגִיד וְנָפֵק וְלָא פָּסְקָא), and this counsels all, and waters all (וְדָא יוֹעֵץ לְכֹלָּא וְאַשְׁקֵי לְכֹלָּא). “El,” this is Avraham (אֵל דָּא אַבְרָהָם), as we have established: “The great God” (כְּמָה דְּאוֹקִימְנָא הָאֵל הַגָּדוֹל) (Deuteronomy 10). “Gibbor,” this is Yitzḥak (גִּבּוֹר, דָּא יִצְחָק), as it is written: “The mighty” (דִּכְתִּיב הַגִּבּוֹר). “Avi ‘Ad,” this is Ya‘akov (אֲבִי עַד, דָּא יַעֲקֹב), who grasps this side and that side, and stands in perfect existence (דְּאָחִיד לְהַאי סִטְרָא וּלְהַאי סִטְרָא וְקַיְּימָא בְּקִיּוּמָא שְׁלִים). “Sar Shalom,” this is the Tzaddik (שַׂר שָׁלוֹם, דָּא צַדִּיק), who is the peace of the world, the peace of the house, the peace of the Matronita (דְּאִיהוּ שְׁלָמָא דְּעָלְמָא שְׁלָמָא דְּבֵיתָא שְׁלָמָא דְּמַטְרוֹנִיתָא).

Then came Rabbi Ḥizkiyyah and Rabbi Yehudah (אָתוּ רִבִּי חִזְקִיָּה וְרִבִּי יְהוּדָה), and they kissed his hands (וְנַשְּׁקוּ יְדוֹי). They wept and said (בָּכוּ וְאָמְרוּ): Happy is our portion, that we have asked this (זַכָּאָה חוּלָקָנָא דְּשָׁאִילְנָא הַאי). Happy is the generation, that you remain within them (זַכָּאָה הוּא דָּרָא דְּאַתְּ שָׁארֵי בְּגַוַויְיהוּ). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): It is written: “This is the offering of Aharon and his sons which they shall offer to Hashem” (כְּתִיב זֶה קָרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר יַקְרִיבוּ לַיְיָ׳) (Leviticus 6).

Come and see (תָּא חֲזֵי): The sinners of the world cause Kudsha Berikh Hu to depart from Knesset Yisrael (חַיָּיבֵי עָלְמָא גַּרְמִין לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא לְאִסְתַּלְּקָא מִכְּנֶסֶת יִשְׂרָאֵל). This is what is written: “A man of perverseness sends forth strife, and a whisperer separates an chief” (הֲדָא הוּא דִכְתִּיב אִישׁ תַּהְפּוּכוֹת יְשַׁלַּח מָדוֹן וְנִרְגָּן מַפְרִיד אַלּוּף) (Proverbs 16). Who is the Chief (Aluf) (מַאן הוּא אַלּוּף)? This is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), who is the Chief of the world (דָּאִיהוּ אֲלוּפוֹ שֶׁל עוֹלָם), As you say: “You are the companion (Aluf) of my youth” (כְּמָה דְאַתְּ אָמֵר אַלּוּף נְעוּרַי אָתָּה) (Jeremiah 3). And those sinners separate this one [Zot] from that one [Zeh] (וְאִינּוּן מַפְרִישִׁין לְזֹאת מִזֶּה), which is the peace of the house (דְּאִיהוּ שְׁלָמָא דְּבֵיתָא), and they are one Zivug (וְאִינּוּן זִוּוּגָא חֲדָא).

Aharon the holy one came, and his sons (אָתָא אַהֲרֹן קַדִּישָׁא וּבְנוֹי), and through their hands both are offered (וְעַל יְדַיְיהוּ מִתְקָרְבִין תַּרְוַויְיהוּ), and this is joined with This (וְאִזְדְּוַוג זֶה בְּזֹאת). This is what is written: “With this shall Aharon come into the holy place” (הֲדָא הוּא דִכְתִיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Leviticus 16). “This is the offering of Aharon and his sons” (זֶה קָרְבָּן אַהֲרֹן וּבָנָיו). And they join the supernal holy King with the Matronita (וְאִינּוּן מְזַוְּוגֵי לְמַלְכָּא קַדִּישָׁא עִלָּאָה בְּמַטְרוֹנִיתָא), and through their hands the supernals are blessed and the lower ones are blessed (וְעַל יְדַיְיהוּ מִתְבָּרְכָאן עִלָּאִין וְתַתָּאִין), and blessings are found in all the worlds (וּמִשְׁתַּכְחִין בִּרְכָאן בְּכֻלְּהוּ עָלְמִין), and all is found one without separation (וְאִשְׁתְּכַח כֹּלָּא חַד בְּלָא פִּרוּדָא). And if you say: Why is it not written “This is the offering,” to bring This to its place (וְאִי תֵּימָא, אֲמַאי לָא כְּתִיב זֹאת קָרְבָּן, לְקָרְבָא זֹאת לְאַתְרֵיהּ). Not so (לָאו הָכֵי), for the Kohen above begins to bring the Zivug to Knesset Yisrael (דְּהָא כַּהֲנָא מֵעֵילָּא קָא שָׁרֵי לְאַיְיתָאָה זִוּוּגָא לָהּ לִכְנֶסֶת יִשְׂרָאֵל), until it reaches to this “Zeh” (עַד דְּמָטֵי לְהַאי זֶה), to be joined with “Zot” (לְאִזְדַּוְּוגָא בְּזֹאת), and to bring them as one (וּלְקָרְבָא לוֹן כַּחֲדָא). And because of this the Kohen completes the offering and brings the Zivug (וּבְגִין כָּךְ כַּהֲנָא אַשְׁלִים קָרְבְּנָא וְקָרִיב זִוּוּגָא). Happy is their portion in this world and in the world to come (זַכָּאָה חוּלָקֵיהוֹן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

Rabbi Ḥiyya and Rabbi Yose were going from Usha to Tiberias (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אָזְלֵי מֵאוּשָׁא לִטְבֶרְיָה). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): It is written: “For Hashem has chosen Zion…” (כְּתִיב כִּי בָחַר יְיָ׳ בְּצִיּוֹן וְגוֹ׳) (Psalms 132). “This is My resting place…” (זֹאת מְנוּחָתִי וְגוֹ׳). Sometimes He calls all of these companions male (לְזִמְנִין קָרָאן לְהַאי חַבְרַיָּיא כֻּלְּהוּ דְּכוּרָא), because it is mercy (בְּגִין דְּאִיהוּ רַחֲמֵי). Some say: because Zion is mercy (נ״א: דְּצִיּוֹן אִיהוּ). And here the verse calls it female (וְהָכָא קְרָא נוּקְבָּא קָרָא לֵיהּ).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), thus it was heard by me from the Holy Luminary (הָכִי שְׁמִיעַ לִי מִבּוּצִינָא קַדִּישָׁא). But at the time of the Zivug, they are joined as one (אָבַל בְּשַׁעֲתָא דְּזִוּוּגָא אִזְדְּוַוג כַּחֲדָא), to show that the female is included within Him in one inclusion (לְאַחֲזָאָה דְּהָא נוּקְבָּא אִתְכְּלִילַת בֵּיהּ בִּכְלָלָא חֲדָא), she is called female in the name of male (אִתְקְרֵי נוּקְבָּא בִּשְׁמָא דְּדְכוּרָא).

For then the blessings of the Matronita are found (דְּהָא כְּדֵין בִּרְכָאן דְּמַטְרוֹנִיתָא אִשְׁתְּכָחוּ), and there is no separation in her at all (וְלָא הֲוִי בָּהּ פְּרִישׁוּתָא כְּלָל). And because of this it is written: “For His dwelling place” (וְעַל דָּא לְמוֹשָׁב לוֹ כְּתִיב). And it is written: “For Hashem has chosen Zion” (וּכְתִיב כִּי בָחַר יְיָ׳ בְּצִיּוֹן) (Psalms 132). Zion precisely (בְּצִיּוֹן דַּיְיקָא), in that which is within it, in which He dwells (בְּהַהוּא דְּאִית בְּגַוִּיהּ דְּשַׁרְיָא בֵּיהּ). And it is not written “to Zion” (וְלָא כְּתִיב לְצִיּוֹן). And all is one (וְכֹלָּא חַד), whether He calls her by the name of male (בֵּין דְּקָרָא לְהַאי בִּשְׁמָא דִּדְכוּרָא), or whether He calls her by the name of female (וּבֵין דְּקָרָא לְהַאי בִּשְׁמָא דְּנוּקְבָּא), all is one and they stand in one level (כֹּלָּא חַד וּבְדַרְגָּא חַד קַיְימִין).

Rabbi Yose opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): And because of this it is written: “And of Zion it shall be said, this man and that man was born in her” (וְעַל דָּא כְּתִיב וּלְצִיּוֹן יֵאָמֵר אִישׁ וְאִישׁ יוּלַּד בָּהּ) (Psalms 87). One is for judgment (חַד לְדִינָא), and one is for mercy (וְחַד לְרַחֲמֵי). When they are joined together in one Zivug (כַּד מִזְדַּוְּוגֵי כַּחֲדָא בְּזִוּוּגָא חַד), then Zion is called (כְּדֵין צִיּוֹן אִקְרֵי). And Zion and Jerusalem are made known (וְצִיּוֹן וִירוּשָׁלַיִם אִשְׁתְּמוֹדַע). And it is found that this is dependent on that (וְאִשְׁתְּכַח דְּדָא בְּדָא תַּלְיָיא).