Daf 36a (דַּף ל״ו ע״א)

Rabbi Yitzḥak said: Why is there a Bet, one open and one closed? (רִבִּי יִצְחָק אָמַר, מִפְּנֵי מַה ב' פְּתִיחָא וּסְתִימָא). Rather, at the time when a man comes to join with Orayta, behold it is open to receive him and to join with him (אֶלָּא, בְּשַׁעֲתָא דְּבַּר נָשׁ אָתֵי לְאִתְחַבְּרָא בְּאוֹרַיְיתָא, הֲרֵי הִיא פְּתִיחָא לְקַבְּלָא לֵיהּ, וּלְאִשְׁתַּתְּפָא בַּהֲדֵיהּ). And at the time when a man closes his eyes from her, and goes on another path, behold she is closed, from Sitra achra (וּבְשַׁעֲתָא דְּבַּר נָשׁ, סָתִים עֵינוֹי מִנָּהּ, וְיֵהַךְ לְאָרְחָא אָחֳרָא, הֲרֵי הִיא סְתִימָא, מִסִּטְרָא אָחֳרָא). As it is said: “If you leave Me one day, I will leave you two” (כְּמָה דְאַתְּ אָמֵר, אִם יוֹם תַּעַזְבֵנִי יוֹמַיִם אֱעֶזְבֶךָּ). And she does not forget the opening until he returns to join with her in Orayta, face to face, and does not depart from her (וְלָא יִשְׁכַּח פִּתְחָא, עַד דְּיֵתוּב לְאִתְחַבָּר בָּהּ בְּאוֹרַיְיתָא אַנְפִּין בְּאַנְפִּין, וְלָא יִתְנְשֵׁי מִנָּהּ). And because of this, Orayta opens before mankind and proclaims and calls to them (וְעַל דָּא אוֹרַיְיתָא פַּתְחָת קָמֵי בְּנֵי נָשָׁא וְאַכְרְזָא וְקָרֵי לְהוֹן): “To you, O men, I call” (Proverbs 8) (אֲלֵיכֶם אִישִׁים אֶקְרָא וְגוֹ'), and it is written (Proverbs 1): “In the head of the noisy places she calls, at the openings of the gates in the city she utters her words” (וּכְתִיב בְּרֹאשׁ הוֹמִיּוֹת תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרֶיהָ תֹאמֵר).

Rabbi Yehudah said: Bet is two roofs, and one that holds them (רִבִּי יְהוּדָה אָמַר, ב' תְּרֵין גַּגִין, וְחַד דְּאָחִיד לוֹן). What does this mean? Rather, one is for heaven and one is for earth, and Kudsha Berikh Hu holds and receives them (מַאי קָא מַיְירֵי. אֶלָּא חַד לִשְּׁמַיָּא וְחַד לְאַרְעָא, וְקוּדְשָׁא בְּרִיךְ הוּא אָחִיד וְקַבִּיל לוֹן).

Rabbi El'azar said: Three lights—these are the holy supernal sides, which are held together as one, and these are the totality of Orayta, and these open the opening for all (רִבִּי אֶלְעָזָר אָמַר, ג' נְהוֹרִין [צדדים אלין] אִינּוּן עִלָּאִין קַדִּישִׁין, דַּאֲחִידָן כַּחֲדָא, וְאִינּוּן כְּלָלָא דְּאוֹרַיְיתָא, וְאִלֵּין פָּתְחִין פִּתְחָא לְכֹלָּא).

They open the opening to faith, and these are the house of all (פָּתְחִין פִּתְחָא לִמְהֵימְנוּתָא, וְאִלֵּין בֵּיתָא דְּכֹלָּא). And because of this they are called “house,” for these are the house (וְעַל דָּא בַּיִת אִקְרוּ, דְּאִלֵּין אִינּוּן בֵּיתָא). And because of this, the service of Orayta is twofold, for she is Orayta (some say: her Father is healing) and she is the healing of the world (וּבְגִין כָּךְ שֵׁירוּתָא דְּאוֹרַיְיתָא ב'. דְּהָא הִיא אוֹרַיְיתָא [ס״א אביה הוי אסוותא] הֲוִי וְאַסְוָותָא דְּעָלְמָא). And because of this, whoever toils in Orayta, it is as though he toils in the holy Name (וּבְגִין כָּךְ, מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, כְּאִלּוּ אִשְׁתָּדַּל בֵּיהּ בִּשְׁמָא קַדִּישָׁא).

And behold it is said: Orayta is all one supernal holy Name (וְהָא אִתְּמַר, דְּאוֹרַיְיתָא כֹּלָּא, חַד שְׁמָא קַדִּישָׁא עִלָּאָה אִיהִי). And because she is the holy Name, the opening is in Bet, for she is the totality of the holy Name in three bonds of faith (וּבְגִין דְּאִיהִי שְׁמָא קַדִּישָׁא, פַּתְחָא בְּבֵית, דְּאִיהִי כְּלָלָא דִּשְׁמָא קַדִּישָׁא, בִּתְלַת קִשְׁרֵי מְהֵימְנוּתָא).

Come and see, all those who toil in Orayta cleave to Kudsha Berikh Hu (תָּא חֲזֵי, כָּל אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, מִתְדַּבְּקִין בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and are crowned with the crowns of Orayta (וּמִתְעַטְּרֵי בְּעִטְרֵי דְּאוֹרַיְיתָא), and are beloved above and below (וְאִתְרְחִימוּ לְעֵילָּא וְתַתָּא), and Kudsha Berikh Hu stretches to them His right hand (some say: Kudsha Berikh Hu raises them (וְקוּדְשָׁא בְּרִיךְ הוּא אוֹשִׁיט לוֹן יְמִינֵיהּ [ס״א וְקוּדְשָׁא בְּרִיךְ הוּא אַרְשִׁים לוֹן)—how much more so those who toil in Orayta also at night (כָּל שֶׁכֵּן אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא נָמֵי בְּלֵילְיָא). And behold it is established, that they join with the Shekhinta (some say: with Knesset Yisrael) and are united as one (וְהָא אוּקְמוּהָ, דְּאִינּוּן מִשְׁתַּתְּפֵי בִּשְׁכִינְתָּא [נ״א בְּכְנֶסֶת יִשְׂרָאֵל] וְאִתְחַבָּרוּ כַּחֲדָא). And when morning comes, Kudsha Berikh Hu crowns them with one thread of Chesed, to be known between the supernal and the lower (וְכַד אָתֵי צַפְרָא, קוּדְשָׁא בְּרִיךְ הוּא מְעַטֵּר לְהוּ, בְּחַד חוּטָא דְּחֶסֶד, לְאִשְׁתְּמוֹדְעָא בֵּין עִלָּאִין וְתַתָּאִין). And all those morning stars, at the time of Knesset Yisrael, and all those who study Orayta, come to appear before the King (וְכָל אִינּוּן כֹּכְבֵי צַפְרָא, בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל, וְכָל אִינּוּן דְּלָעָאן בְּאוֹרַיְיתָא, אָתָאן לְאִתְחֲזָאָה קָמֵי מַלְכָּא), all of them sing together (כֻּלְּהוּ מְזַמְּרֵי כַּחֲדָא).

This is what is written (Job 38): “When the morning stars sang together, and all the sons of Elohim shouted for joy” (הֲדָא הוּא דִכְתִיב בְּרָן יַחַד כֹּכְבֵי בֹּקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים). What is “shouted for joy”? As you say (Isaiah 24): “The earth is utterly broken” (מַאי וַיָּרִיעוּ. כְּמָה דְאַתְּ אָמֵר רוֹעָה הִתְרוֹעֲעָה הָאָרֶץ). For these judgments are broken, and all are shattered before the morning, when morning is awakened in the world, as you say (Bereshit 24): “And Avraham rose early in the morning” (דְּאִינּוּן דִּינִין מִתַּבְּרִין, וְאַתְּבָּרוּ כֻּלְּהוּ מִקַּמֵּי בֹּקֶר, כַּד אִתְּעַר בֹּקֶר בְּעָלְמָא, כְּמָה דְאַתְּ אָמֵר וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר). And because of this: “And all the sons of Elohim shouted for joy” (וְעַל דָּא וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים).

Rabbi El'azar was going on the way (רִבִּי אֶלְעָזָר הֲוָה אָזִיל בְּאוֹרְחָא), he found Rabbi Pinchas ben Ya’ir who was coming (אַשְׁכָּחֵיהּ לְרִבִּי פִּנְחָס בֶּן יָאִיר דְּהֲוָה אָתֵי). His donkey brayed (גָּעָא חֲמָרֵיהּ).

Rabbi Pinchas said: Surely with the sound of joy of the donkey, I see new faces are found here (אָמַר רִבִּי פִּנְחָס, וַדַּאי בְּטַקוּלָא [נ״א בְּקָלָא] דְּחֶדְוְותָא דַּחֲמָרָא, חֲמֵינָא [חֲמִית] אַנְפִּין חַדְתִּין יִשְׁתַּכְּחוּן הָכָא). When he came forth from behind the slopes of the mountain, he saw Rabbi El'azar who was coming (כֵּיוָן דְּנָפַק מִבָּתַר עַנְפּוֹי דְּטוּרָא, חָמָא לֵיהּ לְרִבִּי אֶלְעָזָר דְּהֲוָה אָתֵי). He said: Surely the sound of joy is completed (אָמַר וַדַּאי טַקוּלָא [נ״א קָלָא] דְּחֶדְוְותָא אִשְׁתְּלִים).

Rabbi El'azar came down to him and kissed him (נָחַת רִבִּי אֶלְעָזָר לְגַבֵּיהּ, וְנָשִׁיק לֵיהּ). He said to him: If the type of the road is one with you, let us go and join together; and if not, take your way and go (אָמַר לֵיהּ, אִי טוּפְסָא דְּאָרְחָא, חַד לְגַבָּךְ, נֵזִיל וְנִתְחַבֵּר כַּחֲדָא. וְאִי לָאו טוֹל אָרְחָךְ וְזִיל). He said to him: Surely I will go corresponding to you, for since I have found you, I will go after you and join together (אָמַר לֵיהּ, וַדַּאי לָקֳבְלָךְ אֲזִילְנָא, כֵּיוָן דְּאַשְׁכַּחְנָא לָךְ, אֵיזִיל אֲבַתְרָךְ וְנִתְחַבָּר כַּחֲדָא).

Rabbi Pinchas opened and said (Psalms 128): “May Hashem bless you from Tziyon, and see the good, and so forth” (פָּתַח רִבִּי פִּנְחָס וְאָמַר, יְבָרֶכְךָ יְיָ׳ מִצִּיּוֹן וּרְאֵה בְּטוּב וְגוֹ'). “May Hashem bless you from Tziyon”—why from Tziyon? (יְבָרֶכְךָ יְיָ׳ מִצִיּוֹן, מַאי טַעְמָא מִצִּיּוֹן). Because from there blessings dwell to join—some say: to be found (בְּגִין דְּהָא מִתַמָּן שָׁרָאן בִּרְכָאן לְאִשְׁתַּתְּפָא [ס״א לְאִשְׁתְּכַחָא]). This is what is written (Psalms 133): “For there Hashem commanded the blessing, life forever” (הֲדָא הוּא דִכְתִיב כִּי שָׁם צִוָּה יְיָ׳ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם). And because of this: “May Hashem bless you from Tziyon,” for from there blessings go forth to all (וּבְגִין כָּךְ יְבָרֶכְךָ יְיָ׳ מִצִיּוֹן דְּהָא מִתַּמָּן נַפְקֵי בִּרְכָאן לְכֹלָּא). “And see the good of Yerushalayim”—for because of Tziyon, Yerushalayim is blessed (וּרְאֵה בְּטוּב יְרוּשָׁלַם, דִּבְגִינֵי צִיּוֹן יְרוּשָׁלַם אִתְבָּרְכָא). For when Tziyon is filled with blessings, then Yerushalayim is blessed, and mercy is found in her (דְּכֵיוָן דְּצִיּוֹן אִתְמְלֵי בִּרְכָאן, כְּדֵין יְרוּשָׁלַם אִתְבָּרְכָא, וְאִשְׁתְּכָחוּ בָּהּ רַחֲמִים). And when Yerushalayim is blessed, all the people are blessed (וְכַד יְרוּשָׁלַם אִתְבָּרְכָא, כָּל עַמָּא אִתְבָּרְכָא). “All the days of your life”—that the rainbow not be seen in your days, as it was not in the days of your father (כָּל יְמֵי חַיֶּיךָ, דְּלָא יִתְחֲזֵי קֶשֶׁת בְּיוֹמָךְ, כְּמָה לְאָבוּךְ). And because of this: “And see the good of Yerushalayim all the days of your life” (וְעַל דָּא וּרְאֵה בְּטוּב יְרוּשָׁלַם כֹּל יְמֵי חַיֶּיךָ). “And see children to your children”—those who fear sin, pious, holy ones (וּרְאֵה בָנִים לְבָנֶיךָ, דַּחֲלֵי חַטָּאָה, חֲסִידִין, קַדִּישִׁין). Then: “Peace upon Yisrael” (כְּדֵין שָׁלוֹם עַל יִשְׂרָאֵל). What is “Peace upon Yisrael”? It is like one who says: Peace upon the head of the King, lacking nothing (מַאי שָׁלוֹם עַל יִשְׂרָאֵל. אֶלָּא, כְּמַאן דְּאָמַר שְׁלָמָא עַל רֵישֵׁיהּ דְּמַלְכָּא, דְּלָא יֶחְסַר כֹּלָּא). So is “Peace upon Yisrael”—at the time when the Righteous are found in the world (כַּךְ שָׁלוֹם עַל יִשְׂרָאֵל, בְּזִמְנָא דְּצַדִּיקַיָּיא יִשְׁתַּכְּחוּן בְּעָלְמָא).