Daf 61a (דַּף ס״א ע״א)

Rabbi Ḥizkiyah opened and said (פָּתַח רִבִּי חִזְקִיָּה וְאָמַר): Hashem Elohim has given me a tongue of the learned, to know to strengthen the weary with a word (יְיָ אֱלֹהִים נָתַן לִי לְשׁוֹן לִמוּדִים לָדַעַת לָעוּת אֶת יָעֵף דָּבָר וְגוֹ׳) (Isaiah 50). Happy are Yisrael, that Kudsha Berikh Hu desired them more than all other nations, and called them holy (זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ מִכָּל שְׁאָר עַמִּין, וּקְרָאָן קֹדֶשׁ). As it is written: Yisrael is holy to Hashem (דִּכְתִיב, קֹדֶשׁ יִשְׂרָאֵל לַיְיָ) (Jeremiah 2). And He gave them a portion to be united in the Holy Name (וְיָהִיב לְהוּ חוּלָק, לְאִתְאַחֲדָא בִּשְׁמָא קַדִּישָׁא). And in what are Yisrael bound in the Holy Name? (וּבְמָּה אֲחִידוּ יִשְׂרָאֵל בִּשְׁמָא קַדִּישָׁא). Because they merited in Orayta, for whoever merits in Orayta merits in Kudsha Berikh Hu (בְּגִין דְּזָכוּ בְּאוֹרַיְיתָא, דְּכָל מַאן דְּזָכֵי בְּאוֹרַיְיתָא, זָכֵי בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא).

And from this place the Ruach haKodesh [Holy Spirit] is aroused (וּמֵהַאי אֲתַר אִתְעֲרוּ רוּחָא קַדִּישָׁא). And this Zot [This], when it is blessed (וְהַאי זֹאת כַּד מִתְבָּרְכָא), is called Kodesh [Holiness] (אִקְרֵי קֹדֶשׁ), and is called Chokhmah (וְאִקְרֵי חָכְמָה), and they call it Ruach haKodesh [Holy Spirit] (וּקְרָאן לֵיהּ רוּחַ הַקֹּדֶשׁ). That is to say (כְּלוֹמַר): Ruach [Spirit] from that supernal Kodesh [Holiness] (רוּחַ, מֵהַהוּא קֹדֶשׁ דִּלְעֵילָּא). And when the mysteries of Orayta issue forth and are aroused from it (וְכַד נָפְקִין וּמִתְעָרִין מִנֵּיהּ רָזֵי אוֹרַיְיתָא), then it is called Lashon haKodesh [the Holy Tongue] (כְּדֵין אִתְקְרֵי לָשׁוֹן הַקֹּדֶשׁ). And at the time when that holy abundance flows to those two pillars (וּבְשַׁעֲתָא דְּנָגִיד הַהוּא רְבוּת קַדִּישָׁא לְאִינּוּן תְּרֵי קַיְימִין), which are called “Disciples of Hashem” (דְּאִקְרוּן לִמּוּדֵי יְיָ), and are called Tzevaot (וְאִקְרוּן צְבָאוֹת), it is gathered there (אִתְכְּנַשׁ תַּמָּן). And when it goes forth from there (וְכַד נָפִיק מִתַּמָּן), through that degree which is called Yesod (בְּהַהוּא דַּרְגָּא דְּאִקְרֵי יְסוֹד), to that minor Chokhmah (לְהַהוּא חָכְמָה זְעֵירָא), then it is called Lashon Limmudim [the Tongue of the Learned] (כְּדֵין אִתְקְרֵי לְשׁוֹן לִמוּדִים).

And it goes forth to arouse those supernal holy ones (וְנָפִיק לְאִתְּעָרָא לְאִינּוּן קַדִּישֵׁי עֶלְיוֹנִים). Then it is written (כְּדֵין כְּתִיב): “Hashem Elohim has given me the tongue of the learned” (יְיָ אֱלֹהִים נָתַן לִי לְשׁוֹן לִמוּדִים) (Isaiah 50:4). And why? (וְלָמָּה). “To know how to sustain the weary with a word” (לָדַעַת לָעוּת אֶת יָעֵף דָּבָר) (Isaiah 50:4). And Kudsha Berikh Hu gave this to the Holy Luminary, Rabbi Shimon (וְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב הַאי לְבוּצִינָא קַדִּישָׁא, רַבִּי שִׁמְעוֹן). And furthermore, He raised him higher and higher (וְעוֹד דְּסָלִיק לֵיהּ לְעֵילָּא לְעֵילָּא). For this reason, all his words were spoken openly and were not concealed (בְּגִין כָּךְ כָּל מִלּוֹי בְּאִתְגַּלְיָיא אִתְּמָרוּ, וְלָא אִתְכַּסְיָין). Concerning him it is written (עָלֵיהּ כְּתִיב): “Mouth to mouth I speak with him, and in a vision and not in riddles” (פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ, וּמַרְאֶה וְלֹא בְחִידוֹת) (Numbers 12:8).

Rabbi Yissa opened and said (פָּתַח רִבִּי יֵיסָא וְאָמַר): “And Hashem gave wisdom to Shlomo, as He had spoken to him; and there was peace between Hiram and Shlomo,” etc. (וַיְיָ נָתַן חָכְמָה לִשְׁלֹמֹה כַּאֲשֶׁר דִּבֶּר לוֹ, וַיְהִי שָׁלוֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה וְגוֹ׳) (I Kings 5:26). “And Hashem gave wisdom to Shlomo” (וַיְיָ נָתַן חָכְמָה לִשְׁלֹמֹה)—this is what we learned (דָּא הוּא דְּתָנֵינָן): In the days of King Shlomo, the moon stood in completeness (בְּיוֹמֵי דִּשְׁלֹמֹה מַלְכָּא, קַיְּימָא סִיהֲרָא בְּאַשְׁלְמוּתָא). “As He had spoken to him” (כַּאֲשֶׁר דִּבֶּר לוֹ)—as it was said to him (כְּמָה דְּאִתְּמַר לֵיהּ): “Wisdom and knowledge are given to you” (הַחָכְמָה וְהַמַּדָּע נָתוּן לָךָ) (II Chronicles 1:12). “And there was peace between Hiram and Shlomo” (וַיְהִי שָׁלוֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה). And what is the connection between this and that? (וְכִי מַה בֵּין הַאי לְהַאי).

Rather, thus we learned (אֶלָּא הָכִי תָּנֵינָן): “And Hashem gave wisdom to Shlomo” (וַיְיָ נָתַן חָכְמָה לִשְׁלֹמֹה). And through what did he establish this wisdom? (וְהַאי חָכְמָה בְּמַאי אוֹקִים לָהּ). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): At first, Shlomo caused Hiram to descend from that degree (בְּקַדְמִיתָא, דִּשְׁלֹמֹה עֲבַד דְּנָחִית לְחִירָם מֵהַהוּא דַּרְגָּא), concerning which he had said (דְּהֲוָה אָמַר): “I sit in the seat of Elohim,” etc. (מוֹשָׁב אֱלֹהִים יָשַׁבְתִּי וְגוֹ׳) (Ezekiel 28:2).

For it was taught (דְּתַנְיָא): Hiram, king of Tyre, made himself into a god (חִירָם מֶלֶךְ צוֹר עָבֵד גַּרְמֵיהּ אֱלוֹהַּ). After Shlomo came (בָּתַר דִּשְׁלֹמֹה אָתָא), he acted upon him through his wisdom, so that he descended from that counsel, and acknowledged Shlomo (עֲבַד לֵיהּ בְּחָכְמָתֵיהּ, דְּנָחִית מֵהַהוּא עֵיטָא, וְאוֹדֵי לֵיהּ לִשְׁלֹמֹה). And for this reason it is written (וּבְגִין כָּךְ): “And there was peace between Hiram and Shlomo” (וַיְהִי שָׁלוֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה) (I Kings 5:26). And we learned (וְתָנֵינָן): Rabbi Yitzchak said in the name of Rabbi Yehudah (אָמַר רִבִּי יִצְחָק אָמַר רִבִּי יְהוּדָה), that he sent him a certain demon (דְּשָׁדַר לֵיהּ חַד שִׁידָא), and it descended by way of the seven chambers of Gehinnom and brought him up (וְנָחִית לְיָד שִׁבְעָה מָדוֹרִין דְּגֵיהִנָּם, וְסַלְקֵיהּ), and he sent him notes every single day by its hand (וְשָׁדַר לֵיהּ פִּתְקִין בְּכָל יוֹמָא וְיוֹמָא בִּידֵיהּ), until he returned and acknowledged Shlomo (עַד דְּאָהֲדָר, וְאוֹדֵי לֵיהּ לִשְׁלֹמֹה).

And we learned (וְתָנֵינָן): Shlomo inherited the moon in all its sides (שְׁלֹמֹה יָרִית לָהּ לְסִיהֲרָא בְּכָל סִטְרוֹי). For this reason, he ruled over everything through his wisdom (בְּגִין כָּךְ, בְּכֹלָּא שַׁלִּיט בְּחָכְמָתֵיהּ). And Rabbi Shimon ben Yochai ruled through his wisdom over all the inhabitants of the world (וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שַׁלִּיט בְּחָכְמָתֵיהּ עַל כָּל בְּנֵי עָלְמָא), and all those who ascend through his degrees ascend only to be perfected with him (כָּל אִינּוּן דְּסַלְּקִין בְּדַרְגּוֹי, לָא סַלְּקִין אֶלָּא לְאַשְׁלְמָא עִמֵּיהּ)—some say: unless they are at peace with him (נ״א: אִי לָא שַׁלִּימִין עִמֵּיהּ).

Rabbi Yosei opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): “My dove, in the clefts of the rock, in the concealment of the stairway,” etc. (יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה וְגוֹ׳) (Song of Songs 2:14). “My dove” (יוֹנָתִי)—this is Kenesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). Just as a dove never abandons her mate forever (מַה יוֹנָה לָא שַׁבְקָת בֶּן זוּגָהּ לְעָלְמִין), so Kenesset Yisrael never abandons Kudsha Berikh Hu forever (כַּךְ כְּנֶסֶת יִשְׂרָאֵל לָא שַׁבְקָת לְקוּדְשָׁא בְּרִיךְ הוּא לְעָלְמִין). “In the clefts of the rock” (בְּחַגְוֵי הַסֶּלַע)—these are the Torah scholars who do not find rest in this world (אִלֵּין תַּלְמִידֵי חֲכָמִים, דְּלָא מִשְׁתַּכְּחֵי בְּנַיְיחָא בְּעָלְמָא דֵּין).

“In the concealment of the stairway” (בְּסֵתֶר הַמַּדְרֵגָה)—these are the modest Torah scholars (אִלֵּין תַּלְמִידֵי חֲכָמִים הַצְּנוּעִין), among whom are the pious who fear Kudsha Berikh Hu (דִּבְהוֹן חֲסִידִין דַּחֲלֵי קוּדְשָׁא בְּרִיךְ הוּא), from whom the Shekhinta never departs forever (דִּשְׁכִינְתָּא לָא אַעְדֵּי מִנַּיְיהוּ לְעָלְמִין). Then Kudsha Berikh Hu seeks Kenesset Yisrael because of them (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא מִתְּבַע בְּגִינַיְיהוּ לִכְנֶסֶת יִשְׂרָאֵל), and says (וְאָמַר): “Let Me see your countenance; let Me hear your voice, for your voice is sweet” (הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב) (Song of Songs 2:14).

For no voice is heard Above except the voice of those who engage in Orayta (דְּלֵית קָלָא מִשְׁתְּמַע לְעֵילָּא, אֶלָּא קָלָא דְּאִינּוּן דְּמִתְעַסְּקֵי בְּאוֹרַיְיתָא). And it was taught (וְתָאנָא): All those who engage in Orayta at night (כָּל אִינּוּן דְּמִתְעַסְּקֵי בְּאוֹרַיְיתָא בְּלֵילְיָא), their images are engraved Above before Kudsha Berikh Hu (דִּיּוּקְנֵיהוֹן אִתְחַקָּק לְעֵילָּא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and Kudsha Berikh Hu delights in them throughout the entire day and gazes upon them (וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעְשַׁע בְּהוּ כּוּלֵיהּ יוֹמָא, וּמִסְתְּכַּל בְּהוּ). And that voice ascends and splits all those firmaments (וְהַהוּא קָלָא סָלִיק וּבָקַע כָּל אִינּוּן רְקִיעִין), until it ascends before Kudsha Berikh Hu (עַד דְּסָלִיק קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

Then it is written (כְּדֵין כְּתִיב): “For your voice is sweet, and your countenance is comely” (כִּי קוֹלֵךְ עָרֵב וּמַרְאֵךְ נָאוֶה) (Song of Songs 2:14). And now Kudsha Berikh Hu has engraved the image of Rabbi Shimon Above (וְהַשְׁתָּא קוּדְשָׁא בְּרִיךְ הוּא חָקַק דִּיּוּקְנָא דְּרִבִּי שִׁמְעוֹן לְעֵילָּא), and his voice ascends higher and higher (וְקָלֵיהּ לְעֵילָּא לְעֵילָּא סַלְּקָא), and is crowned with the holy crown (וּמִתְעַטְּרָא בְּכִתְרָא קַדִּישָׁא), until Kudsha Berikh Hu is crowned with it throughout all the worlds and is glorified through it (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְעַטָּר בֵּיהּ בְּכֻלְּהוּ עָלְמִין, וּמִשְׁתְּבַּח בֵּיהּ). Concerning him it is written (עָלֵיהּ כְּתִיב): “And He said to me: You are My servant, Yisrael, in whom I shall be glorified” (וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49:3).