Daf 61b (דַּף ס״א ע״ב)

Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא וְאָמַר): That which has been is already, and that which is to be… (מַה שֶׁהָיָה כְּבָר הוּא וַאֲשֶׁר לִהְיוֹת וְגוֹ׳) (Ecclesiastes 3). That which has been is already — this is what we learned: before Kudsha Berikh Hu created this world, He was creating worlds and destroying them (מַה שֶׁהָיָה כְּבָר, הַיְינוּ דְּתָנֵינָן, עַד לָא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא הַאי עָלְמָא, הֲוָה בָּארֵי עָלְמִין וְחָרִיב לוֹן), until Kudsha Berikh Hu rose in His desire to create this world, and reigned in Orayta (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא סָלִיק בִּרְעוּתֵיהּ לְמִבְרֵי הַאי עָלְמָא, וְאַמְלִיךְ בְּאוֹרַיְיתָא).

Then He was established in His Tikkun [Rectification] and crowned with His crowns (כְּדֵין אִתְתַּקַּן הוּא בְּתִקּוּנוֹי, וְאִתְעַטַּר בְּעִטְרוֹי), and He created this world (וּבָרָא הַאי עָלְמָא). And everything that is found in this world had already been before Him and had already been established before Him (וְכָל מַאי דְּאִשְׁתְּכַח בְּהַאי עָלְמָא, הָא הֲוָה קַמֵּיהּ, וְאִתְתַּקַּן קַמֵּיהּ). And it was taught (וְתָאנָא): All those matters of the world that are found in every generation (כָּל אִינּוּן דַּבָּרֵי עָלְמָא, דְּאִשְׁתְּכָחוּ בְּכָל דָּרָא וְדָרָא), before they come into the world (עַד לָא יֵיתוּן לְעָלְמָא), they already stand before Him in their Diyukna [Forms/Images] (הָא הֲווֹ קַיְימֵי קַמֵּיהּ בְּדִיּוּקְנֵיהוֹן).

Even all the Neshamot [Souls] of men (אֲפִילּוּ כָּל אִינּוּן נִשְׁמָתִין דִּבְנֵי נָשָׁא), before they descend into the world (עַד לָא יֶחֲתוּן לְעָלְמָא), are all engraved before Him in the heavens (כֻּלְּהוּ גְּלִיפִין קָמֵיהּ בִּרְקִיעָא), in that very Diyukna [Image/Likeness] that they possess in this world (בְּהַהוּא דִּיּוּקְנָא מַמָּשׁ, דְּאִינּוּן בְּהַאי עָלְמָא). And everything that they will learn in this world (וְכָל מַה דְּאוֹלְפִין בְּהַאי עָלְמָא), they already know before they come into the world (כֹּלָּא יָדְעוּ עַד לָא יֵיתוּן לְעָלְמָא). And we learned (וְתָנֵינָא): This applies to those who are truly righteous (הַאי בְּאִינּוּן זַכָּאֵי קְשׁוֹט). And all those who are not found righteous in this world (וְכָל אִינּוּן דְּלָא מִשְׁתַּכְּחִין זַכָּאִין בְּהַאי עָלְמָא), even there they are distanced from before Kudsha Berikh Hu (אֲפִילּוּ תַּמָּן, מִתְרַחֲקִין מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and enter into the Nukva [Female] of the great Tehom [Deep] (וְעָאלִין בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא), and force the appointed time (וְדַחֲקִין שַׁעֲתָא), and descend into the world (וְנַחְתִּין לְעָלְמָא).

And those Neshamot [Souls], as we have learned (וְהַהִיא נִשְׁמְתָא דִּלְהוֹן, הָא אוֹלִיפְנָא), just as they are stiff-necked in this world (כְּמָה דְּאִינּוּן קְשֵׁי קְדָל בְּהַאי עָלְמָא), so were they before they came into the world (כַּךְ הֲווֹ עַד לָא יֵיתוּן לְעָלְמָא). And that holy portion which was given to them (וְהַהוּא חוּלָקָא קַדִּישָׁא דְּיָהַב לוֹן), they cast it away (רָמָאן לֵיהּ), and go and wander and become defiled (וְאָזְלִין וְשָׁאטִין וְאַסְתַּאָבוּן), in that Nukva [Female] of the great Tehom [Deep] (בְּהַהוּא נוּקְבָּא דִּתְהוֹמָא רַבָּא), and take their portion from there (וְנַטְלֵי חוּלָקֵיהוֹן מִתַּמָּן), and force the appointed time (וְדַחֲקִין שַׁעֲתָא), and descend into the world (וְנַחֲתֵי לְעָלְמָא). If afterward they merit (אִי זָכֵי לְבָתַר), and return in Teshuvah [Repentance] before their Master (וְתָב בְּתִיּוּבְתָּא קָמֵי מָארֵיהּ), then he takes that very portion that is his (הוּא נָטִיל הַהוּא חוּלָקָא דִּילֵיהּ מַמָּשׁ). This is what is written (הֲדָא הוּא דִכְתִיב): “That which has been already is, and that which is to be has already been” (מַה שֶׁהָיָה כְּבָר הוּא, וַאֲשֶׁר לִהְיוֹת וְגוֹ׳ כְּבָר הָיָה) (Ecclesiastes 3:15).

Come and see (תָּא חֲזֵי), the sons of Aharon were not found in Yisrael like them (בְּנֵי אַהֲרֹן לָא אִשְׁתְּכָחוּ בְּיִשְׂרָאֵל כְּוָותַיְיהוּ), except Moshe and Aharon (בַּר מֹשֶׁה וְאַהֲרֹן). And they are called the nobles of the sons of Yisrael (וְאִינּוּן אִקְרוּן אֲצִילֵי בְּנֵי יִשְׂרָאֵל) (Exodus 24). Because they erred before the Holy King, they died (וְעַל דְּטָעוּ קָמֵי מַלְכָּא קַדִּישָׁא, מִיתוּ). And did Kudsha Berikh Hu desire to destroy them? (וְכִי קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאוֹבָדָא לוֹן). But we learned in the secret of the Mishnah, Kudsha Berikh Hu does ḥesed with all (וְהָא תָּנֵינָן בְּרָזָא דְּמַתְנִיתִין, דְּקוּדְשָׁא בְּרִיךְ הוּא עָבֵד חֶסֶד בְּכֹלָּא), and even with the wicked of the world He does not desire to destroy them (וַאֲפִילּוּ בְּרַשִׁיעֵי עָלְמָא לָא בָּעֵי לְאוֹבָדָא לוֹן). And these truly righteous — would you think they were lost from the world? (וְהָנֵי זַכָּאֵי קְשׁוֹט, סַלְּקָא דַּעְתָּךְ דְּאִינּוּן אִתְאֲבִידוּ מֵעָלְמָא). Their merit it was (זְכוּתָא דִּלְהוֹן אָן הוּא). The merit of their father it was (זְכוּתָא דְּאָבוּהוֹן אָן הוּא). The merit of Moshe as well (זְכוּתָא דְּמֹשֶׁה הָכִי נָמֵי). And how were they lost? (וְאִינּוּן הֵיךְ אִתְאֲבִידוּ). Rather, thus we learned from the Holy Luminary (אֶלָּא הָכִי אוֹלִיפְנָא מִבּוּצִינָא קַדִּישָׁא): Kudsha Berikh Hu spared their honor (דְּקוּדְשָׁא בְּרִיךְ הוּא חָס עַל יְקָרָא דִּלְהוֹן), and their bodies burned within (וְאִתּוֹקַד גַּרְמֵיהוֹן לְגוֹ), but their souls were not lost (וְנִשְׁמָתֵהוֹן לָא אִתְאֲבִידוּ). And this we have already established (וְהָא אוֹקִימְנָא).

And come and see: before the sons of Aharon died it is written (וְתָא חֲזֵי, עַד לָא מִיתוּ בְּנֵי אַהֲרֹן כְּתִיב): and El'azar the son of Aharon took for himself… and she bore him Pinchas (וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ… וַתֵּלֶד לוֹ אֶת פִּנְחָס) (Exodus 6). His name was called Pincḥas, who was destined to rectify the crookedness (אִקְרֵי שְׁמֵיהּ פִּנְחָס, דְּהֲוָה זַמִּין לְאִתְתָּקְנָא עֲקִימָא). This is what is written: that which is to be already was (הֲדָא הוּא דִכְתִיב, וַאֲשֶׁר לִהְיוֹת כְּבָר הָיָה) (Ecclesiastes 3).

And it was taught: all those truly righteous, before they come to the world, they are already established above and are called by their names (וְתָאנָא, כֻּלְּהוּ זַכָּאֵי קְשׁוֹט, עַד לָא יֵיתוּן לְעָלְמָא, כֻּלְּהוּ אִתְתְּקָנוּ לְעֵילָּא, וְאִקְרוּן בִּשְׁמָהָן). And Rabbi Shimon ben Yochai, from the day Kudsha Berikh Hu created the world, was prepared before Him and was found with Him (וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִן יוֹמָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, הֲוָה אִזְדְּמַן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וְאִשְׁתְּכַח עִמֵּיהּ). And Kudsha Berikh Hu called him by his name (וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי לֵיהּ בִּשְׁמֵיהּ). Fortunate is his portion above and below (זַכָּאָה חוּלָקֵיהּ לְעֵילָּא וְתַתָּא). Of him it is written: let your father and your mother rejoice (עָלֵיהּ כְּתִיב, יִשְׂמַח אָבִיךָ וְאִמֶּךָ) (Proverbs 23). Your father — this is Kudsha Berikh Hu (אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא). Your mother — this is Kenesset Yisrael (וְאִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל).

Rabbi Abba opened and said (פָּתַח רִבִּי אַבָּא וְאָמַר): While the King was at His banquet, my nard gave forth its fragrance (עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ) (Song of Songs 1). This verse the companions established: at the time when Kudsha Berikh Hu was present and prepared on Mount Sinai to give the Orayta to Yisrael (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח וְזַמִּין בְּטוּרָא דְּסִינַי, לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל). My nard gave forth its fragrance — Yisrael gave and raised a good fragrance that stands and protects them for all generations (נִרְדִּי נָתַן רֵיחוֹ, יִשְׂרָאֵל יָהֲבוּ וּסְלִיקוּ רֵיחָא טַב, דְּקָאִים וְאָגִין עָלַיְיהוּ לְדָרֵי דָּרִין). And they said: All that Hashem has spoken we will do and obey (וְאָמְרוּ, כָּל אֲשֶׁר דִּבֶּר יְיָ נַעֲשֶׂה וְנִשְׁמָע) (Exodus 24). Another matter: While the King was at His banquet — when Moshe ascended to receive the Orayta, Kudsha Berikh Hu was engraved upon the two tablets of stone (דָּבָר אַחֵר, עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, בְּעוֹד דְּסָלִיק מֹשֶׁה לְקַבְּלָא אוֹרַיְיתָא, מְקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְחֲקָק בִּתְרֵי לוּחֵי אֲבָנִין). Yisrael left that good fragrance that had crowned them and said to the calf: These are your gods, O Yisrael (יִשְׂרָאֵל שָׁבְקוּ הַהוּא רֵיחָא טָבָא דְּהֲוָה מִתְעַטֵּר עָלַיְיהוּ, וְאָמְרוּ לָעֵגֶל, אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל).

Now this verse is in the secret of Cḥokhmah (הַשְׁתָּא הַאי קְרָא בְּרָזָא דְּחָכְמְתָא הוּא). Come and see: it is written, And a river goes out of Eden to water the garden (תָּא חֲזֵי, כְּתִיב, וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). This river spreads in its directions, at the time it is joined with it in complete Zivug (הַאי נַהֲרָא אִתְפְּשָׁט בְּסִטְרוֹי, בְּשַׁעֲתָא דְּמִזְדְּוַּוג עִמֵּיהּ בְּזִוּוּגָא שְׁלִים). Then this Eden is in that path which is not known above or below, as it is said: A path no bird of prey knows (כָּדֵי הַאי עֵדֶן בְּהַהוּא נָתִיב, דְּלָא אִתְיְידַע לְעֵילָּא וְתַתָּא, כְּמָה דְאַתְּ אָמֵר, נָתִיב לֹא יְדָעוֹ עָיִט) (Job 28). And they are found in desire, never separated one from another (וְאִשְׁתְּכָחוּ בִּרְעוּתָא, דְּלָא מִתְפָּרְשָׁן תְּדִירָא חַד מֵחַד). Then fountains and rivers go out and crown the Holy Son with all those crowns (כְּדֵין נָפְקִין מַבּוּעִין וּנְחָלִין, וּמְעַטְּרִין לְבֵן קַדִּישָׁא, בְּכָל אִינּוּן כִּתְרִין). Then it is written: with the crown with which his mother crowned him (כְּדֵין כְּתִיב, בַּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ) (Song of Songs 3). And in that moment the Son inherits the heritage of his father and his mother (וּבְהַהִיא שַׁעֲתָא יָרִית הַהוּא בֵּן אַחֲסַנְתָּא דַּאֲבוֹי וְאִמֵּיהּ). Then he delights in that joy and pleasure (כְּדֵין הוּא אִשְׁתַּעֲשַׁע, בְּהַהוּא עִנּוּגָא וְתַפְנוּקָא).