Daf 65b (דַּף ס״ה ע״ב)

He said to him (אָמַר לֵיהּ): “If it is pleasing before Abba, behold I have heard concerning this verse” (אִי נִיחָא קַמֵּיהּ דְּאַבָּא, הָא שְׁמַעְנָא בְּהַאי), as it is written: “‘Ehyeh Asher Ehyeh’” (דִּכְתִּיב אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3), “yet it did not stand within it” (וְלָא קַיְימָא בֵּיהּ). He said to him (אָמַר לֵיהּ): “El‘azar, my son, behold the Friends have already established this (אֶלְעָזָר בְּרִי, הָא אוֹקְמוּהָ חַבְרַיָּיא), and now in one word all is bound” (וְהַשְׁתָּא בְּחַד מִלָּה אִתְקְשַׁר כֹּלָּא). And the secret of the matter is thus (וְרָזָא דְּמִלָּה הָכִי הוּא): Ehyeh (אֶהְיֶה), this is the generality of all (דָּא כְּלָלָא דְּכֹלָּא).

For when the paths are hidden and not divided (דְּכַד שְׁבִילִין סְתִימִין וְלָא מִתְפָּרְשָׁן), and included together in one place (וּכְלִילָן בְּחַד אֲתַר) — then it is called Ehyeh (כְּדֵין אִקְרֵי אֶהְיֶה), the totality of all, hidden and not revealed (כְּלָלָא כֹּלָּא, סָתִים וְלָא אִתְגַּלְיָיא). After service goes forth from it (בָּתַר דְּנָפַק מִנֵּיהּ שֵׁירוּתָא), and that river passes to draw all (וְהַהוּא נָהָר אִתְעַבָּר לְאַמְשָׁכָא כֹּלָּא), then it is called Asher Ehyeh (כְּדֵין אִקְרֵי אֲשֶׁר אֶהְיֶה).

That is to say, because Ehyeh is destined to draw forth and give birth to all (כְּלוֹמַר, עַל כֵּן אֶהְיֶה, אֶהְיֶה זַמִּין לְאַמְשָׁכָא וּלְאוֹלָדָא כֹּלָּא). Ehyeh means, “Now I am the generality of all, the generality of every particular” (אֶהְיֶה: כְּלוֹמַר, הַשְׁתָּא אֲנָא הוּא כְּלַל כֹּלָּא, כְּלָלָא דְּכָל פְּרָטָא). Asher Ehyeh: when Imma becomes pregnant (אֲשֶׁר אֶהְיֶה: דְּאִתְעַבְּרַת אִמָּא), and is ready to bring forth all the particulars (וְזַמִינַת לְאַפָּקָא פְּרָטִין כֻּלְּהוּ), and to reveal the supernal Name (וּלְאִתְגַּלְיָיא שְּׁמָא עִלָּאָה). Afterwards Moshe sought to know the detail of the matter, who it is (לְבָתַר בָּעָא מֹשֶׁה לְמִנְדַּע פְּרָטָא דְּמִלָּה מַאן הוּא), until it was specified and said Ehyeh (עַד דְּפָרִישׁ וְאָמַר אֶהְיֶה). Some say: Hashem (ס״א: יְהוָ״ה). This is the detail (דָּא הוּא פְּרָטָא), and here it is not written Asher Ehyeh (וְהָכָא לָא כְּתִיב אֲשֶׁר אֶהְיֶה).

And we have found in the book of King Shlomo (וְאַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא): Asher — in the knot of adornment, bound in the supernal companionship is found (אֲשֶׁר: בְּקִיטוּרָא דְּעִדּוּנָא קַסְטִירָא בְּחַבְרוּתָא עִלָּאָה אִשְׁתְּכַח). As it is said, “‘For my happiness, for daughters will call me happy’” (כְּמָה דְאַתְּ אָמֵר, בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת) (Bereshit 30). Ehyeh is destined to give birth (אֶהְיֶה זְמִינָא לְאוֹלָדָא).

Come and see how it descends from level to level (תָּא חֲזֵי הֵיךְ נָחִית מִדַּרְגָּא לְדַרְגָּא), to make known the secret of the Holy Name (לְאוֹדָעָא רָזָא דִּשְׁמָא קַדִּישָׁא) to Moshe (לְמֹשֶׁה). At first: Ehyeh (בְּקַדְמִיתָא אֶהְיֶה), the generality of all (כְּלָלָא דְּכֹלָּא), hidden and not revealed at all (סָתִים דְּלָא אִתְגַּלְיָיא כְּלַל), as I have said (כְּמָה דַּאֲמֵינָא). And the sign: “‘And I was by Him as a nursling, etc.’” (וָאֶהְיֶה אֶצְלוֹ אָמוֹן וְגוֹ׳) (Proverbs 8). And it is written: “‘Man knows not its value, etc.’” (וְכְתִיב לֹא יָדַע אֱנוֹשׁ עֶרְכָּהּ וְגוֹ׳) (Job 28). Afterwards He brought forth the supernal secret of service, the beginning of all (לְבָתַר אַפִּיק רָזָא דְּשִׁירוּתָא עִלָּאָה, רֵאשִׁיתָא דְּכֹלָּא), and that river, supernal Imma (וְהַהוּא נַהֲרָא, אִמָּא עִלָּאָה), became pregnant (אִתְעַבְּרַת), and was prepared to give birth (וּזְמִינָא לְאוֹלָדָא). And He said: Asher Ehyeh (וְאָמַר אֲשֶׁר אֶהְיֶה) — ready to give birth and to establish all (זְמִינָא לְאוֹלָדָא, וּלְתַקְּנָא כֹּלָּא). Afterwards She began to give birth, and it is not written Asher, but only Ehyeh (לְבָתַר שָׁארֵי לְאוֹלָדָא, וְלָא כְּתִיב אֲשֶׁר, אֶלָּא אֶהְיֶה).

That is to say, now all will come forth and be established (כְּלוֹמַר, הַשְׁתָּא יָפִיק וְיִתְתָּקַן כֹּלָּא). After all has gone forth, and each one has been established in its place (בָּתַר דְּנָפִיק כֹּלָּא, וְאִתְתָּקַּן כָּל חַד וְחַד בְּאַתְרֵיהּ), He left all, and said: Hashem (שָׁבַק כֹּלָּא, וְאָמַר יְהוָֹ״ה). This is the detail (דָּא פְּרָטָא), and this is the confirmation (וְדָא קִיוּמָא). And in that moment Moshe knew the secret of the Holy Name (וּבְהַהִיא שַׁעֲתָא יָדַע מֹשֶׁה, רָזָא דִּשְׁמָא קַדִּישָׁא), hidden and revealed (סָתִים וְגַלְיָא), and was joined to what none of the rest of mankind had cleaved (וְאִתְדַּבָּק מַה דְּלָא אִתְדָּבָקוּ שְׁאָר בְּנֵי עָלְמָא).

Happy is his portion (זַכָּאָה חוּלָקֵיהּ). Rabbi El‘azar came and kissed his hands (אָתָא רִבִּי אֶלְעָזָר וְנָשִׁיק יְדוֹי). He said to him (אָמַר לֵיהּ): “El‘azar my son (אֶלְעָזָר בְּרִי), from now on be careful not to write the Holy Name except as is fitting (מִכָּאן וּלְהָלְאָה, אִזְדְּהַר דְּלָא לְמִכְתַּב שְׁמָא קַדִּישָׁא, אֶלָּא כְּדְקָא יֵאוֹת). For whoever does not know how to write the Holy Name as is fitting (דְּכָל מַאן דְּלָא יָדַע לְמִכְתַּב שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), and to bind the bond of faith, the bond of one with one, in order to unify the Holy Name (וּלְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא קִשְׁרָא דְּחַד בְּחַד, בְּגִין לְיַחֲדָא שְׁמָא קַדִּישָׁא) — about him it is written: “‘Because he has despised the word of Hashem and has broken His commandment, that soul shall surely be cut off, etc.’” (עָלֵיהּ כְּתִיב, כִּי דְּבַר יְיָ׳ בָּזָה וְאֶת מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת וְגוֹ׳) (Numbers 15). Even if he diminishes one level, or one bond from among one hundred of them (אֲפִילּוּ דְּגָרַע חַד דַּרְגָּא, אוֹ חַד קִשְׁרָא, מֵאָת חַד מִנַּיְיהוּ).

Come and see (תָּא חֲזֵי), Yod (י׳) at first (בְּקַדְמִיתָא), the generality of all (כְּלָלָא דְּכֹלָּא), hidden from all sides (סָתִים מִכָּל סִטְרִין), the paths not yet opened (שְׁבִילִין לָא מִתְפַתְּחִין), the generality of male and female (כְּלָלָא דִּדְכַר וְנוּקְבָּא). The thorn of the Yod (קוֹצָא דְּיוֹ״ד) above alludes to Ein (דִּלְעֵילָּא, רְמִיזָא לְאַיִן). Afterwards, Yod (י׳) brought forth that river which flows and goes out from it (דְּאַפִּיק הַהוּא נַהֲרָא דְּנָגִיד וְנָפִיק מִנֵיהּ), and from it was impregnated Hei (וּלְאִתְעַבְּרָא מִנֵּיהּ ה׳). Of this it is written: “And a river goes out from Eden” (בְּהַאי כְּתִיב וְנָהָר יוֹצֵא מֵעֵדֶן) (Bereshit 2). “Goes out” and yet did not go out p1-16(יוֹצֵא וְלָא יָצָא), because it did not wish to be separated from it (בְּגִין כָּךְ לָא בַּעְיָא לְאִתְפָּרְשָׁא מִנֵיהּ). And because of this it is written “My companion” (וּבְגִין כָּךְ כְּתִיב רַעְיָתִי). And if you will say, it is written “a river” (וְאִי תֵּימָא נָהָר כְּתִיב), implying one (מַשְׁמַע חַד), but here it is three (וְהָא הָכָא ג׳). Thus it surely is (הָכִי הוּא ודַּאי): Yod (י׳) brought forth three (אַפִּיק תְּלָתָא), and in the three all is included (וּבִתְלָתָא אִתְכְּלַל כֹּלָּא). Yod (י׳) brought forth before it that river (אַפִּיק לְקַמֵּיהּ הַהוּא נָהָר), and two children that Imma nurses (וּתְרֵין בְּנִין דְּיַנְקָא לְהוּ אִימָּא), and She became pregnant from them (וְאִתְעַבְּרַת מִנַּיְיהוּ), and afterwards brought them forth (וְאַפִּיק לוֹן לְבָתַר). Hei (ה׳): in the likeness of this Hei (כְּגַוְונָא דָּא ה׳), and they are children beneath Abba and Imma (וְאִינּוּן בְּנִין תְּחוֹת אַבָּא וְאִימָא). After she gave birth (בָּתַר דְּאוֹלִידַת), she brought forth a male son (אַפִּיקַת בֶּן דְּכַר), and placed him before her (וְשַׁוְיֵיהּ לְקַמָּהּ). And it was required to be written Vav (וּבָעֵי לְמִכְתַּב ו׳), and this one inherited the portion of Abba and Imma (וְהַאי יָרִית אַחֲסַנְתָּא דְּאַבָּא וְאִימָא), and inherited two portions (וְיָרִית תְּרֵין חוּלָקִין), and from him the daughter is sustained (וּמִנֵּיהּ אִתְּזָן בְּרָתָא). And therefore afterwards it must be written Vav–Hei (ו״ה) together (וְעַל דָּא, בָּעֵי לְמִכְתַּב לְבָתַר ו״ה כַּחֲדָא), just as the first Yod–Hei are together (כְּמָה דְּהֵ״א קַדְמָאָה י״ה כַּחֲדָא), and they should not be separated (וְלָא בָּעֵי לְאַפְרְשָׁא לוֹן). So too here, Vav–Hei are together (אוּף הָכָא ו״ה כַּחֲדָא), and they should not be separated (וְלָא בָּעֵי לְאַפְרְשָׁא לוֹן). And behold, we have already established the matter (וְהָא אוֹקִימְנָא מִלֵּי). And in another place these matters ascend (וְלַאֲתַר אָחֳרָא סַלְּקִין הָנֵי מִלֵי). Happy is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), who know the supernal secrets of the Holy King (דְּיַדְעִין רָזִין עִלָּאִין דְּמַלְכָּא קַדִּישָׁא), and they are seen to give thanks unto Him (וְיִתְחֲזוּן לְאוֹדָאָה לֵיהּ). This is what is written: “Surely the righteous shall give thanks to Your Name, the upright shall dwell in Your presence” (הֲדָא הוּא דִכְתִיב אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ, יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ) (Psalms 140).

It was taught, Rabbi Yehuda said (תָּאנָא אָמַר רִבִּי יְהוּדָה): “El Elohim Hashem has spoken and called the earth” (אֵל אֱלֹהִים יְיָ׳ דִּבֶּר וַיִקְרָא אָרֶץ) (Psalms 50). This is the completeness of all (שְׁלִימוּ דְּכֹלָּא), the completeness of the holy Patriarchs (שְׁלִימוּ דַּאֲבָהָן קַדִּישֵׁי). “He spoke and called the earth” (דִּבֶּר וַיִקְרָא אָרֶץ), to be found in Knesset Yisrael in wholeness and in joy (לְאִשְׁתַּכְּחָא בִּכְּנֶסֶת יִשְׂרָאֵל בִּשְׁלִימוּ בְּחֶדְוָותָא). And from where is He found with her? (וּמֵאָן אֲתַר הוּא אִשְׁתְּכַח עִמָּהּ). He returned and said: “Out of Zion, the perfection of beauty, Elohim has shone forth” (הָדָר וְאָמַר מִצִּיּוֹן מִכְלַל יוֹפִי אֱלֹהִים הוֹפִיעַ) (Psalms 50).