Daf 73a (דַּף ע״ג ע״א)

And for this reason, all those who are not inscribed with the holy inscription in their flesh are not His (וּבְגִּינֵי כַּךְ, כָּל אִינּוּן דְּלָא רְשִׁימִין בִּרְשִׁימוּ קַדִּישָׁא בִּבְשָׂרֵיהוֹן לָאו אִינּוּן דִּילֵיהּ), and it is made known that all of them come from the side of defilement (וְאִשְׁתְּמוֹדְעָן דְּכֻלְּהוּ מִסִּטְרָא דִּמְסָאֲבוּתָא אַתְיָין), and it is forbidden to join with them or to speak with them of the matters of Kudsha Berikh Hu (וְאָסִיר לְאִתְחַבְּרָא בְּהוּ, וּלְאִשְׁתָּעֵי בַּהֲדַיְיהוּ, בְּמִלּוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and it is forbidden to make known to them the words of the Orayta (וְאָסִיר לְאוֹדָעָא לְהוּ מִלֵּי דְּאוֹרַיְיתָא). For the Orayta is entirely the Name of Kudsha Berikh Hu, and every letter of the Orayta is bound with the holy Name (בְּגִין דְּאוֹרַיְיתָא כֻּלָּא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכָל אָת דְּאוֹרַיְיתָא, מִתְקַשְּׁרָא בִּשְׁמָא קַדִּישָׁא). And whoever is not inscribed with the holy inscription in his flesh, it is forbidden to make known to him even one word of Orayta (וְכָל מַאן דְּלָא אִתְרְשִׁים בִּרְשִׁימָא קַדִּישָׁא בִּבְשָׂרֵיהּ, אָסִיר לְאוֹדָעָא לֵיהּ מִלָּה דְּאוֹרַיְיתָא). All the more so is it forbidden to toil in it—some say: even to gaze upon it (וְכָּל שֶׁכֵּן לְאִשְׁתַּדְּלָא [נ״א לְאִסְתַּכְּלָא] בֵּיהּ).

Rabbi Shimon opened: This is the statute of the Pesach: no foreigner shall eat of it (רַבִּי שִׁמְעוֹן פָּתַח, זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ) (Exodus 12). And it is written: and every man’s servant… (וּכְתִיב וְכָל עֶבֶד אִישׁ וְגוֹ׳). And it is written: a sojourner and a hired servant shall not eat of it (וּכְתִיב תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ). And if the Pesach, which is but flesh to be eaten, because it is alluded to through the holy covenant, is forbidden to all these to eat of it, and forbidden to give them to eat of it, until they are circumcised (וּמַה פִּסְחָא דְּאִיהוּ בִּשְׂרָא לְמֵיכְלָא, עַל דְּאִתְרְמִיז בְּמִלָּה קַדִּישָׁא, אָסִיר לְכָל הָנֵי לְמֵיכַל בֵּיהּ, וּלְמֵיהַב לְהוּ לְמֵיכַל, עַד דְּאִתְגְּזָרוּ)—all the more so the Orayta, which is kodesh kodashim, the supernal Name of Kudsha Berikh Hu (אוֹרַיְיתָא דְּהִיא קֹדֶשׁ קֳדָשִׁים [דְּקַדִּישָׁא] שְׁמָא עִלָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא), all the more and more so! (עַל אַחַת כַּמָּה וְכַמָּה).

Rabbi El'azar asked Rabbi Shimon his father (רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן אֲבוּהִי): He said to him (אָמַר לֵיהּ), We have learned that it is forbidden to teach Torah to worshippers of the stars and constellations (הָא תָּנֵינָן אָסוּר לְלַמֵּד תּוֹרָה לְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת), and rightly have the companions of Bavel aroused this (וְשַׁפִּיר אַתְּעֲרוּ חַבְרַיָּיא דְּבָבֶל), as it is written (דִּכְתִיב): “He has not done so for any nation” (לֹא עָשָׂה כֵן לְכָל גּוֹי) (Psalms 147:20). But since it says (אֲבָל כֵּיוָן דְּאָמַר): “He tells His words to Ya‘akov” (מַגִּיד דְּבָרָיו לְיַעֲקֹב), why does it continue, “His statutes and His judgments to Yisrael”? (אֲמַאי חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל).

He said to him (אָמַר לֵיהּ): El'azar, come and see (אֶלְעָזָר תָּא חֲזֵי), fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for this supernal holy portion Kudsha Berikh Hu planted within them (דְּחוּלָקָא עִלָּאָה קַדִּישָׁא דָּא נָטַע בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִיב): “For I have given you good teaching; My Torah, do not forsake” (כִּי לֶקַח טוֹב נָתַתִּי לָכֶם) (Proverbs 4:2). “To you” (לָכֶם), and not to the nations who worship idolatry (וְלָא לְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה).

And because it is the supernal hidden treasure (וּבְגִין דְּאִיהִי גְּנִיזָא עִלָּאָה), His very Name (יַקִּירָא, שְׁמֵיהּ מַמָּשׁ), the Orayta is concealed and revealed (אוֹרַיְיתָא כֹּלָּא סָתִים וְגַלְיָא), in the secret of His Name (בְּרָזָא דִּשְׁמֵיהּ). Therefore Yisrael are two levels (וְעַל דָּא, יִשְׂרָאֵל בִּתְרֵין דַּרְגִּין), concealed and revealed (אִינּוּן, סָתִים וְגַלְיָא). Three levels are bound one to another (דְּתָנֵינָן תְּלַת דַּרְגִּין אִינּוּן מִתְקַשְּׁרָן), Kudsha Berikh Hu, Orayta, and Yisrael (דָּא בְּדָא, קוּדְשָׁא בְּרִיךְ הוּא, אוֹרַיְיתָא, וְיִשְׂרָאֵל). Each level upon level (וְכָל חַד, דַּרְגָּא עַל דַּרְגָּא), concealed and revealed (סָתִים וְגַלְיָא). Kudsha Berikh Hu likewise (קוּדְשָׁא בְּרִיךְ הוּא), concealed and revealed (סָתִים וְגַלְיָא). Orayta likewise (אוֹרַיְיתָא הָכִי נָמֵי), concealed and revealed (סָתִים וְגַלְיָא). Yisrael likewise (יִשְׂרָאֵל הָכִי נָמֵי), level upon level (דַּרְגָּא עַל דַּרְגָּא). As it is written: He tells His words to Yaakov (הֲדָא הוּא דִּכְתִּיב, מַגִּיד דְּבָרָיו לְיַעֲקֹב), His statutes and judgments to Yisrael (חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל) (Psalms 147). Two levels are they (תְּרֵי דַּרְגִּין אִינּוּן), Yaakov and Yisrael (יַעֲקֹב וְיִשְׂרָאֵל), one revealed and one concealed (חַד גַּלְיָא, וְחַד סָתִים).

Who is spoken of? (מַאי קָא מַיְירֵי). Rather, whoever is circumcised and inscribed in the holy Name (אֶלָא כָּל מָאן דְּאִתְגְּזַר וְאִתְרְשִׁים בִּשְׁמָא קַדִּישָׁא), is given the revealed words of the Orayta (יָהֲבִין לֵיהּ בְּאִינּוּן מִלִּין דְּאִתְגַּלְּיָין בְּאוֹרַיְיתָא). That is, the first letters, the first chapters (כְּלוֹמַר, מוֹדִיעִין לֵיהּ בְּרֵישֵׁי אַתְוָון, בְּרֵישֵׁי פִּרְקִין). They place on him the weight of the commandments (יָהֲבִין עָלֵיהּ חוּמְרָא דְּפִקוּדֵי אוֹרַיְיתָא), and no more (וְלָא יַתִּיר), until he ascends to a higher level (עַד דְּיִסְתָּלַק בְּדַרְגָּא אָחֳרָא). This is: He tells His words to Yaakov (הֲדָא הוּא דִכְתִיב מַגִּיד דְּבָרָיו לְיַעֲקֹב). But His statutes and judgments to Yisrael (אֲבָל חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל), for he is in a higher level (דְּאִיהוּ בְּדַרְגָּא עִלָּאָה יַתִּיר). As it is written: Your name shall no longer be called Yaakov (וּכְתִיב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב) (Bereshit 35).

His statutes and judgments to Yisrael (חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל)—these are the secrets, ordinances, and mysteries of the Orayta (אִלֵּין רָזֵי אוֹרַיְיתָא וְנִימוּסֵי אוֹרַיְיתָא, וְסִתְרֵי אוֹרַיְיתָא), which are not to be revealed except to one of a higher level as is fitting (דְּלָא יִצְטָרְכוּן לְגַלָּאָה אֶלָּא לְמַאן דְּאִיהוּ בְּדַרְגָּא עִלָּאָה יַתִּיר כַּדְקָא חֲזֵי). And if to Yisrael thus (וּמַה לְיִשְׂרָאֵל הַאי), to the nations who serve idolatry, how much more so (לְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה עַל אַחַת כַּמָּה וְכַמָּה). And whoever is uncircumcised, and is given even one letter of the Orayta (וְכָל מַאן דְּלָא אִתְגְּזַר וְיָהֲבִין לֵיהּ אֲפִילּוּ אָת זְעֵירָא דְּאוֹרַיְיתָא), it is as though he destroys the world (כְּאִלּוּ חָרִיב עָלְמָא), and lies in the Name of Kudsha Berikh Hu (וּמְשַׁקֵּר בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא). For all depends upon this, and is bound, as it is written: If not for My covenant day and night, the statutes of heaven and earth I have not set (דְּכֹלָּא בְּהַאי תַּלְיָא, וְדָא אִתְקְשַׁר, דִּכְתִּיב, אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי) (Jeremiah 33).

Come and see, it is written: And this is the Torah which Moshe set before the children of Yisrael (תָּא חֲזֵי, כְּתִיב וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל) (Deuteronomy 4). Before the children of Yisrael he set it (לִפְנֵי בְּנֵי יִשְׂרָאֵל שָׂם), but to the other nations he did not set it (אֲבָל לִשְׁאָר עַמִּין לָא שָׂם). Therefore: Speak to the children of Yisrael (בְּגִין כָּךְ דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל) (Leviticus 20). And to the children of Yisrael you shall say (וְאֶל בְּנֵי יִשְׂרָאֵל תֹּאמַר). And so it is in all (וְכֵן כֻּלְּהוּ). Rest in peace the fathers of the world, Hillel and Shammai (יְנוּחוּן אֲבָהָן דְּעָלְמָא, אִינּוּן הִלֵּל וְשַׁמָּאי), who thus said to Onkelos, and did not make known to him one word of the Orayta until he was circumcised (דְּהָכִי אָמְרוּ לְאוּנְקְלוּס, וְלָא אוֹדְעוּ לֵיהּ מִלָּה דְּאוֹרַיְיתָא עַד דְּאִתְגְּזַר). And come and see: the first word of Orayta, which they give to children, Alef–Beit (וְתָא חֲזֵי, מִלָּה קַדְמָאָה דְּאוֹרַיְיתָא, דְּיָהֲבִין לִינוֹקֵי, אָלֶ״ף בֵּי״ת), is a word which the sons of the world cannot grasp in understanding (דָּא מִלָּה דְּלָא יַכְלִין בְּנֵי עָלְמָא לְאַדְבְּקָא בְּסוּכְלְתָנוּ), nor raise up in will (וּלְסַלְּקָא לֵיהּ בִּרְעוּתָא), and all the more so to speak with their mouths (וְכָל שֶׁכֵּן לְמַלְּלָא בְּפוּמֵיהוֹן). Even the supernal angels, and the angels above angels, cannot grasp it (וַאֲפִילּוּ מַלְאֲכֵי עִלָּאֵי, וְעִלָאֵי דְּעִלָּאֵי, לָא יַכְלִין לְאַדְבְּקָא), for they are the hidden mysteries of the holy Name (בְּגִין דְּאִינּוּן סְתִימִין דִּשְׁמָא קַדִּישָׁא).

One thousand, four hundred, and fifty thousand worlds all hang on the point of Alef (וַאֶלַף וְאַרְבַּע מְאָה וַחֲמֵשׁ רִבְּבָן דְּעָלְמִין, כֻּלְּהוּ תַלְיָין בְּקוּצָא דְּאָלֶ״ף). Seventy-two holy names are engraved in inscribed letters (וְשִׁבְעִין וּתְרֵין שְׁמָהָן קַדִּישִׁין גְלִיפִין בְּאַתְווֹי רְשִׁימִין), by which the supernal and the lower, heaven and earth, and the glorious throne of the King stand (דְּקַיְימוּ בְּהוּ עִלָּאֵי וְתַתָּאֵי, שְׁמַיָא וְאַרְעָא, וְכוּרְסְיָיא יְקָרָא דְּמַלְכָּא). They hang from side to side upon the extension of Alef (תַּלְיָין מִסִּטְרָא חֲדָא לְסִטְרָא חֲדָא, דִּפְשִׁיטוּתָא דְּאָלֶף). The existence of all the worlds is supported by the secret of Chokhmah (קִיוּמָא דְּעָלְמִין כֻּלְּהוּ, וְסַמְכִין דְּעִלָּאִין וְתַתָּאִין בְּרָזָא דְּחָכְמְתָא).

Hidden paths and deep rivers, and ten utterances, all proceed from that lower point beneath the Alef (וּשְׁבִילִין סְתִימִין, וְנַהֲרִין עֲמִיקִין, וְעֶשֶׂר אֲמִירָן, כֻּלְּהוּ נָפְקִין מֵהַהוּא קוֹצָא תַּתָּאָה דִּתְחוֹת אָלֶף). From there onwards, Alef expands in Beit (מִכָּאן וּלְהָלְאָה שָׁארֵי לְאִתְפַּשְׁטָא אָלֶף בְּבֵית). And there is no number to the wisdom engraved there (וְלֵית חוּשְׁבָּן לְחָכְמְתָא דְּהָכָא אִתְגְּלִיף).