Daf 73b (דַּף ע״ג ע״ב)

Because of this, the Orayta is the existence of all (בְּגִינֵי כַּךְ, אוֹרַיְיתָא קִיוּמָא דְּכֹלָּא), and the faith of all (וּמְהֵימְנוּתָא דְּכֹלָּא), to bind the bond of faith, one with another, as is fitting (לְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא דָּא בְּדָא כַּדְקָא חֲזֵי). And one who is circumcised is bound in that bond of faith (וּמַאן דְּאִתְגְּזַר, אִתְקָשַׁר בְּהַהוּא קִשְׁרָא דִּמְהֵימְנוּתָא). But one who is not circumcised, and is not bound in it, it is written of him: and no stranger shall eat of the holy (וּמַאן דְּלָא אִתְגְּזַר, וְלָא אִתְקְשַׁר בֵּיהּ, כְּתִיב בֵּיהּ, וְכָל זָר לֹא יֹאכַל קֹדֶשׁ) (Leviticus 22). And, no uncircumcised shall eat of it (וְכָל עָרֵל לֹא יֹאכַל בּוֹ) (Exodus 12). For an impure spirit from his side is aroused to mix with holiness (דְּהָא אִתְּעַר רוּחַ מִסְאֲבָא דְּמִסִּטְרֵיהּ, וְאָתֵי לְאִתְעָרְבָא בִּקְדוּשָּׁה). Blessed is the Merciful One, who separated Yisrael His sons, inscribed with the holy inscription, from them and from their defilement (בְּרִיךְ רַחֲמָנָא, דְּפָרִישׁ לְיִשְׂרָאֵל בְּנוֹי, רְשִׁימִין בִּרְשִׁימָא קַדִּישָׁא, מִנַּיְיהוּ וּמִזוּהֲמָא דִּלְהוֹן). Concerning them it is written: And I planted you a noble vine, entirely a seed of truth (עָלַיְיהוּ כְּתִיב, וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלֹּה זֶרַע אֱמֶת) (Jeremiah 2). And because of this: You will give truth to Yaakov, and not to another (וּבְגִּינֵי כַּךְ, תִּתֵּן אֱמֶת לְיַעֲקֹב, וְלָא לְאָחֳרָא) (Micah 7). The Torah of truth, for the seed of truth (תוֹרַת אֱמֶת, לְזֶרַע אֱמֶת). Rabbi El'azar came and kissed him upon his hands (אָתָא רִבִּי אֶלְעָזָר וּנְשָׁקֵיהּ עַל יְדוֹי).

Rabbi Chizkiyah said: it is written, For Hashem will not forsake His people, for His great Name’s sake (רִבִּי חִזְקִיָּה אָמַר, כְּתִיב כִּי לֹא יִטּוֹשׁ יְיָ אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ וְגוֹ׳) (I Samuel 12). For Hashem will not forsake His people—why? For His great Name (כִּי לֹא יִטּוֹשׁ יְיָ אֶת עַמּוֹ, מַאי טַעְמָא, בַּעֲבוּר שְׁמוֹ הַגָּדוֹל). Because all is bound one with another (בְּגִין דְּכֹלָּא אִתְקְשַׁר דָּא בְּדָא). And by what are Yisrael bound with Kudsha Berikh Hu? By that holy inscription which is engraved in their flesh (וּבְמָּה אִתְקָשָּׁרוּ יִשְׂרָאֵל בְּקוּדְשָׁא בְּרִיךְ הוּא. בְּהַהוּא רְשִׁימָא קַדִּישָׁא דְּאִתְרְשִׁים בִּבְשָׂרֵיהוֹן). And for this reason, Hashem will not forsake His people. And why? For His great Name which is inscribed in them (וּבְגִינֵי כַּךְ, לֹא יִטּוֹשׁ יְיָ אֶת עַמּוֹ. וְלָמָּה. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל דְּאִתְרְשִׁים בְּהוּ).

It was taught: Orayta is called covenant (תָּאנָא, אוֹרַיְיתָא אִקְרֵי בְּרִית), and Kudsha Berikh Hu is called covenant (וְקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי בְּרִית). And this holy inscription is called covenant (וְהַאי רְשִׁימָא קַדִּישָׁא אִקְרֵי בְּרִית). Therefore all is bound one with another, and this is never separated from that (וְעַל דָּא כֹּלָּא אִתְקְשַׁר דָּא בְּדָא, וְלָא אִתְפְּרַשׁ דָּא מִן דָּא).

Rabbi Yisa said: Orayta and Yisrael, that is fine—but how do we know Kudsha Berikh Hu is called covenant? (אָמַר לֵיהּ רִבִּי יֵיסָא, אוֹרַיְיתָא וְיִשְׂרָאֵל שַׁפִּיר. אֲבָל קוּדְשָׁא בְּרִיךְ הוּא מְנָלָן דְּאִקְרֵי בְּרִית). He said to him: as it is written, And He remembered for them His covenant (אָמַר לֵיהּ דִּכְתִיב, וַיִּזְכּוֹר לָהֶם בְּרִיתוֹ) (Psalms 106). And it is known, and it is said: And you shall keep My statutes (וְהָא אִתְיְידַע, וְהָא אִתְּמַר, וְאֶת חֻקֹּתַי תִּשְׁמְרוּ) (Leviticus 18). My statutes: these are the ordinances of the King (חֻקּוֹתַי: אִלֵּין אִינּוּן נִמוּסֵי מַלְכָּא). My judgments: these are the decrees of the Orayta (מִשְׁפָּטַי: אִלֵּין אִינּוּן גִּזְרֵי אוֹרַיְיתָא).

Rabbi Yehuda said: all these ordinances from the place called Tzedek are called My statutes, and they are the decrees of the King (רִבִּי יְהוּדָה אָמַר, כָּל אִינּוּן נִמוּסִין מֵאֲתַר דְּאִקְרֵי צֶדֶק, אִקְרוּן חֻקּוֹתַי, וְאִינּוּן גְּזֵרַת מַלְכָּא). And everywhere that is called judgment is called the judgment of the King, who is the holy King, Kudsha Berikh Hu, King of whom all peace belongs (וּבְכָל אֲתַר דְּאִקְרֵי מִשְׁפָּט אִקְרוּן דִּינָא דְּמַלְכָּא, דְּאִיהוּ מַלְכָּא קַדִּישָׁא, קוּדְשָׁא בְּרִיךְ הוּא, מַלְכָּא דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ הוּא). For He is the holy King, in the place where two portions are bound one with the other (דְּהוּא מַלְכָּא קַדִּישָׁא, בַּאֲתַר דִּתְרֵין חוּלָקִין אֲחִידָן דָּא בְּדָא). And concerning this it is written: Righteousness and judgment are the foundation of Your throne—these are judgment and mercy (וְעַל דָּא כְּתִיב, צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ, וְאִינּוּן דִּינָא וְרַחֲמֵי) (Psalms 89). And because of this: statute and judgment (וּבְגִּינֵי כַּךְ חֹק וּמִשְׁפָּט). Therefore it is written: His statutes and His judgments to Yisrael (וְעַל דָּא כְּתִיב, חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל) (Psalms 147)—to Yisrael, and not to the other nations (לְיִשְׂרָאֵל וְלָא לִשְׁאָר עַמִּין). Afterwards, what is written? He has not done so for any nation (בַּתְרֵיהּ מַה כְּתִיב, לֹא עָשָׂה כֵן לְכָל גּוֹי). And we have learned: even if one is circumcised but does not perform the commandments of the Orayta, behold he is as a gentile in all, and it is forbidden to teach him the words of the Orayta (וְתָנֵינָן, אַף עַל גַּב דְּאִתְגְּזַר וְלָא עָבִיד פִּקּוּדֵי אוֹרַיְיתָא, הֲרֵי הוּא כְּגוֹי בְּכֹלָּא, וְאָסִיר לְמֵילַף לֵיהּ פִּתְגָּמֵי אוֹרַיְיתָא). And concerning this we have learned: an altar of stones, this is literally an altar of stones (וְעַל דָּא תָּנֵינָן מִזְבַּח אֲבָנִים, דָּא מִזְבֵּחַ אֲבָנִים מַמָּשׁ) (Exodus 20). And the hardness of his heart remains within him, and the defilement does not depart from him (וְהָא קַשְׁיוּ דְּלִבֵּיהּ בְּאַתְרֵיהּ קַיְּימָא, וְזוּהֲמָא לָא אִתְפְּסָק מִנֵיהּ). Therefore, that circumcision does not ascend in his hand, nor does it benefit him (בְּגִינֵי כַּךְ, לָא סָלִיק בִּידֵיהּ הַהוּא גְּזִירוּ, וְלָא מְהַנְיָא לֵיהּ). And concerning this it is written: for if you lift your sword upon it, you profane it (וְעַל דָּא כְּתִיב, כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ) (Exodus 20). Because of this: He has not done so for any nation (בְּגִינֵי כַּךְ, לֹא עָשָׂה כֵן לְכָל גּוֹי סְתָם). And His judgments they did not know, forever and ever (וּמִשְׁפָּטִים בַּל יְדָעוּם לְעָלַם וּלְעָלְמֵי עָלְמִין). Another word (some say: small) we do not give to them, all the more so not the secrets of the Orayta and the ordinances of the Orayta (מִלָּה אָחֳרָא [נ״א זעירא], לָא יַהֲבֵינָן לְהוּ, כָּל שֶׁכֵּן רָזֵי אוֹרַיְיתָא, וְנִמוּסִין דְּאוֹרַיְיתָא). And it is written: For Hashem’s portion is His people; Yaakov is the lot of His inheritance (וּכְתִיב, כִּי חֵלֶק יְיָ עַמּוֹ, יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32). Happy is the people that is so for them, happy is the people whose Hashem is their God (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ, אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו) (Psalms 144).

Mishnah: in pure ordinances (מַתְנִיתִין, בְּנִמוּסֵי טְהִירִין). Four keys are equal, to the four sides of the world (אַרְבַּע מַפְתְּחִין שָׁוִיין, לְאַרְבַּע סִטְרֵי עָלְמָא). In their corners they are found (בְּזִוְיַיתְהוֹן אִשְׁתְּכָחוּ). One to the side of four, and four to the side of one (חַד לִסְטַר אַרְבַּע, וְאַרְבַּע לִסְטַר חַד). They are engraved (some say divided) in one manner (אִתְגַלְּפָן [ס״א אִתְפַלְּגַן] בְּחַד גַּוְונָא). In this manner: blue, purple, shining color, white, and red (בְּהַהוּא גַּוְונָא, תְּכֵלָא, וְאַרְגְּוָונָא וְצֶבַע זְהוֹרִי, וְחִוָּרָא, וְסוּמָקָא). This one enters into the color of its fellow, and its own is inscribed within it (דָּא עָיֵיל בְּגַוְונָא דְּחַבְרֵיהּ, וְדִידֵיהּ בֵּיהּ רָשִׁים).

Four heads together ascended, and in one image are joined (אַרְבַּע רֵישִׁין כַּחֲדָא אִסְתְּלִיקוּ, וּבְחַד דִּיּוּקְנָא מִתְדַּבְּקָן). One head ascended, from the pool where they were bathed (חַד רֵישָׁא אִסְתְּלִיק, מִגּוֹ סַחְיוּ דְּאִסְתְּחֵי). Two ewes shorn in one measure, arose from that bathing (תְּרֵי אַיַּילְתָּא קְצִיבִין בְּשִׁיעוּרָא חַד, סַלְקָן מֵהַהוּא סַחְיוּתָא), as it is written: as a flock of shorn sheep that ascend from the washing (דִּכְתִיב, כְּעֵדֶר הַקְּצוּבוֹת שֶׁעָלוּ מִן הָרַחְצָה) (Song of Songs 4). Their hair is the radiance of a precious stone of four colors (בְּשַׂעֲרָא דִלְהוֹן, חֵיזוֹ דְּאֶבֶן טָבָא דְּאַרְבַּע גַּוְונִין). Four wings cover the body, and small hands are beneath their wings (אַרְבַּע גַּדְפִּין דְּכַסְיָין עַל גּוּפָא, וִידִין זְעִירִין תְּחוֹת גַּדְפַּיְיהוּ). And five with five are engraved (וְחָמֵשׁ בְּחָמֵשׁ גְּלִיפָן). They fly (some say shine) up, up above the palace, beautiful in form and pleasant to see (טָאסִין [ס״א שָׁאפִין] לְעֵילָּא לְעֵילָּא מֵהֵיכָלָא, דְּשַׁפִּירָא בְּרֵיוָא וְיָאֶה לְמֵחֲזֵי).

One great youth, brings forth sharp sword (חַד עוּלֵים רַבְיָא, נָפִּיק שִׁנָּן חַרְבָּא), that turns men into women (דְּמִתְהַפְּכָא לְגוּבְרִין לְנוּקְבִין). They take to measure with the ephah between heaven and earth (נַטְלִין לִמְשִׁיחָא דְּאֵיפָה בֵּין שְׁמַיָּא וּבֵין אַרְעָא). At times they take it—some say ascend—with it through all the world (לְזִמְנִין נַטְלִין [ס״א עוֹלִין] לָהּ בְּכָל עָלְמָא). And all measurers measure in it, as it is written: a just ephah… (וְכָל מְשִׁיחִין בָּהּ מָשִׁיחִין, דִּכְתִיב, אֵיפַת צֶדֶק וְגוֹ׳) (Leviticus 19).