Daf 77b (דַּף ע״ז ע״ב)

It was taught: after Kayin and Hevel departed (תָּאנָא, בָּתַר דְּאִסְתָּלָקוּ קַיִן וְהֶבֶל), Adam returned to his wife (אִתְהַדָּר אָדָם לְאִנְתְּתֵיהּ), and was clothed in another spirit (וְאִתְלָבָּשׁ בְּרוּחָא אָחֳרָא), and begot Shet (וְאוֹלִיד לְשֵׁת). From here were established the generations of the Righteous in the world (מִכָּאן אִתְיַיחֲסוּ דָּרֵי דְּצַדִּיקַיָּיא בְּעָלְמָא). Kudsha Berikh Hu increased Chesed in the world (וְאַסְגֵּי קוּדְשָׁא בְּרִיךְ הוּא חֶסֶד בְּעָלְמָא). And with each male born, a female was born with him, to establish the world as above (וּבְכָל חַד אִתְיְילִידַת נוּקְבָּא עִמֵּיהּ, לְאִתְיַישְּׁבָא עָלְמָא כְּגַוְונָא דִּלְעֵילָּא).

And my companions have established this in the concealment of the Mishnah (וְהָא אוּקְמוּהָ חַבְרַיָּיא בִּסְתִּימָאָה דְּמַתְנִיתִין), as it is written: “And a man who takes his sister, the daughter of his father or the daughter of his mother…” (דִּכְתִּיב: וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ בַּת אָבִיו אוֹ בַת אִמּוֹ וְגוֹ׳) (Leviticus 20). “It is Chesed” (חֶסֶד הוּא). Indeed it is Chesed (חֶסֶד הוּא וּדְַאי). After Chesed rests, roots and branches emerge below and above (וּבָתַר דְּשָׁארִי חֶסֶד, גִּזְעִין וְשָׁרָשִׁין נָפְקִין מִתְּחוֹת לְעֵילָּא), branches spread, near and far (וְאִתְפָּרְשָׁן עַנְפִּין, וְקָרִיב אִתְרְחַק). Then the branches increase and come to unite in one Zivug in the tree (כְּדֵין עַנְפָּא אַסְגֵּי, וְאָתֵי לְאִתְחַבְּרָא בְּזִוּוּגָא חַד בְּאִילָנָא). This is in the beginning, this is in the concealment of the world (הַאי בְּקַדְמִיתָא, הַאי בִּסְתִּימָא דְּעָלְמָא). For it is written: “I said, the world shall be built with Chesed” (בְּגִין דִּכְתִּיב: אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89). But from here on, the sons of men who are found in it shall be cut off before the eyes of their people (אֲבָל מִכָּאן וּלְהָלְאָה, בְּנֵי נָשָׁא דְּיִשְׁתַּכְחוּן בֵּיהּ, וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם). It was taught: “The nakedness of your father’s sister” — as it is revealed in concealment (תָּאנָא, עֶרְוַת אֲחוֹת אָבִיךָ, כְּמָה דְּאִתְגַּלְיָיא בִּסְתִּימָא). As it is written: “For the ways of Hashem are straight, and the righteous shall walk in them” (כְּתִיב: כִּי יְשָׁרִים דַּרְכֵי יְיָ וְצַדִּיקִים יֵלְכוּ בָם וְגוֹ׳) (Hosea 14). Fortunate is the portion of the Righteous, who know the ways of Kudsha Berikh Hu, and go in them, and are made known to Him (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דְּיַדְעֵי אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאַזְלִין בְּהוּ, וְאִשְׁתְּמוֹדְעָן גַּבַּיְיהוּ). Fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן).

It was taught: the supernal Heh became pregnant, with love and affection, from which the Yod never separates (תָּאנָא, אִתְעַבְּרַת ה״א עִלָּאָה בִּרְחִימוּתָא וַחֲבִיבוּתָא דְּלָא מִתְפְּרַשׁ מִנָּהּ יו״ד לְעָלְמִין). She conceived and brought forth the Vav (אִתְעַבְּרַת וְאַפִּיקַת וָא״ו). Afterwards he stood before her and nursed from her (לְבָתַר קָאִים קַמָּהּ, וְיַנְקָא לֵיהּ). And this Vav, when he went out, his mate went out with him (וְדָא וָא״ו כַּד נָפְקָא, בַּת זוּגוֹ נַפְקָא עִמֵּיהּ). Chesed came, aroused upon them, and separated them (אַתְיָא חֶסֶד אִתְּעַר גַּבֵּיהּ, וּפָרִישׁ לוֹן). Roots went out below and above, branches spread, and multiplied, and the lower Heh was formed (וְנַפְקוּ גִּזְעִין מִתְּחוֹת לְעֵילָּא, וְאִתְפָּשָּׁטוּ עַנְפִין, וְאַסְגִּיאוּ, וְאִתְעָבִידַת ה״א תַּתָּאָה). She increased in her branches, above, until she joined in the supernal tree, and the Vav united with the Heh. Who caused this? Chesed (וְאִתְרַבִּיאַת בְּעַנְפָּהָא לְעֵילָּא לְעֵילָּא, עַד דְּאִזְדַּוְּוגַת בְּאִילָנָא עִלָּאָה, וְאִתְחַבָּרוּ וָא״ו עִם ה״א, מַאן גָּרִים לוֹן. חֶסֶד הוּא). Surely Chesed united them as one (חֶסֶד הוּא וַדַּאי, דְּחִבֵּר לוֹן כַּחֲדָא).

The Yod with the supernal Heh—their union does not depend on Chesed, but on Mazal (יו״ד עִם ה״א עִלָּאָה, לָא תַּלְיָא חִבּוּרָא דִלְהוֹן בְּחֶסֶד, אֶלָּא בְּמַזָּלָא תַּלְיָיא חִבּוּרָא דִלְהוֹן). Their affection never separates (וַחֲבִיבוּתָא דִלְהוֹן, דְּלָא מִתְפָּרְשָׁן לְעָלְמִין). The Yod is bound in the Heh, the Heh bound in the Vav, the Vav bound in the Heh, and the Heh bound in all (יו״ד אִתְקָשַׁר בְּה״א, וְה״א אִתְקָשַׁר בְּוָא״ו, וָא״ו אִתְקָשַׁר בְּה״א, וְה״א אִתְקָשַׁר בְּכֹלָּא). All is one bond, one word, never separated (וְכֹלָּא חַד קִשּׁוּרָא הוּא, וְחַד מִלָּה, לָא אִתְפְּרָשׁוּ דָּא מִן דָּא לְעָלְמִין).

Whoever causes separation, it is as if he destroyed the world, and is called the nakedness of all (כִּבְיָכוֹל, מַאן דְּגָרִים פִּרוּדָא, כְּאִלּוּ חָרִיב עָלְמָא, וְאִקְרֵי עֶרְיָיתָא דְּכֹלָּא). And in the time to come, Kudsha Berikh Hu will return the Shekhinta to her place, and all will be found in one Zivug, as it is written: “On that day Hashem will be One” (וּלְזִמְנָא דְּאָתֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאָתָבָא שְׁכִינְתָּא לְאַתְרָהָא, וּלְאִשְׁתַּכְּחָא כֹּלָּא בְּזִוּוּגָא חַד, דִּכְתִיב: בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וְגוֹ׳) (Zechariah 14). And if you say, is He not One now? No—for now the guilty of the world caused it, that One is not found (וְאִי תֵּימָא הַשְׁתָּא לָאו הוּא אֶחָד. לָא, דְּהָא הַשְׁתָּא חַיָּיבֵי עָלְמָא גָּרְמוּ, דְּלָא אִשְׁתְּכַח חַד). For the Matronita is distant from the King, and they are not found in Zivug (דְּהָא מַטְרוֹנִיתָא אִתְרָחֲקַת מִן מַלְכָּא, וְלָא מִשְׁתַּכְּחֵי בְּזִוּוּגָא).

Imma Ila‘ah is distant from the King, and does not nurse Him (אִמָּא עִלָּאָה אִתְרָחֲקַת מִן מַלְכָּא, וְלָא יַנְקָא לֵיהּ). Because the King without the Matronita (בְּגִין דְּמַלְכָּא בְּלָא מַטְרוֹנִיתָא), is not crowned with His crowns with her—some say Imma (לָא מִתְעַטֵּר בְּעִטְרוֹי עִמָּהּ (ס״א דְּאִמָּא)). As before, when joined with the Matronita (כְּמָה בְּקַדְמִיתָא כַּד אִתְחַבָּר בְּמַטְרוֹנִיתָא), she crowned Him with many crowns, radiances, and supernal crowns (דְּעַטְּרָא לֵיהּ בְּכַמָּה עִטְרִין, בְּכַמָּה זְהִירִין, בְּעִטְרִין קַדִּישִׁין עִלָּאִין). As it is written: “Go out and see, daughters of Tziyon, in King Shlomo…” (דִּכְתִּיב: צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה וְגוֹ׳) (Song of Songs 3). When joined with the Matronita, Imma Ila’ah crowned Him fittingly (דְּאִזְדְּוַּוג בְּמַטְרוֹנִיתָא, כְּדֵין עַטְּרָא לֵיהּ אִמָּא עִלָּאָה כְּדְקָא יֵאוֹת). But now, without the Matronita (וְהַשְׁתָּא דְּלָא אִשְׁתְּכַח מַלְכָּא בְּמַטְרוֹנִיתָא), Imma Ila’ah takes the crown and withholds the rivers (כְּדֵין אִמָּא עִלָּאָה נַטְלַת כִּתְרָאָה, וּמָנָעַת מִנֵּיהּ מַבּוּעֵי דְּנַחֲלִין), and unity is not found (וְלָא אִשְׁתְּכַח בְּקִשּׁוּרָא חַד). So to speak, One is not found (כִּבְיָכוֹל לָא אִשְׁתְּכַח חַד).

And in the time to come (וּבְזִמְנָא דְּאָתֵי), the Matronita will return to the palace (זַמִּין מַטְרוֹנִיתָא לְאָתַר הֵיכָלָא), and the King will unite with her in one Zivug (וּמַלְכָּא יִזְדַּוִּוג עִמָּהּ בְּזִוּוּגָא חַד). Then all will be one, without separation (כְּדֵין יִתְחַבַּר כֹּלָּא כַּחֲדָא, בְּלָא פִּרוּדָא). As it is written: “On that day Hashem will be One and His Name One” (וְעַל דָּא כְּתִיב: בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). On that day, when the Matronita returns, all will be one (בַּיּוֹם הַהוּא… כְּדֵין כֹּלָּא אִשְׁתְּכַח חַד בְּלָא פִּרוּדָא). As it is written: “And saviors shall ascend Mount Tziyon to judge…” (וּכְדֵין וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפּוֹט וְגוֹ׳) (Obadiah 1). For it was taught, Rabbi Shim‘on said (דְּתַנְיָא, אָמַר רִבִּי שִׁמְעוֹן), the Matronita will not enter with joy into His palace (לָא תֵּיעוּל מַטְרוֹנִיתָא בְּחֶדְוָותָא בְּהֵיכָלֵיהּ), until the kingdom of Esav is judged (עַד דְּיִתְדַּן מַלְכוּתָא דְּעֵשָׂו), and she takes vengeance from it, which caused all this (וְתִיסַב מִנֵּיהּ נוּקְמִין דְּגַרְמָא כָּל הַאי). Afterward she will be joined with the King (לְבָתַר תִּזְדַּוִּוג בְּמַלְכָּא), and the joy will be complete (וִיהֵא חֵדוּ שְׁלִים). This is what is written (הֲדָא הוּא דִכְתִיב): “And saviors shall ascend Mount Tziyon to judge the mount of Esav” first (וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפּוֹט אֶת הַר עֵשָׂו בְּקַדְמִיתָא), and afterward: “And the kingdom shall be Hashem’s” (וּלְבָתַר וְהָיְתָה לַיְיָ הַמְּלוּכָה) (Obadiah 1).

What is “the kingdom”? This is the Matronita (מַאן מְלוּכָה, דָּא מַטְרוֹנִיתָא). This is what is written: “And the kingdom shall be Hashem’s” (הֲדָא הוּא דִכְתִיב, וְהָיְתָה לַיְיָ הַמְּלוּכָה). And after they are united as one (וּלְבָתַר דְּיִזְדַּוְּוגֻן כַּחֲדָא), what is written? (מַה כְּתִיב). “And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One” (וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ, בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). “The nakedness of your father’s brother you shall not uncover” (עֶרְוַת אֲחִי אָבִיךָ לֹא תְגַלֵּה) (Leviticus 18).

Rabbi Yehudah taught (תָּאנֵי רִבִּי יְהוּדָה): this is Yisrael below (דָּא יִשְׂרָאֵל לְתַתָּא). “And your mother’s sister”—this is Yerushalayim below (וַאֲחוֹת אִמְּךָ, דָּא יְרוּשָׁלַם דִּלְתַתָּא). For by these sins Yisrael will be exiled among the nations (דִּבְחוֹבִין אִלֵּין, יִגְלוּן יִשְׂרָאֵל בֵּינֵי עֲמְמַיָיא), and Yerushalayim below will be destroyed (וְיִתְחֲרִיב יְרוּשָׁלַם לְתַתָּא). And concerning this we learned (וְעַל דָּא תָּנֵינָן): the love of Kudsha Berikh Hu, who called Yisrael “brothers” (רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּקָרָא לְיִשְׂרָאֵל אַחִים), as it is said: “For the sake of my brothers and my friends I shall speak peace…” (שֶׁנֶּאֱמַר: לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא וְגוֹ׳) (Psalms 122).

And we have established the words there (וְאוּקִימְנָא מִלִּין וְתַמָּן) — some say “the words there” (ס״א מִילֵי תַּמָּן) — “the daughter of her son, and the daughter of her daughter, etc.” (בַּת בְּנָהּ וּבַת בִּתָּהּ וְכוּ׳). And even though they are in revelation and concealment, so it is after her (וְאַף עַל גַּב דְּאִינּוּן בַּאִתְגַּלְיָיא וּבְאַתְכַּסְיָא, וְכֵן בַּתְרָהּ). For the world needs them (דְּהָא עָלְמָא אִצְטְרִיךְ לוֹן), and they are the settlement of the world (וְאִינּוּן יִשׁוּבָא דְּעָלְמָא), as it is written: “Your friend and your father’s friend do not forsake” (כְּמָה דִּכְתִיב: רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב) (Proverbs 27). And this is the secret of the matter (וְהַאי רָזָא דְּמִלָּה), said Rabbi Shim‘on (דְּאָמַר רַבִּי שִׁמְעוֹן).