Daf 79a (דַּף ע״ט ע״א)

It was taught, Rabbi Yosi said (תָּאנָא, אָמַר רִבִּי יוֹסֵי): What is that which is written, “I am Hashem” (מַאי דִּכְתִּיב אֲנִי יְיָ׳). “I am Hashem” (אֲנִי יְיָ׳): I am destined to give good reward to the Righteous in the future to come (עָתִיד לִיתֵּן שָׂכָר טוֹב לַצַדִּיקִים לֶעָתִיד לָבֹא). “I am Hashem” (אֲנִי יְיָ׳): I am destined to punish the wicked in the future to come (עָתִיד לְהִפָּרַע מִן הָרְשָׁעִים לֶעָתִיד לָבֹא). Of them it is written (אִינּוּן דִּכְתִּיב בְּהוּ): “those who rebel against Me” (הַפּוֹשְׁעִים בִּי) (Isaiah 66). It is written “I am Hashem” (כְּתִיב אֲנִי יְיָ׳), and it is written, “I kill and I give life” (וּכְתִיב אֲנִי אָמִית וַאֲחַיֶּה) (Deuteronomy 32). Even though I am with the measure of mercy (אַף עַל פִּי שֶׁאֲנִי בְּמִדַּת הָרַחֲמִים), the wicked turn Me into the measure of judgment (הָרְשָׁעִים הוֹפְכִים אוֹתִי לְמִדַּת הַדִּין). For it was taught (דְּתַנְיָא): the complete Name is “Hashem Elohim” (שֵׁם מָלֵא: יְיָ׳ אֱלֹהִים). If they merit, [it is] Hashem (זָכוּ יְיָ׳); and if not, [it is] Elohim (וְאִי לָאו אֱלֹהִים). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): those who do blemish above are liable (חַיָּיבִין עַבְדֵי פְּגִימוּתָא לְעֵילָּא). What is blemish? (מַאי פְּגִימוּתָא). As we have established: actual blemish (כְּמָה דְּאוֹקִימְנָא פְּגִימוּתָא מַמָּשׁ). And behold, it has already been stated (וְהָא אִתְּמַר).

It was taught (תָּאנָא): it is written, “And to a woman in the impurity of her separation you shall not approach to uncover her nakedness” (כְּתִיב וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18).

Rabbi Yehudah taught (תָּנֵי רִבִּי יְהוּדָה): the generation of Rabbi Shimon ben Yochai dwelled within it (דָּרָא דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי שָׁארֵי בְּגַוִּיהּ), all of them were meritorious (כֻּלְּהוּ זַכָּאִין), pious (חֲסִידִין), all of them fearful of sin (כֻּלְּהוּ דַּחֲלֵי חַטָּאָה נִינְהוּ). The Shekhinta dwelled among them (שְׁכִינְתָּא שַׁרְיָא בֵּינַיְיהוּ), as was not the case in other generations (מַה דְּלֵית כֵּן בְּדָרִין אָחֳרָנִין). Therefore these matters are explained and not hidden (בְּגִינֵי כַּךְ מִילִּין אִינּוּן מִתְפָּרְשָׁן, וְלָא אִתְטַמְּרָן). In other generations it is not so (בְּדָרִין אָחֳרָנִין לָאו הָכִי), and the matters of the supernal mysteries cannot be revealed (וּמִלִּין דְּרָזֵי עִלָּאָה לָא יַכְלִין לְגַלָּאָה), and those who know are afraid (וְאִינּוּן דְּיַדְעֵי מִסְתָּפוּ). For when Rabbi Shimon would speak a secret of this verse (דְּרַבִּי שִׁמְעוֹן כַּד הֲוָה אָמַר רָזָא דְּהַאי קְרָא), the companions, all of them, their eyes would flow with tears (חַבְרַיָּיא כֻּלְּהוּ עֵינֵיהוֹן נַבְעִין דִּמְעִין), and all the words he spoke were revealed in their eyes (וְכֻלְהוּ מִילִּין דְּאָמַר הֲווֹ בְּעֵינַיְיהוּ גַּלְיָין), as it is written: “Mouth to mouth I will speak with him, and in vision and not in riddles” (כְּמָה דִּכְתִּיב פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ וּמַרְאֶה וְלֹא בְחִידוֹת) (Numbers 12).

One day Rabbi Yissa asked (דְּיוֹמָא חַד שָׁאִיל רִבִּי יֵיסָא): the egg of truth (בֵּיעָא דְּקוּשְׁטָא), Some say: of Kosta (ס״א דְּקוּסְטָא), which emerges from a bird that dwells (דְּנָפְקָא מֵעוֹפָא דְּשַׁרְיָא), Some say: that casts (ס״א דְּשַׁדֵּי), in fire (בְּנוּרָא), and it bursts open to four directions (וְאִתְבָּקַע לְאַרְבַּע סִטְרִין). Two ascend from it (תְּרֵין סַלְּקִין מִנַּיְיהוּ), one sinks down (וְחַד מָאִיךְ), and one flows as a spring into the great sea (וְחַד רְבִיעַ בִּרְבִיעָא דְּיַמָּא רַבָּא), Some say: it gushes forth as a fountain (ס״א נְבִיעִי נְבִיעָא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): I acted before Rabbi Shimon to distinguish holy and profane (עַבְדַת קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, קֹדֶשׁ חוֹל), for behold it is written, “Mouth to mouth I will speak with him” (דְּהָא כְּתִיב פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ) (Numbers 12). Rabbi Shimon said to him (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן): before the egg bursts open (עַד לָא יִתְבְּקַע בֵּיעָא), you will depart from the world (תִּסְתָּלַּק מֵעָלְמָא). And so it was in the Idra of Rabbi Shimon (וְכַךְ הֲוָה בְּאִדָּרָא דְּרַבִּי שִׁמְעוֹן).

It was taught (תָּאנָא): in the days of Rabbi Shimon a man would say to his fellow, “Open your mouth and your words will shine” (בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן הֲוָה אָמַר בַּר נָשׁ לְחַבְרֵיהּ, פְּתַח פִּיךָ וְיָאִירוּ דְּבָרֶיךָ). After Rabbi Shimon passed away (בָּתַר דְּשָׁכִיב רַבִּי שִׁמְעוֹן), they would say: “Do not let your mouth cause your flesh to sin” (הֲווֹ אַמְרֵי אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ) (Ecclesiastes 5).

It was taught, Rabbi Shimon said (תַּנְיָא אָמַר רִבִּי שִׁמְעוֹן): If the people of the world looked into what is written in the Orayta (אִי בְּנֵי עָלְמָא מִסְתַּכְּלָן בְּמָה דִּכְתִּיב בְּאוֹרַיְיתָא), they would not come to anger their Master (לָא יֵיתוּן לְאַרְגָּזָא קָמֵי מָארֵיהוֹן). It was taught (תָּאנָא): when harsh judgments are aroused to rest in the world (כַּד מִתְעָרִין דִּינִין קַשְׁיָין לְאַחֲתָא בְּעָלְמָא), [regarding what is written] “And to a woman in the impurity of her separation…” (וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ וְגוֹ׳) (Leviticus 18), here it is written: “The secret of Hashem is to those who fear Him” (הָכָא כְּתִיב סוֹד יְיָ׳ לִירֵאָיו) (Psalms 25). And it was said in the Holy Idra p1-21(וּבְאִדָּרָא קַדִּישָׁא אִתְּמַר), here we must reveal it (הָכָא אִצְטְרִיכְנָא לְגַלָּאָה), for in this place he ascended (דְּהָא לַאֲתַר דָּא אִסְתַּלָּק).

For we have learned (דְּתָנֵינָן): at the time when the mighty serpent above is aroused (בְּשַׁעֲתָא דְּחִוְיָא תַּקִּיפָא דִּלְעֵילָּא אִתְּעַר), on account of the sins of the world (בְּגִין חוֹבֵי עָלְמָא), he begins and joins with the Nukvah (שָׁארֵי וְאִתְחַבָּר עִם נוּקְבָּא), and casts into her pollution (וְאָטִיל בָּהּ זוּהֲמָא). Then the Male separates from her (אִתְפְּרַשׁ דְּכוּרָא מִינָּהּ), for she has been defiled (בְּגִין דְּהָא אִסְתְּאָבַת), and she is called Defiled One (וְאִתְקְרִיאַת מִסְאֲבָא). And it is not fitting for the Male to approach her (וְלָא אִתְחֲזֵי לִדְכוּרָא לְמִקְרַב בַּהֲדָהּ), for woe if he is defiled with her in the time she is defiled (דְּוַוי אִי אִסְתְּאַב הוּא בַּהֲדָהּ, בְּזִמְנָא דְּאִיהִי אִסְתְּאָבַת). And it was taught (וְתָאנָא): One hundred and twenty-five kinds of pollution descended to the world (מְאָה וְעֶשְׂרִין וַחֲמֵשׁ זִינֵי מְסַאֲבוּתָא נַחְתּוּ לְעָלְמָא), that are joined from the side of the mighty serpent (דְּמִתְאַחֲדָן מִסִּטְרָא דְּחִוְיָא תַּקִּיפָא). And twenty-seven of them are great rulers (וְשִׁבְעָה וְעֶשְׂרִין רַבְרְבִין מִנַּיְיהוּ), who join with the female (מִתְאַחֲדָן בְּנוּקְבֵי), and cleave to her (וְאִתְדַּבְּקָן בְּהוּ). Woe to the one who draws near to her at that time (וַוי לְמַאן דְּיִקְרַב בַּהֲדָהּ בְּהַהוּא זִמְנָא). For one who draws near to her shows blemish above (דְּמַאן דְּיִקְרַב בַּהֲדָהּ, אַחְזֵי פְּגִימוּתָא לְעֵילָּא). For in this sin, the mighty serpent above is aroused (דְּהָא בְּחוֹבָא דָּא, אִתְּעַר חִוְיָא תַּקִּיפָא לְעֵילָּא), and casts pollution into a place not fitting (וְאַשְׁדֵּי זוּהֲמָא בַּאֲתַר דְּלָא אִצְטְרִיךְ), and joins with the Nukvah (וְאִתְחַבָּר בְּנוּקְבָּא). Then her hair multiplies toward the Male (וְאִתְרַבֵּי שַׂעֲרֵיהּ לִדְכוּרָא), the female is defiled (בְּנוּקְבָּא אִסְתְּאָבַת), her hair grows greatly (וְשַׂעְרָהָא רַבָּא), her nails increase (וְטוּפְרָהָא סַגִיאוּ), and then judgments begin to be aroused in the world (וּכְדֵין דִּינִין שַׁרְיָין לְאִתְּעָרָא בְּעָלְמָא), and all becomes defiled (וְיִסְתַּאֲבוּן כֹּלָּא). This is what is written: “For he has defiled the sanctuary of Hashem” (כִּי אֶת מִקְדַּשׁ יְיָ׳ טִמֵּא) (Numbers 19), the sanctuary of Hashem has been defiled through the sins of mankind (מִקְדַּשׁ יְיָ׳ אִסְתְּאַב, בְּחוֹבַיְיהוּ דִּבְנֵי נָשָׁא).

It was taught (תָּאנָא): What is that which is written: “And I will place enmity between you and the woman” (מַאי דִּכְתִּיב, וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה) (Bereshit 3). Twenty-four kinds of pollution the serpent cast into the Nukvah (אַרְבָּעָה וְעֶשְׂרִים זִינֵי מְסַאֲבוּתָא אַטִּיל חִוְיָא בְּנוּקְבָּא), when he joined with her (כַּד אִתְחַבָּר עִמָּהּ), corresponding to the number of “and enmity” (כְּחוּשְׁבָּן וְאֵיבָה). And twenty-four judgments (וְעֶשְׂרִין וְד׳ זִינִין), Some say: twenty-four Judgments (ס״א דִּינִין), are aroused above (מִתְעָרִין לְעֵילָּא), and twenty-four below (וְעֶשְׂרִין וְאַרְבַּע לְתַתָּא). Her hair grows greatly (וְשַׂעֲרָא רַבָּא), and her nails multiply (וְטוּפְרִין סְגִיאוּ), and then judgments are aroused in all (וּכְדֵין דִּינִין מִתְעָרִין בְּכֹלָּא). And it was taught (וְתָאנָא): when a woman desires to purify herself (כַּד בָּעַת אִתְּתָא לְאִתְדַכְּאָה), she must cut that hair which multiplied during the days of her defilement (בַּעְיָא לְסַפְּרָא הַהוּא שַׂעֲרָא דְּרַבֵּי בְּיוֹמָא דְּאִיהִי מִסְאֲבָא), and cut her nails (וּלְסַפְּרָא טוּפְרָהָא), and all that pollution that was in them (וְכָל הַהוּא זוּהֲמָא דִּי בְּהוֹן).

For it was taught in the mysteries of pollution (דְּתָאנָא בְּרָזֵי דִּמְסָאֲבוּתָא): pollution of the nails arouses another pollution (זוּהֲמָא דְּטוּפְרִין, יִתְּעַר זוּהֲמָא אָחֳרָא). And because of this, they require concealment (וּבְגִּינֵי כַּךְ, בַּעְיָין גְּנִיזָא). And whoever removes them completely (וּמַאן דְּאַעְבָּר לוֹן לְגַמְרֵי), it is as if Chesed is aroused in the world (כְּאִלּוּ אִתְּעַר חֶסֶד בְּעָלְמָא).

For it was taught (דְּתַנְיָא): a man must not give remembrance to evil kinds (לָא לִבְעֵי לֵיהּ לְאִינִישׁ לְמֵיהַב דּוּכְרָנָא לְזִינִין בִּישִׁין). For we have learned (דְּתָנֵינָן): one thousand four hundred and five evil kinds (אֶלַף וְאַרְבַּע מְאָה וְה׳ זִינִין בִּישִׁין), are joined to that pollution (מִתְאַחֲדָן בְּהַהוּא זוּהֲמָא), which the mighty serpent cast (דְּאָטִיל חִוְיָא תַּקִּיפָא), and all of them are aroused through that pollution of the nails (וְכֻלְּהוּ מִתְעָרִין בְּהַהוּא זוּהֲמָא דְּטוּפְרִין).