Daf 79b (דַּף ע״ט ע״ב)

And even one who desires to use them, may perform sorceries for mankind through them (וַאֲפִילּוּ מַאן דְּבָעֵי, יַעְבִיד בְּהוּ חַרְשִׁין לִבְנֵי נָשָׁא), because of those that hang upon them (מִשּׁוּם אִינּוּן דְּתַּלְיָין בְּהוּ). And one who removes them (וּמַאן דְּאַעְבָּר לוֹן), it is as though he increases Chesed in the world (כְּאִלּוּ אַסְגֵּי חֶסֶד בְּעָלְמָא), and evil judgments are not found (וְדִינִין בִּישִׁין לָא מִשְׁתַּכְּחִין). And he removes that pollution and those nails in which they are inscribed (וְיַעְבַּר הַהוּא זוּהֲמָא וְטוּפְרָהָא דְּרָשִׁים בֵּיהּ).

For it was taught (דְּתַנְיָא): one who treads upon them with his feet, or with his shoes (מַאן דְּדָרִיךְ בְּרַגְלֵיהּ, אוֹ בִּמְסָאנֵיהּ עָלַיְיהוּ), may come to harm (יָכִיל לְאִתְזְקָא). And if it is so with these remnants of remnants of pollution above (וּמַה בְּהַאי שִׁיּוּרֵי דְּשִׁיּוּרֵי דְּזוּהֲמָא דִּלְעֵילָּא כַּךְ), then with the woman who receives and joins with the serpent (אִתְּתָא דִּמְקַבְּלָא וְאִתְחֲבָּרַת בְּחִוְיָא), and he casts pollution into her (וְאָטִיל בָּהּ זוּהֲמָא), how much more so (עַל אַחַת כַּמָּה וְכַמָּה).

Woe to the world that receives from her that pollution (וַוי לְעָלְמָא דִּמְקַבְּלָא מִינָּהּ מֵהַהוּא זוּהֲמָא). Therefore it is written: “And to a woman in the impurity of her separation you shall not approach” (בְּגִינֵי כַּךְ וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִקְרַב) (Leviticus 18).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): The Kudsha Berikh Hu said, “Bring upon Me an atonement on Rosh Chodesh” (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, הָבִיאוּ עָלַי כַּפָּרָה בְּרֹאשׁ חֹדֶשׁ). “Upon Me,” indeed (עָלַי וַדַּאי), so that the serpent will pass away and one who desires may be sweetened (בְּגִין דְּיִתְעַבָּר הַהוּא חִוְיָא, וְיִתְבָּסַם מַאן דְּבַעְיָא). “Upon Me,” as it is written: “Seraphim stand above Him” (עָלַי: כְּמָה דִּכְתִּיב, שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ) (Isaiah 6). And regarding Korach it is written: “Who are assembled against Hashem” (וְעַל דָּא כְּתִיב בְּקֹרַח, הַנּוֹעָדִים עַל יְיָ׳) (Numbers 16), for on account of them was aroused that which was aroused, which comes from their side (דִּבְגִינֵיהוֹן אִתְעַר מַאן דְּאִתְעַר דְּאַתֵי מִסִטְרַיְיהוּ).

So too here, “Bring upon Me atonement,” upon Me literally (אוּף הָכָא הָבִיאוּ עָלַי כַּפָּרָה, עָלַי מַמָשׁ), so that it may be sweetened and the serpent removed, and the serpent not be found in the place where it dwells (בְּגִין דְּיִתְבְּסַם וְיִתְעֲבָר וְלָא אִשְׁתְּכַח חִוְיָא בַּאֲתַר דְּשָׁארֵי). And why all this? (וְכָּל כַּךְ לָמָּה). Because I diminished the moon (עַל שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ), and gave dominion to one who was not fitting (וְשַׁלְטָא בָּהּ מַאן דְּלָא אִצְטְרִיךְ). Therefore it is written: “And to a woman in the impurity of her separation you shall not approach” (וּבְגִין כָּךְ כְּתִיב וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִקְרַב) (Leviticus 18).

Blessed is the generation in which Rabbi Shimon ben Yochai dwells (זַכָּאָה דָּרָא, דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שָׁארֵי בְּגַוִּיהּ). Blessed is his place among the supernal and lower beings (זַכָּאָה עַדְבֵיהּ בֵּין עִלָּאִין וְתַתָּאִין). Concerning him it is written: “Happy are you, O land, whose king is free” (עָלֵיהּ כְּתִיב, אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִין) (Ecclesiastes 10). What is “free”? (מַהוּ בֶּן חוֹרִין). That he raises his head to reveal and to explain words without fear (דְּזָקִיף רֵישָׁא לְגַלָּאָה, וּלְפָרְשָׁא מִלִּין וְלָא דָּחִיל). As this one who is free, and may say whatever is fitting without fear (כְּהַאי דְּאִיהוּ בֶּן חוֹרִין, וְיֵימָּא מַאי דְּבַעְיָא וְלָא דָּחִיל). What is “your king”? (מַהוּ מַלְכֵּךְ).

This is Rabbi Shimon ben Yochai, master of the Orayta, master of Wisdom (דָּא הוּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מָארֵיהּ דְּאוֹרַיְיתָא, מָארֵיהּ דְּחָכְמְתָא). For when Rabbi Abba and the companions saw Rabbi Shimon (דְּכַד הֲוָה רִבִּי אַבָּא וְחַבְרַיָּיא חָמָאן לְרִבִּי שִׁמְעוֹן), they would run after him (הֲווֹ רַהֲטֵי אֲבַתְרֵיהּ), and say: “After Hashem they shall go, like a lion He shall roar” (וְאַמְרֵי, אַחֲרֵי יְיָ׳ יֵלְכוּ כְּאַרְיֵה יִשְׁאָג) (Hosea 11).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): It is written, “And it shall be that from new moon to new moon, and from Shabbat to Shabbat…” (כְּתִיב, וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתוֹ) (Isaiah 66). Why are these placed together? (אֲמַאי שָׁקִיל דָּא בְּדָא).

Rather, all ascend in one degree (אֶלָּא כֹּלָּא בְּחַד דַּרְגָּא סְלִיקוּ), this one unites with that (דָּא אִזְדְּוַּוג בְּדָא). And joy of this in that is not found, except when the Ancient Holy One, Atika Kadisha, is revealed (וְחֶדְוָותָא דְּדָא בְּדָא לָא אִשְׁתְּכַח, אֶלָּא כַּד אִתְגְּלֵי עַתִּיקָא קַדִּישָׁא), and then joy of all is found (וּכְדֵין חֶדְוָותָא דְּכֹלָּא).

And we have learned (וְתָנֵינָן): it is written, “A psalm, a song for the day of Shabbat” (כְּתִיב, מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92) — the day of Shabbat indeed (לְיוֹם הַשַּׁבָּת מַמָּשׁ). A song of praise that praises the Kudsha Berikh Hu (שְׁבָחָא דְּקָא מְשַׁבָּח קוּדְשָׁא בְּרִיךְ הוּא). Then joy is found (כְּדֵין חֶדָוָותָא אִשְׁתְּכַח), and the Neshamah is increased (וְנִשְׁמְתָא אִתּוֹסֶפֶת). For Atika is revealed, and the Zivug is prepared (דְּהָא עַתִּיקָא אִתְגְּלֵי וְזִוּוּגָא יִזְדָּמַן).

So too at the renewal of the moon (אוּף הָכִי בְּחַדְתּוּתֵי סִיהֲרָא), for then the sun shines to her in the joy of the radiance of Atika above (דְּהָא נָהִיר לָהּ שִׁמְשָׁא בְּחֶדְוָותָא דִּנְהִירוּ דְעַתִּיקָא לְעֵילָּא). Therefore this offering is above (בְּגִינֵי כַּךְ הַאי קָרְבְּנָא הוּא לְעֵילָּא), so that all may be sweetened (בְּגִין דְּיִתְבְּסַם כֹּלָּא), and joy be found in the world (וְיִשְׁתְּכַּח חֶדְוָותָא בְּעָלְמָא). And therefore it is written, “Bring upon Me an atonement” — precisely (וְעַל דָּא הָבִיאוּ עָלַי כַּפָּרָה, דַּיְיקָא מִלָּה).

It was taught (תָּאנָא): it is written, “The burnt offering of the Shabbat on its Shabbat, upon the continual offering” (כְּתִיב, עוֹלַת שַׁבַּת בְּשַׁבַּתוֹ עַל עוֹלַת הַתָּמִיד) (Numbers 28), that one must direct the heart upward, higher and higher, more than on other days (דְּבָעֵי לְכַוְּונָא לִבָּא לְעֵילָּא לְעֵילָּא, יַתִּיר מִשְּׁאַר יוֹמִין). And therefore it is “upon the continual offering” precisely (וְעַל דָּא עַל עוֹלַת הַתָּמִיד דַּיְיקָא).

It was taught (תַּנְיָא): it is written regarding Ḥannah, “And she prayed upon Hashem” (כְּתִיב בְּחַנָּה, וַתִּתְפַּלֵּל עַל יְיָ׳) (I Samuel 1) — “upon” precisely (עַל דַּיְיקָא), for children depend upon the supernal Mazal (בְּגִין דִּבְנִין בְּמַזָּלָא קַדִּישָׁא תַּלְיָין), as we have established (כְּמָה דְּאוֹקִימְנָא).

And there is no word in the Orayta, not even a single small letter, that is not hinted to in the supernal Wisdom (וְלֵית לָךְ מִלָּה בְּאוֹרַיְיתָא, אוֹ אָת זְעֵירָא בְּאוֹרַיְיתָא, דְּלָא רְמִיזָא בְּחָכְמְתָא עִלָּאָה). And upon it depend multitudes of multitudes of the mysteries of supernal Wisdom (וְתַלְיָין מִנֵּיהּ תִּלֵי תָּלִין רָזִין דְּחָכְמְתָא עִלָּאָה). This is what is written: “His locks are curled” (הֲדָא הוּא דִכְתִיב, קְווּצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5). And behold, it has been explained (וְהָא אִתְּמַר).

Rabbi Yosi found Rabbi Abba (רִבִּי יוֹסֵי אַשְׁכָּחֵיהּ לְרִבִּי אַבָּא), who was sitting and reciting this verse that is written: “Cast your burden upon Hashem” (הַאי קְרָא דִּכְתִּיב, הַשְׁלֵךְ עַל יְיָ׳ יְהָבְךָ) (Psalms 55). “Upon” — precisely (עַל דַּיְיקָא), for behold sustenance depends upon Mazal (דְּהָא מְזוֹנֵי בְּמַזָּלָא תַּלְיָין).

Rabbi Yehudah was reciting: “For this let every pious one pray to You at the time of finding” (רִבִּי יְהוּדָה הֲוָה קָארֵי, עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצֹא) (Psalms 32). “For this” — indeed (עַל זֹאת וַדַּאי). “At the time of finding” (לְעֵת מְצֹא) — behold we have established this already (הָא אוֹקִימְנָא). But “at the time of finding” is as it is written: “Seek Hashem when He is found, call upon Him when He is near” (אֲבָל לְעֵת מְצֹא, כְּמָה דִּכְתִּיב, דִּרְשׁוּ יְיָ׳ בְּהִמָּצְאוֹ, קְרָאוּהוּ בִּהְיוֹתוֹ קָרוֹב) (Isaiah 55).

Another matter: “At the time of finding” — at the time when the rivers shine and flow forth (דָּבָר אַחֵר לְעֵת מְצֹא, בְּשַׁעֲתָא דְּנַהֲרִין נַגְדִּין וְאִתְמַשְׁכָאן), and the Fathers are satisfied (וּמִסְתַּפְּקֵי אֲבָהָן), and all is blessed (וּמִתְבַּרְכָאן כֹּלָּא). “Only to the overflowing of many waters” (רַק לְשֵׁטֶף מַיִם רַבִּים). What is “the overflowing of many waters”? (מַאן שֵׁטֶף מַיִם רַבִּים). This is the depth of fountains and rivers (דָּא עַמִיקָא דְּמַבּוּעִין וְנַהֲרִין). Who shall merit it, and who shall merit to draw near and to ascend there? (דְּמַאן יִזְכֶּה לֵיהּ, וּמַאן יִזְכֶּה לְקָרְבָא וּלְסַלְּקָא תַּמָּן). This is what is written of it: “Only to the overflowing of many waters they shall not reach him” (הֲדָא הוּא דִכְתִּיב בֵּיהּ, רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּיעוּ) (Psalms 32) — for they did not merit, and are not able (דְּהָא לָא זַכָּאָן, וְלָא יַכְלִין).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): It is written, “One thing I asked from Hashem, that I shall seek…” (כְּתִיב, אַחַת שָׁאַלְתִּי מֵאֵת יְיָ׳ אוֹתָהּ אֲבַקֵּשׁ וְגוֹ׳) (Psalms 27). Blessed are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), for how many supernal hidden treasures are hidden away for them in that world (דְּכַמָּה גְּנִיזִין עִלָּאִין טְמִירִין לְהוּ בְּהַהוּא עָלְמָא), and the Kudsha Berikh Hu delights in them in those worlds (דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשֵׁעַ בְּהוּ בְּאִינוּן עָלְמִין), as we have established in “the delight of Hashem” (כְּמָה דְּאוֹקִימְנָא בְּנֹעַם יְיָ׳). And behold, it has been stated (וְהָא אִתְּמַר).

Rabbi Ḥizkiyah said from here (רִבִּי חִזְקִיָּה אָמַר מֵהָכָא): “No eye has seen, O Elohim, besides You, what He shall do for one who waits for Him” (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ) (Isaiah 64). “He shall do” — it should have said “You shall do” (יַעֲשֶׂה, תַּעֲשֶׂה מִבָּעֵי לֵיהּ). Rather, “He shall do” indeed (אֶלָּא יַעֲשֶׂה וַדַּאי) — that is, “I will add to your days fifteen years” (הַיְינוּ יוֹסִיף עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה) (Isaiah 38). And this is, “Cast upon Hashem your burden” (וְהַיְינוּ הַשְׁלֵךְ עַל יְיָ׳ יְהָבְךָ) (Psalms 55). And it is written: “And she prayed upon Hashem” (וּכְתִיב וַתִּתְפַּלֵּל עַל יְיָ׳) (I Samuel 1). And all is one (וְכֹלָּא חַד).