Daf 5b (דַּף ה ע״ב)

And there are those who say the opposite (וְאִית דְּיֵימָא בְּהִפּוּכָא): from the side of the lower Shekhinta, this is faith (מִסִּטְרָא דִשְׁכִינְתָּא תַּתָּאָה אִיהִי אֱמוּנָה), and from the side of the Tzaddik, in whom are included the two Names Amen, which are YAHDVNHY (וּמִסִּטְרָא דְצַדִּיק דְּבֵיהּ כְּלִילָן תְּרֵין שְׁמָהָן אָמֵ״ן, דְּאִנּוּן יאהדונה״י). And in the Tzaddik: “a tree yielding fruit, after its kind, whose seed is in it, upon the earth” (וּבְצַדִּיק עִץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ) (Bereshit 1:11). And because of this it is called Seder Zera‘im [the Order of Seeds] (וּבְגִין דָּא אִתְקְרֵי סֵדֶר זְרָעִים).

Iteikha [your times] is from the side of Hod [Splendor], which is Seder Mo‘ed [the Order of Appointed Times] (עִתֶּיךָ אִיהִי מִסִּטְרָא דְהוֹד דְּאִיהִי סֵדֶר מוֹעִד), in which they eat throughout the fourth [hour], suspend [eating] throughout the fifth, and burn [the leaven] at the beginning of the sixth (דְּבֵיהּ אוֹכְלִין כָּל אַרְבַּע וְתוֹלִין כָּל חָמֵשׁ וְשׂוֹרְפִין בִּתְּחִלַת שֵׁשׁ). Ḥosen [wealth] is from the side of the Middle Pillar, in which is Seder Nashim [the Order of Women] (חֹסֶן אִיהוּ מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא דְּבֵיהּ סֵדֶר נָשִׁים). Yeshu‘ot [salvations] is Seder Nezikin [the Order of Damages], from the side of Gevurah [Might] (יְשׁוּעוֹת אִיהִי סֵדֶר נְזִיקִין מִסִּטְרָא דִגְבוּרָה), for there all judgments go forth against one who causes damage to his fellow (דְּתַמָּן כָּל דִּינִין נָפְקִין לְמָאן דְּעָבִיד נֶזֶק לְחַבְרֵיהּ). Chokhmah [Wisdom] is called from the side of Chesed [Kindness] (חָכְמָה אִתְקְרִיאַת מִסִּטְרָא דְחֶסֶד), concerning which it is said: “One who wishes to become wise, let him turn south” (דְּבָהּ הָרוֹצֶה לְהַחְכִּים יַדְרִים), and this is Seder Kodashim [the Order of Holy Things] (וְהוּא סֵדֶר קָדָשִׁים). And with it is Netzach [Eternity], as it is written: “Pleasures are in Your right hand forever” (וְעִמֵּיהּ נֶצַח, הָדָא הִיא דִכְתִיב נְעִימוֹת בִּימִינְךָ נֶצַח) (Psalms 16:11). Da‘at [Knowledge] is Seder Taharot [the Order of Purities] (דַּעַת דְּאִיהוּ סֵדֶר טַהֲרוֹת). And these are the six orders of Mishnah, in the secret of the flame of the revolving sword, from mercy to judgment and from judgment to mercy (וְאִינוּן שִׁית סִדְרֵי מַתְנִיתִין, בְּרָזָא דְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, מֵרַחֲמֵי לְדִינָא וּמִדִּינָא לְרַחֲמֵי).

The seventh degree is in Yirat Hashem, where there is no lack (דַּרְגָּא שְׁבִיעָאָה בְּיִרְאַת יְיָ׳ דְּלֵית לֵיהּ חוֹסֶר). This is what is written: “Fear Hashem, you His holy ones, for there is no lack to those who fear Him” (הֲדָא הוּא דִכְתִיב יְרְאוּ אֶת יְיָ׳ קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו) (Psalms 34:10). Not like those of whom it is said: “But withholding from uprightness leads only to want” (לַאו יְהֵא מֵאִינוּן דְּאִתְּמַר בְּהוֹן וְחוֹשֵׂךְ מִיּוֹשֶׁר אַךְ לְמַחְסוֹר) (Proverbs 11:24). And he shall not lack Orayta if he is a master of Torah (וְלָא יְהֵא לֵיהּ חוֹסֶר בְּאוֹרַיְיתָא אִם הוּא מָארֵי תּוֹרָה).

For without Orayta there is no Yirah, as it is said: “A boor [an unlettered person] cannot be a sin-fearing person (Yirei Chet)” (דִּבְלַאו אוֹרַיְיתָא לֵית דְּחִילוּ, כְּמָא דְאִתְּמַר אֵין בּוּר יְרֵא חֵטְא). In the same way that there is no Orayta without Yirah, so too there is no Yirah without Orayta (כְּגַוְונָא דְלֵית אוֹרַיְיתָא בְּלָא דְחִילוּ, אוּף הָכִי לֵית דְּחִילוּ בְּלָא אוֹרַיְיתָא). He shall not lack in his Neshama, and he shall not lack in his good deeds (לָא יְהֵא חִסָּרוֹן בְּנִשְׁמָתֵיהּ, וְלָא יְהֵא חִסָּרוֹן בְּעוֹבְדוֹי טָבִין). For there is no lack and poverty like the lack of Orayta and good commandments (דְּלֵית חוֹסֶר וַעֲנִיּוּת כְּחוֹסֶר דְּאוֹרַיְיתָא וּפִקּוּדַיָּיא טָבִין). As the masters of Mishnah established: there is no poor one except in Torah and in mitzvot (כְּמָה דְאוּקְמוּהוּ מָארֵי מַתְנִיתִין, אֵין עָנִי אֶלָּא מִתּוֹרָה וּמִן הַמִּצְוֹת). For the body is the works of the hands of man (דְּגוּפָא אִיהוּ עוֹבְדֵי יְדוֹי דְּבַר נַשׁ). There is no greater lack than this, when he is not in the service of Kudsha Berikh Hu (לֵית חוֹסֶר סַגִּי מִנֵּיהּ בָּתַר דְּלַאו אִיהוּ עוֹבְדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “If Hashem does not build the house, in vain do its builders labor in it” (הֲדָא הוּא דִכְתִיב אִם יהו״ה לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ) (Psalms 127:1). And this is what caused the Temple to be destroyed, that they were not servants of Hashem (וְדָא גָרַם דְּיִתְחֲרַב בֵּי מַקְדְּשָׁא, דְלָא הֲוָה עוֹבְדֵי יהו״ה).

The eighth degree is in Yirat Hashem, to have for him shame of face (דַּרְגָּא תְּמִינָאָה בְּיִרְאַת יְיָ׳ לְמֶהֱוֵי לֵיהּ בֹּשֶׁת אַנְפִּין). Whoever has shame of face not to do a sin that comes to his hand because of the dread of Kudsha Berikh Hu (מָאן דְּאִית לֵיהּ בֹּשֶׁת אַנְפִּין דְּלָא לְמֶעֱבַד עֲבֵירָה דְאָתֵי לִידוֹי בְּגִין דְּחִילוּ דְקוּדְשָׁא בְּרִיךְ הוּא), it is as if in him the world was created (כְּאִלּוּ בֵיהּ אִתְבְּרִי עָלְמָא). And because of this: “Bereshit, yarei boshet” (בְּרֵאשִׁי״ת יָרֵ״א בֹּשֶׁ״ת). Behold, Yirah with shame is all one (הֲרֵי יִרְאָה עִם בֹּשֶׁת כֹּלָּא חַד). And whoever has not shame of face, the masters of Mishnah established that surely the feet of his fathers did not stand at Mount Sinai (וּמָאן דְּלֵית בֵּיהּ בֹּשֶׁת אַנְפִּין אוּקְמוּהוּ מָארֵי מַתְנִיתִין בְּוַדַּאי שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי). And reverse boshet and you will find Shabbat (וַהֲפוֹךְ בֹּשֶׁ״ת וְתִשְׁכַּח שַׁבָּ״ת). And this is: “Bereshit, Yarei Shabbat” (וְהַיְינוּ בְּרֵאשִׁית יָרֵ״א שַׁבָּ״ת), not to profane it in public (דְּלָא תְּחַלֵּל לֵיהּ בְּפַרְהֶסְיָא). Like a man who has no shame of face (כְּבַר נַשׁ דְּלַאו בֵּיהּ בֹּשֶׁת אַנְפִּין).

Woe to him who profanes Shabbat the Queen, which is holy, to make it profane (וַוי לֵיהּ מָאן דִּמְחַלֵּל שַׁבָּת מַלְכְּתָא דְאִיהִי קֹדֶשׁ לְמֶעֱבַד לֵיהּ חוֹל). For the masters of Mishnah established: whoever uses the crown passes away, this is one who makes use of one who studies halakhot (דְּאוּקְמוּהוּ מָארֵי מַתְנִיתִין כָּל הַמִּשְׁתַּמֵּשׁ בְּתַגָּא חֲלָף, זֶה הַמִּשְׁתַּמֵּשׁ בְּמִי שֶׁשּׁוֹנֶה הֲלָכוֹת), how much more so with Shabbat the Queen (כָּל שֶׁכֵּן בְּשַׁבָּת מַלְכְּתָא). And furthermore, shame of face leads to Gan Eden, and brazenness of face to Gehinnom (וְעוֹד בּוֹשֶׁת פָּנִים לְגַן עִדֶן, עַז פָּנִים לְגֵיהִנָּם). These are they who transgress sin with a high hand (אִנּוּן דְּעָבְרִין עֲבֵירָה בְּיָד רָמָה), and they have not shame of face before Kudsha Berikh Hu (וְלֵית לוֹן בֹּשֶׁת פָּנִים מִקּוּדְשָׁא בְּרוּךְ הוּא). Of Him it is said: “From heaven Hashem looked; He saw all the children of men” (דְאִתְּמַר בֵּיהּ מִשָּׁמַיִם הִבִּיט יהו״ה רָאָה אֶת כָּל בְּנֵי הָאָדָם) (Psalms 33). And it is said of Him: “The whole earth is full of His glory” (וְאִתְּמַר בֵּיהּ מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6). And it is said of Him: “The lamp of Hashem searches all the inward parts of the belly” (וְאִתְּמַר בֵּיהּ חֹפֵשׂ כָּל חַדְרֵי בָטֶן) (Proverbs 20). “Who sees the kidneys and the heart” (רוֹאֶה כְלָיוֹת וָלֵב) (Jeremiah 20). And humility is bound with dread (וַעֲנָוָה קְטִירָא בִּדְחִילוּ). This is what is written: “The result of humility is Yirat Hashem” (הֲדָא הוּא דִכְתִיב עִקֶב עֲנָוָה יִרְאַת יְיָ׳) (Proverbs 22:4). Whoever has Yirat Hashem is brought to humility, which is the supernal Shekhinta (מָאן דְּאִית בֵּיהּ יִרְאַת יְיָ׳ אַיְתֵי לֵיהּ לִידֵי עֲנָוָה דְּאִיהִי שְׁכִינְתָּא עִלָּאָה). Yirat Hashem is the result with her (דְּיִרְאַת יְיָ׳ עִקֶב לְגַבָּהּ). And this is the degree of Moshe (וְדָא דַרְגָּא דְמֹשֶׁה), of whom it is said: “And the man Moshe was very humble” (דְאִתְּמַר בֵּיהּ וְהָאִישׁ מֹשֶׁה עָנָיו מְאֹד) (Numbers 12:3). And because Yirah is result with her, the masters of Mishnah established: Yirah is a small thing for Moshe (וּבְגִין דְּאִיהִי יִרְאָה עִקֶב לְגַבָּהּ, אוּקְמוּהָ מָארֵי מַתְנִיתִין, יִרְאָה מִלָּה זוּטְרְתִי הִיא לְגַבֵּי מֹשֶׁה).

The ninth degree is in Yirat Hashem (דַּרְגָּא תְּשִׁיעָאָה בְּיִרְאַת יְיָ׳). Whoever has Yirat Hashem, he is to be praised (כָל מָאן דְאִית בֵּיהּ יִרְאַת יהו״ה יִתְהַלָּל). And does a man have to praise himself? Rather, he is praised before Hashem (וְכִי אִית לְבַר נַשׁ לְשַׁבָּחָא גַּרְמֵיהּ, אֶלָּא אִיהוּ מְשׁוּבָּח קֳדָם יהו״ה). This is what is written: “Grace is deceitful, and beauty is vain, but a woman that has Yirat Hashem, she shall be praised” (הֲדָא הוּא דִכְתִיב שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי וְגוֹמֵר) (Proverbs 31:30). This is the generation of Hezekiah (דָּא דָרָא דְחִזְקִיָּהוּ), for in Yirat Hashem a man comes to fulfill 613 mitzvot (דִּבְיִרְאַת יְיָ׳ קָא אָתֵי בַר נַשׁ לְקַיְימָא תַּרְיַ״ג מִצְוֹת), according to the reckoning of Yirat (613) (כְּחֻשְׁבַּן בְּיִרְאַ״ת).