Daf 72a (דַּף ע״ב ע״א)

Immediately all the companions who heard these words arose (מִיָּד קָמוּ כֻּלְּהוּ חַבְרַיָּא דְשָׁמְעוּ מִלִּין אִלֵּין), and they kissed him on his head (וְנָשְׁקוּ לֵיהּ עַל רֵישֵׁיהּ), and they said (וְאָמְרוּ), if we had not come into the world except to hear this, it would be enough (אִלּוּ לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַיֵּינוּ). For surely Kudsha Berikh Hu and His Shekhinta do not change one from the other (דְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ לָא אִשְׁתַּנִּי דָא מִן דָּא), but regarding others He changed and was concealed (אֲבָל לְגַבֵּי אָחֳרָנִין אִשְׁתַּנִּי וְאִסְתַּתַּר), in many garments (בְּכַמָּה לְבוּשִׁין), and in many coverings (וּבְכַמָּה כִּסּוּיִין), and in many klippin (וּבְכַמָּה קְלִיפִין). And because of this Shlomo, peace be upon him, said (וּבְגִין דָּא אָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם) (Song of Songs 6:11), I descended to the garden of nuts (אֶל גִּנַּת אֱגוֹז יָרַדְתִּי). For he knew in all the klippin (דְאִיהוּ הֲוָה יָדַע בִּקְלִיפִין כֻּלְּהוּ), and because of this he did not leave even kinds of sorcery that he did not know (וּבְגִין דָּא לָא שְׁבִיק אֲפִילוּ מִינֵי דְכִשּׁוּף דְּלָא יָדַע), because he knew (בְּגִין דְּיָדַע) [Some say: to know (נ״א לְמֶנְדַּע)] in the shells (בִּקְלִיפִין). And Ra‘aya Meheimna is the one who breaks all klippin (וְרַעִיָּא מְהֵימְנָא אִיהוּ תַבַּר כָּל קְלִיפִין), and from there emerges the brain, which is Hashem (וְנָפִיק מִתַּמָּן מוֹחָא דְאִיהוּ יהו״ה), to the four sides of the nut (לְאַרְבַּע סִטְרֵי דֶאֱגוֹזָא), which are tohu, bohu, darkness, and tehom (דָּאִינוּן תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ וּתְהוֹם), and from it He nourishes that sick one which is Adonai (וּמְפַרְנֵס מִנֵּיהּ לְהַהִיא חוֹלָה דְּאִיהִי אדנ״י). For in these shells of the nut, which are tohu, bohu, darkness, and tehom (דִּבְאִלֵּין קְלִיפִין דִּי בֶאֱגוֹז דְּאִינוּן תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ וּתְהוֹם), it is said (אָמַר) (Deuteronomy 32:20), I will hide My face from them (אַסְתִּירָה פָנַי מֵהֶם). And there are other changes for good, to each one according to his deeds (וְאִית שִׁנּוּיִין אוֹחֳרָנִין לְטַב לְכָל חַד כְּפוּם עוֹבָדֵיהּ).

At times He is revealed to them in the likeness of a lion (זִמְנִין אִתְגַּלְיָא לוֹן בִּדְמוּת אַרְיֵה), this is what is written (הֲדָא הוּא דִכְתִיב) (Amos 3:8), the lion has roared, who shall not fear (אַרְיֵה שָׁאָג מִי לֹא יִירָא). At times in the form of an ox (זִמְנִין בְּדִיּוֹקְנָא דְשׁוֹר), this is what is written (הֲדָא הוּא דִכְתִיב) (Deuteronomy 33:17), his firstborn ox, majesty is his, and the horns of a re’em are his horns (בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו). And at times in the likeness of an eagle (וְזִמְנִין בְּדִיּוֹקְנָא דְּנֶשֶׁר), this is what is written (הֲדָא הוּא דִכְתִיב) (Deuteronomy 32:11), like an eagle arouses its nest (כְּנֶשֶׁר יָעִיר קִנּוֹ). And at times in the likeness of an old man (וְזִמְנִין בְּדִיּוֹקְנָא דְאָדָם סָבָא), as it was likened to those who said, this is my God and I will glorify Him (כְּמָה דְּאִתְדַּמְיָא לְאִלֵּין דְּאָמְרֵי זֶה אֵלִי וְאַנְוֵהוּ) (Exodus 15:2), for He was likened to them in the form of an old man (דְּאִיהוּ הֲוָה אִתְדַּמְיָין לוֹן בִּדְמוּת סָבָא). And it is said in them [Some say: in him] (וְאִתְּמַר בְּהוּ נ״א בֵּיהּ) (Deuteronomy 32:13), He made him suck honey from the rock and oil from the flinty rock (וַיֵּנִיקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר). But for those who depend upon Him and upon His Shekhintah, He does not change forever (אֲבָל לְאִלֵּין דְּתַלְיָין מִנֵּיהּ וּמִשְּׁכִינְתֵּיהּ לָא אִשְׁתַּנֵּי לְעוֹלָם). And these Temurot [letter-substitutions] are the secret of Yibbum [levirate marriage] (וְאִינוּן תְּמוּרוֹת אִינוּן רָזָא דְיִבּוּם), concerning which it is said with regard to the Yevamah [levirate widow] (דְּאִתְּמַר בָּהּ בַּיְבָמָה): “Concerning the redemption and concerning the exchange, to confirm every matter, a man drew off his shoe and gave it to his fellow” (עַל הַגְּאוּלָה וְעַל הַתְּמוּרָה, לְקַיֵּים כָּל דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעִהוּ) (Ruth 4:7).

In that shoe that he gave to his fellow is exchange (בְּהַהוּא נַעַל דְּנָתַן לְרֵעִהוּ אִית תְּמוּרָה), and change of will (וְשִׁנּוּי רָצוֹן). And there needs change of place, change of the name, and change of the act, to confirm all things (וְתַמָּן צָרִיךְ שִׁנּוּי מָקוֹם וְשִׁנּוּי הַשֵּׁם וְשִׁנּוּי מַעֲשֶׂה לְקַיֵּים כָּל דָּבָר). The shoe is the body (נַעַל אִיהוּ גוּפָא). And why in the removing of the shoe that he gave to his fellow is there exchange and change? (וְאַמַּאי בַּחֲלִיצַת נַעַל דְּנָתַן לְרֵעִהוּ אִית תְּמוּרָה וְשִׁנּוּי).

An elder said one thing (אָמַר סָבָא חֲדָא), Rabbi, Rabbi (רַבִּי רַבִּי), do not say so (לָא תֵימָא הָכִי), but why is chalitzah with the shoe? (אֶלָּא אַמַּאי חֲלִיצָה בַּנַּעַל). Rather it is a shell, to be concealed in it to be saved from it (אֶלָּא אִיהוּ קְלִיפָה לְאִתְטַמְרָא בָּהּ לְאִשְׁתֵּזָבָא מִנֵּיהּ), and not to be made known regarding his accusers (וְלָא אִשְׁתְּמוֹדָע לְגַבֵּי מְקַטְרְגִין דִּילֵיהּ). And in the removing of the shoe, Yah removed him (וּבַחֲלִיצָה דְּנַעַל חָלַץ לֵיהּ י״ה). And because of this, a man drew off his shoe and gave it to his fellow (וּבְגִין דָּא שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעִהוּ). Shoe is Vav (נַעַל ו׳), A Locked Garden (Gan Na'ul) (גַּן נָעִל), which is the son of Yah (דְּאִיהוּ בֶּן י״ה), to enter between Vav-Heh (לְאַעָלָא בֵּין ו״ה). And this is Yah removed (וְדָא אִיהוּ חָלַץ י״ה). And regarding Moshe it is said (וּמֹשֶׁה אִתְּמַר בֵּיהּ) (Exodus 3:5), remove your shoes from upon your feet (שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ), this is in contrast to the others (דָּא בְּהִפּוּכָא דְאָחֳרָנִין), for one does not need to be seen before the Shekhinta in a shell (דְּלָא צָרִיךְ לְאִתְחַזְיָא קֳדָם שְׁכִינְתָּא בִּקְלִיפָה).

And the secret of the matter: for none may come to the gate of the king in sackcloth (וְרָזָא דְמִלָּה כִּי אֵין לָבֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק) (Esther 4:2). But regarding the Patriarchs, He did not appear except in shoes (וּלְגַבֵּי אֲבָהָן לָא אִתְחַזְיָא אֶלָּא בַּנְּעָלִים), this is what is written (הֲדָא הוּא דִכְתִיב) (Song of Songs 7:2), how beautiful are your steps in shoes, daughter of the noble (מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב). But regarding Moshe, without covering at all (אֲבָל לְגַבֵּי מֹשֶׁה בְּלָא כִּסּוּיָא כְּלָל). And the secret of the matter: and I appeared to Avraham, to Yitzchak, and to Ya'akov as El Shaddai, but My Name Hashem I did not make known to them (וְרָזָא דְמִלָּה וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵ״ל שׁד״י, וּשְׁמִי יהו״ה לֹא נוֹדַעְתִּי לָהֶם) (Exodus 6:3). And regarding Moshe it is said (וּמֹשֶׁה אִתְּמַר בֵּיהּ) (Exodus 3:13), and they shall say to me, what is His Name, what shall I say to them (וְאָמְרוּ לִ״י מַ״ה שְּׁמ״וֹ מָ״ה אוֹמַר אֲלֵיהֶם).

And furthermore, why is chalitzah (removal of the shoe) required with the shoe in a woman? (וְעוֹד אַמַּאי צָרִיךְ חֲלִיצָה בַּנַּעַל בְּאִשָּׁה), because one who dies without a son is bound upon the feet of the Yavam [the surviving brother] (בְּגִין דְּמָאן דְּיָמוּת בְּלָא בַּר אִיהוּ קָשִּׁיר בְּרַגְלֵיהּ דְּיָבָם). And the secret of the matter: he shall bruise your head and you shall bruise his heel (וְרָזָא דְמִלָּה הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנוּ עָקֵב) (Bereshit 3:14). And because the serpent, which is bound upon his heel, shall not kill him (וּבְגִין דְּלָא יָמִית לֵיהּ חִוְיָא דְּאִיהוּ כָּרוּךְ עַל עֲקֵבוֹ), it is necessary to remove regarding the shoe of the woman (צָרִיךְ לַחֲלוֹץ לְגַבֵּי נַעַל דְּאִתְּתָא), and that serpent is separated from him (וְאִתְפַּטַּר הַהוּא חִוְיָא מִנֵּיהּ). And all is upon that drop which is Yod that flew from Ya'akov to its place (וְכֹלָּא עַל הַהִיא טִפָּה דְּאִיהִי י׳ דְפָרַח מִן יַעֲקֹב לְאַתְרֵיהּ). And Ya'akov, because of this, acquired from him the birthright (וְיַעֲקֹב בְּגִין דָּא קָנָה מִנֵּיהּ בְּכֵרוּתָא), to return the Yod to its place (לְאַחְזָרָא י׳ לְאַתְרֵיהּ). This is the firstborn drop (דְּאִיהִי טִפָּה בּוּכְרָא), in which Adam sinned (דְּבָהּ חָאב אָדָם), and it flew from him and he was left alone without help (וּפָרַח מִנֵּיהּ וְאִשְׁתָּאַר יָחִיד בְּלָא עִזֶר).

And because of this he said (וּבְגִין דָּא אָמַר) (Psalms 49:6), why should I fear in days of evil, the iniquity of my heels surrounds me (לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסוּבֵּנִי). And because of this Kudsha Berikh Hu brought three times to Adam Kadma’ah, in reincarnation (וּבְגִין דָּא אַיְתִי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא תְּלַת זִמְנִין לְאָדָם קַדְמָאָה בְּגִלְגּוּלָא). This is what is written (הֲדָא הוּא דִכְתִיב) (Job 33:29), behold, all these does God do, twice, three times with a man (הֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר). And this is change of place, change of the name, and change of the deed (וְדָא אִיהוּ שִׁנּוּי מָקוֹם וְשִׁנּוּי הַשֵּׁם וְשִׁנּוּי מַעֲשֶׂה). And regarding that drop it is said (וְעַל הַהִיא טִפָּה אִתְּמַר בָּהּ) (Song of Songs 7:2), how beautiful are your steps in shoes, daughter of the noble (מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב). And she cleaved to Ya'akov (וְאִתְדַּבְּקַת בְּיַעֲקֹב), and brought forth from him twelve tribes (וְאַפִּיקַת מִנֵּיהּ י״ב שִׁבְטִין). This is what is written (הֲדָא הוּא דִכְתִיב) (Psalms 122:4), tribes of Yah, a testimony for Yisrael (שִׁבְטֵי י״הּ עִדוּת לְיִשְׂרָאֵל), of whom it is said, Adam is Yisrael (דְּאִתְּמַר בֵּיהּ אָדָם יִשְׂרָאֵל). And in that time Ya'akov profited what he had lost, that which is the Yod from Ya'akov (וּבְהַהוּא זִמְנָא רָוַוח יַעֲקֹב מַה דְּאָבִיד דְאִיהוּ י׳ מִיַּעֲקֹב). This is what is written (הֲדָא הוּא דִכְתִיב) (Bereshit 32:29), your name shall no longer be called Ya'akov, but Yisrael (לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל).

In Avraham he saved from the poison of death, the sin of Adam, Gehinnom, the serpent, the woman of harlotry, of whom it is said (בְּאַבְרָהָם שֵׁזִיב מִסַּם הַמָּוְת, חוֹבָא דְאָדָם, גֵּיהִנָּם, נָחָשׁ, אֵשֶׁת זְנוּנִים דְּאִתְּמַר בֵּיהּ) (Exodus 20:14), you shall not commit adultery (לֹא תִנְאָף). In Yitzchak he saved from the other god, of whom it is said (בְּיִצְחָק שֵׁזִיב מֵאֵל אַחֵר דְּאִתְּמַר בֵּיהּ) (Exodus 20:13), you shall not murder (לֹא תִרְצָח). In Ya'akov he found a place to cleanse his offspring [Some say: to cleanse (נ״א לְנַקָּאָ)] (בְּיַעֲקֹב אַשְׁכַּח אֲתַר לְיַנְקָא נ״א לְנַקָּאָ בְּנוֹי), and this is change of place (וְדָא שִׁנּוּי מָקוֹם). And there is not one of them that was not included in the three (וְלֵית חַד מִנַּיְהוּ דְּלָא אִתְכְּלִיל בִּתְלָתָא), to fulfill, behold, all these does El do, twice, three times with a man (לְקַיֵּימָא הֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29).