R. Simeon said: ‘We are told in regard to the paschal lamb that no stranger who is uncircumcised may eat it. If this is so with the paschal lamb because it is the symbol of some holy thing, how much more must it be so with the Torah, which is holy of holies.’
R. Eleazar once said to his father: ‘We have learnt that it is forbidden to teach the Torah to a heathen, and the Companions in Babylon have well connected this rule with the text, “He hath not dealt so with any nation” (Ps. 147, 20). But in the preceding verse, why, after saying, “He sheweth his word unto Jacob” does it add “His statutes and his judgements to Israel”?’ He replied: ‘Eleazar, God has given this holy celestial portion to Israel and not to the nations.
And Israel themselves are in two grades, corresponding to the two grades of the Torah, the disclosed and the undisclosed. To all who have been circumcised and stamped with the holy impress, we impart those things in the Torah which are on the surface, the letters and the plain contents and the precepts, and no more. This is indicated in the words, “He telleth his words to Jacob”.
But if the Israelite rises to a higher grade, then “His statutes and his judgements to Israel”: these are the allegories of the Torah and the hidden paths of the Torah and the secrets of the Torah, which should only be revealed to those of a higher degree.
But to impart even a little letter to one who is not circumcised is like destroying the world and repudiating the Holy Name of the Holy One, blessed be He.
Hence it is written, “This is the law which Moses set before the children of Israel” (Deut. 4, 44), and not before other peoples. Peace be upon the fathers of the world, Hillel and Shammai, who thus dealt with Onkelos1The reputed author of the Aramaic version of the Pentateuch. and refused to impart to him any knowledge of the Torah until he was circumcised.
See now. The very first thing taught to children, the Aleph Beth, transcends the comprehension and the mind of man, and even of the higher and highest angels, because the Holy Name is concealed in the letters. A thousand and four hundred and five worlds are suspended from the point of the aleph, and seventy-two holy names traced in their full spelling, which uphold heaven and earth, upper and lower beings, and the Throne of the King, are suspended along the stroke of the aleph,
while the mystery of Wisdom and the hidden paths and the deep rivers and the ten Words all issue from the lower point of the aleph. From this point aleph begins to extend into beth, and there is no end to the wisdom that is here inscribed.
Therefore the Torah is the support of all and the link that binds all in faith, and he who is circumcised is attached to that link and he who is not circumcised is not. Of such it is written, “No stranger shall eat of the holy thing” (Lev. 22, 10), for an unclean spirit comes from his side and mingles itself with the holiness. Blessed be the Merciful One who has separated Israel from them and their uncleanness.’ R. Eleazar then came and kissed his hands.
R. Hizkiah said: ‘It is written, “God will not forsake his people for the sake of his great name” (I Sam. 12, 22), since Israel is linked to God, and by what? By the holy impress on their flesh.
We have learnt that the Torah is called “covenant”, and God is called “covenant”, and this impress is called “covenant”, and so all is inseparably linked together.’ R. Jesse asked whence we derive the statement that God is called covenant. He replied: ‘From the text, “And he remembered for them his covenant” (Ps. 106, 45), as has been explained.
The “statutes” mentioned above are ordinances of the King, and the “judgements” are the edicts of the Torah.’ R. Judah said that all those ordinances which come from the place called “Righteousness” are called “my statutes”, and they are the edicts of the King, and those that come from the place called “judgement” are called his “judgements”, the judgements of the King who is enthroned in the place where two sections, judgement and mercy, meet.
We have learnt that even though one is circumcised, if he does not carry out the precepts of the Torah he is like a heathen in all respects, and it is forbidden to teach him the precepts of the Torah. He is called “an altar of stones” because of the hardness of his heart, and therefore his circumcision does not avail him aught.
רַבִּי שִׁמְעוֹן פָּתַח, (שמות י״ב:מ״ג-מ״ד) זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, וּכְתִיב וְכָל עֶבֶד אִישׁ וְגוֹ'. וּכְתִיב תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ. וּמַה פִּסְחָא דְּאִיהוּ בִּשְׂרָא לְמֵיכְלָא, עַל דְּאִתְרְמִיז בְּמִלָּה קַדִּישָׁא, אָסִיר לְכָל הָנֵי לְמֵיכַל בֵּיהּ, וּלְמֵיהַב לְהוּ לְמֵיכַל, עַד דְּאִתְגְּזָרוּ. אוֹרַיְיתָא דְּהִיא קֹדֶשׁ קֳדָשִׁים (דקדישא) שְׁמָא עִלָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה.
R. Simeon said: ‘We are told in regard to the paschal lamb that no stranger who is uncircumcised may eat it. If this is so with the paschal lamb because it is the symbol of some holy thing, how much more must it be so with the Torah, which is holy of holies.’
רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן אֲבוּהִי, אָמַר לֵיהּ, הָא תָּנֵינָן אָסוּר לְלַמֵּד תּוֹרָה לְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת, וְשַׁפִּיר אַתְּעֲרוּ חַבְרַיָּיא דְּבָבֶל, דִּכְתִּיב, (תהילים קמ״ז:כ׳) לֹא עָשָׂה כֵן לְכָל גּוֹי, אֲבָל כֵּיוָן דְּאָמַר מַגִּיד דְּבָרָיו לְיַעֲקֹב, אֲמַאי חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. אָמַר לֵיהּ, אֶלְעָזָר תָּא חֲזֵי, זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּחוּלָקָא עִלָּאָה קַדִּישָׁא דָּא נָטַע בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (משלי ד׳:ב׳) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, לָכֶם, וְלָא לְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה.
R. Eleazar once said to his father: ‘We have learnt that it is forbidden to teach the Torah to a heathen, and the Companions in Babylon have well connected this rule with the text, “He hath not dealt so with any nation” (Ps. 147, 20). But in the preceding verse, why, after saying, “He sheweth his word unto Jacob” does it add “His statutes and his judgements to Israel”?’ He replied: ‘Eleazar, God has given this holy celestial portion to Israel and not to the nations.
וּבְגִין דְּאִיהִי גְּנִיזָא עִלָּאָה יַקִּירָא, שְׁמֵיהּ מַמָּשׁ, אוֹרַיְיתָא כֹּלָּא סָתִים וְגַלְיָא, בְּרָזָא דִּשְׁמֵיהּ. וְעַל דָּא, יִשְׂרָאֵל בִּתְרֵין דַּרְגִּין אִינּוּן, סָתִים וְגַלְיָא, דְּתָנֵינָן תְּלַת דַּרְגִּין אִינּוּן מִתְקַשְּׁרָן דָּא בְּדָא, קוּדְשָׁא בְּרִיךְ הוּא, אוֹרַיְיתָא, וְיִשְׂרָאֵל. וְכָל חַד, דַּרְגָּא עַל דַּרְגָּא, סָתִים וְגַלְיָא. קוּדְשָׁא בְּרִיךְ הוּא דַּרְגָּא עַל דַּרְגָּא, סָתִים וְגַלְיָא. אוֹרַיְיתָא הָכִי נָמֵי סָתִים וְגַלְיָא. יִשְׂרָאֵל הָכִי נָמֵי דַּרְגָּא עַל דַּרְגָּא, הֲדָא הוּא דִּכְתִּיב, (תהילים קמ״ז:י״ט) מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. תְּרֵי דַּרְגִּין אִינּוּן, יַעֲקֹב וְיִשְׂרָאֵל, חַד גַּלְיָא, וְחַד סָתִים.
And Israel themselves are in two grades, corresponding to the two grades of the Torah, the disclosed and the undisclosed. To all who have been circumcised and stamped with the holy impress, we impart those things in the Torah which are on the surface, the letters and the plain contents and the precepts, and no more. This is indicated in the words, “He telleth his words to Jacob”.
מַאי קָא מַיְירֵי. אֶלָא כָּל מָאן דְּאִתְגְּזַר וְאִתְרְשִׁים בִּשְׁמָא (נ"א ברשומא) קַדִּישָׁא, יָהֲבִין לֵיהּ בְּאִינּוּן מִלִּין דְּאִתְגַּלְּיָין בְּאוֹרַיְיתָא, כְּלוֹמַר, מוֹדִיעִין לֵיהּ בְּרֵישֵׁי אַתְוָון, בְּרֵישֵׁי פִּרְקִין, יָהֲבִין עָלֵיהּ חוּמְרָא דְּפִקוּדֵי אוֹרַיְיתָא, וְלָא יַתִּיר, עַד דְּיִסְתָּלַק בְּדַרְגָּא אָחֳרָא, הֲדָא הוּא דִכְתִיב מַגִּיד דְּבָרָיו לְיַעֲקֹב (ליעקב שפיר). אֲבָל חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, דְּאִיהוּ בְּדַרְגָּא עִלָּאָה יַתִּיר. וּכְתִיב (בראשית ל״ה:י׳) לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב וְגוֹ'. חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אִלֵּין רָזֵי אוֹרַיְיתָא וְנִמּוּסֵי אוֹרַיְיתָא, וְסִתְרֵי אוֹרַיְיתָא, דְּלָא יִצְטָרְכוּן לְגַלָּאָה אֶלָּא לְמַאן דְּאִיהוּ בְּדַרְגָּא עִלָּאָה יַתִּיר כַּדְקָא חֲזֵי.
But if the Israelite rises to a higher grade, then “His statutes and his judgements to Israel”: these are the allegories of the Torah and the hidden paths of the Torah and the secrets of the Torah, which should only be revealed to those of a higher degree.
וּמַה לְיִשְׂרָאֵל הַאי, לְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה עַל אַחַת כַּמָּה וְכַמָּה, וְכָל מַאן דְּלָא אִתְגְּזַר וְיָהֲבִין לֵיהּ אֲפִילּוּ אָת זְעֵירָא דְּאוֹרַיְיתָא, כְּאִלּוּ חָרִיב עָלְמָא, וּמְשַׁקֵּר בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּכֹלָּא בְּהַאי תַּלְיָא, וְדָא אִתְקְשַׁר, דִּכְתִּיב, (ירמיהו ל״ג:כ״ה) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי.
But to impart even a little letter to one who is not circumcised is like destroying the world and repudiating the Holy Name of the Holy One, blessed be He.
תָּא חֲזֵי, כְּתִיב (דברים ד׳:מ״ד) וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל. לִפְנֵי בְּנֵי יִשְׂרָאֵל שָׂם, אַבָל לִשְׁאָר עַמִּין לָא שָׂם. בְּגִין כָּךְ דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. (ויקרא כ) וְאֶל בְּנֵי יִשְׂרָאֵל תֹּאמַר. וְכֵן כֻּלְּהוּ. יְנוּחוּן אֲבָהָן דְּעָלְמָא, אִינּוּן הִלֵל וְשַׁמָּאי, דְּהָכִי אָמְרוּ לְאוּנְקְלוּס, וְלָא אוֹדְעוּ לֵיהּ מִלָּה דְּאוֹרַיְיתָא עַד דְּאִתְגְּזַר.
Hence it is written, “This is the law which Moses set before the children of Israel” (Deut. 4, 44), and not before other peoples. Peace be upon the fathers of the world, Hillel and Shammai, who thus dealt with Onkelos1The reputed author of the Aramaic version of the Pentateuch. and refused to impart to him any knowledge of the Torah until he was circumcised.
וְתָא חֲזֵי, מִלָּה קַדְמָאָה דְּאוֹרַיְיתָא, דְּיָהֲבִין לִינוֹקֵי, אָלֶ"ף בֵּי"ת, דָּא מִלָּה דְּלָא יַכְלִין בְּנֵי עָלְמָא לְאַדְבְּקָא בְּסוּכְלְתָנוּ, וּלְסַלְּקָא לֵיהּ בִּרְעוּתָא, וְכָּל שֶׁכֵּן לְמַלְּלָא בְּפוּמֵיהוֹן. וַאֲפִילּוּ מַלְאֲכֵי עִלָּאֵי, וְעִלָאֵי דְּעִלָאֵי, לָא יַכְלִין לְאַדְבְּקָא, בְּגִין דְּאִינּוּן סְתִימִין דִּשְׁמָא קַדִּישָׁא. וַאֶלַף וְאַרְבַּע מְאָה וַחֲמֵשׁ רִבְּבָן דְּעָלְמִין, כֻּלְּהוּ תַלְיָין בְּקוּצָא דְּאַלֶ"ף, וְשִׁבְעִין וּתְרֵין שְׁמָהָן קַדִישִׁין גְלִיפִין בְּאַתְווֹי רְשִׁימִין, דְּקַיְימוּ בְּהוּ עִלָּאֵי וְתַתָּאֵי, שְׁמַיָא וְאַרְעָא, וְכוּרְסְיָיא יְקָרָא דְּמַלְכָּא, תַּלְיָין מִסִּטְרָא חֲדָא לְסִטְרָא חֲדָא, דִּפְשִׁיטוּתָא דְּאָלֶף, קִיוּמָא דְּעָלְמִין כֻּלְּהוּ, וְסַמְכִין דְּעִלָּאִין וְתַתָּאִין בְּרָזָא דְּחָכְמְתָא.
See now. The very first thing taught to children, the Aleph Beth, transcends the comprehension and the mind of man, and even of the higher and highest angels, because the Holy Name is concealed in the letters. A thousand and four hundred and five worlds are suspended from the point of the aleph, and seventy-two holy names traced in their full spelling, which uphold heaven and earth, upper and lower beings, and the Throne of the King, are suspended along the stroke of the aleph,
וּשְׁבִילִין סְתִימִין, וְנַהֲרִין עֲמִיקִין, וְעֶשֶׂר אֲמִירָן, כֻּלְּהוּ נָפְקִין מֵהַהוּא קוֹצָא תַּתָּאָה דִּתְחוֹת אָלֶף. מִכָּאן וּלְהָלְאָה שָׁארֵי לְאִתְפַּשְׁטָא אָלֶף בְּבֵית. וְלֵית חוּשְׁבָּן לְחָכְמְתָא דְּהָכָא אִתְגְּלִיף.
while the mystery of Wisdom and the hidden paths and the deep rivers and the ten Words all issue from the lower point of the aleph. From this point aleph begins to extend into beth, and there is no end to the wisdom that is here inscribed.
בְּגִינֵי כַּךְ, אוֹרַיְיתָא קִיוּמָא דְּכֹלָּא, וּמְהֵימְנוּתָא דְּכֹלָּא, לְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא דָּא בְּדָא כַּדְקָא חֲזֵי. וּמַאן דְּאִתְגְּזַר, אִתְקָשַׁר בְּהַהוּא קִשְׁרָא דִּמְהֵימְנוּתָא. וּמַאן דְּלָא אִתְגְּזַר, וְלָא אִתְקְשַׁר בֵּיהּ, כְּתִיב בֵּיהּ, (ויקרא כ״ב:י׳) וְכָל זָר לֹא יֹאכַל קֹדֶשׁ. (שמות י״ב:מ״ח) וְכָל עָרֵל לֹא יֹאכַל בּוֹ. דְּהָא אִתְּעַר רוּחַ מִסְאֲבָא דְּמִסִּטְרֵיהּ, וְאָתֵי לְאִתְעָרְבָא בִּקְדוּשָּׁה. בְּרִיךְ רַחֲמָנָא, דְּפָרִישׁ לְיִשְׂרָאֵל בְּנוֹי, רְשִׁימִין בִּרְשִׁימָא קַדִּישָׁא, מִנַּיְיהוּ וּמִזוּהֲמָא דִּלְהוֹן. עָלַיְיהוּ כְּתִיב, (ירמיהו ב׳:כ״א) וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלֹּה זֶרַע אֱמֶת. וּבְגִּינֵי כַּךְ, (מיכה ז׳:כ׳) תִּתֵּן אֱמֶת לְיַעֲקֹב, וְלָא לְאָחֳרָא. תּוֹרַת אֱמֶת, לְזֶרַע אֱמֶת. אָתָא רִבִּי אֶלְעָזָר וּנְשָׁקֵיהּ עַל יְדוֹי.
Therefore the Torah is the support of all and the link that binds all in faith, and he who is circumcised is attached to that link and he who is not circumcised is not. Of such it is written, “No stranger shall eat of the holy thing” (Lev. 22, 10), for an unclean spirit comes from his side and mingles itself with the holiness. Blessed be the Merciful One who has separated Israel from them and their uncleanness.’ R. Eleazar then came and kissed his hands.
רִבִּי חִזְקִיָּה אָמַר, כְּתִיב (שמואל א י״ב:כ״ב) כִּי לֹא יִטּוֹשׁ יְיָ' אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ וְגוֹ', כִּי לֹא יִטּוֹשׁ יְיָ' אֶת עַמּוֹ, מַאי טַעְמָא בַּעֲבוּר שְׁמוֹ הַגָּדוֹל. בְּגִין דְּכֹלָּא אִתְקְשַׁר דָּא בְּדָא, וּבְמָּה אִתְקָשָּׁרוּ יִשְׂרָאֵל בְּקוּדְשָׁא בְּרִיךְ הוּא. בְּהַהוּא רְשִׁימָא קַדִּישָׁא דְּאִתְרְשִׁים בִּבְשָׂרֵיהוֹן. וּבְגִּינֵי כַּךְ, לֹא יִטּוֹשׁ יְיָ' אֶת עַמּוֹ. וְלָמָּה. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל דְּאִתְרְשִׁים בְּהוּ.
R. Hizkiah said: ‘It is written, “God will not forsake his people for the sake of his great name” (I Sam. 12, 22), since Israel is linked to God, and by what? By the holy impress on their flesh.
תָּאנָא, אוֹרַיְיתָא אִקְרֵי בְּרִית, וְקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי בְּרִית. וְהַאי רְשִׁימָא קַדִּישָׁא אִקְרֵי בְּרִית. וְעַל דָּא כֹּלָּא אִתְקְשַׁר דָּא בְּדָא, וְלָא אִתְפְּרַשׁ דָּא מִן דָּא. אָמַר לֵיהּ רִבִּי יֵיסָא, אוֹרַיְיתָא וְיִשְׂרָאֵל שַׁפִּיר. אֲבָל קוּדְשָׁא בְּרִיךְ הוּא מְנָלָן דְּאִקְרֵי בְּרִית. אָמַר לֵיהּ דִּכְתִּיב, (תהילים ק״ו:מ״ה) וַיִּזְכּוֹר לָהֶם בְּרִיתוֹ, וְהָא אִתְיְידַע, וְהָא אִתְּמַר.
We have learnt that the Torah is called “covenant”, and God is called “covenant”, and this impress is called “covenant”, and so all is inseparably linked together.’ R. Jesse asked whence we derive the statement that God is called covenant. He replied: ‘From the text, “And he remembered for them his covenant” (Ps. 106, 45), as has been explained.
(ויקרא י״ח:ד׳) וְאֶת חֻקֹּתַי תִּשְׁמְרוּ, חֻקּוֹתַי: אִלֵּין אִינּוּן נִמוּסֵי מַלְכָּא. מִשְׁפָּטַי: אִלֵּין אִינּוּן גִּזְרֵי אוֹרַיְיתָא, רִבִּי יְהוּדָה אָמַר, כָּל אִינּוּן נִמוּסִין מֵאֲתַר דְּאִקְרֵי צֶדֶק, אִקְרוּן חֻקּוֹתַי, וְאִינּוּן גְּזֵרַת מַלְכָּא. וּבְכָל אֲתַר דְּאִקְרֵי מִשְׁפָּט אִקְרוּן דִּינָא דְּמַלְכָּא, דְּאִיהוּ מַלְכָּא קַדִּישָׁא, קוּדְשָׁא בְּרִיךְ הוּא, מַלְכָּא דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ הוּא. דְּהוּא מַלְכָּא קַדִּישָׁא, בַּאֲתַר דִּתְרֵין חוּלָקִין אֲחִידָן דָּא בְּדָא. וְעַל דָּא כְּתִיב, (תהילים פ״ט:ט״ו) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ, וְאִינּוּן דִּינָא וְרַחֲמֵי. וּבְגִּינֵי כַּךְ חֹק וּמִשְׁפָּט. וְעַל דָּא כְּתִיב (תהילים קמ״ז:י״ט-כ׳) חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. לְיִשְׂרָאֵל וְלָא לִשְׁאָר עַמִּין.
The “statutes” mentioned above are ordinances of the King, and the “judgements” are the edicts of the Torah.’ R. Judah said that all those ordinances which come from the place called “Righteousness” are called “my statutes”, and they are the edicts of the King, and those that come from the place called “judgement” are called his “judgements”, the judgements of the King who is enthroned in the place where two sections, judgement and mercy, meet.
בַּתְרֵיהּ מַה כְּתִיב, לֹא עָשָׂה כֵן לְכָל גּוֹי. וְתָנֵינָן, אַף עַל גַּב דְּאִתְגְּזַר וְלָא עָבִיד פִּקּוּדֵי אוֹרַיְיתָא, הֲרֵי הוּא כְּגוֹי בְּכֹלָּא, וְאָסִיר לְמֵילַף לֵיהּ פִּתְגָּמֵי אוֹרַיְיתָא. וְעַל דָּא תָּנֵינָן (שמות כ׳:כ״ב) מִזְבַּח אֲבָנִים, דָּא מִזְבֵּחַ אֲבָנִים מַמָּשׁ. וְהָא קַשְׁיוּ דְּלִבֵּיהּ בְּאַתְרֵיהּ קַיְּימָא, וְזוּהֲמָא לָא אִתְפְּסָק מִנֵיהּ. בְּגִינֵי כַּךְ, לָא סָלִיק בִּידֵיהּ הַהוּא גְּזִירוּ, וְלָא מְהַנְיָא לֵיהּ. וְעַל דָּא כְּתִיב, (שמות כ׳:כ״ב) כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ.
We have learnt that even though one is circumcised, if he does not carry out the precepts of the Torah he is like a heathen in all respects, and it is forbidden to teach him the precepts of the Torah. He is called “an altar of stones” because of the hardness of his heart, and therefore his circumcision does not avail him aught.
בְּגִינֵי כַּךְ, לֹא עָשָׂה כֵן לְכָל גּוֹי סְתָם. וּמִשְׁפָּטִים בַּל יְדָעוּם לְעָלַם וּלְעָלְמֵי עָלְמִין. מִלָּה אָחֳרָא (נ"א זעירא), לָא יַהֲבֵינָן לְהוּ, כָּל שֶׁכֵּן רָזֵי אוֹרַיְיתָא, וְנִמוּסִין דְּאוֹרַיְיתָא. וּכְתִיב, (דברים ל״ב:ט׳) כִּי חֵלֶק יְיָ' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, (תהילים קמ״ד:ט״ו) אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיְיָ' אֱלֹהָיו.