R. Jose remarked that all the prophets are in comparison with Moses like females in comparison with males. The Lord did not speak to him in “riddles” (Ibid.), but showed him everything clearly. Blessed, indeed, was the generation in whose midst this prophet lived!
Said R. Jose the son of R. Judah: ‘The Israelites saw the splendour of the glory of their Lord face to face; and, moreover, there were neither blind, nor lame, nor deaf, among them: they all saw (Ex. 20, 18); they all stood (Ibid. 19, 17); they all heard (Ibid. 19, 8). And of the Messianic Age it says: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an hart, and the tongue of the dumb sing” (Isa. 35, 5-6).’
AND GOD SPAKE ALL THESE WORDS SAYING. R. Judah reflected here on the verse: “Who can utter the mighty acts of the Lord? Who can show forth all his praise?” (Ps. 106, 2). Said he: ‘In how many ways does the Torah testify to the glory of God and admonish man not to sin! Howmany are the forms in which it counsels him not to turn from the way, either to the right or to the left! And how numerous the signs which it scatters in his way to lead him back into the true path so that he may return to the Lord and receive forgiveness!
We have been taught that the Holy One, blessed be He, gave six hundred and thirteen counsels unto man, in order that he might be perfect in attachment to his Lord, for the Holy King desires only his good, both in this world and in the world to come; but more especially in the world to come, since whatever good the Holy One bestows upon man in this world is taken from the sum of good which he is entitled to receive in the world to come. Why is this? Because, as we have been taught, the world to come is, as it were, God’s own possession. This is not to say, of course, that this present world is not His also,
but, as it has been said, it is like unto an antechamber in comparison with the hall itself;1Pirke Aboth, iv, 21. and the reward of a truly worthy man is taken from that which is God’s very own, as it says of the tribe of Levi: “He shall have no possession among his brethren, for the Lord is his possession” (Deut. 18, 2). How happy is the lot of one who is accounted worthy of such a supernal heritage! He is indeed blessed in this world and in the “house” of this world, as well as in the world to come and in the heavenly holy House of that world, as it is written: “Even unto them I will give in my house and within my walls a place and a name…”(Isa. 56, 5). Blessed is he who is worthy to dwell with the King in His own House.’
Said R. Simeon: ‘Blessed is he who is worthy of that most inestimable privilege which is foretold in the words: “Then shalt thou delight thyself in the Lord” (Ibid. 58, 14). It does not say, “with the Lord”, but “in the Lord”, namely in the place from whence the upper and the lower worlds alike derive being, and to which they return, that sphere of which it is written: “I will lift up mine eyes unto the hills, from whence cometh my help” (Ps. 121, 2), and again: “and came to the Ancient of Days, and they brought him near before him” (Dan. 7, 13). The longing and delight of the righteous is to contemplate that splendour from whence all lights emanate, and all celestial crowns are illumined.’
R. Simeon continued: ‘We have expounded the closing words of this verse, “I will cause thee to ride upon the high places of the earth”, to mean the supramundane world, called “heaven”, and God is above this.’
R. Abba said that “the Lord” here means Heaven, and the high places of the earth the “Land of the Living”, consisting of Zion and Jerusalem which are above, the supernal heaven and the supernal earth. This, however, is quite in harmony with R. Simeon’s interpretation, as it is all one celestial sphere.
Then he said to R. Simeon: ‘Would it please the Master to deign to interpret the whole verse, including the last words, “and feed thee with the heritage of Jacob thy father”?’
AND GOD SPARE ALL THESE WORDS. R. Simeon then repeated what he had said before, and added that the last words are a reference to Isaac’s blessing, “And God give thee of the dew of heaven” (Gen. 27, 28), this being “the heritage of Jacob”. Now this blessing wherewith Isaac blessed Jacob was made in regard to that “heaven” of which we have spoken, and in these words he indicated that Jacob’s children will rise again from the dead at the time of the Resurrection, by means of that heavenly dew, at the time when it shall issue forth from the Ancient of Days to the “Small of Countenance”. R. Abba thought for a while, and said: ‘Now everything is clear, and I see that there is even more significance in Isaac’s blessing than I had thought.’
According to R. Simeon, the word “spake” denotes a proclamation. When the Holy One revealed Himself and began to speak, the celestial and the terrestrial beings began to tremble mightily, and the souls of the Israelites left their bodies because of their mighty dread.
Then the Divine word descended from heaven, being on its way engraved upon the four winds of the universe; and then rose once more and again descended. When it rose up it drew from the mountains pure balsam and was watered with the heavenly dew, and when it reached this earth it encompassed the Israelites and brought them back their souls. Then it encircled them again and impressed itself upon the tablets of stone, until the whole Ten Words were designed thereon.
R. Simeon said further that every word contained all manner of legal implications and derivations, as well as all mysteries and hidden aspects; for each word was indeed like unto a treasure-house, full of all precious things.
And though when one Word was uttered it sounded but as itself, yet when it was stamped upon the stone seventy different aspects were revealed in it, fifty crowns less one on the one side and fifty less one upon the other,1i.e. the so-called “forty- nine aspects of clean and forty-nine of unclean,, v. Midrash Rabba. Shir Ha-shirim, ii, 4. “like a hammer that breaketh the rock in pieces” (Jer. 23, 29), and all Israel saw eye to eye and rejoiced exceedingly;
and the souls of all the children of Israel, past and present and to be, born and unborn, were present there, that all might accept the Torah given on Mount Sinai, as it is written: “Neither with you only do I make this covenant and this oath, out with him that standeth here… and also with him that is not with us here this day” (Deut. 29, 13, 14). And every one according to his grade saw and received the Words.
AND GOD SPAKE. The word “God” (Elohim) here indicates that the proclamation emanated from the region of Power (Geburah); the next word, eth, that Geburah was joined with the Right Hand; the word kol (all), that the other Crowns were also associated; the word hadebarim (words), that the words issued continuously; the word haeleh (these), that they included all secret meanings, reasons, and penalties;
In order to show that he who is constantly and diligently occupied with the study of it will be saved from the fire of hell (Gehenna) and from the darkness of exile in heathen lands. It was the merit of Abraham which saved Israel from hell fire,
as, according to tradition, the Holy One said to Abraham: “As long as thy children shall be absorbed in the ways of the Torah they will be saved from punishment, but should they turn from her and forget her paths the fire of hell will have dominion over them and they will be subjected by the nations of the earth.” And Abraham pleaded: “Two punishments are surely too much; if it be Thy will, let them escape hell fire and rather go into exile.” The Holy One replied: “So be it then.” And so it was. For this reason it says: “Their rock had sold them, and the Lord had shut them up” (Deut. 32, 30), meaning that Abraham, their “rock”, was the cause of their going into exile; “and the Lord had shut them up” because He accepted Abraham’s petition and abode by his choice.’
R. Judah said: ‘Fifty days elapsed between the Exodus and the giving of the Law. Why was this? In order that the number of days should correspond to the number of years of the Jubilee, as it is written: “And ye shall hallow the fiftieth year and proclaim liberty…” (Lev. 25, 10).’
R. Simeon remarked that it was the Jubilee which led Israel out from Egypt; that is to say the divine liberation emanated from the side of Jubilee, and from the same side was judgement stirred up against the Egyptians.
For this reason the deliverance from Egypt is mentioned fifty times in the Pentateuch in such expressions as “I have brought thee out of the land of Egypt”, “I have brought thee out with a strong hand”, etc.
R. Simeon further said: ‘When the Israelites received the Torah the Jubilee crowned the Holy One, blessed be He, even as a king is crowned in the midst of his host, as it says, “Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals” (S.S. 3, 11). Who is His “mother”? The Jubilee. And the Jubilee crowned itself with perfect joy, as it is written: “The mother of the children rejoiced” (Ps. CXIII).’
Said R. Isaac: ‘In the hour when the Holy One, blessed be He, revealed Himself on Mount Sinai, that mountain began mightily to shake and all the other hills and high places of the earth trembled in accord with it, so that they heaved and quaked until the Holy One stretched out His hand and calmed them, and a voice was heard: “What aileth thee, O thou sea, that thou fleddest, and thou Jordan that thou wast driven back? Ye mountains that ye skipped like rams, and ye hills like young sheep?”
And the answer was: “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob” (Ps. 114, 5-7). Now, “the Lord” in this verse refers to the “Mother” (Binah); “earth”, to the “Mother” below (Malkuth); “the God of Jacob”, to the Father (Hohmah), whose “firstborn son is Israel” (Ex. 4, 23), whom “his mother crowned in the day of his espousals”:
she crowned him with the symbolic colours, white, red, and green, in which all other colours are included, and in him they were all united.’ According to R. Judah, the “crown” symbolizes Israel, who is God’s glory, as it is written :”Israel, in whom I am glorified” (Isa. 49, 3); “and I will glorify the house of my glory” (Ibid. 60, 7).
Said R. Isaac: ‘The Torah was manifested in a black fire which was superimposed upon a white fire, signifying that by means of the Torah the “Right Hand” clasped the “Left Hand” that the two might be fused, as it is written: “from his right hand a fiery law to them” (Deut. 33, 2).’
Said R. Abba: ‘When the smoke came out of Mount Sinai a fire ascended enveloped therein, so that its flames were of a blue colour. They flared high and dwindled again, and the smoke emitted all the aromas of Paradise, displaying itself in the colours of white, red, and black, as it says, “perfumed with myrrh and frankincense, with all powders of the merchant” (S.S. 3, 6).
It was the Shekinah who manifested Herself thus at the giving of the Law in the wilderness on Mount Sinai, as it says, “Who is this (zoth) that cometh up from the wilderness like pillars of smoke?” (Ibid.)’ Said R. Judah: ‘But surely it is not necessary to go so far afield to discover this. Have we not the direct statement that “Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace” (Ex. 19, 18)? Blessed were the people who beheld this wondrous thing and apprehended the mystery thereof! ‘
אָמַר רִבִּי יוֹסֵי, תָּא חֲזֵי, דִּנְבִיאִין כֻּלְּהוּ לְגַבֵּיהּ, כְּנוּקְבָא לְגַבֵּי דְּכוּרָא, דִּכְתִּיב פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה. וְלִשְׁאַר נְבִיאִים (כתיב, במראות ולמשה יי) בַּמַּרְאָה אֵלָיו אֶתְוַדָּע. בַּמַּרְאָה וְלָא מַרְאֹת. כָּל שֶׁכֵּן יְחֶזְקֵאל, דְּאֲפִילּוּ מַרְאֶה לָא כְּתִיב בֵּיהּ, אֶלָּא מַרְאֹת חָסֵר, וְכָּל שֶׁכֵּן דִּכְתִּיב בְּמֹשֶׁה, וְלֹא בְחִידוֹת, אֶלָּא כָּל מִלָּה עַל בּוּרְיֵיהּ. זַכָּאָה אִיהוּ דָּרָא, דִּנְבִיאָה דָּא שָׁרֵי בְּגַוַּויְיהוּ.
R. Jose remarked that all the prophets are in comparison with Moses like females in comparison with males. The Lord did not speak to him in “riddles” (Ibid.), but showed him everything clearly. Blessed, indeed, was the generation in whose midst this prophet lived!
אָמַר רִבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, אַפִּין בְּאַפִּין חָמוּ יִשְׂרָאֵל זִיו יְקָרָא דְּמַלְכֵּיהוֹן, (נ"א דמאריהון) וְלָא הֲוָה בְּהוֹן סוּמִין, וְחִגְּרִין, וּקְטִיעִין, וְחֵרְשִׁין. סוּמִין, מַשְׁמַע דִּכְתִּיב וְכָל הָעָם רוֹאִים. חִגְרִין, דִּכְתִּיב וַיִתְיַצְּבוּ בְּתַחְתִּית הָהָר. קְטִיעִין וְחֵרְשִׁין, נַעֲשֶׂה וְנִשְׁמָע. וּלְזִמְנָא דְּאָתֵי כְּתִיב (ישעיהו ל״ה:ו׳) אָז יְדַלֵּג כְּאַיָּל פִּסֵּחַ וְתָרוֹן לְשׁוֹן אִלֵּם.
Said R. Jose the son of R. Judah: ‘The Israelites saw the splendour of the glory of their Lord face to face; and, moreover, there were neither blind, nor lame, nor deaf, among them: they all saw (Ex. 20, 18); they all stood (Ibid. 19, 17); they all heard (Ibid. 19, 8). And of the Messianic Age it says: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an hart, and the tongue of the dumb sing” (Isa. 35, 5-6).’
(שמות כ׳:א׳) וַיְדַבֵּר אֱלהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר. רַבִּי יְהוּדָה פָּתַח, (תהילים ק״ו:ב׳) מִי יְמַלֵּל גְּבוּרוֹת יְיָ' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ. בְּכַמָּה אָרְחִין, אוֹרַיְיתָא אַסְהִידַת בְּבַר נָשׁ, דְּלָא יְחוּב קַמֵי מָארֵיהּ. בְּכַמָּה אָרְחִין, יָהִיב לֵיהּ עֵיטָא, דְּלָא יִסְטֵי מֵאָרְחוֹי לִימִינָא וְלִשְׂמָאלָא. בְּכַמָּה אָרְחִין יָהִיב לֵיהּ עֵיטָא, הֵיךְ יֵתוּב קָמֵי מָארֵיהּ, וְיִמְחוֹל לֵיהּ.
AND GOD SPAKE ALL THESE WORDS SAYING. R. Judah reflected here on the verse: “Who can utter the mighty acts of the Lord? Who can show forth all his praise?” (Ps. 106, 2). Said he: ‘In how many ways does the Torah testify to the glory of God and admonish man not to sin! Howmany are the forms in which it counsels him not to turn from the way, either to the right or to the left! And how numerous the signs which it scatters in his way to lead him back into the true path so that he may return to the Lord and receive forgiveness!
דִּתְנָן, שִׁית מְאָה וּתְלַת עָשָׂר זִינֵי עֵיטָא, יָהִיב אוֹרַיְיתָא לְבַר נָשׁ, לְמֶהוֵי שְׁלִים בְּמָארֵיהּ, בְּגִין דְּמָארֵיהּ בָּעָא לְאוֹטָבָא לֵיהּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וְיַתִּיר בְּעָלְמָא דְּאָתֵי, דְּהָא תָּנֵינָן, כָּל מַה דְּקוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לֵיהּ לְבַר נָשׁ, מֵאִינּוּן טָבָאן דְּזָכֵי בְּהוּ לְעָלְמָא דְּאָתֵי אִשְׁתְּלִים בְּהוּ. מַאי טַעֲמָא. מִשּׁוּם דְּעָלְמָא דְּאָתֵי דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי. (ואי תימא דהאי עלמא לאו דידיה הוא אלא)
We have been taught that the Holy One, blessed be He, gave six hundred and thirteen counsels unto man, in order that he might be perfect in attachment to his Lord, for the Holy King desires only his good, both in this world and in the world to come; but more especially in the world to come, since whatever good the Holy One bestows upon man in this world is taken from the sum of good which he is entitled to receive in the world to come. Why is this? Because, as we have been taught, the world to come is, as it were, God’s own possession. This is not to say, of course, that this present world is not His also,
וְהָכִי תָּנֵינָן, הַאי עָלְמָא לָקֳבְלֵיהּ דְּעָלְמָא דְּאָתֵי, לָא הֲוֵי אֶלָּא כִּפְרוֹזְדוֹר לְגַבֵּי טְרַקְלִין. (בגין כך עלמא דאתי דקודשא בריך הוא הוי) וְכַד זָכֵי הַהוּא זַכָּאָה, בְּדִידֵיהּ זָכֵי. דְּתַנְיָא, כְּתִיב (דברים י״ח:ב׳) וְנַחֲלָה לֹא יִהְיֶה לּוֹ בְּקֶרֶב אֶחָיו. מַאי טַעְמָא. מִשּׁוּם דַּיְיָ' הוּא נַחֲלָתוֹ. זַכָּאָה חוּלָקֵיהּ, מַאן דְּזָכֵי לְאַחֲסָנָא אַחֲסַנְתָּא עִלָּאָה דָּא. זָכֵי בָּהּ בְּעָלְמָא דָּא, וּבְבֵיתָא דְּהַאי עָלְמָא. כַּךְ בְּעָלְמָא דְּאָתֵי, וּבְבֵיתָא עִלָּאָה קַדִּישָׁא, דִּכְתִּיב, (ישעיהו נ״ו:ה׳) וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמוֹתַי יָד וָשֵׁם, זַכָּאָה חוּלָקֵיהּ דְּהַהוּא זַכָּאָה, דְּמָדוֹרֵיהּ עִם מַלְכָּא בְּבֵיתֵיהּ.
but, as it has been said, it is like unto an antechamber in comparison with the hall itself;1Pirke Aboth, iv, 21. and the reward of a truly worthy man is taken from that which is God’s very own, as it says of the tribe of Levi: “He shall have no possession among his brethren, for the Lord is his possession” (Deut. 18, 2). How happy is the lot of one who is accounted worthy of such a supernal heritage! He is indeed blessed in this world and in the “house” of this world, as well as in the world to come and in the heavenly holy House of that world, as it is written: “Even unto them I will give in my house and within my walls a place and a name…”(Isa. 56, 5). Blessed is he who is worthy to dwell with the King in His own House.’
ר' שִׁמְעוֹן אָמַר, זַכָּאָה חוּלָקֵיהּ דְּהַהוּא זַכָּאָה, דְּזָכֵי לְהַאי דִּכְתִּיב, (ישעיהו נ״ח:י״ד) אָז תִּתְעַנַּג עַל יְיָ', עִם יְיָ' לָא כְּתִיב, אֶלָּא עַל יְיָ'. מַאי עַל יְיָ'. אֲתָר דְּעִלָּאִין וְתַתָּאִין אִתְמַשְּׁכָן מִינֵּיהּ, וְתָאָבִין לְהַהוּא אֲתָר, דִּכְתִּיב, (תהילים קכ״א:א׳) מֵאַיִן יָבֹא עֶזְרִי. וּכְתִיב, (דניאל ז׳:י״ג) וְעַד עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי. וְתִיאוּבְתָּא וְעִנּוּגָא דְּצַדִּיקַיָּא, לְאִסְתַּכְּלָא לְהַהוּא זִיוָא, דְּכָל זִיוָא מִינֵּיהּ נָפְקָא, וְאִתְמַשְּׁכָן מִנֵיהּ כָּל אִינּוּן כִּתְרִין.
Said R. Simeon: ‘Blessed is he who is worthy of that most inestimable privilege which is foretold in the words: “Then shalt thou delight thyself in the Lord” (Ibid. 58, 14). It does not say, “with the Lord”, but “in the Lord”, namely in the place from whence the upper and the lower worlds alike derive being, and to which they return, that sphere of which it is written: “I will lift up mine eyes unto the hills, from whence cometh my help” (Ps. 121, 2), and again: “and came to the Ancient of Days, and they brought him near before him” (Dan. 7, 13). The longing and delight of the righteous is to contemplate that splendour from whence all lights emanate, and all celestial crowns are illumined.’
תּוּ אָמַר רַבִּי שִׁמְעוֹן, תָּנֵינָן בְּהַאי קְרָא אָז תִּתְעַנַּג עַל יְיָ', סוֹפְיֵהּ דִּקְרָא מַה כְּתִיב, וְהִרְכַּבְתִּיךָ עַל בָּמוֹתֵי אָרֶץ, עַל הַהוּא אֲתָר דְּאִקְרֵי בָּמוֹתֵי אָרֶץ, אִיהוּ לְעֵילָּא מֵהַאי אֶרֶץ, וְהַהוּא אֲתָר דְּאִקְרֵי בָּמֳתֵי אָרֶץ, הַיְינוּ שָׁמַיִם. וְהַיְינוּ דִּכְתִּיב עַל בָּמֳתֵי אָרֶץ.
R. Simeon continued: ‘We have expounded the closing words of this verse, “I will cause thee to ride upon the high places of the earth”, to mean the supramundane world, called “heaven”, and God is above this.’
עַל יְיָ' אָמַר ר' אַבָּא, אָז תֵּשֵׁב לָא כְּתִיב, אֶלָּא אָז תִּתְעַנַּג עַל יְיָ', הַיְינוּ שָׁמַיִם. דִּכְתִּיב, (תהילים נ״ז:ו׳) רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים. וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, הַיְינוּ אֶרֶץ הַחַיִּים, מִמַּשְׁמַע דִּכְתִּיב עַל בָּמוֹתֵי, לְאַכְלְלָא צִיּוֹן וִירוּשְׁלֵים, דְּאִקְרוּן בָּמֳתֵי אָרֶץ, וְהַיְינוּ שָׁמַיִם דִּלְעֵילָּא, וְאֶרֶץ דִּלְעֵילָּא. וּמִלָּה דְּאָמַר ר' שִׁמְעוֹן, הָכִי הוּא, וְכֹלָּא חַד, דִּכְתִּיב וְעַד עַתִּיק יוֹמַיָא מְטָה וְגוֹ', וְכָל הָנֵי מִילֵי לַאֲתָר חַד סַלְּקִין.
R. Abba said that “the Lord” here means Heaven, and the high places of the earth the “Land of the Living”, consisting of Zion and Jerusalem which are above, the supernal heaven and the supernal earth. This, however, is quite in harmony with R. Simeon’s interpretation, as it is all one celestial sphere.
אָמַר ר' אַבָּא לְּרַבִּי שִׁמְעוֹן, לֵימָא לִי מֹר, הַאי קְרָא כּוּלֵיהּ, בְּמַאי אוֹקִימְנָא לֵיהּ, דִּכְתִּיב אָז תִּתְעַנַּג עַל יְיָ' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ. אָמַר לֵיהּ, הָא כֹּלָּא אִתְּמַר, דְּתַפְנוּקָא וְעִדּוּנָא עַל יְיָ' כְּתִיב, אֲתָר דְּאִיהוּ לְעֵילָּא. וּכְתִיב וְעַד עַתִּיק יוֹמַיָּא מְטָה וְגוֹ'. עַל בָּמֳתֵי אָרֶץ כְּמָה דְּאִתְּמַר.
Then he said to R. Simeon: ‘Would it please the Master to deign to interpret the whole verse, including the last words, “and feed thee with the heritage of Jacob thy father”?’
וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ. כְּמָה דִּכְתִּיב, (בראשית כ״ז:כ״ח) וְיִתֵּן לְךָ הָאֱלהִים מִטַּל הַשָּׁמַיִם וְגוֹ', וְהַיְינוּ נַחֲלַת יַעֲקֹב. וּבִרְכָּתָא דְּבָרִיךְ יִצְחָק לְיַעֲקֹב, עַל הַאי שָׁמַיִם קָאָמַר. וּבַרְכֵיהּ בְּבִרְכָּתָא, דִּזְמִינִין בְּנוֹי דְּיַעֲקֹב, לְאַחֲיָא בְּהַהוּא טַלָּא לְזִמְנָא דְּאָתֵי, דִּכְתִּיב וְיִתֵּן לְךָ הָאֱלהִים. לְךָ וְלא לְאַחֲרָא. מִטַּל הַשָּׁמַיִם, דְּבֵיהּ זְמִינִין מֵתַיָּא לְאַחֲיָא לְזִמְנָא דְּאָתֵי, דְּנָפִיק מֵעַתִּיקָא לְזְעֵירָא דְּאַפִּין, וְשַׁרְיָא בְּהַאי שָׁמַיִם. אִסְתָּכַּל ר' אַבָּא וְאָמַר, הַשְׁתָּא אִשְׁתְּמַע כֹּלָּא וְאִשְׁתְּכַח דְּבִרְכָּתָא דְּיִצְחָק, עִלָּאָה מִמַּאי דַּחֲשִׁיבְנָא.
AND GOD SPARE ALL THESE WORDS. R. Simeon then repeated what he had said before, and added that the last words are a reference to Isaac’s blessing, “And God give thee of the dew of heaven” (Gen. 27, 28), this being “the heritage of Jacob”. Now this blessing wherewith Isaac blessed Jacob was made in regard to that “heaven” of which we have spoken, and in these words he indicated that Jacob’s children will rise again from the dead at the time of the Resurrection, by means of that heavenly dew, at the time when it shall issue forth from the Ancient of Days to the “Small of Countenance”. R. Abba thought for a while, and said: ‘Now everything is clear, and I see that there is even more significance in Isaac’s blessing than I had thought.’
תָּאנָא (תהלים כו) מִי יְמַלֵּל (ס"ד ע"א) גְבוּרֹת יְיָ'. מִי יְמַלֵּל, מִי יְדַבֵּר מִבָּעֵי לֵיהּ. אָמַר ר' חִיָּיא, כְּמָה דְאַתְּ אָמֵר, (דברים כ״ג:כ״ו) וְקָטַפְתָּ מְלִילוֹת בְּיָדֶךָ. גְבוּרֹת יְיָ', דְּסַגִּיאִין אִינּוּן, וְנָפְקִין מִגְּבוּרָה חַד. וְתָאנָא, חַד גְּבוּרָה עִלָּאָה, עִטְרָא דְּעִטְּרִין, מִתְעַטְּרָא, וְנָפְקִין מִינֵּיהּ חַמְשִׁין תַּרְעִין. מִנְּהוֹן יְמִינָא, וּמִנְהוֹן שְׂמָאלָא. וְכָל חַד וְחַד גְּבוּרָה אִתְקְרֵי, וְכָל חַד וְחַד מִתְעַטְּרָא, בְּקַרְדִיטִי גְּלִיפִין נְהוֹרִין, וְכֻלְּהוּ אִקְרוּן גְבוּרֹת יְיָ'.
אָמַר רַבִּי חִיָּיא, גְבוּרֹת יְיָ' חָסֵר כְּתִיב, דְּהָא כֻּלְּהוּ כְּלִילָן בְּדָא. יַשְׁמִיעַ כָּל תְּהִלָּתוֹ: דָּא הוּא שְׁכִינַת זִיו יְקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ.
אָמַר רַבִּי שִׁמְעוֹן, כְּתִיב (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ', שֵׁם הָאֶחָד פִּישׁוֹן וְגוֹ'. הָא אִלֵּין בִּשְׁמָהָן אִקְרוּן. וַהֲנִי אַרְבַּע מֵהַהוּא נָהָר דְּנָפִיק אִתְמַשְּׁכָן. מַה שְּׁמֵיהּ דְּהַהוּא נַהֲרָא דְּנָפִיק. אָמַר ר' שִׁמְעוֹן, (ויקרא נ"ה ע"א) יוּבַל שְׁמֵיהּ. דִּכְתִּיב, (ירמיהו י״ז:ח׳) וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו, וּכְתִיב וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי. מַאי טַעֲמָא לא יָמִישׁ, מִשּׁוּם דְּעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו. וְעַל דָּא כְּתִיב (ישעיהו נ״ח:י״א) וּכְמוֹצָא מַיִם אֲשֶׁר לא יְכַזְּבוּ מֵימָיו. וּבְגִין כַּךְ כְּתִיב יוֹצֵא, (ויקרא ס"ה ע"ב) יוֹצֵא וְאֵינוֹ פּוֹסֵק.
תָּאנָא אָמַר רִבִּי שִׁמְעוֹן כְּתִיב (שמות כ׳:א׳) וַיְדַבֵּר אֱלהִים אֵת כָּל הַדְּבָרִים וְגוֹ', וַיְדַבֵּר, בְּגִין לְאַכְרְזָא מִילִין. דְּתָאנָא, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי, וְשָׁאֲרִי לְמַלְּלָא, עִלָּאִין וְתַתָּאִין אִתְחַלְחֲלוּ, וְנַפְקוּ נִשְׁמָתְהוֹן דְּיִשְׂרָאֵל.
According to R. Simeon, the word “spake” denotes a proclamation. When the Holy One revealed Himself and began to speak, the celestial and the terrestrial beings began to tremble mightily, and the souls of the Israelites left their bodies because of their mighty dread.
וְתָאנָא הַהוּא מִלָּה, הֲוָה טָאס מִלְּעֵילָּא לְתַתָּא, וּמִתְגַּלְּפָא בְּאַרְבַּע רוּחֵי עָלְמָא, וְסַלְּקָא וְנַחְתָּא. כַּד סַלְּקָא, אִשְׁתַּאֲבָא מִטוּרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא, וְאִשְׁתָּאֲבָא בְּהַהוּא טַלָּא דִּלְעֵילָּא, וְאַסְחַר בְּסַחֲרָנֵיהוֹן דְּיִשְׂרָאֵל, וְתָבַת בְּהוֹן נִשְׁמָתְהוֹן וְאַסְחַר וִּמִתְגַּלְּפָא בְּאַתְרֵיהּ, בְּלוּחֵי אַבְנָא. וְכֵן כָּל מִלָּה וּמִלָּה.
Then the Divine word descended from heaven, being on its way engraved upon the four winds of the universe; and then rose once more and again descended. When it rose up it drew from the mountains pure balsam and was watered with the heavenly dew, and when it reached this earth it encompassed the Israelites and brought them back their souls. Then it encircled them again and impressed itself upon the tablets of stone, until the whole Ten Words were designed thereon.
אָמַר רַבִּי שִׁמְעוֹן, כָּל מִלָּה וּמִלָּה הֲוָה מַלְיָא בְּכָל אִינּוּן טַעֲמִין, בְּכָל אִינּוּן מִלִּין גְּזִרִין, אַגְרִין, וְעוֹנָשִׁין, רָזִין וְסִתְרִין כְּאַסְקוּפָּא (נ"א כאספוקא) דָּא, דְּאִיהִי מַלְיָא מִכֹּלָּא.
R. Simeon said further that every word contained all manner of legal implications and derivations, as well as all mysteries and hidden aspects; for each word was indeed like unto a treasure-house, full of all precious things.
וּבְשַׁעֲתָא דְּהֲוָה נָפִיק הַהוּא מִלָּה, אִתְחָזֵי חַד. וְכַד הֲוָה מִתְגַּלְּפָא בְּאַתְרוֹי אִתְחָזוּן בְּהַהוּא מִלָּה, שִׁבְעִין עַנְפִּין, דְּסַלְּקִין בְּגַוָּה, וְחַמְשִׁין כִּתְרִין (נ"א רתיכין) חָסֵר חַד מֵהַאי גִּיסָא, וְחַמְשִׁין חָסֵר חַד מִגִּיסָא אַחֲרָא כְּפַטִּישָׁא דָּא, בְּזִמְנָא דְּאִיהוּ בָּטַשׁ בְּטִנָרָא. כְּמָה דְּאַתְּ אָמֵר (ירמיהו כ״ג:כ״ט) וּכְפַטִּישׁ יְפוֹצֵץ סָלַע. וַהֲווּ חָמָאן כָּל יִשְׂרָאֵל עֵינָא בְּעֵינָא, וַהֲווּ חַדָּאן.
And though when one Word was uttered it sounded but as itself, yet when it was stamped upon the stone seventy different aspects were revealed in it, fifty crowns less one on the one side and fifty less one upon the other,1i.e. the so-called “forty- nine aspects of clean and forty-nine of unclean,, v. Midrash Rabba. Shir Ha-shirim, ii, 4. “like a hammer that breaketh the rock in pieces” (Jer. 23, 29), and all Israel saw eye to eye and rejoiced exceedingly;
וְכֻלְּהוּ דָּרִין בַּתְרָאִין כֻּלְּהוּ אִזְדְּמָנוּ לְתַמָּן, וְכֻלְּהוּ קַבִּילוּ אוֹרַיְיתָא בְּטוּרָא דְּסִינַי, דִּכְתִּיב, (דברים כ״ט:י״ד) כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְגוֹ', וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם. וְכֻלְּהוּ כָּל חַד וְחַד כַּדְקָא חֲזֵי לֵיהּ. וְכֻלְּהוּ חָמָאן וּמְקַבְּלִין מִלִּין.
and the souls of all the children of Israel, past and present and to be, born and unborn, were present there, that all might accept the Torah given on Mount Sinai, as it is written: “Neither with you only do I make this covenant and this oath, out with him that standeth here… and also with him that is not with us here this day” (Deut. 29, 13, 14). And every one according to his grade saw and received the Words.
אֱלהִים: דָּא גְּבוּרָא. אֵת: דְּאִתְכְּלִיל בִּימִינָא, כְּמָה דְּתָנֵינָן (בראשית א) אֵת הַשָּׁמַיִם, דְּאִיהוּ יְמִינָא. וְאֵת הָאָרֶץ, דְּאִיהוּ שְׂמָאלָא. דִּכְתִּיב, (ישעיהו מ״ח:י״ג) אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם. וִימִינָא דָּא הוּא אֵת. כָּל: לְאַכְלְלָא כָּל שְׁאַר כִּתְרִין. הַדְּבָרִים: מִתְקַשְּׁרָן דָּא בְּדָא הָאֵלֶּה: כָּל אִינּוּן טַעֲמִין, כָּל אִינּוּן רָזִין, כָּל אִינּוּן סִתְרִין, גִּזְרִין וְעוֹנָשִׁין.
AND GOD SPAKE. The word “God” (Elohim) here indicates that the proclamation emanated from the region of Power (Geburah); the next word, eth, that Geburah was joined with the Right Hand; the word kol (all), that the other Crowns were also associated; the word hadebarim (words), that the words issued continuously; the word haeleh (these), that they included all secret meanings, reasons, and penalties;
לֵאמֹר: לְמֶהֱוֵי יָרוּתָא לְכֹלָּא. דִּכְתִּיב, (דברים ל״ג:ד׳) תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה וְגו'. דְּאִי תֵּימָא לְגַלָּאָה מַה דְּלָא אִצְטְרִיךְ לְגַלָּאָה לְכָל בַּר נָשׁ, כְּתִיב אָנֹכִי יְיָ' אֱלֹהֶיךָ. כְּמָה דַּאֲנָא טְמִירָא וְסָתִים, כַּךְ יִהְיוּ מִלִּין אִלֵּין טְמִירִין וּסְתִימִין בְּלִבָּךְ.
and the word lemor (saying), that it was a heritage of all.
דָּבָר אַחֵר וַיְדַבֵּר אֱלֹהִים, חַד. אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר הָא חָמֵשׁ דַּרְגִּין אַחֲרָנִין. ר' יְהוּדָה אָמַר, וַיְדַבֵּר אֱלהִים: גְּבוּרָה. אֶת: יְמִינָא. כָּל: דָּא וְדָא (האלה, אינון דאתגליין דכתיב וכל העם ראים את הקולת דבר אחר כל) אָמַר ר' יִצְחָק, לְאַכְלְלָא אַבְרָהָם דִּכְתִּיב, (בראשית כ״ד:א׳) וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל.
Said R. Isaac: ‘Why was the Torah given in fire and darkness?
הַדְּבָרִים: לְאַכְלְלָא שְׁאַר כִּתְרִין דְּאִתְכַּסְיָין. הָאֵלֶּה: אִינּוּן דְּאִתְגַּלְּיָין. וּכְתִיב וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת. לֵאמֹר: דָּא הוּא דִּכְתִּיב, (משלי י״ב:ד׳) אֵשֶׁת חָיִל עֲטֶרֶת בַּעְלָהּ. וּכְתִיב, (ירמיהו ג׳:א׳) לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ.
אָמַר ר' יִצְחָק, אֲמַאי אִתְיְהִיבַת אוֹרַיְיתָא בְּאֶשָּׁא וַחֲשׁוֹכָא, דִּכְתִּיב, (דברים ד׳:י״א) וְהָהָר בּוֹעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל. דְּכָל מַאן דְּיִשְׁתָּדַּל בְּאוֹרַיְיתָא, אִשְׁתֵּזִיב מֵאֶשָּׁא אַחֲרָא דְּגֵיהִנָּם, וּמֵחֲשׁוֹכָא דִּמְחַשְׁכִין כָּל שְׁאַר עַמִּין לְיִשְׂרָאֵל, דְּבִזְכוּתֵיהּ דְּאַבְרָהָם אִשְׁתֵּזִיבוּ יִשְׂרָאֵל מֵאֶשָּׁא דְּגֵיהִנָּם.
In order to show that he who is constantly and diligently occupied with the study of it will be saved from the fire of hell (Gehenna) and from the darkness of exile in heathen lands. It was the merit of Abraham which saved Israel from hell fire,
דְּתַנְיָא אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם, כָּל זִמְנָא דְּבָנֶיךָ יִשְׁתַּדְּלוּן בְּאוֹרַיְיתָא, יִשְׁתֵּזְבוּן מֵאִלֵּין. וְאִי לָא, הָא נוּרָא דְּגִיהִנָּם דְּשַׁלְטָא בְּהוּ, וְיִשְׁתַּעְבְּדוּן בֵּינִי עֲמַמְיָא. אֲמַר לֵיהּ, בִּתְרֵי קְטוּרֵי לָא מִזְדַּקְּפָן מִלִּין, אֶלָּא אִי נִיחָא קַמָּךְ, יִשְׁתֵּזְבוּן מִנּוּרָא דְּגֵיהִנָּם, וְיִשְׁתַּעְבְּדוּן בֵּינִי עֲמַמְיָא, עַד דִּיתוּבוּן גַּבָּךְ. אָמַר לֵיהּ יֵאוֹת הוּא וַדַּאי, הֲדָא הוּא דִכְתִיב, (דברים ל״ב:ל׳) אִם לֹא כִּי צוּרָם מְכָרָם. מַאן הוּא צוּרָם. דָּא הוּא אַבְרָהָם. דִּכְתִּיב, (ישעיהו נ״א:א׳) הַבִּיטוּ אֶל צוּר חֻצַּבְתֶּם. וַיְיָ' הִסְגִּירָם, דָּא קוּדְשָׁא בְּרִיךְ הוּא, דְּאִסְתָּכַּם עַל יְדוֹי.
as, according to tradition, the Holy One said to Abraham: “As long as thy children shall be absorbed in the ways of the Torah they will be saved from punishment, but should they turn from her and forget her paths the fire of hell will have dominion over them and they will be subjected by the nations of the earth.” And Abraham pleaded: “Two punishments are surely too much; if it be Thy will, let them escape hell fire and rather go into exile.” The Holy One replied: “So be it then.” And so it was. For this reason it says: “Their rock had sold them, and the Lord had shut them up” (Deut. 32, 30), meaning that Abraham, their “rock”, was the cause of their going into exile; “and the Lord had shut them up” because He accepted Abraham’s petition and abode by his choice.’
אָמַר ר' יְהוּדָה, מִיּוֹמָא דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם עַד יוֹמָא דְּאִתְיְהִיבַת אוֹרַיְיתָא, חַמְשִׁין יוֹמִין הֲווֹ. מַאי טַעְמָא אָמַר ר' יְהוּדָה, מִשּׁוּם אִינּוּן שָׁנֵי דְּיוֹבְלָא, דִּכְתִּיב, (ויקרא כ״ה:י׳) וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה.
R. Judah said: ‘Fifty days elapsed between the Exodus and the giving of the Law. Why was this? In order that the number of days should correspond to the number of years of the Jubilee, as it is written: “And ye shall hallow the fiftieth year and proclaim liberty…” (Lev. 25, 10).’
תָּאנָא, אָמַר רַבִּי שִׁמְעוֹן, הַהוּא יוֹבְלָא אַפִּיק לוֹן לְיִשְׂרָאֵל מִמִּצְרַיִם. וְאִי תֵּימָא דְּיוֹבְלָא מַמָּשׁ. אֶלָּא (מ"ו ע"ב, פ"ה ע"ב) מִסִּטְרָא דְּיוֹבְלָא הֲוָה, וּמִסִּטְרָא דְּיוֹבְלָא אִתְּעַר דִּינָא עַל מִצְרָאֵי, וּבְגִינֵי כַּךְ חַמְשִׁין אִלֵּין דְּיוֹבְלָא הֲווֹ.
R. Simeon remarked that it was the Jubilee which led Israel out from Egypt; that is to say the divine liberation emanated from the side of Jubilee, and from the same side was judgement stirred up against the Egyptians.
תָּאנָא, לָקֳבֵל דָּא, חַמְשִׁין זִמְנִין אִתְּמַר וְאַדְכַּר בְּאוֹרַיְיתָא, נִמּוּסִין דְּמִצְרַיִם, וְשְׁבָחֵי אִינּוּן כֻּלְּהוּ, אֲשֶׁר הוֹצֵאתִיךָ. (דברים ד׳:ל״ד) וַיּוֹצִיאֲךָ. (שמות י״ג:ט׳) כִּי בְּיַד חֲזָקָה הוֹצִיאֲךָ. וְכֻלְּהוּ זִמְנֵי, חַמְשִׁין אִינּוּן, וְלָא יַתִּיר, מִשּׁוּם דְּכֹלָּא בְּיוֹבְלָא אִתְעַטָּר, וּמִסִּטְרָא דְּיוֹבְלָא אָתָא כֹּלָּא. וּבְגִינֵי כַּךְ, אוֹרַיְיתָא דְּאָתֵי מִגְּבוּרָה, אִתְעַטְּרָת בִּימִינָא. דִּכְתִּיב, (דברים לג) מִימִינוֹ אֵשׁ דָּת לָמוֹ. וְתַנְיָא חֲמִשָּׁא קָלִין הֲווֹ. וְכֻלְּהוּ אִתְחֲזִיאוּ בְּהוּ, וְאִתְכְּלִילוּ בְּהוּ, וְאִתְעַטְּרוּ בְּדָא.
For this reason the deliverance from Egypt is mentioned fifty times in the Pentateuch in such expressions as “I have brought thee out of the land of Egypt”, “I have brought thee out with a strong hand”, etc.
אָמַר ר' שִׁמְעוֹן, בְּהַהוּא זִמְנָא דְּקַבִּילוּ יִשְׂרָאֵל אוֹרַיְיתָא, יוֹבְלָא דָּא אַעְטַּר בְּעִטְּרוֹי לְקוּדְשָׁא בְּרִיךְ הוּא, כְּמַלְכָּא דְּאִתְעַטָּר בְּגוֹ חֵילֵיהּ. דִּכְתִּיב, (שיר השירים ג׳:י״א) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלמֹה בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ. מַאן אִמּוֹ. דָּא יוֹבְלָא. וְיוֹבְלָא אִתְעַטָּר, בְּחֶדְוָה בִּרְחִימוּ בִּשְׁלִימוּ. דִּכְתִּיב, (תהילים קי״ג:ט׳) אֵם הַבָּנִים שְׂמֵחָה. מַאן אֵם הַבָּנִים. אָמַר רַבִּי שִׁמְעוֹן דָּא יוֹבְלָא.
R. Simeon further said: ‘When the Israelites received the Torah the Jubilee crowned the Holy One, blessed be He, even as a king is crowned in the midst of his host, as it says, “Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals” (S.S. 3, 11). Who is His “mother”? The Jubilee. And the Jubilee crowned itself with perfect joy, as it is written: “The mother of the children rejoiced” (Ps. CXIII).’
אָמַר רִבִּי יְהוּדָה, עַל דָּא כְּתִיב, (משלי כ״ג:כ״ה) יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ. מַאן אָבִיךָ וְאִמֶּךָ. אָמַר רִבִּי יְהוּדָה, כְּמָה דְּאוּקְמוּהָ בְּסִפְרָא דִּצְנִיעוּתָא, דִּכְתִּיב, (ויקרא י״ח:ז׳) עֶרְוַת אָבִיךָ וְעֶרְוַת אִמֶּךָ לא תְּגַלֵּה וַוי לְמַאן דְּגַלֵּי עֲרָיַיתְהוֹן.
R. Judah said: ‘Concerning this it is written: “Thy father and thy mother shall be glad, and she that bore thee shall rejoice” (Prov. 23, 25).’
תָּאנָא, אָמַר רִבִּי יִצְחָק, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי בְּטוּרָא דְּסִינַי, אִזְדַּעְזָע טוּרָא. וּבְשַׁעֲתָא דְּסִינַי אִזְדַּעְזָע, כָּל שְׁאַר טוּרֵי עָלְמָא אִזְדַּעְזְעוּ, וַהֲווּ סַלְּקִין וְנַחְתִּין, עַד דְּאוֹשִׁיט קוּדְשָׁא בְּרִיךְ הוּא יְדוֹי עָלַיְיהוּ, וְאִתְיַשְּׁבוּ. וְקָלָא נָפְקָא וּמַכְרְזָא, (תהילים קי״ד:ה׳-ו׳) מַה לְּךָ הַיָּם כִּי תָנוּס הַיַּרְדֵּן תִּסוֹב לְאָחוֹר הֶהָרִים תִּרְקְדוּ כְאֵילִם וְגוֹ'.
Said R. Isaac: ‘In the hour when the Holy One, blessed be He, revealed Himself on Mount Sinai, that mountain began mightily to shake and all the other hills and high places of the earth trembled in accord with it, so that they heaved and quaked until the Holy One stretched out His hand and calmed them, and a voice was heard: “What aileth thee, O thou sea, that thou fleddest, and thou Jordan that thou wast driven back? Ye mountains that ye skipped like rams, and ye hills like young sheep?”
וְאִינּוּן תָּבָאן וְאַמְרִין, מִלְּפָנַי אֲדוֹן חוּלִי אָרֶץ. אָמַר ר' יִצְחָק, מִלְּפָנַי אֲדוֹן, דָּא אִימָא, דִּכְתִּיב אִם הַבָּנִים שְׂמֵחָה. חוּלִי אָרֶץ, דָּא אִימָא תַּתָּאָה. מִלְּפָנַי אֱלוֹהַּ יַעֲקֹב, דָּא הוּא אַבָּא, דִּכְתִּיב, (שמות ד) בְּנִי בְכוֹרִי יִשְׂרָאֵל. וְעַל הַאי כְּתִיב בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ.
And the answer was: “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob” (Ps. 114, 5-7). Now, “the Lord” in this verse refers to the “Mother” (Binah); “earth”, to the “Mother” below (Malkuth); “the God of Jacob”, to the Father (Hohmah), whose “firstborn son is Israel” (Ex. 4, 23), whom “his mother crowned in the day of his espousals”:
מַהוּ בַּעֲטָרָה. אָמַר רִבִּי יִצְחָק, כְּמָה דִּכְתִּיב, (שמואל א כ״ג:כ״ו) וְשָׁאוּל וַאֲנָשָׁיו עוֹטְרִים אֶת דָּוִד. מִשּׁוּם דְּמִתְעַטָּר, בְּחִוָורָא בְּסוּמָקָא וּבִירוֹקָא, בְּכָל גַּוְונִין דְּכֻלְּהוּ כְּלִילָן בֵּיהּ, וְאִסְתַּחֲרָן בֵּיהּ. אָמַר ר' יְהוּדָה, בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ. מַאן עֲטָּרָה. דִּכְתִּיב, (ישעיהו מ״ט:ג׳) יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. וּכְתִיב (ישעיהו ס׳:ז׳) וּבֵית תִּפְאַרְתִּי אֲפַאֵר.
she crowned him with the symbolic colours, white, red, and green, in which all other colours are included, and in him they were all united.’ According to R. Judah, the “crown” symbolizes Israel, who is God’s glory, as it is written :”Israel, in whom I am glorified” (Isa. 49, 3); “and I will glorify the house of my glory” (Ibid. 60, 7).
אָמַר ר' יִצְחָק, אוֹרַיְיתָא אִתְיְהִיבַת בְּאֶשָּׁא אוּכָּמָא, עַל גַּבֵּי אֶשָּׂא חִוָּורָא, לְאַכְלְלָא יְמִינָא בִּשְׂמָאלָא, וּשְׂמָאלָא דְּאִתְחַזָּר יְמִינָא, דִּכְתִיב מִימִינוֹ אֵשׁ דָּת לָמוֹ.
Said R. Isaac: ‘The Torah was manifested in a black fire which was superimposed upon a white fire, signifying that by means of the Torah the “Right Hand” clasped the “Left Hand” that the two might be fused, as it is written: “from his right hand a fiery law to them” (Deut. 33, 2).’
אָמַר רִבִּי אַבָּא, בְּשַׁעֲתָא דִּתְנָנָא דְּסִינַי הֲוָה נָפִיק, סָלִיק אֶשָּׁא, וּמִתְעַטָּר בְּהַהוּא תְּנָנָא בְּאִתְגַּלְּיָיא, כְּאַתְכְּלָא דָּא, וְסָלִיק וְנָחִית, וְכָל רֵיחִין וּבוּסְמִין דִּבְגִנְתָּא דְּעֵדֶן, הֲוָה סָלִיק הַהוּא תְּנָנָא, בְּחֵיזוּ דְּחִוָּור וְסוּמָק וְאוּכָם, הֲדָא הוּא דִכְתִיב, (שיר השירים ג׳:ו׳) מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל.
Said R. Abba: ‘When the smoke came out of Mount Sinai a fire ascended enveloped therein, so that its flames were of a blue colour. They flared high and dwindled again, and the smoke emitted all the aromas of Paradise, displaying itself in the colours of white, red, and black, as it says, “perfumed with myrrh and frankincense, with all powders of the merchant” (S.S. 3, 6).
הַהוּא תְּנָנָא מַאן הֲוָה. אָמַר ר' יִצְחָק, (נ"ח ע"ב) שְׁכִינְתָּא דְּאִתְגְלֵי לְתַמָּן, כְּמָה דְאַתְּ אָמֵר, (שיר השירים ג׳:ו׳) מִי זֹאת עוֹלָה מִן הַמִּדְבָּר כְּתִמְרוֹת עָשָׁן. אָמַר ר' יְהוּדָה, לָמָּה לָךְ כּוּלֵי הַאי הָא קְרָא שְׁלִים הוּא, דִּכְתִּיב וְהַר סִינַי עָשָׁן כֻּלּוֹ מִפְּנִי אֲשֶׁר יָרַד עָלָיו יְיָ' בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן. זַכָּאָה עַמָּא דְּחָמָאן דָּא, וְיַדְעִין דָּא.
It was the Shekinah who manifested Herself thus at the giving of the Law in the wilderness on Mount Sinai, as it says, “Who is this (zoth) that cometh up from the wilderness like pillars of smoke?” (Ibid.)’ Said R. Judah: ‘But surely it is not necessary to go so far afield to discover this. Have we not the direct statement that “Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace” (Ex. 19, 18)? Blessed were the people who beheld this wondrous thing and apprehended the mystery thereof! ‘