I AM THE LORD THY GOD WHO BROUGHT THEE OUT OF THE LAND OF EGYPT. R. Eleazar referred to the verse: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother” (Prov. 1, 18). “’The instruction of thy father”,’ he said, ‘refers to the Holy One; “the Torah of thy mother” to the Community of Israel.’
According to R. Judah, “father” represents Wisdom (Hokhmah) and “mother” Understanding (Binah). Said R. Judah: ‘Both interpretations mean one and the same thing, for we have been taught that the Torah emanated from the Supernal Wisdom.’ R. Jose said that the Torah emanated from Understanding, for it says: “to perceive the words of understanding” and “forsake not the Torah of thy mother”.
Said R. Judah: ‘The Torah is an emanation of both Wisdom and Understanding, and combines the influence of both, for it says: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother”.’ R. Abba said: ‘It contains the influence of all the emanations, in virtue of containing those two: grace, judgement, and mercy, and every one required for perfection. When the King and the Matrona are in harmonious union all attributes are harmoniously united, and wherever these are found all the others are found as well.’ R. Jose said: ‘The “I” in the first commandment represents the Shekinah, as in “I will go down with thee to Egypt” (Gen. 46, 4).’ R. Isaac said that after “I” there is a pause, and the next words, “the Lord is thy God”, refer to the Holy One, blessed be He, identical with the “Heavens”, as it is written: “Out of heaven he made thee to hear his voice” (Deut. 4, 36), and again, “Ye have seen that I have spoken to you from heaven” (Ex. 20, 22). The.”who” (asher) which follows designates the sphere which all consider blessed (ashar)
R. Jose said: ‘The “I” in the first commandment represents the Shekinah, as in “I will go down with thee to Egypt” (Gen. 46, 4).’ R. Isaac said that after “I” there is a pause, and the next words, “the Lord is thy God”, refer to the Holy One, blessed be He, identical with the “Heavens”, as it is written: “Out of heaven he made thee to hear his voice” (Deut. 4, 36), and again, “Ye have seen that I have spoken to you from heaven” (Ex. 20, 22).
The.”who” (asher) which follows designates the sphere which all consider blessed (ashar) The “bringing out of Egypt” designates the “Jubilee”, as we have been taught that the “Jubilee” was the immediate cause of Israel’s exodus from Egypt; for which reason this event is mentioned fifty times in the Torah. Fifty days passed from the Exodus to the Revelation on Sinai, and fifty years had to pass for the liberation of slaves.
“From the house of slaves”: as it is written: “The Lord smote all the firstborn of the land of Egypt” (Ex. 12, 29), which, as we have been taught, signifies the lower “crown” which the Egyptians worshipped. For, indeed, as there is a “House” above, so also there is a “house” below; a holy “house” above-“with wisdom is a house builded” (Prov. 24, 3)-and an unholy “house” below, a “house of slaves”.
We have been taught that when the “I” was proclaimed, all those commandments of the Torah which are united in the “Body” of the Supernal Holy King were comprised in it;
for, indeed, all the commandments have their unifying centre in the “Body” of the King; some in the “Head”, some in the “Trunk”, some in the “Hands”, and some in the “Feet”, and none of them ever step out and become separate from the “Body” of the King or lose connection with it. He, therefore, who transgresses against even one of the commandments of the Torah is as though he transgressed against the “Body” of the King, as it is written: “And they shall go forth and look upon the carcases of the men that have transgressed against me” (Isa. 66, 24)-as it were, “against My very Self.” Woe unto the sinners who break the words of the Torah- they know not what they do!
9
דְּאָמַר ר' שִׁמְעוֹן, הַהוּא אֲתָר דְּאִיהוּ חָב לְגַבֵּיהּ, הַהוּא אֲתָר מַמָּשׁ גַּלֵּי חוֹבֵיהּ. (ואמר ר' שמעון קודשא בריך הוא ממש גלי חוביה) חָב בְּקוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא גַּלֵּי חוֹבֵיהּ, דִּכְתִּיב, (איוב כ׳:כ״ז) יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ. יְגַלּוּ שָׁמַיִם עֲוֹנוֹ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאֶרֶץ מִתְקוֹמָמָה לוֹ: דָּא קוּדְשָׁא בְּרִיךְ הוּא (נ"א דא כנסת ישראל.)
And thus said R. Simeon: ‘The Place against which a sin is committed itself reveals the sin. When a sin has been committed against the Holy One, it is He Himself who reveals it, as it is written: “The heaven shall reveal his iniquity and the earth shall rise up against him” (Job. 20, 27). “The heaven” signifies the Holy One; “the earth” the Community of Israel.
We have also been taught that “heaven” reveals man’s guilt and “earth” executes judgement on the sinners, as it is written: “The earth shall rise up against him.” ‘ Said R. Jose: ‘We have been taught in the name of R. Simeon that in the hour when the Torah was given to Israel Mother and children were together in perfect harmony, as it is written, “the mother of the children rejoiced” (Ps. 93, 9).’
Thus “I” in this verse refers to the Shekinah, called “daughter” in the dictum “Abraham had a daughter, the Shekinah”. “The Lord thy God” has the same reference as in the verse, “My firstborn son Israel” (Ex. 4, 22) (i.e. Tifereth);
while the words “who hath brought thee out of the land of Egypt” refer to the mystery of “Jubilee” (the Mother). Thus the Mother was there and the Children were there, all in joy and completeness; so that we apply the verse “the Mother of the children rejoices”. Hence we have learnt that a man should be careful not to sin lest he cause the Mother to depart from the Children.’
R. Eleazar said: ‘From the fact that in one place it says: “In the beginning God created heaven and earth”, and in another, “On the day when the Lord God made earth and heaven” (Gen. 2, 4), it has been concluded that both heaven and earth were created as one; the Holy One stretched out His right hand and created the heaven, and then He stretched out His left hand and created the earth.
Also, when it says: “And it shall come to pass on that day that I will answer the heavens, and they shall answer the earth” (Hos. II,21), it refers to the supernal heavens and to the supernal earth, the earth which is called “My footstool” (Isa. 66, 1). The significance whereof is that the heaven longed for the earth, that it might unite itself with her in the sphere called “Righteous”, as it is written: “The righteous is the foundation of the world” (Prov. 10, 25).
From the head of the King to the place where this Righteous One commences flows a holy river, the oil of anointment, which pours itself out in fulness of desire upon this earth; and the earth having received it therefrom nourishes all both above and below.
Said R. Isaac: ‘We read: “And the Lord came down upon Mount Sinai” (Ex. 19, 20); “He bowed the heavens and came down” (2 Sam. 22, 10). Whither came He down? For the text tells us that He descended upon (lit. above) Mount Sinai and not on to Sinai.’
R. Jose replied: ‘He came down from grade to grade, from crown to crown, until He reached this “earth”, and then the Moon shone and was revealed in completeness in the heavens. Hence it says, “He descended above Mount Sinai.” What stands above Mount Sinai? Surely, the Shekinah.’
(שמות כ׳:ב׳) אָנֹכִי יְיָ' אֱלהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ וְגוֹ' ר' אֶלְעָזָר פָּתַח, (משלי א׳:ח׳) שְׁמַע בְּנִי מוֹסֵר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. שְׁמַע בְּנִי מוּסַר אָבִיךָ: דָּא קוּדְשָׁא בְּרִיךְ הוּא וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ: דָּא כְּנֶסֶת יִשְׂרָאֵל. מַאן כְּנֶסֶת יִשְׂרָאֵל. דָּא בִּינָה. כְּמָה דִּכְתִּיב, (משלי א׳:ב׳) לְהָבִין אִמְרֵי בִינָה
I AM THE LORD THY GOD WHO BROUGHT THEE OUT OF THE LAND OF EGYPT. R. Eleazar referred to the verse: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother” (Prov. 1, 18). “’The instruction of thy father”,’ he said, ‘refers to the Holy One; “the Torah of thy mother” to the Community of Israel.’
ר' יְהוּדָה אָמַר, מוּסַר אָבִיךָ: דָּא הִיא חָכְמָה. וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ: דָּא הִיא בִּינָה. ר' יִצְחָק אָמַר, הָא וְהָא, חַד מִלָּה אִתְפְּרָשׁוּ. דְּתָנֵינָן, (בראשית מ"ז ע"ב) אוֹרַיְיתָא מֵחָכְמָה דִּלְעֵילָּא נַפְקַת. ר' יוֹסֵי אָמַר, מִבִּינָה נַפְקַת, דִּכְתִּיב לְהָבִין אִמְרֵי בִינָה, וּכְתִיב וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ.
According to R. Judah, “father” represents Wisdom (Hokhmah) and “mother” Understanding (Binah). Said R. Judah: ‘Both interpretations mean one and the same thing, for we have been taught that the Torah emanated from the Supernal Wisdom.’ R. Jose said that the Torah emanated from Understanding, for it says: “to perceive the words of understanding” and “forsake not the Torah of thy mother”.
אָמַר ר' יְהוּדָה, אוֹרַיְיתָא מֵחָכְמָה וּבִינָה אִתְכְּלִילַת, דִּכְתִּיב, שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. ר' אַבָּא אָמַר, בְּכֹלָּא אִתְכְּלִילַת, דְּכֵיוָן דִּבְאִלֵּין תְּרֵין אִתְכְּלִילַת, אִתְכְּלִילַת בְּכֹלָּא. בְּחֶסֶד, בְּדִינָא בְּרַחֲמֵי. בְּכֻלְּהוּ שְׁלֵימוּתָא דְּאִצְטְרִיךְ מִלָּה. אִי מַלְכָּא וּמַטְרוֹנִיתָא מִסְתַּכְּמִין, כֹּלָּא מִסְתַּכְּמִין. בַּאֲתָר דְּאִלֵּין מִשְׁתַּכְּחִין, כֹּלָּא מִשְׁתַּכְּחִין.
Said R. Judah: ‘The Torah is an emanation of both Wisdom and Understanding, and combines the influence of both, for it says: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother”.’ R. Abba said: ‘It contains the influence of all the emanations, in virtue of containing those two: grace, judgement, and mercy, and every one required for perfection. When the King and the Matrona are in harmonious union all attributes are harmoniously united, and wherever these are found all the others are found as well.’ R. Jose said: ‘The “I” in the first commandment represents the Shekinah, as in “I will go down with thee to Egypt” (Gen. 46, 4).’ R. Isaac said that after “I” there is a pause, and the next words, “the Lord is thy God”, refer to the Holy One, blessed be He, identical with the “Heavens”, as it is written: “Out of heaven he made thee to hear his voice” (Deut. 4, 36), and again, “Ye have seen that I have spoken to you from heaven” (Ex. 20, 22). The.”who” (asher) which follows designates the sphere which all consider blessed (ashar)
ר' יוֹסֵי אָמַר, אָנֹכִי: דָּא שְׁכִינְתָּא. כְּמָה דִּכְתִּיב, (בראשית מ״ו:ד׳) אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה. יְיָ' אֱלהֶיךָ: (נ"א כלא סליק לעילא, למהר כלא חד) (דא כנסת ישראל דכתיב ואל תטוש תורת אמך) ר' יִצְחָק אָמַר, אָנֹכִי: דָּא שְׁכִינְתָּא. וּפָסְקָא טַעֲמָא. כְּמָה דְאַתְּ אָמֵר (בראשית כ״ז:י״ט) אָנֹכִי עֵשָׂו בְּכוֹרֶךָ. יְיָ' אֱלֹהֶיךָ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. כְּמָה דִּכְתִּיב, (דבהם ד) מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קוֹלוֹ. וּכְתִיב אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. מִן הַשָּׁמַיִם (מן השמים ממש דא קודשא בריך הוא.)
R. Jose said: ‘The “I” in the first commandment represents the Shekinah, as in “I will go down with thee to Egypt” (Gen. 46, 4).’ R. Isaac said that after “I” there is a pause, and the next words, “the Lord is thy God”, refer to the Holy One, blessed be He, identical with the “Heavens”, as it is written: “Out of heaven he made thee to hear his voice” (Deut. 4, 36), and again, “Ye have seen that I have spoken to you from heaven” (Ex. 20, 22).
אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם. אֲשֶׁר: אֲתָר דְּכֹלָּא מְאַשְּׁרִין לֵיהּ. הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם: דָּא יוֹבְלָא. כְּמָה דְּתָנֵינָן, מִסִּטְרָא דְּיוֹבְלָא נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם. וּבְגִין כַּךְ, חַמְשִׁין זִמְנִין אִדְכַּר יְצִיאַת מִצְרַיִם בְּאוֹרַיְיתָא. חַמְשִׁין יוֹמִין לְקַבְּלָא אוֹרַיְיתָא. חַמְשִׁין שְׁנִין לְחֵירוּ דְּעַבְדִין.
The.”who” (asher) which follows designates the sphere which all consider blessed (ashar) The “bringing out of Egypt” designates the “Jubilee”, as we have been taught that the “Jubilee” was the immediate cause of Israel’s exodus from Egypt; for which reason this event is mentioned fifty times in the Torah. Fifty days passed from the Exodus to the Revelation on Sinai, and fifty years had to pass for the liberation of slaves.
מִבֵּית עֲבָדִים: כְּמָה דִּכְתִּיב, (שמות י״ב:כ״ט) הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם. וְתָנֵינָן אִלֵּין כִּתְרִין תַּתָּאִין, דְּאִתְרְחִיצוּ בְּהוּ מִצְרָאֵי. כְּמָה דְּאִית בֵּיתָא לְעֵילָּא, אִית בֵּיתָא לְתַתָּא. בֵּיתָא קַדִּישָׁא לְעֵילָּא, דִּכְתִּיב, (משלי כ״ד:ג׳) בְּחָכְמָה יִבָּנֶה בָּיִת. בֵּיתָא תַּתָּאָה לְתַתָּא, דְּלָא קַדִּישָׁא, כְּמָה דִּכְתִּיב מִבֵּית עֲבָדִים.
“From the house of slaves”: as it is written: “The Lord smote all the firstborn of the land of Egypt” (Ex. 12, 29), which, as we have been taught, signifies the lower “crown” which the Egyptians worshipped. For, indeed, as there is a “House” above, so also there is a “house” below; a holy “house” above-“with wisdom is a house builded” (Prov. 24, 3)-and an unholy “house” below, a “house of slaves”.
תָּאנָא, בְּשַׁעֲתָא דְּאִתְּמַר אָנֹכִי, כָּל אִינּוּן פִּקּוּדֵי אוֹרַיְיתָא, דְּמִתְאַחֲדָן בְּמַלְכָּא קַדִּישָׁא עִלָּאָה, בְּסִטְרָא (ס"א דא') כֻּלְּהוּ הֲוָה כְּלִילָן בְּהַאי מִלָּה.
We have been taught that when the “I” was proclaimed, all those commandments of the Torah which are united in the “Body” of the Supernal Holy King were comprised in it;
כְּמָה דְּתָנֵינָן, כָּל פִּקּוּדֵי אוֹרַיְיתָא, מִתְאַחֲדָן בְּגוּפָא דְּמַלְכָּא. (דבר אחר במלכא קדישא עלאה) מִנְּהוֹן בְּרֵישָׁא דְּמַלְכָּא, וּמִנְהוֹן בְּגוּפָא, וּמִנְהוֹן בִּידֵי מַלְכָּא, וּמִנְהוֹן בְּרַגְלוֹי, וְלֵית מַאן דְּנָפִיק מִן גּוּפָא דְּמַלְכָּא לְבַר. וּבְגִין כַּךְ, מַאן דְּפָשַׁע בְּחַד פִּקּוּדֵי אוֹרַיְיתָא, כְּמַאן דְּפָשַׁע בְּגוּפָא דְּמַלְכָּא, כְּמָה דִּכְתִּיב, (ישעיהו ס״ו:כ״ד) וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי. בִּי מַמָּשׁ. וַוי לְחַיָּיבַיָּא, דְּעַבְרִין עַל פִּתְגָּמֵי אוֹרַיְיתָא, וְלָא יַדְעִין מַאי קָא עַבְדִין.
for, indeed, all the commandments have their unifying centre in the “Body” of the King; some in the “Head”, some in the “Trunk”, some in the “Hands”, and some in the “Feet”, and none of them ever step out and become separate from the “Body” of the King or lose connection with it. He, therefore, who transgresses against even one of the commandments of the Torah is as though he transgressed against the “Body” of the King, as it is written: “And they shall go forth and look upon the carcases of the men that have transgressed against me” (Isa. 66, 24)-as it were, “against My very Self.” Woe unto the sinners who break the words of the Torah- they know not what they do!
דְּאָמַר ר' שִׁמְעוֹן, הַהוּא אֲתָר דְּאִיהוּ חָב לְגַבֵּיהּ, הַהוּא אֲתָר מַמָּשׁ גַּלֵּי חוֹבֵיהּ. (ואמר ר' שמעון קודשא בריך הוא ממש גלי חוביה) חָב בְּקוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא גַּלֵּי חוֹבֵיהּ, דִּכְתִּיב, (איוב כ׳:כ״ז) יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ. יְגַלּוּ שָׁמַיִם עֲוֹנוֹ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאֶרֶץ מִתְקוֹמָמָה לוֹ: דָּא קוּדְשָׁא בְּרִיךְ הוּא (נ"א דא כנסת ישראל.)
And thus said R. Simeon: ‘The Place against which a sin is committed itself reveals the sin. When a sin has been committed against the Holy One, it is He Himself who reveals it, as it is written: “The heaven shall reveal his iniquity and the earth shall rise up against him” (Job. 20, 27). “The heaven” signifies the Holy One; “the earth” the Community of Israel.
תַּנְיָא, שָׁמַיִם גַּלְּיָין חוֹבֵיהּ דְּבַר נָשׁ. וּבְשַׁעֲתָא דְּאִיהוּ גַּלְּיָא חוֹבֵיהּ, אֶרֶץ עָבִיד דִּינָא דְּבַר נָשׁ, דִּכְתִּיב וְאֶרֶץ מִתְקוֹמָמָה לוֹ, לְמֶעְבַּד דִּינָא בֵּיהּ. אָמַר ר' יוֹסֵי, תָּנֵינָן מִשְּׁמֵיהּ דְּר' שִׁמְעוֹן, בְּשַׁעֲתָא דְּאִתְיְהִיבַת אוֹרַיְיתָא, אִימָא וּבְנִין בִּשְׁלֵימוּתָא אִשְׁתְּכָחוּ, דִּכְתִּיב, (תהילים קי״ג:ט׳) אֵם הַבָּנִים שְׂמֵחָה.
We have also been taught that “heaven” reveals man’s guilt and “earth” executes judgement on the sinners, as it is written: “The earth shall rise up against him.” ‘ Said R. Jose: ‘We have been taught in the name of R. Simeon that in the hour when the Torah was given to Israel Mother and children were together in perfect harmony, as it is written, “the mother of the children rejoiced” (Ps. 93, 9).’
אָנֹכִי יְיָ' אֱלֹהֶיךָ. אָנֹכִי, כְּמָה דְּתָנֵינָן, בַּת הָיְתָה לוֹ לְאַבְרָהָם אָבִינוּ, הִיא שְׁכִינְתָּא. וְדָא בַּת. יְיָ' אֱלהֶיךָ, דִּכְתִּיב (שמות ד) בְּנִי בְכוֹרִי יִשְׂרָאֵל. וּכְתִיב (משלי ג׳:י״ח) עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, הָא בֵּן.
Thus “I” in this verse refers to the Shekinah, called “daughter” in the dictum “Abraham had a daughter, the Shekinah”. “The Lord thy God” has the same reference as in the verse, “My firstborn son Israel” (Ex. 4, 22) (i.e. Tifereth);
אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, דִּכְתִּיב, (ויקרא כ״ה:י״ב) יוֹבֵל הִיא קֹדֶשׁ תִּהְיֶה לָכֶם, וּכְתִיב (תהילים קי״ג:ט׳) אֵם הַבָּנִים שְׂמֵחָה. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר, הָא אִימָא וּבְנִין. יָתְבָא אִימָא יַתְבִין בְּנִין. (ועלמין) כֻּלְּהוּ בְּחֶדְוָה בִּשְׁלִימוּתָא. וְעַל דָּא כְּתִיב, אֵם הַבָּנִים שְׂמֵחָה. מִתְעַבְּרָא אִימָא, כֻּלְּהוּ מִתְעַבְּרָן בְּדוּכְתַּיְיהוּ. וּכְתִיב, (דברים כ״ב:ו׳) לא תִקַּח הָאֵם עַל הַבָּנִים. וְתָנֵינָן, לָא יַעְבִיד בַּר נָשׁ חוֹבֵי לְתַתָּא, בְּגִין דְּאִתְעֲבָר אִימָּא מֵעַל בְּנִין.
while the words “who hath brought thee out of the land of Egypt” refer to the mystery of “Jubilee” (the Mother). Thus the Mother was there and the Children were there, all in joy and completeness; so that we apply the verse “the Mother of the children rejoices”. Hence we have learnt that a man should be careful not to sin lest he cause the Mother to depart from the Children.’
אָמַר ר' יִצְחָק, כֹּלָּא קוּדְשָׁא בְּרִיךְ הוּא. כֹּלָּא הוּא. כֹּלָּא חַד. וּמִלִּין אִלֵּין, לִמְחַצְּדֵי חַקְלָא אִתְגַּלְּיָין. זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי.
R. Isaac said: ‘All these expressions refer to the Holy One, blessed be He, and this is a thing disclosed to the “reapers of the field”.’
תָּאנֵי אָמַר ר' אֶלְעָזָר, כְּתִיב, בְּרֵאשִׁית בָּרָא אֱלהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ. וּכְתִיב, (בראשית ב׳:ד׳) בְּיוֹם עֲשׂוֹת יְיָ' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. בְּמָאי אוֹקִימְנָא הָנִי קְרָאֵי, הָא תָּנֵינָן, דְּתַרְוַויְיהוּ כַּחֲדָא אִתְבְּרִיאוּ. מְלַמֵּד, שֶׁנָּטָה הַקָדוֹשׁ בָּרוּךְ הוּא קַו יְמִינוֹ וּבָרָא הַשָּׁמַיִם, וּנְטֵה קַו שְׂמֹאלוֹ, וּבָרָא אֶת הָאָרֶץ. בְּקַדְמִיתָא אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, וּלְבָתַר אֶרֶץ וְשָׁמָיִם.
R. Eleazar said: ‘From the fact that in one place it says: “In the beginning God created heaven and earth”, and in another, “On the day when the Lord God made earth and heaven” (Gen. 2, 4), it has been concluded that both heaven and earth were created as one; the Holy One stretched out His right hand and created the heaven, and then He stretched out His left hand and created the earth.
תְּנָן, כְּתִיב, (הושע ב׳:כ״ג-כ״ד) בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם יְיָ' אֶעֱנֶה אֶת הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת הָאָרֶץ. אֶעֱנֶה אֶת הַשָּׁמָיִם, שָׁמַיִם מַמָּשׁ. דִּכְתִּיב, (ישעיהו ס״ו:א׳) הַשָּׁמַיִם כִּסְאִי. וְהֵם יַעֲנוּ אֶת הָאָרֶץ. הָאָרֶץ מַמָּשׁ, דִּכְתִּיב וְהָאָרֶץ הֲדוֹם רַגְלָי. שָׁמַיִם, שָׁמַיִם עִלָּאִין. וְאֶרֶץ, אֶרֶץ עִלָּאָה. דְּתַנְיָא, כַּד אִתָּקַן שָׁמַיִם דָּא בְּתִיקוּנוֹי, (אתקן) לָקֳבְלֵיהּ דְּהַאי אֶרֶץ, וְתֵיאוּבְתֵיהּ לְקַבְּלָהּ, בְּחַד דַּרְגָּא דְּאִקְרֵי צַדִּיק. כְּמָה דִּכְתִּיב, (משלי י׳:כ״ה) וְצַדִּיק יְסוֹד עוֹלָם, וְאִתְדָּבַּק בְּהַאי אֶרֶץ.
Also, when it says: “And it shall come to pass on that day that I will answer the heavens, and they shall answer the earth” (Hos. II,21), it refers to the supernal heavens and to the supernal earth, the earth which is called “My footstool” (Isa. 66, 1). The significance whereof is that the heaven longed for the earth, that it might unite itself with her in the sphere called “Righteous”, as it is written: “The righteous is the foundation of the world” (Prov. 10, 25).
וּמֵרֵישָׁא דְּמַלְכָּא, עַד הַהוּא אֲתָר דְּשָׁאֲרִי הַאי צַדִּיק, אָתֵי חַד נַהֲרָא קַדִּישָׁא, מִשְׁחָא דִּרְבוּת, וְאַטִּיל בִּסְגִיאוּת תִּיאוּבְתָּא, בְּהַאי אֶרֶץ קַדִּישָׁא, וְנָטַל כֹּלָּא הַאי אֶרֶץ. וּלְבָתַר, מֵהַאי אֶרֶץ אִתְּזַן כֹּלָּא, עִילָּאֵי וְתַתָּאֵי. כִּדְכוּרָא דָּא, כַּד תִּיאוּבְתֵּיהּ לְאִתְדַּבְּקָא בְּנוּקְבָא, דְּאַפִּיק זַרְעָא דִּרְבוּת, מֵרֵישָׁא דְּמוֹחָא, בְּהַהוּא אָמָה, וְאַטִּיל בְּנוּקְבָא, וּמִנֵּיהּ מִתְעַבְּרָא נוּקְבָּא, אִשְׁתְּכַח, דְּכֻלְּהוּ שַׁיְיפִין דְּגוּפָא, כֻּלְּהוּ מִתְדַבְּקָן בְּנוּקְבָא, וְנוּקְבָּא אֲחִידָא כֹּלָּא. כְּדוּגְמָא דָּא תָּנִינָן, כָּל דְּאַשְׁלִים לַעֲשָׂרָה קַדְמָאֵי דְּבֵי כְּנִישְׁתָּא, נוֹטֵל אֲגַר כֻּלְּהוּ. ר' יוֹסֵי אוֹמֵר, לָקֳבְלֵי דְּכֻלְּהוּ.
From the head of the King to the place where this Righteous One commences flows a holy river, the oil of anointment, which pours itself out in fulness of desire upon this earth; and the earth having received it therefrom nourishes all both above and below.
ר' יִצְחָק אָמַר, כְּתִיב (שמואל ב כ״ב:י׳) וַיֵּט שָׁמַיִם וַיֵּרַד, וּכְתִיב וַיֵּרַד יְיָ' לְעֵינֵי כָל הָעָם עַל הַר סִינַי, (ד"א לא גרסינן תנא) וַיֵּט שָׁמַיִם וַיֵּרַד, לְאָן נָחַת. אִי תֵּימָא דְּנָחַת לְסִינַי, עַל הַר סִינַי כְּתִיב וְלָא כְּתִיב בְּהַר סִינַי.
Said R. Isaac: ‘We read: “And the Lord came down upon Mount Sinai” (Ex. 19, 20); “He bowed the heavens and came down” (2 Sam. 22, 10). Whither came He down? For the text tells us that He descended upon (lit. above) Mount Sinai and not on to Sinai.’
אֶלָּא, וַיֵּט שָׁמַיִם וַיֵּרַד, לְאָן נָחַת. אָמַר ר' יוֹסֵי, (אמר רבי יהודה אמר רבי חייא) נָחִית בְּדַרְגּוֹי, מִדַּרְגָּא לְדַרְגָּא, וּמִכִּתְרָא לְכִתְרָא, עַד דְּאִתְדַּבָּק בְּהַאי אֶרֶץ, וּכְדֵין אִתְנְהַר סִיהֲרָא, וְקַיְּימָא בְּאַשְׁלָמוּתָא. הֲדָא הוּא דִכְתִיב וַיֵּט שָׁמַיִם וַיֵּרַד, לְהַאי אֶרֶץ. וּכְדֵין כְּתִיב, עַל הַר סִינַי. מַה קַּיְימָא עַל הַר סִינַי, הֲוֵי אֵימָא דָּא שְׁכִינְתָּא.
R. Jose replied: ‘He came down from grade to grade, from crown to crown, until He reached this “earth”, and then the Moon shone and was revealed in completeness in the heavens. Hence it says, “He descended above Mount Sinai.” What stands above Mount Sinai? Surely, the Shekinah.’
ר' אַבָּא אָמַר מֵהָכָא, (שמות י״ט:י״ח) מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְיָ' בָּאֵשׁ. וּכְתִיב (דברים ד׳:כ״ד) כִּי יְיָ' אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא. וּכְתִיב, (בראשית י״ט:כ״ד) וַיְיָ' הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה גָּפְרִית וָאֵשׁ מֵאֵת ה' מִן הַשָּׁמָיִם. וַיְיָ' הִמְטִיר דָּא הוּא אֶרֶץ מֵאָן אֲתָר נָטִיל הַאי, סוֹפְיֵהּ דִּקְרָא מוֹכַח, דִּכְתִּיב מֵאֵת יְיָ' מִן הַשָּׁמָיִם, מִן הַשָּׁמָיִם מַמָּשׁ. רַבִּי חִיָּיא אָמַר מֵהָכָא, וַיְדַבֵּר אֱלהִים אֵת כָּל. כָּל, כְּלָלָא דְּכֹלָּא, דְּהָא בְּהַאי תַּלְיָא כֹּלָּא.