Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

February 22, 2022 | 讻状讗 讘讗讚专 讗壮 转砖驻状讘

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Chagigah 13

This month鈥檚 learning is sponsored by Maurice Heller in honor of Dena Heller. 鈥淗er exuberance for Daf Yomi is an inspiration. May she continue her learning for many years to come in good health.鈥

The different firmaments of the heavens are discussed further. What parts of maase merkava can be learned? What parts can be outlined? To whom can this be taught? Can one teach Torah to a gentile? Stories are told of rabbis who wanted to learn/teach maase merkava but were not given the opportunity. They wanted to conceal the book of Ezekiel because of contradictions between the Torah and some of the verses in Ezekiel. But Chanania ben Chizkia sat in his attic for many hours until he was able to resolve the contradictions. A child tried to learn maase markava and a fire came out and burned him. This raised further issues regarding the book but again, Chanania convinced them not to be concerned. What is the meaning of chashmal in the description in the first chapter of Ezekiel? Some other terms in that chapter as well as some of the verses are explained. Why is the description of the vision in Ezekiel different from the parallel description of the vision of Isaiah? Contradictory verses in Ezekiel are raised and resolved. One of the faces of the chayot described in Ezekiel was a cherub 鈥 what is a cherub? The seraphim in Isaiah have 6 wings and in Ezekiel only 4. Why?

讘讘转讬 讙讜讗讬 讛讗 讘讘转讬 讘专讗讬 讜讗诪专 专讘 讗讞讗 讘专 讬注拽讘 注讜讚 专拽讬注 讗讞讚 讬砖 诇诪注诇讛 诪专讗砖讬 讛讞讬讜转 讚讻转讬讘 讜讚诪讜转 注诇 专讗砖讬 讛讞讬讛 专拽讬注 讻注讬谉 讛拽专讞 讛谞讜专讗

to the inner houses, where there is only light; that source, according to which He is surrounded by darkness, is referring to the outer houses. And Rav A岣 bar Ya鈥檃kov said: There is one more firmament above these, which is above the heads of the divine creatures, as it is written: 鈥淎nd over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice鈥 (Ezekiel 1:22).

注讚 讻讗谉 讬砖 诇讱 专砖讜转 诇讚讘专 诪讻讗谉 讜讗讬诇讱 讗讬谉 诇讱 专砖讜转 诇讚讘专 砖讻谉 讻转讜讘 讘住驻专 讘谉 住讬专讗 讘诪讜驻诇讗 诪诪讱 讗诇 转讚专讜砖 讜讘诪讻讜住讛 诪诪讱 讗诇 转讞拽讜专 讘诪讛 砖讛讜专砖讬转 讛转讘讜谞谉 讗讬谉 诇讱 注住拽 讘谞住转专讜转 转谞讬讗 讗诪专 专讘谉 讬讜讞谞谉 讘谉 讝讻讗讬 诪讛 转砖讜讘讛 讛砖讬讘转讜 讘转 拽讜诇 诇讗讜转讜 专砖注 讘砖注讛 砖讗诪专 讗注诇讛 注诇 讘诪转讬 注讘 讗讚诪讛 诇注诇讬讜谉 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讜 专砖注 讘谉 专砖注 讘谉 讘谞讜 砖诇 谞诪专讜讚 讛专砖注 砖讛诪专讬讚 讻诇 讛注讜诇诐 讻讜诇讜 注诇讬讜 讘诪诇讻讜转讜

The Gemara comments: Until here, you have permission to speak; from this point forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught in a baraita: Rabban Yo岣nan ben Zakkai said: What response did the Divine Voice provide to that wicked man, Nebuchadnezzar, when he said: 鈥淚 will ascend above the heights of the clouds; I will be like the Most High鈥 (Isaiah 14:14), thereby intending to rise to heaven? A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, i.e., follower of the ways, of Nimrod the wicked, who caused the entire world to rebel against Him during the time of his reign.

讻诪讛 砖谞讜转讬讜 砖诇 讗讚诐 砖讘注讬诐 砖谞讛 砖谞讗诪专 讬诪讬 砖谞讜转讬谞讜 讘讛诐 砖讘注讬诐 砖谞讛 讜讗诐 讘讙讘讜专讜转 砖诪讜谞讬诐 砖谞讛 讜讛诇讗 诪谉 讛讗专抓 注讚 诇专拽讬注 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜注讜讘讬讜 砖诇 专拽讬注 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜讻谉 讘讬谉 讻诇 专拽讬注 讜专拽讬注

How many are the years of man? Seventy years, as it is stated: 鈥淭he span of our life is seventy years, or if we are strong, eighty years鈥 (Psalms 90:10). Now is there not from the earth to the firmament a walking distance of five hundred years, and the thickness of the firmament itself is a walking distance of five hundred years, and a similar distance exists between each and every one of the firmaments?

诇诪注诇讛 诪讛谉 讞讬讜转 讛拽讚砖 专讙诇讬 讛讞讬讜转 讻谞讙讚 讻讜诇诐 拽专住讜诇讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 砖讜拽讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 专讻讜讘讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 讬专讻讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 讙讜驻讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 爪讜讗专讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 专讗砖讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 拽专谞讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 诇诪注诇讛 诪讛谉 讻住讗 讻讘讜讚 专讙诇讬 讻住讗 讛讻讘讜讚 讻谞讙讚 讻讜诇谉 讻住讗 讛讻讘讜讚 讻谞讙讚 讻讜诇谉 诪诇讱 讗诇 讞讬 讜拽讬诐 专诐 讜谞砖讗 砖讜讻谉 注诇讬讛诐 讜讗转讛 讗诪专转 讗注诇讛 注诇 讘诪转讬 注讘 讗讚诪讛 诇注诇讬讜谉 讗讱 讗诇 砖讗讜诇 转讜专讚 讗诇 讬专讻转讬 讘讜专

And above them, above all the firmaments, are the divine creatures. The feet of the divine creatures correspond in distance to all the firmaments; the ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them, and the horns of the animals correspond to all of them. Above them is the Throne of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them, and the living, almighty, lofty, exalted King dwells above them. And you, Nebuchadnezzar, say: 鈥淚 will ascend above the heights of the clouds; I will be like the Most High鈥 (Isaiah 14:15), but the next verse states: 鈥淵et you shall be brought down to the netherworld, to the uttermost parts of the pit鈥 (Isaiah 14:15).

讜诇讗 讘诪专讻讘讛 讘讬讞讬讚 转谞讬 专讘讬 讞讬讬讗 讗讘诇 诪讜住专讬谉 诇讜 专讗砖讬 驻专拽讬诐 讗诪专 专讘讬 讝讬专讗 讗讬谉 诪讜住专讬谉 专讗砖讬 驻专拽讬诐 讗诇讗 诇讗讘 讘讬转 讚讬谉 讜诇讻诇 诪讬 砖诇讘讜 讚讜讗讙 讘拽专讘讜 讗讬讻讗 讚讗诪专讬 讜讛讜讗 砖诇讘讜 讚讜讗讙 讘拽专讘讜

搂 It is taught in the mishna, according to the Gemara鈥檚 explanation: Nor may one expound the Design of the Divine Chariot to an individual. Rabbi 岣yya taught: But one may transmit to him, an individual, the outlines of this topic, leaving him to comprehend the rest on his own. Rabbi Zeira said: One may transmit the outlines of the Design of the Divine Chariot only to the president of the court, who needs to know them due to his wisdom and meritorious deeds, and to anyone whose heart inside him is concerned, i.e., one who is concerned about his sins and desires to achieve full repentance. There are those who say that this does not refer to two separate individuals, but to the president of the court, whose heart inside him is concerned.

讗诪专 专讘讬 讗诪讬 讗讬谉 诪讜住专讬谉 住转专讬 转讜专讛 讗诇讗 诇诪讬 砖讬砖 讘讜 讞诪砖讛 讚讘专讬诐 砖专 讞诪砖讬诐 讜谞砖讜讗 驻谞讬诐 讜讬讜注抓 讜讞讻诐 讞专砖讬诐 讜谞讘讜谉 诇讞砖 讜讗诪专 专讘讬 讗诪讬 讗讬谉 诪讜住专讬谉 讚讘专讬 转讜专讛 诇讙讜讬 砖谞讗诪专 诇讗 注砖讛 讻谉 诇讻诇 讙讜讬 讜诪砖驻讟讬诐 讘诇 讬讚注讜诐

Rabbi Ami said: The secrets of the Torah may be transmitted only to one who possesses the following five characteristics: 鈥淭he captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter鈥 (Isaiah 3:3). And Rabbi Ami said further: The words of Torah may not be transmitted to a gentile, as it is stated: 鈥淗e has not dealt so with any nation, and as for His ordinances, they have not known them鈥 (Psalms 147:20).

讗诪专 诇讬讛 专讘讬 讬讜讞谞谉 诇专讘讬 讗诇注讝专 转讗 讗讙诪专讱 讘诪注砖讛 讛诪专讻讘讛 讗诪专 诇讬讛 诇讗 拽砖讗讬 讻讬 拽砖 谞讞 谞驻砖讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 专讘讬 讗住讬 转讗 讜讗讙诪专讱 讘诪注砖讛 诪专讻讘讛 讗诪专 诇讬讛 讗讬 讝讻讗讬 讙诪讬专转讗 诪专讘讬 讬讜讞谞谉 专讘讱

搂 The Gemara relates: Rabbi Yo岣nan said to Rabbi Elazar: Come and I will teach you the Design of the Divine Chariot. Rabbi Elazar said to him: I have not yet aged sufficiently, as one must be very settled in one鈥檚 mind for these studies. When he grew old, Rabbi Yo岣nan had already passed away. Rabbi Asi said to him: Come and I will teach you the Design of the Divine Chariot. He said to him: Had I merited, I would have learned it from Rabbi Yo岣nan, your teacher. It therefore appears that I am unworthy of studying it.

专讘 讬讜住祝 讛讜讛 讙诪讬专 诪注砖讛 讛诪专讻讘讛 住讘讬 讚驻讜诪讘讚讬转讗 讛讜讜 转谞讜 讘诪注砖讛 讘专讗砖讬转 讗诪专讜 诇讬讛 诇讬讙诪讜专 诇谉 诪专 诪注砖讛 诪专讻讘讛 讗诪专 诇讛讜 讗讙诪专讜谉 诇讬 诪注砖讛 讘专讗砖讬转 讘转专 讚讗讙诪专讜谉 讗诪专讜 诇讬讛 诇讬讙诪专讜谉 诪专 讘诪注砖讛 诪专讻讘讛 讗诪专 诇讛讜 转谞讬谞讗 讘讛讜 讚讘砖 讜讞诇讘 转讞转 诇砖讜谞讱 讚讘专讬诐 讛诪转讜拽讬谉 诪讚讘砖 讜讞诇讘 讬讛讜 转讞转 诇砖讜谞讱

The Gemara relates: Rav Yosef would study the Design of the Divine Chariot and was familiar with the subject, whereas the Elders of Pumbedita would study the act of Creation. They said to Rav Yosef: Let the Master teach us the Design of the Divine Chariot. He said to them: You teach me the act of Creation. After they taught him that subject, they said to him: Let the Master teach us the Design of the Divine Chariot. He said to them: We learned with regard to them the secrets of the Torah: 鈥淗oney and milk are under your tongue鈥 (Song of Songs 4:11), meaning that matters that are sweeter than honey and milk should remain under your tongue. In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others.

专讘讬 讗讘讛讜 讗诪专 诪讛讻讗 讻讘砖讬诐 诇诇讘讜砖讱 讚讘专讬诐 砖讛谉 讻讘砖讜谞讜 砖诇 注讜诇诐 讬讛讬讜 转讞转 诇讘讜砖讱 讗诪专讜 诇讬讛 转谞讬谞谉 讘讛讜 注讚 讜讬讗诪专 讗诇讬 讘谉 讗讚诐 讗诪专 诇讛讜 讛谉 讛谉 诪注砖讛 讛诪专讻讘讛

Rabbi Abbahu said: It is derived from here, from the following verse: 鈥淭he lambs [kevasim] will be for your clothing鈥 (Proverbs 27:26), which he expounds as though it were written with the letter shin, kevashim, meaning concealed matters: Things that constitute the concealed matters of the world should be under your clothing; you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, they said to him: We have learned them, the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, up to the verse 鈥淎nd He said to me, son of man鈥 (Ezekiel 2:1). He said to them: If so, these verses are the very essence of the Design of the Divine Chariot, as they provide the main details of the topic.

诪讬转讬讘讬 注讚 讛讬讻谉 诪注砖讛 讛诪专讻讘讛 专讘讬 讗讜诪专 注讚 讜讗专讗 讘转专讗 专讘讬 讬爪讞拽 讗讜诪专 注讚 讛讞砖诪诇 注讚 讜讗专讗 诪讙诪专讬谞谉 诪讻讗谉 讜讗讬诇讱 诪住专讬谞谉 专讗砖讬 驻专拽讬诐 讗讬讻讗 讚讗诪专讬 注讚 讜讗专讗 诪住专讬谞谉 专讗砖讬 驻专拽讬诐 诪讻讗谉 讜讗讬诇讱 讗诐 讛讜讗 讞讻诐 诪讘讬谉 诪讚注转讜 讗讬谉 讗讬 诇讗 诇讗

The Gemara raises an objection to this from a baraita: Until where is the Design of the Divine Chariot related? Rabbi Yehuda HaNasi says: Until the latter 鈥淎nd I saw鈥 (Ezekiel 1:27), not including the last verse. Rabbi Yitz岣k says: Until the word 鈥渢he electrum鈥 (Ezekiel 1:27). Neither of these opinions accord with Rav Yosef鈥檚 opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: Until 鈥淎nd I saw,鈥 we teach those worthy of it; from this point forward, we transmit only the outlines. There are those who say: Until 鈥淎nd I saw,鈥 we transmit the outlines; from this point forward, if he is wise and can understand of his own accord, yes, we teach him. If not, we do not teach him even the outlines.

讜诪讬 讚专砖讬谞谉 讘讞砖诪诇 讜讛讗 讛讛讜讗 讬谞讜拽讗 讚讚专砖 讘讞砖诪诇 讜谞驻拽讗 谞讜专讗 讜讗讻诇转讬讛 砖讗谞讬 讬谞讜拽讗 讚诇讗讜 诪讟讬 讝讬诪谞讬讛

The Gemara poses a question: And may one teach about the electrum of the Design of the Divine Chariot at all? But wasn鈥檛 there a certain youth who expounded the electrum, and fire came out and consumed him, showing that such study is highly dangerous? The Gemara answers: That youth was different, for his time to study such matters had not yet arrived. Therefore, he was punished.

讗诪专 专讘 讬讛讜讚讛 讘专诐 讝讻讜专 讗讜转讜 讛讗讬砖 诇讟讜讘 讜讞谞谞讬讛 讘谉 讞讝拽讬讛 砖诪讜 讗诇诪诇讗 讛讜讗 谞讙谞讝 住驻专 讬讞讝拽讗诇 砖讛讬讜 讚讘专讬讜 住讜转专讬谉 讚讘专讬 转讜专讛 诪讛 注砖讛 讛注诇讜 诇讜 砖诇讜砖 诪讗讜转 讙专讘讬 砖诪谉 讜讬砖讘 讘注诇讬讬讛 讜讚专砖讜

Rav Yehuda said: Indeed, that man is remembered for good, and 岣nanya ben 岣zkiya was his name, because were it not for him, the book of Ezekiel would have been suppressed. Why did they wish to suppress it? Because they found that its words contradicted the words of Torah, as its later chapters contain many halakhot that appear not to accord with those of the Torah. What did he do? They brought up to him three hundred barrels of oil, for light and sustenance, and he sat in an upper chamber and expounded it, to reconcile its teachings with those of the Torah.

转谞讜 专讘谞谉 诪注砖讛 讘转讬谞讜拽 讗讞讚 砖讛讬讛 拽讜专讗 讘讘讬转 专讘讜 讘住驻专 讬讞讝拽讗诇 讜讛讬讛 诪讘讬谉 讘讞砖诪诇 讜讬爪讗讛 讗砖 诪讞砖诪诇 讜砖专驻转讜 讜讘讬拽砖讜 诇讙谞讜讝 住驻专 讬讞讝拽讗诇 讗诪专 诇讛诐 讞谞谞讬讛 讘谉 讞讝拽讬讛 讗诐 讝讛 讞讻诐 讛讻诇 讞讻诪讬诐 讛谉

The Sages taught: An incident occurred involving a youth who was reading the book of Ezekiel in the house of his teacher, and he was able to comprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekiel due to the danger it posed. 岣nanya ben 岣zkiya said to them: If this youth happened to be wise, are all people wise enough to understand this book?

诪讗讬 讞砖诪诇 讗诪专 专讘 讬讛讜讚讛

The Gemara asks: What is the electrum? Rav Yehuda said:

讞讬讜转 讗砖 诪诪诇诇讜转 讘诪转谞讬转讗 转谞讗 注转讬诐 讞砖讜转 注转讬诐 诪诪诇诇讜转 讘砖注讛 砖讛讚讬讘讜专 讬讜爪讗 诪驻讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讞砖讜转 讜讘砖注讛 砖讗讬谉 讛讚讬讘讜专 讬讜爪讗 诪驻讬 讛拽讚讜砖 讘专讜讱 讛讜讗 诪诪诇诇讜转

It refers to speaking animals of fire. Electrum [岣shmal] is an acrostic of this phrase [岣yyot esh memallelot]. It was taught in a baraita: At times they are silent; at times they speak. When the divine speech emerges from the mouth of the Holy One, Blessed be He, they are silent; and when the divine speech does not emerge from the mouth of the Holy One, Blessed be He, they speak.

讜讛讞讬讜转 专爪讜讗 讜砖讜讘 讻诪专讗讛 讛讘讝拽 诪讗讬 专爪讜讗 讜砖讜讘 讗诪专 专讘 讬讛讜讚讛 讻讗讜专 讛讬讜爪讗 诪驻讬 讛讻讘砖谉 诪讗讬 讻诪专讗讛 讛讘讝拽 讗诪专 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻讗讜专 讛讬讜爪讗 诪讘讬谉 讛讞专住讬诐

搂 The verse states: 鈥淎nd the divine creatures ran and returned like the appearance of a flash of lightning [bazak]鈥 (Ezekiel 1:14). What is the meaning of 鈥渞an and returned鈥? Rav Yehuda said: Like fire that is emitted from a furnace, whose flame is continuously bursting out and withdrawing. What is the meaning of 鈥渓ike the appearance of a flash of lightning鈥? Rabbi Yosei bar 岣nina said: Like the fire that is emitted from between pieces of earthenware used for refining gold, as an additional meaning ascribed to the word bazak is shards of earthenware.

讜讗专讗 讜讛谞讛 专讜讞 住注专讛 讘讗讛 诪谉 讛爪驻讜谉 注谞谉 讙讚讜诇 讜讗砖 诪转诇拽讞转 讜谞讜讙讛 诇讜 住讘讬讘 讜诪转讜讻讛 讻注讬谉 讛讞砖诪诇 诪转讜讱 讛讗砖 诇讛讬讻谉 讗讝诇 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 砖讛诇讱 诇讻讘讜砖 讗转 讻诇 讛注讜诇诐 讻讜诇讜 转讞转 谞讘讜讻讚谞爪专 讛专砖注 讜讻诇 讻讱 诇诪讛 砖诇讗 讬讗诪专讜 讗讜诪讜转 讛注讜诇诐 讘讬讚 讗讜诪讛 砖驻诇讛 诪住专 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转 讘谞讬讜 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讬 讙专诐 诇讬 砖讗讛讬讛 砖诪砖 诇注讜讘讚讬 驻住讬诇讬诐 注讜谞讜转讬讛谉 砖诇 讬砖专讗诇 讛谉 讙专诪讜 诇讬

The verse states: 鈥淎nd I looked and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of its midst was like the color of electrum, out of the midst of the fire鈥 (Ezekiel 1:4). The Gemara poses a question: Where did that wind go? Rav Yehuda said that Rav said: It went to conquer the entire world under the wicked Nebuchadnezzar. And why was all of this necessary? Why was it necessary that the entire world be subjected to his dominion? So that the nations of the world would not say: The Holy One, Blessed be He, delivered His children into the hands of a lowly nation. Since it was already decreed that the kingdom of Israel would fall into the hands of Nebuchadnezzar, God made him into a great conqueror, so that Israel would not be ashamed of being defeated by him. The Holy One, Blessed be He, said with regard to this: Who caused Me to be an attendant to worshippers of molten images, forcing Me to wage their wars? It was the sins of Israel that led Me to do so.

讜讗专讗 讛讞讬讜转 讜讛谞讛 讗讜驻谉 讗讞讚 讘讗专抓 讗爪诇 讛讞讬讜转 讗诪专 专讘讬 讗诇注讝专 诪诇讗讱 讗讞讚 砖讛讜讗 注讜诪讚 讘讗专抓 讜专讗砖讜 诪讙讬注 讗爪诇 讛讞讬讜转 讘诪转谞讬转讗 转谞讗 住谞讚诇驻讜谉 砖诪讜 讛讙讘讜讛 诪讞讘专讜 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜注讜诪讚 讗讞讜专讬 讛诪专讻讘讛 讜拽讜砖专 讻转专讬诐 诇拽讜谞讜 讗讬谞讬 讜讛讻转讬讘 讘专讜讱 讻讘讜讚 讛壮 诪诪拽讜诪讜 诪讻诇诇 讚诪拽讜诪讜 诇讬讻讗 讚讬讚注 诇讬讛 讚讗诪专 砖诐 讗转讙讗 讜讗讝诇 讜讬转讬讘 讘专讬砖讬讛

Another verse in the same chapter states: 鈥淣ow as I beheld the divine creatures, behold, one wheel [ofan] was upon the earth near the divine creatures鈥 (Ezekiel 1:15). Rabbi Elazar said: This wheel is a certain angel who stands on the earth and its head reaches the divine creatures. It was taught in a baraita: This angel is named Sandalfon, who is taller than his colleague by a distance of five hundred years, and he stands behind the Divine Chariot and weaves crowns for his Maker. The Gemara asks: Is that so? Can crowns be woven for God? But isn鈥檛 it written: 鈥淏lessed be the Lord鈥檚 glory from His place鈥 (Ezekiel 3:12), which proves by inference that no one knows His place? Therefore, how can crowns be woven for Him? Rather, it can be done by saying a name for the crown, and then the crown goes and sits on God鈥檚 head of its own accord.

讗诪专 专讘讗 讻诇 砖专讗讛 讬讞讝拽讗诇 专讗讛 讬砖注讬讛 诇诪讛 讬讞讝拽讗诇 讚讜诪讛 诇讘谉 讻驻专 砖专讗讛 讗转 讛诪诇讱 讜诇诪讛 讬砖注讬讛 讚讜诪讛 诇讘谉 讻专讱 砖专讗讛 讗转 讛诪诇讱 讗诪专 专讬砖 诇拽讬砖 诪讗讬 讚讻转讬讘 讗砖讬专讛 诇讛壮 讻讬 讙讗讛 讙讗讛 砖讬专讛 诇诪讬 砖诪转讙讗讛 注诇 讛讙讗讬诐 讚讗诪专 诪专 诪诇讱 砖讘讞讬讜转 讗专讬 诪诇讱 砖讘讘讛诪讜转 砖讜专 诪诇讱 砖讘注讜驻讜转 谞砖专 讜讗讚诐 诪转讙讗讛 注诇讬讛谉 讜讛拽讚讜砖 讘专讜讱 讛讜讗 诪转讙讗讛 注诇 讻讜诇谉 讜注诇 讻诇 讛注讜诇诐 讻讜诇讜

Rava said: All that Ezekiel saw, the prophet Isaiah saw as well, but the latter did not find it necessary to describe his vision in such detail. To what may Ezekiel be compared? To a villager who saw the king and is excited by all the extravagances of the king鈥檚 palace and everything it contains, as he is unaccustomed to them. And to what may Isaiah be compared? To a city dweller who saw the king. Such an individual focuses on the encounter with the king, and is oblivious to all the distractions. Reish Lakish said: What is the meaning of that which is written: 鈥淚 will sing to the Lord, for He is highly exalted鈥 (Exodus 15:1)? It is fitting to sing to He Who is exalted above the exalted. As the Master said: The king of the beasts is the lion, the king of the domestic animals is the ox, the king of the birds is the eagle, and man is exalted and lords over them, but the Holy One, Blessed be He, is exalted above all of them and above the entire world, as the creatures that appear in the Divine Chariot are the ox, the lion, the eagle, and man.

讻转讜讘 讗讞讚 讗讜诪专 讜讚诪讜转 驻谞讬讛诐 驻谞讬 讗讚诐 讜驻谞讬 讗专讬讛 讗诇 讛讬诪讬谉 诇讗专讘注转诐 讜驻谞讬 砖讜专 诪讛砖诪讗诇 诇讗专讘注转谉 讜讙讜壮 讜讻转讬讘 讜讗专讘注讛 驻谞讬诐 诇讗讞讚 驻谞讬 讛讗讞讚 驻谞讬 讛讻专讜讘 讜驻谞讬 讛砖谞讬 驻谞讬 讗讚诐 讜讛砖诇讬砖讬 驻谞讬 讗专讬讛 讜讛专讘讬注讬 驻谞讬 谞砖专 讜讗讬诇讜 砖讜专 诇讗 拽讗 讞砖讬讘 讗诪专 专讬砖 诇拽讬砖 讬讞讝拽讗诇 讘讬拽砖 注诇讬讜 专讞诪讬诐 讜讛驻讻讜 诇讻专讜讘 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 拽讟讬讙讜专 讬注砖讛 住谞讬讙讜专

The Gemara poses a question with regard to the animals of the Divine Chariot: One verse states: 鈥淎s for the likeness of their faces, they had the face of a man; and the four had the face of a lion on the right side; and the four had the face of an ox on the left side鈥 (Ezekiel 1:10). And it is also written: 鈥淎nd each one had four faces: The first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle鈥 (Ezekiel 10:14), but it does not include the face of an ox in this second list. Reish Lakish said: Ezekiel requested mercy with regard to it, i.e., the face of the ox, and had it turned into a cherub. He said before Him as follows: Master of the Universe. Shall an accuser [kateigor] become a defender [saneigor]? As the face of an ox recalls Israel鈥檚 sin of the Golden Calf, it would be preferable for there to be a different face on the Divine Chariot.

诪讗讬 讻专讜讘 讗诪专 专讘讬 讗讘讛讜 讻专讘讬讗 砖讻谉 讘讘讘诇 拽讜专讬谉 诇讬谞讜拽讗 专讘讬讗 讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讗诇讗 诪注转讛 讚讻转讬讘 驻谞讬 讛讗讞讚 驻谞讬 讛讻专讜讘 讜驻谞讬 讛砖谞讬 驻谞讬 讗讚诐 讜讛砖诇讬砖讬 驻谞讬 讗专讬讛 讜讛专讘讬注讬 驻谞讬 谞砖专 讛讬讬谞讜 驻谞讬 讻专讜讘 讛讬讬谞讜 驻谞讬 讗讚诐 讗驻讬 专讘专讘讬 讜讗驻讬 讝讜讟专讬

The Gemara asks: What is the meaning of 鈥渃herub鈥? Rabbi Abbahu said: Like a baby [keravya], for in Babylonia they call a baby ravya. Rav Pappa said to Abaye: However, if that is so, what is the meaning of that which is written: 鈥淭he first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle鈥? The face of a cherub is the same as the face of a man; what is the difference between them? He replied: The difference is that the face of a man is referring to a large face, whereas the face of a cherub means the small face of a baby.

讻转讜讘 讗讞讚 讗讜诪专 砖砖 讻谞驻讬诐 砖砖 讻谞驻讬诐 诇讗讞讚 讜讻转讜讘 讗讞讚 讗讜诪专 讜讗专讘注讛 驻谞讬诐 诇讗讞转 讜讗专讘注 讻谞驻讬诐 诇讗讞转 诇讛诐 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讻讘讬讻讜诇 砖谞转诪注讟讜 讻谞驻讬 讛讞讬讜转

The Gemara asks another question: One verse states: 鈥淓ach one had six wings; with two it covered its face and with two it covered its feet, and with two it flew鈥 (Isaiah 6:2), and another verse states: 鈥淎nd every one had four faces, and every one of them had four wings鈥 (Ezekiel 1:6). The Gemara answers: This is not difficult, as here, when the verse states they each had six wings, it is referring to the time when the Temple is standing, while there, where four wings are described, it is referring to the time when the Temple is not standing, for it is as if the number of the wings of the animals were diminished so that they now have only four.

讛讬 诪讬谞讬讬讛讜 讗讬诪注讜讟 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讗讜转谉 砖讗讜诪专讜转 砖讬专讛 讘讛谉 讻转讬讘 讛讻讗 讜讘砖转讬诐 讬注讜驻祝 讜拽专讗 讝讛 讗诇 讝讛 讜讗诪专 讜讻转讬讘 讛转注讬祝 注讬谞讬讱 讘讜 讜讗讬谞谞讜

The Gemara asks: Which of the wings were diminished? Rav 岣nanel said that Rav said: Those with which they recite song. The proof is that it is written here: 鈥淎nd with two it flew [yeofef ]. And one called to the other and said鈥 (Isaiah 6:2鈥3), and it is written: 鈥淲ill you set [hata鈥檌f ] your eyes upon it? It is gone鈥 (Proverbs 23:5), implying that the flight of these wings had ceased.

讜专讘谞谉 讗诪专讬 讗讜转谉 砖诪讻住讜转 讘讛谉 专讙诇讬讛诐 砖谞讗诪专 讜专讙诇讬讛诐 专讙诇 讬砖专讛 讜讗讬 诇讗讜 讚讗讬诪注讜讟 诪谞讗 讛讜讛 讬讚注 讚诇诪讗 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛 讚讗讬 诇讗 转讬诪讗 讛讻讬 讜讚诪讜转 驻谞讬讛诐 驻谞讬 讗讚诐 讛讻讬 谞诪讬 讚讗讬诪注讜讟 讗诇讗 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛 讛讻讗 谞诪讬 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛

And the Rabbis say that the wings they lost are those with which they cover their feet, for it is stated: 鈥淎nd their feet were straight feet鈥 (Ezekiel 1:7). Now if these wings had not been diminished, how would he know what their feet looked like? Clearly their feet were no longer covered. The Gemara rejects this: This is no proof, for perhaps they were momentarily revealed, allowing him to see them. Because if you do not say so, that he saw them for a moment, then with regard to the verse: 鈥淎nd the likeness of their faces, they had the face of a man鈥 (Ezekiel 1:10), so too will you say that these the wings covering their faces were diminished as well? Rather, it must be that they were revealed and he saw them. Here too, they were revealed and he saw them.

讛讻讬 讛砖转讗 讘砖诇诪讗 讗驻讬讛 讗讜专讞 讗专注讗 诇讙诇讜讬讬 拽诪讬讛 专讘讬讛 讻专注讬讛 诇讗讜 讗讜专讞 讗专注讗 诇讙诇讜讬讬 拽诪讬讛 专讘讬讛

The Gemara refutes this: How can these cases be compared? Granted, it is logical that his face was revealed, as it is proper conduct for an angel to reveal his face before his Master, and therefore it is possible that they would have revealed their faces at certain times; but with regard to his feet, it is not proper conduct to reveal them before his Master. Therefore, they must have lacked wings to cover their feet.

讻转讜讘 讗讞讚 讗讜诪专 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 讜专讘讜 专讘讘谉 拽讚诪讜讛讬 讬拽讜诪讜谉 讜讻转讜讘 讗讞讚 讗讜诪专 讛讬砖 诪住驻专 诇讙讚讜讚讬讜 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讻讘讬讻讜诇 砖谞转诪注讟讛 驻诪诇讬讗 砖诇 诪注诇讛

搂 The Gemara continues to address apparent contradictions between verses concerning similar matters: One verse states: 鈥淎 thousand thousands ministered to Him, and ten thousand times ten thousand stood before him鈥 (Daniel 7:10), and another verse states: 鈥淚s there a number to His troops?鈥 (Job 25:3), implying that they are even more numerous than 鈥渢en thousand times ten thousand.鈥 The Gemara answers: This is not difficult, for here, when they are without number, the verse is referring to the time when the Temple is standing; there, the other verse is referring to the time when the Temple is not standing, for it is as though the heavenly entourage [pamalya] were diminished.

转谞讬讗 专讘讬 讗讜诪专 诪砖讜诐 讗讘讗 讬讜住讬 讘谉 讚讜住讗讬 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 诪住驻专 讙讚讜讚 讗讞讚 讜诇讙讚讜讚讬讜 讗讬谉 诪住驻专 讜专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诪专 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 诇谞讛专 讚讬谞讜专 砖谞讗诪专 谞讛专 讚讬谞讜专 谞讙讚 讜谞驻拽 诪谉 拽讚诪讜讛讬 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 讜专讘讜 专讘讘谉 拽讚诪讜讛讬 讬拽讜诪讜谉

It is taught in a baraita: Rabbi Yehuda HaNasi says in the name of Abba Yosei ben Dosai: 鈥淎 thousand thousands ministered to Him鈥 is referring to the number of angels in a single troop, but with regard to the number of his troops, it can be said: 鈥淎nd to his troops, there is no number鈥. And Rabbi Yirmeya bar Abba said: There is no contradiction, since with regard to the phrase 鈥渁 thousand thousands ministered to Him,鈥 the pronoun 鈥淗im鈥 can be literally translated as: It, referring not to those who serve God Himself, but to those who administer to the River Dinur, as it is stated: 鈥淎 fiery [dinur] river issued and came forth from before him; a thousand thousands ministered to it, and a myriad myriads stand before it鈥 (Daniel 7:10). The ministers of God, however, are indeed too numerous to count.

诪讛讬讻谉 谞驻讬拽 诪讝讬注转谉 砖诇 讞讬讜转 讜诇讛讬讻谉 砖驻讬讱 讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 注诇 专讗砖 专砖注讬诐 讘讙讬讛谞诐 砖谞讗诪专 讛谞讛 住注专转 讛壮 讞诪讛 讬爪讗讛 讜住注专 诪转讞讜诇诇 注诇 专讗砖 专砖注讬诐 讬讞讜诇 讜专讘 讗讞讗 讘专 讬注拽讘 讗诪专 注诇 讗砖专 拽讜诪讟讜 砖谞讗诪专 讗砖专 拽讜诪讟讜 讜诇讗 注转 谞讛专 讬讜爪拽 讬住讜讚诐 转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 讛讞住讬讚 讗诇讜 转砖注 诪讗讜转 讜砖讘注讬诐 讜讗专讘注 讚讜专讜转 砖拽讜诪讟讜 诇讛讬讘专讗讜转

The Gemara asks: From where does this river flow? The Gemara answers: From the perspiration of the divine creatures. And where does it flow to? Rav Zutra bar Toviya said that Rav said: Upon the heads of the wicked in Gehenna, as it is stated: 鈥淏ehold, a storm of the Lord has gone forth in fury, a whirling storm; it shall whirl upon the head of the wicked鈥 (Jeremiah 23:19). And Rav A岣 bar Ya鈥檃kov said: The river flows over those who were snatched away, i.e., the generations that were never created, as it is stated: 鈥淲ho were snatched away before their time, whose foundation was poured out as a stream鈥 (Job 22:16), implying that the River Dinur flows over them. It is taught in a baraita: Rabbi Shimon He岣sid said in explanation of this verse: These people 鈥渨ho were snatched away鈥 are those nine hundred and seventy-four generations that were snatched away; they were to have been created

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Chagigah: 7-13- Daf Yomi One Week at a Time

This week we will learn about the 3 sacrifices that must be brought when coming to Jerusalem for the Festival...

Chagigah 13

The William Davidson Talmud | Powered by Sefaria

Chagigah 13

讘讘转讬 讙讜讗讬 讛讗 讘讘转讬 讘专讗讬 讜讗诪专 专讘 讗讞讗 讘专 讬注拽讘 注讜讚 专拽讬注 讗讞讚 讬砖 诇诪注诇讛 诪专讗砖讬 讛讞讬讜转 讚讻转讬讘 讜讚诪讜转 注诇 专讗砖讬 讛讞讬讛 专拽讬注 讻注讬谉 讛拽专讞 讛谞讜专讗

to the inner houses, where there is only light; that source, according to which He is surrounded by darkness, is referring to the outer houses. And Rav A岣 bar Ya鈥檃kov said: There is one more firmament above these, which is above the heads of the divine creatures, as it is written: 鈥淎nd over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice鈥 (Ezekiel 1:22).

注讚 讻讗谉 讬砖 诇讱 专砖讜转 诇讚讘专 诪讻讗谉 讜讗讬诇讱 讗讬谉 诇讱 专砖讜转 诇讚讘专 砖讻谉 讻转讜讘 讘住驻专 讘谉 住讬专讗 讘诪讜驻诇讗 诪诪讱 讗诇 转讚专讜砖 讜讘诪讻讜住讛 诪诪讱 讗诇 转讞拽讜专 讘诪讛 砖讛讜专砖讬转 讛转讘讜谞谉 讗讬谉 诇讱 注住拽 讘谞住转专讜转 转谞讬讗 讗诪专 专讘谉 讬讜讞谞谉 讘谉 讝讻讗讬 诪讛 转砖讜讘讛 讛砖讬讘转讜 讘转 拽讜诇 诇讗讜转讜 专砖注 讘砖注讛 砖讗诪专 讗注诇讛 注诇 讘诪转讬 注讘 讗讚诪讛 诇注诇讬讜谉 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讜 专砖注 讘谉 专砖注 讘谉 讘谞讜 砖诇 谞诪专讜讚 讛专砖注 砖讛诪专讬讚 讻诇 讛注讜诇诐 讻讜诇讜 注诇讬讜 讘诪诇讻讜转讜

The Gemara comments: Until here, you have permission to speak; from this point forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught in a baraita: Rabban Yo岣nan ben Zakkai said: What response did the Divine Voice provide to that wicked man, Nebuchadnezzar, when he said: 鈥淚 will ascend above the heights of the clouds; I will be like the Most High鈥 (Isaiah 14:14), thereby intending to rise to heaven? A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, i.e., follower of the ways, of Nimrod the wicked, who caused the entire world to rebel against Him during the time of his reign.

讻诪讛 砖谞讜转讬讜 砖诇 讗讚诐 砖讘注讬诐 砖谞讛 砖谞讗诪专 讬诪讬 砖谞讜转讬谞讜 讘讛诐 砖讘注讬诐 砖谞讛 讜讗诐 讘讙讘讜专讜转 砖诪讜谞讬诐 砖谞讛 讜讛诇讗 诪谉 讛讗专抓 注讚 诇专拽讬注 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜注讜讘讬讜 砖诇 专拽讬注 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜讻谉 讘讬谉 讻诇 专拽讬注 讜专拽讬注

How many are the years of man? Seventy years, as it is stated: 鈥淭he span of our life is seventy years, or if we are strong, eighty years鈥 (Psalms 90:10). Now is there not from the earth to the firmament a walking distance of five hundred years, and the thickness of the firmament itself is a walking distance of five hundred years, and a similar distance exists between each and every one of the firmaments?

诇诪注诇讛 诪讛谉 讞讬讜转 讛拽讚砖 专讙诇讬 讛讞讬讜转 讻谞讙讚 讻讜诇诐 拽专住讜诇讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 砖讜拽讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 专讻讜讘讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 讬专讻讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 讙讜驻讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 爪讜讗专讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 专讗砖讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 拽专谞讬 讛讞讬讜转 讻谞讙讚 讻讜诇谉 诇诪注诇讛 诪讛谉 讻住讗 讻讘讜讚 专讙诇讬 讻住讗 讛讻讘讜讚 讻谞讙讚 讻讜诇谉 讻住讗 讛讻讘讜讚 讻谞讙讚 讻讜诇谉 诪诇讱 讗诇 讞讬 讜拽讬诐 专诐 讜谞砖讗 砖讜讻谉 注诇讬讛诐 讜讗转讛 讗诪专转 讗注诇讛 注诇 讘诪转讬 注讘 讗讚诪讛 诇注诇讬讜谉 讗讱 讗诇 砖讗讜诇 转讜专讚 讗诇 讬专讻转讬 讘讜专

And above them, above all the firmaments, are the divine creatures. The feet of the divine creatures correspond in distance to all the firmaments; the ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them, and the horns of the animals correspond to all of them. Above them is the Throne of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them, and the living, almighty, lofty, exalted King dwells above them. And you, Nebuchadnezzar, say: 鈥淚 will ascend above the heights of the clouds; I will be like the Most High鈥 (Isaiah 14:15), but the next verse states: 鈥淵et you shall be brought down to the netherworld, to the uttermost parts of the pit鈥 (Isaiah 14:15).

讜诇讗 讘诪专讻讘讛 讘讬讞讬讚 转谞讬 专讘讬 讞讬讬讗 讗讘诇 诪讜住专讬谉 诇讜 专讗砖讬 驻专拽讬诐 讗诪专 专讘讬 讝讬专讗 讗讬谉 诪讜住专讬谉 专讗砖讬 驻专拽讬诐 讗诇讗 诇讗讘 讘讬转 讚讬谉 讜诇讻诇 诪讬 砖诇讘讜 讚讜讗讙 讘拽专讘讜 讗讬讻讗 讚讗诪专讬 讜讛讜讗 砖诇讘讜 讚讜讗讙 讘拽专讘讜

搂 It is taught in the mishna, according to the Gemara鈥檚 explanation: Nor may one expound the Design of the Divine Chariot to an individual. Rabbi 岣yya taught: But one may transmit to him, an individual, the outlines of this topic, leaving him to comprehend the rest on his own. Rabbi Zeira said: One may transmit the outlines of the Design of the Divine Chariot only to the president of the court, who needs to know them due to his wisdom and meritorious deeds, and to anyone whose heart inside him is concerned, i.e., one who is concerned about his sins and desires to achieve full repentance. There are those who say that this does not refer to two separate individuals, but to the president of the court, whose heart inside him is concerned.

讗诪专 专讘讬 讗诪讬 讗讬谉 诪讜住专讬谉 住转专讬 转讜专讛 讗诇讗 诇诪讬 砖讬砖 讘讜 讞诪砖讛 讚讘专讬诐 砖专 讞诪砖讬诐 讜谞砖讜讗 驻谞讬诐 讜讬讜注抓 讜讞讻诐 讞专砖讬诐 讜谞讘讜谉 诇讞砖 讜讗诪专 专讘讬 讗诪讬 讗讬谉 诪讜住专讬谉 讚讘专讬 转讜专讛 诇讙讜讬 砖谞讗诪专 诇讗 注砖讛 讻谉 诇讻诇 讙讜讬 讜诪砖驻讟讬诐 讘诇 讬讚注讜诐

Rabbi Ami said: The secrets of the Torah may be transmitted only to one who possesses the following five characteristics: 鈥淭he captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter鈥 (Isaiah 3:3). And Rabbi Ami said further: The words of Torah may not be transmitted to a gentile, as it is stated: 鈥淗e has not dealt so with any nation, and as for His ordinances, they have not known them鈥 (Psalms 147:20).

讗诪专 诇讬讛 专讘讬 讬讜讞谞谉 诇专讘讬 讗诇注讝专 转讗 讗讙诪专讱 讘诪注砖讛 讛诪专讻讘讛 讗诪专 诇讬讛 诇讗 拽砖讗讬 讻讬 拽砖 谞讞 谞驻砖讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 专讘讬 讗住讬 转讗 讜讗讙诪专讱 讘诪注砖讛 诪专讻讘讛 讗诪专 诇讬讛 讗讬 讝讻讗讬 讙诪讬专转讗 诪专讘讬 讬讜讞谞谉 专讘讱

搂 The Gemara relates: Rabbi Yo岣nan said to Rabbi Elazar: Come and I will teach you the Design of the Divine Chariot. Rabbi Elazar said to him: I have not yet aged sufficiently, as one must be very settled in one鈥檚 mind for these studies. When he grew old, Rabbi Yo岣nan had already passed away. Rabbi Asi said to him: Come and I will teach you the Design of the Divine Chariot. He said to him: Had I merited, I would have learned it from Rabbi Yo岣nan, your teacher. It therefore appears that I am unworthy of studying it.

专讘 讬讜住祝 讛讜讛 讙诪讬专 诪注砖讛 讛诪专讻讘讛 住讘讬 讚驻讜诪讘讚讬转讗 讛讜讜 转谞讜 讘诪注砖讛 讘专讗砖讬转 讗诪专讜 诇讬讛 诇讬讙诪讜专 诇谉 诪专 诪注砖讛 诪专讻讘讛 讗诪专 诇讛讜 讗讙诪专讜谉 诇讬 诪注砖讛 讘专讗砖讬转 讘转专 讚讗讙诪专讜谉 讗诪专讜 诇讬讛 诇讬讙诪专讜谉 诪专 讘诪注砖讛 诪专讻讘讛 讗诪专 诇讛讜 转谞讬谞讗 讘讛讜 讚讘砖 讜讞诇讘 转讞转 诇砖讜谞讱 讚讘专讬诐 讛诪转讜拽讬谉 诪讚讘砖 讜讞诇讘 讬讛讜 转讞转 诇砖讜谞讱

The Gemara relates: Rav Yosef would study the Design of the Divine Chariot and was familiar with the subject, whereas the Elders of Pumbedita would study the act of Creation. They said to Rav Yosef: Let the Master teach us the Design of the Divine Chariot. He said to them: You teach me the act of Creation. After they taught him that subject, they said to him: Let the Master teach us the Design of the Divine Chariot. He said to them: We learned with regard to them the secrets of the Torah: 鈥淗oney and milk are under your tongue鈥 (Song of Songs 4:11), meaning that matters that are sweeter than honey and milk should remain under your tongue. In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others.

专讘讬 讗讘讛讜 讗诪专 诪讛讻讗 讻讘砖讬诐 诇诇讘讜砖讱 讚讘专讬诐 砖讛谉 讻讘砖讜谞讜 砖诇 注讜诇诐 讬讛讬讜 转讞转 诇讘讜砖讱 讗诪专讜 诇讬讛 转谞讬谞谉 讘讛讜 注讚 讜讬讗诪专 讗诇讬 讘谉 讗讚诐 讗诪专 诇讛讜 讛谉 讛谉 诪注砖讛 讛诪专讻讘讛

Rabbi Abbahu said: It is derived from here, from the following verse: 鈥淭he lambs [kevasim] will be for your clothing鈥 (Proverbs 27:26), which he expounds as though it were written with the letter shin, kevashim, meaning concealed matters: Things that constitute the concealed matters of the world should be under your clothing; you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, they said to him: We have learned them, the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, up to the verse 鈥淎nd He said to me, son of man鈥 (Ezekiel 2:1). He said to them: If so, these verses are the very essence of the Design of the Divine Chariot, as they provide the main details of the topic.

诪讬转讬讘讬 注讚 讛讬讻谉 诪注砖讛 讛诪专讻讘讛 专讘讬 讗讜诪专 注讚 讜讗专讗 讘转专讗 专讘讬 讬爪讞拽 讗讜诪专 注讚 讛讞砖诪诇 注讚 讜讗专讗 诪讙诪专讬谞谉 诪讻讗谉 讜讗讬诇讱 诪住专讬谞谉 专讗砖讬 驻专拽讬诐 讗讬讻讗 讚讗诪专讬 注讚 讜讗专讗 诪住专讬谞谉 专讗砖讬 驻专拽讬诐 诪讻讗谉 讜讗讬诇讱 讗诐 讛讜讗 讞讻诐 诪讘讬谉 诪讚注转讜 讗讬谉 讗讬 诇讗 诇讗

The Gemara raises an objection to this from a baraita: Until where is the Design of the Divine Chariot related? Rabbi Yehuda HaNasi says: Until the latter 鈥淎nd I saw鈥 (Ezekiel 1:27), not including the last verse. Rabbi Yitz岣k says: Until the word 鈥渢he electrum鈥 (Ezekiel 1:27). Neither of these opinions accord with Rav Yosef鈥檚 opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: Until 鈥淎nd I saw,鈥 we teach those worthy of it; from this point forward, we transmit only the outlines. There are those who say: Until 鈥淎nd I saw,鈥 we transmit the outlines; from this point forward, if he is wise and can understand of his own accord, yes, we teach him. If not, we do not teach him even the outlines.

讜诪讬 讚专砖讬谞谉 讘讞砖诪诇 讜讛讗 讛讛讜讗 讬谞讜拽讗 讚讚专砖 讘讞砖诪诇 讜谞驻拽讗 谞讜专讗 讜讗讻诇转讬讛 砖讗谞讬 讬谞讜拽讗 讚诇讗讜 诪讟讬 讝讬诪谞讬讛

The Gemara poses a question: And may one teach about the electrum of the Design of the Divine Chariot at all? But wasn鈥檛 there a certain youth who expounded the electrum, and fire came out and consumed him, showing that such study is highly dangerous? The Gemara answers: That youth was different, for his time to study such matters had not yet arrived. Therefore, he was punished.

讗诪专 专讘 讬讛讜讚讛 讘专诐 讝讻讜专 讗讜转讜 讛讗讬砖 诇讟讜讘 讜讞谞谞讬讛 讘谉 讞讝拽讬讛 砖诪讜 讗诇诪诇讗 讛讜讗 谞讙谞讝 住驻专 讬讞讝拽讗诇 砖讛讬讜 讚讘专讬讜 住讜转专讬谉 讚讘专讬 转讜专讛 诪讛 注砖讛 讛注诇讜 诇讜 砖诇讜砖 诪讗讜转 讙专讘讬 砖诪谉 讜讬砖讘 讘注诇讬讬讛 讜讚专砖讜

Rav Yehuda said: Indeed, that man is remembered for good, and 岣nanya ben 岣zkiya was his name, because were it not for him, the book of Ezekiel would have been suppressed. Why did they wish to suppress it? Because they found that its words contradicted the words of Torah, as its later chapters contain many halakhot that appear not to accord with those of the Torah. What did he do? They brought up to him three hundred barrels of oil, for light and sustenance, and he sat in an upper chamber and expounded it, to reconcile its teachings with those of the Torah.

转谞讜 专讘谞谉 诪注砖讛 讘转讬谞讜拽 讗讞讚 砖讛讬讛 拽讜专讗 讘讘讬转 专讘讜 讘住驻专 讬讞讝拽讗诇 讜讛讬讛 诪讘讬谉 讘讞砖诪诇 讜讬爪讗讛 讗砖 诪讞砖诪诇 讜砖专驻转讜 讜讘讬拽砖讜 诇讙谞讜讝 住驻专 讬讞讝拽讗诇 讗诪专 诇讛诐 讞谞谞讬讛 讘谉 讞讝拽讬讛 讗诐 讝讛 讞讻诐 讛讻诇 讞讻诪讬诐 讛谉

The Sages taught: An incident occurred involving a youth who was reading the book of Ezekiel in the house of his teacher, and he was able to comprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekiel due to the danger it posed. 岣nanya ben 岣zkiya said to them: If this youth happened to be wise, are all people wise enough to understand this book?

诪讗讬 讞砖诪诇 讗诪专 专讘 讬讛讜讚讛

The Gemara asks: What is the electrum? Rav Yehuda said:

讞讬讜转 讗砖 诪诪诇诇讜转 讘诪转谞讬转讗 转谞讗 注转讬诐 讞砖讜转 注转讬诐 诪诪诇诇讜转 讘砖注讛 砖讛讚讬讘讜专 讬讜爪讗 诪驻讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讞砖讜转 讜讘砖注讛 砖讗讬谉 讛讚讬讘讜专 讬讜爪讗 诪驻讬 讛拽讚讜砖 讘专讜讱 讛讜讗 诪诪诇诇讜转

It refers to speaking animals of fire. Electrum [岣shmal] is an acrostic of this phrase [岣yyot esh memallelot]. It was taught in a baraita: At times they are silent; at times they speak. When the divine speech emerges from the mouth of the Holy One, Blessed be He, they are silent; and when the divine speech does not emerge from the mouth of the Holy One, Blessed be He, they speak.

讜讛讞讬讜转 专爪讜讗 讜砖讜讘 讻诪专讗讛 讛讘讝拽 诪讗讬 专爪讜讗 讜砖讜讘 讗诪专 专讘 讬讛讜讚讛 讻讗讜专 讛讬讜爪讗 诪驻讬 讛讻讘砖谉 诪讗讬 讻诪专讗讛 讛讘讝拽 讗诪专 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻讗讜专 讛讬讜爪讗 诪讘讬谉 讛讞专住讬诐

搂 The verse states: 鈥淎nd the divine creatures ran and returned like the appearance of a flash of lightning [bazak]鈥 (Ezekiel 1:14). What is the meaning of 鈥渞an and returned鈥? Rav Yehuda said: Like fire that is emitted from a furnace, whose flame is continuously bursting out and withdrawing. What is the meaning of 鈥渓ike the appearance of a flash of lightning鈥? Rabbi Yosei bar 岣nina said: Like the fire that is emitted from between pieces of earthenware used for refining gold, as an additional meaning ascribed to the word bazak is shards of earthenware.

讜讗专讗 讜讛谞讛 专讜讞 住注专讛 讘讗讛 诪谉 讛爪驻讜谉 注谞谉 讙讚讜诇 讜讗砖 诪转诇拽讞转 讜谞讜讙讛 诇讜 住讘讬讘 讜诪转讜讻讛 讻注讬谉 讛讞砖诪诇 诪转讜讱 讛讗砖 诇讛讬讻谉 讗讝诇 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 砖讛诇讱 诇讻讘讜砖 讗转 讻诇 讛注讜诇诐 讻讜诇讜 转讞转 谞讘讜讻讚谞爪专 讛专砖注 讜讻诇 讻讱 诇诪讛 砖诇讗 讬讗诪专讜 讗讜诪讜转 讛注讜诇诐 讘讬讚 讗讜诪讛 砖驻诇讛 诪住专 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转 讘谞讬讜 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讬 讙专诐 诇讬 砖讗讛讬讛 砖诪砖 诇注讜讘讚讬 驻住讬诇讬诐 注讜谞讜转讬讛谉 砖诇 讬砖专讗诇 讛谉 讙专诪讜 诇讬

The verse states: 鈥淎nd I looked and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of its midst was like the color of electrum, out of the midst of the fire鈥 (Ezekiel 1:4). The Gemara poses a question: Where did that wind go? Rav Yehuda said that Rav said: It went to conquer the entire world under the wicked Nebuchadnezzar. And why was all of this necessary? Why was it necessary that the entire world be subjected to his dominion? So that the nations of the world would not say: The Holy One, Blessed be He, delivered His children into the hands of a lowly nation. Since it was already decreed that the kingdom of Israel would fall into the hands of Nebuchadnezzar, God made him into a great conqueror, so that Israel would not be ashamed of being defeated by him. The Holy One, Blessed be He, said with regard to this: Who caused Me to be an attendant to worshippers of molten images, forcing Me to wage their wars? It was the sins of Israel that led Me to do so.

讜讗专讗 讛讞讬讜转 讜讛谞讛 讗讜驻谉 讗讞讚 讘讗专抓 讗爪诇 讛讞讬讜转 讗诪专 专讘讬 讗诇注讝专 诪诇讗讱 讗讞讚 砖讛讜讗 注讜诪讚 讘讗专抓 讜专讗砖讜 诪讙讬注 讗爪诇 讛讞讬讜转 讘诪转谞讬转讗 转谞讗 住谞讚诇驻讜谉 砖诪讜 讛讙讘讜讛 诪讞讘专讜 诪讛诇讱 讞诪砖 诪讗讜转 砖谞讛 讜注讜诪讚 讗讞讜专讬 讛诪专讻讘讛 讜拽讜砖专 讻转专讬诐 诇拽讜谞讜 讗讬谞讬 讜讛讻转讬讘 讘专讜讱 讻讘讜讚 讛壮 诪诪拽讜诪讜 诪讻诇诇 讚诪拽讜诪讜 诇讬讻讗 讚讬讚注 诇讬讛 讚讗诪专 砖诐 讗转讙讗 讜讗讝诇 讜讬转讬讘 讘专讬砖讬讛

Another verse in the same chapter states: 鈥淣ow as I beheld the divine creatures, behold, one wheel [ofan] was upon the earth near the divine creatures鈥 (Ezekiel 1:15). Rabbi Elazar said: This wheel is a certain angel who stands on the earth and its head reaches the divine creatures. It was taught in a baraita: This angel is named Sandalfon, who is taller than his colleague by a distance of five hundred years, and he stands behind the Divine Chariot and weaves crowns for his Maker. The Gemara asks: Is that so? Can crowns be woven for God? But isn鈥檛 it written: 鈥淏lessed be the Lord鈥檚 glory from His place鈥 (Ezekiel 3:12), which proves by inference that no one knows His place? Therefore, how can crowns be woven for Him? Rather, it can be done by saying a name for the crown, and then the crown goes and sits on God鈥檚 head of its own accord.

讗诪专 专讘讗 讻诇 砖专讗讛 讬讞讝拽讗诇 专讗讛 讬砖注讬讛 诇诪讛 讬讞讝拽讗诇 讚讜诪讛 诇讘谉 讻驻专 砖专讗讛 讗转 讛诪诇讱 讜诇诪讛 讬砖注讬讛 讚讜诪讛 诇讘谉 讻专讱 砖专讗讛 讗转 讛诪诇讱 讗诪专 专讬砖 诇拽讬砖 诪讗讬 讚讻转讬讘 讗砖讬专讛 诇讛壮 讻讬 讙讗讛 讙讗讛 砖讬专讛 诇诪讬 砖诪转讙讗讛 注诇 讛讙讗讬诐 讚讗诪专 诪专 诪诇讱 砖讘讞讬讜转 讗专讬 诪诇讱 砖讘讘讛诪讜转 砖讜专 诪诇讱 砖讘注讜驻讜转 谞砖专 讜讗讚诐 诪转讙讗讛 注诇讬讛谉 讜讛拽讚讜砖 讘专讜讱 讛讜讗 诪转讙讗讛 注诇 讻讜诇谉 讜注诇 讻诇 讛注讜诇诐 讻讜诇讜

Rava said: All that Ezekiel saw, the prophet Isaiah saw as well, but the latter did not find it necessary to describe his vision in such detail. To what may Ezekiel be compared? To a villager who saw the king and is excited by all the extravagances of the king鈥檚 palace and everything it contains, as he is unaccustomed to them. And to what may Isaiah be compared? To a city dweller who saw the king. Such an individual focuses on the encounter with the king, and is oblivious to all the distractions. Reish Lakish said: What is the meaning of that which is written: 鈥淚 will sing to the Lord, for He is highly exalted鈥 (Exodus 15:1)? It is fitting to sing to He Who is exalted above the exalted. As the Master said: The king of the beasts is the lion, the king of the domestic animals is the ox, the king of the birds is the eagle, and man is exalted and lords over them, but the Holy One, Blessed be He, is exalted above all of them and above the entire world, as the creatures that appear in the Divine Chariot are the ox, the lion, the eagle, and man.

讻转讜讘 讗讞讚 讗讜诪专 讜讚诪讜转 驻谞讬讛诐 驻谞讬 讗讚诐 讜驻谞讬 讗专讬讛 讗诇 讛讬诪讬谉 诇讗专讘注转诐 讜驻谞讬 砖讜专 诪讛砖诪讗诇 诇讗专讘注转谉 讜讙讜壮 讜讻转讬讘 讜讗专讘注讛 驻谞讬诐 诇讗讞讚 驻谞讬 讛讗讞讚 驻谞讬 讛讻专讜讘 讜驻谞讬 讛砖谞讬 驻谞讬 讗讚诐 讜讛砖诇讬砖讬 驻谞讬 讗专讬讛 讜讛专讘讬注讬 驻谞讬 谞砖专 讜讗讬诇讜 砖讜专 诇讗 拽讗 讞砖讬讘 讗诪专 专讬砖 诇拽讬砖 讬讞讝拽讗诇 讘讬拽砖 注诇讬讜 专讞诪讬诐 讜讛驻讻讜 诇讻专讜讘 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 拽讟讬讙讜专 讬注砖讛 住谞讬讙讜专

The Gemara poses a question with regard to the animals of the Divine Chariot: One verse states: 鈥淎s for the likeness of their faces, they had the face of a man; and the four had the face of a lion on the right side; and the four had the face of an ox on the left side鈥 (Ezekiel 1:10). And it is also written: 鈥淎nd each one had four faces: The first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle鈥 (Ezekiel 10:14), but it does not include the face of an ox in this second list. Reish Lakish said: Ezekiel requested mercy with regard to it, i.e., the face of the ox, and had it turned into a cherub. He said before Him as follows: Master of the Universe. Shall an accuser [kateigor] become a defender [saneigor]? As the face of an ox recalls Israel鈥檚 sin of the Golden Calf, it would be preferable for there to be a different face on the Divine Chariot.

诪讗讬 讻专讜讘 讗诪专 专讘讬 讗讘讛讜 讻专讘讬讗 砖讻谉 讘讘讘诇 拽讜专讬谉 诇讬谞讜拽讗 专讘讬讗 讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讗诇讗 诪注转讛 讚讻转讬讘 驻谞讬 讛讗讞讚 驻谞讬 讛讻专讜讘 讜驻谞讬 讛砖谞讬 驻谞讬 讗讚诐 讜讛砖诇讬砖讬 驻谞讬 讗专讬讛 讜讛专讘讬注讬 驻谞讬 谞砖专 讛讬讬谞讜 驻谞讬 讻专讜讘 讛讬讬谞讜 驻谞讬 讗讚诐 讗驻讬 专讘专讘讬 讜讗驻讬 讝讜讟专讬

The Gemara asks: What is the meaning of 鈥渃herub鈥? Rabbi Abbahu said: Like a baby [keravya], for in Babylonia they call a baby ravya. Rav Pappa said to Abaye: However, if that is so, what is the meaning of that which is written: 鈥淭he first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle鈥? The face of a cherub is the same as the face of a man; what is the difference between them? He replied: The difference is that the face of a man is referring to a large face, whereas the face of a cherub means the small face of a baby.

讻转讜讘 讗讞讚 讗讜诪专 砖砖 讻谞驻讬诐 砖砖 讻谞驻讬诐 诇讗讞讚 讜讻转讜讘 讗讞讚 讗讜诪专 讜讗专讘注讛 驻谞讬诐 诇讗讞转 讜讗专讘注 讻谞驻讬诐 诇讗讞转 诇讛诐 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讻讘讬讻讜诇 砖谞转诪注讟讜 讻谞驻讬 讛讞讬讜转

The Gemara asks another question: One verse states: 鈥淓ach one had six wings; with two it covered its face and with two it covered its feet, and with two it flew鈥 (Isaiah 6:2), and another verse states: 鈥淎nd every one had four faces, and every one of them had four wings鈥 (Ezekiel 1:6). The Gemara answers: This is not difficult, as here, when the verse states they each had six wings, it is referring to the time when the Temple is standing, while there, where four wings are described, it is referring to the time when the Temple is not standing, for it is as if the number of the wings of the animals were diminished so that they now have only four.

讛讬 诪讬谞讬讬讛讜 讗讬诪注讜讟 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讗讜转谉 砖讗讜诪专讜转 砖讬专讛 讘讛谉 讻转讬讘 讛讻讗 讜讘砖转讬诐 讬注讜驻祝 讜拽专讗 讝讛 讗诇 讝讛 讜讗诪专 讜讻转讬讘 讛转注讬祝 注讬谞讬讱 讘讜 讜讗讬谞谞讜

The Gemara asks: Which of the wings were diminished? Rav 岣nanel said that Rav said: Those with which they recite song. The proof is that it is written here: 鈥淎nd with two it flew [yeofef ]. And one called to the other and said鈥 (Isaiah 6:2鈥3), and it is written: 鈥淲ill you set [hata鈥檌f ] your eyes upon it? It is gone鈥 (Proverbs 23:5), implying that the flight of these wings had ceased.

讜专讘谞谉 讗诪专讬 讗讜转谉 砖诪讻住讜转 讘讛谉 专讙诇讬讛诐 砖谞讗诪专 讜专讙诇讬讛诐 专讙诇 讬砖专讛 讜讗讬 诇讗讜 讚讗讬诪注讜讟 诪谞讗 讛讜讛 讬讚注 讚诇诪讗 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛 讚讗讬 诇讗 转讬诪讗 讛讻讬 讜讚诪讜转 驻谞讬讛诐 驻谞讬 讗讚诐 讛讻讬 谞诪讬 讚讗讬诪注讜讟 讗诇讗 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛 讛讻讗 谞诪讬 讚讗讬讙诇讗讬 讜讞讝讬讗 诇讬讛

And the Rabbis say that the wings they lost are those with which they cover their feet, for it is stated: 鈥淎nd their feet were straight feet鈥 (Ezekiel 1:7). Now if these wings had not been diminished, how would he know what their feet looked like? Clearly their feet were no longer covered. The Gemara rejects this: This is no proof, for perhaps they were momentarily revealed, allowing him to see them. Because if you do not say so, that he saw them for a moment, then with regard to the verse: 鈥淎nd the likeness of their faces, they had the face of a man鈥 (Ezekiel 1:10), so too will you say that these the wings covering their faces were diminished as well? Rather, it must be that they were revealed and he saw them. Here too, they were revealed and he saw them.

讛讻讬 讛砖转讗 讘砖诇诪讗 讗驻讬讛 讗讜专讞 讗专注讗 诇讙诇讜讬讬 拽诪讬讛 专讘讬讛 讻专注讬讛 诇讗讜 讗讜专讞 讗专注讗 诇讙诇讜讬讬 拽诪讬讛 专讘讬讛

The Gemara refutes this: How can these cases be compared? Granted, it is logical that his face was revealed, as it is proper conduct for an angel to reveal his face before his Master, and therefore it is possible that they would have revealed their faces at certain times; but with regard to his feet, it is not proper conduct to reveal them before his Master. Therefore, they must have lacked wings to cover their feet.

讻转讜讘 讗讞讚 讗讜诪专 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 讜专讘讜 专讘讘谉 拽讚诪讜讛讬 讬拽讜诪讜谉 讜讻转讜讘 讗讞讚 讗讜诪专 讛讬砖 诪住驻专 诇讙讚讜讚讬讜 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讻讘讬讻讜诇 砖谞转诪注讟讛 驻诪诇讬讗 砖诇 诪注诇讛

搂 The Gemara continues to address apparent contradictions between verses concerning similar matters: One verse states: 鈥淎 thousand thousands ministered to Him, and ten thousand times ten thousand stood before him鈥 (Daniel 7:10), and another verse states: 鈥淚s there a number to His troops?鈥 (Job 25:3), implying that they are even more numerous than 鈥渢en thousand times ten thousand.鈥 The Gemara answers: This is not difficult, for here, when they are without number, the verse is referring to the time when the Temple is standing; there, the other verse is referring to the time when the Temple is not standing, for it is as though the heavenly entourage [pamalya] were diminished.

转谞讬讗 专讘讬 讗讜诪专 诪砖讜诐 讗讘讗 讬讜住讬 讘谉 讚讜住讗讬 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 诪住驻专 讙讚讜讚 讗讞讚 讜诇讙讚讜讚讬讜 讗讬谉 诪住驻专 讜专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诪专 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 诇谞讛专 讚讬谞讜专 砖谞讗诪专 谞讛专 讚讬谞讜专 谞讙讚 讜谞驻拽 诪谉 拽讚诪讜讛讬 讗诇祝 讗诇驻讬谉 讬砖诪砖讜谞讬讛 讜专讘讜 专讘讘谉 拽讚诪讜讛讬 讬拽讜诪讜谉

It is taught in a baraita: Rabbi Yehuda HaNasi says in the name of Abba Yosei ben Dosai: 鈥淎 thousand thousands ministered to Him鈥 is referring to the number of angels in a single troop, but with regard to the number of his troops, it can be said: 鈥淎nd to his troops, there is no number鈥. And Rabbi Yirmeya bar Abba said: There is no contradiction, since with regard to the phrase 鈥渁 thousand thousands ministered to Him,鈥 the pronoun 鈥淗im鈥 can be literally translated as: It, referring not to those who serve God Himself, but to those who administer to the River Dinur, as it is stated: 鈥淎 fiery [dinur] river issued and came forth from before him; a thousand thousands ministered to it, and a myriad myriads stand before it鈥 (Daniel 7:10). The ministers of God, however, are indeed too numerous to count.

诪讛讬讻谉 谞驻讬拽 诪讝讬注转谉 砖诇 讞讬讜转 讜诇讛讬讻谉 砖驻讬讱 讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 注诇 专讗砖 专砖注讬诐 讘讙讬讛谞诐 砖谞讗诪专 讛谞讛 住注专转 讛壮 讞诪讛 讬爪讗讛 讜住注专 诪转讞讜诇诇 注诇 专讗砖 专砖注讬诐 讬讞讜诇 讜专讘 讗讞讗 讘专 讬注拽讘 讗诪专 注诇 讗砖专 拽讜诪讟讜 砖谞讗诪专 讗砖专 拽讜诪讟讜 讜诇讗 注转 谞讛专 讬讜爪拽 讬住讜讚诐 转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 讛讞住讬讚 讗诇讜 转砖注 诪讗讜转 讜砖讘注讬诐 讜讗专讘注 讚讜专讜转 砖拽讜诪讟讜 诇讛讬讘专讗讜转

The Gemara asks: From where does this river flow? The Gemara answers: From the perspiration of the divine creatures. And where does it flow to? Rav Zutra bar Toviya said that Rav said: Upon the heads of the wicked in Gehenna, as it is stated: 鈥淏ehold, a storm of the Lord has gone forth in fury, a whirling storm; it shall whirl upon the head of the wicked鈥 (Jeremiah 23:19). And Rav A岣 bar Ya鈥檃kov said: The river flows over those who were snatched away, i.e., the generations that were never created, as it is stated: 鈥淲ho were snatched away before their time, whose foundation was poured out as a stream鈥 (Job 22:16), implying that the River Dinur flows over them. It is taught in a baraita: Rabbi Shimon He岣sid said in explanation of this verse: These people 鈥渨ho were snatched away鈥 are those nine hundred and seventy-four generations that were snatched away; they were to have been created

Scroll To Top