18a (י״ח:א׳)

If so, it appears that Yisrael derived no benefit from idolatry (אִם כֵּן, נִרְאֶה שֶׁיִּשְׂרָאֵל לֹא הוֹצִיאוּ שׁוּם תּוֹעֶלֶת מֵהָעֲבוֹדָה זָרָה). On the contrary, they lost the power they had to rule over the Sarim [ministering angels] above through their observance of the Torah (אַדְרַבָּה, שֶׁאִבְּדוּ הַכֹּחַ שֶׁהָיָה לָהֶם לִמְשׁוֹל עַל שָׂרֵי מַעְלָה בְּקַיְּימָם הַתּוֹרָה). If so, the Teḳumah [restoration] of Yisrael is only in the hand of the Holy One, blessed be He (אִם כֵּן, תְּקוּמַת יִשְׂרָאֵל אֵינָהּ אֶלָּא בְּיַד הקב״ה), and therefore it says: “Return, Hashem, the myriads of thousands of Yisrael” (וְלָכֵן אָמַר: ״שׁוּבָה ה׳ רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״) (Numbers 10:36)—that is, that the Holy One, blessed be He, shall restore the myriads and thousands of Yisrael to the level at which they stood before they fell (יִרְצֶה: שֶׁיָּשִׁיב הקב״ה הָרְבָבוֹת וְהָאֲלָפִים מִיִּשְׂרָאֵל בְּאוֹתָהּ הַמַּעֲלָה שֶׁהָיוּ קוֹדֶם שֶׁנָּפְלוּ).

That they were numerous and honored (שֶׁהָיוּ רַבִּים וּנְכָבְדִים), but when they sinned, it became the opposite-they were few and despised and lowly (וּבִהְיוֹתָם חוֹטְאִים הוּא בְּהֶפֶךְ: שֶׁהֵם מְעַטִּים וּנְבוּזִים וּשְׁפָלִים), because they cannot be called “Yisrael” unless they are in the number of myriads and thousands, corresponding to “twice ten thousand, thousands of Shinan” (לְפִי שֶׁאֵינָם יְכוֹלִים לְהִיקָּרֵא יִשְׂרָאֵל אִם לֹא יִהְיֶה בָהֶם רִבְבוֹת וַאֲלָפִים כְּנֶגֶד "רִבְּתַיִם אַלְפֵי שִׁנְאָן) (Psalms 68:18). For it is necessary that Yisrael be in a count corresponding to the angels (שֶׁבֶּהֶכְרֵחַ הוּא שֶׁיִּשְׂרָאֵל יִהְיוּ בְּחֶשְׁבּוֹן כְּנֶגֶד הַמַּלְאָכִים), and this was the reason why the Torah was not given in the days of the Patriarchs (וְזוֹ הָיְתָה הַסִּבָּה שֶׁלֹּא נִתְּנָה הַתּוֹרָה בִּימֵי הָאָבוֹת), because there was not yet that count among Yisrael (לְפִי שֶׁלֹּא הָיָה כָּל כָּךְ סְכוּם מִיִּשְׂרָאֵל), since fewer than 600,000 is not called “the number of Bnei Yisrael” (לְפִי שֶׁפָּחוֹת מִשִּׁשִּׁים רִבּוֹא אֵינוֹ נִקְרָא "מִסְפַּר בְּנֵי יִשְׂרָאֵל). And they could not receive the lands of the nations, as the verse says (וְלֹא הָיָה יָכוֹל לְהִנָּתֵן לָהֶם אֲרָצוֹת גּוֹיִם כְּמוֹ שֶׁאָמַר הַכָּתוּב): “When the Most High gave the nations their inheritance…” etc., “He set the bounds of the peoples [according to the number of the children of Yisrael]” (בְּהַנְחֵל עֶלְיוֹן גּוֹיִם״ וְגוֹ׳, ״יַצֵּב גְּבוּלֹת עַמִּים [לְמִסְפַּר בְּנֵי יִשְׂרָאֵל]) (Deuteronomy 32:8).

That is, since those nations that were to be driven out before them were of that number, in order that Yisrael inherit that power for good, they needed to be of the same number (יִרְצֶה: שֶׁלְּפִי שֶׁאוֹתָן הָאֻמּוֹת שֶׁיִּהְיוּ נִגְרָשׁוֹת מִפְּנֵיהֶם הָיוּ מֵאוֹתוֹ הַמִּסְפָּר, וּכְדֵי שֶׁיִּירְשׁוּ יִשְׂרָאֵל אוֹתוֹ הַכֹּחַ לְטוֹב הָיָה צָרִיךְ שֶׁיִּהְיוּ מֵאוֹתוֹ הַמִּסְפָּר). And the Holy One, blessed be He, removed the power that the Sarim [ministering angels] possessed, in order to take Yisrael as His portion (וְהָיָה מֵסִיר הקב״ה הַכֹּחַ שֶׁהָיָה לַשָּׂרִים כְּדֵי לָקַחַת אֶת יִשְׂרָאֵל לַחֲלֵק לוֹ), as the verse says: “For Hashem’s portion is His people; Ya'akov is the lot of His inheritance” (כִּי חֵלֶק ה׳ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32:9). And He distanced from Himself the power of the nations (וְהָיָה מְרַחֵק מִמֶּנּוּ כֹּחַ הָאֻמּוֹת).

And since He took Yisrael as His portion (וּלְפִי שֶׁלָּקַח אֶת יִשְׂרָאֵל לַחֲלְקוֹ), as long as Yisrael are lowly, the Throne likewise will be in that very condition—not exalted (כָּל זְמַן שֶׁיִּשְׂרָאֵל שְׁפֵלִים, הַכִּסֵּא גַּם כֵּן יִהְיֶה בְּאוֹתוֹ אֹפֶן עַצְמוֹ, לֹא מָרוֹם)—as it was at first, when Yisrael were fulfilling His will (כְּמוֹ שֶׁהָיָה מִתְּחִלָּה כְּשֶׁהָיוּ יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ), as the verse says: “A throne of glory, exalted from the beginning” (כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן) (Jeremiah 17:12), as we said above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה).

And the power to restore our captivity as at first is in the hand of the Holy One, blessed be He, and not in the hand of Yisrael (וּבְיַד הקב״ה לָשׁוּב שְׁבוּתֵנוּ כַּבַּתְּחִלָּה וְלֹא בְּיַד יִשְׂרָאֵל), as it is written: “Restore us, Hashem, to You, and we shall return” (כְּמוֹ שֶׁכָּתוּב: ״הֲשִׁיבֵנוּ ה׳ אֵלֶיךָ וְנָשׁוּבָה״) (Lamentations 5:21). And he said that Venashuvah [and we shall return] is written deficiently, to teach that the restoration is in the Throne (וְאָמַר ״וְנָשׁוּבָה״ חָסֵר, לְהוֹרוֹת שֶׁהַשָּׁבוּת הוּא בַּכִּסֵּא). When the Throne is again high and exalted as at first, so too will Yisrael be elevated (וּבִהְיוֹת הַכִּסֵּא רָם וְנִשָּׂא כְּמוֹ בַּתְּחִלָּה, כֵּן יִהְיוּ יִשְׂרָאֵל נִשָּׂאִים).

And this is the hei in the word uvnuchah [and when it rested] (וְזֹאת הַהֵ״א הִיא בִּתֵּבַת ״וּבְנֻחָה״), and in the word tevuatah [her produce] (וּבִתֵּבַת ״תְּבוּאָתָה״), which should have been written with a vav, as we said (שֶׁהָיָה רָאוּי שֶׁיְּהֵא בְּוי״ו כְּמוֹ שֶׁאָמַרְנוּ), to indicate that the restoration which we desire and request is in the Throne (לְהוֹרוֹת שֶׁהַשָּׁבוּת שֶׁאָנוּ רוֹצִים וּמְבַקְּשִׁים הוּא בַּכִּסֵּא).

And when the Throne is exalted again as it was at first, the Shekhinah will return to Yisrael (וּבִהְיוֹת הַכִּסֵּא מָרוֹם כַּבַּתְּחִלָּה תָּשׁוּב הַשְּׁכִינָה לְיִשְׂרָאֵל), and the pathways of the Torah that were hidden from us through our sins will be reopened (וְיִהְיוּ נִפְתָּחִים לָנוּ דַּרְכֵי הַתּוֹרָה שֶׁנִּסְתָּרוּ מִמֶּנּוּ בַּעֲוֹנוֹתֵינוּ), and the Shadayim [breasts] will be greater than they were at first (וְיִהְיוּ הַשָּׁדַיִם גְּדוֹלִים יוֹתֵר מִמַּה שֶּׁהָיוּ בַּתְּחִלָּה). And it will no longer be said about the Torah: “We have a little sister and she has no breasts” (וְלֹא יֵאָמֵר עוֹד עַל הַתּוֹרָה: "אֲחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ) (Song of Songs 8:8), for the breasts are in His hand, the Holy One Blessed Be He (לְפִי שֶׁהַשָּׁדַיִם הֵם בְּיָדוֹ יִתְבָּרַךְ), and He did not take them away in order to diminish her or to prevent their return (וְהוּא לֹא לְקָחָם בְּכַוָּנָה לַעֲשׂוֹתָהּ קְטַנָּה וּשְׁלֹא לְהַחֲזִירָם), but to restore them at the restoration of Yisrael (אֶלָּא לְהַשִּׁיבָם בִּשְׁבִית שֶׁל יִשְׂרָאֵל), which will be “on the day when it is spoken of” (שֶׁיִּהְיֶה ״בַּיּוֹם שֶׁיְּדֻבַּר בָּהּ).

And further on, we will explain which day that is (וּלְהַלָּן נְפָרֵשׁ אֵי זֶהוּ אוֹתוֹ הַיּוֹם). And it is written: “If she is a wall, we will build upon her a turret of silver, and if she is a door, we will enclose her with a board of cedar” (וְכָתוּב ״אִם חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כֶּסֶף וְאִם דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אֶרֶז) (Song of Songs 8:9). That is to say, even though the Holy One Blessed Be He has hidden the secrets of the Torah (יִרְצֶה, אַף עַל פִּי שֶׁה׳ יִתְבָּרַךְ הִסְתִּיר סוֹדוֹת הַתּוֹרָה), nevertheless there remains in her a door and an entrance (עִם כָּל זֶה נִשְׁאַר בָּהּ דֶּלֶת וּפֶתַח), and this is the understanding that we still comprehend in Torah (שֶׁהִיא זוֹ הַהֲבָנָה שֶׁאֲנַחְנוּ מְבִינִים בַּתּוֹרָה), through which we have made a fence and a wall for the Torah (שֶׁבָּהּ עָשִׂינוּ סְיָג וְחוֹמָה בַּתּוֹרָה), as our Sages of blessed memory said: “And make a fence for the Torah” (כְּמוֹ שֶׁאָמְרוּ רַזַ״ל ״וַעֲשׂוּ סְיָג לַתּוֹרָה).

And the wall is the Talmud and the legal rulings taught to us by our Sages of blessed memory (וְהַחוֹמָה הִיא הַתַּלְמוּד וְהַדִּינִים שֶׁלִּימְּדוּנוּ רַזַ״ל). And through this wall that we mentioned, or through the door-that is, the understanding that we currently grasp in Torah (וּמִצַּד הַחוֹמָה שֶׁאָמַרְנוּ אוֹ מִצַּד הַדֶּלֶת שֶׁהִיא הַהֲבָנָה שֶׁאֲנַחְנוּ מְבִינִים עַתָּה בַּתּוֹרָה), and despite not abandoning it through all our afflictions (וְלֹא עֲזַבְנוּ אוֹתָהּ בְּכׇל כָּךְ צָרוֹת), the Holy One Blessed Be He will in the future restore to us the secrets of the Torah (עָתִיד הקב״ה לְהַחְזִיר לָנוּ סוֹדוֹת הַתּוֹרָה). And this is the intention in saying “a turret of silver” (וְזוֹ הִיא הַכַּוָּנָה בְּאָמְרוֹ "טִירַת כֶּסֶף), that is, that the Holy One Blessed Be He will have mercy upon her (יִרְצֶה, שֶׁעָתִיד שֶׁיְּרַחֵם הקב״ה עָלֶיהָ), for Kesef [silver] represents the attribute of mercy (שֶׁהַכֶּסֶף הוּא מִדַּת רַחֲמִים).

And at the time when the Holy One Blessed Be He removed her breasts, it was said about her: “Call her name Lo-Ruchamah [she has not received mercy]” (וּבִזְמַן שֶׁהֵסִיר הקב״ה שָׁדֶיהָ, נֶאֱמַר עָלֶיהָ: "קְרָא שְׁמָהּ לֹא רֻחָמָה) (Hosea 1:6), and therefore now it says “We will build upon her a turret of silver” (וְלָכֵן אָמַר עַתָּה: "נִבְנֶה עָלֶיהָ טִירַת כֶּסֶף), to say that He will show mercy upon her (לוֹמַר שֶׁיְּרַחֵם עָלֶיהָ). “And if she is a door” (וְאִם דֶּלֶת הִיא), that is, if Yisrael enter through that door which remains in the Torah (יִרְצֶה, אִם יִשְׂרָאֵל יִהְיוּ נִכְנָסִים בָּאוֹתוֹ דֶּלֶת שֶׁיֵּשׁ בַּתּוֹרָה), “we will enclose her with a board of cedar” (נָצוּר עָלֶיהָ לוּחַ אֶרֶז), meaning-I will elevate and raise them like the cedar (יִרְצֶה, שֶׁאֲרוֹמֵם וַאֲנַשֵּׂא אוֹתָם כַּאֲרֶז), and for them there shall be a wall and a tall tower like the cedar (וְיִהְיֶה לָהֶם בָּהּ חוֹמָה וּמִגְדָּל גָּבוֹהַּ כַּאֲרֶז).

Fortunate are our Sages of blessed memory (אַשְׁרֵיהֶם רַזַ״ל), of whom the Torah said this regarding the wall they made for the Torah, which is the Talmud (שֶׁאָמְרָה הַתּוֹרָה עֲלֵיהֶם בִּשְׁבִיל הַחוֹמָה שֶׁעָשׂוּ לַתּוֹרָה שֶׁהוּא הַתַּלְמוּד), which now, due to our sins, we do not understand (שֶׁעַתָּה בַּעֲוֹנוֹתֵינוּ אֵין אֲנַחְנוּ מְבִינִים אוֹתוֹ): “I am a wall, and my breasts are like towers” (אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת") (Song of Songs 8:10), meaning-I have a wall, which is that made for me by the Sages of blessed memory (יִרְצֶה, אֲנִי יֵשׁ לִי חוֹמָה שֶׁהִיא אוֹתָהּ שֶׁעָשׂוּ לִי רַזַ״ל), and even though we say that the Holy One Blessed Be He removed her breasts (וְאַף עַל פִּי שֶׁאֲנַחְנוּ אוֹמְרִים שֶׁהקב״ה הֵסִיר הַשָּׁדַיִם שֶׁלָּהּ), nevertheless, “my breasts are like towers” (עִם כָּל זֶה ״וְשָׁדַי כַּמִּגְדָּלוֹת).