Daf 28b (דַּף כ״ח ע״ב)

At that time, Yisrael shall each merit to receive his soulmate (בְּהַהוּא זִמְנָא יִזְכּוּ יִשְׂרָאֵל כָּל חַד וְחַד לְבַת זוּגֵיהּ). And this is that which is written: “And I will give you a new heart, and a new spirit will I put within you” (Ezekiel 36) (וְדָא אִיהוּ דִּכְתִיב וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם). And it is written: “And your sons and your daughters shall prophesy” (Joel 3) (וּכְתִיב וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם וְגו׳). And these are the new souls that are destined to come upon Yisrael (וְאִלֵּין אִנּוּן נִשְׁמָתִין חַדְתִּין דְּעֲתִידִין לְמֶהֱוֵי עַל יִשְׂרָאֵל). As it has been established: “The son of David does not come until all the souls in the body are finished, and then the new souls will come” (כְּמָה דְאוּקְמוּהָ אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל נְשָׁמוֹת שֶׁבַּגּוּף וְאָז הַחֲדָשׁוֹת יָבוֹאוּ).

At that time, the Erev rav will be removed from the world (בְּהַהוּא זִמְנָא מִתְעַבְּרִין עֵרֶב רַב מֵעָלְמָא). And it is said of Yisrael and of Moshe: each one with their mate (וְאִתְּמָר בְּיִשְׂרָאֵל וּבְמשֶׁה כָּל חַד בְּבַת זוּגַיְיהוּ), “and they were both naked, the man and his wife, and they were not ashamed” (Bereshit 2) (וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבּוֹשָׁשׁוּ). For nakedness will have passed from the world, which caused the exile — the Erev rav indeed (דְּאִתְעֲבַר עֶרְוָה מֵעָלְמָא דְּאִלֵּין אִנּוּן דְּגָרְמוּ גָּלוּתָא, עֵרֶב רַב וַדַּאי). And of them it is said: “Now the serpent was more cunning than any beast of the field” (Bereshit 3) (וְעֲלַיְיהוּ אִתְּמָר וְהַנָּחָשׁ הָיוּ עָרוּם מִכָּל חַיַּת הַשָּׂדֶה וְגו׳), cunning for evil more than all the beasts of the nations of the world, worshippers of stars and constellations (עָרוּם לְרַע מִכָּל חֵיוָן דְּאוּמִין דְּעָלְמָא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת). And these are the offspring of the primordial serpent who enticed Chavah (וְאִנּוּן בְּנוֹי דְּנָחָשׁ הַקַּדְמוֹנִי דְּפַתֵּי לְחַוָּה). And the Erev rav indeed are the filth that the serpent cast into Chavah (וְעֵרֶב רַב וַדַּאי אִנּוּן הֲווּ זוּהֲמָא דְּאַטִּיל נָחָשׁ בְּחַוָּה). And from that filth came forth Kayin, who killed Hevel the shepherd of flocks (וּמֵהַהִיא זוּהֲמָא נָפַק קַיִן וְקָטַל לְהֶבֶל רוֹעֵה צֹאן). Of him it is said: “For he also is flesh” — “for he also” is Hevel (Bereshit 6) (דְּאִתְּמָר בֵּיהּ בְּשַׁגָּם הוּא בָּשָׂר, בְּשַׁגָּם זֶה הֶבֶל). “For he also” (b’shagam) indeed is Moshe (בְּשַׁגָּ״ם וַדַּאי אִיהוּ מֹשֶׁ״ה), and he killed him, and he was the firstborn son of Adam (וְקָטִיל לֵיהּ וְאִיהוּ הֲוָה בְּרָא בּוּכְרָא דְאָדָם). And with all this, Moshe, in order to atone for the nakedness of his forefather, took the daughter of Yitro (וְעִם כָּל דָּא מֹשֶׁה בְּגִין לְכַסָּאָה עַל עֶרְיָיתָא דְּאֲבוּהִי נְטַל בַּת יִתְרוֹ), of whom it is said: “And the sons of Keini, the father-in-law of Moshe” (Judges 1) (דְּאִתְּמָר בֵּיהּ וּבְנֵי קֵינִי חוֹתֵן מֹשֶׁה). And it has already been explained why he was called Keini: because he separated from Kayin (וְהָא אוּקְמוּהָ אַמַּאי אִתְקְרֵי קֵינִי שֶׁנִּפְרַד מִקַּיִן). As it is said: “And Chever the Keini separated from Kayin” (Judges 4) (כְּמָא דְאַתְּ אָמֵר וְחֶבֶר הַקֵּינִי נִפְרַד מִקָּיִן). And afterward, he wished to return the Erev rav in repentance, to atone for the nakedness of his forefather (וּלְבָתַר בָּעָא לְאַהֲדָרָא עֵרֶב רַב בִּתְיוּבְתָּא לְכַסָּאָה עֶרְיְיתָא דְּאֲבוּהִי). For Kudsha Berikh Hu joins a good thought to the deed (דְּקוּדְשָׁא בְּרִיךְ הוּא מַחֲשָׁבָה טוֹבָה מְצָרְפָהּ לְמַעֲשֶׂה). And Kudsha Berikh Hu said to him: “They are from an evil root, beware of them” (וְאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מִגִּזְעָא בִּישָׁא אִנּוּן, תִּסְתַּמַּר מִנַּיְיהוּ). These are the sin of Adam, of whom it is said: “But of the tree of the knowledge of good and evil you shall not eat of it” (Bereshit 2) (אִלֵּין אִנּוּן חוֹבָה דְּאָדָם דְּאָמַר לֵיהּ וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ). These are the sin of Moshe and Yisrael (אִלֵּין אִנּוּן חוֹבָה דְּמֹשֶׁה וְיִשְׂרָאֵל). And because of them Yisrael was exiled into exile, and they were driven from there (וּבְגִינַיְיהוּ גָּלוּ יִשְׂרָאֵל בְּגָלוּתָא וְאִתְתָּרְכוּ מִתַּמָּן). This is what is written: “And He drove out the man” (Bereshit 3) (הֲדָא הוּא דִכְתִיב וַיְגָרֶשׁ אֶת הָאָדָם). And Adam is Yisrael indeed (וְאָדָם יִשְׂרָאֵל וַדַּאי). And Moshe, because of them, was driven from his place and did not merit to enter into the Land of Yisrael (וּמשֶׁה בְּגִינַיְיהוּ אִתְתָּרֵךְ מֵאַתְרֵיהּ וְלָא זָכָה לְמֵיעַל בְּאַרְעָא דְיִשְׂרָאֵל). For because of them he transgressed the word of Kudsha Berikh Hu and sinned at the rock which he struck, for He had only said to him: “And you shall speak to the rock” (Numbers 20) (דִּבְגִינַיְיהוּ עֲבַר מַאֲמַר דְּקוּדְשָׁא בְּרִיךְ הוּא וְחָב בַּסֶּלַע דְּמְחָא בֵּיהּ דְּלָא אָמַר לֵיהּ אֶלָּא וְדִבַּרְתֶּם אֶל הַסֶּלַע).

And they caused it (וְאִנּוּן גָּרְמוּ). Yet with all this, Kudsha Berikh Hu joins a good thought to the deed; for He did not accept them, and He gave them the sign of the covenant only to atone for the nakedness of their forefather (וְעִם כָּל דָּא מַחֲשָׁבָה טוֹבָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה דְּאִיהוּ לָא קָבִּיל לוֹן וְיָהִיב בְּהוֹן אוֹת בְּרִית אֶלָּא לְכַסָּאָה עֶרְיָיתָא דְּאֲבוּהָ). And Kudsha Berikh Hu said to him: “And I will make of you a great and mighty nation, greater than they” (Numbers 14) (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָדוֹל וְעָצוּם מִמֶּנּוּ). And because of them He said: “Whoever has sinned against Me, him will I blot out of My book” (Exodus 32) (וּבְגִינַיְיהוּ אָמַר מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי).

For they are from the seed of Amalek, of whom it is said: “You shall blot out the remembrance of Amalek” (Deuteronomy 25) (דְּאִנּוּן מִזַּרְעָא דְּעֲמָלֵק דְּאִתְּמָר בֵּיהּ תִּמְחֶה אֶת זֵכֶר עֲמָלֵק). And they caused the breaking of the two Tablets of the Orayta (וְאִנּוּן גְּרַמָא לְתַבְּרָא תְּרֵין לוּחִין דְּאוֹרַיְיתָא). Immediately (וּמִיָּד). “And the eyes of them both were opened, and they knew that they were naked” (Bereshit 3) (וַתִּפָּקַחְנָה עֵינִי שְׁנֵיהֶם וַיֵּדְעוּ יִשְׂרָאֵל כִּי עֵרוּמִים הֵם), Yisrael, in the burden of Egypt, who were without Orayta (בְּטוּנָא דְמִצְרַיִם דְּהֲווּ בְּלָא אוֹרַיְיתָא). And of them it is said: “And you were naked and bare” (Ezekiel 16) (וְאִתְּמָר בְּהוּ וְאַתְּ עֵרוֹם וְעֶרְיָה). And Job, because of this, said twice: “Naked I came from my mother’s womb, and naked I shall return there” (Job 1) (וְאִיּוֹב בְּגִין דָּא אָמַר ב׳ זִמְנֵי עָרוֹם יָצָאתִי מִבֶּטֶן אִמִּי וְעָרוֹם אָשׁוּב שָׁמָּה). That which was Moshe was turned into the Erev rav for desolation and for reproach (מַה דְּהֲוָה מֹשֶׁ״ה אִתְהַפַּךְ לְעֵרֶב רַב לְשַׁמָּ״ה וְלִשְׁנִינָה). “I shall return there” — here is hinted that he would return among them in the latter exile (אָשׁוּב שָׁמָּה הָכָא רְמִיז דְּעֲתִיד לְאִתְחַזְּרָא בֵּינַיְיהוּ בְּגָלוּתָא בַּתְרָאָה). And he went among them for desolation, and he said: “Hashem gave, and Hashem has taken; blessed be the name of Hashem” (Job 1) (וְאָזִיל בֵּינַיְיהוּ לְשַׁמָּ״ה וְאִיהוּ אָמַר ה' נָתַן וַה' לָקָח יְהִי שֵׁם ה' מְבוֹרָךְ). And at the time when the two Tablets of the Orayta were broken, of the Oral Orayta it is said of them: “And they sewed fig leaves together” (Bereshit 3) (וּבְזִמְנָא דְּאִתַּבְּרוּ תְּרֵין לוּחִין דְּאוֹרַיְיתָא. וְאוֹרַיְיתָא דְּעַל פֶּה אִתְּמָר בְּהוֹן וַיִּתְפְּרוּ עֲלֵה תְאֵנָה). They covered themselves with several Klipot from the Erev rav, because “they were naked” — so their nakedness not be revealed (אִתְכַּסּוּ בְּכַמָּה קְלִיפִּין מֵעֵרֶב רַב בְּגִין כִּי עֵרוּמִים הֵם דְּלָא יִתְגַּלֵּי עֶרְיָתַיְיהוּ). And their covering was the wings of the tzitzit and the straps of the tefillin (וְכִסּוּיָיא דִילְהוֹן כַּנְפֵי צִיצִית וּרְצוּעִין דִּתְפִילִין). Of them it is said: “And Hashem Elohim made for Adam and his wife coats of skin and clothed them” (Bereshit 3) (עֲלַיְיהוּ אִתְּמָר וַיַּעַשׂ ה' אֱלֹהִים לָאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם). But regarding tzitzit: “And they sewed fig leaves together and made for themselves girdles” (Bereshit 3) (אֲבָל לְגַבֵּי צִיצִיוֹת וַיִּתְפְּרוּ עֲלֵה תְאֵנָה. וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת). This is that which is written: “Gird your sword upon your thigh, O mighty one” (Psalms 45) (דָּא אִיהוּ חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר). And this is the recitation of Shema, of which it is said: “The high praises of God in their throats” (Psalms 149) (וְדָא קְרִיאַת שְׁמַע דְּאִתְּמָר בֵּיהּ רוֹמְמוֹת אֵל בִּגְרוֹנָם וְגו׳). This is: “And they made for themselves girdles” (Bereshit 3) (דָּא הוּא וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת). “And they heard the voice of Hashem Elohim…” (Bereshit 3) (וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים וְגו׳), when they approached Mount Sinai (כַּד קְרִיבוּ לְטוּרָא דְסִינַי). This is that which is written: “Has a people heard the voice of God speaking out of the fire…?” (Deuteronomy 4) (הֲדָא הוּא דִכְתִיב הֲשָׁמַע עָם קוֹל אֱלֹהִים מְדַבֵּר מִתּוֹךְ הָאֵשׁ וְגו׳). And the Erev rav died (וְעֵרֶב רַב מִיתוּ). And these are they who said to Moshe: “Let not God speak with us lest we die” (Exodus 20) (וְאִנּוּן הֲווּ דְּאָמְרוּ לְמשֶׁה וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן נָמוּת). And they forgot the Orayta (וְאַשְׁכָּחוּ אוֹרַיְיתָא). And these are the common people, of whom it is said: “Cursed is he who lies with any beast” (Deuteronomy 27) (וְאִלֵּין אִנּוּן עַמֵּי הָאָרֶץ דְּאִתְּמָר בְּהוֹן אָרוּר שׁוֹכֵב עִם כָּל בְּהֵמָה). Because they are from the side of that serpent, of whom it is said: “Cursed are you above all the cattle” (Bereshit 3) (בְּגִין דְּאִנּוּן מִסִּטְרָא דְהַהוּא חִוְיָא דְּאִתְּמָר בֵּיהּ אָרוּר אַתָּה מִכָּל הַבְּהֵמָה).