Daf 56b (דַּף נ״ו ע״ב)

And was it this foolishness that they were saying? (וְכִי הַאי טִפְּשׁוּתָא הֲווּ קָא אָמְרֵי). Rather, because they knew all those wisdoms (אֶלָּא בְּגִין דְּהֲווּ יָדְעֵי כָּל אִנּוּן חָכְמְתָן), and all the appointed rulers of the world that were entrusted over them (וְכֻלְהוּ מְמַנָּן דְּעָלְמָא דְּאִתְפַּקְּדָן עֲלַיְיהוּ), and they would manipulate them (וְהֲווּ מְרַחֲצָן בְּהוּ), until Kudsha Berikh Hu reestablished the world as it should be (עַד דְּאָתִיב קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא כְּדְקָא הֲוָה). For at first, it was water within water (דְּהָא בְּקַדְמִיתָא הֲוָה מַיִם בְּמַיִם), and afterward He set it for the world as it had been originally (וּלְבָתַר אָתִיב לֵיהּ לְעָלְמָא כִּדְקַדְמִיתָא). And it was not destroyed entirely (וְלָא אִתְחָרִיב מִכֹּלָא), for with mercy He supervised over it (דְּהָא בְּרַחֲמִין אַשְׁגַּח עֲלַיְיהוּ), as it is written, “Hashem sat at the flood” (Tehillim 29:10) (דִּכְתִיב: יְיָ לַמַּבּוּל יָשָׁב). And it is not written Elohim (וְלָא כְּתִיב אֱלֹהִים).

In the days of Enosh, even the children of that generation (בְּיוֹמוֹי דֶּאֱנוֹשׁ אֲפִלּוּ יְנוּקֵי דְּהַהוּא דָּרָא), all of them observed supernal wisdoms (כֻּלְהוּ הֲווּ מַשְׁגְּחָן בְּחָכְמָתָן עִלָּאִין), and would gaze into them (וְהֲוֵי מִסְתַּכְּלָן בְּהוּ). Rabbi Yessa said (אָמַר רַבִּי יֵיסָא), if so, they were fools (אִי הָכִי טִפְּשִׁין הֲווּ), that they didn’t know that Kudsha Berikh Hu was destined to bring upon them the waters of the flood and they would die in them (דְּלָא הֲווּ יָדְעִין דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַיְיתָאָה עֲלַיְיהוּ מֵי טוֹפָנָא וִימוּתוּן בְּהוּ).

Rabbi Yitzḥak said (אָמַר רַבִּי יִצְחָק), to know-they did know (מִנְדַּע יָדְעֵי), but foolishness took hold in their hearts (אֲבָל אֲחִידוּ טִפְּשׁוּתָא בְּלִבַּיְיהוּ), for they knew the angel appointed over fire (דְּאִנּוּן הֲווּ יָדְעֵי הַהוּא מַלְאָכָא דִּמְמַנָּא עַל אֵשָׁא), and the one appointed over water (וְהַהוּא דִּמְמַנָּא עַל מַיָּא), and they knew how to restrain them (וְהֲווּ יָדְעִין לְמֶעֱצַר לוֹן), so that they could not carry out judgment upon them (דְּלָא יָכְלִין לְמֶעְבַּד דִּינָא עֲלַיְיהוּ). But they did not know that Kudsha Berikh Hu rules over the earth (וְאִנּוּן לָא הֲווּ יָדְעֵי דְּקוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט עַל אַרְעָא), and from Him comes judgment upon the world (וּמִנֵּיהּ יֵיתֵי דִּינָא עַל עָלְמָא). Rather, they saw that the world was entrusted to the hands of those appointed ones (אֶלָּא הֲווּ חָמָאן דְּעָלְמָא אִתְפַּקַּד בִּידָא דְּאִנּוּן מְמַנָּן), and that through them were all the affairs of the world (וּבְהוּ כָּל מִלֵּי עָלְמָא). And for this reason, they did not gaze upon Kudsha Berikh Hu (וּבְגִינֵי כָךְ לָא הֲווּ מִסְתַּכְּלָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), nor pay attention to His workings (וְלָא מַשְׁגִּיחִין בַּעֲבִידְתֵּיהּ), until the earth became corrupted (עַד דְּאַרְעָא אִתְחַבְּלַת). And the spirit of holiness proclaimed every day and said (וְרוּחַ קוּדְשָׁא אַכְרִיז בְּכָל יוֹמָא וְאָמַר), “May the sinners be consumed from the earth, and the wicked shall be no more” (Tehillim 104:35) (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם). And Kudsha Berikh Hu extended the time for them (וְאוֹרִיךְ קוּדְשָׁא בְּרִיךְ הוּא לוֹן), all that time when the righteous Yered, Metushelach, and Enoch were alive in the world (כָּל הַהוּא זִמְנָא דְּאִנּוּן זַכָּאִין יֶרֶד וּמְתוּשֶׁלַח וְחֲנוֹךְ קָיְימִין בְּעָלְמָא). Once they were removed from the world (כֵּיוָן דְּאִסְתַּלְּקוּ מֵעָלְמָא), then Kudsha Berikh Hu brought judgment upon them (וּכְדֵין אַנְחִית קוּדְשָׁא בְּרִיךְ הוּא דִּינָא עֲלַיְיהוּ), and they were destroyed, as you say (וְאִתְּאֲבִידוּ), “And they were blotted out from the earth” (Bereshit 7:23) (כְּמָא דְּאַתְּ אָמֵר: וַיִּמָּחוּ מִן הָאָרֶץ).

“And Enoch walked with the Elohim, and he was no more, for Elohim took him” (Bereshit 5:24) (וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים). Rabbi Yose opened (רַבִּי יוֹסֵי פָּתַח), “While the King was still at His table, my nard gave forth its fragrance” (Shir HaShirim 1:12) (עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ). This verse was stated (הַאי קְרָא אִתְּמַר). But come and see (אֲבָל תָּא חֲזֵי), such is the way of Kudsha Berikh Hu (כָּךְ אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא): at the moment a man cleaves to Him (בְּשַׁעְתָּא דְּבַר נָשׁ אִתְדָּבַּק בֵּיהּ), and He causes His dwelling to rest upon him (וְהוּא אַשְׁרֵי דִּיּוּרֵיהּ עֲלֵיהּ), and He knows that after some days the man will stray (וְיָדַע דִּלְבָתַר יוֹמִין יִסְרַח), He hastens and takes his good fragrance from him (אַקְדִים וְלָקִיט רֵיחֵיהּ טַב מִנֵּיהּ), and removes him from the world (וְסָלִיק לֵיהּ מֵעָלְמָא).

This is what is written (הֲדָא הוּא דִכְתִיב), “While the King was still at His table, my nard gave forth its fragrance” (Shir HaShirim 1:12) (עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ). “While the King” - this is Kudsha Berikh Hu (עַד שֶׁהַמֶּלֶךְ דָּא קוּדְשָׁא בְּרִיךְ הוּא), “at His table” - this is the man who cleaves to Him and walks in His way (בִּמְסִבּוֹ דָּא הַהוּא בַּר נָשׁ דְּאִתְדָּבַּק בֵּיהּ וְאָזִיל בְּאָרְחוֹי), “my nard gave forth its fragrance” - these are the good deeds within him, by virtue of which he is removed from the world before his time arrives (נִרְדִּי נָתַן רֵיחוֹ, אִנּוּן עוֹבָדִין טָבִין דְּבֵיהּ דִּבְגִינְהוֹן יִסְתַּלַּק מֵעָלְמָא עַד דְּלָא מָטָא זִמְנֵיהּ). And concerning this, King Shlomo said (וְעַל דָּא הֲוָה שְׁלֹמֹה מַלְכָּא אָמַר), “There is a vanity that is done upon the earth, that there are righteous to whom it happens as the acts of the wicked…” (Kohelet 8:14) (יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים וְגו׳). “There are righteous to whom it happens as the acts of the wicked” - as we have established, that because of their good deeds Kudsha Berikh Hu removes them from the world (יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים, כְּמָה דְּאוֹקִימְנָא דְּבְגִין דְּעוֹבָדֵיהוֹן טָבִין קוּדְשָׁא בְּרִיךְ הוּא סָלִיק לוֹן מֵעָלְמָא), so that they do not stray (בְּגִין דְּלָא יִסְרַחוּ). And because of His love for them, He removes them (וּמִגּוֹ רְחִימוּתָא בְּהוֹ מְסַלֵּק לְהוֹן), before their time arrives (עַד לָא מָטָא זִמְנַיְיהוּ), and He renders judgment upon them (וְעָבִיד בְּהוֹן דִּינִין). And there are wicked to whom it happens as the deeds of the righteous (וְיֵשׁ רְשָׁעִים אֲשֶׁר מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים), for Kudsha Berikh Hu extends their days (דְּקוּדְשָׁא בְּרִיךְ הוּא אוֹרִיךְ לוֹן יוֹמִין), and extends His anger toward them (וְאוֹרִיךְ רוּגְזֵיהּ בְּהוֹן). And all of this - as it is said (וְכָל דָּא כְּמָה דְּאִתְּמָר): these, in order that they not stray (אִלֵּין בְּגִין דְּלָא יִסְרְחוּן), and these, in order that they return to Him (וְאִלֵּין בְּגִין דְּלִהַדְּרוּ לְגַבֵּיהּ), or in order that from them come forth worthy children (אוֹ בְּגִין דְּיִפּוּק מִנַּיְיהוּ בְּנִין דְּמַעֲלֵי).

Come and see (תָּא חֲזֵי), Enoch was righteous (חֲנוֹךְ זַכָּאָה הֲוָה), and Kudsha Berikh Hu saw that he would stray afterward (וְקוּדְשָׁא בְּרִיךְ הוּא חָמָא לֵיהּ דְּיִסְרַח לְבָתַר), and He took him before he could stray (וְלָקִיט לֵיהּ עַד לָא יִסְרַח). This is what is written (הֲדָא הוּא דִּכְתִיב), “To gather lilies” (Shir HaShirim 6:2) (וְלִלְקוֹט שׁוֹשַׁנִּים). Because they gave forth good fragrance, Kudsha Berikh Hu gathered them before they could decay (בְּגִין דְּיַהֲבֵי רֵיחָא טַב לָקִיט לוֹן קוּדְשָׁא בְּרִיךְ הוּא עַד לָא יִסְרְחוּ). “And he was no more, for Elohim took him” (Bereshit 5:24) (וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים). “And he was no more” - in length of days like the other sons of men, who lived long lives (וְאֵינֶנּוּ, לְאָרְכָּא יוֹמִין כִּשְׁאָר בְּנֵי נָשָׁא דְּהֲווּ אוֹרְכֵי יוֹמִין). Why? Because Kudsha Berikh Hu took him before his time arrived (מַאי טַעְמָא בְּגִין דְּלָקַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עַד לָא מָטֵי זִמְנֵיהּ).

Rabbi El'azar said (רַבִּי אֶלְעָזָר אָמַר), Kudsha Berikh Hu took Enoch from the earth (חֲנוֹךְ נָטִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵאַרְעָא), and brought him up to the supernal heavens (וְאַסְקֵיהּ לִשְׁמֵי מְרוֹמִים), and entrusted into his hands all the supernal treasuries (וְאַמְסַר בִּידֵיהּ כָּל גִּנְזֵי עִלָּאִין), and forty-five engraved mystical openings (וּמ״ה מַפְתְּחָן סָתְרֵי גְלִיפִין), through which the supernal angels operate (דְּבְּהוּ מִשְׁתַּמְּשֵׁי מַלְאֲכֵי עִלָּאֵי), and all of them were given over into his hands (וְכֻלְהוּ אִתְמְסָרוּ בִּידֵיהּ). And we have already established (וְהָא אוֹקִימְנָא): “And Hashem saw that the evil of man was great upon the earth, and every impulse of the thoughts of his heart…” (Bereshit 6:5) (וַיַּרְא יְיָ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל יֵצֶר מַחְשְׁבוֹת לִבּוֹ).

Rabbi Yehudah opened (רַבִּי יְהוּדָה פָּתַח), “For You are not a God who desires wickedness; evil shall not sojourn with You” (Tehillim 5:5) (כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה, לֹא יְגוּרְךָ רָע). This verse was spoken (הַאי קְרָא אִתְּמַר), and it has been explained (וְאוּקְמוּהָ). But come and see (אֲבָל תָּא חֲזֵי), one who cleaves to the evil inclination (מַאן דְּאִתְדָּבַּק בְּיֵצֶר הָרָע), and is drawn after it (וְאִתְמָשִׁיךְ אַבַּתְרֵיהּ), becomes defiled (וְיִסְתָּאַב), and they defile him (וִיסָאֲבוּן לֵיהּ), as it is said (כְּמָה דְּאִתְּמַר).