Daf 57a (דַּף נ״ז ע״א)

For the evil of man was great (כִּי רַבָּה רָעַת הָאָדָם), all evils were they performing (כָּל בִּישִׁין הֲווּ עָבְדֵי), and their sins were not complete until they were spilling blood vainly upon the earth (וְלָא אִשְׁתְּלִים חוֹבַיְיהוּ עַד דְּהֲווּ אוֹשְׁדִין דָּמִין לְמַגָּנָא עַל אַרְעָא). And who were they that were corrupting their paths upon the earth? (וּמָאן אִנּוּן דְּהֲווּ מְחַבְּלִין אָרְחַיְיהוּ עַל אַרְעָא). This is what is written: “Only evil all day long” (Bereshit 6:5) (הֲדָא הוּא דִכְתִיב רַק רַע כָּל הַיּוֹם). It is written here: “Only evil” (כְּתִיב הָכָא רַק רַע), and it is written there, “Evil shall not sojourn with You” (Tehillim 5:5) (וּכְתִיב הָתָם: לֹא יְגוּרְךָ רָע). And it is written, “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (Bereshit 38:7) (וּכְתִיב וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְיָ).

Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), and is “evil” not the same as “wicked”? (וְכִי רַע לָאו אִיהוּ רָשָׁע). He said to him (אָמַר לֵיהּ), no (לָא). “Wicked” is one who even raises his hand against his fellow, even if he does not strike him - he is called wicked (רָשָׁע אֲפִלּוּ אָרִים יְדֵיהּ לְגַבֵּי חַבְרֵיהּ, אַף עַל גַּב דְּלָא עָבִיד לֵיהּ מִידִי אִקְרֵי רָשָׁע), as it is written (כְּמָה דִכְתִיב), “And he said to the wicked one: Why do you strike your fellow?” (Shemot 2:13) (וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ). “You struck” is not written, rather “you strike” (הִכִּיתָ לָא כְּתִיב, אֶלָּא תַכֶּה). But “evil” is only called such for one who corrupts his path (אֲבָל רַע לָא אִקְרֵי אֶלָּא מַאן דִּמְחַבֵּל אָרְחֵיהּ), and defiles himself (וְסָאִיב גַּרְמֵיהּ), and defiles the earth (וְסָאִיב אַרְעָא), and gives strength and power to the impure spirit, which is called “evil” (וְיָהִיב חֵילָא וְתוּקְפָּא לְרוּחַ מְסָאֳבָא דְּאִקְרֵי רַע), as it is written: “Only evil all day long” (Bereshit 6:5) (דִּכְתִיב רַק רַע כָּל הַיּוֹם). And he does not enter the palace (וְלָא עָאל בְּפַלְטְרִין), and he does not behold the face of the Shekhinta (וְלָא חָמֵי אַפֵּי שְׁכִינְתָּא), because of him the Shekhinta withdrew from the world (בְּגִין דִּבְהַאי אִסְתַּלַּק שְׁכִינְתָּא מֵעָלְמָא). From where do we know this? From Ya‘akov (מְנָלָן מִיַּעֲקֹב).

For when the Shekhinta departed from him (דְּכַד אִסְתַּלַּק שְׁכִינְתָּא מִנֵּיהּ), he suspected that there was a blemish in his sons (חָשִׁיב דְּבִבְנוֹהִי הֲוָה פִּיסוּל), and because of them the impure spirit grew strong in the world (דִּבְגִינַיְיהוּ אִתְתַּקַּף בְּעָלְמָא רוּחָא מְסָאֳבָא), and diminished the light of the moon (וְגָרַע נְהוֹרָא מִן סִיהֲרָא), and damaged her (וּפָגִים לָהּ). And if you ask why (וְאִי תֵימָא אַמַּאי), it is because this one defiled the sanctuary (בְּגִין דְּדָא סָאִיב מַקְדְּשָׁא), and the Shekhinta departed from over Ya‘akov (וְאִסְתַּלְּקָא שְׁכִינְתָּא מֵעֲלוֹי דְּיַעֲקֹב). How much more so the one who corrupts his path and defiles himself (כָּל שֶׁכֵּן הַהוּא דִּמְסָאָב אָרְחֵיהּ וְסָאִיב גַּרְמֵיהּ), for he gives power to the impure spirit (דְּהוּא אַתְקִיף לֵיהּ לְרוּחָא מְסָאֳבָא), and for this reason, once defiled, he is called “evil” (וּבְגִין כָּךְ כַּד אִסְתָּאָב אִקְרֵי רָע).

Come and see (תָּא חֲזֵי), when a man becomes defiled (כַּד בַּר נָשׁ אִסְתָּאָב), he is not remembered by Kudsha Berikh Hu for good (לָא יִתְפַּקַּד מֵעִם קוּדְשָׁא בְּרִיךְ הוּא לְטַב), and at all times he is remembered by that one who is called evil for harm (וּבְכָל זִמְנָא אִתְפַּקִּיד מֵהַהוּא דְּאִתְקְרֵי רָע לְבִישׁ). This is what is written (הֲדָא הוּא דִּכְתִיב), “And he shall lie satisfied, he shall not be visited by evil” (Mishlei 19:23) (וְשָׂבֵעַ יָלִין בַּל יִפָּקֶד רָע), when he walks in the straight path (כַּד אָזִיל בְּאֹרַח מֵישָׁר), then “he shall not be visited by evil” (כְּדֵין בַּל יִפָּקֶד רָע). And for this reason it is written, “Only evil all day long” (Bereshit 6:5) (וְעַל דָּא כְּתִיב רַק רַע כָּל הַיּוֹם), and it is written, “Evil shall not dwell with You” (Tehillim 5:5) (וּכְתִיב לֹא יְגוּרְךָ רָע). And this is called “evil” (וְדָא אִקְרֵי רָע), and not “wicked” (וְלָא אִקְרֵי רָשָׁע). And it is written, “Though I walk in the valley of shadow of death, I shall not fear evil, for You are with me” (Tehillim 23:4) (וּכְתִיב גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי).

“And Hashem regretted that He had made man on the earth, and He was saddened to His heart” (Bereshit 6:6) (וַיִּנָּחֶם יְיָ כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל לִבּוֹ). Rabbi Yose opened (רַבִּי יוֹסֵי פָּתַח), “Woe to those who draw sin with cords of vanity, and like cart-ropes, sin” (Yeshayahu 5:18) (הוֹי מֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה). “Woe to those who draw sin” - these are the sons of man who sin before their Master every day (הוֹי מֹשְׁכֵי הֶעָוֹן אִלֵּין בְּנֵי נָשָׁא דְּחָטָאן קַמֵּי מָארֵיהוֹן בְּכָל יוֹמָא), and in their eyes those sins appear as ropes of vanity (וְאִתְדַּמָּן בְּעֵינַיְיהוּ אִנּוּן חוֹבִין דְּאִנּוּן כְּחַבְלֵי הַשָּׁוְא), and they consider that the deeds they do and the sins they commit are as nothing (וְחָשְׁבִין דְּהַהוּא עוֹבָדָא דְּעָבְדִין וְהַהוּא חוֹבָא דְּעָבְדִין דְּלָא אִיהוּ כְלוּם), and that Kudsha Berikh Hu does not attend to them (וְלָא אַשְׁגַּח בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא). Until they perform that sin which is powerful and great (עַד דְּעָבְדִין לְהַהוּא חוֹבָא תַּקִּיף וְרַבֵּי), like the ropes of a wagon - which are strong and cannot be severed (כַּעֲבוֹת הָעֲגָלָה דְּאִיהוּ תַּקִּיף דְּלָא יָכִיל לְאִשְׁתֵּצָאָה).

And Come and see (וְתָא חֲזֵי), when Kudsha Berikh Hu executes judgment upon the guilty of the world (כַּד עָבִיד קוּדְשָׁא בְּרִיךְ הוּא דִּינָא בְּחַיָּיבֵי עָלְמָא), even though they sin before Kudsha Berikh Hu and anger Him every day (אַף עַל גַּב דְּאִנּוּן חָטָאן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאַרְגְּזִין לֵיהּ כָּל יוֹמָא), He does not wish to destroy them from the world (לָא בָּעֵי לְאוֹבָדָא לְהוּ מֵעָלְמָא). And when He considers their deeds (וְכַד אַשְׁגַּח בְּעוֹבָדֵיהוֹן), He is consoled regarding them, because they are the work of His hands (אִתְנְחַם עֲלַיְיהוּ עַל דְּאִנּוּן עוֹבְדֵי יְדוֹי), and He prolongs their days in the world (וְאוֹרִיךְ לוֹן בְּעָלְמָא). And because they are the work of His hands (וּבְגִין דְּאִנּוּן עוֹבָדֵי יְדוֹי), He accepts consolation regarding them and has compassion upon them (נָטִיל נְחָמָה וְאִתְנְחָם עֲלַיְיהוּ וְחַיִיס עֲלַיְיהוּ). And when He desires to render judgment upon them (וְכַד בָּעֵי לְמֶעְבַּד בְּהוּ דִּינָא), so to speak, He is saddened (כִּבְיָכוֹל עָצִיב). Some say: The joy does not enter before Him (נ״א: חַדְוָן לָא תֵיעוֹל קַדְמוֹהִי), for since they are the work of His hands, He is saddened about them (דְּכֵיוָן דְּעוֹבְדֵי יְדוֹי אִנּוּן, עָצִיב עֲלַיְיהוּ). As it is said (כְּמָה דְאַתְּ אָמֵר), “And joy was not before Him” (Daniel 6:19) (וְדַחֲוָן לָא הַנְעֵל קָדָמוֹהִי). It is written (כְּתִיב), “Splendor and majesty are before Him; strength and joy in His place” (Tehillim 96:6) (הוֹד וְהָדָר לְפָנָיו, עֹז וְחֶדְוָה בִּמְקוֹמוֹ).

Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), come and see (תָּא חֲזֵי), “And He was saddened to His heart” is what is written (וַיִּתְעַצֵּב אֶל לִבּוֹ כְּתִיב) - to His heart, and not to another place (אֶל לִבּוֹ עָצִיב וְלָא לְאַתַּר אָחֳרָא). “His heart,” as it is said (לִבּוֹ כְּמָה דְאַתְּ אָמֵר), “As it is in My heart and My soul to do” (Shmu’el I 2:35) (כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה).

Rabbi Yitzḥak said (רַבִּי יִצְחָק אָמַר), “And Hashem regretted…” - as it is said (כְּמָה דְאַתְּ אָמֵר), “And Hashem regretted the evil that He said He would do to His people” (Shemot 32:14) (וַיִּנָּחֶם יְיָ עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ). Rabbi Yessa said: for good (רַבִּי יֵיסָא אָמַר: לְטַב). Rabbi Ḥizkiyah said: for harm (רַבִּי חִזְקִיָּה אָמַר: לְבִישׁ). Rabbi Yessa said: for good (רַבִּי יֵיסָא אָמַר: לְטַב), as it is said (כְּמָה דְאִתְּמָר), that Kudsha Berikh Hu has compassion for those who are the work of His hands (דְּקוּדְשָׁא בְּרִיךְ הוּא נָחִים עַל דְּאִנּוּן עוֹבְדֵי יְדוֹי), and He has mercy upon them (וְחַיִיס עֲלַיְיהוּ), and He was saddened because they sinned before Him (וַיִּתְעַצֵּב בְּגִין דְּאִנּוּן חָטָאן קַמֵּיהּ).

And Rabbi Ḥizkiyah said: for harm (וְרַבִּי חִזְקִיָּה אָמַר: לְבִישׁ), for when Kudsha Berikh Hu desires to destroy the guilty of the world (דְּכַד קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאוֹבָדָא לְחַיָּיבֵי עָלְמָא), He first accepts consolation over them (נָטִיל נִיחוּמִין עֲלַיְיהוּ), and receives that consolation (וְקַבִּיל נִיחוּמִין). As if one were receiving comfort over what he had done (כִּבְיָכוֹל כְּמַאן דִּמְקַבֵּל נִיחוּמִין עַל מַה דְּאֲבִיד). Once He has accepted consolation (כֵּיוָן דְּקַבֵּל נִיחוּמִין), then judgment is certainly executed (וַדַּאי דִּינָא אִתְעֲבַד), and the matter no longer depends on teshuvah (וְלָא תַלְיָא מִלְּתָא בִּתְשׁוּבָה). When does the matter still depend on teshuvah? (אֵימָתַי תַּלְיָא בִּתְשׁוּבָה), before consolation has been received over them (עַד לָא קַבֵּיל תַּנְחוּמִין עֲלַיְיהוּ). But once consolation has been received (הָא קַבֵּיל תַּנְחוּמִין עֲלַיְיהוּ), the matter no longer depends on teshuvah at all (לָא תַלְיָיא מִלְּתָא בִּתְשׁוּבָה כְּלַל), and judgment is executed (וְדִינָא אִתְעֲבִיד). And then judgment is added upon judgment (וּכְדֵין אוֹסִיף דִּינָא עַל דִּינָא), and the force of judgment strengthens in that place of judgment (וְאַתְקִיף לְהַהוּא אֲתַר דְּדִינָא), to carry out judgment and remove the guilty from the world (לְמֶעְבַּד דִּינָא וְאוֹבִיד לוֹן לְחַיָּיבַיָא מִן עָלְמָא). And all of this is in the verse (וְכֹלָּא בַּקְּרָא), “And Hashem regretted…” (Bereshit 6:6) (דִּכְתִיב: וַיִּנָּחֶם יְיָ), He received consolation (קִבֵּל תַּנְחוּמִין), and afterward, “And He was saddened to His heart” (Bereshit 6:6) (וּלְבָתַר: וַיִּתְעַצֵּב אֶל לִבּוֹ), He gave strength to judgment to carry it out (יָהַב תּוּקְפָּא לְדִינָא לְמֶעְבַּד דִּינָא).