Daf 100b (דַּף ק׳ ע״ב)

The final order (סִדְרָא בַּתְרָאָה), which must be raised to their places (דְּבַעְיָיא לְסַלְּקָא לוֹן לְאַתְרַיְיהוּ), and to settle (some say: to straighten) between them in Yitzḥak as before (וּלְיַישְׁבָא [ס״א וּלְיִשְׁרָא] בֵּינַיְיהוּ לְיִצְחָק כְּמִלְּקַדְּמִין). For this voice must align him in his place (בְּגִין דְּהַאי בָּעֵי לְיַשְּׁרָא לֵיהּ בַּאֲתְרֵיהּ), and not let his strength go outside (וְלָא יִפּוּק בְּתוּקְפוֹי לְבַר). Then all judgments are subdued (כְּדֵין דִּינִין כֻּלְּהוּ אִתְכַּפְיָין), and mercy is aroused (וְרַחֲמִין אִתְּעֲרוּ). Therefore one must direct the heart and will in these voices (עַל דָּא בָּעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא בְּהָנֵי קַלֵי), and return in repentance before their Master (וּלְמֶהְדַר בְּתִיּוּבְתָּא קָמֵי מָארֵיהוֹן). Then, when Yisrael prepare and arrange voices with the desire of the heart as is fitting (כְּדֵין כַּד יִשְׂרָאֵל מְתַקְּנֵי וּמְסַדְּרֵי קָלִין בִּרְעוּתָא דְּלִבָּא כְּדְקָא יָאוּת), with this shofar (בְּשׁוֹפָרָא דָּא), that supernal shofar is returned (אַהְדָּר הַהוּא שׁוֹפָר עִלָּאָה). And when it is returned, it crowns Ya'akov (וְכַד אַהְדָּר, מְעַטְּרָא לֵיהּ לְיַעֲקֹב), and all is rectified (וְאִתְתָּקַּן כֹּלָּא). And another throne is set (וְכוּרְסְיָיא אָחֳרָא רְמִיוּ), and then joy is found in all (וּכְדֵין חֵידוּ אִשְׁתְּכַח בְּכֹלָּא), and Kudsha Berikh Hu has mercy on the world (וְקוּדְשָׁא בְּרִיךְ הוּא מְרַחֵם עַל עָלְמָא). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), who know how to draw and to extend to their Master, from judgment to mercy (דְּיַדְעִין לְנַגְדָּא וּלְאַמְשָׁכָא לְמָארֵיהוֹן, מִדִּינָא לְרַחֲמֵי), and to rectify all worlds through them (וּלְתַקְּנָא כֻּלְּהוּ עָלְמִין עַל יְדַיְיהוּ).

Ra‘aya Meheimna

“In the seventh month, on the first of the month…” (בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ וְגוֹ׳) (Leviticus 23). Commandment forty-two: to blow the shofar on Rosh HaShanah (פִּקּוּדָא מ״ב דָּא, לִתְקוֹעַ שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה), for it is the day of judgment for the world (דְּהוּא יוֹמָא דְּדִינָא לְעָלְמָא), as we have established (כְּמָה דְּאוֹקִימְנָא). And it has been established (וְהָא אוּקְמוּהָ): “Blow the shofar on the new moon, on the covering of our festival day” (תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81). And it was said (וְהָא אִתְּמַר): This is the day when the moon is covered, and the world stands in judgment (דְּהַאי אִיהוּ יוֹמָא דְּסִיהֲרָא אִתְכַּסֵּי בֵּיהּ, וְקָאִים עָלְמָא בְּדִינָא). Because the accuser veils, covers, and locks the gate of the King (בְּגִין, דְּהַהוּא מְקַטְרְגָא, חָפֵי וְכַסֵּי וְאַנְעָל פִּתְחָא עַל מַלְכָּא), the place where judgment dwells, to demand judgment on the world (אֲתַר דְּדִינָא שַׁרְיָא, לְמִתְבַּע דִּינָא עַל עָלְמָא). And if you say, how is it given to that accuser to cover and demand judgment? (וְאִי תֵּימָא, אֵיךְ אִתְיְיהִיב לֵיהּ רְשׁוּ לְהַהוּא מְקַטְרְגָא לְחַפָּאָה וּלְמִתְבַּע דִּינָא).

Rather, surely, into the hand of this accuser Kudsha Berikh Hu placed to demand judgment on the whole world (אֶלָּא וַדַּאי בְּיַדָא דְּהַאי מְקַטְרְגָא, שַׁוִּי קוּדְשָׁא בְּרִיךְ הוּא לְמִתְבַּע דִּינָא עַל כָּל עָלְמָא). And He appointed for him a known day (וְשַׁוִּי לֵיהּ יוֹמָא יְדִיעָא), for all the judgments of the world to be demanded before Him (לְמִתְבַּע קַמֵּיהּ כָּל דִּינִין דְּעָלְמָא). For Kudsha Berikh Hu made him and appointed him before Him, so that the awe of Kudsha Berikh Hu should rise and dwell on all (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא עָבֵד לֵיהּ וְשַׁוִּי לֵיהּ קַמֵּיהּ, לְמֶהֱוִי דְּחִילוּ דְּקוּדְשָׁא בְּרִיךְ הוּא סַלְּקָא, וְשַׁרְיָא עַל כֹּלָּא).

And the secret is this: “And God has done it, that it may be before Him in judgment, to know that there is judgment and there is a Judge” (וְרָזָא דָּא, וְהָאֱלֹהִים עָשָׂה יִתְקְיַּים בְּדִינָא, וּלְמִנְדַּע דְּאִית דִּין וְאִית דַּיָּין) (Ecclesiastes 3). So in this manner Kudsha Berikh Hu set before Him this one, who demands judgment before the King on all mankind (כְּהַאי גַּוְונָא שַׁוִּי קוּדְשָׁא בְּרִיךְ הוּא קַמֵּיהּ לְהַאי, דְּאִיהוּ תָּבַע דִּינָא קַמֵּי מַלְכָּא, עַל כָּל בְּנֵי עָלְמָא). And on this day permission is given him to close the gate of the King (וּבְהַאי יוֹמָא אִתְיְיהִיב לֵיהּ רְשׁוּ, לְכַסָּאָה פִּתְחָא דְּמַלְכָּא), and the moon is covered within (וְסִיהֲרָא אִתְחַפְּיָיא לְגוֹ), until judgment is decreed on all mankind (עַד דְּיִתְגְּזַר דִּינָא עַל כָּל בְּנֵי עָלְמָא). And even though all is revealed before Kudsha Berikh Hu (וְאַף עַל גַּב דְּכֹלָּא אִתְגְּלֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), He desires only judgment (לָא בָּעֵי אֶלָּא בְּדִינָא).

All is arranged in this manner, above and below (כֹּלָּא כְּגַוְונָא חֲדָא עֵילָּא אַתְקִין וְתַתָּא), the throne of judgment on this day (כוּרְסְיָא דְּדִינָא בְּהַאי יוֹמָא). The prosecutor comes (וְסַנְטִירָא אָתָא), and demands judgment on all the deeds of mankind (וְתָבַע דִּינָא עַל כָּל עוֹבָדֵי בְּנֵי עָלְמָא), each one according to his way and according to his deeds (כָּל חַד וְחַד כְּפוּם אָרְחוֹי, וּכְפוּם מַה דַּעֲבַד). And witnesses come and testify on all the deeds of mankind (וְסַהֲדִין אַתְיָין וְסָהֲדֵי עַל כָּל עוֹבָדֵי בְּנֵי עָלְמָא). And these are the eyes of Hashem, which roam through all the world (וְאִלֵּין אִינּוּן עֵינֵי יְיָ׳, דְּאִינּוּן מְשַׁטְטֵי בְּכָל עָלְמָא). And how many are the eyes of Hashem!-they cannot be counted (וְכַמָּה אִינּוּן עֵינֵי יְיָ׳, דְּלֵית לוֹן חוּשְׁבָּנָא), for they go and roam through all the world, and see all the deeds of mankind (דְּקָא אַזְלֵי וּמְשַׁטְטֵי בְּכָל עָלְמָא, וְחָמָאן כָּל עוֹבָדֵי בְּנֵי עָלְמָא).

Woe to those who do not regard and do not look to their deeds (וַוי לְאִינּוּן דְּלָא מַשְׁגִּיחִין וְלָא מִסְתַּכְּלִין בְּעוֹבָדֵיהוֹן), for before them stand the King’s witnesses (דְּהָא לְגַבַּיְיהוּ קַיְימִין אִלֵּין סַהֲדֵי מַלְכָּא), watching and seeing all that they do (וּמַשְׁגִּיחִין וְחָמָאן כָּל מַה דְּאִינּוּן עַבְדִּין), and saying: Behold, they ascend and testify before the King (וְקָאֲמְרֵי, דְּהָא אִינּוּן סַלְקֵי וְסָהֲדֵי קַמֵּי מַלְכָּא). And this prosecutor stands before the King (וְהַאי סַנְטִירָא קָאִים קָמֵּי מַלְכָּא), and demands judgment (וְתָבַע דִּינָא): So-and-so transgressed judgment, so-and-so did thus (פְּלוֹנִי עָבַר דִּינָא, פְּלוֹנִי עֲבַד כַּךְ). Behold, here are the witnesses (וְהָא הָכָא סַהֲדֵי). And until Kudsha Berikh Hu asks them, they have no permission to testify (וְעַד דְּקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁאִיל לוֹן, לֵית לוֹן רְשׁוּ לְסַהֲדָא). Then those witnesses give testimony (כְּדֵין אִינּוּן סַהֲדֵי סַהֲדוּתָא). And all is written before the King in a scroll (וְכֹלָּא אַכְתִּיב קַמֵּי מַלְכָּא בְּפִתְקָא). In the King’s palace there is one chamber (בְּבֵי מַלְכָּא אִית חַד הֵיכָלָא). This chamber is filled with white fire (הֵיכָלָא דָּא מַלְיָא אֶשָּׁא חִוָּורָא), and this fire whirls in a circle, flames flashing, never ceasing (וְהַאי אֶשָּׁא מִתְגַּלְגְּלָא בְּפַלְקָא, וְלָהִיט שְׁבִיבִין, וְהַאי לָא פָּסִיק לְעָלְמִין). Inside this chamber is another chamber (לְגוֹ הַאי הֵיכָלָא, אִית הֵיכָלָא אוֹחֲרָא), filled with black fire, never ceasing (מַלְיָא אֶשָּׁא אוּכָמָא, דְּלָא פָּסִיק לְעָלְמִין).

Two scribes stand always before the King (תְּרֵין סוֹפְרִין קַיְימִין תָּדִיר קַמֵּיהּ מַלְכָּא). At the time of judgment, all witnesses testify before the King (בְּשַׁעֲתָא דְּדִינָא, סָהֲדִין כָּל סַהֲדֵי קַמֵּי מַלְכָּא). Those witnesses-some say: scribes-take from that circle of white fire, and write upon the black fire (אִינּוּן סַהֲדִין [נ״א סוֹפְרִין] נַטְלִין מֵהַהוּא פַּלְקָא דְּאֶשָּׁא חִוָּורָא, וְכַתְבֵי עָלֵיהּ בְּהַהוּא אֶשָּׁא אוּכָמָא).

Then the King delays judgment until a known time (וּכְדֵין מַלְכָּא אַחְמִיץ דִּינָא, עַד זִמְנָא יְדִיעָא), in case meanwhile they repent (דִּלְמָא בֵּין כַּךְ וּבֵין כַּךְ יְהַדְרוּן בִּתְשׁוּבָה). If they repent, the decrees are torn (אִי יָהַדְרוּן, פִּתְקִין נִקְרָעִין). If not, the King sits, and all advocates stand before Him (וְאִי לָאו, מַלְכָּא יָתִיב, וְכָל אִינּוּן דְּבֵי זְכוּתָא קַיְימֵי קַמֵּיהּ). A herald rises and proclaims: So-and-so did thus-who will bring merit upon him? (כָּרוֹזָא קָם וְכָרִיז, פְּלוֹנִי עֲבַד כַּךְ, מַאן יוֹלִיף עָלֵיהּ זְכוּת). If there is one to bring merit, good; if not, he is handed to the prosecutor (אִי אִית מַאן דְּיוֹלִיף עָלֵיהּ זְכוּת, יָאוּת. וְאִי לָאו הָא אִתְמְסַר לְסַנְטִירָא). And all is known to Kudsha Berikh Hu (וְכֹלָּא יָדַע קוּדְשָׁא בְּרִיךְ הוּא). Why is all this needed? (אַמַאי אִצְּטְרִיךְ לְכָל דָּא). Rather, so that there not be an excuse in the mouth of mankind (אֶלָּא בְּגִין דְּלָא יְהֵא פִּטְרָא דְּפוּמָא לִבְנֵי עָלְמָא). But to show that all is done in the way of truth (אֶלָּא לְאַחֲזָאָה דְּכֹלָּא עֲבִיד בְּאֹרַח קְשׁוֹט), and it is pleasing before Him when one is saved from His judgment (וְנִיחָא קַמֵּיהּ מַאן דְּאִשְׁתְּזִיב מִן דִּינֵיהּ). And if you say, from where do we know this? (וְאִי תֵּימָא מְנָלָן). This has been given to the sages (הַאי, אִתְמְסַר לְחַכִּימֵי), and even to one who does not know: whoever wishes to contemplate, let him look at what is revealed, and he will know what is hidden (וַאֲפִילּוּ לְמַאן דְּלָא יַדְעֵי, מַאן דְּבָעֵי לְאִסְתַּכְּלָא, יַשְׁגַּח בְּמַה דְּאִיהוּ בְּאִתְגַּלְיָא, וְיִדַע בְּמַה דְּאִיהוּ בְּסִתְרָא). For all is one likeness: whatever Kudsha Berikh Hu established on earth, all is in the likeness of that above (דְּהָא כֹּלָּא כְּגַוְונָא חֲדָא, כָּל מַה דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, כֹּלָּא אִיהוּ כְּגַוְונָא דִּלְעֵילָּא).

The day of Rosh HaShanah is the day of judgment (יוֹמָא דְרֹאשׁ הַשָּׁנָה, אִיהוּ יוֹמָא דְּדִינָא), and the King sits on the throne of judgment (וּמַלְכָּא יָתִיב בְּכוּרְסְיָיא דְּדִינָא). The prosecutor comes and covers the gate of the King, and demands judgment (סַנְטִירָא קָא אָתֵי וְחָפֵּי פִּתְחָא דְּמַלְכָּא, וְתָבַע דִּינָא). And even though Kudsha Berikh Hu loves judgment (וְאַף עַל גַּב דְּקוּדְשָׁא בְּרִיךְ הוּא רָחִים לֵיהּ לְדִינָא), as it is said: “For I am Hashem, I love judgment” (כְּמָה דְּאַתְּ אָמֵר, כִּי אֲנִי יְיָ׳ אוֹהֵב מִשְׁפָּט) (Isaiah 61), still the love for His children overcomes His love for judgment (נָצַּח רְחִימוּ דִּבְנוֹי, לִרְחִימוּ דְּדִינָא). And when the prosecutor rises to charge against them (וּבְשַׁעֲתָא דְּסַנְטִירָא קָם לְמִטְעַן מִלִּין עָלַיְיהוּ), it is commanded to blow the shofar (פָּקִיד לְמִתְקַע בַּשּׁוֹפָר), to arouse mercy below to above through the shofar (בְּגִין לְאִתְּעָרָא רַחֲמֵי מִתַּתָּא לְעֵילָּא, בְּהַהוּא שׁוֹפָר). That sound rises, mingled with fire, wind, and water (סַלְּקָא הַהוּא קָלָא, כְּלִילָא בְּאֶשָּׁא וְרוּחָא וּמַיָּא), and from them becomes one sound (וְאִתְעָבִיד מִנַּיְיהוּ קָלָא חֲדָא). And another sound is aroused above (וְאִתְּעַר קָלָא אָחֳרָא לְעֵילָּא). When that sound is aroused above and below, then all accusations of the prosecutor are confused (כַּד הַהוּא קָלָא אִתְּעַר מֵעֵילָּא וּמִתַּתָּא, כְּדֵין כָּל טַעֲנוֹת דְּקָא טָעִין הַהוּא מְקַטְרְגָא מִתְעַרְבְּבֵי).

On Rosh HaShanah, Yitzḥak goes forth alone (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה, נָפִיק יִצְחָק בִּלְחוֹדוֹי), and calls Esav, to taste for him the dishes of the world, each one according to his way (וְקָרֵי לְעֵשָׂו, לְאַטְעֲמָא לֵיהּ תַּבְשִׁילִין דְּכָל עָלְמָא, כָּל חַד כְּפוּם אוֹרְחוֹי).

For at that time: “And his eyes were dim from seeing” (דְּהָא בְּהַהִיא שַׁעֲתָא וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת) (Bereshit 27), for from him went forth one who darkened the faces of creatures (דְּנָפִיק מִנֵּיהּ מַאן דְּאַחְשָׁךְ אַפֵּי בִּרְיָין), and he separated, and lay upon the bed of judgment (וְאִתְפְּרַשׁ, וְשָׁכִיב עַל עַרְסֵיהּ דְּדִינָא). And he called Esav and said: “Hunt me venison, make me tasty dishes, and bring to me” (וְקָרֵי לְעֵשָׂו, וְאָמַר וְצֻדָה לִי צַיִדָה וַעֲשֵׂה לִי מַטְעַמִּים וְהָבִיאָה לִּי) (Bereshit 27). And Rivkah said to Ya'akov her son, the beloved of her soul (וְרִבְקָה אָמְרָה אֶל יַעֲקֹב בְּנָהּ, רְחִימָא דְּנַפְשָׁהּ), her beloved son who was given to her from the day the world was created (בְּנָהּ רְחִימָא דְּאִתְּמְסַר לָהּ מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא). And she commanded him to be aroused with his own dishes (וּפְקִידַת לֵיהּ, לְאִתְּעָרָא אִיהוּ בְּאִינּוּן מַטְעַמִּים דִּילֵיהּ). And Ya'akov was aroused below (וְיַעֲקֹב אִתְּעַר מִתַּתָּא), clothed in prayers and supplications (מִתְלְבַּשׁ בִּצְּלוֹתִין וּבָעוּתִין). And the voice is the voice of Ya'akov in that shofar which ascends (וְהַקּוֹל קוֹל יַעֲקֹב בְּהַהוּא שׁוֹפָר דְּקָא סָלִיק). And Ya'akov was aroused toward him, and drew near, and it is written: “And he drew near and he ate” (וְאִתְּעַר יַעֲקֹב לְגַבֵּיהּ, וְאִתְקְרִיב בַּהֲדֵיהּ, וַיַּגֵּשׁ לוֹ וַיֹּאכַל) (Bereshit 27). And this was included with that (וְאִתְכְּלִיל דָּא בְּדָא). And once he was included with him, “and he brought him wine” (וַיָּבֵא לוֹ יַיִן) (Bereshit 27:25). This is the guarded wine (דָּא יַיִן דְּמִנְטְרָא), wine which is the joy of the heart, the mystery of the World to Come (יַיִן דְּהוּא חֵידוּ דְּלִבָּא, רָזָא דְּעָלְמָא דְּאָתֵי). Then: “And he smelled the smell of his garments” (כְּדֵין וַיָּרַח אֶת רֵיחַ בְּגָדָיו) (Bereshit 27:27)-the prayers and supplications that ascend (צְּלוֹתִין דְּסַלְּקִין וּבָעוּתִין). “And he blessed him” (וַיְבָרַכֵהוּ) (Bereshit 27:27), wrath subsided, the heart rejoiced, and all became mercy (נַח רוּגְזָא, וְחַדֵּי לִבָּא, וְכֹלָּא אִיהוּ רַחֲמֵי). Once he was included in Ya'akov (כֵּיוָן דְּאִיהוּ אִתְכְּלִיל בְּיַעֲקֹב), all those forces, strengths, and angers that were prepared scattered and were not found there (כָּל אִינּוּן חַיָּילִין וְתוּקְפִין וְרוּגְזִין דַּהֲווֹ זְמִינִין, אִתְבָּדְרוּ, וְלָא אִשְׁתְּכָחוּ תַמָּן). And Yisrael went out from judgment in joy and blessings (וְיִשְׂרָאֵל נָפְקִין מִן דִּינָא, בְּחֶדְוָה וּבְבִרְכָּאן). “And it was, as soon as Ya'akov had gone out from before Yitzḥak his father” (וַיְהִי אַךְ יָצֹּא יָצָּא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו) (Bereshit 27), on this day, with joy and supernal blessings (בְּיוֹמָא דָּא, בְּחֶדְוָה, וּבְבִרְכָּאן עִלָּאִין). And Esav his brother came from his hunt (וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ), bringing accusations from the deeds of the world (טָעִין טוֹעֲנֵי מֵעוֹבָדֵי דְּעָלְמָא). “And he also made delicacies” (וַיַּעַשׂ גַּם הוּא מַטְעַמִּים) (Bereshit 27), sharpening his tongue to argue accusations (חַדִיד לִישָׁנֵיהּ לְמִטְעָן טַעֲנוֹת).

He prepared witnesses (אַתְקִין סַהֲדֵי), and “he brought to his father and said: Let my father arise” (וַיָּבֵא לְאָבִיו וַיּאמֶר יָקוּם אָבִי) (Bereshit 27), let him be aroused in his judgment (יִתְּעַר בְּדִינוֹי), and eat of the many evil deeds of the world I have found (וְיאכַל כַּמָה עוֹבָדִין בִּישִׁין דְּכָל עָלְמָא דְּקָא אַשְׁכַּחְנָא). “And Yitzḥak trembled a very great trembling” (וַיְּחֱרַד יִצְחָק חֲרָדָה גְּדוֹלָה עַד מְאֹד) (Bereshit 27), for he could not separate from Ya'akov who was in joy (דְּהָא לָא יָכִיל לְאִתְפָּרְשָׁא מִכְּלָלָא דְּיַעֲקֹב, דְּאִיהוּ בְּחֶדְוָה). And he said: “Who then is he that hunted venison” (וַיֹּאמֶר מִי אֵפוֹא הוּא הַצָּד צַּיִד) (Bereshit 27), with how many prayers and supplications (בְּכַמָּה צְּלוֹתִין וּבָעוּתִין), “and I ate of all before you came, and I blessed him; indeed, he shall be blessed” (וָאוֹכַל מִכָּל בְּטֶרֶם תָּבֹא וָאֲבָרַכֵהוּ גַּם בָּרוּךְ יִהְיֶה) (Bereshit 27). “And when Esav heard the words of his father, he cried a great and bitter cry” (כִּשְׁמוֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו וַיִּצְעַק צְּעָקָה וְגוֹ׳) (Bereshit 27). He saw that his hunting was nothing (דְּחָמֵי דְּהָא צֵּידוֹ לָא הֲוָה כְּלוּם).

Until afterwards, when he said to him: “Behold, of the fatness of the earth…” (עַד לְבָתַר דְּאָמַר לֵיהּ, הִנֵּה מִשְׁמַנֵּי הָאָרֶץ וְגוֹ׳) (Bereshit 27). These are the mighty ones and multitudes of the nations, and this was hardest for him of all (אִלֵּין תַּקִּיפִין וְאוּכְלוּסִין דִּשְׁאָר עַמִּין, וְדָא קַשְׁיָא לֵיהּ מִכֹּלָּא). “And Esav hated Ya'akov” (וַיִּשְׂטוֹם עֵשָׂו אֶת יַעֲקֹב) (Bereshit 27), to pursue after him and to accuse him constantly (לְמֵיזָל אֲבַתְרֵיהּ, וּלְקַטְרֵגָא לֵיהּ תָּדִיר). And Ya'akov went in those days between Rosh HaShanah and Yom Kippur, fleeing to be saved from him (וְיַעֲקֹב אָזִיל בְּאִינּוּן יוֹמִין דְּבֵין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים, עָרִיק לְאִשְׁתְּזָבָא מִנֵּיהּ). He repented, placed himself in fasting (תָּב בְּתִיּוּבְתָּא, שַׁוִּי גַּרְמֵיהּ בְּתַעֲנִיתָא), until Rosh HaShanah and Yom Kippur came (עַד דְּאָתֵי רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים). Then Yisrael knew Esav was coming, and with him four hundred men (כְּדֵין יַדְעֵי יִשְׂרָאֵל דְּעֵשָׂו בָּא, וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ), all accusers prepared to accuse them (כֻלְּהוּ מְקַטְרְגֵי זְמִינִין לְקַטְרְגָא לוֹן).

Immediately: “And Ya'akov was greatly afraid and distressed” (מִיַּד וַיִּירָא יַעֲקֹב מְאֹד וַיִּיצֶּר לוֹ) (Bereshit 32), and increased in prayers and supplications (וְאַסְגֵּי בִּצְּלוֹתִין וּבָעוּתִין). “And Ya'akov said: O God of my father Avraham and God of my father…” (וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי וְגוֹ׳) (Bereshit 32). Until he took counsel and said: “I will appease his face with the gift that goes before me” (עַד דְּנָטִיל עֵיטָא וְאָמַר, כִּי אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהוֹלֶכֶת לְפָנָי) (Bereshit 32). “And he took from that which came to his hand a gift…” (וַיִּקַּח מִן הַבָּא בְיָדוֹ מִנְחָה וְגוֹ׳) (Bereshit 32). Two hundred goats and twenty he-goats, two hundred ewes, etc. (עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים, רְחֵלִים מָאתַיִם וְגוֹ׳). “Camels, etc.” (גְּמַלִּים וְגוֹ׳), so is his side (כַּךְ הוּא סִטְרָא דִּילֵיהּ). Camels are the serpent, like a camel (גְּמַלִּים הוּא נָחָשׁ, כְּמִין גָּמָל). At the time Samael enticed Adam, he rode on the serpent like a camel (בְּשַׁעֲתָא דְּפַתֵּי סָמָאֵ״ל לְאָדָם, אַרְכִּיב עַל נָחָשׁ כְּמִין גָּמָל).

We learned: Whoever sees a camel in his dream, death is decreed upon him from above, and he is saved from it (תָּנֵינָן, מַאן דְּחָמֵי גָּמָל בְּחֶלְמֵיהּ, מִיתָה נִקְנְסָה עָלֵיהּ מִלְּמַעְלָה, וְאִשְׁתְּזִיב מִינָּהּ). And all is one (וְכֹלָּא חַד). Then Esav returned as the guardian of Ya'akov (וּכְדֵין, אַהְדָּר עֵשָׂו אַפֹּטְרוֹפּוֹסָא דְּיַעֲקֹב), and Ya'akov did not want his honey or his sting (וְיַעֲקֹב לָא בָּעָא דּוּבְשֵׁיהּ וְעוּקְצֵּיהּ). “Let my lord, I pray, pass over before his servant” (יַעֲבָר נָא אֲדוֹנִי לִפְנֵי עַבְדּוֹ) (Bereshit 33). Then Esav returned that day to his way (כְּדֵין וַיָּשָׁב בַּיוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ). When? At Ne‘ilah (אֵימָתַי. בְּשַׁעַת נְעִילָה), for then he separated from the holy people (דְּהָא אִתְפְּרַשׁ מֵעַמָּא קַדִּישָׁא). And Kudsha Berikh Hu forgave their sins and atoned for them (וְקוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק לְחוֹבֵיהוֹן, וְכִפֵּר עָלַיְיהוּ). When the accuser goes with that gift and separates from them (כֵּיוָן דְּהַהוּא מְקַטְרְגָא אָזַל בְּהַהוּא דּוֹרוֹנָא, וְאִתְפְּרַשׁ מִנַּיְיהוּ), Kudsha Berikh Hu desires to rejoice in His children (בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֶחְדֵּי בִּבְנוֹי). What is written? “And Ya'akov journeyed to Sukkot, and built himself a house…” (מַה כְּתִיב, וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹן בָּיִת וְגוֹ׳) (Bereshit 33). Therefore he called the name of the place Sukkot (עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת). Once they sat in Sukkot, behold they were saved from the accuser (כֵּיוָן דְּיַתְבֵי בַּסֻּכּוֹת, הָא אִשְׁתֵּזִיבוּ מִן מְקַטְרְגָא), and Kudsha Berikh Hu rejoiced with His children (וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי בִּבְנוֹי). Happy is their portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). (Thus concludes Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

Come and see (תָּא חֲזֵי): Corresponding to this, three books are opened on this day (לָקֳבֵל דָּא, תְּלָתָא סִפְרִין פְּתִיחִין בְּיוֹמָא דָּא). As mercy is aroused, harsh judgments are subdued and return to their places (וּכְמָה דְּרַחֲמִין מִתְעָרִין, וְדִינִין קַשְׁיָין אִתְכַּפְיָין וְעָאלִין לְדוּכְתַּיְיהוּ). So it is below as above, harsh judgments are subdued and removed from the world (כַּךְ הוּא לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא, דִּינִין קַשְׁיָין אִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא). And who are these? The complete wicked, who are harsh judgments subdued and removed (וּמַאן אִינּוּן. אִלֵּין אִינּוּן רְשָׁעִים גְּמוּרִים, דְּאִינּוּן דִּינִין קַשְׁיָין דְּאִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא). Therefore they are written and sealed, etc. (וְעַל דָּא נִכְתָּבִים וְנֶחתָּמִים וְכו׳).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Surely this is the clear word (וַדַּאי דָּא הוּא בְּרִירָא דְּמִלָּה). Blessed is the Merciful One that we asked and found rest in these matters (בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא וְרַוַוחְנָא בְּהָנֵי מִילֵי).

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): It is written, “A memorial of teruah” (כְּתִיב זִכְרוֹן תְּרוּעָה). A memorial we perform, to direct the heart and will (זִכָּרוֹן עַבְדֵּינָן, לְכַוְּונָא לִבָּא וּרְעוּתָא). Yisrael make a memorial below-by what? By action, in order that the matter be aroused above in this manner (יִשְׂרָאֵל עַבְדִּין זִכָּרוֹן לְתַתָּא, בְּמָה. בְּעוֹבָדָא, בְּגִין דְּיִתְּעַר מִלָּה כְּהַהוּא גַּוְונָא לְעֵילָּא).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): It is written: “On the covering, for the day of our festival” (כְּתִיב בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81), when the moon is covered (דְּאִתְכַּסְיָא בֵּיהּ סִיהֲרָא). And how is it covered? When the cloud stands and the sun does not shine (וְהֵיךְ אִתְכַּסְיָא. אֶלָּא, כַּד קַיְּימָא עִיבָא, וְשִׁמְּשָׁא לָא נָהִיר), then the moon is covered and does not shine (כְּדֵין סִיהֲרָא אִתְכַּסְיָא, וְלָא נָהִיר). Therefore, before the cloud the sun does not shine, all the more so the moon which is covered and gives no light (וְעַל דָּא, מִקַּמֵּי עִיבָא שִׁמְשָׁא לָא נָהִיר, כָּל שֶׁכֵּן סִיהֲרָא דְּאִתְכַּסְּיָא וְלָא נְהִירָא).

And for this: “On the covering for the day of our festival,” with the letter heh, for the moon is covered (וְעַל דָּא בַּכֶּסֶה לְיוֹם חַגֵּנוּ, בְּהֵ״א, דְּאִתְכַּסְיָא סִיהֲרָא). And with what does it shine? All through repentance and through the voice of the shofar (וּבְמָה נָהִיר. כֹּלָּא בְּתִיּוּבְתָּא, וּבְקָל שׁוֹפָרָא). As it is written: “Happy is the people who know the teruah, they walk, Hashem, in the light of Your countenance” (דִּכְתִּיב, אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה, כְּדֵין יְיָ׳ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן) (Psalms 89).

Come and see (תָּא חֲזֵי): On this day the moon is covered (בְּהַאי יוֹמָא אִתְכַּסְּיָיא סִיהֲרָא), and does not shine until the tenth of the month (וְלָא נָהִיר עַד בֶּעָשׂוֹר לַחֹדֶשׁ), when Yisrael repent in complete repentance (דְּיִשְׂרָאֵל תַּיְיבִין כֻּלְּהוּ בְּתִיּוּבְתָּא שְׁלֵימָתָא), and Imma Ila’ah desires and shines to her (וְאִימָא עִלָּאָה תָּאבַת וְנָהֲרַת לָהּ). On this day the light of Imma is taken, and joy is found in all (וְהַאי יוֹמָא נְהִירוּ דְּאִימָא נַטְלָא, וְאִשְׁתְּכַח חֵידוּ בְּכֹלָּא). Therefore it is written: “It is Yom HaKippurim” (וְעַל דָּא כְּתִיב, יוֹם הַכִּפּוּרִים הוּא) (Leviticus 23). It should have said Yom Kippur-why “HaKippurim”? (יוֹם כִּפּוּר מִבָּעֵי לֵיהּ, מַאן יוֹם הַכִּפּוּרִים). Because two lights shine as one (אֶלָּא בְּגִין דִּתְרֵי נְהוֹרִין נָהָרִין בְּחַד): the supernal spark shines to the lower spark (בּוּצִינָא עִלָּאָה, נָהִיר לְבוּצִינָא תַּתָּאָה). And on this day, from the supernal light it shines, not from the light of the sun (וּבְהַאי יוֹמָא מִנְּהוֹרָא עִלָּאָה נָהִיר, וְלָא מִנְּהוֹרָא דְּשִׁמְשָׁא). And for this it is written: “On the covering for the day of our festival” (וּבְגִין כָּךְ בַּכֶּסֶה לְיוֹם חַגֵּנוּ כְּתִיב) (Psalms 81).

Rabbi Abba sent to Rabbi Shim‘on (רִבִּי אַבָּא שָׁלַח לֵיהּ לְרַבִּי שִׁמְעוֹן), saying: When is the Zivug of Knesset Yisrael with the Holy King? (אָמַר, אֵימָתַי זִוּוּגָא דִּכְנֶסֶת יִשְׂרָאֵל בְּמַלְכָּא קַדִּישָׁא). He sent to him: “And also indeed she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife” (שָׁלַח לֵיהּ, וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי הִיא אַךְ לֹא בַת אִמִּי, וַתְּהִי לִי לְאִשָּׁה) (Bereshit 20).

Rabbi Abba trembled, lifted his voice, wept and said (אִתְרְגִישׁ רִבִּי אַבָּא, אָרִים קַלֵיהּ, בָּכָה וְאָמַר): Rabbi, Rabbi, Holy Luminary (רִבִּי רִבִּי בּוּצִינָא קַדִּישָׁא)! Woe, woe to the world when you depart from it (וַוי, וַוי לְעָלְמָא כַּד תִּפּוּק מִנֵּיהּ)! Woe to the generation when you are removed from them, and they remain orphans from you (וַוי לְדָרָא דִּיהוֹן בְּעָלְמָא כַּד תִּסְתָּלַּק מִנְּהוֹן, וְיִשְׁתַּאֲרוּן יַתְמִין מִנָךְ).

Rabbi Ḥiyya said to Rabbi Abba (אָמַר לֵיהּ רִבִּי חִיָּיא לְרִבִּי אַבָּא): That which he sent to you, what did he mean? (הַאי דְּשָׁלַח לָקֳבְלָךְ, מַאי קָאָמַר). He said: Surely, it is not the Zivug of the King with the Matronita (אָמַר וּדַּאי לָאו זִוּוּגָא דְּמַלְכָּא בְּמַטְרוֹנִיתָא), except at the time when she shines from Abba Ila’ah (אֶלָּא בְּזִמְנָא דְּנַהֲרָא מֵאַבָּא עִלָּאָה). And when she is illuminated from Him, we call her Kodesh, for from Abba she takes (וְכַד אִתְנַהֲרָא מִנֵּיהּ, קָרֵינָן לָהּ קֹדֶשׁ, דְּהָא מִבֵּי אַבָּא נַטְלָא הַאי). Then they are joined as one, for the King is called Kodesh (וּכְדֵין מִזְדַּוְּוגֵי כַּחֲדָא, בְּגִין דְּמַלְכָּא קֹדֶשׁ אִקְרֵי). As it is written: “Kodesh Yisrael to Hashem” (דִּכְתִּיב, קֹדֶשׁ יִשְׂרָאֵל לַיְיָ׳) (Jeremiah 2), who receives from the place called Kodesh (דְּנָטִיל מֵאֲתַר דְּאִקְרֵי קֹדֶשׁ).

Then: “She is my sister, the daughter of my father but not the daughter of my mother” (כְּדֵין אֲחוֹתִי בַת אָבִי הִיא אַךְ לֹא בַת אִמִּי) (Bereshit 20). For from Abba is this Name, and not from Imma (דְּהָא מִבֵּי אַבָּא שְׁמָא דָּא, וְלָא מִבֵּי אִימָּא). And for this reason: “She became my wife” (וְעַל דָּא וַתְּהִי לִי לְאִשָּׁה)-to be joined as one at this time and not another (לְאִזְדַּוְּוגָא כַּחֲדָא, בְּזִמְנָא דָּא, וְלָא בְּזִמְנָא אָחֳרָא), in the time she takes from Abba and not from Imma (בְּזִמְנָא דְּנַטְלָא מִבֵּי אַבָּא, וְלָא בְּזִמְנָא דְּנַטְלָא מִבֵּי אִימָּא). And Yom HaKippurim proves it (וְיוֹם הַכִּפּוּרִים אוֹכַח), for marital union is forbidden, since the Zivug is not found-for then she takes from Imma and not from Abba (דְּתַשְׁמִישׁ הַמִּטָּה אָסוּר, בְּגִין דְּזִוּוּגָא לָא אִשְׁתְּכַח, דְּהָא מִבֵּי אִימָּא נַטְלָא, וְלָא מִבֵּי אַבָּא).

Rabbi Ḥiyya said to Rabbi Abba (אָמַר רִבִּי חִיָּיא לְרִבִּי אַבָּא): Surely blessed is the generation that Rabbi Shim‘on dwells within it (וַדַּאי זַכָּאָה דָּרָא דְּרַבִּי שִׁמְעוֹן שָׁארֵי בְּגַוִּיהּ). Happy are those who stand before him every day (זַכָּאִין אִינּוּן דְּקַיְימִין קַמֵּיהּ כָּל יוֹמָא).