Daf 101a (דַּף ק״א ע״א)

Rabbi Abba said (אָמַר רִבִּי אַבָּא): On Rosh HaShanah Adam was created (בְּרֹאשׁ הַשָּׁנָה נִבְרָא אָדָם), and stood in judgment before his Master (וְקָאִים בְּדִינָא קַמֵּי מָארֵיהּ). He repented, and Kudsha Berikh Hu received him (וְתָב בְּתִיּוּבְתָּא, וְקַבִּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). He said to him (אָמַר לֵיהּ): Adam, you shall be a sign for your children in all generations (אָדָם, אַנְתְּ תְּהֵא סִימָנָא לִבְנָיִךְ לְדָרֵי דָּרִין). On this day they shall stand in judgment (בְּהַאי יוֹמָא קַיְימִין בְּדִינָא), and if they repent, I will receive them (וְאִי יְתוּבוּן אֲנָא אֲקַבֵּל לוֹן).

I will rise from the throne of judgment (וְאֵיקוּם מִכּוּרְסְיָיא דְּדִינָא), and be established on the throne of mercy (וְאֶתְקַיֵּים עַל כּוּרְסְיָיא דְּרַחֲמֵי), and have compassion upon them (וַאֲרַחֵם עָלַיְיהוּ). And David said: “I love, for Hashem hears my voice, my supplications” (וְדָוִד אָמַר, אָהַבְתִּי כִּי יִשְׁמַע יְיָ׳ אֶת קוֹלִי תַּחֲנוּנָי) (Psalms 116). And therefore it is written: “For with You is forgiveness, that You may be feared” (וְעַל דָּא כְּתִיב, כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא) (Psalms 130). And it is written: “For with You is the fountain of life; in Your light we see light” (וּכְתִיב, כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר) (Psalms 36). “But on the tenth of this seventh month is Yom HaKippurim, it shall be a holy convocation to you” (אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפּוּרִים הוּא מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם) (Leviticus 23).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “Of David. A Maskil [instruction]. Fortunate is he whose transgression is forgiven, whose sin is covered” (לְדָוִד מַשְׂכִּיל, אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חַטָאָה) (Tehillim 32:1). “Of David. A Maskil [instruction]” (לְדָוִד מַשְׂכִּיל): we have learned (הָא תָּנֵינָן), with ten types of song—some say: it was arranged—the Book of Tehillim is called (בְּי׳ זִינֵי זִמְרָא [נ״א אִתְתַּקֵּן] אִתְקְרֵי סֵפֶר תְּהִלִּים). They are: Netzuach [victory], Niggun [melody], Maskil [instruction], Mikhtam [inscription], Mizmor [psalm], Shir [song], Ashrei [fortunate], Tefillah [prayer], Hoda’ah [thanksgiving], and Halleluyah [praise God] (בְּנִצוּחַ, בְּנִגוּן, בְּמַשְׂכִּיל, בְּמִכְתָּם, בְּמִזְמוֹר, בְּשִׁיר, בְּאַשְׁרֵי, בִּתְפִלָּה, בְּהוֹדָאָה, בְּהַלְלוּיָהּ). And Halleluyah [praise God] is higher than all of them (וְעִלָּאָה מְכֻלְּהוּ הַלְלוּיָהּ). And this has already been established (וְהָא אוּקְמוּהָ).

Ra‘aya Meheimna

Commandment forty-three: to afflict oneself on Yom Kippur (פִּקּוּדָא מ״ג דָּא, לְאִתְעַנָּאָה בְּיוֹמָא דְּכִפּוּרֵי), to subdue body and soul (לְאַכְנְעָא גּוּפָא וְנַפְשָׁא), in the secret of the five afflictions (בְּרָזָא דְּחֲמִשָּׁה עִנּוּיִין), which are the five levels of Yom Kippur (דְּחֲמִשָּׁה דַּרְגִּין דְּיוֹמָא דְּכִפּוּרֵי). For the accuser comes to recall their sins (דְּהָא מְקַטְרְגָא קָא אָתֵי לְאַדְכְּרָא חוֹבֵיהוֹן), as has been said (כְּמָה דְּאִתְּמַר). And all of them with complete repentance before their Father (וְכֻלְּהוּ בְּתִיּוּבְתָּא שְׁלֵימָתָא קַמֵּי אֲבוּהוֹן). All is as has been said in many places (כֹּלָּא, כְּמָה דְּאִתְּמַר בְּכַמָּה דּוּכְתֵּי). p1-10(Thus concludes Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

Here, maskil (the Enlightened), his place is known (הָכָא מַשְׂכִּיל, אַתְרֵיהּ יְדִיעַ), what is maskil (the Enlightened)? (מַהוּ מַשְׂכִּיל), water through which they became wise-those who drank it (מַיָּא דְּאַחְכִּימוּ לְאִנּוּן דְּשָׁתוּ לְהוּ), that place (הַהוּא אֲתַר) - some say: that engage in that place (נ״א: דְּמִשְׁתַּדְּלִין בְּהַהוּא אֲתַר) - that is called maskil (the Enlightened) (דְּאִקְרֵי מַשְׂכִּיל), as you say (כְּמָה דְּאַתְּ אָמֵר), “One who is enlightened upon a matter will find good” (מַשְׂכִּיל עַל דָּבָר יִמְצָא טוֹב) (Proverbs 16). And because he is called thus (וּבְגִין דְּאִקְרֵי הָכֵי), forgiveness depends upon him (תַּלְיָא בֵיהּ סְלִיחָה), the freedom of those who fear (חֵירוּ דְּחִירִין). This is that which is written: “Happy is he whose transgression is forgiven, whose sin is covered” (אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה) - (Psalms 32).

What is “sin is covered”? (מַאי כְּסוּי חֲטָאָה), behold, they have established it (הָא אוּקְמוּהָ), that it is covered from human beings (דְּהוּא כַּסוּי מִבְּנֵי נָשָׁא), that sin which he sinned against Kudsha Berikh Hu (הַהוּא חַטָּאָה דְּחָב לְקוּדְשָׁא בְּרִיךְ הוּא), and he confessed before Kudsha Berikh Hu (וְאוֹדֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). But - some say: the covering of sin (אֲבָל נ״א: כְּסוּי חֲטָאָה) - come and see (תָּא חֲזֵי), when a person sins (כַּד בַּר נָשׁ חָטֵי), and sins once (וְחָב זִמְנָא חֲדָא), and twice and thrice (וּתְרֵין וּתְלָתָא), and does not return from it (וְלָא אַהְדַּר בֵּיהּ), then his sins are revealed (הָא חוֹבוֹי בְּאִתְגַּלְיָא אִינּוּן), and they are publicized above (וּמְפַרְסְמֵי לוֹן לְעֵילָּא), and they are publicized below (וּמְפַרְסְמֵי לוֹן לְתַתָּא). And proclamations go before him (וְכָרוֹזֵי אָזְלִין קַמֵּיהּ), and they announce: (וּמַכְרְזֵי), remove yourselves from the business of so-and-so (אִסְתַּלְקוּ מִסַּחֲרָנֵיהּ דִּפְלַנְיָא), he is banished from his Master (נָזִיף הוּא מִמָּארֵיהּ), he is banished above (נָזִיף הוּא לְעֵילָּא), he is banished below (נָזִיף הוּא לְתַתָּא).

Woe to him who has damaged the image of his Master (וַוי לֵיהּ דְּפָגִים דִּיוּקְנָא דְּמָארֵיהּ), woe to him who did not show reverence for the honor of his Master (וַוי לֵיהּ דְּלָא חָיִישׁ לִיקָרָא דְּמָארֵיהּ), Kudsha Berikh Hu reveals his sin above (קוּדְשָׁא בְּרִיךְ הוּא גַּלֵּי חוֹבֵיהּ לְעֵילָּא), this is what is written: “The heavens shall reveal his iniquity, and the earth shall rise up against him” (יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ) - (Job 20). And when a person walks in the way of his Master (וְכַד בַּר נָשׁ אָזִיל בְּאוֹרְחָא דְּמָארֵיהּ), and engages in His service (וְאִשְׁתַּדַּל בְּפוּלְחָנֵיהּ), and it occurred to him one sin (וְאִזְדַּמַּן לֵיהּ חַטָּאָה חַד), all conceal it over him (כֹּלָּא מְכַסִּין עִלָּוֵיהּ), above and below (עִלָּאִין וְתַתָּאִין). This is called “covering of sin” (דָּא אִקְרֵי כְּסוּי חַטָּאָה).

Rabbi Abba said to him (אָמַר לֵיהּ רִבִּי אַבָּא), until now you have not reached the essence of the matter (עַד כְּעַן לָא מָטִית לְעִקָרָא דְּמִלָּה). And you have spoken well (וְשַׁפִּיר קָאַמַרְתְּ). And what my friends said is correct (וְהַאי דְּקָאָמְרוּ חַבְרַיָּיא שַׁפִּיר). But if so (אֲבָל אִי הָכִי), it should have said “covered sin” (מְכוּסֶּה חַטָּאָה מִבָּעֵי לֵיהּ), what is “covering of sin”? (מַהוּ כְּסוּי חַטָּאָה) Rather, there are two matters of wisdom in it (אֶלָּא תְּרֵי מִלֵּי דְּחָכְמְתָא אִית בֵּיהּ), and both are so (וְתַרְוַיְיהוּ הָכִי).

One, as we have learned (חַד כְּמָה דְּתָנֵינָן), that the good deeds a person performs in this world (דְּעוֹבָדִין טָבִין דְּבַר נָשׁ עָבִיד בְּהַאי עָלְמָא), prepare for him in that world a precious supernal garment to be clothed in (עָבְדִין לֵיהּ בְּהַהוּא עָלְמָא לְבוּשָׁא יַקִּירָא עִלָּאָה לְאִתְלַבְּשָׁא בְּהוּ). And when a person prepares good deeds (וְכַד בַּר נָשׁ אַתְקִין עוֹבָדִין טָבִין), but evil deeds overpower him (וְגַבְרִין עָלֵיהּ עוֹבָדִין בִּישִׁין), and Kudsha Berikh Hu watches him (וְאַשְׁגַּח בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), and his deeds are many evils (וְעוֹבָדוֹי בִּישִׁין סַגִּיאִין), and he is wicked (וְאִיהוּ רָשָׁע), so that sin is found before his Master (דְּאִשְׁתְּכַח חַטָּאָה קַמֵּי מָארֵיהּ), and he casts doubt on those good ones he performed previously (וְתוֹהֵא עַל אִנּוּן טָבָאן דַּעֲבַד בְּקַדְמִיתָא), behold, he is lost from all (הָא אִתְאַבִּיד הוּא מִכֹּלָּא), from this world and from the world to come (מֵהַאי עָלְמָא וּמֵעָלְמָא דְּאָתֵי).

What does Kudsha Berikh Hu do with those good deeds that this sinner performed earlier? (מַה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא מֵאִינּוּן טָבָאן דַּעֲבֵיד הַאי חַטָּאָה בְּקַדְמִיתָא) Rather, Kudsha Berikh Hu, even though that wicked one is lost through sin (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַף עַל גַּב דְּהַהוּא רָשָׁע חַטָּאָה אִתְאֲבִיד), those good and meritorious deeds are not lost (אִנּוּן טָבָאן וְזַכְיָין לָא אִתְאֲבִידוּ). There is a Tzaddik who walks in the path of the supernal King (אִית צַדִּיק דְּאָזִיל בְּאָרְחוֹי דְּמַלְכָּא עִלָּאָה), and he prepares his garment from his deeds (וְאַתְקִין לְבוּשׁוֹי מֵעוֹבָדוֹי), and before he completes his garment, he is taken away (וְעַד לָא אַשְׁלִים לְבוּשׁוֹי אִסְתַּלַּק). Kudsha Berikh Hu completes it for him (קוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לֵיהּ), from those deeds that - some say: that this wicked sinner did (מֵאִינּוּן עוֹבָדִין דַּעֲבַד נ״א: דַּאֲבַד הַאי רָשָׁע חַטָּאָה), and completes his garment (וְאַשְׁלִים לְבוּשׁוֹי), to be rectified by them in that world (לְאִתְתַּקְּנָא בְּהוּ בְּהַהוּא עָלְמָא). This is what is written: “He prepares it, and the Tzaddik shall wear it” (הֲדָא הוּא דִכְתִיב: יָכִין וְצַדִּיק יִלְבַּשׁ) (Job 27).

That sinner prepared it (הַהוּא חַטָּאָה אַתְקִין), and the Tzaddik is enwrapped in what he prepared (וְצַדִּיק אִתְחָפֵי מִמָּה דְּאִיהוּ תַּקִּין). This is what is written: “covering of sin” (הֲדָא הוּא דִכְתִיב: כְּסוּי חַטָּאָה), (a covering it is, from that which the sinner prepared - and he is covered from the sin) (כְּסוּי הוּא מִדָּא דְּחָטָאָה אִתְחַפֵּי מֵחַטָּאָה). And for this reason it is not written “covered” (וְעַל דָּא לָא כְּתִיב מְכוּסֶּה), but rather “covering” (אֶלָּא כְּסוּי).