Daf 101b (דַּף ק״א ע״ב)

And one, that the sin of this meritorious one is covered (וְחַד, דְּאִתְחֲפֵּי הַהוּא חַטָּאָאָה דְּהַאי זַכָּאָה), within those that are called “depths of the sea” (בְּאִינּוּן דְּאִקְרוּן מְצוּלוֹת יָם), for one who falls into the depths of the sea (דְּהָא מַאן דְּנָפִיל בִּמְצוּלוֹת יָם), is never found (לָא אִשְׁתְּכַח לְעָלְמִין), because the waters cover over them (בְּגִין דְּמַיִין חָפִין עָלַיְיהוּ). Who are the depths of the sea? (מַאן מְצוּלוֹת יָם) As you say (כְּמָה דְּאַתְּ אָמֵר), “And You will cast into the depths of the sea all their sins” (וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם) - (Micah 7). Who are the depths of the sea? (מַאן מְצוּלוֹת יָם)

Rather, it is a precious secret (אֶלָּא רָזָא יַקִּירָא הוּא), and behold - Rabbi Shimon explained it (וְהָא אוֹקְמוּהָ רִבִּי שִׁמְעוֹן אָמַר), and said (וְאָמַר), all those who come from the strong side (כָּל אִינּוּן דְּאָתוּ מִסִּטְרָא תַּקִּיפָא), and are joined with evil weapons (וְאִתְאַחֲדוּ בְּזִינִין בִּישִׁין), with lower crowns (בְּכִתְרִין תַּתָּאִין), such as Azazel on the Day of Atonement (כְּגוֹן עֲזָאזֵל בְּיוֹמָא דְּכִפּוּרֵי), this is called depths of the sea (דָּא אִקְרֵי מְצוּלוֹת יָם). Like the dross of silver (כְּזָפְטָא דְּכַסְפָּא), when refined in fire (כַּד בַּחֲנִין לֵיהּ בְּנוּרָא), this is what is written (הֲדָא הוּא דִכְתִּיב): “Remove the dross from the silver” (הָגוֹ סִיגִים מִכָּסֶף) - (Proverbs 25).

So this is from those depths of the sea (כַּךְ הַאי, מֵאִינּוּן מְצוּלוֹת יָם הוּא), and it is called depths of the sea (וּמְצוּלוֹת יָם אִקְרֵי), depths from that holy sea (מְצוּלוֹת מֵהַהוּא יָם קַדִּישָׁא), depths - dross of silver (מְצוּלוֹת, זוּהֲמָא דְּכַסְפָּא). And because of this, all those sins of Yisrael settle into it (וְעַל דָּא, כָּל אִינּוּן חֲטָאִין דְּיִשְׂרָאֵל שַׁרְיָין לְגַוִּיהּ) - some say: into him (נ״א: לְגַבֵּיהּ) - and it receives them (וְהוּא קַבִּיל לוֹן), and they are absorbed within it (וְיִשְׁתַּאֲבוּן בְּגַוִיהּ). Why? (מַאי טַעֲמָא) Because it is called sin (בְּגִין דְּאִיהוּ חַטָאָה אִקְרֵי). What is sin? (מַאי חַטָאָה) Deficiency (גִּרְעוֹנָא). And therefore it is the deficiency of all (וְעַל דָּא הוּא גִּרְעוֹנָא דְּכֹלָּא), and it takes the deficiency of the body and of the soul (וְנָטַל גִּרְעוֹנָא דְּגוּפָא וּדְנַפְשָׁא). On this day, this depths of the sea descends (בְּהַאי יוֹמָא נָחִית הַאי מְצוּלוֹת יָם), the dross - some say: of silver - of the soul (זוּהֲמָא נ״א: דְּכַסְפָּא דְּנַפְשָׁא), and it takes the dross of the body (וְנָטִיל זוּהֲמָא דְּגוּפָא). What is the dross of the body? (מַאן הוּא זוּהֲמָא דְּגוּפָא) These are the sins that were committed through the evil impulse (דָּא אִינּוּן חוֹבִין דְּאִתְעָבֵידוּ עַל יְדֵי דְּיֵצֶר הָרָע), who is called defiled and foul (דְּאִקְרֵי מְזוֹהָם מְנוּוָל).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), it is taught: “And Aharon shall place upon the two goats lots” (תְּנָן: וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת) - (Leviticus 16). If so, it is an honor to Azazel (אִי הָכִי יְקָרָא הוּא דַּעֲזָאזֵל)? Did you see a servant that throws refuse at his master? (חֲמִיתּוּן עַבְדָּא דְּשַׁדֵּי עַדְבִין בְּמָארֵיהּ) The path of the world is that the servant receives only what his master gives him (אוֹרְחוֹי דְּעָלְמָא דְּעַבְדָּא לָא נָטַל אֶלָּא מַה דְּיָהִיב לֵיהּ מָארֵיהּ). But, because Sama’el is appointed on this day to bring accusations (אֲבָל, בְּגִין דְּסָמָאֵ״ל זַמִּין הַאי יוֹמָא בְּדִלְטוֹרָא), and so that he will have no opening - some say: in this goat he ascends (וּבְגִין דְּלָא יְהֵא לֵיהּ פִּטְרָא נ״א: בְּהַאי עַדְבָּא הוּא סַלְקָא בֵיהּ) - they give him a portion in this (יָהֲבִין לֵיהּ חוּלָקָא בְּהַאי).

And this goat is from himself that he ascends in it (וְהַאי עַדְבָּא מִגַּרְמֵיהּ הוּא דְּסָלִיק בֵּיהּ), for Rabbi Yehudah said in the name of Rabbi Yitzchak (דְּאָמַר רִבִּי יְהוּדָה אָמַר רִבִּי יִצְחָק), a supernal matter we have found in the lot (מִלָּה עִלָּאָה אַשְׁכַּחְנָא בְּעַדְבָּא). The lot of Yehoshua - it is written about it (עַדְבָּא דִּיהוֹשֻׁעַ, כְּתִיב בֵּיהּ): “By the mouth of the lot” (עַל פִּי הַגּוֹרָל) - certainly by the mouth of the lot (עַל פִּי הַגּוֹרָל וַדַּאי), for it said: this is the portion of Yehudah, this of Binyamin, etc. (דְּאִיהוּ אָמַר דָּא חוּלָקָא דִּיְהוּדָה, דָּא דְּבִנְיָמִין וְכוּ׳), and so with all of them (וְכֵן כֻּלְּהוּ). So too here (אוּף הָכָא), once the Kohen places his hands, the lots leap and ascend into the hand of the Kohen (כֵּיוָן דְּכַהֲנָא שַׁוִּי יְדוֹי, אִינּוּן עַדְבִּין מְדַלְּגֵי וְסַלְּקִין בִּידָא דְּכַהֲנָא) - some say: the lots ascend into the hand of the Kohen, and leap from his hand (נ״א: וְסַלְּקִין עַדְבִּין בִּידָא דְּכַהֲנָא, אִינּוּן מְדַלְּגֵי מִן יְדוֹי) - and rest upon their place (וְשָׁאַרָן בְּאַתְרַיְיהוּ). This is what is written: “And the goat upon which the lot went up” (הֲדָא הוּא דִּכְתִּיב: וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל), certainly it went up upon him (עָלָה עָלָיו וַדַּאי). And not only this (וְלָא דָּא בִּלְחוֹדוֹי), but at every time that the accuser is appointed and receives permission (אֶלָּא בְּכָל זִמְנָא דְּדִלְטוּרָא זַמִּין, וְאִתְיְהִיב לֵיהּ רְשׁוּתָא), we must set something before him to engage with (בָּעֵינָן לְשַׁוָּואָה לָקוֳבְלֵיהּ בְּמָה דְּיִתְעֲסָק), and he leaves Yisrael alone (וְשָׁבִיק לוֹן לְיִשְׂרָאֵל).

On this day the accuser is ready to go around the earth (בְּהַאי יוֹמָא דַּלְטּוֹרָא זַמִּין לְאַלְלָא אַרְעָא). This is what is written: “And Hashem said to the Satan: from where do you come?” (הֲדָא הוּא דִּכְתִּיב: וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא) - (Job 1).

And we have learned (וְהָא תָּנֵינָן): “From going to and fro in the earth” (מִשּׁוּט בָּאָרֶץ). What is that? (מַאי הוּא) Rather, this is the great accuser (אֶלָּא הַאי הוּא דִּלְטּוֹרָא רַבָּא), the great prosecutor of Yisrael (מְקַטְרְגָא דְּיִשְׂרָאֵל).

And behold, my friends aroused (וְהָא אַתְּעֲרוּ חַבְרַיָּיא), indeed (דְּוַדַּאי), at that time when Yisrael were destined to cross the sea (בְּהַהִיא שַׁעֲתָא דַּהֲווֹ זְמִינִין יִשְׂרָאֵל לְמֶעְבַּר יַמָּא), and to exact retribution from the Egyptians (וּלְאִתְפָּרְעָא מִמִּצְרָאֵי), he said: I shall pass through the Holy Land (אָמַר: אֲנָא אַעְבַּרְנָא בְּאַרְעָא קַדִּישָׁא), and I saw that these were not fit to enter it (וַחֲמֵינָא דְּלָא אִתְחָזוּן אִלֵּין לְמֵעַל בְּגַוָּוהּ). If You are judging judgment, then their judgment is the same as the Egyptians (אִי אַנְּתְּ דָּאִין דִּינָא, דִּינַיְיהוּ הָכָא כְּמִצְרָאֵי). What difference is there between these and those? (מַה שַׁנְיָין אִלֵּין מֵאִלֵּין) Either let them all die together (אוֹ יְמוּתוּן כֻּלְּהוּ כַּחֲדָא), or let them all return to Egypt (אוֹ יְהַדְרוּן כֻּלְּהוּ לְמִצְרַיִם). And are You not the one who said (וְלָאו אַנְּתְּ הוּא דְּאֲמָרְתְּ): “And they shall serve them and afflict them four hundred years” (וַעֲבָדוּם וְעִנּוּ אוֹתָם אַרְבַּע מֵאוֹת שָׁנָה) - (Bereshit 15)? But they completed only 210 (וְהָא לָא סְלִיקוּ מֵחוּשְׁבָּנַיָּא אֶלָּא רְד״וּ), and not more (וְלָא יַתִּיר).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), what shall I do? (מַאי אַעְבִּיד), effort is required here (אִשְׁתַּדְּלוּתָא בָּעְיָא הָכָא), to bring a confrontation against him (לְאַיְיתָאָה קְרָבָא לָקוֳבְלֵיהּ), I will give him something with which to occupy himself (יָהִיבְנָא לֵיהּ בְּמָה דְּיִתְעֲסָק), and he will leave My children alone (וְיִּשְׁבּוֹק בְּהוּ לְבָנַי). And behold, it is found in one he will occupy himself with (וְהָא אִשְׁתְּכַח בְּמַאן דְּיִתְעֲסָק), immediately He said to him (מִיָּד אָמַר לֵיהּ): “Have you set your heart upon My servant Job, for there is none like him in the earth?” (הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמוֹהוּ בָּאָרֶץ).

Immediately the accuser divided the matter with words (מִיָּד פָּלִג לֵיהּ דַּלְטּוֹרָא בְּמִלִּין), and the Satan answered Hashem and said: “Does Job fear Elohim for nothing?” (וַיַּעַן הַשָּׂטָן אֶת יְיָ וַיֹּאמַר: הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים) Like a shepherd who wants to pass through a river (לְרַעְיָא דְּבָעֵי לְאַעְבְּרָא עָאנֵיהּ בְּחַד נַהֲרָא), a wolf comes to attack the flock (אַעְבָּר זְאֵבָא לְקַטְרְגָא לֵיהּ בְּעָאנֵיהּ), the shepherd is wise (רַעְיָא הֲוָה חַכִּים), he says: what shall I do? (אָמַר: מַאי אַעְבִּיד), for while I pass the lambs (דִּבְעוֹד דַּאֲנָא אַעְבָּר לְטַלְיָיא), he will attack the flock (יְקַטְרֵג הוּא בְּעָאנֵי). He lifts his eyes (זָקַף עֵינוֹי), and sees among the flock (וְחָמָא בֵּין עָאנָא), one goat from among the goats of the field (חַד תַּיְישָׁא מֵאִלֵּין תַּיְישֵׁי בָּרָא), that was big and strong (דְּהֲוָה רַב וְתַקִּיף). He said: I will cast this one before him (אָמַר: אַשְׁדֵּי דָּא לָקוֳבְלֵיהּ), and while this one engages the other (וּבְעוֹד דִּמְקַטְרְגֵי דָּא בְּדָא), I will pass the whole flock (אַעְבָּר לְכָל עָאנָא), and they will be saved from him (וְיִשְׁתֵּזְבוּן מִנֵּיהּ). So too Kudsha Berikh Hu said (כַּךְ קוּדְשָׁא בְּרִיךְ הוּא אָמַר): surely this goat is big and strong and mighty (וַדַּאי הָא תַּיְישָׁא חַד רַב וְתַקִּיף וְאָלִים), I will cast it before him (אַשְׁדֵּי לְקָבְלֵיהּ), and while he is occupied with it (וּבְעוֹד דְּהוּא יִשְׁתְּדַל בֵּיהּ), My children will pass (יַעַבְרוּן בָּנַי), and no accuser will be found concerning them (וְלָא יִשְׁתְּכַּח קַטֵּיגוֹרָא לְגַבַּיְיהוּ). Immediately: “And Hashem said to the Satan, Have you set your heart...?” (מִיָּד: וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ).

Until Kudsha Berikh Hu paired them together in a Zivug (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא זִוּוּג לְהוּ כַּחֲדָא), as it is written: “Behold, he is in your hand” (דִּכְתִּיב: הִנּוֹ בְיָדֶךָ). While he was occupied with it (בְּעוֹד דְּהוּא אִשְׁתַּדַּל בֵּיהּ), he left Yisrael alone (שָׁבִיק לוֹן לְיִשְׂרָאֵל), and no accuser was found concerning them (וְלָא אִשְׁתְּכַּח קַטֵּיגוֹרָא לְגַבַּיְיהוּ). So also on this day (אוּף הָכִי בְּהַאי יוֹמָא), the accuser is prepared to roam the earth (דִּלְטוֹרָא זַמִּין לְאַלְלָא אַרְעָא), and we must send before him something to occupy him (וּבָעֵינָא לְשַׁדְּרָא לְקוֳבְלֵיהּ בְּמָה דְּיִתְעֲסָק), in his own likeness (כְּגוָונָא דִּילֵיהּ), and while he is occupied with it (וּבְעוֹד דְּאִיהוּ אִשְׁתַּדַּל בֵּיהּ), he leaves Yisrael alone (שָׁבִיק לוֹן לְיִשְׂרָאֵל). And the proverb says, about the disrespect of the king’s palace (וּמַתְלָא אַמְרֵי לְזִלְזוּלָא דְּבֵי מַלְכָּא): “Give him a little wine, and he will praise you before the king” (הַב לֵיהּ זְעֵיר חַמְרָא, וִישַׁבְּחָךְ קַמֵּי מַלְכָּא), but if not, he will speak evil before the king (וְאִי לָאו יֵימָּא לְמַלְכָּא מִלָּה בִּישָׁא). Sometimes that word is taken up by those above in the king’s palace (לְזִמְנִין נַטְלִין לָהּ לְהַהִיא מִלָּה עִלָּאֵי דְּבֵי מַלְכָּא), and the king executes judgment because of it (וּמַלְכָּא עֲבִיד דִּינָא בְּגִינֵיהּ).