Daf 104a (דַּף ק״ד ע״א)

The second, for the children of the world (תִּנְיָינָא לִבְנֵי עָלְמָא), that whoever has a portion in the people and in the holy land (דְּמַאן דְּאִית לֵיהּ חוּלָקָא בְּעַמָּא וּבְאַרְעָא קַדִּישָׁא), sits under the shade of faith (יָתִיב בְּצִלָּא דִּמְהֵימְנוּתָא), to receive the guests (לְקַבְּלָא אוּשְׁפִּיזִין), to rejoice in this world and in the world to come (לְמֶחְדֵּי בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), and he must rejoice with the poor (וּבָעֵי לְמֶחְדֵּי לְמִסְכְּנֵי).

What is the reason (מַאי טַעֲמָא)? Because the portion of those guests that are invited is with the poor (בְּגִין דְּחוּלָקָא דְּאִינּוּן אוּשְׁפִּיזִין דְּזַמִּין דְּמִסְכְּנֵי הוּא). And he who sits in this shadow of faith (וְהַהוּא דְּיָתִיב בְּצִלָּא דָּא דִּמְהֵימְנוּתָא), and invites these supernal guests, the guests of faith (וְזַמִּין אוּשְׁפִּיזִין אִלֵּין עִלָּאִין אוּשְׁפִּיזֵי מְהֵימְנוּתָא), and does not give them their portion (וְלָא יָהִיב לוֹן חוּלָקֵיהוֹן), all stand from him and say (כֻּלְּהוּ קַיְימֵי מִנֵּיהּ וְאַמְרֵי): Do not eat the bread of one with an evil eye, etc. (אַל תִּלְחַם אֶת לֶחֶם רַע עַיִן וְגוֹ׳) (Proverbs 23).

It is found that that table which he prepared is his own (אִשְׁתְּכַח דְּהַהוּא פָּתוֹרָא דְּתַקִּין דִּילֵיהּ הוּא), and not of Kudsha Berikh Hu (וְלָאו דְּקוּדְשָׁא בְּרִיךְ הוּא). About him it is written (עָלֵיהּ כְּתִיב): And I will spread dung upon your faces, the dung of your festivals (וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם וְגוֹ׳ פֶּרֶשׁ חַגֵּיכֶם) (Malachi 2), and not My festivals (וְלָא חַגַּי).

Woe to that man (וַוי לֵיהּ לְהַהוּא בַּר נָשׁ), when these guests of faith stand from his table (בְּשַׁעֲתָא דְּאִלֵּין אוּשְׁפִּיזֵי מְהֵימְנוּתָא קַיְימֵי מִפָּתוֹרֵיהּ). And Rabbi Abba said (וְאָמַר רִבִּי אַבָּא): Avraham, all his days he stood at the portion of hospitality (אַבְרָהָם כָּל יוֹמוֹי הֲוָה קָאִים בְּפָרָשַׁת אוֹרְחִין), to invite guests and to prepare for them tables (לְזַמְּנָא אוּשְׁפִּיזִין וּלְתַקְּנָא לוֹן פָּתוֹרֵי). Now, when he and all the Righteous and King David are invited (הַשְׁתָּא דִּמְזַמְּנִין לֵיהּ וּלְכֻלְּהוּ צַדִּיקַיָּיא וּלְדָוִד מַלְכָּא), and they are not given their portion (וְלָא יָהֲבִין לוֹן חוּלָקֵיהוֹן), Avraham stands from the table (אַבְרָהָם קָאִים מִפָּתוֹרָא), and calls out (וְקָרֵי): Separate yourselves, I pray, from the tents of these wicked men (סוּרוּ נָּא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה) (Numbers 16). And all of them ascend after him (וְכֻלְּהוּ סַלְּקִין אֲבַתְרֵיהּ).

Yitzchak says (יִצְחָק אָמַר): And the belly of the wicked shall be in want (וּבֶטֶן רְשָׁעִים תֶּחְסָר) (Proverbs 13). Ya'akov says (יַעֲקֹב אָמַר): The morsel you have eaten you shall vomit forth (פִּתְּךָ אָכַלְתָּ תְקִיאֶנָּה) (Proverbs 23). And all the other Righteous say (וּשְׁאָר כָּל צַדִּיקַיָּיא אַמְרֵי): For all tables are full of vomit and filth, without space (כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צוֹאָה בְּלִי מָקוֹם) (Isaiah 28).

King David said (דָּוִד מַלְכָּא אָמַר), [something is missing here] and he completed judgment (חֲסֵר כָּאן וְאַשְׁלִים דִּינוֹי), as it is written (דִּכְתִּיב): And it came to pass about ten days after, that Hashem smote Naval, and he died (וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגּוֹף יְיָ אֶת נָבָל וַיָּמֹת) (I Samuel 25). What does this teach (מַאי קָא מַיְירֵי)? Because David asked of Naval, and he should have prepared hospitality for him, but he did not want to (בְּגִין דְּדָוִד שָׁאַל לְנָבָל וְאִתְעָבִיד לֵיהּ אוֹשְׁפִּיזָא וְלָא בָּעָא). And this one was invited, but did not give him his portion (וְדָא זַמִּין לֵיהּ וְלָא יָהַב לֵיהּ חוּלָקָא). And in those ten days, while King David judged the world (וּבְאִינּוּן עֲשָׂרָה יוֹמִין דְּדָוִד מַלְכָּא דָּאִין עָלְמָא), that man was judged, and it was completed for him with evil worse than Naval (אַתְּדָּן עָלֵיהּ הַהוּא בַּר נָשׁ דְּאַשְׁלִים לֵיהּ בִּישׁ יַתִּיר מִנָּבָל).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): for this reason the Orayta does not burden a man too much, only according to what he is able (בְּגִין כָּךְ אוֹרַיְּיתָא לָא אַטְרַח עָלֵיהּ דְּבַר נָשׁ יַתִּיר אֶלָּא כְּמָה דְּיָכִיל). As it is written (דִּכְתִּיב): Every man according to the gift of his hand, etc. (אִישׁ כְּמַתְּנַת יָדוֹ וְגוֹ׳) (Deuteronomy 16). And a person should not say: I will eat and be satisfied and drink my fill first, and what remains I will give to the poor (וְלָא לֵימָא אִינִישׁ אֱכוּל וְאֶשְׂבַּע וְאַרְוִוי בְּקַדְמִיתָא וּמַה דְּיִשְׁתְּאַר אֶתֵּן לְמִסְכְּנֵי). Rather, the first of all is for the guests (אֶלָּא רֵישָׁא דְּכֹלָּא דְּאוּשְׁפִּיזִין הוּא). And if he rejoices with the guests and satisfies them (וְאִי חַדֵּי לְאוּשְׁפִּיזִין וְרַוִּי לוֹן), then Kudsha Berikh Hu rejoices with him (קוּדְשָׁא בְּרִיךְ הוּא חַדֵּי עִמֵּיהּ). And Avraham calls over him (וְאַבְרָהָם קָרֵי עָלֵיהּ): Then shall you delight yourself in Hashem, etc. (אָז תִּתְעַנַּג עַל יְיָ וְגוֹ׳) (Isaiah 58). And Yitzchak calls over him (וְיִצְחָק קָארֵי עָלֵיהּ): No weapon that is formed against you shall prosper (כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלַח) (Isaiah 54). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): this, King David said of him (הַאי דָּוִד מַלְכָּא אָמַר לֵיהּ), because all the weapons of the King, and the battles of the King, are placed in the hands of David (בְּגִין דְּכָל זַיְינִין דְּמַלְכָּא וּקְרָבִין דְּמַלְכָּא בִּידוֹי דְּדָוִד אִתְפְּקָדוּ). But Yitzchak said (אֲבָל יִצְחָק קָאָמַר): His seed shall be mighty in the earth, wealth and riches, etc. (גִּבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ וְגוֹ׳ הוֹן וָעוֹשֶׁר וְגוֹ׳) (Psalms 112).

Ya'akov said (יַעֲקֹב אָמַר): Then shall your light break forth as the dawn, etc. (אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וְגוֹ׳) (Isaiah 58). The rest of the Righteous said (שְׁאָר צַדִּיקַיָּיא אַמְרֵי): And Hashem shall guide you continually and satisfy, etc. (וְנָחֲךָ יְיָ תָּמִיד וְהִשְׂבִּיעַ וְגוֹ׳) (Isaiah 58). King David said (דָּוִד מַלְכָּא אָמַר): No weapon that is formed against you shall prosper (כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח) (Isaiah 54), for over all the weapons of the world he was appointed (דְּהָא הוּא עַל כָּל זֵינֵי עָלְמָא אִתְפְּקַד). Fortunate is the portion of the man who merits all this (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּזָכֵי לְכָל הַאי). Fortunate is the portion of the Righteous in this world and in the world to come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). About them it is written (עָלַיְיהוּ כְּתִיב): And your people shall all be righteous, etc. (וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגוֹ׳) (Isaiah 60). And you shall take for yourselves on the first day, etc. (וּלְקַחְתֶּם לָכֶם בַּיוֹם הָרִאשׁוֹן וְגוֹ׳) (Leviticus 23).

Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח): Everyone that is called by My Name, and for My glory I created him, I formed him, yea I made him (כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו) (Isaiah 43). Everyone that is called by My Name (כֹּל הַנִּקְרָא בִשְׁמִי), this is Adam (דָּא אָדָם), whom Kudsha Berikh Hu created in His Name (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ בִּשְׁמֵיהּ). Some say: in His image (נ״א בְּדִיּוּקְנֵיהּ). As it is written (דִּכְתִּיב): And Elohim created Adam in His image (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1). And He called him by His Name (וְקָרָא לֵיהּ בִּשְׁמֵיהּ), at the time when He brings forth truth and judgment into the world (בְּשַׁעֲתָא דְּאַפִּיק קְשׁוֹט וְדִינָא בְּעָלְמָא), and he is called Elohim (וְאִקְרֵי אֱלֹהִים). As it is written (דִּכְתִּיב): You shall not curse Elohim (אֱלֹהִים לֹא תְּקַלֵּל) (Exodus 22).

Ra‘aya Meheimna

Commandment forty-seven (פִּקּוּדָא מ״ז), this is to take the lulav on that day with those species that are his (דָּא לִיטוֹל לוּלָב בְּהַהוּא יוֹמָא בְּאִינּוּן זִינִין דִּילֵיהּ). And this mystery we have established, and my friends have established (וְהַאי רָזָא אוֹקִימְנָא וְאוֹקְמוּהָ חַבְרַיָּיא), that just as Kudsha Berikh Hu takes Yisrael on these days and rejoices with them (כְּמָה דְּקוּדְשָׁא בְּרִיךְ הוּא נָטִיל לוֹן לְיִשְׂרָאֵל בְּהָנֵי יוֹמִין וְחַדֵּי בְּהוֹן), so too Yisrael take Kudsha Berikh Hu to their portion and rejoice in Him (אוּף הָכִי יִשְׂרָאֵל נַטְלֵי לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא לְחוּלָקֵיהוֹן וְחַדָּאן בֵּיהּ). And this is the mystery of the lulav (וְדָא הוּא רָזָא דְּלוּלָב). And its species, for it is the mystery of the likeness of man (וּמִינִין דְּבֵיהּ דְּאִיהוּ רָזָא דִּיּוּקְנָא דְּאָדָם), and this has been said (וְהָא אִתְּמַר). (Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

He called him by His Name (קְרָא לֵיהּ בִּשְׁמֵיהּ), as it is written: And Elohim created the Adam in His image (דִּכְתִּיב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1), and rightly so (וְשַׁפִּיר). And we have established this (הָא אוֹקִימְנָא), as it is written: Let us make Adam in Our image, after Our likeness (דִּכְתִּיב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Bereshit 1). At the time of Zivug it is spoken (בְּשַׁעֲתָא דְּזִוּוּגָא אִתְּמַר). And so it is in the Zivug of both of them (וְכַךְ הוּא בְּזִוּוּגָא דְּתַרְוַיְיהוּ), in image and in likeness (בְּצֶלֶם וּדְמוּת). And Adam went forth male and female (וְאָדָם מִדְּכָר וְנוּקְבָּא נָפַק).