Daf 105a (דַּף ק״ה ע״א)

And this day, Ya‘akov is the beginning of joy (וְהַאי יוֹמָא, יַעֲקֹב הוּא רֵישָׁא לְחֶדְוָותָא), and all those guests rejoice with him (וְכָל אִינּוּן אוּשְׁפִּיזֵי חֲדָאָן עִמֵּיהּ). And concerning this it is written, “Happy are you Israel, who is like you” (וְעַל דָּא כְּתִיב, אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ) (Deuteronomy 33). And it is written, “And He said to me, you are My servant, Yisrael, in whom I will be glorified” (וּכְתִיב, וַיֹּאמֶר לִי עַבְדִי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49). And it is written, “And they shall take to you pure olive oil, beaten, for the light, etc.” (וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זַךְ כָּתִית לַמָּאוֹר וְגוֹ׳) (Leviticus 24).

Rabbi El'azar said: behold, this has been established (אָמַר רִבִּי אֶלְעָזָר, הָא אוּקְמוּהָ). But why did Kudsha Berikh Hu adjoin this portion to the portion of the Festivals? (אֲבָל אֲמַאי אַסְמִיךְ קוּדְשָׁא בְּרִיךְ הוּא פָּרָשָׁה דָּא, לְפָרָשַׁת מוֹעֲדִים). Rather, all the supernal lamps, all the lamps to ignite the oil of supreme greatness, and this has been said (אֶלָּא, כֻּלְּהוּ בּוּצִינִין עִלָּאִין, כֻּלְּהוּ בּוּצִינִין לְאַדְלְקָא מְשַׁח רְבוּת עִלָּאָה, וְהָא אִתְּמַר). And through the hands of Israel, the supernal and the lower are blessed, and the lamps are kindled, as it has been established, as it is written, “Oil and incense gladden the heart, joy of the supernal and the lower” (וְעַל יְדַיְיהוּ דְּיִשְׂרָאֵל, מִתְבָּרְכָאן עִלָּאִין וְתַתָּאִין, וְאַדְלִיקוּ בּוּצִינִין, כְּמָה דְּאוּקְמוּהָ דִּכְתִיב, שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב, חֶדְוָותָא דְּעִלָּאִין וְתַתָּאִין) (Proverbs 27).

Rabbi Abba opened, “Rejoice in Hashem and exult, you righteous” (רִבִּי אַבָּא פָּתַח, שִׂמְחוּ בַיְיָ' וְגִילוּ צַדִּיקִים) (Psalms 32). “Rejoice in Hashem” - as you have said (שִׂמְחוּ בַיְיָ' כַּמָּה דְּאַתְּ אָמַר). And it is written, “This is the day Hashem has made; we will rejoice and be glad in it” (וּכְתִיב, זֶה הַיּוֹם עָשָׂה יְיָ' נָגִילָה וְנִשְׁמְחָה בוֹ) (Psalms 118). And it has been established: that Kudsha Berikh Hu (Some say: in the Festivals) desires to rejoice (וְאוֹקְמוּהָ, דְּהָא בְּקוּדְשָׁא בְּרִיךְ הוּא - נ״א: בְּמוֹעֲדִיא - בָּעֵי לְמֵחְדֵּי), and to illuminate countenance (וּלְאַנְהֲרָא אַנְפִּין), and a human being is found in joy (וְיִשְׁתְּכַח בַּר נָשׁ בְּחֶדְוָה), because that joy is of Kudsha Berikh Hu (בְּגִין דְּהַהוּא חֶדְוָה דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי), as it is written, “We will rejoice and be glad in Him on that day” (דִּכְתִיב נָגִילָה וְנִשְׂמְחָה בוֹ בְּיוֹמָא) (Psalms 118). “In it”: in Kudsha Berikh Hu, and all is one (בּוֹ: בְּקוּדְשָׁא בְּרִיךְ הוּא, וְכֹלָּא חַד מִלָּה).

“Rejoice in Hashem,” when the judgments are subdued and mercies are aroused (שִׂמְחוּ בַיְיָ', כַּד דִּינִין אִתְכַּפְיָין, וְרַחֲמֵי אִתְעֲרוּ). And when mercy is aroused, then “and exult, you righteous” (וְכַד מִתְעָרֵי רַחֲמֵי, כְּדֵין וְגִילוּ צַדִּיקִים). It is written “the righteous and righteousness are blessed together” (כְּתִיב צַדִּיק וְצֶדֶק מִתְבָּרְכָאן כַּחֲדָא), and they are called “righteous” (דְּאִקְרוּן צַדִּיקִים). As it has been said, behold, these are blessed - some say: they bless - for ever, and they rejoice for ever, all of them (כְּמָה דְּאִתְּמַר, דְּהָא אִלֵּין מִתְבָּרְכָאן [ס״א מְבָרְכִין] לְעָלְמִין, וְחֲדָאן לְעָלְמִין כֻּלְּהוּ). “And shout for joy, all upright in heart” (וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב) - these are the sons of faith, to be bound with them (אִלֵּין בְּנֵי מְהֵימְנוּתָא, לְאִתְקַשְּׁרָא בְּהוּ). And in all things, work is required below to arouse above (וּבְכֹלָּא, בָּעֵי עוֹבָדָא לְתַתָּא, לְאַתְעָרָא לְעֵילָּא).

Come and see, one who says that no work is required in everything, or words to utter them and to make a sound with them, let his spirit be blasted (תָּא חֲזֵי, מַאן דְּאָמַר דְּלָא בַּעְיָא עוֹבָדָא בְּכֹלָּא, אוֹ מִלִּין לְאַפָּקָא לוֹן וּלְמֶעְבַּד קָלָא בְּהוּ, תִּיפַח רוּחֵיהּ). And behold, here this section proves it - the lighting of the lamps and the incense of spices (וְהָא הָכָא פָּרְשְׁתָא דָּא אוֹכַח, אַדְלְקוּת בּוּצִינַיָּא, וּקְטֹרֶת בּוּסְמִין), as one, because it is written “Oil and incense gladden the heart” (כְּחַדָא בְּגִין דִּכְתִיב שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב) (Proverbs 27). And with this work is found ignition above and joy below (וּבְהַאי וּבְעוֹבָדָא דָּא אִשְׁתְּכַח אַדְלְקוּתָא לְעֵילָּא וְחֶדְוָותָא לְתַתָּא). Some say: ignition and joy above and below (ס״א: אַדְלְקוּתָא וְחֶדְוָותָא לְעֵילָּא וְתַתָּא). And a binding together as is fitting (וְאִתְקַשְּׁרוּתָא כַּחֲדָא כְּדְקָא יֵאוֹת). And by the work below, the work above is aroused (וּבְעוֹבָדָא דִּלְתַתָּא אִתְעָר עוֹבָדָא דְּלְעֵילָּא). Rabbi Yehudah said: the altar below arouses another altar (אָמַר רִבִּי יְהוּדָה, מִזְבֵּחַ דִּלְתַתָּא, אַתְעַר מִזְבֵּחַ אָחֳרָא). The priest below arouses another priest (כֹּהֵן דִּלְתַּתָּא, אַתְעַר כֹּהֵן אָחֳרָא). By the work below, the work above is aroused (בְּעוֹבָדָא דִּלְתַתָּא, אַתְעַר עוֹבָדָא לְעֵילָּא).

Rabbi Yose and Rabbi Yitzchak were walking on the road (רִבִּי יוֹסֵי וְרִבִּי יִצְחָק הֲווֹ אַזְלֵי בְּאוֹרְחָא). Rabbi Yose said to Rabbi Yitzchak: it is written “And you shall call the Sabbath a delight, the holy of Hashem honorable, etc.” (אָמַר רִבִּי יוֹסֵי לְרִבִּי יִצְחָק, כְּתִיב וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְיָ' מְכֻבָּד וְגוֹ׳) (Isaiah 58). “And you shall honor it by not doing your own ways” is fine (וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ שַׁפִּיר). But “from finding your own desire and speaking a word” - what is this, and what degradation is this for the Sabbath? (אֲבָל מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר מָה הוּא. וּמַאי גְּרִיעוּתָא הוּא לְשַׁבָּת).

He said to him (אָמַר לֵיהּ): surely, it is a degradation (וַדַאי גְּרִיעוּתָא הוּא), for there is no word that goes forth from the mouth of a person (דְּלֵית לָךְ מִלָּה וּמִלָּה דְּנָפִיק מִפּוּמֵיהּ דְּבַּר נָשׁ) that has no sound (דְּלֵית לָהּ קָלָא), and which ascends above (וְסַלְּקָא לְעֵילָּא), and another word is aroused (וְאִתְעַר מִלָּה אָחֳרָא). And what is this? (וּמַאי הוּא). That which is called Chol [weekday], from among those days of Chol [weekday] (הַהוּא דְּאִקְרֵי חוֹל, מֵאִינּוּן יוֹמִין דְּחוֹל). And when Chol [weekday] is aroused on the Yoma Kadisha [holy day] (וְכַד אִתְעַר חוֹל בְּיוֹמָא קַדִּישָׁא), surely it is a degradation above (גְּרִיעוּתָא הוּא לְעֵילָּא וַדַּאי).

And Kudsha Berikh Hu and Knesset Yisrael ask about him: who is it that seeks to separate our Zivug? Who is it that seeks weekday here? (וְקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל שָׁאֲלֵי עָלֵיהּ, מַאן הוּא דְּבָעֵי לְאַפְרְשָׁא זִוּוּגָא דִּילָן. מַאן הוּא דְּבָעֵי חוֹל הָכָא). The Atika Kadisha is not seen, and He does not dwell upon weekday (עַתִּיקָא קַדִּישָׁא לָא אִתְחֲזֵי, וְלָא שַׁרְיָא עַל חוֹל). Therefore contemplation is permitted (בְּגִין כַּךְ, הִרְהוּר מוּתָּר).

What is the reason? (מַאי טַעְמָא). Because contemplation does nothing (בְּגִין דְּהִרְהוּר לָא עָבִיד מִדִּי), and no sound is made from it (וְלָא אִתְעָבִיד מִנֵּיהּ קָלָא), and it does not ascend (וְלָא סָלִיק). But after a word goes forth from his mouth (אֲבָל לְבָתַר דְּאַפִּיק מִלָּה מִפּוּמֵיהּ), that word makes a sound (הַהוּא מִלָּה אִתְעָבִיד קָלָא), and it breaks through airs and firmaments (וּבָקַע אֲוִירִין וּרְקִיעִין), and it ascends above (וְסַלְּקָא לְעֵילָּא), and it arouses another word (וְאִתְעַר מִלָּה אָחֳרָא). And concerning this it is written (וְעַל דָּא… כְּתִיב), “from finding your own desire and speaking a word” (מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר) (Isaiah 58). And one who brings forth a holy word from his mouth (וּמַאן דְּאַפִּיק מִלָּה קַדִּישָׁא מִפּוּמֵיהּ), a word of Orayta (מִלָּה דְּאוֹרַיְיתָא), from it is made a sound (אִתְעָבִיד מִנֵּיהּ קָלָא), and it ascends above (וְסָלִיק לְעֵילָּא), and the sanctities of the Supernal King are aroused (וְאִתְעֲרוּ קִדּוּשֵׁי מַלְכָּא עִלָּאָה), and they crown upon his head (וּמִתְעַטְּרָן בְּרֵישֵׁיהּ), and then joy is found above and below (וּכְדֵין אִשְׁתְּכַח חֶדְוָותָא לְעֵילָּא וְתַתָּא). He said to him (אָמַר לֵיהּ), surely it is so (וּדַּאי הָכִי הוּא).

And behold, we have heard this word (וְהָא שְׁמַעְנָא מִלָּה). But one who dwells in fasting on the Sabbath (אֲבָל מַאן דְּשָׁארִי בְּתַעֲנִיתָא בְּשַׁבְּתָא), does he make degradation for the Sabbath, or not? (עָבִיד גְּרִיעוּתָא לְשַׁבָּת, אוֹ לָא). If you say that he does not make degradation (אִי תֵּימָא דְּלָא עָבִיד גְּרִיעוּתָא), behold, the meal of faith is annulled from him (הָא סְעוּדָתֵי דִּמְהֵימְנוּתָא בָּטִיל מִנֵּיהּ), and his punishment is great (וְעוֹנְשֵׁיהּ סַגִּי), for the joy of the Sabbath is annulled from him (הָא חֶדְוָותָא דְּשַׁבָּת בָּטִיל מִנֵּיהּ).

He said to him (אָמַר לֵיהּ), this word we have heard (מִלָּה דָּא שְׁמַעְנָא), that this is what they watch over him from above more than all the people of the world (דְּדָא הוּא דְּאַשְׁגְחָן עָלֵיהּ מִלְּעֵילָּא, מִכָּל בְּנֵי עָלְמָא). Because this day is joy above and below (בְּגִין דְּהַאי יוֹמָא, חֶדְוָותָא הוּא לְעֵילָּא וְתַתָּא), joy of all joys (חֶדְוָותָא דְּכָל חֶדְוָון), joy in which all faith is found (חֶדְוָותָא, דְּכָל מְהֵימְנוּתָא בֵּיהּ אִשְׁתְּכַח). And even the wicked in Gehinnom rest on this day (וַאֲפִילּוּ רְשָׁעִים דְּגֵיהִנָּם נַיְיחִין בְּהַאי יוֹמָא). And this man has no joy and has no rest (וְהַאי בַּר נָשׁ לֵית לֵיהּ חֶדְוָה, וְלֵית לֵיהּ נַיְיחָא), and he is different from all above and below (וְשַׁנְיָא דָּא מִכָּל עִלָּאִין וְתַתָּאִין). All of them ask about him: why is this one different, that he is in pain? (כֻּלְּהוּ שָׁאַלִין עָלֵיהּ, מַאי שַׁנְיָא דִּפְלַנְיָא הוּא בְּצַעֲרָא). And at the time that Atika Kadisha is revealed on this day (וּבְשַׁעֲתָא דְּעַתִּיקָא קַדִּישָׁא אִתְגְּלֵי בְּהַאי יוֹמָא), and this pain is found (וְאִשְׁתְּכַח הַאי בְּצַעֲרָא), his prayer ascends and stands before Him (צְלוֹתֵיהּ סַלְּקָא וְקַיְּימָא קַמֵּיהּ), then all decrees of judgment that were decreed upon him are torn (כְּדֵין אִתְקְרָעוּ כָּל גִּזְרֵי דִּינִין דְּאִתְגְזָרוּ עָלֵיהּ), and even if they were concluded in the court of the King against him for evil, all is torn (וַאֲפִילּוּ אִסְתְכָּמוּ בְּבֵי דִּינָא דְּמַלְכָּא עָלֵיהּ לְבִישׁ, כֹּלָּא אִתְקְרַע). Because at the time that Atika is revealed (בְּגִין דִּבְשַׁעֲתָא דְּעַתִּיקָא אִתְגַּלְיָיא), all freedom and all rejoicing are found (כָּל חֵירוּ וְכָל חֵידוּ אִשְׁתְּכַח), because He is revealed in the celebration of the King (בְּגִין דְּאִתְגַּלְיָיא בְּהִלּוּלָא דְּמַלְכָּא).