Daf 105b (דַּף ק״ה ע״ב)

And concerning this we have learned: they tear up for him the decree of seventy years (וְעַל דָּא תָּנֵינָן, קוֹרְעִין לוֹ גְּזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה). Who are the seventy years? (מַאן שִׁבְעִין שָׁנָה). Rather, even though all those seventy crowns of the King agreed upon him, that he was seen with them, all is torn (אֶלָּא אַף עַל גַּב דְּאַסְכִּמוּ עָלֵיהּ כָּל אִינּוּן שִׁבְעִין כִּתְרֵי מַלְכָּא, דְּהוּא אִתְחֲזֵי בְּהוּ, כֹּלָּא אִתְקְרַע). Because Atika Kadisha lifts him - Some say: annuls for him these (בְּגִין דְּעַתִּיקָא קַדִּישָׁא נָטִיל לֵיהּ לְבַּר נָשׁ - ס״א: בְּטִיל לֵיהּ וְהָנֵי), and these things are when it is aroused upon him in a dream on the night of the Sabbath (וְהָנֵי מִלֵי, כַּד מִתְעָרֵי עָלֵיהּ בְּחֶלְמָא בְּלֵילְיָא דְּשַׁבְתָא). Like a King who makes a celebration for his son (לְמַלְכָּא דַּעֲבֵיד הִלוּלָא לִבְרֵיהּ), and decrees joy upon all (וְגָזַר חֶדְוָה עַל כֹּלָּא). On this day of celebration all the world rejoices (בְּהַאי יוֹמָא דְּהִלּוּלָא, כָּל עָלְמָא הֲווֹ חֲדָאן), and one man was sad, bound in chains (וּבַר נָשׁ חַד הֲוָה עָצִיב, תָּפִיס בְּקוּלְרָא).

The King came to rejoice (אָתָא מַלְכָּא לְחֶדְוָותָא), saw all the people rejoicing as He had decreed (חָמָא כָּל עַמָּא חֲדָאן כְּמָה דְּאִיהוּ גָזַר). He lifted His eyes and saw that man bound in chains, sad (זָקַף עֵינוֹי, חָמָא הַהוּא בַּר נָשׁ תָּפִיס בְּקוּלְרָא עָצִיב). He said: and how is it that all the people of the world rejoice in the celebration of My son, and this one is bound in chains? (אָמַר, וּמַה כָּל בְּנֵי עָלְמָא חֲדָאן בְּהִלּוּלָא דִּבְרִי, וְדָא תָּפִיס בְּקוּלְרָא).

Immediately, He commanded, and he was brought out (מִיַּד פָּקִיד וְנַפְקֵי לֵיהּ), and they released him from his collar-chains (וְשָׁאֲרוּ לֵיהּ מִקוּלְרֵיהּ). Some say: from his bonds (ס״א: מִקַּטְרוֹי). So too, this one who remains in a fast on Shabbat (כַּךְ הַאי דְּשָׁארִי בְּתַעֲנִיתָא בְּשַׁבְּתָא): all the world rejoices (כָּל עָלְמָא חֲדָאן), while he is sad (וְאִיהוּ עָצִיב), and he is bound in chains (וְהַאי אִתְפַּס בְּקוּלְרָא). At the time when Atika Kadisha [the Holy Ancient One] is revealed on that day (בְּשַׁעֲתָא דְעַתִּיקָא קַדִּישָׁא אִתְגַּלְיָיא בְּהַאי יוֹמָא), and this person is found bound in chains (וְאִשְׁתְּכַח הַאי בַּר נָשׁ תָּפִיס בְּקוּלְרָא), even though all those seventy years of which we spoke had agreed concerning him (אַף עַל גַּב דְּאַסְכִּימוּ עָלֵיהּ כָּל אִינּוּן שִׁבְעִין שְׁנִין דְּאַמָרָן), all is torn, and no judgment rests upon him (כֹּלָּא אִתְקְרַע, וְלָא שָׁארֵי עָלֵיהּ דִּינָא). On another day, there is permission to tear it for him on that day (בְּיוֹמָא אָחֳרָא אִית בֵּיהּ רְשׁוּ לְמִקְרַע לֵיהּ, בְּהַהוּא יוֹמָא); how much more so on Shabbat (כָּל שֶׁכֵּן שַׁבָּת). For there is no day in which strength is not found (דְּלֵית לָךְ יוֹם דְּלָא אִשְׁתְּכַח בֵּיהּ חֵילָא), and one who remains in a Ta‘anit Chalma [fast of a dream] on that day (וּמַאן דְּשָׁארִי בְּתַעֲנִיתָא דְּחֶלְמָא בְּהַהוּא יוֹמָא), that day does not ascend until his judgment is torn (לָא סָלִיק הַהוּא יוֹמָא עַד דְּקָרַע דִּינֵיהּ).

But not seventy years like the day of the Sabbath (אֲבָל לָאו דְּשִׁבְעִין שָׁנָה כְּיוֹמָא דְּשַׁבָּת). Therefore, on that day itself and not on another day, for there is no permission for one day over another day (בְּגִין כָּךְ, בְּהַהוּא יוֹמָא מַמָּשׁ, וְלָא בְּיוֹמָא אָחֳרָא, דְּלֵית רְשׁוּ לְיוֹמָא עַל יוֹמָא אָחֳרָא). Every day, what occurs in its day, it does (כָּל יוֹמָא, מַה דְּאִירַע בְּיוֹמֵיהּ, עָבִיד). What does not occur in its day, it does not do (דְּלָא אִירָע בְּיוֹמֵיהּ, לָא עָבִיד). And concerning this, a man must not cause to ascend from this day to another day (וְעַל דָּא לָא לִבְעֵי לֵיהּ לְאֱינָשׁ לְסַלְּקָא לֵיהּ מִיּוֹמָא דָּא לְיוֹמָא אָחֳרָא). Therefore, “a matter of a day in its day” we have learned, and not a matter of a day for another day (וּבְגִין כַּךְ, דְּבַר יוֹם בְּיוֹמוֹ תָּנֵינָן, וְלָא דְּבַר יוֹם לְיוֹמָא אָחֳרָא). And come and see, it is not in vain that it is aroused upon him in a dream, but in order to seek mercy upon him (וְתָא חֲזֵי, לָאו לְמַגָנָא מִתְעָרֵי עָלֵיהּ בְּחֶלְמָא, בְּגִין לְמִתְבַּע עָלֵיהּ רַחֲמֵי). Woe to that man upon whom it is not aroused, and he is not informed in a dream, for he is called evil (וַוי לְהַהוּא בַּר נָשׁ דְּלָא מִתְעָרֵי עָלֵיהּ, וְלָא אוֹדְעוּ לֵיהּ בְּחֶלְמָא, דְּהָא אִקְרֵי רָע). And for this it is written, “Evil shall not dwell with You” (וּבְגִינֵי כַּךְ, לֹא יְגוּרְךָ רָע כְּתִיב) (Psalms 5). And it is written, “Evil shall not be visited, it shall not be visited, because he is evil” (וּכְתִיב, בַּל יִפָּקֶד רָע, בַּל יִפָּקֶד, בְּגִין דְּאִיהוּ רָע) (Proverbs 19).

Rabbi Yose said: it is written, “From pursuing your own desire and speaking a word” (אָמַר רִבִּי יוֹסֵי, כְּתִיב, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר) (Isaiah 58). Since it is written, “From pursuing your own desire,” what is “and speaking a word”? (כֵּיוָן דִּכְתִיב מִמְּצוֹא חֶפְצְךָ, מַהוּ וְדַבֵּר דָּבָר). Rather, until he decrees a word properly, and then speaks it (אֶלָּא, עַד דְּיִגְזַר מִלָּה כְּדְקָא יֵאוֹת, וִימַלֵּל לֵיהּ). Surely this is the clarity of the word, as it is written, “and speaking a word” (וַדַאי כַּךְ הוּא בְּרִירָא דְּמִלָּה, מַשְׁמַע דִּכְתִיב וְדַבֵּר דָּבָר). Fortunate are Israel in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), of them it is written, “And He said, Surely they are My people, children that will not deal falsely, so He was to them a savior” (עָלַיְיהוּ כְּתִיב, וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ) (Isaiah 63). And it is written, “And the son of an Israelite woman went out, and he was the son of an Egyptian man, etc.” (וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי וְגוֹ׳) (Leviticus 24). “And he went out” - Rabbi Yehudah said: he went out from the portion of Israel, he went out from the portion of all, he went out from the portion of faith (וַיֵּצֵא, רִבִּי יְהוּדָה אָמַר, נָפַק מִכְּלָלָא דְּחוּלָקָא דְּיִשְׂרָאֵל, דְּנָפַק מִכְּלָלָא דְּכֹלָּא, נָפַק מִכְּלָלָא דִּמְהֵימְנוּתָא). “And they quarreled in the camp” - from here we learn, whoever comes from the defilement of seed, in the end it is revealed in front of all (וַיִּנָּצוּ בַּמַּחֲנֶה, מִכָּאן אוֹלִיפְנָא, כָּל מַאן דְּאָתֵי מִזּוּהֲמָא דְּזַרְעָא, לְסוֹף גַּלְיָיה לֵיהּ קַמֵּי כֹּלָּא). What causes this? The defilement of the evil portion that is in him (מַאן גָּרִים לֵיהּ, זוּהֲמָא דְּחוּלָקָא בִּישָׁא דְּאִית בֵּיהּ). For he has no portion in the lot of Israel (דְּלֵית לֵיהּ חוּלָקָא בִּכְלָלָא דְּיִשְׂרָאֵל).

Rabbi Ḥiyya opened, “It is the glory of Elohim to conceal a matter, and the glory of kings is to search out a matter” (רִבִּי חִיָּיא פָּתַח, כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבוֹד מְלָכִים חֲקוֹר דָּבָר) (Proverbs 25). “It is the glory of Elohim to conceal a matter” - that a man has no permission to reveal hidden words that were not given to be revealed (כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר, דְּלֵית רְשׁוּ לְבַר נָשׁ לְגַלָּאָה מִלִּין סְתִימִין, דְּלָא אִתְמְסָרוּ לְאִתְגַּלְיָיא). Words that Atik Yomin concealed, as it is said, “To eat to satisfaction, and to cover Atik” (מִלִּין דְּחָפָא לוֹן עַתִּיק יוֹמִין, כְּמָה דְאַתְּ אָמֵר, לֶאֱכוֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק) (Isaiah 23). “To eat to satisfaction” - until that place where there is permission, and no further (לֶאֱכוֹל לְשָׂבְעָה, עַד הַהוּא אֲתַר דְּאִית לֵיהּ רְשׁוּ וְלָא יַתִיר). And with all this, “and to cover Atik” - surely to cover Atik (וְעִם כָּל דָּא, וְלִמְכַסֶּה עָתִיק, לִמְכַסֶּה עָתִיק וַדַּאי).

Another matter: “To eat to satisfaction” - these are the friends who know the paths and ways to go in the path of faith properly (דָּבָר אַחֵר, לֶאֱכוֹל לְשָׂבְעָה, אִינּוּן חַבְרַיָּיא דְּיַדְעִין אָרְחִין וּשְׁבִילִין לְמֵיהַךְ בְּאֹרַח מְהֵימְנוּתָא כְּדְקָא יֵאוֹת). Like the generation in which Rabbi Shim‘on dwelled within it (כְּגוֹן דָּרָא דְּרִבִּי שִׁמְעוֹן שָׁארֵי בְּגַוִיהּ). “And to cover Atik” - these are other generations, for they were not found to eat, to be satisfied, and to reveal words within them, but only to cover Atik (וְלִמְכַסֶּה עָתִיק, מִדָּרִין אָחֳרָנִין דְּהָא כֻּלְּהוֹן לָא אִתְחָזוּן לֶאֱכוֹל וּלְשָׂבְעָה וּלְאִתְגַּלְיָיא מִלִּין בְּגַוַויְיהוּ, אֶלָּא לִמְכַסֶּה עָתִיק). As it is said, “Do not give your mouth to bring your flesh into guilt” (כְּמָה דְּאַתְּ אָמֵר, אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ) (Ecclesiastes 5).