Daf 107a (דַּף ק״ז ע״א)

Rabbi Shim‘on was walking on the road (רַבִּי שִׁמְעוֹן הֲוָה אָזִיל בְּאָרְחָא), and with him were Rabbi El‘azar and Rabbi Abba and Rabbi Ḥiyya and Rabbi Yosei and Rabbi Yehudah (וַהֲוָה עִמֵּיהּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וְרִבִּי חִיָּיא וְרִבִּי יוֹסֵי וְרִבִּי יְהוּדָה). They came to a certain stream of water (מָטוּ לְחָד טִיקְלֵי דְּמַיָּא), Rabbi Yosei cast his cloak upon his shoulder into the water (פּוּסְקְרָא רִבִּי יוֹסֵי בְּקַטְפּוֹי לְגוֹ מַיָּא). He said (אָמַר), “The vapor of the swampy water-if only it did not exist” (קוּטְרָא דְּקוּסְטֵי דְּמַיָּא וּלְוַאי לָא שְׁכִיחַ).

Rabbi Shim‘on said to him (אָמַר לֵיהּ רִבִּי שִׁמְעוֹן): “It is forbidden to you” (אָסִיר לָךְ). For this is the sun of the world (שַׁמְשָׁא דְּעָלְמָא הוּא), and it is forbidden to treat with disgrace the sun of Kudsha Berikh Hu (וְאָסִיר לְאַנְהָגָא קְלָנָא בְּשַׁמְשָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא), and all the more so those who are doers of truth (וְכָל שֶׁכֵּן דְּאִינּוּן עוֹבַדֵי קְשׁוֹט), who dwell in the decorum of the supernal palace (בְּנִימוּסֵי דְּקִסְטִירָא עִלָּאָה שְׁכִיחֵי).

He opened and said (פָּתַח וְאָמַר): “And Elohim saw all that He had made, and behold, it was very good” (וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד) (Bereshit 1). “And Elohim saw all that He had made”-plainly (וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה, סְתָם), even snakes and scorpions and mosquitoes (אֲפִילּוּ נְחָשִׁים וְעַקְרַבִּים וִיתּוּשִׁים), and even those who appear to be destroyers of the world (וַאֲפִילּוּ אִינּוּן דְּאִתְחָזוּן מְחַבְּלֵי עָלְמָא). Regarding all of them it is written: “And behold, it was very good” (בְּכֻלְּהוּ כְּתִיב וְהִנֵּה טוֹב מְאֹד). All of them are ministers of the world (כֻּלְּהוּ שַׁמָּשֵׁי עָלְמָא), sustainers of the world (מַדְבְּרֵי עָלְמָא), but human beings do not know (וּבְנֵי נָשָׁא לָא יַדְעֵי).

While they were walking (עַד דַּהֲווֹ אָזְלֵי), they saw a desert serpent before them (חָמוּ חַד חִוְיָא מַדְבָּר קָמַּיְיהוּ). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): “Surely this has come to perform a miracle for us” (וַדַּאי דָּא אָזִיל לְאַרְחֲשָׁא לָן נִיסָא). That serpent ran before them (רָהַט הַהוּא חִוְיָא קַמַּיְיהוּ), and it struck with one fang (וְקָטַר בְּחַד אֶפְעֶה) into a nest along the side of the road (בְּקִיטְרָא דְּאוֹרְחָא), and they bit one another and died (סַטוּן חַד בְּחַד וּמִיתוּ). Some say: they blossomed (נ״א: נִצַּן). When they arrived (כַּד מָטוּן), they saw both of them lying on the road (חָמוּ לוֹן לְתַרְוַויְּיהוּ שְׁכִיבִין בְּאָרְחָא). Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): “Blessed is the Merciful One, who performed a miracle for us” (בְּרִיךְ רַחֲמָנָא דְּרָחִישׁ לָן נִיסָא). For anyone who looks at this, when it is alive (דְּהָא כָּל מַאן דְּאִסְתָּכַּל בְּהַאי, כַּד אִיהוּ בְּקִיּוּמֵיהּ), or if it looks at a person (אוֹ אִיהוּ יִסְתָּכַּל בְּבַּר נָשׁ), he will surely not survive (לָא יִשְׁתְּזִיב וַדַּאי), and all the more so if one approaches it (כָּל שֶׁכֵּן אִי יִקְרַב בַּהֲדֵיהּ). He recited over it (קָרָא עָלֵיהּ): “No evil shall befall you, and no plague shall come near your tent” (לֹא תְאוּנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ) (Psalms 91). And in all this, Kudsha Berikh Hu performs His mission (וּבְכֹלָּא עָבִיד קוּדְשָׁא בְּרִיךְ הוּא שְׁלִיחוּתָא דִּילֵיהּ), and we are not permitted to treat with disgrace anything that He has done (וְלֵית לָן לְאַנְהָגָא קְלָנָא בְּכָל מַה דְּאִיהוּ עָבֵד). And concerning this it is written (וְעַל דָּא כְּתִיב): “Hashem is good to all, and His mercy is upon all His works” (טוֹב יְיָ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Psalms 145), and it is written (וּכְתִיב): “All Your works shall praise You, Hashem” (יוֹדוּךָ יְיָ כָּל מַעֲשֶׂיךָ) (Psalms 145). (Printed in Vayechi 291) (נדפס ויחי רכ״א).

Rabbi Shim‘on opened (רִבִּי שִׁמְעוֹן פָּתַח): “I am a rose of the Sharon, a lily of the valleys” (אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים) (Song of Songs 2). How beloved is Kenesset Yisrael before Kudsha Berikh Hu (כַּמָּה חֲבִיבָה כְּנֶסֶת יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), for Kudsha Berikh Hu praises her (דְּקוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח לֵיהּ), and she praises Him constantly (וְהִיא מְשַׁבַּחַת לֵיהּ תָּדִיר). And how many praises and songs has she prepared for the King continually (וְכַמָּה שְׁבָחִין וּמַזְמְּרִין אַתְקְנַת לֵיהּ לְמַלְכָּא תָּדִיר). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), who cleave to the side of the holy portion (דַּאֲחִידָן בְּעַדְבָּא דְּחוּלָקָא קַדִּישָׁא), as it is written (כְּמָה דִכְתִּיב): “For Hashem’s portion is His people, Ya'akov the lot of His inheritance” (כִּי חֵלֶק יְיָ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32).

“I am a rose of HaSharon [the Sharon plain]” (אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן)—this is Knesset Yisrael [Assembly of Israel] (דָּא כְּנֶסֶת יִשְׂרָאֵל), which is called a rose (דְּאִקְרֵי חֲבַצֶּלֶת), which stands in the beauty of its adornment in the Garden of Eden, to be planted there (דְּקַיְּימָא בִּשְׁפִירוּ דְּנוֹי בְּגִנְתָּא דְּעֵדֶן לְאִתְנַטְּעָא). HaSharon [the Sharon plain]—which is she (הַשָּׁרוֹן, דְּהִיא). Some say: Sarah (נ״א: שָׂרָה), and she praises the Supernal King (וּמַשְׁבָּחַת לֵיהּ לְמַלְכָּא עִלָּאָה). Another matter (דָּבָר אַחֵר): “I am a rose of HaSharon [the Sharon plain]” (אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן), which needs to be watered (דְּבַעְיָא לְאִשְׁתְּקָאָה), from the waters of the deep river (מִשַּׁקְיוּ דְּנַחֲלָא עֲמִיקָא), the spring of rivers (מַבּוּעָא דְּנַחֲלִין). As you say (כְּמָה דְאַתְּ אָמֵר): “The Sharon has become like the Aravah” (הָיָה הַשָּׁרוֹן כַּעֲרָבָה) (Yeshayahu 33:9), “into a pool of water” (לַאֲגַם מָיִם) (Yeshayahu 41:18). “A lily of the valleys” (שׁוֹשַׁנַּת הָעֲמָקִים), which stands in the depth of all (דְּקַיְּימָא בְּעֲמִיקְתָּא דְּכֹלָּא) (Zohar, Bereshit 291a). “A lily of the valleys” (שׁוֹשַׁנַּת הָעֲמָקִים). Who are these valleys? (מַאן אִינּוּן עֲמָקִים). As you say (כְּמָה דְאַתְּ אָמֵר): “Out of the depths I have called You, Hashem” (מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ) (Tehillim 130:1). “A rose of HaSharon [the Sharon plain]” (חֲבַצֶּלֶת הַשָּׁרוֹן), from that place where the waters of the deep rivers emerge (מֵהַהוּא אֲתַר דְּשַׁקְיוּ דְּנַחֲלִין עֲמִיקִין נָפְקִין), and never cease forever (וְלָא פַּסְקִין לְעָלְמִין). “A lily of the valleys” (שׁוֹשַׁנַּת הָעֲמָקִים), the lily of that place which is called the Depth of All (שׁוֹשַׁנַּת דְּהַהוּא אֲתַר דְּאִקְרֵי עֲמִיקָא דְּכֹלָּא), concealed from all sides (סָתִים מִכָּל סִטְרִין).

Come and see (תָּא חֲזֵי), at first a rose is green (בְּקַדְמִיתָא חֲבַצֶּלֶת יְרוֹקָא), with green leaves (בְּטַרְפִּין יְרוֹקִין), afterward it is a lily (לְבָתַר שׁוֹשַׁנָּה), in two colors, red and white (בִּתְרֵין גַּוְונִין סוּמָק וְחִוָּור). A rose: in six leaves (שׁוֹשַׁנַּת: בְּשִׁית טַרְפִּין). A rose: that changes its color (שׁוֹשַׁנַּת: דְּשַׁנִיאַת גַּוְונָהָא), and it changes from color to color (וְאִשְׁתְּנִיאַת מִגַּוְונָא לְגַוְונָא). A rose, at first, is a lily (שׁוֹשַׁנַּת, בְּקַדְמִיתָא חֲבַצֶּלֶת). At the time when she desires to enter into Zivug with the King (בְּזִמְנָא דְּבַעְיָא לְאִזְדַּוְּוגָא בֵּיהּ בְּמַלְכָּא), she is called a lily (אִקְרֵי חֲבַצֶּלֶת). After she cleaves to the King, in those kisses (בָּתַר דְּאִתְדָּבָקַת בֵּיהּ בְּמַלְכָּא, בְּאִינּוּן נְשִׁיקִין), she is called a rose (אִקְרֵי שׁוֹשַׁנָּה), for it is written (בְּגִין דִּכְתִּיב): “His lips are roses” (שִׂפְתוֹתָיו שׁוֹשַׁנִּים) (Song of Songs 5). A rose of the valleys (שׁוֹשַׁנַּת הָעֲמָקִים)-she changes and alters her color (דְּהִיא שַׁנְיַית וּמַשְׁנִיאַת גַּוְונָהָא), sometimes for good (זִמְנִין לְטָב), and sometimes for bad (וְזִמְנִין לְבִישׁ). Sometimes for judgment (זִמְנִין לְדִינָא), and sometimes for mercy (וְזִמְנִין לְרַחֲמֵי). As it is written (בְּרֵאשִׁית ג): “And the woman saw that the tree was good for food, and that it was a delight to the eyes, and so forth” (וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְגוֹ') (Bereshit 3).

Come and see (תָּא חֲזֵי), for human beings do not know (דְּהָא בְּנֵי נָשָׁא לָא יַדְעִין), and do not look (וְלָא מִסְתַּכְּלִין), and do not pay attention (וְלָא מַשְׁגִּיחִין). At the time when Kudsha Berikh Hu created Adam (בְּשַׁעֲתָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא לָאָדָם), and honored him with supernal honor (וְאוֹקִיר לֵיהּ בְּיָקִירוּ עִלָּאָה), He desired of him that he cleave to Him (בָּעָא מִנֵּיהּ לְאִתְדַּבְּקָא בֵּיהּ), so that he be found united, and with a united heart (בְּגִין דְּיִשְׁתְּכַח יְחִידָאי, וּבְלִבָּא יְחִידָאי), and in the place of singular attachment (וּבַאֲתַר דִּדְבֵיקוּתָא יְחִידָאָה), that does not change nor ever turn (דְּלָא יִשְׁתַּנֵי וְלָא יִתְהַפֵּךְ לְעָלְמִין), in that bond of singular faith (בְּהַהוּא קִשּׁוּרָא דִּמְהֵימְנוּתָא יְחִידָאָה), where all is bound (דְּכֹלָּא בֵּיהּ אִתְקְשַׁר). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And the Tree of Life in the midst of the garden” (וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן).