Daf 110b (דַּף ק״י ע״ב)

And this do not uncover their nakedness (וְהַאי לֹא תְגַלֶּה עֶרְוָתָן), is closeness (קֵירוּב), for all nakednesses are considered as idolatry (דְּכָל עֶרְיָין שְׁקִילִין לְעֲבוֹדָה זָרָה). For all the Sitra achra, of them it is said (דְּכָל סִטְרִין אָחֳרָנִין, עָלַיְיהוּ אִתְּמַר): From these were separated the isles of the nations in their lands (מֵאֵלֶּה נִפְרְדוּ אִיִּי הַגּוֹיִם בְּאַרְצֹתָם) (Bereshit 10). And it is written: according to their tongues, in their lands, in their nations (וּכְתִיב לִלְשׁוֹנוֹתָם בְּאַרְצֹתָם בְּגוֹיֵיהֶם) (Bereshit 10). And it is written: For there Hashem confused the language of all the earth, and from there Hashem scattered them (וּכְתִיב כִּי שָׁם בָּלַל יְיָ שְׂפַת כָּל הָאָרֶץ וּמִשָּׁם הֱפִיצָּם יְדוָ״ד) (Bereshit 11). And whoever brings any offering to the Sitra achra (וְכָל מַאן דְּקָרִיב שׁוּם קָרְבָּנָא לְסִטְרִין אָחֳרָנִין), Kudsha Berikh Hu separates him from His Name (קוּדְשָׁא בְּרִיךְ הוּא אַפְרִישׁ לֵיהּ מִשְּׁמֵיהּ), and he has no portion in His Name (וְלֵית לֵיהּ חוּלָקָא בִּשְׁמֵיהּ).

For Kudsha Berikh Hu chose Yisrael from all the other nations (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּחַר לוֹן לְיִשְׂרָאֵל מִכָּל שְׁאָר אוּמִין). This is what is written (הֲדָא הוּא דִכְתִיב): And Hashem chose you (וּבְךָ בָּחַר יְיָ) (Deuteronomy 14). And He set them apart from among them for His portion (וּפָלִיג לוֹן מִנַּיְיהוּ לְחוּלָקֵיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): For Hashem’s portion is His people (כִּי חֵלֶק יְיָ עַמּוֹ) (Deuteronomy 32). And because of this He gave them the Orayta from His Name (וּבְגִין דָּא יָהִיב לוֹן אוֹרַיְיתָא מִשְּׁמֵיהּ). This is My Name forever, and this is My remembrance for all generations (זֶה שְׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר) (Exodus 3). And this has been established: Yud-Heh with My Name is 365 (וְהָא אוּקְמוּהָ: י״ה עִם שְׁמִי ש״ס״ה). And Vav-Heh with My Remembrance is 248 (ו״ה עִם זִכְרִי רמ״ח). In every mitzvah, He bound Yisrael in His Name (בְּכָל מִצְּוָה וּמִצְּוָה, קָשִׁיר לוֹן לְיִשְׂרָאֵל בִּשְׁמֵיהּ), so that every one of their limbs would be His portion and His inheritance (לְמֶהֱוִי כָּל אֵבֶר וְאֵבֶר דִּלְהוֹן, חוּלַק עַדְבֵיהּ וְאַחֲסָנְתֵּיהּ). And because of this, He that sacrifices to the elohim shall be destroyed, etc. (וּבְגִין דָּא זוֹבֵחַ לָאֱלֹהִים יָחֳרָם וְגוֹ׳) (Exodus 22).

Yisrael must join Hashem in their walking and in their waking (צְּרִיכִין יִשְׂרָאֵל לְשַׁתְּפָא לַיְיָ, בַּהֲלִיכָה דִּלְהוֹן, בְּהָקִיץ דִּלְהוֹן). This is what is written (הֲדָא הוּא דִכְתִיב): When you walk, it shall lead you; when you lie down, it shall watch over you; and when you awake, it shall speak with you (בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמוֹר עָלֶיךָ וַהֲקִיצּוֹתָ הִיא תְשִׂיחֶךָ) (Proverbs 6). That disciple arose and bowed before him (קָם הַהוּא תַּלְמִידָא וְאִשְׁתְּטַח קַמֵּיהּ), and said: fortunate is his portion (וְאָמַר זַכָּאָה אִיהוּ חוּלָקֵיהּ), for whoever merits to hear these words (דְּמַאן דְּזָכֵי לְמִשְׁמַע מִלִּין אִלֵּין), all is the Name of Hashem on every side (כֻּלְּהוּ שֵׁם יְיָ בְּכָל סִטְרָא), and nothing departs from Him, outside, in all His sides (וְלָא נָפִיק מִנֵּיהּ לְבַר בְּכָל סִטְרוֹי). (Thus concludes Ra‘aya Meheimna) (ע״כ רָעְיָא מְהֵימְנָא), (daf 29a commandment to offer, etc.) (כ״ט ע״א פְּקוּדָא לְהַקְרִיב וְכוּ').

And if you shall say: What shall we eat, etc. (וְכִי תֹאמְרוּ מַה נֹאכַל וְגוֹ׳) (Leviticus 25). Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח): Trust in Hashem and do good; dwell in the land and feed on faith (בְּטַח בַּיְיָ וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה) (Psalms 37). Forever a man must be careful with his Master (לְעוֹלָם בַּר נָשׁ יְהֵא זָהִיר בְּמָארֵיהּ), and bind his heart to the supernal faith (וִידַבֵּק לִבֵּיהּ בִּמְהֵימְנוּתָא עִלָּאָה), so that he may be complete with his Master (בְּגִין דִּיהֱוִי שְׁלִים בְּמָארֵיהּ). For when he is complete in Him (דְּכַד יֶהֱוִי שְׁלִים בֵּיהּ), none in the world can harm him (לָא יַכְלִין לְאַבְאָשָׁא לֵיהּ כָּל בְּנֵי עָלְמָא).

Come and see (תָּא חֲזֵי): Trust in Hashem and do good (בְּטַח בַּיְיָ וַעֲשֵׂה טוֹב). What is do good? (מַאי וַעֲשֵׂה טוֹב). Rather, thus we have learned (אֶלָּא הָכִי תַּנִינָן): by the deed below, the deed above is awakened (בְּעוֹבְדָא דִּלְתַתָּא, יִתְעַר עוֹבְדָא דִּלְעֵילָא). And this has been established (וְהָא אוּקְמוּהָ): And you shall do them (וַעֲשִׂיתֶם אוֹתָם) (Leviticus 18) - as if to say, you make them (כִּבְיָכוֹל, אַתּוּן תַּעַבְדוּן לְהוֹן). For by your arousal which you perform below (בְּגִין דִּבְהַהוּא אַתְעֲרוּתָא דִּלְכוֹן דְּאַתּוּן עַבְדִּין לְתַתָּא), there is arousal above (אִתְעַר לְעֵילָּא). And because of this it is written: and do good (וְעַל דָּא וַעֲשֵׂה טוֹב כְּתִיב). And there is no good except the Tzaddik (וְאֵין טוֹב אֶלָּא צַדִּיק), as it is written: Say of the Tzaddik that it is good (דִּכְתִיב אִמְרוּ צַדִּיק כִּי טוֹב) (Isaiah 3). Once you do this (כֵּיוָן דְּאַתּוּן עַבְדִּין הַאי), surely this good is awakened (וַדַּאי הַאי טוֹב יִתְעַר). Then: dwell in the land and feed on faith (כְּדֵין שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה), and all is one (וְכֹלָּא חַד).

Dwell in the land (שְׁכָן אֶרֶץ) - this is the supernal land (אֶרֶץ עִלָּאָה). For there is nothing in the world that can dwell with her until this good is awakened toward her (דְּהָא לֵית לָךְ בְּעָלְמָא, דְּיָכוֹל לְמִשְׁרֵי בַּהֲדָהּ, עַד דְּיִתְעַר הַאי טוֹב לְגַבָּהּ). When it is awakened to her (כֵּיוָן דְּיִתְעַר לֵיהּ), as if He Himself does it for her (כִּבְיָכוֹל הוּא עֲבִיד לֵיהּ). Then: dwell in the land (וּכְדֵין שְׁכָן אֶרֶץ), dwell within her (שְׁרֵי בְּגַוָּוהּ), consume enmity, delight in her (אֵיכוּל אֵיבָה, אִשְׁתַּעְשַׁע בַּהֲדָהּ). And feed on faith (וּרְעֵה אֱמוּנָה) - this is the land, and all is one (דָּא אֶרֶץ וְכֹלָּא חַד), as it is said (כְּמָה דְּאַתְּ אָמֵר): And Your faith in the nights (וְאֱמוּנָתְךָ בַּלֵּילוֹת) (Psalms 92). And feed on faith (וּרְעֵה אֱמוּנָה) - speak with her in all your will (הֲוִי דָּבַּר לָהּ בְּכָל רְעוּתָךְ). But if you do not awaken toward her (וְאִי לָא תִּתְּעַר לָקֳבְלָהּ), then this good is removed from her (הַאי טוֹב אִתְרְחַק מִנָּהּ), and you shall not come near to her (וְלָא תִּקְרַב בַּהֲדָהּ). Do not approach her: you are a flaming fire (לָא תִּקְרַב לְגוֹ אַתּוּן נוּרָא יָקִידְתָּא). But if you do approach her, it must be in fear (וְאִי תִּקְרַב בַּהֲדָהּ, בִּדְחִילוּ), like one who fears death (כְּמָאן דְּדָחִיל מִן מוֹתָא). For then the fire burns and sets the world aflame with its blaze (דְּהָא כְּדֵין נוּרָא דָּלִיק, וְאוֹקִיד עָלְמָא בְּשַׁלְהוֹבוֹי). And when this good is awakened toward her (וְכֵיוָן דְּאִתְעַר לָקֳבְלָהּ הַאי טוֹב), then dwell within her (כְּדֵין, שָׁארֵי בְּגַוָּוהּ), and do not fear her (וְלָא תִּדְחַל מִנָּהּ אַנְתְּ). Then it is written (כְּדֵין כְּתִיב): And you shall decree a word, and it shall be established for you; and light shall shine upon your ways (וְתִגְזַר אֹמֶר וְיָקָם לָךְ וְעַל דְּרָכֶיךָ נָגַּה אוֹר) (Job 22).

Come and see (תָּא חֲזֵי), the sons of faith speak to this one according to their will every day (בְּנֵי מְהֵימְנוּתָא מַדְבְּרֵי לְהַאי לִרְעוּתְהוֹן בְּכָל יוֹמָא). Who are the sons of faith? (מַאן אִינּוּן בְּנֵי מְהֵימְנוּתָא). They are those who awaken this good toward Him (אִינּוּן דְּמִתְעָרֵי הַאי טוֹב לָקֳבְלֵיהּ), and do not spare their own (וְלָא חָס עַל דִּילֵיהּ), and know that Kudsha Berikh Hu gives him more (וְיַדְעֵי דְּהָא קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ יַתִיר). As it is said (כְּמָה דְאַתְּ אָמֵר): There is one who scatters and yet increases more (יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד) (Proverbs 11).

Why is this so? (מַאי טַעֲמָא). Because he has aroused blessing toward Him (בְּגִין דְּהַאי אִתְעַר בִּרְכָאן לָקֳבְלֵיהּ), and he does not say: if I give this now, what shall I do tomorrow? (וְלָא יֵימָּא אִי אֶתֵּן הַאי הַשְׁתָּא, מַאי אַעְבִּיד לְמָחָר). But Kudsha Berikh Hu gives him blessing until beyond measure (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ בִּרְכָאן עַד בְּלִי דַּי), as has been established (כְּמָה דְּאוּקְמוּהָ). And because of this it is written (וּבְגִין כַּךְ): And if you shall say: What shall we eat in the seventh year, etc. (וְכִי תֹּאמְרוּ מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִית וְגוֹ׳) (Leviticus 25). What is written? (מַה כְּתִיב). Then I will command My blessing upon you in the sixth year, and it shall bring forth produce for three years (וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים). And it shall bring forth (וְעָשָׂת), it should have been written and she shall bring forth (וְעָשְׂתָה מִבָּעֵי לֵיהּ). Why is it written and it shall bring forth? (מַאי וְעָשָׂת). Rather, to bring out the Heh (אֶלָּא לְאַפָּקָא ה׳), which has Shemittah and rest, and does not perform labor (דְּאִית לָהּ שְׁמִטָּה וְנַיְיחָא, וְלָא עָבִיד עֲבִידְתָּא). It is written (כְּתִיב): See, Hashem has given you on the sixth day bread for two days, etc. (רְאוּ כִּי יְיָ נוֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם וְגוֹ׳) (Exodus 16). So too (כְּגַוְונָא דָּא): Then I will command My blessing upon you in the sixth year, etc. (וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְגוֹ׳).

Rabbi Ḥiyya and Rabbi Yosei were walking on the road (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אָזְלֵי בְּאָרְחָא). They came upon that mountain (פָּגְעוּ בְּהַהוּא טוּרָא), and found two men who were going (אַשְׁכָּחוּ תְּרֵי גַּבְרֵי דַּהֲווֹ אָזְלֵי). Meanwhile they saw a certain man who was coming (אַדְּהָכִי חָמוּ חַד בַּר נָשׁ דְּהֲוָה אָתֵי), and he said to them (וְאָמַר לוֹן): Please, from you, give me food, a piece of bread (בְּמָטוּ מִנַּיְיכוּ, הָבוּ לִי מְזוֹנָא פִּתָּא דְּנַהֲמָא), for these two days I have been wandering in the wilderness and have eaten nothing (דְּהַנֵי תְּרֵין יוֹמִין דְּתַעִינָא בְּמַדְבְּרָא, וְלָא אֲכַלְנָא מִדִּי).

One of those two men escaped notice (אִשְׁתְּמִיט חַד מֵאִינּוּן תְּרֵי גַּבְרֵי), and brought out his provisions which he had brought for the journey (וְאַפִּיק מְזוֹנֵיהּ דְּאִיהוּ אַיְיתֵי לְאוֹרְחָא), and gave him, and he ate and drank (וְיָהִיב לֵיהּ, וְאָכִיל וְאַשְׁקֵי לֵיהּ). His companion said to him (אָמַר לֵיהּ חַבְרֵיהּ): What will you do for food? For I have eaten mine (מַה תַּעֲבִיד מִן מְזוֹנָא, דְּהָא אֲנָא דִּידִי אֲכַלְנָא). He said to him (אָמַר לֵיהּ): And what of yours? I will go (וּמֶה עֲלֵי דִּידָךְ, אֲנָא אָזִיל). That poor man sat with him until he ate all that he had (יָתִיב גַּבֵּיהּ הַהוּא מִסְכְּנָא, עַד דְּאָכַל כָּל מַה דְּהֲוָה גַּבֵּיהּ). And the bread that remained he gave to the traveler (וְהַהוּא נָהֲמָא דְּאִשְׁתְּאַר, יָהַב לֵיהּ לְאוֹרְחָא), and went his way (וְאָזַל לֵיהּ).