Daf 111a (דַּף קי״א ע״א)

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), Kudsha Berikh Hu did not desire that this matter be done by our hands (לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּמִלָּה דָּא יִתְעֲבִיד עַל יְדָן). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Perhaps judgment was decreed upon that man (דִּילְמָא דִּינָא אִתְגְּזַר עַל הַהוּא בַּר נָשׁ), and Kudsha Berikh Hu desired to bring before him this one, in order to save him (וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְזַמְּנָא קַמֵּיהּ הַאי, בְּגִין לְשֵׁזָבָא לֵיהּ).

While they were going (עַד דַּהֲווֹ אַזְלֵי), that man grew weary on the road (לָאָה הַהוּא גַּבְרָא בְּאוֹרְחָא). His companion said to him (אָמַר לֵיהּ חַבְרֵיהּ): Did I not tell you not to give bread to another? (וְלָא אֲמֵינָא לָךְ דְּלָא תִּתֵּן נָהֲמָא לְאָחֳרָא). Rabbi Ḥiyya said to Rabbi Yosei (אָמַר רִבִּי חִיָּיא לְרִבִּי יוֹסֵי): Here is food with us, let us give him to eat (הָא מְזוֹנָא גַּבָּן נִיהַב לֵיהּ לְמֵיכַל). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): We should seek to derive merit from him (תִּבְעֵי לְמֵיפַּק מִנֵּיהּ זְכוּתָא), let us go and observe (נֵזִיל וְנֶחמֵי). For surely, upon the crown of this one the seal of death was affixed (דְּהָא וַדַּאי בְּקַפְטוּרֵי דְּדָא טִפְסָא דְּמוֹתָא אִתְאֲחִיד), and Kudsha Berikh Hu desired to prepare his merit, in order to save him (וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְזַמְּנָא זְכוּתֵיהּ, בְּגִין לְשֵׁזְבֵיהּ).

Meanwhile (אַדְּהָכִי), that man sat and slept beneath a tree (יָתִיב הַהוּא בַּר נָשׁ, וְנָאִים תְּחוֹת חַד אִילָנָא). His companion distanced himself from him (וְחַבְרֵיהּ אִתְרְחִיק מִנֵּיהּ), and sat on another path (וְיָתִיב בְּדֶּרֶךְ אָחֳרָא). Rabbi Yosei said to Rabbi Ḥiyya (אָמַר רִבִּי יוֹסֵי לְרִבִּי חִיָּיא): Now let us sit and observe, for surely Kudsha Berikh Hu desires to perform a miracle for him (הַשְׁתָּא נֵיתִיב וְנֶחמֵי, דְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמִרְחָשׁ לֵיהּ נִיסָא). They arose and walked along (קָמוּ וְאוֹרִיכוּ). Meanwhile (אַדְּהָכִי), they saw a scorpion standing by him with flames (חָמוּ חַד טִיפְסָא בְּשַׁלְהוֹבֵי קָאִים גַּבֵּיהּ). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Woe for that man, for now he will die (וַוי עַל הַהוּא בַּר נָשׁ, דְּהַשְׁתָּא יָימוּת). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Fortunate is that man, for Kudsha Berikh Hu will perform a miracle for him (זַכָּאָה הַהוּא בַּר נָשׁ, דְּקוּדְשָׁא בְּרִיךְ הוּא יַרְחִישׁ לֵיהּ נִיסָא). Meanwhile (אַדְּהָכִי), a serpent descended from the tree (נָחַת מֵאִילָנָא חַד חִוְיָא), and sought to kill him (וּבָעָא לְמִקְטְלֵיהּ). That scorpion rose upon it and killed it (קָם הַהוּא טִפְסָא עָלֵיהּ וְקַטְלֵיהּ). The scorpion split its head (קִסְטֵּר בְּרֵישֵׁיהּ טִפְסָא), and went away (וְאָזַל לֵיהּ).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Did I not tell you that Kudsha Berikh Hu desired to perform a miracle for him? (וְלָא אֲמֵינָא לְךָ דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְמִרְחָשׁ לֵיהּ נִיסָא). And let not his merit depart from him (וְלָא תִּיפּוּק זְכוּתֵיהּ מִנֵּיהּ). Meanwhile that man awoke (אַדְּהָכִי אִתְּעַר הַהוּא בַּר נָשׁ), and arose and went his way (וְקָם וְאָזִיל לֵיהּ). Rabbi Ḥiyya and Rabbi Yosei approached him (אֲחִידוּ בֵּיהּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי), and gave him to eat (וְיָהֲבוּ לֵיהּ לְמֵיכַל). After he ate (בָּתַר דְּאָכַל), they showed him the miracle that Kudsha Berikh Hu had performed for him (אַחְוִיאוּ לֵיהּ נִיסָא דְּרָחִישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Yosei opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): Trust in Hashem and do good; dwell in the land and feed on faith (בְּטַח בַּיְיָ וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה) (Psalms 37). Fortunate is the portion of the man who does good from his own (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּעָבִיד טוֹב מִדִּידֵיהּ), for then good is awakened in Kenesset Yisrael (דְּהָא אִתְּעַר טוֹב בִּכְנֶסֶת יִשְׂרָאֵל). And with what? (וּבְמָּה). With tzedakah (בִּצְדָקָה). For when tzedakah is awakened (דְּכַד אִתְּעַר צְדָקָה), this good is then awakened toward Kenesset Yisrael (הוּא טוֹב כְּדֵין אִתְּעַר לְגַבֵּי כְּנֶסֶת יִשְׂרָאֵל). And because of this it is written (וְעַל דָּא כְּתִיב): And tzedakah saves from death (וּצְדָקָה תַּצִּיל מִמָּוֶת) (Proverbs 10).

Why is this so? (מַאי טַעֲמָא). Because tzedakah is the Tree of Life (בְּגִין דִּצְדָקָה אִילָנָא דְּחַיֵּי הוּא), and it is awakened against that Tree of Death (וְאִתְּעַר עַל הַהוּא אִילָנָא דְּמוֹתָא), and it takes those who are grasped by it, and delivers them from death (וְנָטִיל אִינּוּן דַּאֲחִידָן בֵּיהּ, וְשֵׁזִיב לוֹן מִן מוֹתָא). Who causes that Tree of Life to be awakened toward this one? (מַאן גָּרִים לְהַהוּא אִילָנָא דְּחַיֵּי דְּאִתְּעַר לְהַאי). It is surely that tzedakah which he performed (הֲוִי אֵימָא הַהִיא צְדָקָה דְּאִיהוּ עֲבִיד). As if to say, he did it above (כִּבְיָכוֹל הוּא עֲבִיד לֵיהּ לְעֵילָּא), as it is said (כְּמָה דְאַתְּ אָמֵר): He performs tzedakah at all times (עוֹשֵׂה צְדָקָה בְכָל עֵת) (Psalms 106). And this has already been said (וְהָא אִתְּמַר). And is it possible for a man to do tzedakah at all times? (וְכִי בְּכָל עֵת יָכִיל בַּר נָשׁ לְמֶעְבַּד צְדָקָה). If so, during the twelve hours of the day, who is able? (אִי הָכִי תְרֵיסָר שַׁעְתֵּי בְּיוֹמָא מַאן יָכִיל). Rather, thus we have learned (אֶלָּא הָכִי אוֹלִיפְנָא): whoever does tzedakah at all times (מַאן דְּעָבִיד צְדָקָה בְּכָל עֵת). What is at all times? (מַאי בְּכָל עֵת). As it is said (כְּמָה דְאַתְּ אָמֵר): And he shall not come at all times into the holy place (וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16), and this has been established (ואוּקְמוּהָ). And do not say only in Kenesset Yisrael alone (וְלָא תֵימָא בִּכְנֶסֶת יִשְׂרָאֵל בִּלְחוֹדוֹי), A time of holy will (עֵת רַעֲוָא קַדִּישָׁא) with the Tzaddik (בְּצַדִּיק). Rather, even at all times below, much tzedakah ascends upon them (אֶלָּא אֲפִילּוּ בְּכָל עֵת דִּלְתַתָּא אַסְגֵּי צְדָקָה עֲלַיְיהוּ), and tzedakah is awakened in all, above and below (ואִתְעַר צְדָקָה בְּכֻלְּהוּ, בְּעִלָּאֵי וְתַתָּאֵי). Because of this, a man should set his heart and his will, and cleave to Kudsha Berikh Hu (בְּגִין כָּךְ יְשַׁוִּי לִבֵּיהּ וּרְעוּתֵיהּ בַּר נָשׁ וְיִדְבַּק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא).

When they came before Rabbi Shim‘on (כֵּיוָן דְּמָטוּ קַמֵי דְּרַבִּי שִׁמְעוֹן), they related to him the matter (סָחוּ לֵיהּ עוֹבָדָא). He said (אָמַר): And what of this alone? (וּמָה דָא בִּלְחוֹדוֹי). Even anyone who grasps the Tree of Life (אֲפִילּוּ כָּל מַאן דְאֲחִיד לְּאִילָנָא דְחַיֵי), is saved in this world and even from the death of the world (אִשְׁתֵּזִיב בְּהַאי עַלְמָא ואֲפִילּוּ מִן מוֹתָא דְּעָלְמָא), unlike the rest of mankind (מִשְׁאָר בְּנֵי נָשָׁא). All the more so in the world to come (כָּל שֶׁכֵּן מְאַחֲרָא).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): In all things tzedakah awakens the Tree of Life (בְּכֻלְּהוּ אִתְעַר צְדָקָה אִילָנָא דְחַיֵי), and this place is the nourishment for all, for the sages (וְהַאי אֲתָר אִיהוּ דִּמְזוֹנָא לְכֹלָא לְתַלְמִידֵי חֲכָמִים). What is their service? (מַאי עֲבִידְתַיְיהוּ). For all the people of the world are not able to awaken tzedakah upon them (דְּהָא כָּל בְּנֵי עַלְמָא לָא יַכְלֵי לְאִתְעָרָא צְדָקָה עֲלַיְיהוּ). For they are held by tzedakah (דְּהָא אִינוּן בִּצְדָקָה אֲחִידָן), and all the people of the world are nourished through their merit, in truth (וְכָל בְּנֵי עַלְמָא בִּזְכוּתַיְיהוּ נִזוֹנִין, בְּהוּ מַמָּשׁ). And they themselves cannot be sustained by the people of the world (ואִינוּן לָא יַכְלִין לְאִתְזָנָא בְּהוּ מַמָּשׁ). Because whoever labors in Orayta (בְּגִין דְּכָל מַאן דְּאִשָׁתַדָל בְּאוֹרַיְיתָא), labors in the Tree of Life (אִשְׁתַּדַּל בְּאִילָנָא דְחַיֵי), from which all the people of the world are nourished (דְּכָל בְּנֵי עַלְמָא נִזוֹנִין מִנֵּיהּ).

It is found that the sages awaken nourishment and peace for the world (אִשְׁתְּכַּח דְּתַלְמִידֵי חֲכָמִים מִתְעָרֵי מְזוֹנָא לְעַלְמָא וּשְׁלָמָא). If nourishment is awakened for all the people of the world (אִי לְכָל בְּנֵי עַלְמָא מִתְעָרֵי מְזוֹנָא), why is it not awakened for them? (לוֹן אֲמַאי לָא מִתְעָרֵי). Rather, a sage is truly the Tree of Life (אֶלָּא תַּלְמִיד חָכָם הוּא אִילָנָא דְחַיֵי מַמָּשׁ). And the Tree of Life is not nourished except from the World to Come (וְאִילָנָא דְחַיֵי לָא מִתְּזָן אֶלָּא מִן הָעוֹלָם הַבָּא). And the World to Come is not found in this world except after one enters that world (וְהָעוֹלָם הַבָּא לָא אִשְׁתְּכַּח בְּהַאי עַלְמָא אֶלָּא לְבָתַר דְּעָאל לְהַהוּא עַלְמָא). Then he is nourished by it and his roots are planted upon it (כְּדֵין אִתְּזָן בֵּיהּ וְאִתְנֵטָעוּ שָׁרְשׁוֹי עָלֵיהּ). Now they eat from the sap of the Tree of Life (הַשְׁתָּא אַכְלֵי מֵאִיבָּא דְּאִילָנָא דְחַיֵי). And who is it? (וּמָאן אִיהוּ). It is that place which is found near the poor man (הַהוּא אֲתָר דְּאִשְׁתַּכַּח לְגַבֵּי מִסְכְּנָא), and it is called: the fruit of the tree that is in the midst of the garden (וְאִיהוּ אִקְרֵי פְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגַּן) (Bereshit 3). And because of this they eat of that fruit in this world (וְעַל דָּא אַכְלֵי מֵהַהוּא פְּרִי בְּהַאי עַלְמָא). And because of this we have learned (וְעַל דָּא תָנֵינָן): They are nourished by the arm (הֵם נִזוֹנִין בִּזְרוֹעַ). What is by the arm? (מַאי בִּזְרוֹעַ). This is Gevurah (דָא גְּבוּרָה). And they are destined for the World to Come (וְאִינוּן זְמִינִין לְעוֹלָם הַבָּא). For the nourishment of the World to Come is not in this world (דִּמְזוֹנָא דְּעוֹלָם הַבָּא, לָאו אִיהִי בְּהָאי עַלְמָא), but a small measure of its strength which is found in the sweetness of the Orayta (אֶלָּא צִמְצוּמָא זְעִירָא דְּחֵילָא דִּילֵיהּ, דְאִשְׁתַּכַּח בִּמְתִיקוּ דְּאוֹרַיְיתָא). And this is the taste of that sap of the lower Tree (וְדָא טַעֲמֵי עַל הַהוּא אִיבָּא דְּאִילָנָא תַּתָּאָה), and this is the delight of the sages and their supernal nourishment (וְדָא חֵידוּ דְּתַלְמִידֵי חֲכָמִים וּמְזוֹנָא עִילָאָה דִּילְהוֹן).

When they pass from this world (כֵּיוָן דְּיַעֲבְרוּן מֵהַאי עַלְמָא), how many supernal inheritances of the World to Come return to their places (כַּמָה נְחָלִין עִלָּאִין דְּעוֹלָם הַבָּא סָחֲרָן לְדוּכְתַיְיהוּ), and they are rooted in it and ascend higher and higher (וְיִשְׁתַרְשׁוּן בֵּיהּ וְיִסְתָלְקוּן לְעֵילָּא לְעֵילָּא). As it is said (כְּמָה דְאַתְּ אָמֵר): Eye has not seen, O Elohim, besides You, what He will do for those who wait for Him (עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךָ יָעֲשֶׂה לִמְחַכֵּה לוֹ) (Isaiah 64).

What is He will do? (מַאי יָעֲשֶׂה). This is the Yovel (דָא יוֹבְלָא). That which is called the World to Come (הַהוּא דְּאִקְּרֵי הָעוֹלָם הַבָּא). Surely it is for those who wait for Him (לִמְחַכֵּה לוֹ וַדַּאי), who do not desire nourishment for this world until they arrive at their nourishment (דְּלָא בַּעְיָין מְזוֹנָא לְעַלְמָא דָא, עַד דְּאָתַאן לִמְזוֹנָא דִּילְהוֹן). Some say: until their nourishment is rectified (נ״א: דְּאִתְקַן לִמְזוֹנָא דִּילְהוֹן). And what is their nourishment? (וּמַאי מְזוֹנָא דִּילְהוֹן). The World to Come (הָעוֹלָם הַבָּא). And because of this they are meritorious in all (וְעַל דָּא זַכָּאָן בְּכֹלָּא). Of them it is written (דְּעָלַיְיהוּ כְּתִיב): Eye has not seen, O Elohim, etc. (עַיִן לֹא רָאֲתָה אֱלֹהִים וְגוֹ׳).

Ra‘aya Meheimna

And you shall bequeath them to your children after you, etc., forever you shall serve with them, etc. (וְהִתְנַחֲלְתֶּם אוֹתָם לִבְנֵיכֶם וְגוֹ׳ לְעוֹלָם בָּהֶם תַּעֲבוֹדוּ וְגוֹ׳) (Leviticus 25). This commandment is to work with the Canaanite slave (פִּקּוּדָא דָּא לַעֲבוֹד בְּעֶבֶד כְּנַעֲנִי), as it is written: forever you shall serve with them (דִּכְתִיב, לְעוֹלָם בָּהֶם תַּעֲבוֹדוּ). And they are from the side of Ḥam who revealed nakednesses (וְאִינּוּן מִסִּטְרָא דְּחָם דְּגַלֵּי עֶרְיָין), of whom it is said (דְּאִתְּמַר עָלֵיהּ): Cursed be Canaan, a servant of servants shall he be to his brothers (אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו) (Bereshit 9). Why a servant of servants? (אֲמַאי עֶבֶד עֲבָדִים). Rather, a servant to that eternal servant (אֶלָּא עֶבֶד לְהַהוּא עֶבֶד עוֹלָם), which is the world of Yovel (דְּאִיהוּ עוֹלָמוֹ שֶׁל יוֹבֵל).

And if you say (וְאִי תֵּימָא): Behold, he was the brother of Shem and Yefet (דְּהָא אָחוּהָּ דְּשֵׁם וְיֶפֶת הֲוָה). Why then was it not so with them? (אֲמַאי לָא הֲוָה הָכִי כְּוָותַיְיהוּ). And so, from the seed of Ḥam was Eliezer the servant of Avraham (וְהָכִי מִזַּרְעָא דְּחָם הֲוָה אֱלִיעֶזֶר עֶבֶד דְּאַבְרָהָם). Why was he not like him? (אֲמַאי לָא הֲוָה כְּוָותֵיהּ). For he came forth a Tzaddik (דְּנָפַק צַּדִּיק), and Kudsha Berikh Hu acknowledged him in his blessing (וְקוּדְשָׁא בְּרִיךְ הוּא אוֹדֵי בְּבִרְכָתֵיהּ), when Lavan blessed him (כַּד בָּרִיךְ לֵיהּ לָבָן). Rather, surely here is the secret of Gilgul (Reincarnation) (אֶלָּא וַדַּאי הָכָא בְּרָזָא דְּגִלְגּוּלָא): rolling light before darkness (גּוֹלֵל אוֹר מִפְּנֵי חֹשֶׁךְ). The servant of Avraham who came forth from darkness (עַבְדָּא דְּאַבְרָהָם דְּנָפַק מֵחֹשֶׁךְ), this seed of Ḥam (וְדָא זַרְעָא דְּחָם), it is sufficient for the servant to be like his master, who is Avraham (דַּיוֹ לְעֶבֶד לִהְיוֹת כְּרַבּוֹ דְּאִיהוּ אַבְרָהָם), who came forth from Terach the idolater (דְּנָפַק מִתֶּרַח עוֹבֵד עֲבוֹדָה זָרָה). And darkness before light (וְחֹשֶׁךְ מִפְּנֵי אוֹר): this is Yishma‘el, who came forth from Avraham (דָּא יִשְׁמָעֵאל דְּנָפַק מֵאַבְרָהָם), and Esav from Yitzḥak (וְעֵשָׂו מִיִּצְחָק). And the secret of the mixture of drops (וְרָזָא תַּעֲרוֹבֶת טִפִּין): in a place not his own, this is caused (בַּאֲתַר דְּלָאו דִּילֵיהּ גָּרִים דָּא).

One who mingles his drop in a handmaid, Maḥalat the daughter of Yishma‘el (מַאן דְּעָרִיב טִפָּה דִּילֵיהּ, בְּשִׁפְחָה מַחֲלַת בַּת יִשְׁמָעֵאל), or in the daughter of a foreign god (אוֹ בְּבַת אֵל נֵכָר), who are evil, darkness (דְּאִינּוּן רָע חֹשֶׁךְ), while his drop is good, light (וְטִפָּה דִּילֵיהּ טוֹב אוֹר). And Elohim saw the light, that it was good (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Bereshit 1). He mingles good with evil (מְעָרֵב טוֹב עִם רָע), and transgresses the command of his Master (עָבַר עַל מֵימְרָא דְּמָארֵיהּ), who said (דְּאָמַר): And from the Tree of the Knowledge of Good and Evil you shall not eat from it (וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ) (Bereshit 2).

Kudsha Berikh Hu, with that which one mixed (קוּדְשָׁא בְּרִיךְ הוּא, בְּהַהוּא דְּעִרֶב), He placed it upon him, and brought him in reincarnation to receive his punishment (אַרְכִּיב לֵיהּ, וְאַיְיתֵי לֵיהּ בְּגִלְגּוּלָא לְקַבְּלָא עוֹנְשֵׁיהּ). If he returned in teshuvah (חָזַר בְּתִיּוּבְתָּא), and labored in Orayta (אִשְׁתָּדַּל בְּאוֹרַיְיתָא), then he separated good from evil (וְאַפְרִישׁ טוֹב מֵרָע), which are the categories of forbidden and permitted, impure and pure, fit and unfit (דְּאִינּוּן אָסוּר וְהֶתֵּר, טוּמְאָה וְטָהֳרָה, כָּשֵׁר וּפָסוּל). By this, evil is separated from good (בְּדָא אִתְפְּרַשׁ רָע מִטוֹב), of which it is said (דְּאִתְּמַר בֵּיהּ): And He formed (וַיִּיצֶר) - a formation for good and a formation for evil (יְצִּירָה לְטָב, וִיצִּירָה לְבִישׁ). By Orayta He separated them (בְּאוֹרַיְיתָא אַפְרִישׁ לוֹן).

Kudsha Berikh Hu bequeathed him a Neshama from Himself (קוּדְשָׁא בְּרִיךְ הוּא יָרִית לֵיהּ נִשְׁמְתָא מִנֵּיהּ), to have dominion over both (לְמֶהֱוִי שַׁלְטָא עַל תַּרְוַויְיהוּ): over the one that is light, which is the World to Come (בְּחַד דְּאִיהוּ אוֹר. עָלְמָא דְּאָתֵי), and over the one that is darkness, which is this world (וּבְחַד דְּאִיהוּ חֹשֶׁךְ, עָלְמָא דֵּין). This is what is written (הֲדָא הוּא דִכְתִיב): And He blew into his nostrils the breath of life (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Bereshit 2). And according to merits and sins (וּכְפוּם זַכְוָון וְחוֹבִין). As has been established (כְּמָה דְּאוּקְמוּהָ): He who performs one mitzvah, they bestow good upon him (הָעוֹשֶׂה מִצְּוָה אַחַת מְטִיבִין לוֹ). A Beinoni, whose merits and sins are balanced (בֵּינוֹנִי, זַכְוָון וְחוֹבוֹי שְׁקִילִין), half his merits are above and half his sins are below (פָּלְגוּ זַכְוָון לְעֵילָּא וּפַלְגּוּ חוֹבוֹי לְתַתָּא). Some say: and half below (נ״א: וּפַלְגוּ לְתַתָּא). And this is the secret (וְרָזָא דָּא): What is your request, and it shall be given to you; and what is your petition, even to half the kingdom, and it shall be done (מַה שְּׁאֵלָתֵךְ וְיִנָּתֶן לָךְ וּמַה בַּקָּשָׁתֵךְ עַד חֲצִי הַמַּלְכוּת וְתֵעָשׂ) (Esther 5). A complete Tzaddik - all his merits are above, and his sins below (צַּדִּיק גָּמוּר, כָּל זַכְווֹי לְעֵילָּא, וְחוֹבוֹי לְתַתָּא). A complete Rasha - all his sins are above, and his merits below (רָשָׁע גָּמוּר, חוֹבוֹי לְעֵילָּא, וְזַכְווֹי לְתַתָּא).