Daf 111b (דַּף קי״א ע״ב)

And a man who sinned in revealed things (וּבַּר נָשׁ דְּחָב בְּאִתְגַּלְיָיא), he is in two levels (בִּתְרֵין דַּרְגִּין אִיהוּ): if he returned in teshuvah in revealed things (אִי חָזַר בְּתִיּוּבְתָּא בְּאִתְגַּלְיָיא), he is among the Righteous (בֵּין צַּדִּיקַיָּיא), because they know the judgments of Kudsha Berikh Hu (בְּגִין דְּיַדְעִין דִּינוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and guard themselves from sinning (וְנַטְרִין גַּרְמַיְיהוּ מִלְּמֵחֱטֵי). And in hidden things, he is among the wicked (וּבְאִתְכַּסְּיָיא, בֵּין רַשִׁיעַיָּיא), to fulfill what is written (לְקַיֵּים בְּהוּ): And the eyes of the wicked shall fail (וְעֵינֵי רְשָׁעִים תִּכְלֶינָה) (Job 11). And because of this, the sin of Adam was that he transgressed (וּבְגִין דָּא, חוֹבָא דְּאָדָם עָבַר), against what is written (עַל): And Hashem Elohim commanded the man (וַיְצַּו יְיָ אֱלֹהִים) (Bereshit 2). And it has been established (וְאוֹקְמוּהָ): there is no “command” except idolatry (אֵין צַּו אֶלָּא עֲבוֹדָה זָרָה). He transgressed it (אַעְבָּר עָלֵיהּ), so He placed him in the drop of Terach (אַרְכִּיב לֵיהּ בְּטִפַּת תֶּרַח), in whom Kudsha Berikh Hu boiled with anger (דְּבֵיהּ רָתַח לְּקוּדְשָׁא בְּרִיךְ הוּא), because he transgressed the command concerning idolatry (דְּעָבַר עַל צַּו מֵעֲבוֹדָה זָרָה). When he returned in teshuvah (הָדָּר בְּתִיּוּבְתָּא), he broke the images of idolatry and all its food (וְתָבַר צּוּלְמִין דְּעֲבוֹדָה זָרָה, וְכָל מְזוֹנֵי דִּילֵיהּ). He rectified in that which he sinned (הוּא תַּקִּין בְּמָה דְּחָב), and broke the sin and the evil building he had made (וְתָבַר חוֹבָא, וּבִנְיָינָא בִּישָׁא דְּבָנָה), and enthroned Kudsha Berikh Hu and His Shekhinta over the world (וְאַמְלִיךְ לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ עַל עָלְמָא).

By what? (בְּמַאי). Because he sanctified the Name of the Blessed One publicly (בְּגִין דְּקַדִּישׁ שְׁמֵיהּ יִתְבְּרַךְ בָּרַבִּים), and entered into the fire to burn himself (וְעָאל בְּנוּרָא לְאִתּוֹקְדָא גַּרְמֵיהּ). To fulfill in him (לְקַיֵּים בֵּיהּ): The images of their gods you shall burn with fire (פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ) (Deuteronomy 7). And not only this, but his father Terach returned in teshuvah (וְלֹא עוֹד אֶלָּא דִּלְאָבוֹי תֶּרַח אַהְדָּר בְּתִיּוּבְתָּא), and he brought him and his mother and all the masters of that generation into Gan Eden (וְאָעִיל לֵיהּ וּלְאִמֵּיהּ, וּלְכָל מָארֵי דְּהַהוּא דָּרָא בְּגַן עֵדֶן). And thus he was refined in the fire like silver (וְהָכִי אִתְלָבָּן בְּנוּרָא כְּכַסְפָּא), which is the coinage of the King (דְּאִיהִי מוֹנִי״טָא דְּמַלְכָּא), and lead was mixed with it (וְשִׁקֵר לָהּ בְּעוֹפֶרֶת). He cast it into the fire (אָעִיל לֵיהּ בְּנוּרָא), and the lead came out (וְנָפַק הָעוֹפֶרֶת לְבַר): this was Yishma‘el (יִשְׁמָעֵאל).

And because of this he came forth mocking in idolatry (וּבְגִין דָּא נָפַק, מְצַּחֵק בְּעֲבוֹדָה זָרָה). And Adam was left whitened (וְאִשְׁתְּאַר אָדָם מְלוּבָּן), and this is the change of the name (וְהַאי אִיהוּ שִׁינוּי הַשֵּׁם). For when Adam is reincarnated, he requires three changes: change of name, change of place, and change of deed (דְּכַד אִתְגַּלְגַּל אָדָם, בָּעֵי לְמֶעְבַּד לֵיהּ שִׁנּוּי הַשֵּׁם, שִׁנּוּי מָקוֹם, וְשִׁנּוּי מַעֲשֶׂה). Afterwards Yitzḥak came (לְבָתַר אָתָא יִצְּחָק), and he was strengthened in him from the second sin (וְאִתְתְּקַף בֵּיהּ מֵחוֹבָא תִּנְיָינָא), of which it is said concerning Adam: this was the shedding of blood (דְּאִתְּמַר בֵּיהּ עַל הָאָדָם, דְּדָא שְׁפִיכוּת דָּמִים). And this caused the trial of Yitzḥak with the knife (וְדָא גָּרַם נִסְיוֹנָא דְּיִצְּחָק בְּסַכִּינָא). And he was purified in it, like one who separates food from waste (וְאִתְבָּרַר בֵּיהּ, כְּמַאן דְּבָרִיר אוֹכֶל מִגּוֹ פְּסוֹלֶת). And the waste went out - Esav the shedder of blood (וְנָפִיק פְּסוֹלֶת לְבַר, עֵשָׂו שׁוֹפֵךְ דָּמִים). Afterwards came Ya‘akov (לְבָתַר אָתָא יַעֲקֹב), and He placed him with Lavan (וְאַרְכִּיב לֵיהּ בְּלָבָן), and he became a servant unto him (וְאִתְעָבִיד עֶבֶד לְגַבֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): I will serve you seven years for Rachel (אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל) (Bereshit 29). And because he was exchanged for her with her sister (וּבְהַהִיא סִבָּה דְּאַחְלָף לָהּ בַּאֲחוֹתָא), he served another seven years (עֲבַד שֶׁבַע שָׁנִים אָחֳרָנִין). To bring forth the two drops which Adam had cast in a foreign place (לְאַפָּקָא תְּרֵין טִפִּין דְּזָרַק אָדָם בַּאֲתַר נוּכְרָאָה), and this is forbidden nakedness (וְדָא גִּלוּי עֲרָיוֹת). And this is the meaning of “to say” (וְהַאי אִיהוּ לֵאמֹר). And He brought them forth from Lavan the Aramean, the serpent (וְאַפִּיק לוֹן מִן לָבָן הָאֲרַמִי, נָחָשׁ).

And in these three (וּבִתְלַת אִלֵּין), Adam had change of name, change of place, and change of deed (הֲוָה לְאָדָם שִׁנּוּי הַשֵּׁם, וְשִׁנּוּי מָקוֹם, וְשִׁנּוּי מַעֲשֶׂה). Change of name: in Avraham (שִׁנּוּי הַשֵּׁם: בְּאַבְרָהָם). Change of place: in Yitzḥak (וְשִׁנּוּי מָקוֹם: בְּיִצְּחָק). Change of deed: in Ya‘akov (וְשִׁנּוּי מַעֲשֶׂה: בְּיַעֲקֹב). And if this is so, concerning him it is said (וְאִי לְהַאי דְּאִתְּמַר בֵּיהּ): Then He saw it and declared it (אָז רָאָהּ וַיְסַפְּרָהּ) (Job 28). Surely he accepted it in teshuvah, how much more so for others (קִבֵּל בְּתִיּוּבְתָּא כָּל שֶׁכֵּן לַאֲחֵרִים). And because of this, a good servant is caused by his place (וּבְגִין דָּא, עֶבֶד טוֹב אַתְרָא גָּרִים). And a bad servant, likewise (וְעֶבֶד רָע, אוּף הָכִי). But all other servants: Forever you shall serve with them (אֲבָל שְׁאָר עֲבָדִים, לְעוֹלָם בָּהֶם תַּעֲבוֹדוּ) (Leviticus 25).

The masters of the academies arose (קָמוּ מָארֵי מְתִיבְתָּא), and said (וְאָמְרוּ): Happy is the people that so for him (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ) (Psalms 144). For “that so” in gematria Moshe (שֶׁכָּכָ״ה בְּגִימַטְרִיָּא מֹשֶׁה). Ra‘aya Meheimna arose (קָם רַעְיָא מְהֵימָנָא) and said (וְאָמַר): Happy is the people whose God is Hashem (אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו) (Psalms 144). (Thus concludes Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימָנָא), (Mishpatim 117: “You shall not follow the many, etc.”) (משפטים קי״ז לֹא תִהְיֶה אַחֲרֵי רַבִּים וְכוּ׳).

(Leviticus 25) For unto Me the children of Yisrael are servants, etc. (ויקרא כה כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ׳). This commandment is to work in every kind of service in the Mikdash (פִּקּוּדָא לַעֲבוֹד בְּכָל מִינֵי עֲבוֹדָה בַּמִקְדָּשׁ), and outside of the Mikdash (וּלְבַר מִמִּקְדָּשׁ), in all those forms of worship which are called service (בְּכָל אִינּוּן פּוּלְחָנִין דְּאִקְרֵי עֲבוֹדָה), in prayer (בִּצְלוֹתָא), to labor after the commandments of Orayta, for all is called service (לְאִשְׁתַּדְּלָא בָּתַר פִּקּוּדֵי אוֹרַיְיתָא דְּכֹלָּא אִקְרֵי עֲבוֹדָה), like a servant who labors after his master, in all that is required (כְּעֶבֶד דְּאִשְׁתְּדַּל בָּתַר מָארֵיהּ, בְּכָל מַה דְּאִצְטְרִיךְ). Because Yisrael are called servants (בְּגִין דְּיִשְׂרָאֵל קָרֵי לוֹן עֲבָדִים), as it is written: For unto Me the children of Yisrael are servants, they are My servants (דִּכְתִיב כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם).

Why are they servants? (מַאי טַעֲמָא אִינּוּן עֲבָדִים). Because it is written: Whom I brought forth out of the land of Egypt (בְּגִין דִּכְתִיב אֲשֶׁר הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם). And because of this it is written afterwards in the Ten Commandments (וּבְגִין כָּךְ כְּתִיב בְּעֶשֶׂר אֲמִירָן לְבָתַר): I am Hashem your Elohim, who brought you out of the land of Egypt (דִּכְתִיב אָנֹכִי יְיָ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם) (Exodus 20). To serve Him like a servant who serves his master, who delivered him from death (לְמִפְלַח לֵיהּ כְּעֶבֶד דְּפָלַח לְמָארֵיהּ דְּפָרִיק לֵיהּ מִן מוֹתָא), who delivered him from all the evils of the world (דְּפָרִיק לֵיהּ מִכָּל בִּישִׁין דְּעָלְמָא).

In two manners - some say these are their names (בִּתְרֵין זִינִין [נ״א שְׁמָהֶן אֵלֵּין]) - Yisrael are called by Kudsha Berikh Hu: servants (אִקְרוּן יִשְׂרָאֵל לְּקוּדְשָׁא בְּרִיךְ הוּא, עֲבָדִים), as it is written: They are My servants (דִּכְתִיב עֲבָדַי הֵם). And they are called sons (וְאִקְרוּן בָּנִים), as it is written: You are children unto Hashem your Elohim (דִּכְתִיב בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14). At the time when a man knows Kudsha Berikh Hu in a general way (בְּזִמְנָא דְּיָדַע לֵיהּ בַּר נָשׁ לְּקוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַח כְּלָל), then he is called a servant, who fulfills the commandments of his Master (כְּדֵין אִקְרֵי עֶבֶד דְּעָבִיד פִּקּוּדָא דְּמָארֵיהּ), and he has no permission to search into the treasures and secrets of His house (וְלֵית לֵיהּ רְשׁוּ לְחַפְּשָׂא בְּגְנִיזוֹי וּבְרָזִין דְּבֵיתֵיהּ). But at the time when a man knows Him in a particular way (בְּזִמְנָא דְּיָדַע לֵיהּ בַּר נָשׁ בְּאוֹרַח פְּרָט), then he is called His beloved son (כְּדֵין אִקְרֵי בֵּן רְחִימָא דִּילֵיהּ), like a son who searches in his father’s treasures, in all the secrets of His house (כְּבֵן דְּחָפִישׂ בִּגְנִיזוֹי, בְּכָל רָזִין דְּבֵיתֵיהּ). And even though he is called a son, the firstborn son to Kudsha Berikh Hu (וְאַף עַל גַּב דְּאִקְרֵי בֵּן בְּרָא בּוּכְרָא לְקוּדְשָׁא בְּרִיךְ הוּא), as it is said (כְּמָה דְאַתְּ אָמֵר): My son, My firstborn, Yisrael (בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 4), he does not go out of the category of servant (לָא יִפּוּק גַּרְמֵיהּ מִכְּלָלָא דְּעֶבֶד), to serve his Father in all services which are the honor of his Father (לְמִפְלַח לַאֲבוּי בְּכָל פּוּלְחָנִין דְּאִינּוּן יְקָרָא דַּאֲבוֹי).

And so must every man be toward his Father, as a son, to search in His treasures and to know the secrets of His house and to labor after them (וְהָכִי אִצְטְרִיךְ לְכָל בַּר נָשׁ לְמֶהֱוִי לְגַבֵי אֲבוֹי בֵּן, לְחַפְּשָׂא בִּגְנִיזוֹי וּלְמִנְדַּע רָזִין דְּבֵיתֵיהּ, וּלְאִשְׁתַּדְּלָא אֲבַתְרַיְיהוּ). And to be toward his Father as a servant (וּלְמֶהֱוֵי לְגַבֵּי אֲבוֹי עֶבֶד). And the secret of the matter is that there are two levels above (וְרָזָא דְּמִלָּה, תְּרֵין דַּרְגִין אִינּוּן לְעֵילָּא), which a man must be crowned with (דְּאִצְטְרִיךְ בַּר נָשׁ לְאִתְעַטְּרָא בְּהוּ), and they are the secret of faith, and they are one (וְאִינּוּן רָזָא דִּמְהֵימְנוּתָא, וְאִינּוּן חַד). One is the secret of servant (חַד, רָזָא דְּעֶבֶד). And one is the secret of son (וְחַד, רָזָא דְּבֵן). And this servant is called Master of all the earth (וְהַאי עֶבֶד, אִקְרֵי אֲדוֹן כָּל הָאָרֶץ). Son - as we have established: My son, My firstborn, Yisrael (בֵּן, כְּמָה דְּאוֹקִימְנָא בְּנִי בְכוֹרִי יִשְׂרָאֵל). And all is one secret of faith (וְכֹלָּא רָזָא חֲדָא דִּמְהֵימְנוּתָא). And a man must be crowned with these levels, to be included in the secret of faith (וְאִצְטְרִיךְ בַּר נָשׁ לְאִתְעַטְרָא בְּאִלֵּין דַּרְגִין, לְאִתְכַּלְּלָא בְּרָזָא דִּמְהֵימְנוּתָא).