Daf 113b (דַּף קי״ג ע״ב)

In this manner Rabbi Shim‘on said (כְּגַוְונָא דָּא אָמַר רִבִּי שִׁמְעוֹן): (II Samuel 8) And David made a Name (שמואל ב ח וַיַּעַשׂ דָּוִד שֵׁם). And did David make it? (וְכִי דָּוִד עֲבַד לֵיהּ). Rather, because he went in the paths of the Orayta, and performed the commandments of the Orayta, and conducted the kingdom as was fitting (אֶלָּא בְּגִין דְּאָזִיל בְּאָרְחֵי דְּאוֹרַיְיתָא, וְעָבִיד פִּקּוּדֵי אוֹרַיְיתָא, וְאַנְהִיג מַלְכוּתָא כְּדְקָא יֵאוֹת), as it were, he made the Name above (כִּבְיָכוֹל, עָשָׂה שֵׁם לְעֵילָּא). And there was no king in the world who merited to this like David (וְלָא הֲוָה מַלְכָּא בְּעָלְמָא דְּזָכָה לְהַאי כְּדָוִד), for he would arise at midnight and praise Kudsha Berikh Hu until the Holy Name ascended to its throne at the rising of the light of day (דְּהֲוָה קָם בְּפַלְגוּת לֵילְיָא, וַהֲוָה מְשַׁבַּח לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, עַד דְּסָלִיק שְׁמָא קַדִּישָׁא בְּכוּרְסְיָּיה, בְּשַׁעֲתָא דְּסָלִיק נְהוֹרָא דִּימָמָא). As it were, he truly made the Name, as it is said: (Leviticus 24) And the son of the Israelite woman pronounced the Name and blasphemed (כִּבְיָכוֹל הוּא עָבַד שֵׁם מַמָּשׁ כְּמָה דְאַתְּ אָמֵר וַיִּקּוֹב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל). And because of this it is written: And David made a Name (וּבְגִין כָּךְ וַיַּעַשׂ דָּוִד שֵׁם).

And because of this it is written: And you shall do them (וְעַל דָּא וַעֲשִׂיתֶם אוֹתָם כְּתִיב). And if you labor to do them, to perfect the Holy Name as is fitting (וְאִי אַתּוּן תִּשְׁתַּדְּלוּן לְמֶעְבַּד לוֹן, לְאִתְתַּקְנָא שְׁמָא קַדִּישָׁא כְּדְקָא יָאוּת), all those blessings above will be found upon you in their proper perfection (כָּל אִינּוּן בִּרְכָאן דִּלְעֵילָּא יִשְׁתַּכְּחוּן גַּבַּיְיכוּ בְּתִקּוּנֵיהוֹן כְּדְקָא יֵאוֹת). (Leviticus 26) And I will give your rains in their time, etc. (וִיקְרָא כו וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְגוֹ׳). Each and every one will give its strength upon you (כָל חַד וְחַד, יִתֵּן חֵילָא דִּילֵיהּ עָלַיְיכוּ). Who are they? That rectification which you performed of that Holy Name (מַאן אִינּוּן. הַהוּא תִּקּוּנָא דַּעֲבַדְתּוּן דְּהַהוּא שְׁמָא קַדִּישָׁא).

In this manner it is written: (Bereshit 18) And they shall keep the way of Hashem, to do righteousness and justice (כְּגַוְונָא דָּא כְּתִיב וְשָׁמְרוּ דֶּרֶךְ יְיָ לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט). And since it is written: And they shall keep the way of Hashem, why add: to do righteousness and justice? (וְכִי כֵּיוָן דִּכְתִיב וְשָׁמְרוּ דֶּרֶךְ יְיָ, אֲמַאי לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט). Rather, whoever guards the ways of the Orayta, as it were, he does righteousness and justice (אֶלָּא מַאן דְּנָטִיר אוֹרְחוֹי דְּאוֹרַיְיתָא, כִּבְיָכוֹל הוּא עוֹשֶׂה צְדָקָה וּמִשְׁפָּט). And what are righteousness and justice? This is Kudsha Berikh Hu (וּמַאי צְדָקָה וּמִשְׁפָּט. דָּא קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Shim‘on wept and said (בָּכָה רַבִּי שִׁמְעוֹן וְאָמַר): woe to mankind, that they neither know nor regard the glory of their Master (וַוי לוֹן לִבְנֵי נָשָׁא, דְּלָא יַדְעִין וְלָא מַשְׁגִּיחִין בִּיקָרָא דְּמָארֵיהוֹן). Who makes the Holy Name each day? It is, I say, the one who gives charity to the poor (מַאן עָבִיד שְׁמָא קַדִּישָׁא בְּכָל יוֹמָא, הֲוִי אֵימָא מַאן דְּיָהִיב צְדָקָה לְמִסְכְּנֵי).

Come and see (תָּא חֲזֵי): behold, it has been established that the poor man is held fast by judgment (הָא אוּקְמוּהָ הָכִי הוּא, דְּמִסְכְּנָא אָחִיד בֵּיהּ בְּדִינָא), and all his sustenance is in judgment (וְכָל מֵיכְלַיְיהוּ בְּדִינָא הוּא), the place called Tzedek [Righteousness] (אֲתַר דְּאִקְרֵי צֶדֶק), as you say (כְּמָה דְאַתְּ אָמֵר): “A prayer of the afflicted when he faints” (תְּפִלָּה לְעָנִי כִּי יַעֲטֹף) (Tehillim 102:1). Tefillah [tefillin]—this is Tefillah Shel Yad [hand tefillin], and we have established this (תְּפִלָּה, דָּא תְּפִלָּה שֶׁל יַד, וְאוֹקִימְנָא). And whoever gives Tzedakah [charity] to the poor person (וּמַאן דְּיָהִיב לֵיהּ צְדָקָה לְמִסְכְּנָא) makes the Holy Name above complete, as is fitting (הוּא עָבִיד לְעֵילָּא שְׁמָא קַדִּישָׁא שְׁלִים כְּדְקָא יָאוּת). Because this Tzedakah [charity] is the Ilana deChayyei [Tree of Life] (בְּגִין דִּצְדָקָה דָּא אִילָנָא דְּחַיֵּי), and Tzedakah [charity] is given to Tzedek [Righteousness] (וּצְדָקָה יָהִיב לְצֶדֶק). And when it is given to Tzedek [Righteousness] (וְכַד יָהִיב לְצֶדֶק), then this is joined with that (כְּדֵין אִתְחַבָּר דָּא בְּדָא), and the Holy Name is found complete (וּשְׁמָא קַדִּישָׁא אִשְׁתְּכַח שְׁלִים).

Whoever produces this arousal below (מַאן עָבִיד דָּא אִתְּעָרוּתָא דִּלְתַּתָּא), it is certainly as though he makes the Holy Name in completeness (וַדַּאי כְּאִלּוּ עָבִיד שְׁמָא קַדִּישָׁא בִּשְׁלִימוּ). In the manner that he acts below, so it is aroused above (כְּגַוְונָא דְּאִיהוּ עָבִיד לְתַּתָּא, הָכִי אִתְּעַר לְעֵילָּא). And concerning this it is written (וְעַל דָּא כְּתִיב): “Fortunate are those who keep judgment, who perform righteousness at all times” (אַשְׁרֵי שׁוֹמְרֵי מִשְׁפָּט עוֹשֵׂה צְדָקָה בְּכָל עֵת) (Tehillim 106:3). “Who performs Tzedakah [charity]”—this is Kudsha Berikh Hu [the Holy One, blessed be He]; as it were, he makes Him (עוֹשֵׂה צְדָקָה, דָּא קוּדְשָׁא בְּרִיךְ הוּא, כִּבְיָכוֹל הוּא עָבִיד לֵיהּ).

Come and see (תָּא חֲזֵי): the poor person—behold, it has been established—what is his place? (מִסְכְּנָא הָא אִתְּמַר מַאן הוּא אַתְרֵיהּ). What is the reason? (מַאי טַעְמָא). Because the poor person has nothing of his own, except what is given to him (בְּגִין דְּמִסְכְּנָא לָא אִית לֵיהּ מִדִילֵיהּ כְּלוּם, אֶלָּא מַה דְּיָהֲבִין לֵיהּ). And the Sihara [moon] has no light of its own, except what the Shimsha [sun] gives to it (וְסִיהֲרָא לָא אִית לָהּ נְהוֹרָא מִדִילָהּ, אֶלָּא מַה דְּיָהִיב לָהּ שִׁמְשָׁא).

Come and see (תָּא חֲזֵי): why is a poor person considered as dead? (אֲמַאי עָנִי חָשׁוּב כַּמֵּת). What is the reason? (מַאי טַעְמָא). Because that place causes it for him (בְּגִין דְּהַהוּא אֲתַר גָּרִים לֵיהּ), for he is found in the place of death (דְּהָא בַּאֲתַר דְּמוֹתָא הוּא שְׁכִיחַ). And because of this he is called dead (וּבְגִין כָּךְ אִקְרֵי מֵת). One who has compassion upon him (הַהוּא דְּחָיִיס עָלֵיהּ), gives him Tzedakah [charity] (הוּא יָהִיב לֵיהּ צְדָקָה), and the Ilana deChayyei [Tree of Life] rests upon him (אִילָנָא דְּחַיֵּי שַׁרְיָא עֲלוֹי). As you say (כְּמָה דְאַתְּ אָמֵר): “And Tzedakah [charity] delivers from death” (וּצְדָקָה תַּצִּיל מִמָּוְת) (Mishlei 10:2). And in the manner that a person acts below, so too it is truly done above (וּכְגַוְונָא דְּעָבִיד בַּר נָשׁ לְתַתָּא, הָכִי נָמֵי עָבִיד לְעֵילָּא מַמָּשׁ).

Fortunate is the portion of one who merits to make the Holy Name above (זַכָּאָה חוּלָקֵיהּ דְּזָכֵי לְמֶעְבַּד שְׁמָא קַדִּישָׁא לְעֵילָּא). Because of this, Tzedakah [charity] ascends above all (בְּגִין כָּךְ צְדָקָה סָלִיק עַל כֹּלָּא). And these words apply to Tzedakah [charity] for its own sake (וְהָנֵי מִלֵי, צְדָקָה לִשְׁמָהּ). For Tzedakah [charity] is aroused toward Tzedek [Righteousness] (דְּהָא אִתְּעַר צְדָקָה לְצֶדֶק), to join them together as one (לְחַבְּרָא לוֹן כַּחֲדָא), so that all may become the Holy Name, as is fitting (וּלְמֶהֱוִי כֹּלָּא שְׁמָא קַדִּישָׁא כְּדְקָא יָאוּת). For Tzedek [Righteousness] is not rectified or completed except through Tzedakah [charity] (דְּהָא צֶדֶק, לָא אִתְתָּקַּן, וְלָא אִשְׁתְּלִים, אֶלָּא בִּצְדָקָה). As it is written (דִּכְתִּיב): “Through Tzedakah [charity] you shall be established” (בִּצְדָקָה תִּכּוֹנָנִי) (Yeshayahu 54:14). And it was said concerning Knesset Yisrael [Assembly of Israel] (וְלִכְנֶסֶת יִשְׂרָאֵל אִתְּמַר). And because of this (וּבְגִין כָּךְ): “And you shall do them, etc.” (וַעֲשִׂיתֶם אוֹתָם וְגוֹ׳) (Vayikra 26:3). “And I will give peace in the land, and you shall lie down, and none shall make you afraid, etc.” (וִיקְרָא כ״ו וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְגוֹ׳) (Vayikra 26:6).

Rabbi Yosei opened (רִבִּי יוֹסֵי פָּתַח): “Tremble and do not sin, etc.” (תהלים ד רִגְזוּ וְאַל תֶּחֱטָאוּ וְגוֹ׳) (Tehillim 4:5). “Tremble and do not sin” (רִגְזוּ וְאַל תֶּחטָאוּ)—this verse has been established (הַאי קְרָא אוּקְמוּהָ): a person must stir the Yetzer Tov [good inclination] against the Yetzer Hara [evil inclination], and this is good (דְּבָעֵי בַּר נָשׁ לְאַרְגָּזָא יֵצֶר טוֹב עַל יֵצֶר הָרָע, וְשַׁפִּיר). But when night falls (אֲבָל בְּשַׁעֲתָא דְּרָמַשׁ לֵילְיָא), and a person lies upon his bed (וּבַר נָשׁ שָׁכִיב עַל עַרְסֵיהּ), how many Gardinei Nimusin [officers of judgment] are aroused in the world (כַמָה גַּרְדִּינֵי נִמוּסִין מִתְעָרִין בְּעָלְמָא), and go and wander (וְאָזְלִין וְשָׁאטִין). And people must feel awe before Kudsha Berikh Hu [the Holy One, blessed be He] and fear Him (וּבְנֵי נָשָׁא בָּעָאן לְאִתְרַגְּזָא מִקָּמֵיה קוּדְשָׁא בְּרִיךְ הוּא, וּלְדַחֲלָא מִנֵּיהּ), so that his soul not be found among them, and he be saved from them (בְּגִין דְּלָא יִשְׁתְּכַח נַפְשֵׁיהּ בְּגַּוַּיְיהוּ, וְיִשְׁתֵּזִיב מִנַּיְיהוּ). And a person must not bring forth from among them a word with his mouth (וְיִבְעֵי לֵיהּ לְבַּר נָשׁ, דְּלָא יָפִּיק מִנַּיְיהוּ מִלָּה בְּפוּמֵיהּ), so that they not be aroused toward him, nor be found with him (בְּגִין דְּלָא יִתְּעַר לְהוּ לְגַבֵּיהּ, וְלָא יִשְׁתַּכְּחוּן בַּהֲדֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Speak in your heart upon your bed, and be still, Selah” (אִמְרוּ בִלְבַבְכֶם עַל מִשְׁכַּבְכֶם וְדֹמּוּ סֶלָה). That he not bring forth from among them a word from his mouth (דְּלָא יָפִּיק מִנַּיְיהוּ מִלָּה מִפּוּמֵיהּ).