Daf 114b (דַּף קי״ד ע״ב)

He said to Yehoshua (אָמַר לֵיהּ לִיְהוֹשֻׁעַ): you shall be faithful between Kudsha Berikh Hu and between Yisrael (אַנְתְּ תְּהֵא מְהֵימְנָא בֵּין קוּדְשָׁא בְּרִיךְ הוּא, וּבֵין יִשְׂרָאֵל), and the pledge shall remain in your hand in faith (וְיִשְׁתְּאַר מַשְׁכּוֹנָא בִּידָךְ בְּהֵימְנוּתָא), and we shall see with whom it will remain (וְנֶחמֵי בְּמַאן יִשְׁתְּאַר). What is written: And he returned to the camp, and his servant Yehoshua son of Nun, a youth, did not depart from the tent (מַה כְּתִיב, וְשָׁב אֶל הַמַּחֲנֶה וּמְשָׁרַתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל). What is the reason it was Yehoshua? (מַאי טַעֲמָא לִיְהוֹשֻׁעַ). Because he was like the moon in relation to the sun, and he appeared to guard the pledge (בְּגִין דְּאִיהוּ כְּסִיהֲרָא לְגַבֵּי שִׁמְשָׁא, וְאִיהוּ אִתְחֲזֵי לְנַטְרָא מַשְׁכּוֹנָא). And because of this: he did not depart from the tent (וְעַל דָּא, לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל). Kudsha Berikh Hu said to Moshe (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): Moshe, it should not be so (מֹשֶׁה, לָא אִתְחֲזֵי הָכִי). For My pledge I have given into their hand (דְּהָא מַשְׁכּוֹנָא דִּילִי יָהַבִית בִּידַיְיהוּ). Even though they sinned against Me, My pledge shall remain with them, so that they not be separated from it (אַף עַל גַּב דְּאִינּוּן חָאבוּ לְגַבָּאי, מַשְׁכּוֹנָא יְהֵא לְגַבַּיְיהוּ, דְּלָא יִתְפָּרְשׁוּן מִנֵּיהּ). Some say: that it not be separated from them (ס״א דְּלָא אִתְפָּרַשׁ מִנַּיְיהוּ).

It must not be separated from them, from Yisrael, and not be returned to Me forever (תִּבְעֵי דְּאִתְפְּרַשׁ מִנַּיְיהוּ דְּיִשְׂרָאֵל, וְלָא אֵיתוּב לְגַבַּיְיהוּ לְעָלְמִין). Rather, I set My pledge with them, and through it I shall never forsake them in any place (אֶלָּא אָתִיב מַשְׁכּוֹנָא דִּילִי לְגַבַּיְיהוּ, וּבְגִינֵיהּ לָא אֶשְׁבּוֹק לְהוֹן בְּכָל אֲתַר). Even though Yisrael sinned against Kudsha Berikh Hu (אַף עַל גַּב דְּיִשְׂרָאֵל חָבוּ לְגַבֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), this pledge of His they did not forsake, and Kudsha Berikh Hu did not take it from among them (הַאי מַשְׁכּוֹנָא דִּילֵיהּ לָא שָׁבְקוּ, וְקוּדְשָׁא בְּרִיךְ הוּא לָא נָטִיל לֵיהּ מִבֵּינַיְיהוּ). And because of this, in every place where Yisrael were exiled, the Shekhinah is with them (וְעַל דָּא, בְּכָל אֲתַר דְּגַלֵּי יִשְׂרָאֵל, שְׁכִינָה עִמְּהוֹן). And because of this it is written: And I will set My dwelling among you (וְעַל דָּא כְּתִיב, וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם). And this has been established (וְהָא אוּקְמוּהָ).

Rabbi Yitzḥak opened and said (פָּתַח רִבִּי יִצְחָק וְאָמַר): “My beloved is like a gazelle or a young hart; behold, he stands, etc.” (שִׁיר הַשִּׁירִים ב דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעוֹפֶר הָאַיָּלִים הִנֵּה זֶה וְגוֹ׳) (Shir haShirim 2:9). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who merited for this Mashkona [pledge] to be with them, from the Supernal King (דְּזָכוּ דְּמַשְׁכּוֹנָא דָּא לְמֶהֱוִי גַּבַּיְיהוּ, מִן מַלְכָּא עִלָּאָה). For even though they are in Galuta [exile] (דְּאַף עַל גַּב דְּאִינּוּן בְּגָלוּתָא), Kudsha Berikh Hu [the Holy One, blessed be He] comes on every Rosh Chodesh [New Moon], Shabbat, and festival (קוּדְשָׁא בְּרִיךְ הוּא אָתֵי בְּכָל רֵישׁ יַרְחֵי וְשַׁבַּתֵּי וּזְמַנֵי), to watch over them (לְאַשְׁגְּחָא עָלַיְיהוּ), and to look upon that Mashkona [pledge] which He has with them (וּלְאִסְתַּכְּלָא בְּהַהוּא מַשְׁכּוֹנָא דְּאִית לֵיהּ גַּבַּיְיהוּ), which is His longing (דְּאִיהוּ כִּסּוּפָא דִּילֵיהּ).

To a king, whose Matronita sinned, he sent her out from his palace (לְמַלְכָּא דְּסַרְחָא מַטְרוֹנִיתָא, אַפְקָהּ מֵהֵיכָלֵיהּ). What did she do? She took his son, the treasure of the king, his beloved (מָה עַבְדַת. נַטְלַת בְּרָהּ דִּילֵיהּ כִּסּוּפָא דְּמַלְכָּא, רְחִימָא דִּילֵיהּ). And because the king’s mind was upon her, he left him in her hand (וּבְגִין דְּדַעְתָּא דְּמַלְכָּא עָלָהּ, שַׁבְקֵיהּ בִּידָהָא). At the time when the king’s will arose upon the Matronita and upon his son (בְּשַׁעֲתָא דְּסָלִיק רְעוּתָא דְּמַלְכָּא, עַל מַטְרוֹנִיתָא, וְעַל בְּרֵהּ), he would climb roofs, descend levels, and ascend walls, to look and gaze between the cracks of the wall upon them (הֲוָה סָלִיק אַגְרִין, וְנָחִית דַּרְגִּין, וְסָלִיק כּוֹתָלִין, לְאִסְתַּכְּלָא וּלְאַשְׁגָּחָא בֵּין נוּקְבֵי כּוֹתָלָא עָלַיְיהוּ). When he saw them, he would begin to weep from behind the cracks of the wall, and afterwards he would go away (כֵּיוָן דְּחָמֵי לוֹן, שָׁארֵי בָּכֵי מֵאֲחוֹרֵי קוּסְטֵי כּוֹתָלָא, וּלְבָתַר אָזִיל לֵיהּ).

So it is with Yisrael (כַּךְ יִשְׂרָאֵל): even though they went out from the palace of the King (אַף עַל גַּב דְּאִינּוּן נַפְקוּ מֵהֵיכָלֵיהּ דְּמַלְכָּא), that pledge they did not leave (הַהוּא מַשְׁכּוֹנָא לָא שָׁבְקוּ). And because the king’s will was upon them, he left it with them (וּבְגִין דִּרְעוּתָא דְּמַלְכָּא עָלַיְיהוּ, שַׁבְקֵיהּ עִמְּהוֹן). At the time when the supernal King’s will arises upon the Matronita and upon Yisrael (בְּשַׁעֲתָא דְּסָלִיק רְעוּתָא דְּמַלְכָּא קַדִּישָׁא, עַל מַטְרוֹנִיתָא וְעַל יִשְׂרָאֵל), he climbs roofs (מקפץ על הגבעות), descends levels, and ascends walls, to look and to gaze between the cracks of the wall upon them (סָלִיק אַגְרִין, נָחִית דַּרְגִּין, וְסָלִיק כּוֹתָלִין, לְאִסְתַּכְּלָא וּלְאַשְׁגָּחָא בֵּין קוּסְטֵי כּוֹתָלָא עָלַיְיהוּ). When he sees them, he begins and weeps (כֵּיוָן דְּחָמֵי לוֹן, שָׁארֵי וּבָכֵי). This is what is written: My beloved is like a deer or a young hart, leaping upon the mountains, skipping upon the hills; behold, he stands behind our wall, he looks in at the windows, he peers through the lattice (הֲדָא הוּא דִכְתִיב דּוֹמֶה דּוֹדִי לִצְבִי אוֹ לְעוֹפֶר הָאַיָּלִים לְדַלְּגָא מִכּוֹתָלָא לְאִיגְרָא, וּמֵאִיגְרָא לְכוֹתָלָא).

Behold, this one stands behind our wall (הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ), in the synagogues and in the houses of study, watching from the windows (בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) - surely a synagogue requires windows (דּוּדְאָי בֵּי כְּנִישְׁתָּא בָּעֵיָא חַלּוֹנוֹת). Peering from the lattice (מֵצִיץ מִן הַחֲרַכִּים), to look and to gaze upon them (לְאִסְתַּכְּלָא וּלְאַשְׁגָּחָא עָלַיְיהוּ). And because of this, Yisrael must rejoice on that day, for they know this, and they say (וּבְגִין כַּךְ, יִשְׂרָאֵל בָּעוּ לְמֶחְדֵּי בְּהַהוּא יוֹמָא, דְּאִינְהוּ יַדְעֵי דָּא, וְאַמְרֵי): This is the day Hashem has made; we will rejoice and be glad in it (זֶה הַיּוֹם עָשָׂה יְיָ נָגִילָה וְנִשְׂמְחָה בּוֹ) (Psalms 118). It is written (כְּתִיב): And if you shall reject My statutes, etc. (וְאִם בְּחֻקֹּתַי תִּמְאָסוּ וְגוֹ׳) (Leviticus 26).

Rabbi Yosei opened (רִבִּי יוֹסֵי פָּתַח): My son, do not despise the discipline of Hashem, and do not be weary of His reproof (מוּסַר יְיָ בְּנִי אַל תִּמְאָס וְאַל תָּקוֹץ בְּתוֹכַחְתּוֹ) (Proverbs 3). How beloved are Yisrael before Kudsha Berikh Hu (כַּמָה חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that Kudsha Berikh Hu desires to rebuke them and to speak to them in the straight path, like a father who loves his son (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאוֹכָחָא לְהוּ, וּלְדַבְּרָא לְהוּ בְּאֹרַח מֵישָׁר, כְּאַבָּא דְּרָחִים לִבְרֵיהּ). And because of His love for him, the rod is in His hand constantly, to speak to him in the straight path, that he not turn aside to the right or to the left (וּמִגּוֹ רְחִימוּ דִּילֵיהּ לְגַבֵּיהּ, שַׁרְבִיטָא בִּידֵיהּ תָּדִיר, לְדַבְּרָא לֵיהּ בְּאֹרַח מֵישָׁר, דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא).

This is what is written (הֲדָא הוּא דִכְתִיב): For whom Hashem loves He reproves, even as a father the son in whom he delights (כִּי אֶת אֲשֶׁר יֶאֱהַב יְיָ יוֹכִיחַ וּכְאָב אֶת בֵּן יִרְצֶה) (Proverbs 3). And one whom Kudsha Berikh Hu does not love, and hates, from him is removed reproof, from him is removed the rod (וּמַאן דְּלָא רָחִים לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְסָאנֵי לֵיהּ, סָלִיק מִנֵּיהּ תּוֹכָחָה, סָלִיק מִנֵּיהּ שַׁרְבִיטָא). It is written (כְּתִיב): I have loved you, says Hashem, etc. (אָהַבְתִּי אֶתְכֶם אָמַר יְיָ וְגוֹ׳) (Malachi 1). Because of His love, the rod is in His hand constantly, to speak to him (מִגּוֹ רְחִימוּתָא דִּילֵיהּ, שַׁרְבִיטָא בִּידֵיהּ תָּדִיר, לְדַבְּרָא לֵיהּ). But Esav I hated (וְאֶת עֵשָׂו שָׂנֵאתִי). Therefore from him is removed the rod, from him is removed the reproof (בְּגִין כָּךְ סְלִיקִית מִנֵּיהּ שַׁרְבִיטָא, סְלִיקַת מִנֵּיהּ תּוֹכַחְתָּא). Because I will not give him a portion in Me-he is distant from My soul (בְּגִין דְּלָא אֶתֵּן לֵיהּ בִּי חוּלָקָא, רְחִיקָא דְּנַפְשָׁאי הוּא). But you: I have loved you surely (אֲבָל אַתּוּן, אָהַבְתִּי אֶתְכֶם וַדַּאי). And because of this: My son, do not despise the discipline of Hashem, and do not be weary of His reproof (וּבְגִין כָּךְ, מוּסַר יְיָ בְּנִי אַל תִּמְאָס וְאַל תָּקוֹץ בְּתוֹכַחְתּוֹ). What is and do not be weary? (מַאי וְאַל תָּקוֹץ). Do not flee from it, like one who escapes from thorns, for these are words like thorns in his very flesh (לָא תְּקוּצוּן בֵּיהּ, כְּמַאן דְּעָרַק מִגּוֹ גּוּבִין, דְּאִינּוּן מִילִּין כְּגוֹבִין לְגַבֵּיהּ בְּגַרְמֵיהּ).