Daf 127a (דַּף קכ״ז ע״א)

And how many judgments pass over a person when he departs from this world (וְכַמָּה בֵּי דִּינָא אַעְבַּר בַּר נָשׁ כַּד נָפִק מֵהַאי עָלְמָא). One is that supernal judgment which we have mentioned (חַד הַהוּא דִּינָא עִלָּאָה דְּקָאָמַרָן), when the spirit departs from the body (כַּד נָפִיק רוּחָא מִן גּוּפָא). And one judgment, when his deeds and words go before him and the heralds proclaim over him (וְחַד דִּינָא, כַּד עוֹבָדוֹי וּמִלּוֹי אָזְלִין קַמֵּיהּ, וְכָרוֹזֵי מַכְרְזֵי עֲלוֹי). And one judgment, when he enters the grave (וְחַד דִּינָא, כַּד עָיֵיל לְקִבְרָא). And one is the judgment of the grave (וְחַד דִּינָא דְּקִבְרָא). And one is the judgment of the worm (וְחַד דִּינָא דְּתוֹלַעֲתָּא). And one is the judgment of Gehinnom (וְחַד דִּינָא דְּגֵיהִנָּם). And one is the judgment of the spirit, which goes and wanders in the world and finds no place until his deeds are completed (וְחַד דִּינָא דְּרוּחָא דְּאַזְלָא וְשָׁאט בְּעָלְמָא, וְלָא אַשְׁכַּח אֲתָר, עַד דְּיִשְׁתְּלִימוּ עוֹבָדוֹי).

Certainly seven occasions pass over him (וְדַאי שִׁבְעָה עִדָּנִין יַחְלְפוּן עֲלוֹי). Therefore, a person must, when he is found in this world (בְּגִין כַּךְ בָּעֵי בַּר נָשׁ כַּד אִיהוּ אִשְׁתְּכַח בְּהַאי עָלְמָא), to fear his Master (לְדַחֲלָא מִן מָארֵיהּ), and to examine every single day his deeds (וּלְאִסְתַּכְּלָא בְּכָל יוֹמָא וְיוֹמָא בְּעוֹבָדוֹי), and to return from them before his Master (וְיֵיתוּב מִנַּיְיהוּ קַמֵּי מָרֵיהּ). When King David looked upon those judgments of man (כַּד אִסְתְּכַל דָּוִד מַלְכָּא בְּאִינּוּן דִּינִין דְּבַר נָשׁ), when he departs from this world (כַּד אִסְתַּלָּק מֵהַאי עָלְמָא), he began and said (אַקְדִּים וְאָמַר): “Bless Hashem, O my soul” (בָּרֲכִי נַפְשִׁי אֶת יְיָ) (Tehillim 103), before you depart from the world (עַד דְּלָא תִּפּוּק מֵעָלְמָא), now that you are still found with the body (הַשְׁתָּא דְּאַנְתְּ אִשְׁתְּכַחַת עִם גּוּפָא). “And all my innards, His holy Name” (וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ). You, limbs that participate with the spirit (אַתּוּן שַׁיְיפֵי דְּמִשְׁתַּתְּפֵי בְּרוּחָא), now that you are still found with it (הַשְׁתָּא דְּאִשְׁתְּכָחַת עִמְּכוֹן), hasten to bless the Holy Name (אַקְדִּימוּ לְבָרְכָא שְׁמָא קַדִּישָׁא), before the time arrives when you will not be able to bless Him and to give thanks for yourselves (עַד לָא יִמְטֵי זִמְנָא דְּלָא תֵיכְלּוּן לְבָרְכָא לֵיהּ וּלְאוֹדָאָה עֲלַיְיכוּ).

Come and see (תָּא חֲזֵי): “If a man shall clearly utter a vow, a Nazirite to separate himself in this world, to be sanctified in the holiness of his Master” (אִישׁ כִּי יַפְלִיא לִנְדֹּר נֶדֶר, נָזִיר דְּאַקְדִּים בְּהַאי עָלְמָא לְאִתְקַדְּשָׁא בִּקְדוּשָּׁה דְּמָארֵיהּ) (Bamidbar 6). “From wine and strong drink he shall separate himself, vinegar of wine…” etc. (מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְגוֹ׳).

Here we must contemplate (הָכָא אִית לְאִסְתַּכְּלָא): since wine was prohibited to him (כֵּיוָן דְּאָסִיר לֵיהּ חַמְרָא), why also grapes? (עֲנָבִים לָמָּה). For concerning the priests it is written: “Wine and strong drink you shall not drink…” (דְּהָא בְּכַהֲנֵי כְּתִיב: יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ׳) (Vayikra 10). Might one say grapes also? (יָכוֹל עֲנָבִים נָמֵי לָא). No, for grapes are permitted to them (בַּעֲנָבִים שָׁרֵי). But here for the Nazir, what is the reason that grapes were forbidden to him? (הָכָא לַנָּזִיר, מַאי טַעְמָא אָסַר לֵיהּ עֲנָבִים).

Rather, this deed and this word (אֶלָּא, עוֹבָדָא דָּא, וּמִלָּה דָּא), is a supernal mystery (רָזָא עִלָּאָה הוּא), to be separated from judgment in all things (לְאִתְפָּרְשָׁא מִן דִּינָא בְּכֹלָּא). And behold it is known (וְהָא יְדִיעָא), that tree wherein Adam Kadma’ah sinned (הַהוּא אִילָנָא דְּחָב בֵּיהּ אָדָם קַדְמָאָה), it was grapes (עֲנָבִים הֲווֹ). And this is the mystery of the matter (וְדָא הוּא רָזָא דְּמִלָּה), for wine, strong drink, and grapes are united in one aspect (דְּהָא יַיִן וְשֵׁכָר וַעֲנָבִים, בְּסִטְרָא חַד אִתְאֲחָדוּ). Wine is Above (יַיִן לְעֵילָּא), and this has been established (וְאוֹקְמוּהָ). Strong drink is to the left (שֵׁכָר לִשְׂמָאלָא), for strong drink comes forth from wine (דְּהָא שֵׁכָר מִיַּיִן נָפְקָא). Grapes gather all of them to themselves (עֲנָבִים דְּכָנִישׁ כֻּלְּהוּ לְגַבַּיְיהוּ), and this is the tree wherein Adam Kadma’ah sinned (וְדָא הוּא אִילָנָא דְּחָב בֵּיהּ אָדָם קַדְמָאָה). Therefore all are united in one aspect (בְּגִין כָּךְ כֹּלָּא בְּחַד סִטְרָא אִתְאֲחָד). And if you say that this Nazir abandons supernal faith (וְאִי תֵּימָא דְּהַאי נָזִיר שָׁבִיק מְהֵימְנוּתָא עִלָּאָה) - Some say: nothing (ס״א כָּלוּם) - it is not so (לָאו הָכִי). Rather, it is that no action from the side of the left is seen in him at all (אֶלָּא לָא אִתְחֲזֵי בֵּיהּ עוֹבָדָא מִסְּטַר שְׂמָאלָא כְּלוּם).

Come and see (תָּא חֲזֵי), for so we have learned from the Sefer of Rav Hamnuna Sava (דְּהָכִי אוֹלִיפְנָא מִסִּפְרָא דְּרַב הַמְנוּנָא סָבָא), and so it is (וְהָכִי הוּא). It is written: “He shall let the locks of the hair of his head grow long” (כְּתִיב: גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ). It is necessary that the hair of his head and his beard be increased (בָּעֵי דְּיִּתְרְבֵּי שַׂעַר רֵישֵׁיהּ וְדִיקְנֵיהּ), and he separate from wine and strong drink and grapes (וְיִתְפְּרִשׁ מִיַּיִן וְשֵׁכָר וַעֲנָבִים), because all these are the aspect of the left (בְּגִין דְּכוּלְּהוּ סְטַר שְׂמָאלָא), and they are not dependent on hair (וְלָא תַלְיָין שַׂעֲרָא). Wine is Imma Ila’ah (יַיִן אִמָּא עִלָּאָה). Strong drink is the side where the Levites hold, who come forth from supernal wine, and it does not depend on hair (שֵׁכָר סִטְרָא דַּאֲחִידוּ בֵיהּ לֵיוָאֵי וְנַפְקֵי מִיַּיִן עִלָּאָה וְלָא תָּלֵי שַׂעֲרָא). And therefore, when the Levites ascended to that place (וּבְגִין כָּךְ כַּד סְלִיקוּ לֵיוָאֵי לְהַהוּא אֲתָר), they needed to remove all their hair (בָּעֲיָין לְאַעְבְּרָא כָּל שַׂעֲרָא דִּלְהוֹן), as it is said: “And they shall pass a razor over all their flesh” (כְּמָה דְּאַתְּ אָמֵר: וְהֶעֱבִירוּ תַּעַר עַל כָּל בְּשָׂרָם) (Bamidbar 8).

Grapes are the lower Imma (עֲנָבִים אִמָּא תַּתָּאָה), which gathers wine and strong drink within her (דְּכָנִישׁ יַיִן וְשֵׁכָר לְגַוָּוהּ). And for this reason he is separated from all the side of the left (וְעַל דָּא אִתְפְּרַשׁ מִכָּל סְטַר שְׂמָאלָא), so that their deeds should not be seen upon him (דְּלָא לְאַחֲזָאָה עוֹבָדָא דִּילְהוֹן לְגַבֵּיהּ). Grapes, these do not depend on hair or beard (עֲנָבִים דָּא לָא תָּלֵי שַׂעֲרָא וְדִיקְנָא). For the female requires to cut her hair when she comes to be joined to the Male (דְּהָא נוּקְבָּא בַּעְיָיא לְסַפְּרָא שַׂעֲרָא, כַּד אַתְיָא לְאִזְדַּוְּגָא בִּדְכוּרָא), and behold, the beard is not found in her (וְהָא דִּיקְנָא לָא אִשְׁתְּכַח בָּהּ). Therefore it depends upon the hair of the head and the beard (בְּגִין כָּךְ הוּא תָּלֵי שַׂעֲרָא דְּרֵישָׁא וְדִיקְנָא). And this is the mystery of the matter (וְרָזָא דְּמִלָּה): “A Nazir of Elohim he shall be called” (נְזִיר אֱלֹהִים אִקְרֵי) (Shoftim 13), and not “a Nazir of Hashem” (וְלָא נְזִיר יי), for he is separated from all judgment (פָּרִישׁ מִדִּינָא כֹּלָּא).

Come and see (תָּא חֲזֵי), on this it is written (עַל דָּא כְּתִיב), “And he shall atone for him for that which he sinned against the soul…” (וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ וְגוֹ׳) (Bamidbar 6). It is not written “against his soul” (עַל נַפְשׁוֹ לָא כְּתִיב), but rather “against the soul,” unspecified (אֶלָּא עַל הַנָּפֶשׁ סְתָם). And what is this? (וּמַאי אִיהוּ). These are grapes (דָּא עֲנָבִים), which are called Nefesh (דְּאִקְרֵי נֶפֶשׁ). And on this it is written “he sinned” (וְעַל דָּא כְּתִיב חָטָא), because their side is wine and strong drink (בְּגִין דִּסְטָר דִּילְהוֹן יַיִן וְשֵׁכָר הוּא), and he diminished from that place of judgment (וְגָרַע מִנֵּיהּ אֲתָר דִּינָא). “He sinned”-what is “he sinned”? (חָטָא, מַאי חָטָא). Rather, he diminished the judgment of the Nefesh (אֶלָּא גָּרַע דִּינָא שֶׁל הַנֶּפֶשׁ). If so, why does it say, “And he shall atone for him”? (אִי הָכִי, אֲמַאי וְכִפֶּר עָלָיו).

Because now he has come to join with them (בְּגִין דְּהַשְׁתָּא קָא אַתְיָא לְאִתְחַבְּרָא בַּהֲדַיְיהוּ), and those places will not accept him (וְלָא מְקַבְּלָן לֵיהּ הָנֵי אַתְרֵי), until he consults with the Kohen (עַד דְּיִמָּלֵךְ בְּכַהֲנָא), and he atones for him (וִיכַפֵּר עָלֵיהּ). Because at first he cast them aside (בְּגִין דְּאִיהוּ שָׁדֵי לוֹן לְבַר בְּקַדְמִיתָא), now that he has come back to them (כֵיוָן דְּהַשְׁתָּא אָתֵי לְגַבַּיְיהוּ), he must join through the rectification of atonement (בָּעֵי לְאִתְחַבְּרָא תִּקּוּנָא דְּכַפָּרָה), and then they will accept him (וִיקַבְּלוּן לֵיהּ). And this is the mystery of the matter (וְדָא הוּא רָזָא דְּמִלָּה). Surely in all things (וּודַאי בְּכָלָּא). And if you would say (וְאִי תֵימָא), Shimshon was a Nazir Elohim (שִׁמְשׁוֹן נְזִיר אֱלֹהִים הֲוָה), why then was he punished? (אֲמַאי אִתְעַנָּשׁ). Rather, the word is correct (אֶלָּא שַׁפִּיר הוּא מִלָּה), for he took a daughter of a foreign god (דְּבָעַל בַּת אֵל נֵכָר). And he should have joined with his own, in that which was fitting for him (וַהֲוָה לֵיהּ לְאִתְחַבְּרָא בְּדִידֵיהּ, בְּמָה דְּאִתְחֲזֵי לֵיהּ). And since he was holy (וְהוּא דְּהֲוָה קַדִּישׁ), he mixed that holiness with a daughter of a foreign god (אַעְרָב הַהִיא קְדוּשָּׁה בְּבַת אֵל נֵכָר), and abandoned his place, which was fitting for that holiness (וְשָׁבִיק אַתְרֵיהּ, דְּאִתְחֲזֵי לְהַהִיא קְדוּשָּׁה). And because of this he was punished (וּבְגִין כָּךְ אִתְעַנָּשׁ).

And there are those who say (וְאִית מַאן דְּאָמַר), that he has no portion in that world (דְּלֵית לֵיהּ חוּלָקָא בְּהַהוּא עָלְמָא). What is the reason? (מַאי טַעְמָא). Because he said (בְּגִין דְּאָמַר): “Let my soul die with the Philistines” (תָמוּת נַפְשִׁי עִם פְּלִשְׁתִּים) (Shoftim 16), and he delivered his portion into the portion of the Philistines (וּמָסַר חוּלָקֵיהּ בְּחוּלָקָא דִּפְלִשְׁתָּאֵי), that his soul would die with them in that world (דִּיָּמוּת נַפְשֵׁיהּ עִמְּהוֹן בְּהַהוּא עָלְמָא). Thus they would proclaim over the Nazir (כַּךְ הֲווֹ מַכְרְזֵי עַל נְזִירָא): “Go, go, Nazir” (לֵךְ לֵךְ אַמְרִין נְזִירָא), “around, around, do not approach the vineyard” (סְחוֹר סְחוֹר, לְכַרְמָא לָא תִּקְרַב).

And behold, the Companions have already established this (וְהָא אוּקְמוּהָ חַבְרַיָּיא). Concerning the Levites, what is written of them? (לֵיוָאֵי מַה כְּתִיב בְּהוּ). “And thus shall you do to them, to purify them: sprinkle upon them the water of purification, and let them pass a razor over all their flesh…” (וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם, הַזֶּה עֲלֵיהֶם מֵי חַטָּאת, וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם) (Bamidbar 8). Once they have passed the razor and done all this (כֵּיוָן דְּעַבְּרֵי שַׂעֲרָא, וְעַבְדֵי כוּלֵי הַאי), then he is called a Levite, tahor [pure] but not kadosh [holy] (כְּדֵין אִקְרֵי לֵיוָאֵי טָהוֹר, וְלָא קָדוֹשׁ). But this Nazir [Nazirite] (אֲבָל הַאי נָזִיר), because he separated from this side (בְּגִין דְּאִתְפְּרַשׁ מֵהַאי סִטְרָא), is called kadosh [holy] but not tahor [pure] (אִקְרֵי קָדוֹשׁ וְלָא טָהוֹר). Because of this it is written (בְּגִין כַּךְ כְּתִיב): “All the days of his Nazirite vow, which he consecrates to Hashem, he shall be holy…” (כָּל יְמֵי נֶדֶר נִזְרוֹ וְגוֹ׳ אֲשֶׁר יַזִּיר לַיְיָ קָדוֹשׁ יִהְיֶה וְגוֹ׳) (Bamidbar 6). “He shall let the locks of the hair of his head grow” (גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ), because it is written (מִשּׁוּם הָא דִּכְתִיב): “And the hair of His head [was] like clean wool” (וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא) (Daniel 7), for in this he resembles the supernal likeness (דִּבְהַאי דָּמֵי לְגַוְונָא דִּלְעֵילָּא). Rabbi Yehudah bar Rav said (אָמַר רִבִּי יְהוּדָה בַּר רַב): through the very hair, it is known that he is holy (בְּשַׂעֲרֵי מַמָּשׁ אִשְׁתְּמוֹדַע דְּאִיהוּ קַדִּישָׁא), as it is written (דִּכְתִיב): “His locks are curled” (קְוִצּוֹתָיו תַּלְתַּלִּים) (Shir haShirim 5).

Rabbi Shimon taught (תָּאנֵי רִבִּי שִׁמְעוֹן), if people knew (אִלְמָלֵי יַדְעֵי בְּנֵי נָשָׁא), what is spoken regarding this hair (מַאי קָאַמְרֵי בְּהַאי שַׂעֲרָא), and the mystery of it (וּבְרָזָא דִילֵיהּ) - Some say: regarding these hairs and these words (ס״א בְּהַנֵי שַׂעֲרֵי וּבְהַנֵי מִלִּין) - since it is in the mystery of mysteries (כְּמָה דְּאִיהוּ בְּרָזָא דְּרָזִין), they would be made known to their Master (אִשְׁתְּמוֹדְעָן לְמָארֵיהוֹן), in supernal wisdom (בְּחָכְמְתָא עִלָּאָה). Until here are the mysteries of the Orayta (עַד כָּאן רָזֵי דְּאוֹרַיְיתָא). From here and onward, the crowns (Some say: secrets) of the Torah (מִכָּאן וּלְהָלְאָה כִּתְרֵי [נ״א סִתְרֵי] תּוֹרָה), as it is written: “Her merchandise and her hire shall be holiness to Hashem” (סַחְרָהּ וְאֶתְנַנָּהּ קֹדֶשׁ לַיְיָ) (Yeshayahu 23).

The Idra Rabba Kaddisha

הָאַדְרָא רַבָּא קַדִּישָׁא

[The Great Holy Assembly]

It was taught (תַּנְיָא), Rabbi Shimon said to his friends (אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּיא): Until when shall we sit in the existence of one support? (עַד אֵימַת נֵיתִיב בְּקַיְּימָא דְּחַד סַמְכָא). As it is written (כְּתִיב): “It is a time to act for Hashem; they have voided Your Torah” (עֵת לַעֲשׂוֹת לַיְיָ הֵפֵרוּ תוֹרָתֶךָ) (Tehillim 119). Few are the days (יוֹמִין זְעִירִין), and the masters of sin are pressing (וּמָארֵי דְּחוֹבָא דָּחִיק). A herald calls out every day (כָּרוֹזָא קָארֵי כָּל יוֹמָא), and the reapers of the field are few (וּמְחַצְדֵּי חַקְלָא זְעִירִין אִינּוּן). And they are in the edges - Some say: in the borders - of the vineyard (וְאִינּוּן בְּשׁוּלֵי [נ״א בְּשׁוּרֵי] כַּרְמָא). They do not look, and they do not know where the path goes, as is fitting (לָא אַשְׁגְּחָן, וְלָא יַדְעִין, לְאָן אֲתָר אָזְלִין כְּמָה דְּיָאוּת). Gather, my friends, into the Idra (assembly) (אִתְכָּנָשׁוּ חַבְרַיָּיא לְבֵי אִדָּרָא). Girded, arrayed, with swords and spears in your hands (מְלוּבָּשִׁין שַׁרְיָין, סַיְיפֵי וְרוּמְחֵי בִּידֵיכוֹן). Strengthen yourselves in your rectifications (אִזְדְרָזוּ בְּתִקּוּנֵיכוֹן): in counsel, in wisdom, in understanding, in knowledge, in vision, in hands, in feet - Some say: in the strength of hands and feet (בְּעֵיטָא, בְּחָכְמְתָא, בְּסוּכְלְתָנוּ, בְּדַעְתָּא, בְּחֵיזוּ, בְּיַדִין, בְּרַגְלִין [נ״א בְּחֵילָא דְיְדִין וְרַגְלִין]). Appoint over yourselves the One - Some say: the King - in Whose domain are life and death (אַמְלִכוּ עֲלֵיכוֹן לְמַאן [ס״א לְמַלכָּא] דְּבִרְשׁוּתֵיהּ חַיֵּי וּמוֹתָא), to decree words of truth (לְמִגְזַר מִלִּין דִּקְשׁוֹט), words to which the holy ones above attend, rejoicing to hear them and to know them (מִלִּין דְּקַדִּישֵׁי עֶלְיוֹנִין צַיְיתֵי לְהוּ, וַחֲדָאן לְמִשְׁמַע לְהוּ, וּלְמִנְדַּע לְהוּ).

Rabbi Shimon sat and wept (יָתִיב רַבִּי שִׁמְעוֹן וּבָכָה), and said: Woe if I reveal, woe if I do not reveal (וְאָמַר, וַוי אִי גָּלֵינָא, וַוי אִי לָא גָּלֵינָא). The friends who were there were silent (חַבְרַיָּיא דְּהֲוָה תַּמָּן אִשְׁתִּיקוּ). Rabbi Abba arose and said to him (קָם רִבִּי אַבָּא וְאָמַר לֵיהּ): If it is pleasing before the Master to reveal (אִי נִיחָא קַמֵּיהּ דְּמוֹר לְגַלָּאָה), behold it is written (הָא כְּתִיב): “The secret of Hashem is to those who fear Him” (סוֹד יְיָ לִירֵאָיו) (Tehillim 25). And these friends are those who fear Kudsha Berikh Hu (וְהָא חַבְרַיָּיא אִלֵּין דַּחֲלִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן), and they have already entered into the Idra of the Mishkan (וּכְבַר עָאלוּ בְּאִדָרָא דְּבֵי מַשְׁכְּנָא) - from them they entered, from them they departed (מִנְּהוֹן עָאלוּ, מִנְּהוֹן נַפְקוּ).