Daf 178a (דַּף קע״ח ע״א)

And come and see (וְתָּא חֲזֵי), all the words of King Shlomo (כָּל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא), all of them are sealed within Chokhmah (כֻּלְּהוּ סְתִימִין לְגוֹ בְּחָכְמְתָא). And these verses appear as if they are mere extra leather straps (וְהָנֵי קְרָאֵי אִתְחָזוּן דְּהוּתָּרָה רְצוּעָה), as it is written after it (כְּמָה דִּכְתִּיב בַּתְרֵיהּ), Some say: Rabbi El'azar said to him: It is written (נ״א: אָמַר לֵיהּ רִבִּי אֶלְעָזָר כְּתִיב), “Whatever your hand finds to do, do with your might, for there is no action, or accounting…” (כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְגוֹ׳) (Ecclesiastes 9). This verse must be contemplated (הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵיהּ), “Whatever your hand finds to do, do with your might” (כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה), and Shlomo, in whom dwelled supernal Chokhmah (וְכִי שְׁלֹמֹה דְּחָכְמְתָא עִלָּאָה בֵיהּ), more than all people of the world (יַתִּיר עַל כָּל בְּנֵי עָלְמָא), said this (אָמַר הָכִי). Rather, Some say: He said to him (אֶלָּא נ״א: אָמַר לֵיהּ), all the words of King Shlomo were spoken according to the secret of Chokhmah (כָּל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא עַל רָזָא דְּחָכְמְתָא אִתְּמָרוּ).

Come and see (תָּא חֲזֵי), “Whatever your hand finds to do, do with your might” (כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה) - this means that a person must include the left within the right (דָּא הוּא דְּבָעֵי בַּר נָשׁ לְאַכְלְלָא שְׂמָאלָא בִּימִינָא), and all that he does (וְכָל מַה דְּהוּא עָבִיד), he must ensure that it is only crowned in the right (מִבָּעֵי לֵיהּ דְּלָא יְהוֹן אֶלָּא כְּלִילָן בִּימִינָא). “Whatever your hand finds” (כֹּל אֲשֶׁר תִּמְצָא יָדְךָ) - this is the left (דָּא שְׂמָאלָא); “to do with your might” - this is the right (לַעֲשׂוֹת בְּכֹחֲךָ: דָּא הוּא יְמִינָא), as it is said (כְּמָה דְּאַתְּ אָמֵר), “Your right hand, Hashem, is glorious in power” (יְמִינְךָ יְיָ נֶאְדָּרִי בַּכֹּחַ) (Exodus 15). And once a person is careful that all his deeds are to the side of the right (וְכֵיוָן דְּבַר נָשׁ יִזְדְּהָר דְּכָל עוֹבָדוֹי יֵהוֹן לְסִטְרָא דִּימִינָא), and he includes the left in the right (וְיַכְלִיל שְׂמָאלָא בִּימִינָא), then Kudsha Berikh Hu rests within him in this world (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁארֵי בְּגַוּוֵיהּ בְּהַאי עָלְמָא), and brings him inward to that World to Come (וְיַכְנִישׁ לֵיהּ לְגַבֵּיהּ לְהַהוּא עָלְמָא דְּאָתֵי). And let not a person say: “When I come to that world, then I will ask mercy from the King and return before Him” (וְלָא יֵימָּא בַּר נָשׁ בְּשַׁעֲתָא דַאֲתֵינָא לְהַהוּא עָלְמָא, כְּדֵין אֶתְבַּע מִן מַלְכָּא רַחֲמֵי, וְאֵיתוּב קַמֵּיהּ), for there is no action, nor accounting, nor knowledge, nor Chokhmah (אֶלָּא כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה), after a person departs from this world (בָּתַר דְּיִסְתְּלַק בַּר נָשׁ מֵהַאי עָלְמָא). But if a person desires that the Holy King (אֶלָּא אִי בָּעֵי בַּר נָשׁ, דְּמַלְכָּא קַדִּישָׁא) will shine upon him in that world (יַנְהִיר לֵיהּ לְהַהוּא עָלְמָא), and give him a portion in the World to Come (וְיִתֵּן לֵיהּ חוּלָקָא לְעָלְמָא דְּאָתֵי), let him exert himself in this world (יִשְׁתְּדַּל בְּהַאי עָלְמָא), to include his actions in the right (לְאַכְלְלָא עוֹבָדוֹי בִּימִינָא), and let all his deeds be for the Name of Kudsha Berikh Hu (וְכָל עוֹבָדוֹי יֵהוֹן לִשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), for afterward, when he is gathered from this world (דְּהָא לְבָתַר כַּד יִתְכְּנִישׁ מֵהַאי עָלְמָא), to be judged in harsh judgment (לְאִתְּדְּנָא בְּדִינָא תַקִּיפָא), in the judgment of Gehinom (בְּדִינָא דְּגֵיהִנָּם), there is no counsel, nor Chokhmah, nor cunning to be rescued from judgment (לֵית תַּמָּן עֵיטָא וְחָכְמָה וְסָכְלְתָנוּ לְאִשְׁתְּזָבָא מִן דִּינָא).

Another matter: “For there is no action, or accounting, or knowledge, or Chokhmah in She’ol” (דָּבָר אַחֵר: כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בַּשְּׁאוֹל). In Gehinom, there are chambers upon chambers (בְּגֵיהִנָּם, אִית בֵּיהּ מָדוֹרִין עַל מָדוֹרִין). The lowest chamber is She’ol (מָדוֹרָא תַּתָּאָה: שְׁאוֹל). A chamber lower than it is Avadon (מָדוֹרָא תַּתָּאָה מִנֵּיהּ: אֲבַדּוֹן). And this one is adjacent to that one (וְדָא סָמִיךְ לְדָא). One who descends into She’ol, they judge him, and from there he squeals and ascends (מַאן דְּנָחִית לִשְׁאוֹל, יְדוּנוּן לֵיהּ, וּמִתַּמָּן יְצַפְצֵף וְעוֹלֶה). This is what is written: “He brings down to She’ol and raises up” (הֲדָא הוּא דִכְתִיב: מוֹרִיד שְׁאוֹל וַיָּעַל) (I Samuel 2). But one who descends to Avadon does not ascend ever again (וּמַאן דְּנָחִית לַאֲבַדּוֹן, תּוּ לָא סָלִיק לְעָלְמִין).

One who possesses good deeds, or who is (מַאן דְּאִית בֵּיהּ עוֹבָדָא טָבָא, אוֹ דְּאִיהוּ), Some say: If he is good (ס״א: אִי טַבָּא אִיהוּ), a master of reckoning (מָארֵי דְּחוּשְׁבָּנָא), behold, it has been established: every night before he lies down and before he sleeps (הָא אוּקְמוּהָ: דִּבְכָל לֵילְיָא וְלֵילְיָא, עַד לָא יִשְׁכַּב וְעַד לָא נָאִים), a person should make a reckoning from the deeds he did that entire day (בָּעֵי בַּר נָשׁ לְמֶעְבַּד חוּשְׁבָּנָא מֵעוֹבָדוֹי דְּעֲבַד כָּל הַהוּא יוֹמָא), and he should repent from them (וְיֵתוּב מִנַּיְיהוּ), and seek mercy upon them (וְיִבְעֵי עָלַיְיהוּ רַחֲמֵי). Why specifically at that hour? (מַאי טַעְמָא בְּהַהִיא שַׁעֲתָא) - because that is the hour when the Tree of Death begins to roam in the world (בְּגִין דְּהַהִיא שַׁעֲתָא אִילָנָא דְּמוֹתָא שָׁארֵי בְּעָלְמָא), and all the inhabitants of the world taste the taste of death (וְכָל בְּנֵי עָלְמָא טַעֲמִין טַעֲמָא דְּמוֹתָא), and at that hour one should perform reckoning from his deeds (וּבָעֵי בְּהַהִיא שַׁעֲתָא לְמֶעְבַּד חוּשְׁבַּנָא מֵעוֹבָדוֹי), and confess upon them (וְיוֹדֵי עָלַיְיהוּ), because that hour is the hour of death (בְּגִין דְּאִיהִי שַׁעֲתָא דְּמוֹתָא), and these are called “Masters of Accounting” (וְאִלֵּין אִקְרוּן מָארֵי דְּחוּשְׁבָּנָא).

And so, one who strives in knowledge and in Chokhmah to know his Master (וְכֵן מַאן דְּאִשְׁתְּדַל בְּדַעַת וּבְחָכְמָה לְמִנְדַּע לְמָארֵיהּ), when he is passed through to look and to behold those guilty ones who are tormented in Gehinom (כַּד יַעַבְרוּן לֵיהּ לְאִסְתָּכָאָה וּלְאִסְתַּכְּלָא בְּאִינּוּן חַיָּיבִין דְּאִתְטְרִידוּ בַּגֵיהִנָּם), and on the level of She’ol (וּבְדַרְגָּא דִּשְׁאוֹל), and all of them cry out from those levels (וְכֻלְּהוּ צַוְוחִין מֵאִינּוּן דַּרְגִּין), he will not remain there, and he will not be found among them (הוּא לָא יִשְׁתְּאַר תַּמָּן, וְלָא יִשְׁתְּכַּח בֵּינַיְיהוּ).

And about this it is said: “There is no action, or accounting, or knowledge, or Chokhmah in She’ol” (וְעַל דָּא אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל), for it is not found there, but rather above, higher and higher (וְלָא יִשְׁתְּכַח אֶלָּא לְעֵילָּא לְעֵילָּא), in the place of many lights and illuminations (בַּאֲתָר דְּכַמָּה נְהוֹרִין וּבוּצִינִין), and many longings dwell within it (וְכַמָּה כִּסוּפִין שָׁארָן בֵּיהּ). And Kudsha Berikh Hu comes there (וְקוּדְשָׁא בְּרִיךְ הוּא אָתֵי), Some say: and desires it (ס״א: וְתָאִיב לֵיהּ), to delight with the rest of the Righteous who are in Gan Eden (לְאִשְׁתַּעְשְׁעָא עִם שְׁאַר צַדִּיקַיָּיא דִּי בְּגַן עֵדֶן). Fortunate is the portion of the Righteous in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). About them it is written: “Surely the righteous shall give thanks to Your Name; the upright shall dwell in Your presence” (עָלַיְיהוּ כְּתִיב: אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ, יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ) (Psalms 140). “And the Levi shall perform the service of the Tent of Meeting, and so forth” (וְעָבַד הַלֵּוִי הוּא אֶת עֲבוֹדַת אֹהֶל מוֹעֵד וְגוֹ׳) (Numbers 18).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “It is He who sits upon the circle of the earth, and so forth” (הַיּוֹשֵׁב עַל חוּג הָאָרֶץ וְגוֹ׳) (Isaiah 40). Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu desired to create the world (כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא), He arose in His will before Him (סָלִיק בִּרְעוּתָא קַמֵּיהּ), and He created it through the Orayta (וּבָרָא לֵיהּ בְּאוֹרַיְּיתָא). Some say: When He arose in His will before Him, Kudsha Berikh Hu looked into the Orayta and created the world (ס״א: כַּד סָלִיק בִּרְעוּתָא קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא, אִסְתַּכֵּיל בְּאוֹרַיְּיתָא וּבָרָא לֵיהּ). And within it He established Himself (וּבָהּ אִשְׁתַּכְלַל). This is what is written: “When He established the heavens, I was there” (הֲדָא הוּא דִכְתִיב: בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי) (Proverbs 8). And it is written: “And I was by Him as a craftsman” (וּכְתִיב: וָאֶהְיֶה אֶצְלוֹ אָמוֹן) (Proverbs 8). And it has already been established: Do not read it as amon (אָמֺון), but rather as uman - craftsman (וְהָא אוּקְמוּהָ, אַל תִּקְרֵי אָמוֹן, אֶלָּא אוּמָן).

When He came to create Adam (כַּד אֲתֵּי לְמִבְרֵי אָדָם), behold, it has been stated (וְהָא אִתְּמַר): The Torah said, “Was it in vain that You are called long-suffering and abundant in kindness?” (אָמְרָה תּוֹרָה: וְכִי לְמַגָּנָא אִתְקְרִיאַת אֶרֶךְ אַפַּיִם וְרַב חֶסֶד). At that hour when Adam emerged into the world (בְּהַהִיא שַׁעֲתָא דְּנָפִיק אָדָם לְעָלְמָא), the radiance of his countenance was from above and from below (הֲוָה זִיו פַּרְצוּפָא דִּילֵיהּ מֵעֵילָּא וּמִתַּתָּא), and all creatures feared him (וַהֲווּ דַּחֲלִין מִנֵּיהּ כָּל בִּרְיָין), and this has been established (וְאוֹקְמוּהָ). Come and see (תָּא חֲזֵי): the world did not endure, and was not completed, until that hour when Adam emerged in the perfection of all (לָא אִתְקַיֵּים עָלְמָא וְלָא אִשְׁתְּלִים, עַד הַהִיא שַׁעֲתָא דְּנַפָק אָדָם בִּשְׁלִימוּ דְּכֹלָּא). Then the day was sanctified (וְאִתְקַדָּשׁ יוֹמָא), and the Holy Throne for the King was established (וְאִתְתְּקָן כֻּרְסְיָיא קַדִּישָׁא לְמַלְכָּא). Then the higher and lower worlds were completed (כְּדֵין אִשְׁתְּלִימוּ עִלָּאֵי וְתַתָּאֵי), and joy was found in all the worlds (וְאִשְׁתְּכָחוּ חֶדְוָון בְּכֻלְּהוּ עָלְמִין).