Daf 195a (דַּף קצ״ה ע״א)

From here onward, El'azar my son (מִכָּאן וּלְהָלְאָה אֶלְעָזָר בְּרִי), Kudsha Berikh Hu did what He did with that guilty one (קוּדְשָׁא בְּרִיךְ הוּא עָבֵד מַה דְּעָבַד בְּהַהוּא חַיָּיבָא). And these hidden secrets (וְרָזִין סְתִימִין אִלֵּין), there was no need to reveal them (לָא אִצְטְרִיכוּ לְגַלָּאָה). But in order that the friends here should know the hidden ways of the world, I have revealed to you (אֲבָל בְּגִין דְּחַבְרַיָּא דְּהָכָא יִנְדְּעוּן אָרְחִין סְתִימִין דְּעָלְמָא, גָּלֵינָא לְכוּ). For behold, how many hidden laws are there in the world, and mankind does not know them (דְּהָא כַּמָה נִמוּסִין סְתִימִין אִינּוּן בְּעָלְמָא, וּבְנֵי נָשָׁא לָא יַדְעִין), and they are wondrous secrets, great and supernal (וְאִינּוּן פְּלִיאָן סְתִימִין, רַבְרְבָן וְעִלָּאִין). Concerning him, and those like him, the verse calls: “But the name of the wicked shall rot” (עָלֵיהּ, וְעַל דְּדָמֵי לֵיהּ, קְרָאן וְשֵׁם רְשָׁעִים יִרְקָב) (Proverbs 10).

Happy are the truly righteous (זַכָּאִין אִינּוּן זַכָּאֵי קְשׁוֹט), concerning them it is written: “Surely the righteous shall give thanks to Your Name” (עָלַיְיהוּ כְּתִיב, אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ וְגוֹ׳) (Psalms 140). And concerning him it is written: “And now, come, please curse for me this people…” (וְגוֹ׳) (וְעַתָּה לְכָה נָא אָרָה לִּי אֶת הָעָם הַזֶּה וְגוֹ׳) (Numbers 22).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “A prayer of the afflicted when he faints…” (תְּפִלָּה לְעָנִי כִּי יַעֲטוֹף וְגוֹ׳) (Psalms 102). Three are they of whom it is written Tefillah (תְּלַת אִינּוּן דִּכְתִּיב בְּהוּ תְּפִלָּה). And the word was established: one was Moshe, one was David, and one was the afflicted, who is included in them and joined in them (וְאוֹקְמוּהָ מִלָּה דָּא, חַד הֲוָה מֹשֶׁה, וְחַד הֲוָה דָּוִד, וְחַד עָנִי, דְּאִתְכְּלִיל בְּהוּ, וְאִתְחַבָּר בְּהוּ). And if you say: but behold it is written: “A prayer of Chavakuk the prophet” (וְאִי תֵּימָא, הָא כְּתִיב תְּפִלָּה לַחֲבַקּוּק הַנָבִיא) (Habakkuk 3) - behold, there are four! (הָא אַרְבָּע אִינּוּן). Rather, Chavakuk was not for prayer (אֶלָּא חֲבַקּוּק לָאו בְּגִין תְּפִלָּה הֲוָה). And even though it is written by him “Tefillah,” it is praise and thanksgiving to Kudsha Berikh Hu (וְאַף עַל גַּב דִּכְתִּיב בֵּיהּ תְּפִלָּה, תּוּשְׁבַּחְתָּא וְהוֹדָאָה אִיהוּ לְּקוּדְשָׁא בְּרִיךְ הוּא), for reviving him and doing with him miracles and mighty deeds, for he was the son of the Shunammite (עַל דְּאַחֲיָא לֵיהּ, וַעֲבַד עִמֵּיהּ נִסָּיוֹן וּגְבוּרָן, דְּהָא בְּרֵיהּ דְּשׁוּנַמִּית הֲוָה). But three are those who are truly called Tefillah (אֲבָל ג׳ אִינּוּן דְּאִקְרוּן תְּפִלָּה): “A prayer of Moshe, the man of Elohim” (תְּפִלָּה לְמֹשֶׁה אִישׁ הָאֱלֹהִים) (Psalms 90) - this prayer is such that there is none like it in any other man (תְּפִלָּה דָּא דְּלֵית כְּגִינֵיהּ בְּבַר נָשׁ אַחֲרָא). “A prayer of David” (תְּפִלָּה לְדָוִד) (Psalms 86) - this prayer is such that there is none like it in any other king (תְּפִלָּה דָּא אִיהִי תְּפִלָּה, דְּלֵית כְּגִינֵיהּ בְּמַלְכָּא אַחֲרָא). “A prayer of the afflicted” (תְּפִלָּה לְעָנִי) (Psalms 102) - this prayer is one of those three (תְּפִלָּה אִיהִי מֵאִינּוּן ג׳). Which of them is the most precious of all? (מַאן חֲשִׁיבָא מִכֻּלְּהוּ). One should say, the prayer of the afflicted (הֲוִי אֵימָא תְּפִלָּה דְּעָנִי). For this prayer precedes the prayer of Moshe (תְּפִלָּה דָּא, קָדִים לַתְּפִלָּה דְּמֹשֶׁה), and precedes the prayer of David (וְקָדִים לַתְּפִלָּה דְּדָוִד), and precedes all other prayers in the world (וְקָדִים לְכָל שְׁאַר צְלוֹתִין דְּעָלְמָא). What is the reason? (מַאי טַעְמָא). Because the poor one is broken of heart (בְּגִין דְּעָנִי אִיהוּ תְּבִיר לִבָּא). And it is written: “Hashem is near to the broken of heart, and…” (וּכְתִיב, קָרוֹב יְיָ לְנִשְׁבְּרֵי לֵב וְגוֹ׳) (Psalms 34). And the poor man constantly makes contention with Kudsha Berikh Hu (וּמִסְכְּנָא עָבִיד תָּדִיר קְטָטָה בְּקוּדְשָׁא בְּרִיךְ הוּא). And Kudsha Berikh Hu listens and hears his words (וְקוּדְשָׁא בְּרִיךְ הוּא אָצִית וְשָׁמַע מִלּוֹי). When he prays his prayer (כֵּיוָן דְּצַלֵּי צְלוֹתֵיהּ), all the firmaments are opened (פָּתַח כָּל כַּוִּי רְקִיעִין), and all the other prayers that ascend above are thrust aside by that poor one of broken heart (וְכָל שְׁאַר צְלוֹתִין דְּקָא סַלְּקִין לְעֵילָּא, דָּחֵי לוֹן הַהוּא מִסְכְּנָא תְּבִיר לִבָּא), as it is written: “A prayer of the afflicted when he is faint” (דִּכְתִיב תְּפִלָּה לְעָנִי כִּי יַעֲטוֹף) (Psalms 102). It should have written: “when he faints” (כִי יִתְעַטֵּף מִבָּעֵי לֵיהּ). What is “when he is faint”? (מַאי כִי יַעֲטוֹף).

Rather, he makes a covering over all the prayers of the world, and they do not enter until his prayer enters (אֶלָּא אִיהוּ עָבִיד עִטּוּפָא לְכָל צְלוֹתִין דְּעָלְמָא, וְלָא עָאלִין עַד דִּצְלוֹתָא דִּילֵיהּ עָאלַת). And Kudsha Berikh Hu says (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר): Let all the prayers be covered, and this prayer shall enter before Me (יִתְעַטְּפוּן כָּל צְלוֹתִין, וּצְלוֹתָא דָּא תֵּיעוּל לְגַבָּאי). I do not desire here the court that judges between us (לָא בָּעֵינָא הָכָא בֵּי דִּינָא דִּיְדוּנוּן בֵּינָנָא), let his complaints be before Me alone (קַמָּאי לִיהֱווּ תַּרְעוּמִין דִּילֵיהּ, וַאֲנָא וְהוּא בִּלְחוֹדָנָא). And Kudsha Berikh Hu unites Himself alone with those complaints in that prayer (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְיָיחָד בִּלְחוֹדוֹי, בְּאִינּוּן תּוּרְעָמִין, בְּהַהוּא צְלוֹתָא), as it is written: “And before Hashem he pours out his speech-before Hashem indeed” (דִּכְתִיב וְלִפְנֵי יְיָ יִשְׁפּוֹךְ שִׂיחוֹ. לִפְנֵי יְיָ וַדַּאי) (Psalms 102).

All the hosts of heaven ask one another (כָּל חֵילֵי שְׁמַיָא שָׁאַלִין אִלֵּין לְאִלֵּין): With what is Kudsha Berikh Hu occupied? (קוּדְשָׁא בְּרִיךְ הוּא בְּמַאי אִתְעֲסַק). In what is He engaged? (בְּמַאי אִשְׁתְּדַּל). They say (אַמְרִין): He is united with the desire of this one’s passion (אִתְיַחֲדָא בְּתִיאוּבְתָּא בְּמָאנִין דִּילֵיהּ). None of them know what was accomplished through the prayer of the poor one and through all his complaints (כֻּלְּהוּ לָא יָדְעוּ מָה אִתְעָבִיד מֵהַהוּא צְלוֹתָא דְּמִסְכְּנָא, וּמִכָּל אִינּוּן תּוּרְעָמִין דִּילֵיהּ). For there is no desire of the poor one except when he pours his tears in complaint before the Holy King (דְּלֵית תִּיאוּבְתָּא לְמִסְכְּנָא, אֶלָּא כַּד שָׁפִיךְ דִּמְעוֹי בְּתוּרְעָמוּ, קַמֵּי מַלְכָּא קַדִּישָׁא). And there is no desire for Kudsha Berikh Hu except when He receives them and they are placed before Him (וְלֵית תִּיאוּבְתָּא לְּקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא כַּד מְקַבֵּל לוֹן, וְאוּשְׁדוּ קַמֵּיהּ). And this is the prayer that makes a covering over all the prayers of the world (וְדָא אִיהִי צְלוֹתָא, דְּעָבִיד עִטּוּפָא לְכָל צְלוֹתִין דְּעָלְמָא).

Moshe prayed his prayer (מֹשֶׁה צַלֵּי צְלוֹתֵיהּ), and lingered many days in this prayer (וְאִתְעַכָּב כַּמָה יוֹמִין בְּהַאי תְּפִלָּה). David saw that all the firmaments and all the gates of heaven were ready to be opened for the poor one (דָּוִד חָמָא, דְּכָל כַּוִּין, וְכָל תַּרְעֵי שְׁמַיָא, כֻּלְּהוּ זְמִינִין לְאַפְתְּחָא לְמִסְכְּנָא), and there is no prayer in all the world to which Kudsha Berikh Hu listens immediately like the prayer of the poor one (וְלֵית בְּכָל צְלוֹתִין דְּעָלְמָא, דְּקוּדְשָׁא בְּרִיךְ הוּא אָצִית מִיָּד, כִּצְלוֹתָא דְּמִסְכְּנָא). When he saw this, he made himself poor and destitute (כֵּיוָן דְּחָמֵי הַאי, עָבֵד גַּרְמֵיהּ עַנְיָא וּמִסְכְּנָא), removed the garment of kingship (פָּשַׁט לְבוּשָׁא דְּמַלְכוּתָא), and sat on the ground like a poor one (וְיָתִיב בְּאַרְעָא כְּמִסְכְּנָא). He said a prayer (אָמַר תְּפִלָּה), as it is written: “A prayer of David: Incline Your ear, Hashem, answer me” (דִּכְתִּיב, תְּפִלָּה לְדָוִד הַטֵּה יְיָ אָזְנְךָ עֲנֵנִי) (Psalms 86). And if you say, why? (וְאִי תֵּימָא אֲמַאי). Because, “for I am poor and needy” (בְּגִין כִּי עָנִי וְאֶבְיוֹן אָנִי) (Psalms 86). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): David, are you not a king, and ruler over mighty kings, and you make yourself poor and needy? (דָּוִד, וְלָאו מַלְכָּא אַנְתְּ, וְשַׁלִּיטָא עַל מַלְכִין תַּקִּיפִין, וְאַתְּ עָבִיד גַּרְמָךְ עָנִי וְאֶבְיוֹן). Immediately he returned his prayer in another manner (מִיַּד אַהְדָּר צְלוֹתֵיהּ בְּגַוְונָא אַחֲרָא), and abandoned the words “poor and needy,” and said: “Guard my soul, for I am pious” (וְשָׁבַק מִלָּה דְּאֶבְיוֹן וְעָנִי, וְאָמַר שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי) (Psalms 86). And with all this, all was in David (וְעִם כָּל דָּא כֹּלָּא הֲוָה בֵּיהּ בְּדָוִד).

Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר): You have spoken well (שַׁפִּיר קָאַמָרְת). And with all this-Some say: and upon this (וְעִם כָּל דָּא [ס״א וְעַל דָּא])-a man must, when he prays his prayer (אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ דְּצַלֵּי צְלוֹתֵיהּ), Some say: to be there poor and needy (נ״א: למהוי תמן עני ואביון), make himself poor (לְמֶעְבַּד גַּרְמֵיהּ עָנִי), in order that his prayer enter among the prayers of all the poor (בְּגִין דְּתִיעוּל צְלוֹתֵיהּ בִּכְלָלָא דְּכָל עֲנִיִּים).

For all the guardians of the gates do not allow entry as they allow the poor, for behold, they enter without permission (דְּהָא כָּל נְטוּרֵי תַּרְעִין, לָא שַׁבְקִין הָכִי לְמֵיעָאל, כְּמָה דְּשָׁבְקִין לְמִסְכְּנִין, דְּהָא בְּלָא רְשׁוּתָא עָאלִין). And if a man makes himself and sets his will constantly like a poor one (וְאִי עָבִיד בַּר נָשׁ גַּרְמֵיהּ, וְשַׁוִּי רְעוּתֵיהּ תָּדִיר כְּמִסְכְּנָא), his prayer ascends (צְלוֹתֵיהּ סַלְּקָא), and is mingled with the prayers of the poor (וְאִעְרָעְת בְּאִינּוּן צְלוֹתִין דְּמִסְכְּנִין), and is joined with them (וְאִתְחֲבָּרַת בְּהוּ), and ascends with them (וְסַלְקַת בַּהֲדַיְיהוּ), and enters in their company (וּבִכְלָלָא דִּלְהוֹן עָאלַת), and is accepted favorably before the Holy King (וְאִתְקַבְּלַת בִּרְעוּתָא קַמֵּי מַלְכָּא קַדִּישָׁא) (בְּהוּ).

King David (דָּוִד מַלְכָּא), made himself in four ways (שַׁוִּי גַּרְמֵיהּ בְּאַרְבָּעָה אָרְחִין): he made himself among the poor (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי מִסְכְּנֵי); he made himself among the pious (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי חֲסִידִים); he made himself among the servants (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי עֲבָדִים); he made himself among those who gave over themselves and their souls for the sanctification of His Name (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי אִינּוּן דְּמַסְרֵי גַּרְמַיְיהוּ וְנַפְשַׁיְיהוּ עַל קְדוּשַּׁת שְׁמֵיהּ). He made himself among the poor, as it is written: “For I am poor and needy” (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי מִסְכְּנָא. דִּכְתִּיב כִּי עָנִי וְאֶבְיוֹן אָנִי) (Psalms 86). He made himself among the pious, as it is written: “Guard my soul, for I am pious” (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי חֲסִידִים, דִּכְתִּיב שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי) (Psalms 86). For a man must not make himself wicked (בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, דְּלָא לְשַׁוָּאָה גַּרְמֵיהּ רָשָׁע). And if you say, if so, he should never specify his sins (וְאִי תֵּימָא אִי הָכִי לָא יְפָרֵט חֶטְאוֹי לְעָלְמִין).

Not so (לָאו הָכִי). Rather, when he specifies his sins, then he is pious (אֶלָּא כַּד יְפָרֵט חֶטְאוֹי, כְּדֵין אִיהוּ חָסִיד), for he comes to receive teshuvah (דְּאָתֵי לְקַבְּלָא תְּשׁוּבָה). He brings himself out from the evil side, in which he had been in its filth until now (אַפִּיק גַּרְמֵיהּ מִסִּטְרָא בִּישָׁא, דְּהֲוָה בְּטִנּוּפָא דִּילָהּ עַד הַשְׁתָּא), and now he has cleaved to the supernal right hand, which is stretched forth to receive him (וְהַשְּׁתָּא אִתְדְּבַק בִּימִינָא עִלָּאָה, דְּאִיהִי פְּשׁוּטָה לְקַבְּלָא לֵיהּ).