Daf 197b (דַּף קצ״ז ע״ב)

Why should I be like one who is veiled? (שַׁלָּמָה אֶהְיֶה כְּעוֹטְיָה), at the time when Yisrael cry out from within their anguish (בְּשַׁעֲתָא דְּיִשְׂרָאֵל קָרָאן מִגּוֹ עָאקוּ), their distress (דְּחִיקוּ דִילְהוֹן), while the other nations mock and blaspheme them (וּשְׁאַר עַמִּין מְחָרְפִין וּמְגַּדְפִין לוֹן), saying (וְאָמְרִי): when will you go forth from exile? (אֵימָתַי תִּפְקוּן מִן גָּלוּתָא). Where is your God? How does He not perform miracles for you? (אֱלָהֲכוֹן הֵיךְ לָא עָבִיד לְכוֹן נִסִּין). And they find themselves and say (וְאִינוּן מִשְׁכְּחִין גַּרְמַיְיהוּ וְאָמְרִי): thus You shepherded them in former days (כֹּה תִּרְעֵי לוֹן בְּיוֹמִין קַדְמָאִין); thus You caused them to lie down in holy waters (כֹּה תִּרְבִּיץ בְּמַיִּין קַדִּישִׁין), to cool the heat of their reshafim [sparks] and their flames (לְצַנְּנָא חֲמִימוּ דְּרַשְׁפִּין וּשְׁלֵהוּבִין דִילְהוֹן). And they praise all this (וְאִינוּן מְשַׁבְּחִין כָּל דָּא).p1-49

And I sit like one veiled (וַאֲנָא יָתִיב כְּעוֹטְיָה), and I am not able to perform miracles for them (וְלָא יָכִילַת לְמֶעְבַּד לוֹן נִסִּין), nor to give them vengeance (וּלְמֵיהַב לוֹן נוּקְמִין). He responds to her: If you do not know, O fairest among women (אִיהוּ אָתִיב לְגַבָּהּ, אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים). This verse should be read: If you do not know, O fairest among women (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ, אִם לֹא תֵדְעִי הַיָּפָה בַּנָּשִׁים). Why does it say “for yourself”? (לָךְ אֲמַאי). Rather: If you do not know for yourself (אֶלָּא אִם לֹא תֵדְעִי לָךְ) — to strengthen yourself in exile (לְאַתְּקְפָא גַּרְמָךְ בְּגָלוּתָא), and to gather strength (וּלְאִתָּקְפָא חֵילָא), to shield your children (לְאַגָּנָא עַל בְּנָךְ).

Go forth for yourself (צְאִי לָךְ), go forth to be strengthened in the footsteps of the flock (צְאִי לָךְ לְאִתָּקְפָא בְּעִקְבֵי הַצֹּאן) — these are the children in the house of the teacher (אִינּוּן תִּינוֹקוֹת דְּבֵי רַבָּן), who study the Orayta (דְּאוֹלְפֵי אוֹרַיְיתָא). And tend your kids (וּרְעִי אֶת גְּדִיּוֹתַיִךְ), these are the ancients of the breasts (אִלֵּין עַתִּיקֵי מִשָּׁדָיִם), who are departing from the world and are found in the Upper Academy (דְּקָא מִסְתַּלְּקֵי מֵעָלְמָא וְאִתְמַשְּׁכָן לְבֵי מְתִיבְתָּא עִלָּאָה), which is above the dwellings of the shepherds (דְּאִיהִי עַל מִשְׁכְּנוֹת הָרוֹעִים). It says “upon” precisely (עַל דַּיְיקָא), for it is not written “in the dwellings of the shepherds” (בְּמִשְׁכָּנוֹת הָרוֹעִים לָא כְּתִיב), but rather “upon the dwellings of the shepherds” (אֶלָּא עַל מִשְׁכְּנוֹת הָרוֹעִים) — this is the Academy of Metaṭron (דָּא מְתִיבְתָּא דִּמְטַטְרוֹ"ן), where all the mighty and nourished ones of the world dwell (דְּתַמָּן כָּל תַּקִּיפִין וִינוֹקִין דְּעָלְמָא), and the leaders of the Orayta in this world (וּמַנְהִיגֵי אוֹרַיְיתָא בְּהַאי עָלְמָא), who engage in [the laws of] Prohibition [Issur] and Permission [Hetter] (בְּאִיסוּר וְהֶיתֵּר), in all matters needed by the people of the world (בְּכָל מַה דְּאִצְטְרִיכוּ בְּנֵי עָלְמָא). For the footsteps of the flock — these are the children, as we have said (דְּהָא עִקְבֵי הַצֹּאן אִינּוּן תִּינוֹקוֹת כִּדְאַמָרָן).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): “The footsteps of the flock” are the students of the house of the Rav (עִקְבֵי הַצֹּאן אִינּוּן תַּלְמִידֵי דְּבֵי רַב), who follow afterward in the world (דְּקָא אַתְיָין לְבָתַר בְּעָלְמָא), and find the Orayta in a straight path (וְאַשְׁכְּחָן אוֹרַיְיתָא בְּאֹרַח מֵישָׁר), a path that is open (וְאוֹרְחָא פְּתִיחָא). And therefore they renew ancient teachings each day (וְעַל דָּא אִינּוּן מְחַדְּשָׁן מִלִּין עַתִּיקִין בְּכָל יוֹמָא), and the Shekhinta rests upon them (וּשְׁכִינְתָּא שַׁרְיָיא עָלַיְיהוּ), and listens to their words (וְצַיְיתָא לְמִלֵּיהוֹן), as it is said: “And Hashem paid heed and heard” (כְּמָה דְאַתְּ אָמֵר וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע) (Malachi 3).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): So it is indeed (הָכִי הוּא וַדַּאי), and all is one word (וְכֹלָּא חַד מִלָּה). Another matter: “If you do not know for yourself” (דָּבָר אַחֵר אִם לֹא תֵדְעִי לָךְ). Why “for yourself”? (לָךְ לָמָּה). Rather, in every place where Yisra’el are in exile (אֶלָּא בְּכָל אֲתָר דְּיִשְׂרָאֵל בְּגָלוּתָא), She is with them in exile (אִיהִי עִמְּהוֹן בְּגָלוּתָא). And therefore it is written: “for yourself” (וְעַל דָּא כְּתִיב לָךְ), and it is written: “In all their suffering, He suffered” (וּכְתִיב בְּכָל צָרָתָם לוֹ צָר) (Isaiah 63). And this is “for yourself” (וְדָא הוּא לָךְ). O fairest among women (הַיָּפָה בַּנָּשִׁים) — “fairest” (הַיָּפָה), this is She who says: “I am black” (אִיהִי אַמְרַת דְּאִיהִי אוּכַּמְתָּא), as it is said: “I am black, but beautiful” (כְּמָה דְאַתְּ אָמֵר שְׁחוֹרָה אֲנִי) (Song of Songs 1). And He says to her: You are fair, you are beautiful (וְאִיהוּ אָמַר לְגַבָּהּ, יָפָה אַתְּ, שַׁפִּירְתָּא), O fairest among women (הַיָּפָה בַּנָּשִׁים). She is beautiful above all levels (שַׁפִּירְתָּא אִיהִי עַל כָּל דַּרְגִּין), as it is written: “You are fair, my beloved” (וּכְתִיב יָפָה אַתְּ רַעְיָתִי) (Song of Songs 1).

Another matter: O fairest among women (דָּבָר אַחֵר הַיָּפָה בַּנָּשִׁים) — good in goodness (טַבְתָּא בְּטִיבוּ), for she does good for her children in secret and concealment (דַּעֲבִידַת טִיבוּ לִבְנָהָא בִּטְמִירוּ בִּגְנִיזוּ). And Kudsha Berikh Hu has abundant goodness toward her (וְקוּדְשָׁא בְּרִיךְ הוּא סַגִּי טָב עָלֵיהּ), for all the good that she does for her children in secret and concealment (כָּל מַה דַּעֲבִידַת לִבְנָהָא בִּטְמִירוּ בִּגְנִיזוּ), even though her deeds are not perfect (אַף עַל גַּב דְּלָא מְכַשְׁרָן עוֹבָדִין). From here it is fitting for Abba when Imma has compassion on the children (מִכָּאן דְּאִתְחֲזֵי לְאַבָּא כַּד אִמָּא רַחֲמָא עַל בְּנִין), and desires all that she does for her children (וְתָאִיב עָלֵיהּ כָּל מַה דְּעַבְדַּת לִבְנָהָא), compassion in secret (רַחֲמִין בִּטְמִירוּ), even though the deeds are not perfected (אַף עַל גַּב דְּלָא מְכַשְׁרָן עוֹבָדוֹי).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): I am astounded regarding that which is written (תַּוַּוהְנָא עַל הַהוּא דִּכְתִּיב): “If a man has a stubborn and rebellious son...” (כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה) (Deuteronomy 21), and “his father and mother shall seize him...” (וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ), etc. And we have learned (וְתָנֵינָן) that at that moment Kudsha Berikh Hu said to Moshe: Write it (דִּבְהַהִיא שַׁעֲתָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה כְּתוֹב).

Moshe said to Him: Master of the world (אָמַר לֵיהּ מֹשֶׁה, מָארֵיהּ דְּעָלְמָא), leave this be — is there a father who would do this to his son? (שָׁבִיק דָּא, אִית אַבָּא דְּעָבִיד כְּדֵין לִבְרֵיהּ). And Moshe, gazing from afar, beheld with wisdom all that Kudsha Berikh Hu destined for Yisra’el (וּמֹשֶׁה מֵרָחִיק הֲוָה חָמֵי בְּחָכְמְתָא, כָּל מַה דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לִבְנֵי יִשְׂרָאֵל). He said: Master of the world, set aside this matter (אָמַר, מָארֵיהּ דְּעָלְמָא, שְׁבוֹק מִלָּה דָּא). Kudsha Berikh Hu said to Moshe: I see what you say — write it and receive reward (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, חֲמֵינָא מַה דְּאַתְּ אָמֵר, כְּתוֹב וְקַבֵּל אַגְרָא). You know, and I know even more (אַת יַדְעַת וַאֲנָא יְדַע יַתִּיר). What you see — that deed belongs to Me (מַה דְּאַתְּ חָמֵי, עָלַי הַהוּא עוֹבָדָא). Seek out the verse and you will find (דְּרוֹשׁ קְרָא וְתִשְׁכַּח).

At that moment, He signaled to Yofiel (בְּהַהִוא שַׁעֲתָא רָמַז לֵיהּ לְיוֹפִיאֵ"ל), the Rav of the Orayta (רַבָּנָא דְּאוֹרַיְיתָא), and said to Moshe: I will expound this verse (אָמַר לְמֹשֶׁה, אֲנָא דָּרִישְׁנָא לְהַאי קְרָא). It is written: “If there be to a man...” (כְּתִיב כִּי יִהְיֶה לְאִישׁ) — this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written: “Hashem is a man of war” (דִּכְתִּיב יְיָ אִישׁ מִלְחָמָה) (Exodus 15). Son — this is Yisra’el (בֵּן, דָּא יִשְׂרָאֵל). Stubborn and rebellious — as it is written: “For like a stubborn heifer, Yisra’el is stubborn” (סוֹרֵר וּמוֹרֶה, דִּכְתִּיב כִּי כְּפָרָה סוֹרֵרָה סָרַר יִשְׂרָאֵל) (Hosea 4). He does not obey the voice of his father and the voice of his mother — this is Kudsha Berikh Hu and Knesset Yisra’el (אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ, דָּא קוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל). And they chastise him — as it is written: “Hashem warned Yisra’el and Yehudah by the hand of all His prophets and seers...” (וְיִסְּרוּ אוֹתוֹ, דִּכְתִּיב וַיָּעַד יְיָ בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל נְבִיאֵי כָל חוֹזֶה וְגוֹ') (II Kings 17). And he did not listen to them — as it is written: “But they did not listen to Hashem...” (וְלֹא שָׁמַע אֲלֵיהֶם, דִּכְתִּיב וְלֹא יִשְׁמְעוּ אֶל יְיָ וְגוֹ'). And his father and his mother shall seize him — with one mind (וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, בְּדַעְתָּא חֲדָא), with one consent (בְּהַסְכָּמָה חֲדָא). And they shall bring him to the elders of his city and to the gate of his place (וְהוֹצִיאוּ אוֹתוֹ אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקוֹמוֹ).

To the elders of his city — to the elders of their city (אֶל זִקְנֵי עִירוֹ, אֶל זִקְנֵי עִירָם); and to the gate of his place — it should have said: to the gate of their place (וְאֶל שַׁעַר מְקוֹמָם מִבָּעֵי לֵיהּ). Why does it say his city and his place? (מַאי אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקוֹמוֹ). Rather: To the elders of his city — this is Kudsha Berikh Hu (אֶלָּא אֶל זִקְנֵי עִירוֹ, דָּא קוּדְשָׁא בְּרִיךְ הוּא); and to the gate of his place — this is Knesset Yisra’el (וְאֶל שַׁעַר מְקוֹמוֹ, דָּא כְּנֶסֶת יִשְׂרָאֵל). The elders of his city — these are the early days (זִקְנֵי עִירוֹ, אִלֵּין יוֹמִין קַדְמָאִין), the primordial days (יוֹמִין עַתִּיקִין) — Some say: the elders (ס״א סָבִין) — of all (דְּכֹלָּא). The gate of his place — this is the Musaf of Shabbat (שַׁעַר מְקוֹמוֹ, דָּא מוּסַף שַׁבָּת).