Daf 266b (דַּף רס״ו ע״ב)

Woe to the one who lies with the holy inscription (וַוי לְמַאן דִּמְשַׁקֵּר בִּרְשִׁימָא קַדִּישָׁא), for behold he lies with the supernal Name (דְּהָא מְשַׁקֵּר בִּשְׁמָא עִלָּאָה). And not only this, but he also causes that well not to be blessed (וְלֹא עוֹד, אֶלָּא דְּגָרִים לְהַאי בְּאֵר דְּלָא אִתְבָּרְכָא), and we call upon him what is written: “For he has brought forth an evil name upon a virgin of Yisrael” (Deuteronomy 22) (וְקָרֵינָן עָלֵיהּ כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל). Virgin of Yisrael specifically (בְּתוּלַת יִשְׂרָאֵל דַּיְיקָא).

And Rabbi Shimon established it in its place (וְאוֹקְמֵיהּ רִבִּי שִׁמְעוֹן בְּאַתְרֵיהּ), he who places stumbling words upon his first wife (מַאן דְּשַׁוֵּי תִּסְקוֹפֵי מִלִּין עַל אִנְתְּתֵיהּ קַדְמִיתָא), and brings forth upon her an evil name (וְאַפִּיק עֲלָהּ שׁוּם בִּישׁ), just as is brought forth above (כְּמָה דְּאַפִּיק לְעֵילָּא), as it is written: “For he has brought forth an evil name upon a virgin of Yisrael” (Deuteronomy 22) (דִּכְתִּיב כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל), without specification (סְתָם). And it goes, as that which Rabbi Chiyya said in the name of Rabbi Yossi (וְאַזְלָא הָא, כִּי הָא דְּאָמַר רִבִּי חִיָּיא אָמַר רִבִּי יוֹסִי), a virgin inherits seven blessings (בְּתוּלָה יָרְתָא שֶׁבַע בְּרָכוֹת), for she is blessed with seven (דְּאִתְבָּרְכָא בְּשֶׁבַע), because the virgin of Yisrael inherits seven blessings (בְּגִין דִּבְתוּלַת יִשְׂרָאֵל יָרְתָא שֶׁבַע בִּרְכָן), and upon this she is called Bat Sheva (וְעַל דָּא אִתְקְרֵי בַּת שֶׁבַע). And another woman, what are her blessings? (וְאִנְתְּתָא אַחֲרָא, מַאן בִּרְכָאן דִּילָהּ) The blessing of Boaz and Ruth (בִּרְכָתָא דְּבֹעַז וְרוּת), as it is said (כְּמָה דְאַתְּ אָמֵר): “And all the people that were in the gate, and the elders, said: We are witnesses. May Hashem grant…” (Ruth 4) (וַיֹּאמְרוּ כָּל הָעָם אֲשֶׁר בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן יְיָ׳ אֶת וְגו׳). For certainly the virgin is blessed with seven (דְּוַדַּאי בְּתוּלָה בְּז׳ אִתְבָּרְכָא), and not another woman in this mystery (וְלָא אִתְּתָא אַחֲרָא בְּרָזָא דָּא).

When they came into a certain field (כֵּיוָן דְּמָטוּ בַּחֲקָל חַד), they saw trees (חָמוּ אִילָנִין), and they sat beneath them (יָתְבוּ תְּחוֹתַיְיהוּ). Rabbi Abba said (אָמַר רִבִּי אַבָּא), this is the clarity of the words of Orayta (הָא צָחוּתָא דְּמִלֵּי דְּאוֹרַיְיתָא). Path (נְתִיב).

He opened and said (פָּתַח וְאָמַר): “And it shall be on that day, the great shofar shall be sounded, and those lost in the land of Ashur and those cast away in the land of Egypt shall come…” (Isaiah 27) (וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאוֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְגו׳). “And it shall be on that day” (וְהָיָה בְּיוֹם הַהוּא), what is “on that day”? (מַאן בַּיּוֹם הַהוּא) Rather, that day is when Kudsha Berikh Hu shall be known (אֶלָּא הַהוּא יוֹמָא דְּאִתְיְדַע לְקוּדְשָׁא בְּרִיךְ הוּא), as it is said (כְּמָה דְאַתְּ אָמֵר): “And it shall be one day which shall be known to Hashem” (Zechariah 14) (וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַיְיָ׳). Further: “on that day” (תּוּ, בַּיוֹם הַהוּא), as it is said (כְּמָה דְאַתְּ אָמֵר): “On the day that Gog shall come upon the land of Yisrael” (Ezekiel 38) (בְּיוֹם בֹּא גּוֹג עַל אַדְמַת יִשְׂרָאֵל). “The great shofar shall be sounded” (יִתָּקַע בְּשׁוֹפָר גָּדוֹל). What concern have we, whether it is great or small? (מַה לָן בֵּיהּ, אִי הוּא רַב אוֹ זְעֵיר) Rather, that supernal shofar (אֶלָּא הַהוּא שׁוֹפָר עִלָּאָה), by which slaves go free continually (דְּבֵיהּ נָפְקִין עַבְדִּין לְחֵירוּ תָּדִיר), and this is the Yovel (וְהַאי אִיהוּ יוֹבְלָא), for the Yovel is supernal and great (דְּיוֹבְלָא עִלָּאָה וְרַבְרְבָא הוּא). And when this is aroused (וְכַד הַאי אִתְּעַר), all freedom of the worlds is aroused within it (כָל חֵירוּ דְּעָלְמִין מִתְעָרִין בֵּיהּ), and that is called the great shofar (וְהַהוּא אִקְרֵי שׁוֹפָר גָּדוֹל). “And those lost in the land of Ashur shall come” (וּבָאוּ הָאוֹבְדִים בְּאֶרֶץ אַשּׁוּר). Should it not have said “the perished” or “the destroyed”? (הָאֲבוּדִים מִבָּעֵי לֵיהּ, אוֹ הַנֶּאֱבָדִים) What is “the lost”? (מַאי הָאוֹבְדִים) The truly lost (הָאוֹבְדִים מַמָּשׁ), because they are in another land (בְּגִין דְּאִינּוּן בְּאַרְעָא אַחֲרָא). And whoever dwells in another land (וּמַאן דְּשָׁארִי בְּאַרְעָא אַחֲרָא), draws nourishment from another domain (יָנִיק מֵרְשׁוּתָא אַחֲרָא), and it is as though he does not dwell in faith (וּכְאִלּוּ לָא שַׁרְיָא בִּמְהֵימְנוּתָא). Therefore they are called “lost” (בְּגִין כָּךְ אוֹבְדִים אִקְרוּן). Lost they are on every side (אוֹבְדִים אִינּוּן בְּכָל סִטְרִין), for when Yisrael dwell in the holy land (דְּכַד יִשְׂרָאֵל שַׁרְיָין בְּאַרְעָא קַדִּישָׁא), they are meritorious (זַכָּאִין), meritorious continually in all things (זַכָּאִין תָּדִיר בְּכֹלָּא), meritorious above and below (זַכָּאן לְעֵילָּא וְתַתָּא).

“And they shall slaughter the Pesach” (וְשָׁחֲטוּ הַפֶּסַח). The Holy One, blessed be He, said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): from the tenth of the month (מִבְּעֲשׂוֹר לַחֹדֶשׁ), take the dread of Egypt and seize it (סְבוּ דַחֲלָא דְמִצְרָיִם וְתִפְסוּן לֵיהּ), and it shall be bound and held three days (וְיְהֵא אָסוּר וְתָפִיס תְלָתָא יוֹמִין), and on the fourth day bring it forth for judgment (וּבְיוֹמָא רְבִיעִאָה אַפִּיקוּ לֵיהּ לְדִינָא), and they shall gather upon it to kill it (וְאִתְכְּנָשׁוּ עָלֵיהּ לְקַטְלֵיהּ). And the Egyptians will see how you perform judgment upon it (וְיֵחְמוּן לֵיהּ מִצְרָאֵי הֵיךְ אָתּוּן עַבְדִין בֵּיהּ דִּינָא). And this was harder for them than all the blows which Kudsha Berikh Hu performed upon them (וְדָא קַשְׁיָא לְהוּ מִכָּל מַכְתָּשִׁין דְּעָבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא), those judgments that they executed upon their gods (אִינוּן דִינִין דְּעָבְדוּ בְּדָחַלֵיהוֹן). Afterwards they judged it with fire (לְבָתַר דָיְינִין לֵיהּ בְּנוּרָא), because it is written: “The images of their gods you shall burn with fire” (Deuteronomy 7) (בְּגִין דִּכְתִיב פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Do not eat of it raw” (Exodus 12) (אַל תֹאכְלוּ מִמֶּנּוּ נָא), so that they should not say they eat it in disgrace of the fear they held for it (דְלָא יֵימְרוּן בְתִיאוּבְתָּא דְּדָחַלָא אַכְלִין לֵיהּ). Rather, prepare it roasted, and not boiled (אֶלָּא אַתְקִינוּ לֵיהּ צְלִּי וְלֹא מֵבוּשָׁל), for if boiled it would be hidden and they would not see it (דְאִילוּ מֵבוּשָׁל יְהֵא טָמִיר וְלָא יְחְמוּן לֵיהּ). Rather, prepare for it a fire on the pyre so that its scent would spread (אֶלָּא תַקִּינוּ לֵיהּ מוֹקְדָא בְּנוּרָא דְרֵיחֵיהּ נוֹדֶף). And furthermore, its head upon it (וְתוּ רֵישֵׁיהּ עָלֵיהּ), so they should not say it is some wild animal or another thing (דְלָא יֵימְרוּן דְּחַיָּה אוֹ דְמִלָה אַחֲרָא הִיא). And furthermore, “You shall not break a bone of it” (וְתוּ עֶצֶם לֹא תִשְׁבֶּרוּ בּוֹ), but that they should see its bones cast in the marketplace (אֶלָּא דְיֵחְמוּן גָּרְמוֹי רָמָאן בְּשׁוּקָא), and they cannot save it (וְלָא יַכְלִין לְשֵׁזָבָא לֵיהּ). And upon this it is written: “And upon their gods Hashem executed judgments” (Numbers 33) (וְעַל דָּא כְּתִיב וּבֵאלֹהֵיהֶם עָשָׂה יְיָ שְׁפָטִים).

That first one who was found in the synagogue and lengthened in the synagogue (הַהוּא קַדְמָאָה דְאִשְׁתַּכַּח בְּבֵי כְּנִישְׁתָּא וְאָרִיךְ בְּבֵי כְּנִישְׁתָּא), blessed is his portion, for he stands in the rung of the tzaddik together with the Shekhinta (זַכָּאָה חוּלָקֵיהּ דְּאִיהוּ קַיָימָא בְּדַרְגָּא דְצַדִיק בַּהֲדֵי שְׁכִינְתָּא). And this is the secret of “Those who seek Me early shall find Me” (Proverbs 8) (וְדָא אִיהוּ רָזָא וּמְשָׁחַרָי יִמְצָאוּנְנִי), which ascends in the supernal ascent (דָּא סָלִיק בִּסְלִיקוּ עִלָּאָה). And if you would say, behold we learned that at the time Kudsha Berikh Hu comes to the synagogue and does not find ten there, He is immediately angered (וְאִי תֵימָא הַא תָנֵינָן בְּשַׁעְתָּא דְאָתֵי קוּדְשָׁא בְּרִיךְ הוּא לְבֵי כְּנִישְׁתָּא וְלָא אַשְׁכָּח תַמָּן עֲשָׂרָה מִיָד כּוֹעֵס). This is like a king who sent to all the kings (some say: the men) of the province to be found with him on a certain day in a certain place (לְמַלְכָּא דְשָׁלַח לְכָל מַלְכֵי (ס״א אַנְשֵׁי) מְדִינְתָּא דְּיִשְׁתַּכְּחוּן עִמֵּיהּ בְּיוֹם פְּלַן בְּדוּךְ פְּלַן).

Until while they were still preparing themselves, the townspeople - one came early and arrived at that place (עַד דַהֲווּ מְזָמְנֵי גַרְמַיְיהוּ אִינוּן בְּנֵי מַתָּא אַקְדִים חַד וְאָתָא לְהַהוּא אֲתַר). Meanwhile the king came and found that man who had come early there (בֵּין כַּךְ וּבֵין כַּךְ אֲתָא מַלְכָּא אַשְׁכָּח לְהַהוּא בָּר נָשׁ דְאַקְדִּים תַמָּן). He said to him: “I am from such and such town” (אָמַר לֵיהּ בְּנֵי מַתָּא פְּלוֹנִית אָן אִינוּן). He said to him: “My lord, I came earlier than them, and behold they are coming after me according to the command of the king” (אָמַר לֵיהּ, מָארֵי, אֲנָא אֲקְדִימְנָא מִנַּיְיהוּ וְהָא אִינוּן אַתְיָין אֲבַתְרָאי לְפִקוּדָא דְמַלְכָּא). Then it was good in the eyes of the king, and he sat there with him and spoke with him (כְּדֵין טָב בְּעֵינֵי מַלְכָּא וְיָתִיב תַמָּן בַּהֲדֵיהּ וּמִשְׁתָּעֵי עִמֵּיהּ), and he became beloved of the king (וְאִתְעֲבִיד רְחִימָא דְמַלְכָּא). Meanwhile all the people came and were reconciled with him (בֵּין כַּךְ אָתוּ כָּל עַמָּא וְאִתְפַּיָּיס עִמָיְיהוּ). But if the townspeople did not come (אֲבָל אִי בְנֵי מַתָּא לָא אַתְיָין), and not one came early (וְחַד לָא אַקְדִים), and spoke before the king to appear on their behalf (וְאִשְׁתָּעֵי קַמֵי מַלְכָּא לְאַחֲזָאָה), some say: to be seen on their behalf (לְאִתְחֲזָאָה בְּגִינֵיהוֹן), immediately the king grew angry (מִיָד כַּעָס מַלְכָּא). What is written (מָה כְּתִיב): “Why did I come and there was no man?” (Isaiah 50) (מַדּוּעַ בָּאתִי וְאֵין אִישׁ). And one who speaks in the synagogue (וּמָאן דְּאִשְׁתָּעֵי בְּבֵי כְּנִישְׁתָּא), woe to him, for he displays separation (וַוי לֵיהּ דְּאַחְזֵי פִּרוּדָא). Woe to him, for he diminishes faith (וַוי לֵיהּ דְּגָרַע מְהֵימְנוּתָא). Woe to him, for he has no portion in the God of Yisrael (וַוי לֵיהּ דְּלֵית לֵיהּ חוּלָקָא בֶּאֱלָהָא דְּיִשְׂרָאֵל), for he shows that he has no God (דְּאַחְזֵי דְּלֵית לֵיהּ אֱלָהָא). And he is not found there (וְלָא אִשְׁתְּכַח תַמָּן), and he leads disgrace in the supernal power (וְאַנְהִיג קְלָנָא בְּתַּקִּיפָא עִלָּאָה).

All colors are good in a dream (כָּל גּווָֹנִין טָבִין בְּחֶלְמָא), except the color blue (בָּר מִתְכֵלָא), because it is the throne for judging the judgments of souls (בְּגִין דְאִיהוּ כּוּרְסַיָּיא לְמֵידָן דִינִין דְּנִשְׁמָתִין), and this is one rung (וְהָא דַרְגָּא חֲדָא אִיהוּ). But at the time when they stand in the judgments of the soul (אֶלָּא בְּשַׁעְתָּא דְּקַיְימֵי בְּדִינֵי נַפְשָׁא), then it is the color blue (כְּדֵין אִיהוּ גּווָֹן תְכֵלָא), and this we have established (וְהָא אוּקִימְנָא). And at the time when a man looks at this color (וּבְשַׁעֲתָּא דְּחָמֵי בָּר נָשׁ לְהַאי גּווָֹן), the man is reminded to perform the commandments of his Master (אִדְכַּר בָּר נָשׁ לְמֶעְבָּד פִקוּדָא דְּמָארֵיהּ), like the serpent that they beheld (כְּגווָֹנָא דְנָחָשׁ דַהֲווּ חֲמָאן לֵיהּ), and they were afraid before it (וַהֲווּ דַּחֲלֵי מִקָמֵיהּ), of Kudsha Berikh Hu, and they guarded themselves (דְּקוּדְשָׁא בְּרִיךְ הוּא וּמְנַטְרִין גַרְמַיְיהוּ). And in that fear of Kudsha Berikh Hu the waters rose over them and covered them (וּבְהַהוּא דְּחִילוּ דְּקוּדְשָׁא בְּרִיךְ הוּא סַלְקָא עָלַיְיהוּ מַיָא וְאִתְכַסְּיָין). Who caused this for them? (מָאן גָרַם לוֹן) That serpent (הַהוּא נָחָשׁ), that strap which they gazed upon (הַהוּא רְצוּעָה דְּמִסְתָּכְּלָאן בֵּיהּ). Even so, the tekhelet - “and you shall look upon it, and remember all the commandments of Hashem” (Numbers 15) (אוּף הֲכִי תְּכֵלֶת וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ) - from that fear of Him (מֵהַהוּא דְּחִילוּ דִילֵיהּ).

Another matter: “And those lost shall come” (דָּבָר אַחֵר וּבָאוּ הָאוֹבְדִים), who are they? (מַאן אִינּוּן) These are the Tzaddik and Knesset Yisrael (אִלֵּין צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל), who are called “lost” (דְּאִקְרוּן אוֹבְדִים). From where do we know? (מְנָלָן) Knesset Yisrael, as it is written (דִכְתִּיב): “For what has the land been lost?” (Jeremiah 9) (עַל מַה אָבְדָה הָאָרֶץ). It does not say “destroyed” or “perished” (אֲבוּדָה אוֹ נֶאֱבֶדֶת לָא כְּתִיב), but “lost is the land” (אֶלָּא אָבְדָה הָאָרֶץ) - this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). The Tzaddik, as it is written (צַדִּיק, דִּכְתִּיב): “The righteous is lost” (Isaiah 57) (הַצַּדִיק אָבָד). It does not say “destroyed” or “perished” (אָבוּד אוֹ נֶאֱבַד לָא כְּתִיב), but “lost” (אֶלָּא אָבָד). And behold, this has already been established (וְהָא אוֹקְמוּהָ). And if you say (וְאִי תֵּימָא): “And they shall come” (וּבָאוּ), from where do these lost ones come? (מֵאָן אֲתָר אַתְיָין אִלֵּין אוֹבְדִים)

Rather, Knesset Yisrael from the exile (אֶלָּא, כְּנֶסֶת יִשְׂרָאֵל מִן גָּלוּתָא). The Tzaddik, as it is established (צַדִּיק, כְּמָה דְאוֹקְמוּהָ), as it is written (דִּכְתִיב): “When Hashem returns the captivity of Zion” (Psalms 126) (בְּשׁוּב יְיָ אֶת שִׁיבַת צִיּוֹן), because he shall return to his place (בְּגִין דְּיֵיתוּב לְאַתְרֵיהּ), and he shall come to be joined with Knesset Yisrael (וְיֵיתֵי לְאִתְחַבְּרָא בִּכְנֶסֶת יִשְׂרָאֵל). And upon this it is said: “And those lost shall come in the land of Ashur” (וְעַל דָּא, וּבָאוּ הָאוֹבְדִים בְּאֶרֶץ אַשּׁוּר). “And they shall bow to Hashem on the holy mountain in Jerusalem” (וְהִשְׁתַּחֲווּ לַיְיָ בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם). What is this teaching? (מַאי קָא מַיְירֵי) Rather, this word refers to “those cast away in the land of Egypt” (אֶלָּא מִלָּה דָּא דְּהַנִּדָּחִים בְּאֶרֶץ מִצְרַיִם), as if to say, Yisrael shall not come out of exile except with the Shekhinta (כִּבְיָכוֹל, יִשְׂרָאֵל לָא יִפְּקוּן מִן גָּלוּתָא, אֶלָּא בִּשְׁכִינְתָּא), as it has been established (כְּמָה דְּאוֹקְמוּהָ). And those who are cast away shall bow to Hashem (וְאִינּוּן נִדָּחִים הִשְׁתַּחֲווּ לַיְיָ).

Furthermore, Rabbi Abba said (תּוּ אָמַר רִבִּי אַבָּא): It is written (כְּתִיב): “Hashem shall guard your going out and your coming in, from this time forth and forever” (Psalms 121) (יְיָ יִשְׁמוֹר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם). “He shall guard your going out” is fine (יִשְׁמָר צֵאתְךָ תִּינַח). But “and your coming in” - what is this teaching? (אֶלָּא וּבוֹאֶךָ, מַאי קָא מַיְירֵי) For behold, when a man enters his house, he is not afraid (דְּהָא מַאן דְּעָאל לְבֵיתֵיהּ לָא מִסְתָּפֵי). Rather, this man who makes a holy inscription for his house, with the words of the supernal Name (אֶלָּא הַאי בַּר נָשׁ דְּשַׁוֵּי רְשִׁימָא קַדִּישָׁא לְבֵיתֵיהּ, בְּמִלִּין דִּשְׁמָא עִלָּאָה), this one is guarded from everything (הַאי אִתְנְטִיר מִכֹּלָּא). When the Master of his dwelling goes out to the gate of his house (כַּד נָפִיק הַהוּא דְּמָדוֹרֵיהּ לְתַרְעָא דְּבֵיתֵיהּ), he raises his eyes and looks at the holy inscription (זָקִיף וְחָמֵי רְשִׁימָא קַדִּישָׁא), and gazes - some say: is fixed (וְעָיִיִן ס״א נָעִיץ) - upon the entrance (בְּפִתְחֵיהּ). When the man goes out, it adds to him and guards him (כַּד נָפִיק בַּר נָשׁ, הוּא אוֹזִיף לֵיהּ, וְנָטִיר לֵיהּ). When he enters his house, it proclaims before him (כַּד עָיִּיל לְבֵיתֵיהּ, הוּא אַכְרִיז קַמֵּיהּ): “Be careful with the glory of the image of the Holy King” (אִזְדָּהֲרוּ בִּיקָרָא דְּדִיּוּקְנָא דְּמַלְכָּא קַדִּישָׁא). And all this is because of that inscription of the Holy Name (וְכָל דָּא, בְּגִין הַהוּא רְשִׁימָא דִּשְׁמָא קַדִּישָׁא), that is inscribed upon his doorway (דְּאִתְרְשִׁים בְּתַרְעֵיהּ). And it is not enough for a man that he is guarded in his house (וְלָאו דַּי לֵיהּ לְבַּר נָשׁ דְּאִתְנְטַר בְּבֵיתֵיהּ), but Kudsha Berikh Hu guards him when he goes out and when he comes in (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לֵיהּ כַּד עָיִּיל, וְכַד נָפִיק). As it is written (דִּכְתִיב): “Hashem shall guard your going out and your coming in, from this time forth and forever” (Psalms 121) (יְיָ יִשְׁמוֹר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם). Meritorious are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי).