Daf 267a (דַּף רס״ז ע״א)
Come and see (תָּא חֲזֵי), this evil spirit that dwells between the gates (הַאי רוּחָא בִּישָׁא דְּשָׁארִי בֵּין תַּרְעֵי). Woe to the man who does not know to beware of it (וַוי לֵיהּ לְבַּר נָשׁ, דְּלָא יָדַע לְאִזְדַּהֲרָא מִנֵּיהּ), and does not inscribe upon the entrance of his house the supernal holy Name (וְלָא רָשִׁים לְפִתְחָא דְּבֵיתֵיהּ שְׁמָא עִלָּאָה קַדִּישָׁא), that is found with him (דְּיִשְׁתְּכַח עִמֵּיהּ).
For behold, it has three hundred and sixty-five evil attendants accusing (דְּהָא אִית לֵיהּ תְּלַת מְאָה וְשִׁתִּין וְחָמֵשׁ שַׁמָּשִׁין בִּישִׁין מְקַטְרְגִין), each one serving its day (כָל חַד מְשַׁמֵשׁ יוֹמֵיהּ). And all of them are found with him all the days of the year (וְכֻלְּהוּ מִשְׁתַּכְּחֵי עִמֵּיהּ כָּל יוֹמֵי שַׁתָּא), and they accuse him above and below (וּמְקַטְרְגֵי בֵּיהּ לְעֵילָּא וְתַתָּא). And all of them are found with him by day and by night (וְכֻלְּהוּ מִשְׁתַּכְּחֵי בֵּיהּ בִּימָמָא וּבְלֵילְיָא). By day, to accuse him (בִּימָמָא, לְקַטְרְגָא לֵיהּ). By night, to torment him in his dreams (בְּלֵילְיָא, לְצַעֲרָא לֵיהּ בְּחֶלְמֵיהּ).
When he goes out, they accuse him (כַּד נָפִיק לְקַטְרְגָא לֵיהּ). When he enters, they place their hands upon his shoulders (כַּד עָאל, שַׁוְּויָן יְדַיְיהוּ עָלֵיהּ דְּכִתְפֵיהּ), and they say to him (וְאַמְרִין לֵיהּ): “Woe to so-and-so who went out from the domain of his Master” (וַוי לֵיהּ לִפְלַנְיָּא דְּנָפַק מֵרְשׁוּתָא דְּמָארֵיהּ). Woe to so-and-so in this world, and in the World to Come (וַוי לֵיהּ לִפְלַנְיָּא בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). Therefore the children of faith must be inscribed in all things (בְּגִין כָּךְ בָּעָאן בְּנֵי מְהֵימְנוּתָא, לְמֶהֱוֵי רְשִׁימִין בְּכֹלָּא), to be inscribed in the inscription of their Master (לְמֶהֱוֵי רְשִׁימִין בִּרְשִׁימָא דְּמָארֵיהוֹן), so that all sides of evil forces be shaken from them (לִאִזְדַּעְזְעָא מִנַּיְיהוּ כָּל סִטְרִין זִינִין בִּישִׁין), to be guarded in this world and in the World to Come (לְמֶהֱוֵי נְטִירִין בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). Blessed is the portion of Yisrael (זַכָּאִין חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). Upon them it is written (עָלַיְיהוּ כְּתִיב): “And your people are all righteous; they shall inherit the land forever…” (Isaiah 60) (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ וְגו׳). “And you shall love Hashem your God” (Deuteronomy 6) (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ).
Rabbi Yosi opened (רִבִּי יוֹסִי פָּתַח): “And now, what do I have here? says Hashem, for My people were taken for nothing…” (Isaiah 52) (וְעַתָּה מַה לִי פֹה נְאֻם יְיָ כִּי לֻקַּח עַמִּי חִנָּם וְגו׳). Come and see (תָּא חֲזֵי): the love of Kudsha Berikh Hu for Yisrael (רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּיִשְׂרָאֵל), even though their sins caused Him to depart from among them (אַף עַל גַּב דְּחוֹבַיְיהוּ גָּרְמוּ לְאִסְתַּלְּקָא מִבֵּינַיְיהוּ), and they were scattered among the nations (וְאִתְבָּדָּרוּ בֵּינֵי עַמָמַיָא), yet He demands their insult (הוּא תָּבַע עֶלְבּוֹנָא דִּלְהוֹן).
And come and see (וְתָּא חֲזֵי): at the time when Yisrael dwell in their land (בְּשַׁעֲתָא דְּיִשְׂרָאֵל שָׁרָאן בְּאַרְעֲהוֹן), Kudsha Berikh Hu delights in His garden (קוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשָׁע בְּגִנְתֵּיהּ), and draws near to Yisrael (וְקָרִיב לְגַבַּיְיהוּ דְּיִשְׂרָאֵל), and hears their voices (וְשָׁמַע קַלֵּיהוֹן), and is glorified through them (וְאִשְׁתְּבַּח בְּהוּ). Since their sins caused it (כֵּיוָן דְּגַרְמוּ חוֹבַיְיהוּ), and Yisrael were exiled from the holy land (וְאִתְגְּלֵי יִשְׂרָאֵל מֵאַרְעָא קַדִּישָׁא), Kudsha Berikh Hu did not enter His garden (קוּדְשָׁא בְּרִיךְ הוּא לָא עָאל בְּגִנְתֵּיהּ), and did not delight in it (וְלָא מִשְׁתַּעֲשָׁע בֵּיהּ).
And not only that (וְלָא עוֹד), but He cried out and said (אֶלָּא דְּאִיהוּ צָוַוח וְאָמַר): “And now, what do I have here? says Hashem” (Isaiah 52) (וְעַתָּה מַה לִּי פֹה נְאֻם יְיָ), and it is written there: “This is My resting place, here will I dwell, for I have desired it” (Psalms 132) (וּכְתִיב הָתָם פֹּה אֵשֵׁב כִּי אִוִּיתִיהָ). “For My people were taken for nothing” (כִּי לֻקַּח עַמִּי חִנָּם), as you say: “You were sold for nothing” (Isaiah 52) (כְּמָה דְּאַתְּ אָמֵר חִנָּם נִמְכַּרְתֶּם). And from that day that Yisrael were exiled from their land (וּמֵהַהוּא יוֹמָא דְּאִתְגְּלִיאוּ יִשְׂרָאֵל מֵאַרְעֲהוֹן), there has been no joy before Kudsha Berikh Hu (לָא אִשְׁתְּכַח חֶדְוָותָא קָמֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “I clothe the heavens with blackness, and I make sackcloth their covering” (Isaiah 50) (אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם). And all this is because of His love for them (וְכָל דָּא, בְּגִין רְחִימוּתָא דִּלְהוֹן), for Kudsha Berikh Hu loves them (דְּרָחִים לוֹן קוּדְשָׁא בְּרִיךְ הוּא), as it is said: “I have loved you, says Hashem” (Malachi 1) (כְּמָה דְּאַתְּ אָמֵר אָהַבְתִּי אֶתְכֶם אָמַר יְיָ). And upon this: “And you shall love Hashem your God” (Deuteronomy 6) (וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ). “And you shall love” (וְאָהַבְתָּ): a man must bind himself to Him with supernal love (דְּבָעֵי בַּר נָשׁ לְאִתְקַשְּׁרָא בֵּיהּ בִּרְחִימוּתָא עִלָּאָה). For every service that a man seeks to serve Kudsha Berikh Hu (דְּכָל פּוּלְחָנָא דְּבָעֵי בַּר נָשׁ לְמִפְלַח לְקוּדְשָׁא בְּרִיךְ הוּא), he must serve with love (דְּיִפְלַח בִּרְחִימוּ). For you have no service like the love of Kudsha Berikh Hu (דְּלֵית לָךְ פּוּלְחָנָא, כְּמוֹ רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא).
Rabbi Abba said (רִבִּי אַבָּא אָמַר): these words are the generality of the Orayta (הָנֵי מִלֵּי כְּלָלָא דְּאוֹרַיְיתָא אִינּוּן), because the ten sayings of the Orayta are all included here (בְּגִין דְּעֶשֶׂר אֲמִירָן דְּאוֹרַיְיתָא, הָכָא אִתְכְּלִילוּ), and this has already been established by the friends (וְהָא אוֹקְמוּהָ חַבְרַיָּיא).
Come and see (תָּא חֲזֵי), you have no word in belovedness before Kudsha Berikh Hu (לֵית לָךְ מִלָּה בַּחֲבִיבוּתָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), like one who loves Him properly (כְּמַאן דְּרָחִים לֵיהּ כַּדְּקָא יָאוּת). And what is that? (וּמַה הוּא) As it is written (כְּמָה דִכְתִיב): “With all your heart” (Deuteronomy 6) (בְּכָל לְבָבְךָ). “With all” - what does this teach? (בְּכָל, מַאי קָא מַיְירֵי) It should have said: “With your heart” (בִּלְבָבְךָ מִבָּעֵי לֵיהּ). “With your soul, with your might” (בְּנַפְשְׁךָ, בִּמְאֹדֶךָ). What is “with all your heart”? (מַהוּ בְּכָל לְבָבְךָ) Rather, to include two inclinations (אֶלָּא לְאַכְלְלָא תְּרֵין לִבִּין): one good and one evil (חַד טַב וְחַד בִּישׁ). “With all your soul”: one good and one evil (בְּכָל נַפְשְׁךָ: חַד טַב, וְחַד בִּישׁ). “With all your might” - this does not come for exposition (בְּכָל מְאֹדֶךָ, דָּא לָא אַתְיָא לִדְּרָשָׁא). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): even this is for exposition (וַאֲפִילּוּ הַאי לִדְּרָשָׁא הוּא). What is the reason? (מַאי טַעְמָא) Whether money falls to him from inheritance, or from another side, or whether he profits (בֵּין דְּנָפַל לֵיהּ מָמוֹנָא מִיְּרוּתָא, אוֹ מִסִּטְרָא אַחֲרָא, אוֹ בֵּין דְּאִיהוּ רָוַוח לֵיהּ), therefore it is written: “With all your might” (Deuteronomy 6) (וְעַל דָּא כְּתִיב בְּכָל מְאֹדֶךָ).
Rabbi Abba said (אָמַר רִבִּי אַבָּא): I have returned to the verse, “And you shall love” (אַהֲדַרְנָא לַקְּרָא וְאָהַבְתָּ). Whoever loves Kudsha Berikh Hu (מַאן דְּרָחִים לְקוּדְשָׁא בְּרִיךְ הוּא), is crowned with Chesed from all sides (אִתְעֲטָּר בְּחֶסֶד מִכָּל סִטְרִין), and performs Chesed in everything (וְעָבִיד חֶסֶד בְּכֹלָּא), and does not spare his body or his money (וְלָא חָיִיס עַל גּוּפֵיהּ וְעַל מָמוֹנֵיהּ). From where do we know this? (מְנָלָן) From Avraham (מֵאַבְרָהָם). As it is said (כְּמָה דְּאִתְּמַר), for he did not spare in the love of his Master his heart (דְּהָא לָא חָס בִּרְחִימוּתָא דְּמָארֵיהּ, עַל לִבֵּיהּ), which is his inclination (דְּהוּא יִצְרֵיהּ), nor his soul (וְעַל נַפְשֵׁיהּ), nor his money (וְעַל מָמוֹנֵיהּ). For his heart he did not regard, his own desire, for the love of his Master (עַל לִבֵּיהּ לָא אַשְׁגַּח, עַל רְעוּתָא דִילֵיהּ, בְּגִין רְחִימוּתָא דְּמָארֵיהּ). For his soul, for he did not spare his son nor his wife for the love of his Master (עַל נַפְשֵׁיהּ, דְּלָא חָס עַל בְּרֵיהּ, וְעַל אִתְּתֵיהּ, בְּגִין רְחִימוּתָא דְּמָארֵיהּ). For his money, for he stood at the crossroads and prepared food for the whole world (עַל מָמוֹנֵיהּ, דְּהֲוָה קָאִים בְּפָרָשַׁת אָרְחִין, וְאַתְקִין מְזוֹנֵי לְכָל עָלְמָא). Therefore he was crowned with the crown of Chesed (בְּגִין כָּךְ, אִתְעֲטָּר בְּעִטְרָא דְּחֶסֶד). As it is written: “Chesed to Avraham” (Micah 7) (כְּמָה דִכְתִיב חֶסֶד לְאַבְרָהָם).
And whoever is bound in the love of his Master (וּמַאן דְּאִתְקְשַּׁר בִּרְחִימוּתָא דְּמָארֵיהּ), merits this (זָכָה לְהַאי). And not only this (וְלֹא עוֹד), but that all the worlds are blessed because of him (אֶלָּא דְּעָלְמִין כֻּלְּהוּ מִתְבָּרְכָן בְּגִינֵיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And Your pious ones shall bless You” (Psalms 145) (וַחֲסִידֶיךָ יְבָרְכוּכָה). Do not read “shall bless You” (אַל תִּקְרֵי יְבָרְכוּכָה), but “they shall bless with Koh” (אֶלָּא יְבָרְכוּ כֹּ״ה). As it is written (Bereshit 12) (דכתיב, וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחוֹת הָאֲדָמָה).