Daf 270a (דַּף רע ע״א)

And among those stars, there was one star that did not come to that vengeance (וּבְאִינּוּן כֹּכָבַיָיא, אִית כֹּכָבָא חַד דְּלָא אָתָא לְהַהוּא נוּקְמָא), and it was cursed forever (וְאִתְלַטְּיָּא לְעָלְמִין), for when it began to shine (דְּכַד שָׁארֵי לְאַנְהָרָא), the other stars came and swallowed it (אָתָאן שְׁאַר כֹּכָבַיָיא וּבַלְעִין לֵיהּ), and all its company (וּלְכָל סִיעָתָא דִּילֵיהּ), and they were all destroyed together (וְאִתְאֲבִידוּ כֻּלְּהוּ כַּחֲדָא). As you say (כְּמָה דְאַתְּ אָמֵר), “Curse Meroz, said the angel of Hashem” (Judges 5) (אוֹרוּ מֵרוֹז אָמַר מַלְאַךְ יְיָ). And does an angel have authority in this matter? (וְכִי רְשׁוּת אִית לְמַלְאָכָא בְּהַאי.) Rather, this is the angel of whom it is written (Exodus 14) (אֶלָּא דָּא הוּא מַלְאָךְ, דִּכְתִּיב בֵּיהּ), “And the angel of Elohim, who went before the camp of Yisrael, moved and went behind them” (וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהוֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל). And this is the one whose battles are all His (וְדָא הוּא דְּכָל קְרָבִין דִּילֵיהּ אִינּוּן). Because they did not come to the help of Hashem (כִּי לֹא בָאוּ לְעֶזְרַת יְיָ), when Yisrael came out of Egypt (כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם). To the help of Hashem among the mighty (לְעֶזְרַת יְיָ בַּגִּבּוֹרִים), with those sixty mighty men when battle was prepared with Sisera (בְּאִינּוּן שִׁשִּׁים גִּבּוֹרִים כַּד אִזְדְּמָנוּ קְרָבָא עִם סִיסְרָא). And this angel is the secret of all judgments and all battles of the King in his authority (וְדָא מַלְאָךְ, רָזָא דְּכָל דִּינִין וְכָל קְרָבִין דְּמַלְכָּא בִּרְשׁוּתֵיהּ). And therefore it says, “the angel of Hashem” (וְעַל דָּא אָמַר, מַלְאַךְ יְיָ). And this is what is written (Bereshit 48) (וְדָא הוּא דִּכְתִּיב), “The angel who redeems me, etc.” (הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי וְגוֹ׳), and my friends have already established it (וְהָא אוּקְמוּהָ חַבְרַיָּא). And this is destined to be exalted and precious at the time to come (וְדָא זְמִינָא לְמֶהֱוֵי עִלָּאָה וְיַקִּירָא לְזִמְנָא דְּאָתֵי). And by this the Holy Name will be magnified (וּבְדָא יִתְרַבֵּי שְׁמָא קַדִּישָׁא). And by this Kudsha Berikh Hu is prepared to exact retribution from the nations of idol worship and constellations (וּבְדָא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאִתְפָּרְעָא מֵעַמִּין עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And concerning this it is written (Ezekiel 38) (וְעַל דָּא כְּתִיב), “And I will magnify Myself and I will sanctify Myself, etc.” (וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְגוֹ׳).

They went (אַזְלוּ), until they came to Rabbi Shimon (עַד דְּמָטוּ לְגַבֵּיהּ דְּרַבִּי שִׁמְעוֹן). When he saw them (כֵּיוָן דְּחָמָא לוֹן), Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), behold, the Shekhinta is here (הָא שְׁכִינְתָּא הָכָא). Surely we must show good favor to the face of the Shekhinta (וַדַּאי צְרִיכִין אֲנָן לְמֶחְזָק טִיבוּ לְאַנְפֵּי שְׁכִינְתָּא).

He opened and said (Bereshit 29) (פָּתַח וְאָמַר), “Behold, it is still high day, etc.” (הֵן עוֹד הַיּוֹם גָּדוֹל וְגוֹ׳). This verse has been established (הַאי קְרָא אוֹקְמוּהָ), that when Yisrael arouse repentance before Kudsha Berikh Hu (דְּכַד יִשְׂרָאֵל יִתְּעֲרוּן תְּשׁוּבָה לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא), by the merit of the Orayta they shall return to the holy land (בִּזְכוּ אוֹרַיְּיתָא יְתוּבוּן לְאַרְעָא קַדִּישָׁא), and they shall be gathered from the exile (וְיִתְכַּנְּשׁוּן מִן גָּלוּתָא). For surely one day shall the exile be to Yisrael, and not more (דְּהָא וַדַּאי יוֹמָא חַד יְהֵא גָּלוּתָא לְיִשְׂרָאֵל, וְלָא יַתִּיר). This is what is written (Lamentations 1) (הֲדָא הוּא דִכְתִיב), “He has set me desolate; all the day I am faint” (נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוָה). And if they will not repent (וְאִי לָא יְתוּבוּן), Kudsha Berikh Hu said (קוּדְשָׁא בְּרִיךְ הוּא אָמַר), “Behold, it is still high day; it is not yet time to gather the flock” (הֵן עוֹד הַיּוֹם גָּדוֹל לֹא עֵת הֵאָסֵף הַמִּקְנֶה), without merit and without worthy deeds (בְּלָא זְכוּ וּבְלָא עוֹבָדִין דְּכַשְׁרָן). But there is one remedy for you (אֲבָל אַסְוָתָא חַד לְכוּ): water the flock (הַשְׁקוּ הַצֹאן), strive in the Orayta (אִשְׁתְּדָּלוּ בְּאוֹרַיְּיתָא), that you may be watered by the waters of the Orayta (דְּאִתְשַׁקְייוּ מֵימֵי אוֹרַיְּיתָא). And go, pasture (וּלְכוּ רְעוּ), to the place of rest, to the good place and the longing of your inheritance (לַאֲתָר דְּנַיְיחָא לַאֲתָר טָבָא וְכִסּוּפָא דְּאַחֲסַנְתֵּיכוֹן).

Another matter: “Behold, it is still high day” (Bereshit 29) (דָּבָר אַחֵר הֵן עוֹד הַיּוֹם גָּדוֹל), this is the day that is called “a day of tumult, and of treading down, and of perplexity” (Isaiah 22) (דָּא הוּא יוֹם דְּאִקְרֵי יוֹם מְהוּמָה וּמְבוּסָה וּמְבוּכָה), for on that day the Temple was destroyed (דִּי בְּהַהוּא יוֹם אִתְחֲרִיב בֵּי מַקְדְּשָׁא), and Yisrael fell into exile (וְנָפְלוּ יִשְׂרָאֵל בְּגָלוּתָא). And because of evil deeds (וּבְגִין עוֹבָדִין בִּישִׁין), that day was extended and multiplied (הַהוּא יוֹמָא אִתְמְשַׁךְ וְאִתְרְבֵּי). This is what is written (הֲדָא הוּא דִכְתִיב), “Behold, it is still high day; it is not time that the flock be gathered” (Bereshit 29) (הֵן עוֹד הַיּוֹם גָּדוֹל לֹא עֵת הֵאָסֵף הַמִּקְנֶה), because they prolong that day (בְּגִין דְּאִינּוּן מַשְׁכִין לֵיהּ לְהַהוּא יוֹמָא). “Water the flock” (Bereshit 29) (הַשְׁקוּ הַצֹּאן), as has been said regarding the words of the Orayta (כְּמָה דְּאִתְּמַר בְּמִלֵּי דְּאוֹרַיְּיתָא), for by the merit of the Orayta Yisrael shall go out from exile (דְּהָא בִּזְכוּתָא דְּאוֹרַיְּיתָא יִפְּקוּן יִשְׂרָאֵל מִן גָּלוּתָא).

What do Yisrael say? (יִשְׂרָאֵל מַאי קָא אַמְרֵי.) “And they said, We cannot until all the flocks are gathered” (Bereshit 29) (וַיֹּאמְרוּ לֹא נוּכַל עַד אֲשֶׁר יֵאָסְפוּ כָּל הָעֲדָרִים), meaning until all the other supernal days are gathered (עַד דְּיִתְכַּנְּשׁוּ כָּל שְׁאַר יוֹמִין עִלָּאִין). “And they rolled the stone” (Bereshit 29) (וְגָלְלוּ אֶת הָאֶבֶן), meaning that they shall roll away and break that harsh judgment of that day which rules over the mouth of the well (וְיִגַּנְדְּרוּן לְהַהוּא דִּינָא קַשְׁיָא דְּהַהוּא יוֹמָא דְּשַׁלְטָא עַל פִּי הַבְּאֵר). And that well is found in exile with us (וְאִשְׁתְּכָחַת הַהִיא בְּאֵ״ר בְּגָלוּתָא עִמָּנָא). And when that well is revealed (וְכַד אִתְגַּלְיָיא הַאי בְּאֵ״ר), and that stone does not rule over it (וְהַהוּא אֶבֶן לָא שַׁלְטָא עָלָהּ), immediately the flock shall be watered (מִיַּד וְהִשְׁקִינוּ הַצֹּאן). And Kudsha Berikh Hu is destined, at the end of days (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא בְּסוֹף יוֹמַיָּיא), to return Yisrael to the holy land (לְאָהַדְרָא לְיִשְׂרָאֵל לְאַרְעָא קַדִּישָׁא), and to gather them from exile (וּלְאַכְנְשָׁא לוֹן מִגָּלוּתָא). And who are the end of days? (וּמַאן אִינּוּן סוֹף יוֹמַיָּיא.) That which is the “last of the days” (הַהוּא דְּהִיא אַחֲרִית הַיָּמִים).

In this “last of the days” Yisrael endured exile (בְּהַאי אַחֲרִית הַיָּמִים, יִשְׂרָאֵל סַבְלוּ גָּלוּתָא). This is what is written (הֲדָא הוּא דִכְתִיב), “When you are in distress, and all these things befall you, in the latter days” (Deuteronomy 4) (בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים). And it is written (Deuteronomy 31) (וּכְתִיב), “Evil will befall you in the latter days” (וְקָרָאת אֶתְכֶם הָרָעָה בְּאַחֲרִית הַיָּמִים). “In the latter days,” precisely (בְּאַחֲרִית הַיָּמִים דַּיְיקָא). And this is Knesset Yisrael in exile (וְדָא הִיא כְּנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא). And with this “last of the days,” they received punishment in exile (וְעִם אַחֲרִית הַיָּמִים דָּא, קַבִּילוּ עוֹנְשָׁא בְּגָלוּתָא).

And through this Kudsha Berikh Hu will make continual vengeance for Yisrael (וּבְדָא יַעְבִּיד קוּדְשָׁא בְּרִיךְ הוּא נוּקְמִין לְיִשְׂרָאֵל תְּדִירָא). This is what is written (Numbers 24) (הֲדָא הוּא דִכְתִיב), “What this people shall do to your people in the latter days” (אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים). And everywhere this is so (וּבְכָל אֲתָר דָּא הִיא). And Kudsha Berikh Hu is destined to return her to her place (וְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְאָתָבָא לָהּ לְאַתְרָהָ). This is what is written (Isaiah 2) (הֲדָא הוּא דִכְתִיב), “And it shall come to pass in the latter days, that the mountain of the house of Hashem shall be established, etc.” (וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְיָ וְגוֹ׳). And this is the day (וְדָא הוּא יוֹם). And from the time that the shadow begins to perform the service of another day (וּמִדְּשָׁארֵי צֵל לְמֶעְבַּד בְּשֵׁירוּתָא דְּיוֹמָא אָחֳרָא), as it was at the time when the Temple was destroyed (כְּמָה בְּזִמְנָא דְּאִתְחֲרִיב מַקְדְּשָׁא הֲוָה), and the shadow stretched to enter (וְנָטָה צֵל לְמֵיעַל). This is what is written (הֲדָא הוּא דִכְתִיב), “Woe unto us, for the day declines, for the shadows of evening are stretched out” (Jeremiah 6) (אוֹי לָנוּ כִּי פָּנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב). The day and the shadow, this is the end of the exile (יוֹם וְצֵל, הוּא סוֹף גָּלוּתָא). And the measure of this shadow is six handbreadths and a half (וְשִׁיעוּרָא דְּהַאי צֵל, שִׁית קְמָצִין וּפַלְגָּא). And by the thumb-breadth of a man, a man among men (וּבְגוּדָל דְּמִשְׁחָא דְּבַר נָשׁ, גְּבַר בֵּין גּוּבְרִין). And a remembrance of this mystery is among the friends (וְדוּכְרָנָא דְּהַאי רָזָא דְּבֵין חַבְרַיָּיא), as it is written (Job 8) (דִּכְתִיב), “For we are of yesterday, and know nothing, for our days upon earth are a shadow” (כִּי תְמוֹל אֲנַחְנוּ וְלֹא נֵדָע כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ). “For we are of yesterday” - in exile (כִּי תְמוֹל אֲנַחְנוּ בְּגָלוּתָא). And we did not know that our days are a shadow upon the earth (וְלָא הֲוֵינָא יַדְעֵי כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ), to cause Kudsha Berikh Hu to rest upon the earth (לְאַשְׁרָאָה לוֹן קוּדְשָׁא בְּרִיךְ הוּא עֲלֵי אָרֶץ).

Fortunate is the portion of he who sees it (זַכָּאָה חוּלָקֵיהּ מַאן דְּחָמֵי לֵיהּ), and fortunate is the portion of he who does not see it (וְזַכָּאָה חוּלָקֵיהּ מַאן דְּלָא חָמֵי לֵיהּ). Woe to him who is encountered when the great lion seeks to join with his mate (וַוי לְמַאן דְּיִזְדָּמַן כַּד יִתְבַּע אַרְיָא רַבְרְבָא, לְאִתְחַבְּרָא לְנוּקְבֵיהּ). How much more so at the time when they are joined together as one (כָּל שֶׁכֵּן בְּשַׁעֲתָא דְּיִזְדַּוְּוגֻן כַּחֲדָא). Concerning that time it is written (עַל הַהִיא שַׁעֲתָא כְּתִיב), “The lion has roared, who shall not fear?” (Amos 3) (אַרְיֵה שָׁאַג מִי לֹא יִירָא וְגוֹ׳).