Daf 275a (דַּף רע״ה ע״א)

The Holy Luminary said (אָמַר בּוּצִינָא קַדִּישָׁא), surely Yisrael are dry trees in Orayta (וַדַּאי יִשְׂרָאֵל אִינּוּן עֵצִים יְבֵשִׁים בְּאוֹרַיְיתָא), because they are grasped in the fire of the profane, they are not as they should be, to perform miracles with them (בְּגִין דַאֲחִידוּ בְּאֵשׁ דְּהֶדְיוֹט, לָאו אִינּוּן כַּדְּקָא חֲזִי, לְמֶעְבַּד בְּהוֹן נִיסָא). From the moment that you descended upon them in Orayta (מִיַּד דְּאַנְתְּ נְחִיתַת עָלַיְיהוּ בְּאוֹרַיְיתָא), because of you descended upon them the Tree of Life (בְּגִינָךְ נָחַת עָלַיְיהוּ אִילָנָא דְּחַיֵּי), and the commandment, which is “Ner Hashem,” was grasped in them, and they shall live (וּמִצְוָה דְּאִיהוּ נֵר יְיָ, וַאֲחִידַת בְּהוֹן, וְיֵהוֹן חַיִּין). And the nations, idol worshippers of the world, are consumed in that lamp (וְאוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּעָלְמָא, אִתּוֹקְדָן בְּהַהוּא נֵר). And this is what the prophet said: “But you, do not fear, My servant Ya‘akov, and do not be dismayed, Yisrael, for I am with you, etc.” (Jeremiah 46) (וְהַאי אִיהוּ דְּאָמַר נָבִיא, וְאַתָּה אַל תִּירָא עַבְדִי יַעֲקֹב וְאַל תֵּחַת יִשְׂרָאֵל כִּי אִתְּךָ אָנִי וְגוֹ׳).

“Not shall one witness rise up against a man for any iniquity, etc. On the testimony of two witnesses or on the testimony of three witnesses shall the matter be established” (Deuteronomy 19) (לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וְגוֹ׳. עַל פִּי שְׁנֵי עֵדִים אוֹ עַל פִּי שְׁלֹשָׁה עֵדִים יָקוּם דָּבָר). This commandment is to testify testimony in Beit Din (פִּקּוּדָא דָּא, לְהָעִיד עֵדוּת בְּבֵּית דִּין), that one not cause his fellow to lose money because of him, if he has testimony with him (דְּלָא יַפְסִיד חַבְרֵיהּ מָמוֹנָא בְּגִינֵיהּ, אִי אִית לֵיהּ עֵדוּת בַּהֲדֵיהּ). And there is no testimony less than two (וְלֵית סַהֲדוּתָא פָּחוּת מִתְּרֵין). This is what is written: “On the testimony of two witnesses shall the matter be established; not shall it be established on the testimony of one witness” (Deuteronomy 19) (הֲדָא הוּא דִכְתִיב עַל פִּי שְׁנַיִם עֵדִים וְגוֹ׳ יָקוּם דָּבָר, לֹא יָקוּם עַל פִּי עֵד אֶחָד).

And for this reason the masters of the Mishnah have established: who testifies against a man? The walls of his house (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מָתְנִיתִין, מִי מֵעִיד עַל הָאָדָם, קִירוֹת בֵּיתוֹ). And not only this, but also the people of his household testify against him (וְלֹא עוֹד אֶלָּא אַנְשֵׁי בֵּיתוֹ מְעִידִין עָלָיו). What are the walls of his house? They are the walls of his heart (מַאי קִירוֹת בֵּיתוֹ. אִינּוּן קִירוֹת לִבּוֹ). “And Chizkiyahu turned his face to the wall” (Isaiah 38) (וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר), and the Rabbis established: this teaches that Chizkiyahu prayed from the walls of his heart (וְאוֹקְמוּהָ רַבָּנָן, מְלַמֵּד שֶׁהִתְפַּלֵל חִזְקִיָּהוּ מִקִּירוֹת לִבּוֹ).

The people of his household - these are his 248 limbs (אַנְשֵׁי בֵּיתוֹ, אִינּוּן רמ״ח אֵבָרִים דִּילֵיהּ). For thus the masters of the Mishnah have established: the wicked, their sins are engraved on their bones (דְּהָכִי אוּקְמוּהָ מָארֵי מָתְנִיתִין, רָשָׁע עֲוֹנוֹתָיו חֲקוּקִים עַל עַצְמוֹתָיו). And so the righteous, their merits are engraved on their bones (וְהָכִי צַדִּיק, זָכִיוֹתָיו חֲקוּקִים לוֹ עַל עַצְמוֹתָיו). And for this reason David said: “All my bones shall say” (Psalms 35) (וּבְּגִין כָּךְ אָמַר דָּוִד, כָּל עַצְמוֹתַי תֹּאמַרְנָה). And concerning this it is said: who testifies against a man? The walls of his house (וּבְגִינֵהּ אִתְּמַר, וּמִי מְעִידִין עַל הָאָדָם קוֹרוֹת בֵּיתוֹ). The bones are built upon the brain, which is water (גַּרְמִין בְּנוּיִין עַל מוֹחָא דְּאִיהוּ מַיָּא). Concerning them, it hints: “Who lays the beams of His upper chambers in the waters” (Psalms 104) (וְעָלַיְיהוּ קָא רָמִיז, הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו).

“HaMekareh [Who lays the beams]”—koreh [beam] denotes beams (הַמְקָרֶה לָשׁוֹן קוֹרוֹת). Why is this said concerning the bones more than concerning the flesh, the sinews, and the skin? (וַאֲמַאי בְּגַרְמִין יַתִּיר מִבִּשְׂרָא וְגִידִין וּמִשְׁכָא). Because the bones are white (בְּגִין דְּגַרְמִין אִינּוּן חִוָּורִין), and black writing is discerned only through whiteness (וּכְתִיבָא אוּכָּמָא, לָא אִשְׁתְּמוֹדְעָא אֶלָּא מִגּוֹ חִוָּורוּ). This is like the Orayta, which is white within and black without (כְּגַוְונָא דְּאוֹרַיְיתָא, דְּאִיהִי חִוָּורוּ מִלְּגָאו, אוּכָם מִלְּבַר).

Black and white, darkness and light (אוּכָם וְחִוָּור, חֹשֶׁךְ וְאוֹר). And there is dark-blue darkness, as it is said of it: “Even the darkness shall not be dark from You” (Psalms 139) (וְאִית חֹשֶׁךְ תְּכֵלֶת, וְאִתְּמַר בֵּיהּ, גַּם חֹשֶׁךְ לֹא יַחֲשִׁיךְ מִמֶּךָּ). And dark-blue is female compared to white (וּתְכֵלֶת אוּכָם, אִיהוּ נוּקְבָּא לְגַבֵּי חִוָּורוּ). And not only this, but the body shall in the future rise upon the bones (וְלֹא עוֹד, אֶלָּא דְּגוּפָא עַל גַּרְמִין עָתִיד לְמֵיקָם). And for this reason, his merits and his sins are engraved upon his bones (וּבְגִין דָּא זַכְווֹי וְחוֹבוֹי חָקוּקִין עַל גַּרְמִין דִּילֵיהּ). And if he merits, the body will rise upon his bones (וְאִם יִזְכֶּה יְקוּם גּוּפָא עַל גַּרְמִין דִּילֵיהּ). And if not, he shall not rise, and shall not have resurrection of the dead (וְאִי לָאו, לָא יְקוּם, וְלָא יְהֵא לֵיהּ תְּחִיַּית הַמֵּתִים). And not only this, but there are two witnesses upon man: the seeing eye and the hearing ear, and the heavenly court records and judges his sins (וְלֹא עוֹד, אֶלָּא תְּרֵין סָהֲדִין אִינּוּן עַל בַּר נָשׁ, עַיִן רוֹאָה וְאוֹזֶן שׁוֹמַעַת, וּבֵית דִּין סוֹפֵר, וְדָן חוֹבוֹי). And not only this, but the sun and the moon are witnesses upon man (וְלֹא עוֹד, אֶלָּא שִׁמְשָׁא וְסִיהֲרָא סָהֲדִין עַל בַּר נָשׁ), as it has been established: “Blow the shofar at the new moon, at the covering, at the time of our festival” (Psalms 81) (כְּמָה דְּאוֹקְמוּהָ, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ). What is “at the covering”? On the day when the moon is covered (מַאי בַּכֶּסֶה. בְּיוֹמָא דְּסִיהֲרָא מִתְכַּסָה). And why is it covered? Because when Rosh HaShanah arrives, Sama’el comes to demand judgment for his children before Kudsha Berikh Hu (וַאֲמַאי מִתְכַּסֵּת. בְּגִין דְּכַד מָטֵי רֹאשׁ הַשָּׁנָה, יֵיתֵי סָמָאֵל לְמִתְבַּע דִּינָא לִבְנוֹי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And He says to him to bring witnesses (וְהוּא יֵימָא לֵיהּ דְּיֵיתֵי סָהֲדִין). And he brings the sun with him (וְהוּא יֵיתֵי לְשִׁמְּשָׁא עִמֵּיהּ). He goes to bring the moon, and she is covered (אָזַל לְמַיְיתֵי סִיהֲרָא, וְהִיא מִתְכַּסָא). Where does she cover herself? She ascends to that place of which it is said: “In that which is hidden from you, do not inquire,” to appease him concerning her children (בְּאָן אֲתָר מִתְכַּסֵּת. אֶלָּא סְלִיקַת, לְהַהוּא אֲתָר, דְּאִתְּמַר בֵּיהּ, בַּמְכוּסֶּה מִמָּךְ אַל תַּחְקוֹר, לְפַיְּיסָא לֵיהּ עַל בְּנָהָא). And this is what the verse says: “Blow the shofar at the new moon, at the covering, at the time of our festival” (Psalms 81) (וְהַאי הוּא דְּאָמַר קְרָא, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ). To the place where the Shekhinta ascends, of which it is said: “And in that which is hidden from you, do not inquire” (Ecclesiastes 3) (לַאֲתָר דְּבֵיהּ סְלִיקַת שְׁכִינְתָּא, דְּאִתְּמַר בֵּיהּ וּבַמְכוּסֶּה מִמָּךְ אַל תַּחְקוֹר). And the hidden sins - there one must judge between him and his Master (וְחוֹבִין בְּאִתְכַּסְיָיא, תַּמָּן צָרִיךְ לְמֵידָן בֵּינוֹ לְבֵין קוֹנוֹ). And the revealed sins that he has done, it is said: “He who covers his transgressions shall not succeed” (Proverbs 28) (וְחוֹבִין דְּאִתְגַּלְיָיא דְּעָבַד לוֹן, אִתְּמַר מְכַסֶּה פְּשָׁעָיו לֹא יַצְלִיחַ).

For the Shekhinta from the side of Keter is the world that is hidden (דִּשְׁכִינְתָּא מִסִּטְרָא דְּכֶתֶר אִיהִי עָלְמָא דְּאִתְכַּסְּיָא). And the masters of the Mishnah have established: a man must join her to that place (וְאוֹקְמוּהָ מָארֵי מָתְנִיתִין, דְּצָרִיךְ בַּר נָשׁ לְחַבְּרָא לָהּ לְהַהוּא אַתְרָא). At that time comes the time of mercy, and judgment is passed over (בְּהַהוּא זִמְנָא מָטֵי זִמְנָא דְּרַחֲמֵי, וְאַעְבַּר דִּינָא). And for this reason, for his fellow he said: he is merited by his testimony, but for the wicked he is not merited (וּבְגִין דָּא לְחַבְרֵיהּ אָמַר לְזַכָּאָה לֵיהּ בְּעֵדוּתֵיהּ, אֲבָל לְרָשָׁע אֵין מְזַכִּין לוֹ). And furthermore, Kudsha Berikh Hu and His Shekhinta are witnesses upon man (וְעוֹד, קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ סָהֲדִין עַל בַּר נָשׁ). This is what is written: “I call heaven and earth to witness against you this day” (Deuteronomy 1) (הֲדָא הוּא דִכְתִיב, הֲעִדוֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ). “The heavens” - this is that of which it is said: “And You shall hear in the heavens” (1 Kings 8) (אֶת הַשָּׁמַיִם, הַהוּא דְּאִתְּמַר בֵּיהּ, וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם). “And the earth” - this is that of which it is said: “And the earth is My footstool” (Isaiah 66) (וְאֶת הָאָרֶץ, הַהוּא דְּאִתְּמַר בָּהּ, וְהָאָרֶץ הֲדוֹם רַגְלָי).

Furthermore, there are two witnesses (וְעוֹד, תְּרֵין סָהֲדִין): the middle pillar (עַמּוּדָא דְּאֶמְצָעִיתָא), and the Tzaddik [Righteous One] (וְצַדִּיק). These are the letters Ed [witness] from “Shema [Hear],” and “Echad [One]” (וְאִינּוּן ע״ד, מִן שְׁמַ״ע אֶחָד). Ed [witness] is also from “Barukh Shem Kevod Malkhuto le‘olam va‘ed [Blessed be the Name of the glory of His kingdom forever and ever]” (עֵד, מִן בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). “On the testimony of two witnesses or three witnesses, the dead person shall be put to death” (Deuteronomy 17) (עַל פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת).

This is Sama’el, dead from his root (דָּא סָמָאֵל, מֵת מֵעִקָרוֹ). “And they carried it on a pole between two” (Numbers 13) (וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם). “He shall not be put to death on the testimony of one witness,” so that he shall not have a portion in the One God (לֹא יוּמַת עַל פִּי עֵד אֶחָד, דְּלָא יְהֵא לֵיהּ חוּלָקָא בְּאֵל אֶחָד). “When a false witness rises up against a man, etc., and the judges shall inquire diligently, etc., and you shall do to him as he had conspired, etc.” (Deuteronomy 19) (כִּי יָקוּם עֵד חָמָס בְּאִישׁ וְגוֹ׳ וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב וְגוֹ׳, וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם וְגוֹ׳). This commandment is to inquire and to investigate the witnesses with seven investigations before judging him with the punishment of death (פִּקּוּדָא דָּא לִדְרוֹשׁ וְלַחֲקוֹר הָעֵדִים בְּז׳ חֲקִירוֹת, קוֹדֶם דְּיָדִין לֵיהּ בְּעוֹנְשָׁא דְּמוֹתָא). In seven investigations - seven corresponding to: “These are the seven eyes of Hashem, they run to and fro throughout all the earth” (Zechariah 4) (בְּשֶׁבַע חֲקִירוֹת, שֶׁבַע לָקֳבֵל שִׁבְעָה אֵלֶּה עֵינֵי יְיָ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ). With them: “And I also will chastise you seven times” (Leviticus 26) (בְּהוֹן, וְיִסַּרְתִּי אֶתְכֶם אַף אָנִי שֶׁבַע).

The commandment after this is to do to a false witness as he conspired to do to his brother (פִּקּוּדָא בָּתַר דָּא, לַעֲשׂוֹת לְעֵד זוֹמֵם כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו). There are two false witnesses (תְּרֵין סַהֲדֵי שִׁקְרָא), who are Sama’el and the serpent (דְּאִינּוּן סָמָאֵל וְנַחַשׁ). If they come to bear false testimony against Yisrael (אִי יֵיתוּן לְאַסְהֲדָא סָהֲדוּתָא דְּשֶׁקֶר עַל יִשְׂרָאֵל), who err between Vav and Zayin (דְּטָעוּ בֵּין ו׳ לְז׳), which are the letters Zu [this people] (דְּאִינּוּן אַתְוָון זוּ). This is: “The people Zu [this people], whom I formed for Myself, shall recount My praise” (Isaiah 43) (וְהַאי אִיהוּ, עַם זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ).