Daf 287b (דַּף רפ״ז ע״ב)

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), it is written, “Write this song” (Deuteronomy 31) (כְּתִיב אֶת הַשִּׁירָה), and is it called a song (וְכִי שִׁירָה אִקְרֵי)? Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), truly it is a song (שִׁירָה וַדַּאי). Just as a song is drawn in the Holy spirit from above to below (מַה שִׁירָה אִתְמַשְּׁכָא בְּרוּחַ הַקֹּדֶשׁ מֵעֵילָּא לְתַתָּא), so too these words are drawn in the Holy spirit from above to below (אוּף הָכִי מִלִּין אִלֵּין אִתְמַשְּׁכָן בְּרוּחַ הַקֹּדֶשׁ מֵעֵילָּא לְתַתָּא). And because of this Moshe said “a song” (וּבְגִין כָּךְ אָמַר מֹשֶׁה שִׁירָה).

Come and see (תָּא חֲזֵי), all this Moshe said and called to the supernal ones before he uttered a word (כּוּלֵי הַאי אָמַר מֹשֶׁה, וְקָרָא לְעִלָּאִין, עַד לָא יֵימָּא מִלָּה), as it is written, “Give ear, O heavens” (Deuteronomy 32) (דִּכְתִּיב הַאֲזִינוּ הַשָּׁמַיִם). “My doctrine shall drop as the rain…” (Deuteronomy 32) (יַעֲרוֹף כַּמָּטָר וְגוֹ׳). And why all this (וְכָל כַּךְ לָמָּה)? Because “For the Name of Hashem I will call” (Deuteronomy 32) (מִשּׁוּם כִּי שֵׁם יי׳ אֶקְרָא). Until he uttered a word, all the worlds quaked (עַד דְּיֵימָּא מִלָּה, אַרְעִישׁ כֻּלְּהוּ עָלְמִין).

It was taught (תָּאנָא), at the moment when Moshe said, “Give ear, O heavens, and I will speak” (Deuteronomy 32) (בְּהַהִיא שַׁעֲתָא דְּאָמַר מֹשֶׁה הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה), the worlds trembled (אִתְרְגִּישׁוּ עָלְמִין). A voice went forth and said (נָפַק קָלָא וְאָמַר), “Moshe, Moshe, why do you shake the whole world? You are the son of man, and for your sake the worlds are shaken” (מֹשֶׁה מֹשֶׁה, אֲמַאי אַתְּ מַרְעִישׁ עָלְמָא כֹּלָּא. אַתְּ בְּרֵיהּ דְּבַר נָשׁ, וּבְגִינָךְ אִתְרְגִּישׁ עָלְמָא). He opened and said (פָּתַח וְאָמַר), “For the Name of Hashem I will call” (Deuteronomy 32) (כִּי שֵׁם יי׳ אֶקְרָא). In that moment they were silenced and listened to his words (בְּהַהִיא שַׁעֲתָא אִשְׁתָּתָקוּ, וַאֲצִיתוּ מִלּוֹי).

Our Rabbis taught (תָּנוּ רַבָּנָן), when Rabbi Shimon ben Yochai fell ill (כְּשֶׁחָלָה רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי), Rabbi Pinchas, Rabbi Chiyya, and Rabbi Abbahu entered before him (עָאלוּ קַמֵּיהּ ר׳ פִּנְחָס, וְר׳ חִיָּיא, וְר׳ אַבָּהוּ). They said to him (אָמְרוּ לוֹ), he who sustains the world is dying (מַאן דְּהוּא קְיָימָא דְעָלְמָא, שָׁכִיב). He said to them (אָמַר לוֹן), not by the judgment above do they examine my judgment (לָא בִּי דִּינָא דִּלְעֵילָא מְעַיְינִין בְּדִינָאי), for behold, I have seen that I am not delivered to an angel or to a judge above (דְּהָא אֲנָא חֲזָאי דְּלֵית אֲנָא מִתְיְיהִיב לְמַלְאָכָא וּלְדַיָּינָא דִלְעֵילָא). For I am not as other men (דַּאֲנָא לָאו כִּשְׁאָר בְּנֵי נָשָׁא), but this judgment of mine, Kudsha Berikh Hu judges it, and not by another judge (אֶלָּא הַאי דִינָא דִילִי, קוּדְשָׁא בְּרִיךְ הוּא דַּיְינֵיהּ, וְלָא בִּי דִּינֵיהּ). And this is what David said in his prayer before Him (וְהַיְינוּ דְּאָמַר דָּוִד, בְּבָעוּתֵיהּ קַמֵּיהּ), “Judge me, O Elohim, and plead my cause” (Psalms 43) (שָׁפְטֵנִי אֱלֹהִים וְרִיבָה רִיבִי). And likewise Shlomo said (וְכֵן שְׁלֹמֹה אָמַר), “To maintain the cause of His servant” (I Kings 8) (לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ), He alone and not another (הוּא בִּלְחוֹדוֹי, וְלָא אַחֲרָא).

For we have learned (דְּהָא תְנָן), when a man dies, the heavenly court examines his judgment (כְּשֶׁהָאָדָם שָׁכִיב, בֵּי דִינָא דִּלְעֵילָא מִסְתַּכְּלִין בְּדִינוֹי). Some of them incline him to the side of merit, for they show the merit of the man (אִית מִנְּהוֹן דְּנָטָאן לְכַף זְכוּת, דְּאַחְזְיָין זְכוּתָא דְּבַר נָשׁ), and some of them incline him to the side of guilt, for they show the guilt of the man (וְאִית מִנְּהוֹן דְּנָטָאן לְכַף חוֹבָה, דְּאַחְזְיָין חוֹבָה דְּבַר נָשׁ). And no man goes out from judgment as he would wish (וְלָא נָפִיק אִינִישׁ מִן דִּינָא, כְּמָה דְּהֲוָה בָּעֵי). But one whom the Supernal King, who rules over all, judges-he is good, and no man can be in that judgment except one who is good (אֲבָל מַאן דְּדָאִין לֵיהּ מַלְכָּא עִילָּאָה, דְּשַׁלִּיט עַל כּוֹלָא, הוּא טַב, וְלָא יָכִיל אִינִישׁ לְמֶהֱוֵי בְּהַהוּא דִינָא, בַּר טַב). What is the reason (מַאי טַעְמָא)?

For we have learned, the measures of the Supernal King incline always to merit (דְּהָא תְנָן, מְכִילוֹי דְּמַלְכָּא עִילָּאָה, נָטֵי לִזְכוּתָא תָּדִיר). And He is all the side of faith (וְהוּא כּוּלֵיהּ צַד דִּמְהֵימָנוּתָא), and in His hand is to forgive sins and debts (וּבְיָדוֹ לְשָׁבְקָא לְחֶטְאִין וְחוֹבִין). This is what is written (הֲדָא הוּא דִכְתִיב), “For with You is forgiveness, and not with another” (Psalms 130) (כִּי עִמְךָ הַסְּלִיחָה וְגו׳, וְלֹא עִם אַחֵר). And therefore I request before Him that He be the One to judge my judgment (וּבְגִין כָּךְ בָּעֵינָא קַמֵּיהּ דְּהוּא יָדִין דִּינָאי). And I shall enter through thirteen gates to the World to Come (וַאֲנָא אָעֵיל תְּלֵיסַר אַבָּבֵי לְעָלְמָא דְאָתֵי), through which none of the Patriarchs passed (דְּלָא אֲעֲבָרוּ לוֹן בַּר אֲבָהָתָא). And there shall be none to protest against me (וְלָא יְהֵא מַאן דְּיִמְחֵי בְּיָדִי). And moreover, I shall not request permission from them (וְעוֹד דְּלָא אֶתְבַּע רְשׁוּתָא מִנְּהוֹן).

Rabbi Shimon spoke a word (אָמַר רַבִּי שִׁמְעוֹן מִלָּה), and they saw in his chamber what had not been there (וְחָמוּ בֵּי מַרְעֵיהּ, דְּלָא הֲוָה תַּמָּן). They were astonished (תְּוָוהוּ), and none of them was able to speak with his mouth (וְלָא יָכִיל חַד מִנְּהוֹן לְמַלָּלָא בְּפוּמֵיהּ), because of the great fear that was upon them (מִדְחִילוּ רַבָּה דַּהֲוָת עֲלֵיהוֹן). While they were sitting (עַד דַּהֲווֹ יָתְבִין), there ascended to them fragrances of many perfumes (סָלִיק לוֹן רֵיחִין דְּבוּסְמֵי סַגִּיאִין), and each one of them was calmed (וְכָל חַד וְחַד מִנְּהוֹן אִתְיַישַׁב), until they saw Rabbi Shimon (עַד דְּחָמוּ לְרַבִּי שִׁמְעוֹן), and he was speaking words (וַהֲוָה מְמַלֵּל מִלִּין), and they saw no one else but him (וְלָא הֲוָה חָמָאן אַחֲרָן בַּר מִינֵיהּ). After a time (לְבָתַר עִידָן), Rabbi Shimon said to them (אָמַר לוֹן רַבִּי שִׁמְעוֹן), did you see anything (חֲמִיתּוּן מִידֵי)? Rabbi Pinchas said to him (אָמַר לֵיהּ ר׳ פִּנְחָס), no (לָא). But we were astonished that we had not seen you in your chamber for a long time (אֶלָּא כּוּלָּנָא תְּוָוהִין עַל דְּלָא חָמֵינָא לָךְ בְּבֵי מַרְעָךְ זְמַן רַב). And when we saw you (וְכַד חָמֵינָא לָךְ), fragrances of the perfumes of the Garden of Eden ascended to us (סָלֵיק לָן רֵיחִין דְּבוּסְמִין דְּגִנְתָּא דְּעֵדֶן), and we heard your voice speaking (וְשָׁמַעְנָא קָלָךְ מְמַלֵּל), and we did not know who was speaking with you (וְלָא יְדַעְנָא מָאן מְמַלֵּל עִמָּךְ). He said to them (אָמַר לוֹן), and did you not hear another word besides mine (וְלָא שְׁמַעְתּוּן מִלָּה אוֹחֲרָנָא בַּר מִדִּידִי)? They said, no (אָמְרוּ לָאו). He said to them (אָמַר לוֹן), you are not worthy to see the brightness of the face of Atik Yomin (לֵית אַתּוּן חַזְיָין לְמֶחמֵי סְבַר אַפִּין דְּעַתִּיק יוֹמִין).

He said to them (אָמַר לוֹן), I will tell you a word, I am astonished about Rabbi Pinchas, who did not see (אֵימָא לְכוּ מִלָּה, תְּוַוהְנָא עַל ר׳ פִּנְחָס, דְּלָא חָמָא). For I have seen him now in that world, below Rabbi El'azar my son (דַּאֲנָא חָמִית לֵיהּ כְּעַן בְּהַהוּא עָלְמָא, לְתַתָּא מִינֵיהּ מֵרַבִּי אֶלְעָזָר בְּרִי). And now they sent for me from above, and showed me the place of the Tzaddikim in the World to Come (וּכְעַן שָׁדְרוּ בְּדִילִי מִלְּעֵילָא, וְאַחְזְיָן לִי אַתְרָא דְּצַדִּיקַיָא לְעָלְמָא דְּאָתֵי). And it was not proper in my heart my place, except with Ahijah the Shilonite (וְלָא אִתְיְישַׁר בְּלִבָּאי דּוּכְתָּאי, בַּר עִם אֲחִיָּה הַשִּׁילוֹנִי). And I chose my place, and I came, and there came with me three hundred souls of the Tzaddikim (וּבָרֵירְנָא דּוּכְתָּאי, וְאָתֵינָא, וַאֲתוּ עִמִּי תְּלַת מְאָה נִשְׁמָתִין דְּצַדִּיקַיָא). And above them Adam HaRishon, who was sitting beside me, and he was speaking with me (וְעֵילָא מִנְּהוֹן אָדָם הָרִאשׁוֹן, דְּהֲוָה יָתֵיב גַּבָּאי, וְהוּא הֲוָה מְמַלֵּל עִמִּי). And he desired that his sin not be revealed to the whole world (וּבָעֵי, דְּלָא יִתְגַּלֵּי חוֹבֵיהּ לְכָל עָלְמָא). Except that which the Orayta said on his account, and he was concealed in that tree of the Garden of Eden (בַּר הַהוּא דְּאָמַר אוֹרַיְיתָא בְּגִינֵיהּ, וְאִתְכַּסֵּי בְּהַהוּא אִילָנָא דְּגִנְתָּא דְּעֵדֶן). And I said to him, behold my friends (some say: already) revealed it (וַאֲנָא אֲמֵינָא לֵיהּ, דְּהָא חַבְרַיָיא [ס״א כְּבָר] גִּלּוּ).

That one said, what the friends revealed among themselves is good and fitting, but to the rest of the people of the world, no (אָמַר הַהוּא, דְּגִלּוּ חַבְרַיָיא בֵּינַיְיהוּ טַב וְשַׁפִּיר, אֲבָל לִשְׁאָר בְּנֵי עָלְמָא לָא). What is the reason (מַאי טַעְמָא)? Because Kudsha Berikh Hu had mercy on His honor (דְּחָס קוּדְשָׁא בְּרִיךְ הוּא עַל יְקָרֵיהּ), and did not wish to publicize his sin (וְלָא בָּעָא לְפִרְסוּמֵי חוֹבֵיהּ), except through that tree from which he ate (אֶלָּא בְּהַהוּא אִילָנָא דַּאֲכִיל מִינֵּיהּ).

And Kudsha Berikh Hu revealed to him, in the mystery of holiness, to our companions (וְקוּדְשָׁא בְּרִיךְ הוּא גָּלֵי לֵיהּ בְּרָזָא דְּקוּדְשָּׁא לַחֲבֵירַנָא), that they should not discuss it among themselves (דְּלָא אִשְׁתָּעוֹ אִינוּן בַּהֲדַיְיהוּ בֵּינַיְיהוּ), nor with the unmarried companions (וְלָא לְרַוָּוקֵי חַבְרַיָיא), nor with those who will come into the world (וּלְאִינוּן דְּיֵיתוּן לְעָלְמָא).

And it is a matter into which no man should enter (וְהוּא מִלָּה דְּלָא בָּעֵי כָּל אִינִישׁ), and if he errs in it (וְטָעֵי בֵּיהּ), it is not because of the sin he sinned (לָאו מִשּׁוּם חוֹבָתָא דְחָב), but because of the honor of the Supernal Name (אֶלָּא מִשּׁוּם יְקָרָא דִּשְׁמָא עִילָּאָה), which human beings are not careful with (דִּבְנֵי נָשָׁא לָא זְהִירִין בֵּיהּ). As it is written (וּכְתִיב), “This is My Name forever” (Exodus 3) (זֶה שְׁמִי לְעוֹלָם). And they come to ask that which they do not need (וְיֵיתוֹן לְמִשְׁאַל מַה דְּלָא צְרִיכֵי לוֹן). And this is what is written (וְהַיְינוּ דִכְתִיב), “Lest they break through toward Hashem to gaze, and many of them fall” (Exodus 19) (פֶּן יֶהֶרְסוּ אֶל יי׳ לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב). What is, “and many of them fall” (מַאי וְנָפַל מִמֶּנּוּ רָב)? The master falls and is seized in that transgression (הָרַב נוֹפֵל וְנִתְפַּס בְּאוֹתוֹ עָוֹן). Thus I decree (הַכִי גָּזַרְנָא): this companion (some say: companion) who reveals the Holy Name to all (הַאי חַבְרָיָיא [ס״א חַבְרָא] דְּאוֹרֵי שְׁמָא קַדִּישָׁא לְכוּלָּא), he falls and is seized in that sin more than the others (הוּא נָפִיל וְנִתְפַּס בְּהַהוּא חוֹבָא, יַתִּיר מִנַּיְיהוּ), as it is written, “and many of them fall” (דִּכְתִיב וְנָפַל מִמֶּנּוּ רָב), the master falls and is seized in that transgression (הָרַב נוֹפֵל וְנִתְפַּס בְּאוֹתוֹ עָוֹן).

Rabbi El'azar his son drew near to him (קָרֵיב לְגַבֵּיהּ רַבִּי אֶלְעָזָר בְּרֵיהּ). He said to him (אָמַר לֵיהּ), Father, what about me there (אַבָּא, מָה אֲנָא הָתָם)? He said to him (אָמַר לֵיהּ [ס״א זַכָּאָה חוּלָקָךְ בְּרִי, זִמְנָא סַגִּי יְהֵא דְּלָא תִתְקַבֵּר גַּבָּאי, אֲבָל]): my son, do not recall here, but in that world, my place and your place I have chosen (בְּרִי, דְּלָא תִּדְכַּר הַכָא, אֲבָל בְּהַהוּא עָלְמָא, דּוּכְתָּא דִּידִי וְדִידָךְ בָּרֵירְנָא). Happy are we with those Tzaddikim (זַכָּאִין אֲנָן עִם אִינוּן צַדִּיקַיָא), who are destined to praise the Master of the worlds (דְּזַמִּינִין אִינוּן לְשַׁבְּחָא לְמָארֵי עָלְמָא), for they are the angels who serve before Him (דְּאִינוּן מַלְאָכִין דְּמִשְׁתַּמְּשִׁין קַמֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב), “Surely the righteous shall give thanks to Your Name; the upright shall dwell in Your presence” (Psalms 140) (אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ, יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ).

Ha’Idra Zuta Kadisha

The Holy Lesser Assembly

הָאִדְרָא זוּטָא קַדִּישָׁא

It was taught (תָּאנָא), on that day when Rabbi Shimon was about to depart from the world and was arranging his words (בְּהַהוּא יוֹמָא דְּרִבִּי שִׁמְעוֹן בָּעָא לְאִסְתַּלְּקָא מִן עָלְמָא וַהֲוָה מְסַדֵּר מִלּוֹי). The friends gathered to the house of Rabbi Shimon (אִתְכְּנָשׁוּ חַבְרַיָּא לְבֵי רִבִּי שִׁמְעוֹן). And before him were Rabbi El'azar his son, and Rabbi Abba, and the rest of the friends (וַהֲווּ קָמֵי רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא וּשְׁאָר חַבְרַיָּא). And the house was filled (וַהֲוָה מַלְיָא בֵיתָא).

Rabbi Shimon lifted his eyes and saw that the house was filled (זָקִיף עֵינוֹי רִבִּי שִׁמְעוֹן וַחֲמָא דְאִתְמְלֵי בֵיתָא). Rabbi Shimon wept and said (בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר): At another time, when I was in my chamber, Rabbi Pinchas ben Ya’ir was before me (בְּזִמְנָא אַחֲרָא כַּד הֲוֵינָא בְּבֵי מַרְעֵי, הֲוָה רִבִּי פִּנְחָס בֶּן יָאִיר קַמָּאי). And until I chose my place they prolonged my life until now (וְעַד דְּבָרִירְנָא דּוּכְתָּאי אוֹרִיכוּ לִי עַד הַשְׁתָּא). And when I was building, fire would surround me and from the worlds it would not cease (וְכַד תַּבְנָא אַסְחַר אֶשָׁא מִקָּמָּאי וּמֵעַלְמִין לָא אִתְפְּסָק). And no man entered unless with permission (וְלָא הֲוָה עָאל בַּר נָשׁ אֶלָּא בִרְשׁוּתָא).

But now I see that it has ceased and behold the house is filled (וְהַשְׁתָּא חֲמֵינָא דְּאִתְפְּסַק וְהָא אִתְמְלֵי בֵיתָא). While they were sitting (עַד דַּהֲווֹ יַתְבֵי), Rabbi Shimon opened his eyes and saw what he saw, and fire surrounded the house (פָּתַח עֵינוֹי רִבִּי שִׁמְעוֹן וְחָמָא מַה דְּחָמָא וְאַסְחַר אֶשָׁא בְּבֵיתָא). They all went out and remained Rabbi El'azar his son and Rabbi Abba, and the rest of the friends sat outside (נָפְקוּ כֻלְּהוּ וְאִשְׁתְּאֲרוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא. וּשְׁאָר חַבְרַיָּא יָתְבוּ אַבַּרָאי).

Rabbi Shimon said to Rabbi El'azar his son (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ), go out and see if Rabbi Yitzchak is here, for I have mingled him with me (פּוּק חֲזֵי אִי הָכָא רִבִּי יִצְחָק דְּאֲנָא מְעָרַבְנָא לֵיהּ). Tell him to arrange his words and sit by me; happy is his portion (אִימָא לֵיהּ דִּיסַדֵּר מִלּוֹי וְיֵתִיב לְגַבָּאי, זַכָּאָה חוּלָקֵיהּ).

Rabbi Shimon arose and sat and laughed and rejoiced (קָם רִבִּי שִׁמְעוֹן וְיָתִיב וְחַיִּיךְ וְחַדֵּי). He said, these are my friends (אָמַר, אָן אִנּוּן חַבְרַיָּא). Rabbi El'azar arose and brought them in and they sat before him (קָם רִבִּי אֶלְעָזָר וְאָעִיל לוֹן וְיַתְבוּ קָמֵיהּ). Rabbi Shimon lifted his hands in prayer and rejoiced and said (זָקִיף יְדוֹי רִבִּי שִׁמְעוֹן וּמְצַלֵּי צְלוֹתָא וַהֲוָה חַדֵּי וְאָמַר), these are the friends who were found in the Idra, let them be prepared here (אִנּוּן חַבְרַיָּא דְּאִשְׁתְּכָחוּ בְבֵי אִדָּרָא יִזְדַּמְּנוּן הָכָא). They all went out, and remained Rabbi El'azar his son, and Rabbi Abba, and Rabbi Yehuda, and Rabbi Yosi, and Rabbi Chiyya (נָפְקוּ כֻלְּהוּ וְאִשְׁתְּאֲרוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא וְרִבִּי יְהוּדָה וְרִבִּי יוֹסֵי וְרִבִּי חִיָּיא).

Meanwhile Rabbi Yitzchak entered (אַדְּהָכִי עָאל רִבִּי יִצְחָק). Rabbi Shimon said to him (אָמַר לֵיהּ רִבִּי שִׁמְעוֹן), how fitting is your portion, how much joy is destined to be added to you on this day (כַּמָּה יֵאוֹת חוּלָקָךְ, כַּמָּה חֵידוּ בָּעֵי לְאִתּוֹסְפָא לָךְ בְּהָאי יוֹמָא). Rabbi Abba sat behind his shoulders, and Rabbi El'azar before him (יָתִיב רִבִּי אַבָּא בָּתַר כִּתְפוֹי, וְרִבִּי אֶלְעָזָר קָמֵיהּ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), behold now is the time of will (הָא הַשְׁתָּא שַׁעְתָּא דִרְעוּתָא הוּא). And I desire to enter without shame into the World to Come (וַאֲנָא בָעֵינָא לְמֵיעָל בְּלָא כִּסּוּפָא לְעָלְמָא דְּאָתֵי). And behold, holy words that were not revealed until now, I desire to reveal before the Shekhinta (וְהָא מִלִּין קַדִּישִׁין דְּלָא גָּלְיָאן עַד הַשְׁתָּא, בָּעֵינָא לְגַלָּאָה קַמֵּי שְׁכִינְתָּא), so that they will not say that in deficiency I departed from the world (דְּלָא יֵימְרוּן דְּהָא בִּגְרִיעוּתָא אִסְתָּלַקְנָא מֵעָלְמָא). And until now they were hidden in my heart, to enter with them into the World to Come (וְעַד כְּעַן טְמִירִין הֲווֹ בְּלִבָּאִי, לְמֵיעַל בְּהוּ לְעָלְמָא דְּאָתֵי). And thus I arrange for you: Rabbi Abba will write, and Rabbi El'azar my son will recite, and the rest of the friends will whisper in their hearts (וְכַךְ אַסְדַּרְנָא לְכוּ, רִבִּי אַבָּא יִכְתּוֹב, וְרִבִּי אֶלְעָזָר בְּרִי יִלְעֵי, וּשְׁאַר חַבְרַיָּיא יְרַחֲשׁוּן בְּלִבַּיְיהוּ). Rabbi Abba rose from behind his shoulders (קָם רִבִּי אַבָּא מִבָּתַר כַּתְפוֹי). And Rabbi El'azar his son sat before him (וְיָתִיב רִבִּי אֶלְעָזָר בְּרֵיהּ קַמֵּיהּ). He said to him, arise my son, for another is sitting in that place (אָמַר לֵיהּ קוּם בְּרִי, דְּהָא אַחֲרָא יְתִיב בְּהַהוּא אֲתָר). Rabbi El'azar arose (קָם רִבִּי אֶלְעָזָר).

Rabbi Shimon wrapped himself and sat (אִתְעֲטָּף רִבִּי שִׁמְעוֹן, וְיָתִיב). He opened and said (פָּתַח וְאָמַר), “The dead shall not praise Yah, nor any that go down into silence” (Psalms 115) (לֹא הַמֵּתִים יְהַלְלוּ יָהּ וְלֹא כָּל יוֹרְדֵי דוּמָה). “The dead shall not praise Yah”-so it is truly, these who are called dead (לֹא הַמֵּתִים יְהַלְלוּ יָהּ, הָכִי הוּא וַדַּאי, אִינּוּן דְּאִקְרוּן מֵתִים). For behold, Kudsha Berikh Hu is called Living (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא חַי אִקְרֵי), and He dwells among those who are called living, and not with those who are called dead (וְהוּא שָׁארֵי בֵּין אִינּוּן דְּאִקְרוּן חַיִּים, וְלָא עִם אִינּוּן דְּאִקְרוּן מֵתִים). And the end of the verse is written, “nor any that go down into silence” (וְסוֹפֵיהּ דִּקְרָא כְּתִיב, וְלֹא כָּל יוֹרְדֵי דוּמָה). And all those who go down to Dumah remain in Gehinnom (וְכָל אִינּוּן דְּנַחְתִּין לְדוּמָה, בַּגֵיהִנָּם יִשְׁתַּאֲרוּן). Different are those who are called living, for Kudsha Berikh Hu desires their honor (שָׁאנֵי אִינּוּן דְּאִקְרוּן חַיִּים, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן).