Daf 297b (דַּף רצ״ז ע״ב)

It was taught, Rabbi Yitzḥak said (תַּנְיָא אָמַר רִבִּי יִצְחָק), all these arrangements and all these matters are delivered to reap the field (כָּל הָנֵי תִּקּוּנִין וְכָל הָנֵי מִלֵּי לִמְחַצְדֵי חַקְלָא אִתְמַסְרָן). And we have learned, that the guilty, as it were, cause a blemish above (וְתָנֵינָן חַיָּיבִין כִּבְיָכוֹל עַבְדִּין פְּגִימוּתָא לְעֵילָּא). What is this blemish (מַאי פְּגִימוּתָא). As it is written (כְּמָה דִכְתִיב), They have dealt corruptly with Him, not His children, their blemish (שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם) (Deuteronomy 32).

For all these arrangements are not found as they should be (דְּהָא כָּל הָנֵי תִּקּוּנִין לָא מִשְׁתַּכְּחֵי כַּדְּקָא יָאוּת). One verse says, And He put on righteousness as a breastplate (כָּתוּב אֶחָד אוֹמֵר וַיִּלְבַּשׁ צְדָקָה כַּשִׂרְיָין) (Isaiah 59), and another verse says, And He put on garments of vengeance for clothing (וְכָתוּב אֶחָד אוֹמֵר וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבּוֹשֶׁת) (Isaiah 59). Rabbi Yitzḥak said, rather, He put on righteousness when Yisrael are meritorious (אֶלָּא אָמַר רִבִּי יִצְחָק וַיִּלְבַּשׁ צְדָקָה בְּזִמְנָא דְּיִשְׂרָאֵל זַכָאן). When they are not meritorious, He puts on garments of vengeance, etc. (לֹא זָכוּ וַיִּלְבַּשׁ בִּגְדֵי נָקָם וְגוֹ׳).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): What is the blemish? (מַאי פְּגִימוּתָא). As we have learned, the fathers do not receive their sufficiency of blessing from that watering of the river—how much more so the sons (כְּמָה דְתָנֵינָן דַּאֲבָהָן לָא מִסְתַּפְּקִין לְאִתְבָּרְכָא מֵהַהוּא שַׁקְיוּ דְּנַחֲלָא כָּל שֶׁכֵּן בְּנִין). As you say (כְּמָה דְאַתְּ אָמֵר): “They have dealt corruptly with Him; not His children—the blemish is theirs” (שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם) (Deuteronomy 32).

What are “Lo, lo [for themselves]”—the two? (מַאי לוֹ לֹא תְּרֵי זִמְנֵי). Rather, one is above and one is below (אֶלָּא חַד לְעֵילָּא וְחַד לְתַתָּא). And this is what Rabbi Shimon said (וְהַיְינוּ דְּאָמַר רִבִּי שִׁמְעוֹן): whenever the guilty are numerous in the world (כָּל זִמְנָא דְּחַיָּיבַיָּא סְגִּיאוּ בְּעָלְמָא), as it were, the Holy Name is not blessed in the world (כִּבְיָכוֹל שְׁמָא קַדִּישָׁא לָא מִתְבְּרַךְ בְּעָלְמָא). And whenever the guilty are not numerous in the world (וְכָל זִמְנָא דְּחַיָּיבַיָּא לָא סְגִּיאוּ בְּעָלְמָא), the Holy Name is blessed in the world (שְׁמָא קַדִּישָׁא מִתְבְּרַךְ בְּעָלְמָא). This is what is written (הֲדָא הוּא דִכְתִיב): “Let sins cease … Bless Hashem, O my soul. Hallelu-Yah [Praise Yah]” (יִתַּמּוּ חַטָּאִים וְגוֹ׳ בָּרְכִי נַפְשִׁי אֶת יְיָ הַלְלוּיָהּ) (Psalms 104).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): This verse is literal, as it is written (מִקְרָא זֶה מַמָּשׁ הוּא דִּכְתִיב): “They have dealt corruptly with Him; not His children—the blemish is theirs” (שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם) (Deuteronomy 32). Who causes this destruction? (מַאן גָּרִים לְחַבְּלוּתָא דָּא). “A perverse and crooked generation” (דּוֹר עִקֵּשׁ וּפְתַלְתּוֹל), because they are guilty, and the generation is found in this state (בְּגִין דְּאִינּוּן חַיָּיבַיָּא וְדָרָא אִשְׁתְּכַח הָכִי).

Because of this, after Moshe said all these words and mentioned the Holy Name as is fitting (בְּגִין כָּךְ בָּתַר דְּאָמַר מֹשֶׁה כָּל הָנֵי מִלִּין וְאַדְכַּר שְׁמָא קַדִּישָׁא כַּדְּקָא יָאוּת), he said: Certainly, “righteous and upright is He”—the matter in its proper rectification (אָמַר וַדַּאי צַדִּיק וְיָשָׁר הוּא מִלָּה בְּתִקּוּנֵיהּ). But: “They have dealt corruptly with Him; not His children—the blemish is theirs” (אֲבָל שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם). Why is this so? (מַאי טַעְמָא הָכִי). Because they are “a perverse and crooked generation” (מִשּׁוּם דְּאִינּוּן דּוֹר עִקֵּשׁ וּפְתַלְתּוֹל).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): “Lo, lo [for themselves]”—that is, the guilty do this for themselves (לוֹ לֹא כְּלוֹמַר לְגַרְמַיְיהוּ עַבְדִּין דָּא חַיָּיבִין), for they cause blessings to be removed from the world (דְּגַרְמִין לְאִסְתַּלְּקָא בִּרְכָאן מֵעָלְמָא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): “Lo, lo [for themselves]”—we have already established this, and so it is (לוֹ לֹא הָא אוֹקִימְנָא וְהָכִי הוּא). What is written after it? (מַה כְּתִיב בַּתְרֵיהּ). “Do you repay this to Hashem, a foolish and unwise people?” (הַלְיְיָ תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם) (Deuteronomy 32). Do you repay this recompense to Kudsha Berikh Hu (לְשַׁלָּמָא גְּמוּל דָּא לְּקוּדְשָׁא בְּרִיךְ הוּא), for all the good that He has caused for you (עַל כָּל אִינּוּן טָבָאן דְּגָרִים לָךְ), yet you act against Him? (וְעָבִיד לָקֳבְלָךְ).

Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח), And yet for all that, when they are in the land of their enemies, etc. (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ׳) (Leviticus 26). Happy are Yisrael, above all the nations, worshippers of stars and constellations (זַכָּאִין אִינּוּן יִשְׂרָאֵל עַל כָּל עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת). For even though they angered their Master (דְּאַף עַל גַּב דְּאַרְגִּיזוּ קָמֵי מָארֵיהוֹן), Kudsha Berikh Hu did not desire to abandon them (קוּדְשָׁא בְּרִיךְ הוּא לָא בָּעֵי לְשַׁבְקָא לוֹן). For in every place where they were exiled among the nations, Kudsha Berikh Hu was with them in the exile (דִּבְכָל אֲתָר דְּגָלוּ בֵּינֵי עַמְמַיָּא קוּדְשָׁא בְּרִיךְ הוּא עִמְּהוֹן בְּגָלוּתָא). This is what is written (הֲדָא הוּא דִכְתִיב), And yet for all that, when they are in the land of their enemies, etc. (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ׳) (Leviticus 26). Rabbi Abba said (רִבִּי אַבָּא אָמַר), And yet for all that, when they are in… (וְאַף גַּם זֹאת בִּהְיוֹתָם).

Come and see (תָּא חֲזֵי), how great is the love of Kudsha Berikh Hu for Yisrael (כַּמָה חֲבִיבוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּיהוֹן דְּיִשְׂרָאֵל). For even though they caused themselves to be exiled among the nations (דְּאַף עַל גַּב דְּגַרְמִין לְמִגְלֵי בֵּינֵי עַמְמַיָּא), the Shekhinta was never separated from them forever (שְׁכִינְתָּא לָא אִתְעֲדִיאַת מִנְּהוֹן לְעָלְמִין). Do not say that they alone are in exile (דְּלָא תֵּימָא דְּאִינּוּן בִּלְחוֹדַיְיהוּ בְּגָלוּתָא מִשְׁתַּכְּחִין).

Rather, And yet for all that, I am with them (אֶלָּא וְאַף גַּם זֹאת עִמְּהוֹן מִשְׁתַּכְּחִין). This is what is written (הֲדָא הוּא דִכְתִיב), And yet for all that, when they are in the land of their enemies, etc. (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ׳) (Leviticus 26). When a king is angered against his son (לְמַלְכָּא דְּאַרְגִּיז עַל בְּרֵיהּ), he decrees upon him punishment to be distanced from him, and to go to a far land (גָּזַר עָלֵיהּ עוֹנְשָׁא לְאִתְרַחֲקָא מִנֵּיהּ וּלְמֵיזַל לְאַרְעָא רְחִיקָא). The Matronita hears and says (שְׁמָעָה מַטְרוֹנִיתָא וְאָמְרָה), since my son goes to a far land, and the King cast him from His palace (הוֹאִיל וּבְרִי אָזִיל לְאַרְעָא רְחִיקָא וְשַׁדֵי לֵיהּ מַלְכָּא מֵהֵיכָלֵיהּ), I will not leave him, but either both of us together shall enter the palace of the King, or both of us together shall sit in another land (אֲנָא לָא אֶשְׁבּוֹק לֵיהּ אוֹ תַּרְוָונָא כַּחֲדָא נִיתוּב לְהֵיכָלָא דְּמַלְכָּא אוֹ תַּרְוָונָא כַּחֲדָא נֵיתִיב בְּאַרְעָא אַחֲרָא). At times the King commands concerning the Matronita and does not find her (לְזִמְנִין פָּקִיד מַלְכָּא עַל מַטְרוֹנִיתָא לָא אַשְׁכְּחָהּ), for she went with her son (דַּהֲוַת אַזְלַת עִם בְּרֵיהּ). The King says, since the Matronita is there, both shall return (אָמַר הוֹאִיל וּמַטְרוֹנִיתָא תַּמָּן תַּרְוַויְיהוּ יְתוּבוּן). And at the time when Kudsha Berikh Hu commands the Matronita (וּבְזִמְנָא דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא לְמַטְרוֹנִיתָא), He commands her first, and because of her He commands her children (פָּקִיד לָהּ בְּקַדְמִיתָא וּבְגִינָהּ פָּקִיד לִבְנוֹי). This is what is written (הֲדָא הוּא דִכְתִיב), And also I have heard the groaning of the children of Yisrael, etc. (וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל וְגוֹ׳) (Exodus 6).

Who caused that I should hear their groaning (מַאן גָּרִים דַּאֲנָא שְׁמַעְנָא עֲקַתְהוֹן). As it were, the Matronita, for I remembered her (כִּבְיָכוֹל מַטְרוֹנִיתָא דִּדְכַרְנָא לָהּ). This is what is written (הֲדָא הוּא דִכְתִיב), And I remembered My covenant (וָאֶזְכּוֹר אֶת בְּרִיתִי) (Exodus 6). And it is written (וּכְתִיב), And Elohim remembered His covenant (וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ) (Exodus 2). And when Kudsha Berikh Hu returns Yisrael from exile, what is written (וְכַד קוּדְשָׁא בְּרִיךְ הוּא יֵהָדַר לְיִשְׂרָאֵל מִן גָּלוּתָא מַה כְּתִיב). And Hashem your God shall return your captivity and have mercy upon you (וְשָׁב יְיָ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ) (Deuteronomy 30), this is the Matronita (דָּא מַטְרוֹנִיתָא). And further it is written (וְעוֹד כְּתִיב), You have been favorable to Your land, Hashem, You have returned the captivity of Yaakov (רָצִיתָ יְיָ אַרְצֶךָ שַׁבְתָּ שְׁבוּת יַעֲקֹב) (Psalms 85).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): “Do you repay this to Hashem?” (הַלְיְיָ תִּגְמְלוּ זֹאת) (Deuteronomy 32). Because you are a perverse and crooked generation (בְּגִין דְּאַתּוּן דּוֹר עִקֵּשׁ וּפְתַלְתּוֹל), you caused that Zot [This] should be revealed in exile (אַתּוּן הֲוֵיתוּן גַּרְמִין דְּתִגְלֵי זֹאת בְּגָלוּתָא).

“Do you repay this to Hashem?” (הַלְיְיָ תִּגְמְלוּ זֹאת). This is the recompense that He did with you (דָּא הוּא גְּמוּל דְּעָבִיד עִמְּכוֹן), with all those ordinances of Egypt (בְּכָל אִינּוּן נִימוּסִין דְּמִצְרַיִם), with all those signs that He performed for you (בְּכָל אִינּוּן אַתְוָון דְּעָבַד לְכוּ). Is this the recompense that you repay to this Zot [This]? (דָּא הוּא גְּמוּל דְּאַתּוּן שָׁלְמִין לְהַאי זֹאת). Who caused this for you? (מַאן גָּרַם לְכוֹן דָּא). Because you are a foolish and unwise people (בְּגִין דְּאַתּוּן עַם נָבָל וְלֹא חָכָם), and you do not consider all the good that He has done for you until now (וְלָא מִסְתַּכְּלִין בְּכָל אִינּוּן טָבָן דְּעָבַד לְכוּ עַד הַשְׁתָּא).

“Do you repay this to Hashem?”—this is the Shekhinta [Divine Presence] (הַלְיְיָ תִּגְמְלוּ זֹאת דָּא שְׁכִינְתָּא). And we have already established the matter that we learned (וְהָא אִתְּמַר דְּתַנְיָא): the Hei of Behibaram [when they were created] (הֵ״א דִּבְּהִבָּרְאָם) (Bereshit 2) is small (זְעֵירָא); the Hei of Halleluyah [Praise Yah] (הֵ״א דִּבְהַלְיְיָ) is large (רַבְרְבָא).

And it has already been said that we learned: Rabbi Yehudah said (וְהָא אִתְּמַר דְּתַנְיָא אָמַר רִבִּי יְהוּדָה), the Hei, in every place, is Kudsha Berikh Hu [the Holy One, blessed be He], and is called Mother (הֵ״א דִּבְכָל אֲתָר קוּדְשָׁא בְּרִיךְ הוּא וְאִקְרֵי אֵם). And they are two worlds, as it is written (וּתְרֵי עָלְמִין נִינְהוּ דִּכְתִיב): “From the world and until the world” (מִן הָעוֹלָם וְעַד הָעוֹלָם) (Psalms 106). And we have learned in the mystery of the verse (וְהָא תָּנֵינָן בְּרָזָא דִּקְרָא): “With beaten oil, a quarter of a hin” (בְּשֶׁמֶן כָּתִית רְבִיעִית הַהִין) (Numbers 28).