Daf 107a (דַּף ק״ז ע״א)

Rabbi Chizkiyah opened (רַבִּי חִזְקִיָּה פָּתַח): “For He looks to the ends of the earth, and sees under all the heavens” (Job 28) (כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה). How much opportunity do human beings have (כַּמָּה אִית לוֹן לִבְנֵי נָשָׁא) to look upon the deeds of Kudsha Berikh Hu (לְאִסְתַּכָּלָא בְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and to labor in the Orayta day and night (וּלְאִשְׁתַּדָּלָא בְּאוֹרַיְיתָא יְמָמָא וּלְיֵילֵי). For whoever toils in the Orayta (דְּכָל מָאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא), Kudsha Berikh Hu praises him above (קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתַּבַּח בֵּיהּ לְעֵילָא), and praises him below (וְאִשְׁתַּבַּח בֵּיהּ לְתַתָּא), because the Orayta is the Tree of Life (בְּגִין דְּאוֹרַיְיתָא אִילָנָא דְחַיֵּי), to all who engage with it (אִיהִי לְכָל אִנּוּן דְּעָסְקִין בָּהּ), to give them life in this world (לְמֵיהַב לוֹן חַיֵּין בְּעָלְמָא דֵין), and to give them life in the World to Come (וּלְמֵיהַב לוֹן חַיֵּין בְּעָלְמָא דְּאָתֵי).

Come and see (תָּא חֲזֵי), “For He looks to the ends of the earth…” (כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט): to provide them with sustenance (לְמֵיהַב לוֹן מְזוֹנָא), and to supply them with all they require (וּלְסַפָּקָא לוֹן מִכָּל מַה דְּאִצְטְרִיכוּ), for He constantly watches over her (בְּגִין דְּאִיהוּ אַשְׁגַּח בָּהּ תָּדִיר), as it is written (דִּכְתִיב): “The eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year” (Deuteronomy 11) (תָּמִיד עֵינֵי יְיָ אֱלֹהֶיךָ בָּהּ מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה). Regarding this land, what is written? (בְּגִין דְּאֶרֶץ דָּא מַה כְּתִיב בָּהּ): “From afar she brings her bread” (Proverbs 31) (מִמֶּרְחָק תָּבִיא לַחְמָהּ). And afterward, she gives food and nourishment to all creatures (וּלְבָתַר אִיהִי יְהַבְתְּ מְזוֹנָא וְטַרְפָּא לְכָל אִנּוּן חֵיוָן בְּרָא), as it is written (דִּכְתִיב): “She rises while it is still night and gives prey to her household, and a portion to her maidens” (Proverbs 31) (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ). And concerning this, “For He looks to the ends of the earth…” (וְעַל דָּא כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט), “…and sees under all the heavens” (תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה): for all inhabitants of the world (לְכֻלְּהוּ בְּנֵי עָלְמָא), to give them sustenance and provision (לְמֵיהַב לוֹן מְזוֹנָא וְסִפּוּקָא), for all that each one requires (לְכָל מַה דְּאִצְטְרִיךְ כָּל חַד וְחַד), as it is written (דִּכְתִיב): “You open Your hand and satisfy the desire of every living being” (Psalms 145) (פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן).

Another matter (דָּבָר אַחֵר): “For He looks to the ends of the earth…” (כִּי הוּא לִקְצוֹת הָאָרֶץ יַבִּיט), to observe the actions of man (לְאִסְתַּכָּלָא עוֹבָדוֹי דְּבַר נָשׁ), and to watch over all that people do in the world (וּלְאַשְׁגָּחָא בְּכָל מַה דְּעַבְדֵי בְּנֵי נָשָׁא בְּעָלְמָא). “And sees under all the heavens” (תַּחַת כָּל הַשָּׁמַיִם יִרְאֶה), He observes and gazes upon each and every one (מִסְתַּכֵּל וְחָמֵי לְכָל חַד וְחַד).

Come and see (תָּא חֲזֵי): Once Kudsha Berikh Hu saw the deeds of Sedom and Amorah (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא עוֹבָדִין דִּסְדוֹם וַעֲמוֹרָה), He sent those angels to destroy Sedom (שַׁדַּר לוֹן לְאִנּוּן מַלְאָכִין לְחַבָּלָא לִסְדוֹם). What is written? (מַה כְּתִיב): “And Lot saw…” (וַיַּרְא לוֹט) - he beheld the Shekhinta (חָמָא לִשְׁכִינְתָּא). And who is able to see the Shekhinta? (וְכִי מַאן יָכִיל לְמֶחֱמֵי שְׁכִינְתָּא), Rather, he saw a certain radiance (אֶלָּא חָמָא זָהֲרָא חַד), a brilliance shining above their heads (דְּנָהִיר דְּקָא סָלְקָא עַל רֵישַׁיְיהוּ). And then it is written (וּכְדֵין): “And he said: Please, my lords” - with the spelling of Alef, Dalet, Nun, Yod (וַיֹּאמֶר הִנֵּה נָּא אֲדֹנַי בְּאָלֶ״ף דָּלֶ״ת נוּ״ן יוּ״ד), as has already been explained (כְּמָה דְּאִתְּמָר). And for the sake of the Shekhinta, that brilliant light he saw, he said (וּבְגִין שְׁכִינְתָּא הַהוּא נְהִירוּ דְּנָהִיר קָאֲמַר): “Turn now into your servant’s house and lodge, and wash your feet” (סוּרוּ נָּא אֶל בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם).

Avraham did not act in this manner (לָא עֲבַד הָכִי אַבְרָהָם), rather at first he said: “And wash your feet”, and afterwards: “And I will fetch a morsel of bread…” (אֶלָּא בְּקַדְמִיתָא אָמַר וְרַחֲצוּ רַגְלֵיכֶם וּלְבָתַר וְאֶקְחָה פַּת לֶחֶם וְגו׳). But Lot said (אֲבָל לוֹט אָמַר): “Turn now into your servant’s house and lodge” (סוּרוּ נָּא אֶל בֵּית עַבְדְּכֶם וְלִינוּ), and only afterwards: “And wash your feet, and in the morning you will rise and go on your way” (וּלְבָתַר וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם), so that the people would not notice them (בְּגִין דְּלָא יִשְׁתְּמוֹדְעוּן בְּהוּ בְּנֵי נָשָׁא). And they said: No, we will lodge in the street (וַיֹּאמְרוּ לֹא כִּי בָרְחוֹב נָלִין), for thus was the practice of visitors who came there (בְּגִין דְּכָךְ הֲווּ עָבְדֵי אוֹרְחִין דְּעָאלִין תַּמָּן): there was no man who would bring them into his house (לָא הֲוָה בַּר נָשׁ דְּיִכְנוֹשׁ לוֹן לְבֵיתָא), and because of this they said: “No, we will lodge in the street” (וְעַל דָּא אָמְרוּ לֹא כִּי בָרְחוֹב נָלִין). What is written? “And he pressed upon them greatly…” (מַה כְּתִיב: וַיִּפְצַר בָּם מְאֹד וְגו׳).

Come and see (תָּא חֲזֵי): When Kudsha Berikh Hu executes judgment in the world (כַּד קוּדְשָׁא בְּרִיךְ הוּא עֲבִיד דִּינָא בְּעָלְמָא), He appoints one emissary for it (שְׁלִיחָא חָדָא עֲבִיד לֵיהּ). But now we see two emissaries (וְהַשְׁתָּא חָמֵינָן תְּרֵי שְׁלוּחֵי); why? Is it not sufficient with one? (אַמַּאי, וְכִי לָא סַגֵּי בְּחַד) Rather, it was one, and what is said as “two” (אֶלָּא חַד הֲוָה, וּמַה דְּאָמַר תְּרֵי)-this is indeed correct, because one (הֲכִי הוּא וַדַּאי בְּגִין דְּחַד), one was to bring Lot out and save him (חַד הֲוָה לְאַפָּקָא לֵיהּ לְלוֹט וּלְשֵׁזָבָא לֵיהּ), and one to overturn the city and destroy the land (וְחַד לְמֶהְפַּךְ לְקַרְתָּא וּלְחַבָּלָא אַרְעָא). And for this reason, one remained (וּבְגִין כָּךְ אִשְׁתָּאַר חַד).

Midrash haNe’elam

Rabbi opened with this verse (רַבִּי פָּתַח בְּהַאי קְרָא), “And these are the nations which Hashem left, to test Yisrael by them” (Judges 3) (וְאֵלֶּה הַגּוֹיִם אֲשֶׁר הִנִּיחַ יְיָ לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל). Rabbi said (אָמַר רַבִּי): I saw in that world (חָזֵי הֲוֵית בְּהַהוּא עָלְמָא), and there is no world (וְלֵית עָלְמָא), some say: and there is no elevation (ד״א: וְלֵית מַעֲלָה), except through those who rule over the inclination of their heart (אֶלָּא בְּאִנּוּן דְּשַׁלִּיטִין עַל רְעוּתָא דְּלִבְּהוֹן), as it is said (שֶׁנֶּאֱמַר): “A testimony in Yosef He placed…” (Psalms 81) (עֵדוּת בִּיהוֹסֵף שָׂמוֹ וְגו').

Rabbi Yehuda said (אָמַר רַב יְהוּדָה): Why did Yosef merit that exalted level and kingship? (לָמָּה זָכָה יוֹסֵף לְאוֹתָהּ הַמַּעֲלָה וְהַמַּלְכוּת), Because he subdued his impulse (בִּשְׁבִיל שֶׁכָּבַשׁ יִצְרוֹ). For we have learned (דְּתָנִינָן): Whoever subdues his impulse (כָּל הַכּוֹבֵשׁ אֶת יִצְרוֹ), the Kingship of Heaven rests upon him (מַלְכוּתָא דִּשְׁמַיָּא אָחִיל עֲלֵיהּ).

Rabbi Acha said (דְּאָמַר רַב אַחָא): The Holy One Blessed Be He (הַקָּדוֹשׁ בָּרוּךְ הוּא) created the evil inclination only to test mankind through it (לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַיֵּצֶר הָרָע אֶלָּא לְנַסּוֹת בּוֹ בִּנֵי אָדָם). And does Kudsha Berikh Hu need to test men? (וּמִי בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְנַסּוּתָא בִּבְנֵי נָשָׁא) Yes (אִין). For Rabbi Acha said (דְּאָמַר רַב אַחָא): From where do we know this? (מְנָא לָן) From what is written (מִדִּכְתִיב): “If there arise among you a prophet…” (Deuteronomy 13) (כִּי יָקוּם בְּקִרְבְּךָ נָבִיא וְגו'), “and the sign or the wonder comes…” (וּבָא הָאוֹת וְהַמּוֹפֵת וְגו'), “for Hashem your God is testing you…” (כִּי מְנַסֶּה יְיָ אֱלֹהֵיכֶם וְגו'). And why does He require testing? (וְלָמָּה בָּעֵי נַסּוּתָא) For all the deeds of man are revealed before Him (דְּהָא כָּל עוֹבָדוֹי דְּבַר נָשׁ אִתְגְּלִי קַמֵּיהּ), but it is so as not to give a man an excuse (אֶלָּא שֶׁלֹּא לָתֵת פִּתְחוֹן פֶּה לִבְנֵי אָדָם). See what is written (רְאֵה מַה כְּתִיב): “And Lot sat in the gate of Sodom” (Bereshit 19) (וְלוֹט יוֹשֵׁב בְּשַׁעַר סְדוֹם), meaning he sat to test the creatures (דְּהֲוָה יָתִיב לְנַסּוּתָא לִבְרִיָּיתָא).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): What is the meaning of what is written (מַאי דִּכְתִיב): “But the wicked are like the troubled sea…” (Isaiah 57) (וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ וְגו')? Even at the time of judgment of the wicked (אֲפִלּוּ בִּשְׁעַת דִּינוֹ שֶׁל רָשָׁע), he brazenly hardens his face (הוּא מֵעִיז פָּנָיו), and then he remains established in his wickedness (וַאֲזַי הוּא בִּרִשְׁעָתוֹ קַיָּים). See what is written (רְאֵה מַה כְּתִיב): “Before they lay down…” (Bereshit 19) (טֶרֶם יִשְׁכָּבוּ וְגו').

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): Just as Kudsha Berikh Hu created Gan Eden on earth (כְּשֵׁם שֶׁבָּרָא קוּדְשָׁא בְּרִיךְ הוּא גַּן עֵדֶן בָּאָרֶץ), so He created Gehinnom on earth (כָּךְ בָּרָא גֵּיהִנֹּם בָּאָרֶץ). And just as He created Gan Eden above (וּכְשֵׁם שֶׁבָּרָא גַּן עֵדֶן לְמַעְלָה), so He created Gehinnom above (כָּךְ בָּרָא גֵּיהִנֹּם לְמַעְלָה).

Gan Eden on earth, as it is written (גַּן עֵדֶן בָּאָרֶץ דִּכְתִיב): “And Hashem Elohim planted a garden in Eden…” (Bereshit 2) (וַיִּטַּע יְיָ אֱלֹהִים גַּן בְּעֵדֶן וְגו'). Gehinnom on earth, as it is written (גֵּיהִנֹּם בָּאָרֶץ דִּכְתִיב): “A land of deep shadow, like darkness…” (Job 10) (אֶרֶץ עֵיפָתָה כְּמוֹ אוֹפֶל וְגו').

Gan Eden above, as it is written (גַּן עֵדֶן לְמַעְלָה דִּכְתִיב): “And the soul of my lord shall be bound in the bundle of life with Hashem your God” (I Samuel 25) (וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֶת יְיָ אֱלֹהֶיךָ), and it is written (וּכְתִיב): “And the spirit shall return to the Elohim who gave it” (Ecclesiastes 12) (וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ).

Gehinnom above (גֵּיהִנֹּם לְמַעְלָה), as it is written (דִּכְתִיב): “And the soul of your enemies He shall sling into the hollow of the sling” (I Samuel 25) (וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע). Gan Eden below, as already stated (גַּן עֵדֶן לְמַטָּה כִּדְקָאֲמָרָן). Gan Eden above, for the souls of the perfectly righteous (גַּן עֵדֶן לְמַעְלָה לְנִשְׁמָתָן שֶׁל צַדִּיקִים גְּמוּרִים), to be nourished from the great light above (לִהְיוֹת נִזּוֹנִין מֵאוֹר הַגָּדוֹל שֶׁל מַעְלָה). Gehinnom below, for those wicked ones-(some say: of Yisrael) (גֵּיהִנֹּם לְמַטָּה לְאוֹתָם הָרְשָׁעִים (נ״א: דְּיִשְׂרָאֵל)-who did not accept the covenant of circumcision (שֶׁלֹּא קִבְּלוּ בְּרִית מִילָה), nor believed in the Holy One Blessed Be He and His Religion (וְלֹא הֶאֱמִינוּ בַּהַקָּדוֹשׁ בָּרוּךְ הוּא וְדָתוֹ), and did not keep Shabbat (וְלֹא שָׁמְרוּ שַׁבָּת), and these are idolaters and astrologers (וְאֵלּוּ הֵם עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת) who are judged in fire (שֶׁנִּדּוֹנִים בָּאֵשׁ), as it is said (שֶׁנֶּאֱמַר): “From the fire they went out, and the fire shall consume them” (Ezekiel 15) (מֵהָאֵשׁ יָצָּאוּ וְהָאֵשׁ תֹּאכְלֵם וְגו׳). And it is written (וּכְתִיב): “And they shall go out and see the carcasses of the men…” (Isaiah 66) (וְיָצְּאוּ וְרָאוּ בִּפִגְרֵי הָאֲנָשִׁים וְגו׳).

Gehinnom above, for those transgressors of Yisrael (גֵּיהִנֹּם לְמַעְלָה לְאוֹתָם פּוֹשְׁעֵי יִשְׂרָאֵל), who transgressed the mitzvot of the Torah (שֶׁעָבְרוּ עַל מִצְּווֹת הַתּוֹרָה) and did not return in teshuvah (וְלֹא חָזְרוּ בִּתְשׁוּבָה), who are pushed outside (שֶׁדּוֹחִים אוֹתָם לַחוּץ) until they receive their punishment (עַד שֶׁיְקַבְּלוּ עָנְשָׁם). They wander the world (וְהוֹלְכִים וְסוֹבְבִים כָּל הָעוֹלָם), as it is said (שֶׁנֶּאֱמַר): “Round about the wicked walk” (Psalms 12) (סָבִיב רְשָׁעִים יִתְהַלָּכוּן). And there they are judged twelve months (וְשָׁם נִדּוֹנִים שְׁנֵים עָשָׂר חֹדֶשׁ), afterward their dwelling is with those who received punishment in their death (לְאַחַר כֵּן מָדוֹרָם עִם אוֹתָם שֶׁקִּבְּלוּ עָנְשָׁם בְּמוֹתָם), each one according to the place fitting for him (כָּל אֶחָד וְאֶחָד כְּפִי הַמָּקוֹם הָרָאוּי לוֹ). And the wicked among the idolaters and astrologers (וְהָרְשָׁעִים שֶׁל הָעוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת), are judged constantly in fire and water (נִדּוֹנִים תָּמִיד בָּאֵשׁ וּבַמַּיִם), and never ascend again (וְשׁוּב אֵינָם עוֹלִים), as it is said (שֶׁנֶּאֱמַר): “And their fire shall not be quenched” (Isaiah 66) (וְאִשָּׁם לֹא תִכְבֶּה). The judgment of the wicked in Gehinnom (מִשְׁפַּט הָרְשָׁעִים בַּגֵּיהִנָּם), as it is written (כְּמָה דִּכְתִיב): “And Hashem rained upon Sedom and Amorah brimstone and fire…” (Bereshit 19) (וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה גָּפְרִית וָאֵשׁ וְגו׳), and they do not rise again (וְשׁוּב אֵינָם עוֹלִים), and they will not stand in the Day of Judgment (וְלֹא יָקוּמוּ לְיוֹם הַדִּין), as it is said (שֶׁנֶּאֱמַר): “Whom Hashem overturned in His anger and in His wrath” (Deuteronomy 29) (אֲשֶׁר הָפַךְ יְיָ בְּאַפּוֹ וּבַחֲמָתוֹ), in His anger in this world (בְּאַפּוֹ בָּעוֹלָם הַזֶּה), and in His wrath in the World to Come (וּבַחֲמָתוֹ בָּעוֹלָם הַבָּא).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): In this manner (לְהַאי גַּוְונָא), there is Gan Eden above and Gan Eden below (אִית גַּן עֵדֶן לְמַעְלָה וְאִית גַּן עֵדֶן לְמַטָּה), there is Gehinnom below and Gehinnom above (אִית גֵּיהִנֹּם לְמַטָּה וְאִית גֵּיהִנֹּם לְמַעְלָה). Rabbi Ya'akov said (אָמַר רַבִּי יַעֲקֹב): The wicked who corrupted the covenant of circumcision in themselves (הָרְשָׁעִים שֶׁקִּלְקְלוּ בְּרִית מִילָה שֶׁבָּהֶם), and publicly desecrated Shabbat (וְחִלְּלוּ שַׁבָּת בְּפַרְהֶסְיָא), and desecrated the festivals (וְחִלְּלוּ אֶת הַמּוֹעֲדוֹת), and denied the Torah (וְשֶׁכָּפְרוּ בַּתּוֹרָה), and denied the resurrection of the dead (וְשֶׁכָּפְרוּ בִּתְחִיָּת הַמֵּתִים), and others like them (וְכַדּוֹמֶה לָהֶם), descend to Gehinnom below (יוֹרְדִים לַגֵּיהִנֹּם שֶׁלְּמַטָּה), and are judged there (וְנִדּוֹנִים שָׁם), and never rise again (וְשׁוּב אֵינָם עוֹלִים). But they shall rise for the Day of Judgment (אֲבָל יָקוּמוּ לְיוֹם הַדִּין), and they shall rise for the resurrection of the dead (וְיָקוּמוּ לִתְחִיָּת הַמֵּתִים), and regarding them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And many of those who sleep in the dust of the earth shall awaken-these to everlasting life…” (Daniel 12) (וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְגו׳). And regarding them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And they shall be a loathing to all flesh” (Isaiah 66) (וְהָיוּ דֵּרָאוֹן לְכָל בָּשָׂר). What is “deraon”? (מַה דֵּרָאוֹן) - “enough by vision” (דַּי רָאוֹן), that all shall say: “Enough by seeing them” (שֶׁהַכֹּל יוֹאמְרוּ דַּי בִּרְאִיָּיתָם). And regarding the Tzaddikim of Yisrael it is said (וְעַל הַצַּדִּיקִים שֶׁבְּיִשְׂרָאֵל נֶאֱמַר): “And your people-all of them are Tzaddikim…” (Isaiah 60) (וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגו׳), thus concludes Midrash haNe’elam (עַל כֵּן מִדְרָשׁ הַנֶּעֱלָם).

And Hashem rained upon Sedom and upon Amorah… (וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה וְגו׳). Rabbi Ḥiyya opened (רַבִּי חִיָּיא פָּתַח): “Behold, the Day of Hashem is coming-cruel…” (Isaiah 13) (הִנֵּה יוֹם יְיָ בָּא אַכְזָרִי וְגו׳). Behold, the Day of Hashem is coming (הִנֵּה יוֹם יְיָ בָּא): this refers to a day of judgment below (דָּא בֵּי דִּינָא לְתַתָּא). Is coming (בָּא) as it is said (כְּמָה דְּאִתְּמָר): “Has he come unto me?” (Bereshit 32) (הַבָּאָה אֵלַי עֵשָׂו). For He does not execute judgment until He enters and receives permission (בְּגִין דְּלָא עֲבִיד דִּינָא עַד דְּעָאל וְנָטִיל רְשׁוּ), like in this case: “The end of all flesh is come before Me” (Bereshit 6) (כְּגַוְונָא דָּא: קֵץ כָּל בָּשָׂר בָּא לְפָנַי).