Daf 114a (דַּף קי״ד ע״א)

Rabbi Shim‘on wept and said: Woe to the world that is drawn after this one (בָּכָה רַבִּי שִׁמְעוֹן, וְאָמַר: וַוֵי לְעָלְמָא דְּאִתְמְשַׁךְ בָּתַר דָּא). For from the day that the evil ḥivya (serpent) through which Adam was enticed gained dominion over man and became ruler over the children of the world (דְּהָא מִן הַהוּא יוֹמָא דְּהַהוּא חִוְיָא בִּישָׁא דְּאִתְפַּתָּה בֵּיהּ אָדָם – שַׁלִּיט עַל אָדָם וְשַׁלִּיט עַל בְּנֵי עָלְמָא), he has stood to incite the world, and the world cannot escape his punishment until the King Mashiach shall come (אִיהוּ קָאֵים לְמִסְטֵי עָלְמָא, וְעָלְמָא לָא יָכִיל לְנָפְקָא מֵעָנְשֵׁיהּ עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), and Kudsha Berikh Hu will raise from the dust those who sleep, as it is written: “He will swallow up death forever…” (וְיוֹקִים קוּדְשָׁא בְּרִיךְ הוּא לִדְמִיכֵי עַפְרָא – דִּכְתִיב: בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25); and it is written: “And the spirit of impurity I will remove from the land” (וּכְתִיב: וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13). And he stands in this world to seize the souls of all mankind (וְאִיהוּ קָאֵים עַל עָלְמָא דָא לְמִיטַּל נִשְׁמָתִין דְּכָל בְּנֵי נָשָׁא).

Come and see: it is written, “If a slain man be found…” (תָּא חֲזֵי: הָא כְּתִיב: כִּי יִמָּצֵא חָלָל וְגוֹ') (Deuteronomy 21). Come and see: all the people of the world-through the Angel of Death their souls depart (תָּא חֲזֵי: כָּל בְּנֵי עָלְמָא – עַל יְדֵי מַלְאַךְ הַמָּוֶת נָפְקָא נִשְׁמָתַיְיהוּ). If you say that the Neshamah of this person went out through that Angel of Death-not so (אִי תֵימָא דְּבַּר נָשׁ דָּא עַל יְדָא דְּהַהוּא מַלְאַךְ הַמָּוֶת נָפַק נִשְׁמָתֵיהּ – לָאו הָכִי). Rather, the one who killed him extracted his Neshamah before the time came for that Angel of Death to have authority over him (אֶלָּא: מַאן דְּקָטִיל לֵיהּ – אַפִּיק נִשְׁמָתֵיהּ עַד לָא מָטָא זִמְנֵיהּ לְשַׁלְטָאָה בֵּיהּ הַהוּא מַלְאַךְ הַמָּוֶת). And because of that, it is written: “And the land will not be atoned…” (וּבְגִין כָּךְ: וְלָאָרֶץ לֹא יְכֻפָּר וְגוֹ') And to our land (וְלָאָרֶץ דִּילָן). And is it not enough that he stands to incite the world for nothing and to accuse constantly? All the more so that they rob from him what he has the right to take (וְלֹא דַּי לוֹן דְּקָאֵים אִיהוּ לְמִסְטֵי עָלְמָא לְמַגָּנָא וּלְקַטְרְגָא תָּדִיר – כָּל שֶׁכֵּן דְּגָזְלִין מִינֵיהּ מַה דְּאִית לֵיהּ לְנַטְלָא). And Kudsha Berikh Hu has compassion for His children (וּקֻדְשָׁא בְּרִיךְ הוּא חָיִיס עַל בְּנוֹי), and therefore they draw near the eglah (calf), in order to repair what was taken from him-the Neshamah of the man that was taken (וּבְגִין כָּךְ קָרֵבִין עַל הַאי עֶגְלָא – בְּגִין לְתַקָּנָא עִמֵּיהּ מַה דְּאִתְנְטִיל הַהִיא נִשְׁמָתָא דְּבַר נָשׁ מִנֵּיהּ), so that there should be no accuser found in the world because of it (וְלֹא יִשְׁתְּכַח מְקַטְרְגָא עַל עָלְמָא). (Some say: "and therefore they draw near this one"(ד״א: ל״ג קָרִיבִין בְּהַאי). And a supernal secret we have learned here: ox, cow, calf, heifer-all of them are rooted in a supernal mystery (וְרָזָא עִלָּאָה תָּנִינָן הָכָא: שׁוֹר, פָּרָה, עֵגֶל, עֶגְלָה – כֻּלְּהוּ בְּרָזָא עִלָּאָה אִשְׁתְּכָחוּ), and through this it is repaired (וּבְגִין כָּךְ בְּדָא מְתַקְּנִין לֵיהּ). And this is what is written: “Our hands have not spilled this blood…”-that is, we did not shed it, and we did not cause his death (וְדָא הוּא דִכְתִיב: יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה – וְגוֹ': לֹא שָׁפְכוּהוּ וְלֹא גָּרִימְנָא מִיתָתֵיהּ). And through this, no accuser is found against them (וּבְדָא לָא אִשְׁתְּכַח מְקַטְרְגָא עֲלַיְיהוּ), and through all of it Kudsha Berikh Hu grants respite to the world (וּבְכוֹלָּא יָהִיב קוּדְשָׁא בְּרִיךְ הוּא עֵיטָא לְעָלְמָא).

Come and see: in this same pattern, on Rosh Hashanah and Yom haKippurim, when judgment is present in the world (תָּא חֲזֵי: כְּגַוְנָא דָא בְּיוֹם רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים דְּדִינָא אִשְׁתְּכַח בְּעָלְמָא), he [the Satan] stands to accuse (אִיהוּ קָאֵים לְקַטְרְגָא), and Yisrael must awaken with the Shofar (וְיִשְׂרָאֵל בָּעְיָין לְאִתְעָרָא בְּשׁוֹפָר), and to awaken a sound that combines fire, water, and wind, and becomes one (וּלְאַתְעָרָא קוֹל דְּכָלִיל בְּאֶשָּ״א וּמַיָּ״א וְרוּחָּ״א וְאִתְעֲבִידוּ חָד), and to sound forth that voice from within the Shofar (וּלְאַשְׁמָעָא הַהוּא קוֹל מִגּוֹ שׁוֹפָר).