Daf 118a (דַּף קי״ח ע״א)

And he said to me (וְאָמַר לִי), when the sparks of fire enter the purity of your hands, it will be removed from you (כַּד יִמְטוּן קוּלְפִין דְּנוּרָא גּוֹ טְהִירֵי יְדָךְ אִתְאֲבִיד מִינָךְ). I said to him, Abba, how do you know this? (אֲמִינָא לֵיהּ אַבָּא בַּמֶּה יְדַעְתְּ). He said to me, by these two birds that passed over your head I know it (אָמַר לִי בְּהַנֵּי תְּרֵין צִפּוֹרִין דְּאַעֲבָרוּ עַל רֵישָׁךְ יְדַעְנָא). Meanwhile, Rabbi Yose separated (אַדְּהָכִי אִתְפְּרַשׁ רַבִּי יוֹסֵי), and he entered a certain cave (וְעָאל גּוֹ מְעַרְתָּא חָדָא), and he found a certain book (וְאַשְׁכַּח סִפְרָא חַד), that was embedded inside a crevice of the rock, in the corners of the cave (דְּהֲוָה נָעִיץ גּוֹ נוּקְבָא דְּטִנָּרָא בִּסְיָיפֵי מְעַרְתָּא), and he brought it out (נָפַק בֵּיהּ). Once he opened it (כֵּיוָן דְּפָתַח לֵיהּ), he saw seventy-two carvings of letters (חָמָא שִׁבְעִין וּתְרֵין גְּלִיפִין דְּאַתְוָון), that had been transmitted to Adam HaRishon (דְּאִתְמְסָרוּ לְאָדָם הָרִאשׁוֹן), and through them he knew all the wisdom of the supernal holy ones (וּבְהוּ הֲוָה יָדַע כָּל חָכְמְתָא דְּעִלָּאִין קַדִּישִׁין), and all those who follow the turning of the millstone that revolve beyond the veil (וְכָל אִנּוּן דְּבָתַר רֵיחַיָא דְּמִתְגַּלְגְּלָן בָּתַר פָּרוּכְתָּא), inside the supernal Tehirin (גּוֹ טְהִירִין עִלָּאִין), and all those things destined to come into the world (וְכָל אִנּוּן מִלִּין דְּזַמִּינִין לְמֵיתֵי לְעָלְמָא), until the day that the cloud shall rise in the west (עַד יוֹמָא דְּיֵקוּם עֲנָנָא דְּבִסְטַר מַעֲרָב), and darkness will fall upon the world (וְיַחְשִׁיךְ עָלְמָא).

He called Rabbi Yehudah and they began to study from that book (קָרָא לְרַבִּי יְהוּדָה וְשָׁרוּ לְמִלְעֵי בְּהַהוּא סִפְרָא), but they did not succeed in studying even two or three pages (לָא סְפִיקוּ לְמִלְעֵי תְּרֵי אוֹ תְּלָתָא סִטְרִין), which were of the letters (דְּאִנּוּן אַתְוָון), when they were already centemplating the supernal wisdom (עַד דְּהֲווּ מִסְתַּכְּלִין בְּהַהִיא חָכְמָה עִלָּאָה). Once they began speaking in the hidden of the book, and discussing one thing with another (כֵּיוָן דְּמָטוּ לְמִלְעֵי בִּסְתִירוּ דְּסִפְרָא וּמִשְׁתָּעוּ דָּא עִם דָּא), a spark of fire and a whirl of wind burst forth (נָפַק שְׁבִיבָא דְּאֶשָׁא וְעִלְעוּלָא דְּרוּחָא), and struck their hands (וּבָטַשׁ בִּידֵיהוֹן), and the book was taken from them (וְאִתְאֲבִיד מִנַּיְיהוּ).

Rabbi Yose wept and said (בָּכָה רַבִּי יוֹסֵי וְאָמַר), perhaps, Heaven forbid, there is guilt upon us (דִּילְמָא חַס וְשָׁלוֹם חוֹבָה אִיהוּ גַּבָּן), or that we are not worthy to know it (אוֹ דְּלָאו אֲנַן זַכִּין לְמִנְדַע לֵיהּ). When they came to Rabbi Shim'on (כַּד אָתוּן לְגַבֵּי דְרַבִּי שִׁמְעוֹן), they recounted to him this event (אִשְׁתָּעוּ לֵיהּ עוֹבָדָא דָא). He said to them (אָמַר לוֹן), maybe you delved into those letters that deal with the days of Mashiach (דִּילְמָא בְּקֵץ מְשִׁיחָא), which are the letters, you were engaged (דְּאִנּוּן אַתְוָון הֲוֵיתוּן מִשְׁתַּדְּלֵי). They said to him (אָמְרוּ לֵיהּ), this we do not know, for all of it was forgotten from us (דָּא לָא יַדְעִינָן דְּהָא כֹּלָּא אִתְנְשֵׁי מִינָן).

Rabbi Shim'on said to them (אָמַר לוֹן רַבִּי שִׁמְעוֹן), the desire of Kudsha Berikh Hu is not that this be revealed so openly in the world (לֵית רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּדָא דְּיִתְגְּלֵי כָּל כָּךְ לְעַלְמָא). But when the days of the Mashiach draw near (וְכַד יְהֵא קָרִיב לְיוֹמֵי מְשִׁיחָא), even the youths of the world will be prepared (אֲפִילּוּ רַבְיֵי דְּעַלְמָא זְמִינִין), to discover hidden things of Chokhmah (לְאַשְׁכָּחָא טְמִירִין דְּחָכְמְתָא), and to know through them the calculations of the Redemption and the End of days (וּלְמִנְדַע בֵּיהּ קִצִּין וְחוּשְׁבְּנִין). And in that time it will be revealed to all (וּבְהַהוּא זִמְנָא אִתְגַּלְּיָא לְכֹלָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “Then I will turn to the peoples a clear language...” (כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה) (Zephaniah 3). What is “then” (מַהוּ אָז)? At the time when Kenesset Yisrael rises from the dust (בְּזִמְנָא דְּתֵיקוּם כְּנֶסֶת יִשְׂרָאֵל מֵעַפְרָא), and Kudsha Berikh Hu raises her up (וְיוֹקִים לָהּ קוּדְשָׁא בְּרִיךְ הוּא), then “I will turn to the peoples a pure language, that they may all call upon the name of Hashem and serve Him with one shoulder” (כְּדֵין אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְיָ וּלְעָבְדוֹ שְׁכֶם אֶחָד) (Zephaniah 3).

Midrash haNe’elam

And Hashem remembered Sarah as He had said (וַיְיָ פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר). Rabbi Yoḥanan opened with this verse (רַבִּי יוֹחָנָן פָּתַח בְּהַאי קְרָא): “Your head upon you is like the Carmel, and the locks of your head like purple; the king is bound in the tresses” (שִׁיר הַשִּׁירִים ז:רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים). Kudsha Berikh Hu made rulers above and rulers below (עָשָׂה קוּדְשָׁא בְּרִיךְ הוּא שִׁלְטוֹנִים לְמַעְלָה וּשְׁלְטוֹנִים לְמַטָּה). When Kudsha Berikh Hu gives dominion to the princes above, dominion is received by the kings below (כְּשֶׁנוֹתֵן קוּדְשָׁא בְּרִיךְ הוּא מַעֲלָה לַשָּׂרִים שֶׁל מַעְלָה נוֹטְלִים מַעֲלָה הַמְּלָכִים שֶׁל מַטָּה). He gave dominion to the prince of Bavel, Nebuchadnezzar the wicked took dominion (נָתַן מַעֲלָה לְשָׂרוֹ שֶׁל בָּבֶל, נָטַל מַעֲלָה נְבוּכַדְנֶצַּר הָרָשָׁע), as it is written concerning him (דִּכְתִּיב בֵּיהּ): “You are the head of gold” (Daniel 2)[אַנְתְּ הוּא רֵאשָׁה דִּי דַּהֲבָא], and the whole world was subjugated beneath his hand and his son and his son’s son (וְהָיוּ כָּל הָעוֹלָם מְשׁוּעֲבָּדִים תַּחַת יָדוֹ וּבְנוֹ וּבֶן בְּנוֹ). This is what is written: “Your head upon you is like the Carmel”-this is Nebuchadnezzar (הֲדָא הוּא דִכְתִּיב רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, זֶהוּ נְבוּכַדְנֶצַּר), as it is written (הֲדָא הוּא דִכְתִיב): “Under it the beasts of the field had shadow” (Daniel 4) [תְּחוֹתוֹהִי תַּטְלֵל חֵיוַת בָּרָא]. “And the locks of your head like purple”-this is Belshazzar, of whom it is said: “He shall be clothed in purple” (וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, זֶהוּ בֵּלְשַׁצַּר דְּאָמַר: דָּנִיֵּאל ה׳: אַרְגְּוָנָא יִלְבַּשׁ). “The king is bound in the tresses”-this is Evil-Merodach, who was imprisoned until his father Nebuchadnezzar died and he reigned in his place (מֶלֶךְ אָסוּר בָּרְהָטִים, זֶהוּ אֱוִיל מְרוֹדָךְ שֶׁהָיָה אָסוּר עַד שֶׁמֵּת אָבִיו נְבוּכַדְנֶצַּר וּמָלַךְ תַּחְתָּיו).

Rabbi Yehudah said: Why does this verse appear in Shir haShirim? (אָמַר רַבִּי יְהוּדָה: לְמַאי אֲתָא הַאי טַעַם בְּשִׁיר הַשִּׁירִים) Rather, Rabbi Yehudah said: Seven things were created before the world was created (אֶלָּא אָמַר רַבִּי יְהוּדָה: שִׁבְעָה דְּבָרִים נִבְרְאוּ קֹדֶם שֶׁנִּבְרָא הָעוֹלָם), and these are they, etc. (וְאֵלּוּ הֵן וְכוּ׳): the Throne of Glory, as it is said (כִּסֵּא הַכָּבוֹד שֶׁנֶּאֱמַר): “Your throne is established from of old; from eternity You are” (Psalms 93) [נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה], and it is written (וּכְתִיב): “A glorious throne, exalted from the beginning” (Jeremiah 17) [כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן]. That it was the head that preceded all (שֶׁהוּא הָיָה רֹאשׁ הַנִּקְדַּם לַכֹּל), and the Holy One Blessed Be He took the pure Neshama from the Throne of Glory to illuminate the body (וְנָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַנְּשָׁמָה הַטְּהוֹרָה מִכִּסֵּא הַכָּבוֹד לִהְיוֹת מֵאִירָה לַגּוּף), this is what is written: “Your head upon you is like the Carmel”-this is the Throne of Glory which is the head over all (הֲדָא הוּא דִכְתִּיב רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, זֶהוּ כִּסֵּא הַכָּבוֹד שֶׁהוּא רֹאשׁ עַל הַכֹּל). “And the locks of your head like purple”-this is the Neshama that is taken from it (וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, זוֹ הִיא הַנְּשָׁמָה הַנִּטֶּלֶת מִמֶּנּוּ). “The king is bound in the tresses”-this is the body which is imprisoned in the grave and consumed in dust, and nothing remains of it except the measure of a spoonful of decay (מֶלֶךְ אָסוּר בָּרְהָטִים, זֶהוּ הַגּוּף שֶׁהוּא אָסוּר בַּקֶּבֶר וְכָלֶה בֶּעָפָר וְלֹא נִשְׁאָר מִמֶּנּוּ אֶלָּא כִּמְלֹא תַּרְוָד רֶקֶב), and from it the entire body shall be built (וּמִמֶּנּוּ יִבָּנֶה כָּל הַגּוּף). And when the Holy One Blessed Be He remembers the body, He says to the earth to expel it outward (וּכְשֶׁפּוֹקֵד הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגּוּף, הוּא אוֹמֵר לָאָרֶץ שֶׁתַּפְלִיט אוֹתוֹ לַחוּץ), as it is written: “The land of the Rephaim shall cast them out” (Isaiah 26) [וָאָרֶץ רְפָאִים תַּפִּיל].

Rabbi Yoḥanan said: The dead who are in the Land shall be resurrected first (אָמַר רַבִּי יוֹחָנָן: הַמֵּתִים שֶׁבָּאָרֶץ הֵם חַיִּים תְּחִלָּה), as it is written: “Your dead shall live; my corpses shall rise”-these are those outside the Land (הֲדָא הוּא דִכְתִּיב: יִחְיוּ מֵתֶיךָ, נְבֵלָתִי יְקוּמוּן – אֵלּוּ שֶׁבְּחוּצָה לָאָרֶץ) (Isaiah 26). “Awake and sing, you who dwell in the dust”-these are the dead in the wilderness (הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר – אֵלּוּ הַמֵּתִים שֶׁבַּמִּדְבָּר). Rabbi Yoḥanan said: Why did Moshe die outside the Land? (דְּאָמַר רַבִּי יוֹחָנָן: לָמָּה מֵת מֹשֶׁה בְּחוּצָה לָאָרֶץ) To show all inhabitants of the world that just as the Holy One Blessed Be He will resurrect Moshe, so will He resurrect his generation (לְהַרְאוֹת לְכָל בָּאֵי עוֹלָם: כְּשֵׁם שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲיוֹת לְמֹשֶׁה, כָּךְ עָתִיד לְהַחֲיוֹת לְדוֹרוֹ), because they received the Orayta (שֶׁהֵם קִבְּלוּ הָאוֹרַיְּיתָא). And concerning them it is said: “I remember for you the kindness of your youth, the love of your betrothal, your going after Me in the wilderness, in a land not sown” (Jeremiah 2) [זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלוֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה].

Another matter: “Awake and sing, you who dwell in the dust”-these are the Patriarchs (דָּבָר אַחֵר: הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר – אֵלּוּ הֵם הָאָבוֹת). And the dead outside the Land, their bodies will be rebuilt and they will roll beneath the earth until the Land of Yisrael, and there they will receive their Neshama, and not outside the Land (וְהַמֵּתִים בְּחוּצָה לָאָרֶץ, יִבָּנֶה גּוּפָם וּמִתְגַּלְגְּלִים תַּחַת הָאָרֶץ עַד אֶרֶץ יִשְׂרָאֵל, וְשָׁם יְקַבְּלוּ נִשְׁמָתָם וְלֹא בְּחוּצָה לָאָרֶץ), This is that which is written (הֲדָא הוּא דִכְתִיב), “Therefore prophesy and say to them: Behold I open your graves and I shall raise you from your graves, My people, and I shall bring you to the soil of Yisrael” (לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם הִנֵּה אָנֹכִי פּוֹתֵחַ אֶת קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל אַדְמַת יִשְׂרָאֵל) (Ezekiel 37). What is written after it (מַה כְּתִיב אַחֲרָיו): “And I shall place My spirit within you and you shall live” (וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם).

Rabbi Pinchas said: the Neshama is taken from the Throne of Glory, which is the head (רַבִּי פִּנְחָס אָמַר: הַנְּשָׁמָה נִטְּלָה מִכִּסֵּא הַכָּבוֹד שֶׁהוּא הָרֹאשׁ), as it is said: “Your head upon you is like the Carmel” (כִּדְקָאָמַר: רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל) (Shir haShirim 7). “And the locks of your head like purple”-this is the Neshama which is the lock of the head (וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, זוֹ הִיא הַנְּשָׁמָה שֶׁהִיא דַּלַּת הָרֹאשׁ). “The king is bound in the tresses”-this is the body, which is bound in the graves (מֶלֶךְ אָסוּר בָּרְהָטִים, הוּא הַגּוּף שֶׁהוּא אָסוּר בַּקְבָרִים). This is the body, and this is Sarah, and this is the king (זֶהוּ הַגּוּף וְזֶהוּ שָׂרָה וְזֶהוּ מֶלֶךְ). And Kudsha Berikh Hu remembers her at the appointed time that He spoke to him (וּקוּדְשָׁא בְּרִיךְ הוּא פּוֹקְדָהּ לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֵלָיו), as it is written: “And Hashem remembered Sarah as He had said” (כְּדִכְתִּיב: וַיְיָ פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר). He remembers the body at the known time when He shall remember the Righteous (פּוֹקֵד אֶת הַגּוּף לַזְּמַן הַיָּדוּעַ שֶׁבּוֹ יִפְקוֹד הַצַּדִּיקִיָּיא).

Rabbi Pinchas said: In the future, the Holy One Blessed Be He will beautify the bodies of the Righteous in the time to come (אָמַר רַבִּי פִּנְחָס: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַפּוֹת לְגוּף הַצַּדִּיקִיָּיא לֶעָתִיד לָבוֹא), like the beauty of Adam HaRishon when he entered Gan Eden (כְּיוֹפִי שֶׁל אָדָם הָרִאשׁוֹן כְּשֶׁנִּכְנַס לַגַּן עֵדֶן), as it is said: “And Hashem shall guide you always… and you shall be like a well-watered garden” (שֶׁנֶּאֱמַר: וְנָחֲךָ יְיָ תָּמִיד... וְהָיִיתָ כְּגַן רָוֶה) (Isaiah 58). Rabbi Levi said: the Neshama, while still in its high station, is nourished by upper light and enclothed in it (אָמַר רַבִּי לֵוִי: הַנְּשָׁמָה בְּעוֹדָהּ בְּמַעֲלָתָהּ נִיזוֹנֶת בְּאוֹר שֶׁל מַעְלָה וּמִתְלַבֶּשֶׁת בּוֹ). And when it enters (and becomes rooted) in the body in the time to come, in that very light it shall enter (וּכְשֶׁתִּכָּנֵס [וְנִשְׁתָּרֵשׁ] לַגּוּף לֶעָתִיד לָבוֹא, בְּאוֹתוֹ הָאוֹר מַמָּשׁ תִּכָּנֵס). And then the body shall shine like the brightness of the firmament (וְאָזַי הַגּוּף יָאִיר כִּזְהַר הָרָקִיעַ), as it is written (הֲדָא הוּא דִכְתִיב) : “And the wise shall shine like the brightness of the firmament” (וְהַמַּשְׂכִּילִים יַזְהִירוּ כִּזְהַר הָרָקִיעַ) (Daniel 12), and the children of man shall attain perfect knowledge (וְיַשִּׂיגוּ בְּנֵי אָדָם דֵּעָה שְׁלֵימָה), as it is said (שֶׁנֶּאֱמַר) : “For the earth shall be filled with knowledge of Hashem” (כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ) (Isaiah 11). From where do we learn this? From what is written: “And Hashem shall guide you always, and satisfy your soul in parched places” (מְנָא לָן הָא מִמַּה דִּכְתִּיב: וְנָחֲךָ יְיָ תָּמִיד וְהִשְׂבִּיעַ בְּצַחֲצָחוֹת נַפְשֶׁךָ). This is upper light (זֶה אוֹר שֶׁל מַעְלָה).

“And your bones He shall strengthen”-this is the remembrance of the body (וְעַצְמוֹתֶיךָ יַחֲלִיץ – זֶה פְּקִידַת הַגּוּף). “And you shall be like a well-watered garden and like a spring of water whose waters do not fail”-this is the knowledge of the Creator, blessed be He (וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו – זֶהוּ דַּעַת הַבּוֹרֵא יִתְבָּרַךְ). And then the creatures will know that the soul which enters into them is the soul of life, the soul of delights (וְאָזַי יֵדְעוּ הַבְּרִיּוֹת שֶׁהַנְּשָׁמָה הַנִּכְנֶסֶת בָּהֶם שֶׁהִיא נִשְׁמַת הַחַיִּים, נִשְׁמַת הַתַּעֲנוּגִים), which has received pleasures from above and gives delight to the body (שֶׁהִיא קִבְּלָה תַּעֲנוּגִים מִלְּמַעְלָה וּמְעַדֶּנֶת לַגּוּף), and all are amazed at her and say: “How fair you are, and how pleasant, O love, in delights!” (וְהַכֹּל תְּמֵהִים בָּהּ וְאוֹמְרִים: מַה יָּפִית וּמַה נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים) (Shir haShirim 7). This is the Neshama in the time to come (זוֹ הִיא הַנְּשָׁמָה לֶעָתִיד לָבוֹא).

Rabbi Yehudah said: Come and see, for so it is written: “The king is bound in the tresses” (אָמַר רַבִּי יְהוּדָה: תָּא חֲזֵי שֶׁכָּךְ הוּא דִּכְתִּיב: מֶלֶךְ אָסוּר בָּרְהָטִים) (Shir haShirim 7), and immediately after it is written: “How fair you are, and how pleasant” (וּכְתִיב בַּתְּרֵיהּ: מַה יָּפִית וּמַה נָּעַמְתְּ). And Rabbi Yehudah said: At that time the Holy One Blessed Be He will gladden His world and rejoice in His creatures (וְאָמַר רַבִּי יְהוּדָה: בְּאוֹתוֹ זְמַן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְשַׂמֵּחַ עוֹלָמוֹ וְלִשְׂמוֹחַ בִּבְרִיּוֹתָיו), as it is said: “Hashem shall rejoice in His works” (שֶׁנֶּאֱמַר: יִשְׂמַח יְיָ בְּמַעֲשָׂיו) (Psalms 104). And then there will be laughter in the world, which is not yet now, as it is said: “Then our mouth shall be filled with laughter…” (וְאָזַי יִהְיֶה שְׂחוֹק בָּעוֹלָם מַה שֶּׁאֵין עַכְשָׁיו, דִּכְתִּיב: אָז יִמָּלֵא שְׂחוֹק פִּינוּ וְגוֹ') (Psalms 126). This is what is written: “And Sarah said: Elohim has made laughter for me” (הֲדָא הוּא דִּכְתִּיב: וַתֹּאמֶר שָׂרָה: צְחֹק עָשָׂה לִי אֱלֹהִים) (Bereshit 21). For then, mankind shall recite Shirah, for it is a time of joy (שֶׁאָזַי עֲתִידִים בְּנֵי אָדָם לוֹמַר שִׁירָה שֶׁהוּא עֵת שְׂחוֹק). Rabbi Abba said: The day in which the Holy One Blessed Be He rejoices with His creations, there shall not be a joy like it since the day the world was created (רַבִּי אַבָּא אָמַר: הַיּוֹם שֶׁיִּשְׂמַח הַקָּדוֹשׁ בָּרוּךְ הוּא עִם בְּרִיּוֹתָיו לֹא הָיְתָה שִׂמְחָה כְּמוֹתָהּ מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם), and the Righteous who remain in Yerushalayim shall never again return to dust (וְהַצַּדִּיקִיָּיא הַנִּשְׁאָרִים בִּירוּשָׁלַיִם לֹא יָשׁוּבוּ עוֹד לְעַפְרָם), as it is written: “And it shall be that he who remains in Tziyon and he who is left in Yerushalayim shall be called holy” (דִּכְתִּיב: וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמַר לוֹ) (Isaiah 4). “He who is left in Tziyon and Yerushalayim” precisely (הַנוֹתָר בְּצִיּוֹן וּבִירוּשָׁלַיִם – דַּיֵּיקָא).

Rabbi Aḥa said: If so, they are few (אָמַר רַבִּי אַחָא: אִם כֵּן זְעִירִין אִנּוּן), rather all those who remain in the holy land of Yisrael-their judgment is as Yerushalayim and as Tziyon in all matters (אֶלָּא כָּל אִנּוּן דְּאִשְׁתְּאָרוּ בְּאַרְעָא קַדִּישָׁא דְיִשְׂרָאֵל דִּינָא דִילְהוֹן כִּירוּשָׁלַםִ וּכְצִּיּוֹן לְכָל דָּבָר). This teaches that all of Eretz Yisrael is included in Yerushalayim (מְלַמֵּד דְּכָל אֶרֶץ יִשְׂרָאֵל בִּכְלַל יְרוּשָׁלַםִ הִיא), from the implication of what is written: “And when you come into the land…”-all is included (מִמַּשְׁמַע דִּכְתִיב: וְכִי תָבוֹאוּ אֶל הָאָרֶץ – הַכֹּל בִּכְלַל) (Leviticus 19).

Rabbi Yehudah son of Rabbi El'azar asked Rabbi Ḥizkiyah (רַבִּי יְהוּדָה בְּרַבִּי אֶלְעָזָר שָׁאַל לְרַבִּי חִזְקִיָּה): Those dead whom the Holy One Blessed Be He is destined to resurrect-why does He not place their Neshama in the place they were buried and let them come to life in Eretz Yisrael? (אָמַר לוֹ: מֵתִים שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲיוֹתָם, לָמָּה לָא יָהִיב נִשְׁמַתְּהוֹן בְּאֲתַר דְּאִתְקְבָּרוּ תַּמָּן וְיֵיתוּן לְאַחֲיָיא בְּאַרְעָא דְיִשְׂרָאֵל) He said to him: The Holy One Blessed Be He has sworn to rebuild Yerushalayim and that it shall never be destroyed (אָמַר לוֹ: נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְנוֹת יְרוּשָׁלַםִ וְשֶׁלֹּא תֵהָרֵס לְעוֹלָמִים), for Rabbi Yirmeyah said: The Holy One Blessed Be He is destined to renew His world and to rebuild Yerushalayim and to lower it built from above (דְּאָמַר רַבִּי יִרְמְיָה: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ עוֹלָמוֹ וּלְבְנוֹת יְרוּשָׁלַםִ וּלְהוֹרִידָהּ בְּנוּיָה מִלְּמַעְלָה) (Some say: built) (ס״א: בִּנְיָן), so that it will never again be destroyed (בְּגִין שֶׁלֹּא יִהָרֵס). And He swore that Knesset Yisrael would never again go into exile (וְנִשְׁבַּע שֶׁלֹּא תִּגְלֶה עוֹד כְּנֶסֶת יִשְׂרָאֵל), and He swore that the building of Yerushalayim would not be destroyed (וְנִשְׁבַּע שֶׁלֹּא יֵהָרֵס בִּנְיַן יְרוּשָׁלַםִ), as it is said: “You shall no more be called Forsaken, nor shall your land be called Desolate” (שֶׁנֶּאֱמַר: לֹא יֵאָמֵר לָךְ עוֹד עֲזוּבָה, וּלְאַרְצֵךְ לֹא יֵאָמֵר עוֹד שְׁמָמָה) (Isaiah 62). And in every place where you find “no, no”, it is a oath (וּבְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא: לֹא לֹא – הִיא שְׁבוּעָה), as it is written: “And all flesh shall not again be cut off by the waters of the flood, and there shall not again be a flood…” (הֲדָא הוּא דִכְתִּיב: וְלֹא יִכָּרֵת כָּל בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא יִהְיֶה עוֹד מַבּוּל וְגוֹ') (Bereshit 9), and it is written: “As I have sworn not to pass again the waters of Noach…” (וּכְתִיב: אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ) (Isaiah 54). From here that “no, no” — is an oath (מִכָּאן שֶׁלֹּא לֹא – שְׁבוּעָה). And from the negative you understand the positive (וּמִן לָאו אַתָּה שׁוֹמֵעַ הֵן). And the Holy One Blessed Be He is destined to uphold His world in permanence-that Knesset Yisrael shall never again go into exile, and the structure of the Beit haMikdash shall not be destroyed (וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיֵּים עוֹלָמוֹ קִיּוּם: שֶׁלֹּא תִּגְלֶה כְּנֶסֶת יִשְׂרָאֵל וְלֹא תֵהָרֵס בִּנְיַן בֵּית הַמִּקְדָּשׁ). Therefore, their souls will only be received in a place established forever, so that the Neshama will be permanent in the body forever (לְפִיכָךְ אֵין מְקַבְּלִין נִשְׁמָתָן אֶלָּא בְּמָקוֹם קַיָּים לְעוֹלָמִים, כְּדֵי שֶׁתִּהְיֶה הַנְּשָׁמָה קַיֶּימֶת בַּגּוּף לְעוֹלָמִים). And this is what is written: “He who remains in Tziyon and is left in Yerushalayim shall be called holy…” (וְדָא הוּא דִכְתִּיב: הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַםִ קָדוֹשׁ יֵאָמַר לוֹ) (Isaiah 4).

Rabbi Ḥizkiyah said: From here (from this verse) it is a Mikra (scriptural proof) (אָמַר רַבִּי חִזְקִיָּה: מֵהָכָא – מִקְרָא הוּא). “He is holy”-Yerushalayim is holy-he who remains in it is holy (הוּא קָדוֹשׁ, יְרוּשָׁלַםִ קָדוֹשׁ, הַנּוֹתָר בָּהּ קָדוֹשׁ). “He is holy”-as it is written: “Holy is Hashem Tzeva’ot” (הוּא קָדוֹשׁ – דִּכְתִּיב: קָדוֹשׁ יְיָ צְבָאוֹת) (Isaiah 6), and it is written: “The Holy One is in your midst” (וּכְתִיב: בְּקִרְבֵּךְ קָדוֹשׁ) (Hosea 11). “Yerushalayim is holy”-as it is written: “And from the holy place they shall go forth” (יְרוּשָׁלַםִ קָדוֹשׁ – דִּכְתִּיב: וּמִמָּקוֹם קָדוֹשׁ יְהַלֵּכוּ) (Ecclesiastes 8). “He who remains in it is holy”-as it is written: “And he who remains in Tziyon and is left in Yerushalayim shall be called holy” (הַנּוֹתָר בָּהּ קָדוֹשׁ – דִּכְתִּיב: וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַםִ קָדוֹשׁ יֵאָמַר לוֹ) (Isaiah 4). Just as the first “holy” is enduring, so too the remaining “holy, holy” is enduring (מַה קָּדוֹשׁ הָרִאשׁוֹן קַיָּים, אַף הַשְּׁאָר קָדוֹשׁ קָדוֹשׁ קַיָּים).

Rabbi Yitzchak said: What is the meaning of that which is written, (אָמַר רַבִּי יִצְחָק מַאי דִכְתִיב) “Old men and old women shall yet sit in the streets of Yerushalayim, and each man with his staff in his hand from great age”? (עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחוֹבוֹת יְרוּשָׁלַם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרוֹב יָמִים) (Zechariah 8). What is this goodness, just to walk like this, as it is written, “and each man with his staff in his hand”? (מַאי טִיבוּתָא דָא כְּדֵי לְמֵיזַל כְּדֵין דִּכְתִיב וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ) Rather, Rabbi Yitzchak said (אֶלָּא אָמַר רַבִּי יִצְחָק), in the future the Tzaddikim will resurrect the dead like Elisha the prophet (עֲתִידִים הַצַּדִּיקִים לֶעָתִיד לָבֹא לְהַחֲיוֹת מֵתִים כֶּאֱלִישָׁע הַנָּבִיא), as it is written, “Take my staff in your hand and go” (דִּכְתִיב: וְקַח מִשְׁעַנְתִּי בְּיָדְךָ וָלֵךְ) (II Kings 4). And it is written, “And you shall place my staff upon the face of the lad” (וּכְתִיב וְשַׂמְתָּ מִשְׁעַנְתִּי עַל פְּנֵי הַנַּעַר). Kudsha Berikh Hu said to him: That which the Tzaddikim are destined to do in the future-you wish to do now? (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא דָּבָר שֶׁעֲתִידִים לַעֲשׂוֹת הַצַּדִּיקִים לֶעָתִיד לָבֹא אַתָּה רוֹצֶּה עַכְשָׁיו לַעֲשׂוֹת) What is written? “And he placed the staff upon the face of the lad, but there was no sound, nor response, nor attention.” (מַה כְּתִיב: וַיָּשֶׂם אֶת הַמִּשְׁעֶנֶת עַל פְּנֵי הַנַּעַר וְאֵין קוֹל וְאֵין עוֹנֶה וְאֵין קָשֶׁב). But in the future, this promise will succeed in the hands of the Tzaddikim (אֲבָל הַצַּדִּיקִים לֶעָתִיד לָבֹא עָלָה בְּיָדָם הַבְטָחָה זוֹ), as it is written: “And each man with his staff in his hand” (דִּכְתִיב: וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ), in order to resurrect the dead with it (כְּדֵי לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים). Which dead? Those converts who converted from the nations of the world (מָה מֵתִים אוֹתָם מֵהַגֵּרִים שֶׁנִּתְגַּיְּירוּ מֵאוּמּוֹת הָעוֹלָם), as it is written of them (דִּכְתִיב בְּהוּ): “For the youth, though a hundred years old, shall die, and the sinner being a hundred years old shall be cursed” (כִּי הַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת, וְהַחוֹטֵא בֶּן מֵאָה שָׁנָה יְקוּלָּל) (Isaiah 65). Rabbi Yitzchak said: The end of the verse proves it, as it is written, “from great age” (אָמַר רַבִּי יִצְחָק: סוֹפֵיהּ דִּקְרָא מוֹכִיחַ דִּכְתִיב: מֵרוֹב יָמִים).

Another matter: “And Sarah said: Elohim has made laughter for me” (דָּבָר אַחֵר: וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים). It is written: “Rejoice with Yerushalayim and be glad with her all who love her, rejoice with her all who mourn over her” (כְּתִיב: שִׂמְחוּ אֶת יְרוּשָׁלַםִ וְגִילוּ בָהּ כָּל אֹהֲבֶיהָ, שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ) (Isaiah 66). Rabbi Yehudah said: There was never joy before the Holy One Blessed Be He since the world was created like that joy He will rejoice with the Tzaddikim in the world to come (אָמַר רַבִּי יְהוּדָה: לֹא הָיְתָה שִׂמְחָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם, כְּאוֹתָהּ שִׂמְחָה שֶׁעָתִיד לִשְׂמוֹחַ עִם הַצַּדִּיקִים לֶעָתִיד לָבֹא). And each one shall point with his finger and say: “Behold, this is our Elohim, we have waited for Him and He will save us; this is Hashem, we have waited for Him, we will rejoice and be glad in His salvation” (וְכָל אֶחָד וְאֶחָד מַרְאֶה בָּאֶצְּבַּע וְאוֹמֵר: הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ, זֶה יְיָ קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ) (Isaiah 25). And it is written: “Sing to Hashem for He has done gloriously, this is known in all the earth” (וּכְתִיב: זַמְּרוּ יְיָ כִּי גֵאוּת עָשָׂה – מוּדַעַת זֹאת בְּכָל הָאָרֶץ) (Isaiah 12).

Rabbi Yoḥanan said: We have not seen anyone explain this matter like King David, who said (רַבִּי יוֹחָנָן אָמַר: לֹא חָזִינָן מַאן דְּפָּרִישׁ הַאי מִלָּה כְּדָוִד מַלְכָּא דְּאָמַר): “You hide Your face-they are terrified…” (תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן) (Psalms 104). From here we learn: the Holy One Blessed Be He does not bring evil upon any person, only when He does not attend to him, he perishes by himself (מִכָּאן שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה רָעָה לְשׁוּם אָדָם, אֶלָּא כְּשֶׁאֵינוֹ מַשְׁגִּיחַ בּוֹ – הוּא כָּלֶה מֵאֵלָיו), as it is written: “You gather in their spirit-they expire…” (דִּכְתִיב: תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן, תּוֹסֶף רוּחָם יִגְוָעוּן) (Psalms 104). And afterward: “You send forth Your spirit-they are created” (וְאַחַר כָּךְ: תְּשַׁלַּח רוּחֲךָ יִבְּרֵאוּן) (Psalms 104). And afterward: “May the glory of Hashem endure forever; may Hashem rejoice in His works” (וְאַחַר כָּךְ: יְהִי כְבוֹד יְיָ לְעוֹלָם, יִשְׂמַח יְיָ בְּמַעֲשָׂיו) (Psalms 104). And then will be joy in the world, as it is written: “Then our mouth will be filled with laughter and our tongue with song” (וְאֲזַי הַשְּׂחוֹק בָּעוֹלָם, דִּכְתִיב: אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה) (Psalms 126). This is what is written: “And Sarah said: Elohim has made laughter for me” (הֲדָא הוּא דִכְתִיב: וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים), to rejoice in His salvation (לִשְׂמוֹחַ בִּישׁוּעָתוֹ).

Rabbi Ḥiyya said: Come and see-while the body is in this world it is incomplete (רַבִּי חִיָּיא אָמַר: תָּא חֲזֵי, עַד שֶׁהַגּוּף עוֹמֵד בָּעוֹלָם הַזֶּה – הוּא חָסֵר מִן הַתַּשְׁלוּם). After he is a Tzaddik, walks in uprightness, and dies in uprightness, he is called “Sarah” in completion (לְאַחַר שֶׁהוּא צַדִּיק וְהוֹלֵךְ בְּדַרְכֵי יוֹשֶׁר וּמֵת בְּיוֹשְׁרוֹ – נִקְרָא שָׂרָה בְּתַשְׁלוּמוֹ). When he arrives at the resurrection of the dead-he is Sarah (הִגִּיעַ לִתְחִיַּית הַמֵּתִים – הוּא שָׂרָה), so that they will not say that someone else was resurrected by Kudsha Berikh Hu (כְּדֵי שֶׁלֹּא יֹאמְרוּ שֶׁאַחֵר הוּא שֶׁהֶחֱיָה קוּדְשָׁא בְּרִיךְ הוּא). After he lives, rejoices with the Shekhinta, and Kudsha Berikh Hu removes sorrow from the world-as it is written: “He will swallow death forever and Hashem Elohim will wipe away tears from all faces…” (לְאַחַר שֶׁהוּא חַי, וְשָׂמֵחַ עִם הַשְּׁכִינָה, וּמַעֲבִיר הַקָּדוֹשׁ בָּרוּךְ הוּא הַיָּגוֹן מִן הָעוֹלָם, דִּכְתִיב: בִּלַּע הַמָּוֶת לָנֶצַּח, וּמָחָה יְיָ אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים) (Isaiah 25), then he is called Yitzḥak, because of the laughter and the joy that will be for the Tzaddikim in the future to come (אָזַי נִקְרָא יִצְחָק, בִּשְׁבִיל הַצְּחוֹק וְהַשִּׂמְחָה שֶׁיִּהְיֶה לַצַּדִּיקִים לֶעָתִיד לָבֹא).

Rabbi Yehudah came to that place of Kefar Ḥanan (רַבִּי יְהוּדָה אֲתָא לְהַהוּא אֲתַר דִּכְפַר חָנָן). They sent to him an offering-all the people of the town (שָׁדְרוּ לֵיהּ תִּקְרוֹבְתָּא כָּל בְּנֵי מָאתָא). Rabbi Abba came to him (עָאל לְגַבֵּיהּ רַבִּי אַבָּא). He said to him: When will the Master depart? (אָמַר לֵיהּ: אֵימָתַי לֵיזִיל מַר). He said to him: Let me repay what the people of the town have given me, and I will go (אָמַר לֵיהּ: אֶפְרַע מַה דְּיָהֲבוּ לִי בְּנֵי מָאתָא וְאֵיזִיל). He said to him: Let the Master not be concerned with this offering-it is for the sake of Orayta that they did it, and they will receive nothing from you (אָמַר לֵיהּ: לָא לֵיחוּשׁ מַר לְהַאי תִּקְרוֹבְתָּא – לְאוֹרַיְיתָא הוּא דְּעֲבְדוּ, וְלָא יְקַבְּלוּ מִנָּךְ כְּלוּם). He said to him: And will they not receive words of Orayta? (אָמַר לֵיהּ: וְלָא מְקַבְּלֵי מִלֵּי דְאוֹרַיְיתָא) He said: Yes (אָמַר: אִין). All the people of the town came (אָתוּ כָּל בְּנֵי מָאתָא).

Rabbi Yehudah said to them: All of them are masters of the Academy (אָמַר לֵיהּ רַבִּי יְהוּדָה: כֻּלְּהוֹן מָארֵי מְתִיבְתָּא). He said to him: And if there is one not worthy to sit here, let him rise and go (אָמַר לֵיהּ: וְאִי אִית מַאן דְּלָא יָאוֹת לְמֵיתַב הָכָא – לֵיקוּם וְלֵיזִיל). Rabbi Abba arose and separated from them ten who would receive from him (קָם רַבִּי אַבָּא וְאַבְדִּיל מִנַּיְיהוּ עֲשָׂרָה דִּי יְקַבְּלוּן מִנֵּיהּ). He said to them: Sit with this great man, and I and they will receive tomorrow and travel with him (אָמַר לְהוּ: יְתִּיבוּ בַּהֲדֵי גַבְרָא רַבָּא דְּנָא, וַאֲנָא וְאִנּוּן נְקַבֵּל לְמָחָר וְנְתִיב עִמֵּיהּ). They went (אָזְלוּ), and those ten who remained with him sat (וְאִנּוּן עֲשָׂרָה דְּאִשְׁתָּאֲרוּ עִמֵּיהּ יְתִיבוּ), and said nothing (וְלָא אָמַר כְּלוּם). They said to him: If it is the Master's desire, let us receive the face of the Shekhinta (אָמְרוּ לֵיהּ: אִי רְעוּתֵיהּ דְּמַר – נְקַבֵּל אַפֵּי שְׁכִינְתָּא). He said to them: But Rabbi Abba is not here (אָמַר לְהוּ: וְהָא רַבִּי אַבָּא לֵית הָכָא). They sent for him, and he came (שָׁדְרוּ בַּהֲדֵיהּ וְאָתָא).

He opened and said: “And Hashem remembered Sarah as He had said” (פָּתַח וְאָמַר: וַיְיָ פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמַר) (Bereshit 21). What is the change here? It should have said: “And Hashem remembered Sarah,” as it says, “And Elohim remembered Rachel” (מַאי שִׁנּוּיָא הֲוָה הָכָא הֲוָה לֵיהּ לְמֵימַר: וַיְיָ זָכַר אֶת שָׂרָה, כְּמָה דְּאָמַר: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל) (Bereshit 30). for there is no 'Remembrance' (Pekidah) except for that which existed previously (דְּאֵין פְּקִידָה אֶלָּא עַל מַה דְּהֲוָה בְּקַדְמִיתָא). But it had already been (אֶלָּא בְּקַדְמִיתָא הֲוָה), as it is written: “I will surely return to you at this time of life” (דִּכְתִיב: שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה) (Bereshit 18). And concerning that same matter it is said that He remembered now (וְעַל אוֹתוֹ עִנְיָן נֶאֱמַר שֶׁפָּקַד עַכְשָׁיו), as is implied in the verse, “as He had said” (מַשְׁמַע דִּכְתִיב: כַּאֲשֶׁר אָמַר). For had it not said “as He had said,” it would have said “remembrance” (דְּאִלְמָלֵא לֹא נְאֱמַר כַּאֲשֶׁר אָמַר – לֵימָא זְכִירָה), But “remembered” — that word which He said: “At the appointed time I shall return to you” (אֲבָל פָּקַד – הַהִיא מִלָּה דְּאָמַר: לַמּוֹעֵד אָשׁוּב אֵלֶיךָ).

Afterward he said thus: This Tzaddik who is worthy to ascend to that supernal glory-his image is engraved upon the throne of His glory (לְבָתַר אָמַר הָכִי: הַאי צַדִּיק דְּזָכֵי לְמֵיסַק לְהַהוּא יְקָר עִלָּאָה – דִּיוּקְנֵיהּ מִתְפַּתַּח בְּכָרְסֵי יְקָרֵיהּ), and so for every Tzaddik-his image above is as it was below to entrust that holy Neshama (וְכֵן לְכָל צַדִּיק וְצַדִּיק – דִּיוּקְנֵיהּ לְעֵילָא כַּד הֲוָה לְתַתָּא לְאַבְטָחָא לְהַהִיא נִשְׁמְתָּא קַדִּישָׁא). And this is what Rabbi Yoḥanan said: What is the meaning of the verse (וְהַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב): “Sun and moon stood still in their dwelling” (שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה) (Habakkuk 3)? These are the radiance of body and Neshama that endure in the supernal Idra above, in the likeness that existed below on earth (דְּזָהֲרָן גּוּפָא וּנְשָׁמְתָּא – דְּקָיְימִין בְּאִדְרָא קַדִּישָׁא עִלָּאָה דִּלְעֵילָא – כִּדִּיוּקְנָא דְּהֲוָה קָאֵים בְּאַרְעָא). And that likeness-some say: its sustenance-nourishes the Neshama (וְהַהִיא דִּיוּקְנָא [ס״א: מְזוֹנָה] – מִמְּזוֹנָהּ הֲנָאַת נִשְׁמָתָא). And that image is destined to be enclothed in that body which remained in the earth (וְהַהִיא עֲתִידָא לְאִתְלַבַּשׁ בְּהַאי גַּרְמָא דְּאִשְׁתָּאַר בְּאַרְעָא). And the earth becomes pregnant from it, and molds its clay for the creation of the offspring (וְאַרְעָא מִתְעַבַּר מִנֵּיהּ וְטָפַל טִינֵיהּ לְבָרָא). And this is what is called Kedushah (וְדָא הוּא דְּאִתְקְרֵי קְדוּשָׁה). And when that likeness above stands, it comes each month to bow before the Holy King, blessed be He (וְכַד קָיְימָא דִּיוּקְנָא הַהִיא דִּלְעֵילָא – אֲתָא בְּכָל יַרְחָא לְסָגְדָא קַמֵּי מַלְכָּא קַדִּישָׁא בְּרִיךְ הוּא), as it is written: “And it shall be from new moon to new moon…” (דִּכְתִיב: וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ) (Isaiah 66). And He announces to it and says, “At the appointed time I will return to you” (וְהוּא מְבַשֵּׂר לֵיהּ וְאָמַר: לַמּוֹעֵד אָשׁוּב אֵלֶיךָ)-to that time when the dead shall be revived (לְהַהוּא זְמַן דְּעָתִיד לְאַחֲיָאָה מֵיתַיָּיא), until she is remembered at that time, as had been announced (עַד דְּאִתְפַּקְדַת לְהַהוּא זִמְנָא – כְּמָה דְּאִתְבַּשַּׂר). This is what is written: “And Hashem remembered Sarah as He had said” (הֲדָא הוּא דִּכְתִיב: וַיְיָ פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמַר). And that day when Kudsha Berikh Hu rejoiced in His work (וְהַהוּא יוֹמָא דְּחָדֵי קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדוֹי)-this is what is written: “May Hashem rejoice in His works” (הֲדָא הוּא דִּכְתִיב: יִשְׂמַח יְיָ בְּמַעֲשָׂיו) (Psalms 104).

Rabbi Abba said to him: Let the Master explain for us the following parasha (אָמַר לֵיהּ רַבִּי אַבָּא: נֵימָא לָן מַר עַל פָּרָשָׁתָא לְבָתַר). He said: It is proper for you to open this parasha (אָמַר: יָאוֹת לְכוֹן לְמִפְתַּח פָּרְשָׁתָא דָא). He opened and said: “And it came to pass after these things, that the Elohim tested Avraham and said, Take now your son, your only one, whom you love…” (פָּתַח וְאָמַר: וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ) (Bereshit 22). Here there is something to contemplate: the craftsman who extracts silver from the ore of the earth-what does he do? (הָכָא אִית לְאִסְתַּכָּלָא: הַאי אוּמָנָא דְּאַפִּיק כַּסְפָּא מִמְּקוֹרָא דְאַרְעָא – מַאי עֲבַד) At first, he places it in a burning fire until all the filth of the earth is removed from it (בְּקַדְמִיתָא מְעַיִּיל לֵיהּ בְּנוּר דָּלִיק עַד דְּנָפִיק מִנֵּיהּ כָּל זוּהֲמָא דְאַרְעָא). And what remains is silver-but not complete silver (וְהָא אִשְׁתָּאֲרַת כַּסְפָּא – אֲבָל לָא כַּסְפָּא שְׁלֵימָתָא). Afterwards, what does he do? He puts it in fire again as at first and brings out the dross (לְבָתַר מַאי עָבִיד מְעַיִּיל לֵיהּ בְּנוּרָא כִּדְבְּקַדְמִיתָא, וּמַפִּיק מִנֵּיהּ סְטָיְיפֵי). As it says: “Remove the dross from the silver…” (כְּמָה דְּאַתְּ אָמֵר: הָגוֹ סִיגִים מִכָּסֶף) (Proverbs 25). And then it is complete silver, without mixture (וּכְדֵין הוּא כַּסְפָּא שְׁלֵימָתָא בְּלָא עִרְבּוּבְיָא). So does the Holy One, blessed be He, cause the body to enter beneath the earth until it fully decomposes, and all evil impurity departs from it (כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַיִּיל הַאי גוּפָא תְּחוֹת אַרְעָא עַד דְּמִתְרְקַב כּוּלֵיהּ וְנָפִיק מִנֵּיהּ כָּל זוּהֲמָא בִּישָׁא), and what remains is that spoonful of decay, and from it the body is rebuilt (וְאִשְׁתָּאַר הַהוּא תַּרְוָוד רֶקֶב, וְאִתְבְּנֵי גוּפָא מִנֵּיהּ), but until then, that body is not complete (וְעַד כְּעָן הוּא גוּפָא לָא שְׁלִים). Afterward, on that great day as it is written, “And it shall be one day, it shall be known to Hashem-not day and not night” (לְבָתַר הַהוּא יוֹמָא רַבָּא דִּכְתִיב: וְהָיָה יוֹם אֶחָד – הוּא יִוָּדַע לַיְיָ – לֹא יוֹם וְלֹא לַיְלָה) (Zechariah 14), they all will be hidden in dust as in the beginning, before the awe and might of Kudsha Berikh Hu (מִתְטַמְּרָן כֻּלְּהוּ בְּעַפְרָא כִּדְבְקַדְמִיתָא – מִן קֳדָם דְּחִילוּ וְתַקִּיפוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “And they shall enter into the clefts of the rocks and into the dust from before the fear of Hashem and the glory of His majesty…” (הֲדָא הוּא דִכְתִיב: וּבָאוּ בִּמְעָרוֹת צֻּרִים וּבִמְחִלּוֹת עָפָר מִפְּנֵי פַּחַד יְיָ וּמֵהֲדַר גְּאוֹנוֹ וְגוֹ') (Isaiah 2). And their souls go forth, and that spoonful of decay is consumed, and the body that was built there remains (וְנָפִיק נִשְׁמָתַיְיהוּ וּמִתְעַכֵּל הַהוּא תַּרְוָוד רֶקֶב, וְאִשְׁתָּאַר גּוּפָא דְּאִתְבְּנֵי תַּמָּן). Some say: its radiance (נ״א: נְהוֹרָא)-its light shall be as the light of the sun and the brightness of the firmament (דִּילֵיהּ כִּנְהוֹרָא דְּשִׁמְשָׁא וּכְזָהֲרָא דִּרְקִיעָא), as it is written: “And the wise shall shine as the brightness of the firmament…” (דִּכְתִיב: וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ וְגוֹ') (Daniel 12). Then it shall be complete silver, a complete body without any mixture (וּכְדֵין כַּסְפָּא שְׁלִים – גּוּפָא שְׁלֵימָא בְּלָא עִרְבּוּבְיָא אַחְרָנַיְתָא)p2-64.

Rabbi Ya‘akov said: The body that shines is illuminated by Kudsha Berikh Hu from above (דְּאָמַר רַבִּי יַעֲקֹב: גּוּפָא דְּנָהִיר יִרְמֵי קוּדְשָׁא בְּרִיךְ הוּא מִלְּעֵילָא), as it is written: “For your dew is the dew of lights” (דִּכְתִיב: כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26), and it is written: “Behold, Hashem shall toss you…” (וּכְתִיב: הִנֵּה יְיָ מְטַלְטֶלְךָ וְגוֹ') (Isaiah 22). And then they shall be called supernal holy ones, as it is written: “Holy shall be said of him” (וּכְדֵין יִתְקְרוּן קַדִּישִׁין עִלָּאִין, דִּכְתִיב: קָדוֹשׁ יֵאָמַר לוֹ) (Isaiah 4). And this is what is called the final resurrection of the dead (וְדָא הוּא דְּאִתְקְרֵי תְּחִיַּית הַמֵּתִים דְּבַתְרַיְיתָא), and this is-the completed silver, the completed body (וְדָא הוּא: כַּסְפָּא שְׁלִים – גּוּפָא שְׁלֵימָא). Some say: the final testing (נ״א: נִסְיוֹנָא בַּתְרַיְיתָא). And they shall never again taste the taste of death (וְלָא יִטְעֲמוּן עוֹד טַעֲמָא דְּמוֹתָא), as it is written: “By Myself I have sworn, says Hashem: because you have done this… I will greatly bless you…” (דִּכְתִיב: בִּי נִשְׁבַּעְתִּי נְאֻם יְיָ, כִּי יַעַן אֲשֶׁר עָשִׂיתָ וְגוֹ', כִּי בָּרֵךְ אֲבָרֶכְךָ וְגוֹ') (Bereshit 22). And at that time, the Righteous will pray that they not be tested further in this (וּבְהַהוּא זִמְנָא מַצְּלוּ צַדִּיקַיָּיא דְּלָא יִתְנַסּוּן בְּדָא יְתִיר).

What is written? “And Avraham lifted his eyes and saw, and behold-a ram…” (מַה כְּתִיב: וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל וְגוֹ') (Bereshit 22). These are the rest of the sinners of the world who are called Rams (אִלֵּין שְׁאָר חַיָּיבֵי עַלְמָא דְּאִתְקְרוּן אֵילִים), as it is said: “The rams of Nevaiot shall serve you” (כְּמָא דְאַתְּ אָמֵר: אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךָ) (Isaiah 60), and we translate: great ones of Nevaiot (וּמְתַרְגְּמִינָן: רַבְרְבֵי נְבָיוֹת). “Afterward caught in a thicket…”-as it is said: “All the horns of the wicked I will cut down” (אַחַר נֶאֱחַז בַּסְּבַךְ וְגוֹ' – כְּמָא דְאַתְּ אָמֵר: וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ) (Psalms 75). “And Avraham went and took the ram…” (וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וְגוֹ')-these are they who are prepared to be tested with every evil test (דְּאִנּוּן מְזוּמָנִין לְאִתְנַסָּאָה בְּכָל נִסְיוֹנָא בִּישָׁא), and the Tzaddikim shall remain for the world to come like supernal holy angels to unify His Name (וְיִשְׁתָּאֲרוּן הַצַּדִּיקִים לְעַלְמָא דְאָתֵי – כְּמַלְאָכִין עִלָּאִין קַדִּישִׁין לְיַחֲדָא שְׁמֵיהּ). And because of this, it is written: “On that day, Hashem shall be One and His Name One” (וּבְגִין כָּךְ כְּתִיב: בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). Rabbi Yehudah said to them(some say: said to him (אָמַר לֵיהּ (נ״א: אָמַר לוֹן רַבִּי יְהוּדָה): From here onward, the gate has opened successfully (מִכָּאן וּלְהָלְאָה אַצְּלָחוּ פִּתְחָא). The next day came, and all the people of the town came before him (עָאל יוֹמָא אָחֳרָא, עָאלוּ קַמֵּיהּ כָּל בְּנֵי מָתָא). They said to him: Let the Master speak to us words of Orayta on the parasha we read on Shabbat-“And Hashem remembered Sarah” (אָמְרוּ לֵיהּ: לֵימָא לָן מַר מִלַּיָּיא דְאוֹרַיְיתָא בְּפָרְשָׁתָא דְּקָרֵינָן בָּהּ יוֹמָא דְשַׁבַּתָּא – וַיְיָ פָּקַד אֶת שָׂרָה). He stood between the columns, opened, and said: “And Hashem remembered Sarah…” (קָם בֵּינֵי עַמּוּדֵי, פָּתַח וְאָמַר: וַיְיָ פָּקַד אֶת שָׂרָה וְגוֹ'). Three keys are in the hand of the Holy One, blessed be He, and He did not entrust them to the hand of an angel or a seraph (שָׁלֹשׁ מַפְתֵּחוֹת בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא מְסָרָם לֹא בְּיַד מַלְאָךְ וְלֹא בְּיַד שָׂרָף): the key of birth, the key of rain, and the key of the resurrection of the dead (מַפְתֵּחַ שֶׁל חַיָּה, וְשֶׁל גְּשָׁמִים, וְשֶׁל תְּחִיַּית הַמֵּתִים).

Eliyahu came and took two-the key of rain and the key of resurrection (בָּא אֵלִיָּהוּ וְנָטַל הַשְּׁנַיִם: שֶׁל גְּשָׁמִים וְשֶׁל תְּחִיַּית הַמֵּתִים). But Rabbi Yoḥanan said: Only one was entrusted to Eliyahu (וְאָמַר רַבִּי יוֹחָנָן: לֹא נִמְסַר בְּיַד אֵלִיָּהוּ אֶלָּא אַחַת). For Rabbi Yoḥanan said: When Eliyahu sought to revive the son of the widow of Tzarfat, Kudsha Berikh Hu said to him: It is not fitting that you should hold two keys in your hand (דְּאָמַר רַבִּי יוֹחָנָן: כְּשֶׁבִּקֵּשׁ אֵלִיָּהוּ לְהַחֲיוֹת בֶּן הַצָּרְפִית, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא: לָא יָאוֹת לָךְ לְמֵיסַב בִּידָךְ שְׁתֵּי מַפְתֵּחוֹת), rather, give Me the key of rain, and you may revive the dead (אֶלָּא תֵּן לִי מַפְתֵּחַ הַגְּשָׁמִים וּתְחַיֶּה הַמֵּת). And this is what is written: “Go, appear to Aḥav… and I will give rain” (וְהַיְינוּ דִכְתִיב: לֵךְ הֵרָאֵה אֶל אַחְאָב… וְאֶתְּנָה מָטָר) (I Kings 18). He did not say: “and give rain,” but “I will give rain” (לֹא אָמַר: וּתֵן מָטָר, אֶלָּא: וְאֶתְּנָה). And didn’t Elisha have it? (וְהָא אֱלִישָׁע הֲווּ לֵיהּ) Yes (אִין), to fulfill the double portion of Eliyahu’s spirit (לְקַיֵּים פִּי שְׁנַיִם בְּרוּחוֹ שֶׁל אֵלִיָּהוּ). But all three were never entrusted by the Holy One, blessed be He, to any emissary (אֶלָּא שְׁלָשְׁתָּן לֹא מְסָרָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד שָׁלִיחַ), for Rabbi Simun said: Come and see the power of the Holy One, blessed be He (דְּאָמַר רַבִּי סִימּוֹן: בֹּא וּרְאֵה כֹּחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא)-in one moment He revives the dead, brings down to She’ol and raises up (בְּפַעַם אַחַת מְחַיֶּה מֵתִים וּמוֹרִיד שְׁאוֹל וַיָּעַל), causes the lights to shine, brings down rain (מַזְרִיחַ מְאוֹרוֹת וּמוֹרִיד גְּשָׁמִים), sprouts grass, fattens produce (מַצְּמִיחַ חָצִיר, מְדַשֵּׁן יְבוּלִים), remembers the barren, gives sustenance, helps the poor, supports the fallen, straightens the bent (פּוֹקֵד עֲקָרוֹת, נוֹתֵן פַּרְנָסוֹת, עוֹזֵר דַּלִּים, סוֹמֵךְ נוֹפְלִים, זוֹקֵף כְּפוּפִים), dethrones kings and raises kings (מְהַעֲדֵא מַלְכִין וּמְהָקֵם מַלְכִין)-and all at one time, in a single instant, simultaneously (וְהַכֹּל בִּזְמַן אֶחָד, וּבְרֶגַע אֶחָד, וּבְבַת אַחַת), which no emissary can ever accomplish (מַה שֶׁאֵין שָׁלִיחַ לְעוֹלָם יָכוֹל לַעֲשׂוֹתוֹ).

It is taught: Rabbi Yosei said, everything that the Holy One, blessed be He, does-He needs only to do it with speech (תַּנְיָא אָמַר רַבִּי יוֹסֵי: כָּל מַה שֶּׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ צָרִיךְ לַעֲשׂוֹת אֶלָּא בְּדִבּוּר), for as soon as He says from His place of holiness, “Let it be so,” it is immediately done (דְּכֵיוָן דְּאָמַר מִמְּקוֹם קְדוּשָּׁתוֹ: יְהֵא כָּךְ – מִיָּד נַעֲשָׂה). Come and see the power of His might, as it is written: “By the word of Hashem were the heavens made…” (בֹּא וּרְאֵה כֹּחַ גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב: בִּדְבַר יְיָ שָׁמַיִם נַעֲשׂוּ) (Psalms 33). Rabbi Yoḥanan said: What is the meaning of the verse, “And I shall pass through the land of Egypt, I and not an angel…”? (דְּאָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם – אֲנִי וְלֹא מַלְאָךְ וְגוֹ') (Exodus 12).

If so, how great is the honor shown to Egypt-because one who is seized by a king is not like one seized by a commoner (אִי הָכִי: יְקָרָא סַגִּיאָה הוּא לְמִצְרָאֵי – דְּלָא דָמֵי מַאן דְּתָפַשׂ מַלְכָּא לְמַאן דְּתָפַשׂ הֶדְיוֹטָא). And furthermore, there is no nation as steeped in impurity as Egypt, as it is written concerning them: “Whose flesh is the flesh of donkeys…” (וְעוֹד: אֵין לְךָ אוּמָּה מְזוּהֲמֶת בְּכָל טֻמְאָה כְּמוֹ הַמִּצְרִים, דִּכְתִיב בְּהוּ: אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם) (Ezekiel 23). For they are suspect in the sin of homosexual intercourse (שֶׁהֵם חֲשׁוּדִים עַל מִשְׁכַּב זָכוּר), and they descend from Ḥam, who did what he did to his father and cursed his own son Canaan (וְהֵם בָּאִים מֵחָם שֶׁעָשָׂה מַה שֶּׁעָשָׂה לְאָבִיו, וְקִלֵּל אוֹתוֹ וְלִכְנַעַן בְּנוֹ). And was there not for the Holy One, blessed be He, an angel or a messenger to send to punish Egypt, just as He did to Ashur, who was a son of Shem? (וְכִי לֹא הָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָךְ אוֹ שָׁלִיחַ לְשַׁגֵּר לַעֲשׂוֹת נְקָמָה בְּמִצְרַיִם, כְּמוֹ שֶׁעָשָׂה בַּאֲשׁוּר שֶׁהָיָה בְּנוֹ שֶׁל שֵׁם)? As it is written: “The sons of Shem: Elam and Ashur…” (דִּכְתִיב: וּבְנֵי שֵׁם: עֵילָם וְאַשּׁוּר) (Bereshit 10). And Shem was the High Priest and was blessed, as it is said: “Blessed is Hashem, the God of Shem” (וְשֵׁם הָיָה כֹּהֵן גָּדוֹל וְנִתְבָּרֵךְ, שֶׁנֶּאֱמַר: בָּרוּךְ יְיָ אֱלֹהֵי שֵׁם) (Bereshit 9). And Shem had greatness and blessing over his brothers (וְהָיָה לְשֵׁם הַגְּדוּלָּה וְהַבְּרָכָה עַל אֶחָיו), and it is written concerning them: “And an angel of Hashem went forth and struck in the camp of Ashur…” (וּכְתִיב בָּם: וַיֵּצֵא מַלְאַךְ יְיָ וַיַּךְ בְּמַחֲנֵה אַשּׁוּר) (Isaiah 37). And by the hand of a messenger it was done. All the more so should the Egyptians-who are more defiled than all nations-be punished by an angel. Yet it says: “I and not an angel” (וְעַל יְדֵי שָׁלִיחַ נַעֲשָׂה – כָּל שֶׁכֵּן הַמִּצְרִים שֶׁהֵם מְזוּהָמִים יוֹתֵר מִכָּל אוּמָּה – וְאָמַר: אֲנִי וְלֹא מַלְאָךְ). Rather, Rabbi Yehudah said: From here we learn the strength of the might of the Holy One, blessed be He, and His exaltedness-that He is higher than all (אֶלָּא אָמַר רַבִּי יְהוּדָה: מִכָּאן לָמַדְנוּ כֹּחַ גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַעֲלָתוֹ שֶׁהוּא גָּבוֹהַּ עַל הַכֹּל). The Holy One, blessed be He, said: This nation of Egypt is defiled and filthy, and it is not fitting to send an angel or seraph-a holy entity-into the midst of cursed and polluted evildoers (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אוּמָּה זוֹ שֶׁל מִצְרַיִם מְזוּהֲמֶת וּמְטוּנֶפֶת, וְאֵין רָאוּי לְשַׁלֵּחַ מַלְאָךְ וְלֹא שָׂרָף דָּבָר קָדוֹשׁ – בֵּין רְשָׁעִים אֲרוּרִים מְטוּנָפִים). Rather, I shall do what no angel, nor seraph, nor messenger is able to do (אֶלָּא אֲנִי עוֹשֶׂה מַה שֶּׁאֵין יָכוֹל לַעֲשׂוֹת לֹא מַלְאָךְ וְלֹא שָׂרָף וְלֹא שָׁלִיחַ). For I speak from My place of holiness, “Let it be so,” and immediately it is done-something the angel cannot do (שֶׁאֲנִי אוֹמֵר מִמְּקוֹם קְדוּשָּׁתִי: יְהֵא כָּךְ – וּמִיָּד נַעֲשֶׂה, מַה שֶּׁאֵין הַמַּלְאָךְ יָכוֹל לַעֲשׂוֹתוֹ). But the Holy One, blessed be He, from His place of holiness says “Let it be so,” and immediately that which He desires is done (אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מִמְּקוֹם קְדוּשָּׁתוֹ אוֹמֵר: יְהֵא כָּךְ – וּמִיָּד נַעֲשֶׂה מַה שֶּׁהוּא רוֹצֶה לַעֲשׂוֹת). Therefore, this vengeance was not done by the hand of an angel or messenger (וּלְפִיכָךְ לֹא נַעֲשֵׂית נְקָמָה זוֹ עַל יְדֵי מַלְאָךְ וְשָׁלִיחַ), for the disgrace of the Egyptians, and to demonstrate the greatness of the Holy One, that He did not wish a holy thing to enter among them (בִּשְׁבִיל קְלוֹן הַמִּצְרִים, וּלְהַרְאוֹת גְּדוּלָּתוֹ שֶׁל מָקוֹם – שֶׁלֹּא רָצָה שֶׁיִּכָּנְסוּ בֵּינֵיהֶם דָּבָר קָדוֹשׁ). And thus it is said: “I, and not an angel” (וְעַל הַדֶּרֶךְ הַזֶּה נֶאֱמַר: אֲנִי וְלֹא מַלְאָךְ). I alone can do it, and not an angel (אֲנִי יָכוֹל לַעֲשׂוֹתוֹ – וְלֹא מַלְאָךְ). Similarly, Rabbi Yehudah said: What is the meaning of the verse, “And Hashem spoke to the fish”? (כַּיּוֹצֵּא בּוֹ אָמַר רַבִּי יְהוּדָה: מַהִי דִכְתִיב, וַיֹּאמֶר יְיָ לַדָּג) (Jonah 2). And how many Tzaddikim and Chassidim of Yisrael there are, with whom the Holy One, blessed be He, never spoke-yet He came to speak with a fish, something that has no comprehension or knowledge (וְכַמָּה צַדִּיקִים וַחֲסִידִים מִיִּשְׂרָאֵל שֶׁלֹּא דִּבֵּר עִמָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבָא לְדַבֵּר עִם הַדָּג – דָּבָר שֶׁאֵינוֹ מַכִּיר וְיוֹדֵעַ)? Rather, Rabbi Yehudah said: Once the prayer of Yonah ascended before the Holy One, blessed be He, from His place of holiness He said, on behalf of the fish, that it should vomit Yonah onto the dry land (אֶלָּא אָמַר רַבִּי יְהוּדָה: כֵּיוָן שֶׁעָלְתָה תְּפִלָּתוֹ שֶׁל יוֹנָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא – מִמְּקוֹם קְדוּשָּׁתוֹ אָמַר בִּשְׁבִיל שֶׁיָּקִיא הַדָּג אֶת יוֹנָה אֶל הַיַּבָּשָׁה). The lamed in la-dag [fish] means on behalf of-that is to say, Hashem said on behalf of the fish, that it should vomit Yonah onto dry land (למ״ד לַדָּג – כְּמוֹ בִּשְׁבִיל, כְּלוֹמַר: וַיֹּאמֶר יְיָ בִּשְׁבִיל הַדָּג שֶׁיָּקִיא אֶת יוֹנָה אֶל הַיַּבָּשָׁה). From His place of holiness the Holy One, blessed be He, said: Let it be so-and immediately it was done, something no messenger can do (מִמְּקוֹם קְדוּשָּׁתוֹ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יְהֵא כָּךְ – וּמִיָּד נַעֲשָׂה, מַה שֶׁאֵין שָׁלִיחַ יָכוֹל לַעֲשׂוֹתוֹ).

It is taught: Rabbi Shim‘on said, the key of birth is in the hand of the Holy One, blessed be He (תַּנְיָא אָמַר רַבִּי שִׁמְעוֹן: מַפְתֵּחַ שֶׁל חַיָּה בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא). And while she sits on the birthing stool, the Holy One, blessed be He, examines that fetus-whether it is fit to come out into the world (וּבְעוֹד שֶׁהִיא יוֹשֶׁבֶת עַל הַמַּשְׁבֵּר – הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַיֵּין בְּאוֹתוֹ הַוְּלָד: אִם רָאוּי הוּא לָצֵאת לָעוֹלָם), He opens the gates of her womb and lets it emerge (יוֹצֵא – וְפוֹתֵחַ דַּלְתוֹת בִּטְנָהּ וְיוֹצֵּא); but if not-He closes her gates and both die (וְאִם לָאו – סוֹגֵר דַּלְתוֹתֶיהָ וּמֵתוּ שְׁנֵיהֶם).

If so-let no wicked person be born! (אִי הָכִי – לֹא יֵצֵא רָשָׁע לָעוֹלָם) Rather, this we have learned: “For three transgressions women die during childbirth…” etc. (אֶלָּא הָכִי תָּנִינָן: עַל שָׁלוֹשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת וְכוּ׳). And Rabbi Yitzchak said: Why does a woman miscarry the fruit of her womb? (וְאָמַר רַבִּי יִצְחָק: לָמָּה אִשָּׁה מַפֶּלֶת פְּרִי בִטְנָהּ) Rabbi Yitzchak said: The Holy One, blessed be He, sees that fetus and sees it is unfit to come into the world, and causes it to die in its mother’s womb (אֶלָּא אָמַר רַבִּי יִצְחָק: הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אוֹתוֹ הָעוּבָּר שֶׁאֵינוֹ רָאוּי לָצֵאת לָעוֹלָם – וּמַקְדִּים לַהֲמִיתוֹ בִּמְעֵי אִמּוֹ), as it is written: “The Nefilim were on the earth in those days” (שֶׁנֶּאֱמַר: הַנְּפִילִים הָיוּ בָּאָרֶץ בַּיָּמִים הָהֵם) (Bereshit 6).

The word “the Nefilim” [nafalim or: miscarriage] is written without the first Yod (הַנְּפִלִים – כְּתִיב בְּלֹא יוּ״ד רִאשׁוֹנָה). Why? Because afterwards came the sons of the Elohim to the daughters of man and they bore children to them in harlotry, and mamzerim multiplied in the world (וְלָמָּה בִּשְׁבִיל שֶׁאַחֲרֵי כֵן בָּאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, וְיָלְדוּ לָהֶם בִּזְנוּת – וַיִּרְבּוּ מַמְזֵרִים בָּעוֹלָם). These are the mighty ones who were from of old (הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם): For there is no mighty one, nor violent one, nor tyrant like the mamzer (שֶׁאֵין גִּבּוֹר וּפָרִיץ וְעָרִיץ כְּמוֹ הַמַּמְזֵר). “Men of renown”-that everyone recognizes and calls by the known name: mamzer (אַנְשֵׁי הַשֵּׁם – שֶׁהַכֹּל יַכִּירוּ לִקְרוֹתוֹ הַשֵּׁם הַיָּדוּעַ: מַמְזֵר), for when they see his actions-that he is brazen, violent, and mighty-everyone calls him by that name (דְּכֵיוָן שֶׁרוֹאִים מַעֲשָׂיו שֶׁהוּא פָּרִיץ וְעָרִיץ וְגִבּוֹר – הַכֹּל יִקְרְאוּהוּ אוֹתוֹ שֵׁם). And that which Rabbi Shim‘on said: The Holy One, blessed be He, examines that fetus-there is no wicked person in the world among those born whom the Holy One, blessed be He, does not examine (וּמַה דְּאָמַר רַבִּי שִׁמְעוֹן: הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַיֵּין בְּאוֹתוֹ הַוְּלָד – אֵין לְךָ רָשָׁע בָּעוֹלָם מֵאוֹתָם הָרְשָׁעִים הַיּוֹצְאִים לָעוֹלָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַיֵּין בּוֹ). And He sees: will that body produce a righteous and proper son? Or will he save a person of Yisrael from a strange death? Or will he do even one good deed? (וְרוֹאֶה: אִם אוֹתוֹ הַגּוּף יַנִּיחַ בֵּן צַדִּיק וְכָשֵׁר, אוֹ שֶׁיַּצִּיל לְאָדָם מִיִּשְׂרָאֵל מִמִּיתָה מְשׁוּנָּה, אוֹ שֶׁיַּעֲשֶׂה טוֹבָה אַחַת). And for that reason, the Holy One, blessed be He, brings him into the world (וּבִשְׁבִיל כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִּיאוֹ לָעוֹלָם).

In the days of Rabbi Yosei, there were violent ones who would prowl through the mountains with the violent ones of the nations of the world (בְּיוֹמוֹי דְרַבִּי יוֹסֵי – הֲווּ אִנּוּן פְּרִיצֵּי דְּהֲווּ מְשַׁדְּדֵי בְּטוּרַיָּיא עִם פְּרִיצֵּי אוּמּוֹת הָעוֹלָם). And when they encountered a man and seized him to kill him, they would ask him: What is your name? (וּכְדֵין מַשְׁכְּחֵי בַּר נָשׁ וְתָפְשֵׂי לֵיהּ לְקָטְלֵיהּ – הֲווּ אָמְרִין לֵיהּ: מַה שְּׁמָךְ) If he was Jew-they would escort him out from among the mountains and release him (אִי הֲוָה יוּדָאֵי – הֲווּ אָזְלִין עִמֵּיהּ וּמַפְקִין לֵיהּ מִן טוּרַיָּיא), but if he was another person-they would kill him (וְאִי הֲוָה בַּר נָשׁ אַחֲרִינָא – קָטְלֵי לֵיהּ). And Rabbi Yosei would say: These are the ones who are fitting to ascend to the World to Come (וַהֲוָה אָמַר רַבִּי יוֹסֵי: אִתְחֲזוּן אִנּוּן בְּכָל הַאי – לְמֵיעַל לְעַלְמָא דְאָתֵי).

The Rabbis taught: These three things only come into the world through sounds (תָּנוּ רַבָּנָן: ג׳ דְּבָרִים הַלָּלוּ אֵינָן בָּאִין לָעוֹלָם אֶלָּא בְּקוֹלוֹת): the sound of birth, as it is written: “In pain you shall bear children,” and it is written: “And Elohim heard her” (קוֹל חַיָּה – דִּכְתִיב: בְּעֶצֶּב תֵּלְדִי בָּנִים; וּכְתִיב: וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים); the sound of rain, as it is written: “The voice of Hashem is upon the waters,” and it is written: “For there is the sound of the tumult of rain” (קוֹל גְּשָׁמִים – דִּכְתִיב: קוֹל יְיָ עַל הַמָּיִם; וּכְתִיב: כִּי קוֹל הֲמוֹן הַגָּשֶׁם) (Psalms 29); the sound of the resurrection of the dead, as it is written: “A voice calls in the wilderness” (קוֹל תְּחִיַּית הַמֵּתִים – דִּכְתִיב: קוֹל קוֹרֵא בַּמִּדְבָּר) (Isaiah 40). What does a voice seek in the wilderness? (מַאי בָּעֵי הָכָא קָלָא בְּמַדְבְּרָא) Rather, Rabbi Zerika said: These are the voices to awaken the dead of the wilderness-and from there the judgment shall go out to the entire world (אֶלָּא אָמַר רַבִּי זְרִיקָא: אִלֵּין אִנּוּן קָלַיָּיא לְאַתְעָרָא מֵתֵי מִדְבָּר, וּמִכָּאן דְּהוּא הַדִּין לְכָל הָעוֹלָם).

Rabbi Yoḥanan said: Behold, we have learned-when a person enters the grave, he enters with sounds; is it not right that he should rise at the resurrection with mighty voices? (אָמַר רַבִּי יוֹחָנָן: הָא תְּנַן – כְּשֶׁנִּכְנַס אָדָם לַקֶּבֶר נִכְנַס בְּקוֹלוֹת; כְּשֶׁיָּקוּמוּ בִּתְחִיַּית הַמֵּתִים – אֵינוֹ דִּין שֶׁיָּקוּמוּ בְּקוֹלֵי קוֹלוֹת) Rabbi Ya‘akov said: A heavenly voice will, in the future, resound in the burial caves and say: “Awake and sing, you who dwell in the dust!” (אָמַר רַבִּי יַעֲקֹב: עֲתִידָה בַּת קוֹל לִהְיוֹת מִתְפּוֹצֶּצֶּת בְּבָתֵּי קְבָרוֹת, וְאוֹמֶרֶת: הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר) (Isaiah 26). And they are destined to live by the dew of the great supernal light, as it is written: “For Your dew is a dew of lights, and the earth shall cast out the Rephaim” (וַעֲתִידִים לִחְיוֹת בְּטַל שֶׁל אוֹר גָּדוֹל שֶׁל מַעְלָה, דִּכְתִיב: כִּי טַל אוֹרוֹת טַלֶּךָ – וְאֶרֶץ רְפָאִים תַּפִּיל) (Isaiah 26). Amen, may it be His will (אכ"י"ר). Thus concludes the Midrash haNe’elam (ע"כ מדרש הנעלם).