Daf 62a (דַּף ס״ב ע״א)

Rabbi Yitzchak was regularly before Rabbi Shim‘on (רַבִּי יִצְחָק הֲוָה שְׁכִיחַ קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן). He said to him (אָמַר לֵיהּ): this verse that is said (הַאי קְרָא דְּקָאָמְרִי), “And the earth was corrupted before the Elohim…” (וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים) if it was human beings who sinned, how did the earth sin? (אִי בְּנֵי נָשָׁא חָטָאן, אַרְעָא בְּמָה). He said to him (אָמַר לֵיהּ): because it is written, “For all flesh had corrupted its way…” (בְּגִין דִּכְתִיב: כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ) (Bereishit 6), just as it is said (כְּמָה דְּאִתְּמָר): “And the land was defiled, and I visited its iniquity upon it” (כְּגַוְונָא דָא: וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ) (Vayikra 18). But if it is human beings who sinned, and if you say “what did the earth do?” (אֶלָּא בְּנֵי נָשָׁא חָטָאן, וְאִי תֵימָא: אַרְעָא בְּמָה), the essence of the earth is human beings (אֶלָּא עִקְּרָא דְאַרְעָא בְּנֵי נָשָׁא אִנּוּן), and they corrupt the earth and she is corrupted (וְאִנּוּן מְחַבְּלִין אַרְעָא וְהִיא אִתְחַבָּלַת). And the verse proves it, for it is written (וּקְרָא אוֹכַח: דִּכְתִיב): “And Elohim saw the earth, and behold it was corrupted, for all flesh had corrupted its way upon the earth” (וַיַּרְא אֱלֹהִים אֶת הָאָרֶץ וְהִנֵּה נִשְׁחָתָה, כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ עַל הָאָרֶץ) (Bereishit 6).

Come and see (תָּא חֲזֵי), all the sins of a human being, their destruction is dependent on repentance (כָּל חֶטְאוֹי דְּבַר נָשׁ כֻּלְהוּ חַבָּלוּתָא דִילֵיהּ תַּלְיָין בִּתְשׁוּבָה). But the sin of emitting seed upon the earth, which ruins his path and brings forth seed upon the earth (וְחֶטְאָה דְּאוֹשִׁיד זַרְעָא עַל אַרְעָא וּמְחַבְּלָא אָרְחֵיהּ וְאַפִּיק זַרְעָא עַל אַרְעָא), this destroys him and destroys the earth (מְחַבִּיל לֵיהּ וּמְחַבִּיל אַרְעָא). And about him it is written: “Your iniquity is sealed before Me” (וְעֲלֵיהּ כְּתִיב: נִכְתַּם עֲוֹנֵךְ לְפָנַי) (Yirmeyahu 2). And it is written about him: “For You are not a God who desires wickedness; evil does not dwell with You” (וּכְתִיב בֵּיהּ: כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה, לֹא יְגוּרְךָ רָע) (Tehillim 5). Except in repentance - much can be repaired (בַּר בִּתְשׁוּבָה סַגֵּי). And it is written: “And Er, the firstborn of Yehudah, was wicked in the eyes of Hashem, and Hashem killed him” (וּכְתִיב: וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְיָ, וַיְמִיתֵהוּ יְיָ) (Bereishit 38). And this has been said (וְהָא אִתְּמָר).

He said to him (אָמַר לֵיהּ): Why did Kudsha Berikh Hu judge the world with water and not with fire or some other matter? (אַמַּאי דָּאִין קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא בְּמַיָא וְלָא בְּאֶשָׁא וְלָא בְּמִלָּה אָחֳרָא). He said to him (אָמַר לֵיהּ): It is a secret-for they corrupted their paths (רָזָא הוּא), because upper waters and lower waters did not unite male and female as fitting (דְּהָא אִנּוּן חַבִּילוּ אָרְחַיְיהוּ בְּגִין דְּמַיִּין עִלָּאִין וּמַיִּין תַּתָּאִין לָא אִתְחַבָּרוּ דְּכַר וְנוּקְבָא כְּדְקָא יְאוּת). And who are these upper waters? Binah (וּמַאן אִלֵּין מַיִּין עִלָּאִין בִּינָה). And the lower waters? Malkhut (וּמַיִּין תַּתָּאִין מַלְכוּת). The upper Heh (ה״א עִלָּאָה), the lower Heh (ה״א תַּתָּאָה). And when they corrupted, the Yod, which is the male, departed (וְכַד אִנּוּן מְחַבְּלִין, אִסְתַּלַּק יו״ד דְּהוּא דְּכַר), and only the Heh with the Heh remained (וְאִשְׁתָּאַר ה״א בְּה״א). And waters with waters-who are those who corrupted their paths? (וּמַיִין בְּמַיִין. מַאן אִנּוּן דְּחַבִּילוּ אָרְחַיְיהוּ), in the manner of male waters and female waters (כְּגַוְונָא דָא: מַיִין דְּכוּרִין וְנוּקְבִּי). And for this they were judged with water, for that is where they sinned (וְעַל דָּא אִתְדָּנוּ בְּמַיָּא, בְּמַה דְּאִנּוּן חַבּוּ). And the waters boiled and their skins were stripped off from them (וּמַיִין הֲווּ רְתִיחָן וּפְשַׁטוּ מִשְׁכָּא מִנַּיְיהוּ), as they corrupted their ways through boiling waters (כַּמָּה דְּחַבִּילוּ אָרְחַיְיהוּ בְּמַיִּין רְתִיחָן). Judgment opposite judgment (דִּינָא לְקַבֵּל דִּינָא). This is what is written: “All the fountains of the great deep were burst open”-this is the lower waters (הַדָּא הוּא דִּכְתִיב: נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם רַבָּה, הָא מַיִּין תַּתָּאִין). “And the windows of the heavens were opened”-this is the upper waters (וַאֲרוּבּוֹת הַשָּׁמַיִם נִפְתָּחוּ, דָּא מַיִּין עִלָּאִין). Upper and lower waters (מַיִּין עִלָּאִין וְתַתָּאִין).

Rabbi Ḥiyya and Rabbi Yehudah were walking on the way (רַבִּי חִיָּיא וְרַבִּי יְהוּדָה הֲווּ אָזְלֵי בְּאָרְחָא). And they came to large mountains (וּמָטוּ לְגַבֵּי טוּרִין רַבְרְבָן), and they found among the mountains bones of human beings (וְאַשְׁכָּחוּ בֵּינֵי טוּרַיָּא גַּרְמֵי בְּנֵי נָשָׁא), who were from the generation of the flood (דְּהֲווּ מֵאִנּוּן בְּנֵי טוֹפָנָא). And they stepped three hundred steps with a single bone (וּפָסְעוּ תְּלַת מְאָה פְּסִיעָן בְּגַרְמָא חַדָּא). They were amazed (תְּוָוהוּ). They said: This is what the Friends said, that they were not afraid of the judgment of Kudsha Berikh Hu (אָמְרוּ: הַיְינוּ דְּאָמְרוּ חַבְרָנָא, דְּאִנּוּן לָא הֲווּ מִסְתָּפֵי מִדִּינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “And they said to El: Turn away from us, we do not desire the knowledge of Your ways” (כְּמָה דִּכְתִיב: וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ, וְדַעַת דְּרָכֶיךָ לֹא חָפַצְנוּ) (Job 21). What did they do? They sealed the fountains of the deep with their feet (מָה עֲבְדוּ הֲווּ סְתִימִין בְּרַגְלַיְיהוּ מַבּוּעֵי תְּהוֹמָא), and boiling waters came forth and they could not withstand them (וּמַיִּין נָפְקִין רְתִיחָן, וְלָא יָכִילוּ לְמֵיקַם בְּהוּ), until they were cast out and fell to the ground and died (עַד דְּהֲווּ נִשְׁמָטִין וּנְפָלוּ בְּאַרְעָא וּמַיְיתִין).

“And Noach begot three sons…” (וַיּוֹלֶד נֹחַ שְׁלשָׁה בָנִים וְגו׳). Rabbi Ḥiyya said to Rabbi Yehudah (אָמַר רַבִּי חִיָּיא לְרַבִּי יְהוּדָה): Come and I will tell you words that I have heard on this (תָּא וְאֵימָא לָךְ מִלֵּי דְּשָׁמַעְנָא בְּהַאי). It is like a man who enters into a female and emits (מְתָל לְבַר נָשׁ דְּאָעִיל לְנוּקְבָא דִּמְעָרְיָא), some say: into the womb of the female (ד״א: אִיבָא דִּמְעָהָא), in one single act (בְּזִמְנָא חָדָא), and two or three sons come out (וְנָפְקֵי תְּרֵין אוֹ תְּלָתָא בְּנִין). Each one diverges from the other in his path and his actions (כָּל חַד מִתְפָּרְשָׁא מֵאָחֳרָא בְּאָרְחוֹי וּבְעוֹבָדוֹי), this one is meritorious, this one is guilty, and this one is intermediate (דָּא זַכָּאָה, וְדָא חַיָּיבָא, וְדָא בֵּינוֹנִי). So too here, three knots of spirit go and flow and are integrated into three worlds (אוּף הָכָא נָמֵי תְּלַת קִטְרֵי דְּרוּחָא אָזְלִין וְשָׁטָאן וְאִתְכְּלִילָן בִּתְלַת עָלְמִין).

Come and see (תָּא חֲזֵי): the Neshama goes out and enters between the mountains of separation (נִשְׁמָתָא נָפְקַאת וְאָעִיל בֵּין טוּרֵי פִּרוּדָא), and the Ruach is joined to the Neshama (וְאִתְחַבַּר רוּחָא בְּנִשְׁמָתָא). It descends below, the Nefesh is joined to the Ruach, and all of them go (נָחִית לְתַתָּא אִתְחַבַּר נֶפֶשׁ בְּרוּחָא, וְכֻלְהוּ אָזְלִי), some say: descend (ד״א: נַחְתִּין), and they all join one with the other (וּמִתְחַבְּרִין דָּא עִם דָּא). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): Nefesh and Ruach are bound one with the other (נֶפֶשׁ וְרוּחַ כְּלִילָן דָּא עִם דָּא). The Neshama resides in the pathways of the person (נִשְׁמְתָא שַׁרְיָא בְּאָרְחוֹי דְּבַר נָשׁ), and she is a hidden dwelling, whose place is not known (וְהִיא מְדוֹרָא טְמִירָא דְּלָא אִתְיְידַע אַתְרָהָא).

If a person comes to purify himself (אֲתָא בַּר נָשׁ לְאִתְדַּכָּאָה), they help him with the holy Neshama, and they purify him and sanctify him, and he is called holy (מְסַיְיעִין לֵיהּ בְּנִשְׁמְתָא קַדִּישָׁא, וְדָכָאן לֵיהּ וּמְקַדְּשִׁין לֵיהּ, וְאִקְרֵי קָדוֹשׁ). But if he does not merit and does not come to purify himself (לָא זָכָה וְלָא אָתֵי לְאִתְדַּכָּאָה), two levels remain open in him-Nefesh and Ruach (תְּרֵין דַּרְגִּין פְּתִיחִין, דְּאִנּוּן נֶפֶ״שׁ וְרוּ״חַ בֵּיהּ), but the holy Neshama is not within him (נִשְׁמְתָא קַדִּישָׁא לֵית בֵּיהּ), there is no help from above; and this is according to his path (סִיּוּעָא דִלְעֵילָא לֵית בֵּיהּ; וְדָא כְּפוּם אָרְחֵיהּ). Not only that, but if he becomes defiled, they defile him further (וְלָא עוֹד אֶלָּא דְּאִי יִסְתָּאַב, מְסָאֲבִין לֵיהּ). And the help from above is removed from him (וְסִיּוּעָא דִלְעֵילָא אַעֲדִיוּ מִינֵיהּ). From this point on, each according to his path (מִכָּאן וּלְהָלְאָה, כָּל חַד לְפוּם אָרְחֵיהּ).

Tosefta

We are the exalted bindings of the greatest of fortresses. (Ties corresponds to Nefesh, Ruach and Neshamah) p2-1(תוֹסֶפְתָּא קְטוּרֵי רָמָאִי, דְּקַסְטוֹרֵי דְּהוּסְטְרָא), some say: of that Side p2-2(נ״א: דְּהַהוּא סִטְרָא), we are open-eyed, open-eared (אֲנַן פְּתִּיחָן עַיְינִין פְּתִּיחָן אוּדְנִין). A voice from among voices descends from above to below (קָל מִן קָלַיָא נָחִיתּ מֵעֵילָא לְתַּתָּא), breaks mountains and cliffs (מְתַּבַּר טּוּרִין וְטִנָּרִין). Who are those who saw and did not see? (מָאן אִנּוּן דְּחָמָאן וְלָא חָמָאן), ears blocked, eyes sealed (אֲטִימִין אוּדְנִין סְתִּימִין עַיְינִין), they neither saw nor heard nor grasped understanding (לָא חָמָאן וְלָא שָׁמְעִין לָא יָדְעִין בְּסֻכְלְתָּנוּ), one in whom two were joined within, yet they cast Him out (חַד דִּכְלִילָא בִּתְּרֵין בְּגַוַּיְיהוּ, דָּחְיָין לֵיהּ לְבַר). They cleave within him, within those two p2-3(אִנּוּן מִתְּדַּבְּקָן בֵיהּ בְּאִנּוּן תְּרֵי), one craftsman whose skill does not dwell within them (חַד אוּמָנָא דְּאוּמָנָא לָא שַׁרְיָא בְּגַוַּיְיהוּ), some say: equal within them (נ״א: שָׁוִין). They do not enter among the sacred books (לָא עָאלִין בֵּין סִפְּרֵי קַדִּישִׁין). All those in whom this craftsman does not dwell (כָּל אִנּוּן דְּאוּמָנָא דָּא לָא שַׁרְיָא בְּגַוַּיְיהוּ) are not written in the Books of Remembrance (לָא אִכְתְּבוּ בְּסִפְּרֵי דָּכְרָנַיָיא); they are erased from the Book of Life (אִתְּמְחוּן מִסִּפְּרָא דְחַיֵּי), as it is said: “May they be blotted out from the Book of Life, and with the Righteous let them not be written” (כְּמָה דְאַתְּ אָמֵר: יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַּדִּיקַיָיא אַל יִכָּתֵּבוּ) (Tehillim 69).

Woe to them when they depart this world (וַי לוֹן כַּד יִפְּקוּן מֵהַאי עָלְמָא), Woe to them in their livess (וַי לוֹן לְחַיֵּיהוֹן). Who will seek for them when they are delivered into the hand of Duma (מַאן יִתְּבַּע לוֹן כַּד יִתְמַסְּרוּן בִּידָא דְּדוּמָה), and they are consumed in flaming fire (וְיִתוֹקְדוּן בְּנוּרָא דְּדָלִיק), and do not emerge from it except on new moons and Sabbaths (וְלָא יִפְּקוּן מִנֵּיהּ בַּר בְּרֵישׁ יַרְחֵי וּשַׁבַּתֵּי), as it is said: “And it shall be from new moon to new moon and from Sabbath to Sabbath, all flesh shall come to bow before Me, says Hashem” (כְּמָה דְאַתְּ אָמֵר: וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּתּ בְּשַׁבַּתּוֹ יָבוֹא כָל בָּשָׂר לְהִשְׁתַּחֲווֹת לְפָנַי אָמַר יְיָ) (Yeshayahu 66). After the herald from the northern side proclaims upon them and says (לְבָתַּר כָּרוֹזָא דְּבִסְטַר צָּפוֹן אַכְרִיז עֲלַיְיהוּ וְאָמַר): “The wicked shall return to She’ol…” (יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה וְגו׳) (Tehillim 9). So many cords of traps gathered upon them from the four directions (כַּמָּה חֲבִילֵי טְרִיקִין אִתְכַּנְשׁוּ עֲלַיְיהוּ בְּאַרְבַּע סִטְרִין), a flaming fire burns in the Valley of Ben Hinnom (אֵשָׁא מְלַהֲטָא בְּגֵי בֶּן הִנֹּם).

Three times a day they are summoned (תְּלַתּ זִמְנִין בְּיוֹמָא מִתְּפַּקְדָן), some say: they are burned (נ״א: מִתוֹקְדָן). And not only that-when Yisrael respond in a loud voice: 'Amen, may His Great Name be blessed' [Amen, Yehei Shmeih Rabba Mevarakh] (וְלָא עוֹד אֶלָּא בְּזִמְנָא דְּיִשְׂרָאֵל אֲתִּיבוּ בְּקוֹל רָם: אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ), Kudsha Berikh Hu is filled with compassion and shows mercy to all (קוּדְשָׁא בְּרִיךְ הוּא אִתְּמְלֵי רַחֲמִין וְחַיִּיס עַל כֹּלָּא). And He signals to the angel appointed over the gates of Gehinnom-Samariel is his name (וְרָמִיז לְמַלְאָכָא דִּמְמַנָּא עַל תַּרְעֵי דְּגֵיהִנֹּם, סַמְרִיאֵל שְׁמֵיהּ), and three keys are in his hand (וּתְּלַתּ מַפְתְּחָן בִּידֵיהּ), and he opens three gates on the side of the wilderness (וּפְתַּח תְּלַתּ תַּרְעִין דְּבִסְטַר מַדְבְּרָא), and they behold the light of this world (וְחָמָאן נְהוֹרָא דְּהַאי עָלְמָא). Then comes the serpent of fire and blocks the paths (אֲתָּא תְּנָנָא דְּנוּרָא וְסָתִּים אוֹרְחִין). Then three appointees under his hands cast three shovels (כְּדֵין תְּלַתּ מְמַנָּן דִּתְּחוֹתּ יְדַיְיהוּ תְּלַתּ מַגְרוֹפִין מְנַשְׁבָן בִּידַיְיהוּ), and they return the serpent to his place (וַאֲתִּיבוּ תְּנָנָא לְאַתְּרַיְיהוּ), and they have relief for one and a half hours (וְרַוְוחִין לוֹן שַׁעֲתָּא וּפַלְגוּתּ שַׁעֲתָּא). Afterward they are returned to the flame (וּלְבָתַּר תַּיְיבִין לְאֶשַׁיְיהוּ). And so it is, three times a day (וְכֵן תְּלַתּ זִמְנִין בְּיוֹמָא), and every time Yisrael say 'Amen, may His Great Name be blessed' [Amen, Yehei Shmeih Rabba Mevarakh]…, they are given relief (וּבְכָל זִמְנִין דְּאָמְרֵי יִשְׂרָאֵל: אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ כו׳, אִנּוּן רַוְוחִין לוֹן). Blessed are the Righteous, whose paths shine in that world to all sides (זַכָּאִין אִנּוּן צַּדִּיקַיָיא דְּאוֹרְחֵיהוֹן מְנַהֲרָא בְּהַהוּא עָלְמָא לְכָל סִטְרִין), as it is said: “And the path of the Tzaddikim is like the light of dawn, shining brighter until the perfect day” (כְּמָה דְאַתְּ אָמֵר: וְאוֹרַח צַּדִּיקִים כְּאוֹר נֹגַהּ, הוֹלֵךְ וְאוֹר עַד נְכוֹן הַיּוֹם) (Mishlei 4). (Until here is the language of the Tosefta). (עַד כָּאן לְשׁוֹן הַתּוֹסֶפְתָּא)

Rabbi Abba said (רַבִּי אַבָּא אָמַר): In Gehinnom there are dwelling-places upon dwelling-places-second, third, up to seven (בַּגֵּיהִנָּם אִית מְדוֹרִין עַל מְדוֹרִין, תִּנְיָינִין תְּלִיתָאִין עַד שֶׁבַע). And the friends have already established this (וְהָא אוּקְמוּהָ חַבְרַיָּא). Blessed are the Righteous, for they are protected from the sins of the guilty and do not walk in their ways and are not defiled by them (וְזַכָּאִין אִנּוּן צַּדִּיקַיָיא דְּאִנּוּן מִסְתַּמְּרִין מֵחוֹבֵי חַיָּיבַיָא, וְלָא אָזְלֵי בְּאָרְחַיְיהוּ, וְלָא מִסְתָּאֲבֵי בְּהוּ). And whoever is defiled, when he departs this world, descends to Gehinnom (וְכָל מַאן דְּאִסְתָּאַב כַּד אָזִיל לְהַהוּא עָלְמָא, נָחִית לַגֵּיהִנֹּם), and descends to the lowest dwelling (וְנָחִית עַד מְדוֹרָא תַּתָּאָה). And two dwellings are joined one to the other-She’ol and Avaddon (וּתְרֵין מְדוֹרִין אִנּוּן דִּסְמִיכִין דָּא עִם דָּא: שְׁאוֹל וַאֲבַדּוֹן). Whoever descends to She’ol is judged there and receives his punishment, and they elevate him to another, higher dwelling (מָאן דְּנָחִית לִשְׁאוֹל, דַּיְינִין לֵיהּ תַּמָּן וּמְקַבֵּל עָנְשֵׁיהּ, וּסְלִיקוּ לֵיהּ לִמְדוֹרָא אָחֳרָא עִלָּאָה). And so it goes, level after level, until he ascends (וְכֵן דַּרְגָּא בָּתַר דַּרְגָּא עַד דְּאִנּוּן סָלְקִין לֵיהּ). But one who descends to Avaddon never ascends again (אֲבָל מָאן דְּנָחִית לַאֲבַדּוֹן, לָא סָלְקִין לֵיהּ לְעָלְמִין). And because of this it is called Avaddon-for it is lost from all (וּבְגִין כָּךְ אִקְרֵי אֲבַדּוֹן, דְּהָא אָבִיד הוּא מִכֹּלָּא).

Come and see: Noach was righteous (תָּא חֲזֵי: נֹחַ זַכָּאָה), he stood firm among the people of his generation, but they did not listen to him (הֲוָה אַתְרֵי בִּבְנֵי דָרֵיהּ, וְלָא הֲווּ שָׁמְעֵי לֵיהּ), until Kudsha Berikh Hu brought upon them the judgment of Gehinnom (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אַיְיתֵי עֲלַיְיהוּ דִּינָא דְּגֵיהִנֹּם). What is the judgment of Gehinnom? Fire and snow, water and fire (מַאי דִּינָא דְּגֵיהִנֹּם אֶשָׁא וְתַלְגָא, מַיָּא וְאֶשָׁא). This is cold and this is boiling (דָּא צְנִינָא וְדָא רְתִיחָא). And all of them were judged in the judgment of Gehinnom and were wiped away from the world (וְכֻלְהוּ בְּדִינָא דְּגֵיהִנֹּם אִתְדָּנוּ, וְאִתְאֲבִידוּ מֵעָלְמָא). And afterward the world was reestablished properly (וּלְבָתַר אִתְקְיַּים עָלְמָא כְּדְקָא חָזֵי לֵיהּ). And Noach entered the ark and brought into it every species of the world (וְעָאל נֹחַ בַּתֵּבָה, וְאָעִיל בָּהּ כָּל זִינָא וְזִינָא), some say: every type of creature (נ״א: מִבְרִיֵין), of the world (דְּעָלְמָא). Indeed, Noach was a tree that bears fruit (וַדַּאי נֹחַ עֵץ עוֹשֶׂה פְּרִי הֲוָה), and all species of the world went out from the ark (וְנָפְקוּ מִן תֵּבָה כָּל זְיָינֵי עָלְמָא), in the same manner as above (כְּגַוְונָא דִּלְעֵילָא).

Come and see (תָּא חֲזֵי), when this tree that bears fruit was joined with the fruit-bearing tree (כַּד הַאי עֵץ עוֹשֶׂה פְּרִי אִתְחַבַּר בְּעֵץ פְּרִי), all those species from above-great and small beasts, and so many species-(כָּל אִנּוּן זַיְינִין דִּלְעֵילָא חֵיוָון רַבְרְבָן וּזְעֵירָן וְכַמָּה זַיְינִין), and each one according to its kind, as it is said: “Small animals with great ones” (וְכָל חַד לְזִינֵיהּ, כְּמָה דְאַתְּ אָמֵר: חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת) (Tehillim 104). In this manner was Noach in the ark (כְּגַוְונָא דָא נֹחַ בַּתֵּבָה). And all of them went forth from the ark (וְכֻלְהוּ נָפְקוּ מִן תֵּיבוּתָא), and the world was reestablished as it is above (וְאִתְקְיַּים עָלְמָא כְּגַוְונָא דִלְעֵילָא). And because of this, Noach is called “man of the earth” (וּבְגִינֵי כָךְ נֹחַ אִישׁ הָאֲדָמָה אִקְרֵי). Noach is called “a righteous man,” and this has already been established (נֹחַ אִישׁ צַדִּיק אִקְרֵי, וְהָא אוּקְמוּהָ).

Rabbi Ḥiyya said (רַבִּי חִיָּיא אָמַר): For three hundred years before the flood came, Noach stood firm among them regarding their actions, and they did not listen to him (תְּלַת מְאָה שְׁנִין עַד לָא אָתֵי טוֹפָנָא, הֲוָה נֹחַ אַתְרֵי בְּהוּ עַל עוֹבָדֵיהוֹן, וְלָא הֲווּ שָׁמְעִין לֵיהּ), until Kudsha Berikh Hu completed the time He had granted them, and they were wiped away from the world (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים זִמְנָא דְּאוֹרִיךְ לוֹן, וְאִתְאֲבִידוּ מֵעָלְמָא).

Come and see (תָּא חֲזֵי): What is written above? “And it came to pass when man began to multiply upon the face of the earth, and daughters were born to them” (מַה כְּתִיב לְעֵילָא: וַיְהִי כִּי הֵחֵל הָאָדָם לָרוֹב עַל פְּנֵי הָאֲדָמָה, וּבָנוֹת יוּלְּדוּ לָהֶם). And they would go naked before the eyes of all (וְהֲווּ אָזְלִין עַרְטִילָאִין לְעֵינֵיהוֹן דְּכֹלָּא). What is written? “And the sons of the Elohim saw the daughters of man…” (מַה כְּתִיב: וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם וְגו׳) (Bereishit 6). And this was the foundation and root to magnify their sins, until it caused them to be wiped away from the world (וְדָא הֲוָה יְסוֹדָא וְעִקָּרָא לְמֵיגַד בְּחוֹבֵיהוֹן, עַד דְּגָרִים לוֹן לְאִשְׁתֵּצָאָה מֵעָלְמָא). And because of this they were drawn after the Evil inclination and its branch and root (וּבְגִין כָּךְ אִתְמַשְׁכָאן בָּתַר יֵצֶר הָרָע וּבְגִזְעוֹי וְשָׁרְשׁוֹי), and they rejected the holy faith from among them (וְדָחוּ מְהֵימְנוּתָא קַדִּישָׁא מִבֵּינַיְיהוּ), and they were defiled (וְאִסְתָּאֲבוּ), some say: and they were wiped out (נ״א: וַאִתְאַבִּידוּ), as it is said (כְּמָה דְּאִתְּמָר). Because of this, “the end of all flesh has come before Me,” to summon judgment upon them (בְּגִין כָּךְ: קֵץ כָּל בָּשָׂר בָּא לְפָנַי, לַאֲלָפָא קָטֵיגוֹרְיָא עֲלַיְיהוּ). “And Elohim said to Noach: The end of all flesh has come before Me.” (וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ: קֵץ כָּל בָּשָׂר בָּא לְפָנַי) (Bereishit 6).

Rabbi Ḥizkiyah said (רַבִּי חִזְקִיָּה אָמַר): Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), that Kudsha Berikh Hu delights in them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹן), and gave them the holy Orayta (וְיָהַב לְהוֹן אוֹרַיְיתָא קַדִּישָׁא), and warned them (וְאַזְהָר לוֹן), and gave them counsel to guard themselves from above and below (וְיָהַב לוֹן עֵיטָא לְאִסְתַּמְרָא מֵעֵילָא וְתַתָּא), so that no outsider may rule over them (בְּגִין דְּלָא יִשְׁלוֹט בְּהוּ בָּר). Kudsha Berikh Hu (קוּדְשָׁא בְּרִיךְ הוּא), and they will know to repel from themselves all accusers and all punishers (וְאִינּוּן יַדְעֵי לְדַּחֲיָא מִנַּיְיהוּ כָּל מְקַטְרְגִין וְכָל קַסְטִירִין), because they are the portion of His closeness and His inheritance (בְּגִין דִּיְהוֹן חוּלָקָא דְּעֲדְבֵיהּ וְאַחֲסַנְתֵּיהּ), as it is said: “For Hashem’s portion is His people; Ya'akov, the lot of His inheritance” (כְּמָה דְאַתְּ אָמֵר: כִּי חֵלֶק יְיָ עַמּוֹ, יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Devarim 32).

Come and see (תָּא חֲזֵי): On the day of Rosh haShanah (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה), Kudsha Berikh Hu sits in judgment over the world (קוּדְשָׁא בְּרִיךְ הוּא יָתִיב בְּדִינָא עַל עַלְמָא), and all the inhabitants of the world are brought into reckoning (וְכָל בְּנֵי עַלְמָא יַתְבֵי בְּחוּשְׁבָּנָא), and there is no one who is not brought into reckoning (וְלָא אִית מָאן דְּלָא עָאל בְּחוּשְׁבָּנָא), and the books of the living and the dead are opened on that day (וְסִפְרִין דְּחַיִין וּמֵתִין פְּתִיחָן בְּהַהוּא יוֹמָא). And Kudsha Berikh Hu, because He delights in them (וְקוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּאִתְרָעֵי בְּהוּ), gives them counsel to be saved from all accusations above (יָהַב לוֹן עֵיטָא לְאִשְׁתֵּזָבָא מִכָּל קִטְרוּגִין דִּלְעֵילָא), those appointed for judgment (דְּאִינּוּן אִתְמָנָן). And so in every time that judgment hovers over the world (וְכֵן בְּכָל זִמְנָא דְּדִינָא שַׁרְיָיא עַל עַלְמָא). On this day, Yisrael are called to awaken mercy upon themselves (בְּהָאי יוֹמָא אִזְדָּמְנָן יִשְׂרָאֵל לְאִתְעָרָא רַחֲמֵי עָלַיְיהוּ), and with what? With the shofar (וּבְמָה בְּשׁוֹפָר). For the voice that goes forth ascends above (דְּהָא קָלָא דְּנָפִיק סָלִיק לְעֵילָא), and the upper shofar is awakened (וְאִתְעַר שׁוֹפָר דִּלְעֵילָא). Then (כְּדֵין), mercy is awakened from its place (אִתְעֲרוּ רַחֲמֵי מֵאַתְרַיְיהוּ), and Kudsha Berikh Hu rises from the throne of judgment and sits on the throne of mercy (וְקוּדְשָׁא בְּרִיךְ הוּא קָם מִכּוּרְסַיָּיא דְּדִינָא, וְיָתִיב בְּכוּרְסַיָּיא דְּרַחֲמֵי), and has compassion on Yisrael (וְרָחִים עָלַיְיהוּ דְּיִשְׂרָאֵל), and permission is not given to the accuser (וְלָא אִתְיְהִיב רֵשׁוּ לְמְקַטְרְגָא). And Yisrael sit before Kudsha Berikh Hu in repentance and blow the shofar (וְיִשְׂרָאֵל יַתְבֵי קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בְּתִיּוּבְתָּא וְתַקְעֵי שׁוֹפָר), and mercy is awakened (וְאִתְעֲרוּ רַחֲמֵי), for that voice which goes forth is an arousal of mercy (דְּהָא הַהוּא קָלָא דְּנָפִיק אִתְעָרוּתָא דְּרַחֲמֵי אִיהוּ). Then the Accuser cannot stand before the throne of mercy (וּכְדֵין דַּלְטוּרָא לָא יָכִיל לְקַיְימָא קַמֵי כוּרְסַיָּיא דְּרַחֲמֵי), for he does not come from that side and no accusation is found (דְּהָא לָא אָתֵי מֵהַהוּא סִטְרָא, וְלָא אִשְׁתְּכַח קַטֵיגוֹרְיָיא).

On the day of Yom Kippur, which is the sealing of the judgment (בְּיוֹמָא דְּכִפּוּרֵי, דְּאִיהוּ חַתִימָא דְּדִינָא), and Yisrael stand in the sanctity of their Master on that day (וְקַיְימֵי יִשְׂרָאֵל בִּקְדוּשָׁתָא דְּמָרַיְיהוּ בְּהַהוּא יוֹמָא), in order that the Accuser not approach the Sanctuary (בְּגִין דְלָא יִקְרָב דַּלְטוּרָא לְמַקְדְּשָׁא), they give him a goat that comes from the side of the impure spirit (יָהֲבִין לֵיהּ שָׂעִיר דְּאָתֵי מִסִּטְרָא דְּרוּחָא מְסָאָבָא), and he is impure, and an impure spirit is pleased with him (וְהוּא מְסָאָבָא וְרוּחַ מְסָאָבָא אִתְהַנֵי בֵּיהּ). And he alone deals with it (וְהוּא אִתְעַסַּק בֵּיהּ), and he does not approach the Sanctuary to defile it (וְלָא אִתְקַרָב לְמַקְדְּשָׁא לְסָאַבָא), and then radiant countenances shine, and Yisrael are saved from him (וּכְדֵין אַנְפִּין נְהִירִין, וְיִשְׂרָאֵל מִשְׁתַּזְבִין מִנֵּיהּ).