Daf 65b (דַּף ס״ה ע״ב)

Come and see, “And Elohim said to Noach, ‘The end of all flesh has come before Me’” (תָּא חֲזֵי, וַיֹּאמֶר אֱלהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי) - to request permission to darken the faces of the inhabitants of the world (לְמֵיטַל רְשׁוּ לְאַחְשָׁכָא אַפַּיְיהוּ דִּבְנֵי עָלְמָא). And for this reason: “Behold, I will destroy them from the earth” (וּבְגִינֵי כָךְ הִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ). And on account of this: “Make for yourself an ark of gopher wood” (וְעַל דָּא עֲשֵׂה לְךָ תֵבַת עֲצֵי גֹפֶר) - in order that you should be saved in it (בְּגִין לְאִשְׁתְּזָבָא בָּהּ), and that he (the destroyer) should not be able to have power over you (וְלֹא יָכִיל לְשַׁלְטָאָה עֲלָךְ).

Rabbi Ḥiyya and Rabbi Yose were walking on the road (רַבִּי חִיָּיא וְרַבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאָרְחָא). One said: It is written, “And Noach did according to all that Hashem commanded him” (אָמַר חַד: כְּתִיב וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּהוּ יְיָ). Come and see, “And Hashem commanded” (צִוָּה ה׳). Rabbi Yose said: Blessed are Yisrael, to whom the holy Orayta was given (אָמַר רַבִּי יוֹסֵי: זַכָּאִין אִינוּן יִשְׂרָאֵל דְּאִתְיְהִיב לְהוֹן אוֹרַיְיתָא קַדִּישָׁא), and they labor in it day and night (וְאִינּוּן מִשְׁתַּדְלֵי בָּהּ יְמָמָא וְלֵילֵי). Come and see that this implies that if Noach had not been found together with the ark in unification as one (תָּא חֲזֵי דְהָא מַשְׁמַע דְאִלוּלֵי דְאִשְׁתַּכַּח נֹחַ עִם תֵּיבוּתָא בְּאִתְחַבְּרוּתָא כַּחֲדָא), he would not have been saved (לָא אִשְׁתֵּזִיב). And because of this, he was hidden from the eye within the ark (וּבְגִין כָּךְ אַסְתִּים מִן עֵינָא בְּגוֹ תֵּיבוּתָא). They rose and went (קָמוּ וְאָזְלוּ). That Jew said: Surely it is written, “Make for yourself an ark of gopher wood” (אָמַר הַהוּא יוּדָאָי: בְּוַדַּאי כְּתִיב עֲשֵׂה לְךָ תֵבַת עֲצֵי גֹפֶר)-for yourself, for your own sake, so that you would be united with it and be saved through it (לְךָ לְגַרְמָךְ בְּגִין לְאִתְחַבְּרָא בַּהֲדָהּ וּלְאִשְׁתֵּזָבָא בָּהּ). What is written? “And Noach did according to all that Hashem commanded him” (מָה כְּתִיב: וַיַּעֲשֹׂ נֹחַ כְּכָל אֲשֶׁר צִוָּהוּ ה׳).

Come and see, what is written? “And Noach was six hundred years old” (תָּא חֲזֵי: מַה כְּתִיב וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה). And why did this reckoning come to be counted? (וְכִי אַמַּאי אֲתָא חוּשְׁבְּנָא דָא לְמִמְנֵי) Rather, if Noach had not been six hundred years old, he would not have entered the ark and not have united with it (אֶלָּא אִילּוּ לָא הֲוָה נֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה לָא יֵיעוּל לְתֵיבוּתָא וְלָא יִתְחַבַּר בַּהֲדָהּ). Once he was completed at six hundred years, then he united with it (כֵיוָן דְאִשְׁתַּלִּים בְּשֵׁשׁ מֵאוֹת שָׁנָה כְּדֵין אִתְחַבַּר בַּהֲדָהּ). And for this reason, from the day the sins of the people of the world were complete, Kudsha Berikh Hu prolonged their time until Noach was completed at six hundred years (וְעַל דָּא מִן יוֹמָא דְאִשְׁתַּלִּים חוֹבַיְיהוּ דִּבְנֵי עָלְמָא אוֹרִיךְ לוֹן קוּדְשָׁא בְּרִיךְ הוּא עַד דְאִשְׁתַּלִּים נֹחַ בְּשֵׁשׁ מֵאוֹת שָׁנָה), and his level was completed properly, and he became a perfect tzaddik (וְאִשְׁתַּלִּים דַּרְגֵּיהּ כְּדְקָא יְאוּת וְהֲוָה צַדִּיק שְׁלִים). And then he entered the ark (וּכְדֵין עָאל לְתֵיבוּתָא). And all was as the pattern above (וְכֹלָּא כְּגַוְונָא דִּלְעֵילָא).

“And Noach was six hundred years old” - as we have said (וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה כְּמָה דְּאֲמָרָן). And therefore it does not say “like a man of six hundred years” (וּבְגִינֵי כָךְ לָא אִתְּמַר: כְּבֶן שֵׁשׁ מֵאוֹת שָׁנָה). [Some say: corresponding to the six directions of the world (ד״א: ל״ג לְקַבֵּיל שִׁית סִטְרִין דְּעָלְמָא). Further, he began and said, “And I, behold, I will bring the flood of waters” (תּוּ פָּתַח וְאָמַר: וַאֲנִי הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם). Why does it say “behold”? Because it already says “And I” (מַאי טַעְמָא הִנְנִי כֵיוָן דְּאָמַר: וַאֲנִי). Rather, “I, Anochi” - it is all one word (אֶלָּא אֲנִי אָנֹכִי: כֹּלָּא מִלָּה חֲדָא הִיא).

Come and see, in every place the phrase “I” (Ani) forms the body for the Neshamah, certainly (תָּא חֲזֵי, בְּכָל אֲתַר אֲנִי אִתְעֲבִיד גּוּפָא לְנִשְׁמְתָא וַדַּאי), which receives from that which is above (דִּמְקַבְּלָא מִמַּה דִּלְעֵילָא). And therefore it is hinted at in a sustaining letter, as it is written: “I, behold, I establish My covenant with you” (וּבְגִין כָּךְ אִתְרְמִיז בְּאָת קַיָּימָא דִּכְתִיב אֲנִי הִנֵּה בְּרִיתִי אִתָּךְ). “I” (Ani) that stands revealed, is ready to be known (אֲנִי דְּקָיְימָא בְּאִתְגַּלְּיָא מְזוּמֶנֶת לְמִנְדַע). “I” (Ani) is the throne for what is above (אֲנִי כָּרְסְיָא לְמַה דִּלְעֵילָא). “I” (Ani) exact vengeance for generations (אֲנִי דְּעֲבִידְנָא נוּקְמִין לְדָרֵי דָרִין). “I” (Ani) is a unification of male and female as one (וַאֲנִי כָּלִיל דְּכַר וְנוּקְבָא כְּחֲדָא). Afterwards, it is inscribed alone, ready to enact judgment: “Behold” (לְבָתַר אִתְרְשִׁים בִּלְחוֹדוֹי דְּאִזְדַּמַּן לְמֶעְבַּד דִּינָא. הִנְנִי). “I bring the flood of water” (מֵבִיא אֶת הַמַּבּוּל מַיִם).

Since it says, “I bring the flood”, do I not already know that it is of water? Rather, “the flood” means to elevate the Angel of Death (כֵּיוָן דְּאָמַר מֵבִיא אֶת הַמַּבּוּל לָא יְדַעְנָא דְּאִיהוּ מַיִם. אֶלָא אֶת הַמַּבּוּל לְאַסְגָאָה מַלְאַךְ הַמָּוֶת), who even though it was water, the destroyer moved in the world to go out through those waters (דְּאַף עַל גַּב דְּמַיָא הֲווּ. מְחַבְּלָא אָזִיל בְּעָלְמָא לְשֵׁיצָאָה בְּאִנּוּן מַיִין). “I am Hashem” (אֲנִי יְיָ), so we have learned: I am trustworthy to repay good reward to the Righteous, and to exact punishment from the wicked (הָכִי תָּנִינָן נְאֱמָן אֲנָא לְשַׁלְּמָא אֲגַר טַב לְצַדִּיקַיָּא וּלְאִתְפָּרַע מֵרַשִׁיעַיָּא). Therefore, Scripture assured the Righteous with “I” (Ani), to repay their good reward in the World to Come (וּבְגִין כָּךְ אַבְטַח לוֹן קְרָא לְצַדִּיקַיָּא בְּאֲנִי לְשַׁלְּמָא אֲגַר טַב דִּלְהוֹן לְעָלְמָא דְאָתֵי). And to the wicked, He decreed to exact judgment upon them also in the World to Come, with “I” (Ani) (וְאַגְזִים לְרַשִׁיעַיָּא לְאִתְפְּרַע מִנַּיְיהוּ לְעָלְמָא דְאָתֵי בְּאֲנִי).

“To destroy all flesh”-as we have explained, this is the destroyer of the world (לְשַׁחֵת כָּל בָּשָׂר. כְּמָה דְאוֹקִימְנָא דְּדָא הוּא מְחַבְּלָא דְעָלְמָא). And about this it is written: “He shall not allow the Destroyer to enter your homes to smite” (וְעַל דָּא כְּתִיב, וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגוֹף). And this is “to destroy all flesh”, from the side of “The end of all flesh has come before Me” (וְדָא הוּא לְשַׁחֵת כָּל בָּשָׂר מִסִּטְרָא דְּקֵץ כָּל בָּשָׂר בָּא לְפָנַי). For once the time arrived, that Kudsha Berikh Hu extended to them (דְּהָא כֵּיוָן דְּמָטָא זִמְנָא דְּאוֹרִיךְ לוֹן קוּדְשָׁא בְּרִיךְ הוּא) until Noach completed six hundred years, then came “to destroy all flesh” (עַד דְּאַשְׁלִים נֹחַ לְשֵׁשׁ מֵאוֹת שָׁנָה כְּדֵין לְשַׁחֵת כָּל בָּשָׂר). He said: Thus I received from the mouth of Rabbi Yitzchak (אוֹמַר הָכִי אוֹלִיפְנָא מִשְׁמֵיהּ דְּרַבִּי יִצְחָק) - some say: from Rabbi Yose of Meḥoza (ס״א: ברבי יוֹסֵי מֵחוֹזָאָה) - who told us (דְּאָמַר לָן (נ״א: האי דאמרי לכון):

He opened and said: “I said, I shall not see Yah, Yah in the land of the living; I shall no longer gaze upon a man with the inhabitants of stillness” (ישעיה לח) (פָּתַח וְאָמַר, אָמַרְתִּי לֹא אֶרְאֶה יָהּ יָהּ בְּאֶרֶץ הַחַיִּים לֹא אַבִּיט אָדָם עוֹד עִם יוֹשְׁבֵי חָדֶל). “I said, I shall not see Yah”-how many are the sealed ones among humanity who do not know, nor attend to the words of Orayta (אָמַרְתִּי לֹא אֶרְאֶה יָהּ, כַּמָּה אֲטִימִין אִנּוּן בְּנֵי נָשָׁא דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בְּמִלֵּי דְאוֹרַיְיתָא), but rather gaze only upon the matters of the world, and the spirit of wisdom is forgotten from among them (אֶלָּא מִסְתַּכְּלֵי בְּמִלּוֹי דְעָלְמָא וְאִתְנְשֵׁי מִנַּיְיהוּ רוּחָא דְחָכְמְתָא).

When a human being departs from this world and renders an account to his Master for all that he did in this world while his spirit and body were yet joined as one-(דְּכַד בַּר נָשׁ אִסְתַּלַּק מֵהַאי עָלְמָא וְיָהִיב חוּשְׁבְּנָא לְמָארֵיהּ מִכָּל מַה דְּעֲבַד בְּהַאי עָלְמָא בְּעוֹד דְּאִיהוּ קָאִים רוּחָא וְגוּפָא כְּחֲדָא)-and he sees what he sees, until he goes to that world and encounters Adam HaRishon sitting at the gate of the Garden of Eden to behold all those who guarded the commandments of their Master and rejoices in them-(וְחָמֵי מַה דְּחָמֵי, עַד דְּאָזִיל לְהַהוּא עָלְמָא וּפָגַע לֵיהּ לְאָדָם הָרִאשׁוֹן יָתִיב לְתַרְעָא דְגִנְתָּא דְעֵדֶן לְמֶחמֵי כָּל אִנּוּן דְּנָטְרוּ פִּקּוּדֵי דְמָארֵיהוֹן וְחָדֵי בְּהוּ). And many Righteous circle around Adam-(וְכַמָּה צַדִּיקַיָּא סָחֳרָנֵיהּ דְּאָדָם)-these are they who were spared from the path of Gehinnom and turned instead toward the path of the Garden of Eden-(אִנּוּן דְּאִתְמְנָעוּ מֵאָרְחָא דְּגֵיהִנֹּם וְסָטוּ לְגַבֵּי אָרְחָא דְּגַן עֵדֶן). And these are called “Yoshvei Chadel” [Inhabitants of Cessation]-(וְאִלֵּין אִקְרוּן יוֹשְׁבֵי חָדֶל). It is not written “Yoshvei Cheled” [inhabitants of the world]-(וְלָא כְּתִיב יוֹשְׁבֵי חָלֶד)-because they are not like the chuldah [rat] who drags and deposits and does not know for whom it leaves things-(בְּגִין דְּלָא הֲווּ כְּמוֹ חוּלְדָה דְּגָרְרָא וּמַנְחָא וְלָא יָדְעָא לְמַאן שַׁבְקָא). Rather, “Yoshvei Chadel” [Inhabitants of Cessation]-(אֶלָּא יוֹשְׁבֵי חָדֶל), as you say, “Cease from man…”(Yeshayahu 2) (כְּמָא דְאַתְּ אָמֵר חִדְלוּ לָכֶם מִן הָאָדָם וְגו׳)-that they were spared from the path of Gehinnom-(דְּאִתְמְנַע לוֹן מֵאָרְחָא דְּגִיהִנֹּם), and they prevailed to be brought up into the Garden of Eden-(וְאַתְקִיפוּ בְּהוּ לְאַעָלָא לְהוּ בְּגִנְתָּא דְעֵדֶן).

Another matter: “Yoshvei Chadel” [Inhabitants of Cessation] refers to those who are masters of Teshuvah, who restrained themselves from those sins of the guilty-(דָּבָר אַחֵר יוֹשְׁבֵי חָדֶל אִנּוּן מָרֵיהוֹן דִּתְשׁוּבָה דִּמְנָעוּ גַּרְמַיְיהוּ מֵאִנּוּן חוֹבִין דְּחַיָּיבַיָא). And because Adam HaRishon repented in Teshuvah before his Master-(וּבְגִין דְּאָדָם הָרִאשׁוֹן תָּב בִּתְיוּבְתָּא קַמֵּי מָארֵיהּ)-he sits (Some say: with) those who restrained themselves from their sins-(יָתִיב (נ״א: עִם) עַל אִנּוּן דְּאִתְמְנָעוּ מֵחוֹבֵיהוֹן), and these are the “Bnei Chadel” (children of cessation) (וְאִנּוּן בְּנֵי חָדֶל), as you say, “Make me know how fleeting I am,”(Tehillim 39) (כְּמָא דְאַתְּ אָמֵר, אֵדְעָה מֶה חָדֵל אָנִי). And therefore he sits at the gate of the Garden of Eden and rejoices in them, in the Righteous who come by that path to the Garden of Eden-(וּבְגִין כָּךְ אִיהוּ יָתִיב לְתַרְעָא דְּגִנְתָּא דְּעֵדֶן וְחָדֵי בְּהוּ בְּצַדִּיקַיָּא דְּאַתְיָין בְּהַהוּא אוֹרְחָא דְּגִנְתָּא דְּעֵדֶן).