Daf 69a (דַּף ס״ט ע״א)

Rabbi Yisa said to him, if so, the land of Yisrael, where the guilty were blotted out in that time-why did the Shekhinta not return to her place as before? (אָמַר לֵיהּ רַבִּי יֵיסָא, אִי הָכִי, הָא אַרְעָא דְיִשְׂרָאֵל דְּאִתְמָחוּן חַיָּיבַיָּא דְּהֲווּ בְּהַהוּא זִמְנָא, אַמַּאי לָא אֲהַדְּרַת שְׁכִינְתָּא לְאַתְרָהּ כְּדִבְקַדְמִיתָא). He said to him, because none of the remaining righteous of the world remained there (אָמַר לֵיהּ, בְּגִין דְּלָא אִשְׁתָּאֲרוּ בָהּ שְׁאָר זַכָּאֵי עָלְמָא). But wherever they went, she descended and established her dwelling with them (אֶלָּא בְּכָל אֲתַר דְּאֲזְלוּ, נַחְתַת וְשַׁוִּיאַת מְדוֹרָהּ עִמְּהוֹן). And if in a different foreign land she did not separate from them, how much more so if they had remained in the Holy Land (וּמַה בְּאַרְעָא נוּכְרָאָה אָחֳרָא לָא אִתְפָּרְשָׁא מִנַּיְיהוּ, כָּל שֶׁכֵּן אִי אִשְׁתְּאָרוּ בְּאַרְעָא קַדִּישָׁא). And this has been said: in all the sins of the guilty of the world, they repulse the Shekhinta (וְהָא אִתְּמָר: בְּכָל חוֹבִין דְּחַיָּיבֵי עָלְמָא, דַּחְיָין לָהּ לַשְּׁכִינְתָּא). One among them, one who corrupts his way on earth, as we said (חַד מִנַּיְיהוּ-מַאן דִּמְחַבֵּל אָרְחֵיהּ עַל אַרְעָא, כִּדְאֲמָרָן), causes that he does not behold the face of the Shekhinta, and he does not enter the palace (וּבְגִין כָּךְ לָא חָמֵי אַנְפֵּי שְׁכִינְתָּא וְלָא עָאל בְּפַלְטֵרִין). And concerning these it is written: “And they were blotted out from the earth”-they were erased from everything (וְעַל דָּא כְּתִיב בְּאִלֵּין: וַיִּמָּחוּ מִן הָאָרֶץ-אִתְמָחוּן מִן כֹּלָּא) [Bereishit 7:23].

Come and see: at that time when Kudsha Berikh Hu will resurrect the dead (תָּא חֲזֵי, בְּהַהוּא זִמְנָא דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַחְיָיאָה מֵתַיָּיא), all those dead who are found outside in other foreign lands (כָּל אִנּוּן מֵתִין דְּיִשְׁתַּכְּחוּן לְבַר בִּשְׁאָר אַרְעִין נוּכְרָאִין), Kudsha Berikh Hu will create for them bodies as is fitting (קוּדְשָׁא בְּרִיךְ הוּא יִבְרָא לוֹן גּוּפַיְיהוּ). Some say: He will raise them in their bodies (נ״א: יוּקִים לוֹן בְּגוּפַיְיהוּ). For one bone that remains in a person beneath that land-through that bone, like leaven in dough, Kudsha Berikh Hu will build the whole body (דְּהָא גַּרְמָא חַד דְּאִשְׁתָּאַר בֵּיהּ בְּבַר נָשׁ תְּחוֹת אַרְעָא, הַהוּא גַרְמָא יִתְעֲבִיד כְּחֲמִירָא בְּעִיסָה, וְעֲלֵיהּ יִבְנֵי קוּדְשָׁא בְּרִיךְ הוּא כָּל גּוּפָא). And Kudsha Berikh Hu does not place souls in them except in the land of Yisrael (וְלָא יָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא נִשְׁמָתִין אֶלָּא בְּאַרְעָא דְּיִשְׂרָאֵל), as it is written: “Behold, I am opening your graves and raising you from your graves, My people, and I will bring you to the soil of Yisrael” (דִּכְתִיב: הִנֵּה אֲנִי פּוֹתֵחַ אֶת קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל אַדְמַת יִשְׂרָאֵל) [Yeḥezkel 37:12]. That they be rolled beneath the earth (דְּיִתְגַּלְגְּלוּן תְּחוֹת אַרְעָא), and afterward, what is written? “And I will place My spirit within you and you shall live…” (וּלְבָתַר מַה כְּתִיב: וְנָתַתִּי רוּחִי בָּכֶם וִחְיִיתֶם וְגו׳) [Yeḥezkel 37:14]. For it is in the land of Yisrael that all the people of the world receive their souls (דְּהָא בְּאַרְעָא דְּיִשְׂרָאֵל יְקַבְּלוּן נִשְׁמָתִין כָּל בְּנֵי עָלְמָא), except for these-the generation of the flood-who defiled and corrupted the earth (בַּר אִלֵּין [דּוֹרָא דְּטוֹפְנָא] דְּאִסְתָּאֲבוּ וּסְאִיבוּ אַרְעָא). About these it is written: “And they were blotted out from the earth” (בְּאִלֵּין כְּתִיב: וַיִּמָּחוּ מִן הָאָרֶץ). From the earth-precisely (מִן הָאָרֶץ-דַּיְיקָא). And even though the ancients questioned and disputed this (וְאַף עַל גַּב דְּאַקְשׁוּ וְאַפְלִיגוּ קַדְמָאֵי עַל דָּא), “They were blotted out,” as it says: “Let them be blotted out from the book of life” (וַיִּמָּחוּ-כְּמָה דְּאַתְּ אָמֵר: יִמָּחוּ מִסֵּפֶר חַיִּים) [Tehillim 69:29].

Rabbi Shim'on said to him: surely they have no portion in the World to Come, as it is written: “And they were blotted out from the earth” (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן: וַדַּאי לֵית לוֹן חוּלָקָא בְּעָלְמָא דְאָתֵי, דִּכְתִיב: וַיִּמָּחוּ מִן הָאָרֶץ) [Bereishit 7:23], and it is written: “The righteous shall inherit the land forever” (וּכְתִיב: לְעוֹלָם יִירְשׁוּ אָרֶץ) [Tehillim 37:29]. But they shall arise in judgment (אֲבָל יְקוּמוּן בְּדִין), and concerning them it is written: “Many of those who sleep in the dust shall awaken-some to everlasting life, and some to shame and everlasting disgrace” (וְעֲלַיְיהוּ כְּתִיב: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ-אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת וּלְדֵרָאוֹן עוֹלָם) [Daniel 12:2]. And there is disagreement on this, but everything is as the friends have established (וּפְלוּגְתָּא בְּהָא, אֲבָל כֹּלָּא כְּמָה דְּאוּקְמוּהָ חַבְרַיָּיא).

“And He blotted out all existence that was upon the face of the earth” (וַיִּמַּח אֶת כָּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה) [Bereishit 7:23]. Rabbi Abba said: “all”-to include all the rulers who ruled and were appointed over the earth (רַבִּי אַבָּא אָמַר: “אֶת כָּל”-לְאַכְלָלָא כָּל אִנּוּן שַׁלִּיטִין דְּשָׁלְטִין מְמַנָּן עַל אַרְעָא). For this is “the existence that was upon the face of the earth” (וְדָא הוּא: הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה). For when Kudsha Berikh Hu enacts judgment upon the people of the world, He first removes the rulers appointed over them (דְּכַד עָבִיד קוּדְשָׁא בְּרִיךְ הוּא דִּינָא בִּבְנֵי עָלְמָא, אַעֲבַר לְאִנּוּן שַׁלִּיטִין דִּמְמַנָּן עֲלַיְיהוּ בְּקַדְמִיתָא), and afterward those who dwell beneath their wings (וּלְבָתַר לְאִנּוּן דְּיַתְבֵּי תְּחוֹת גַּדְפַּיְיהוּ), as it is written: “Hashem will punish the host of the high ones on high, and afterward the kings of the earth upon the earth” (דִּכְתִיב: יִפְקֹד יְיָ עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וּלְבָתַר עַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה) [Yeshayahu 24:21]. And how are they destroyed before Him? (וְהֵיךְ מִתְעַבְּרָן קַמֵּיהּ). Rather, He passes them through a consuming fire (אֶלָּא אַעֲבַר לוֹן בְּנוּרָא דְּדָלִיק), as it is written: “For Hashem your Elohim is a consuming fire, a jealous God” (הֲדָא הוּא דִּכְתִיב: כִּי י־יָ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא) [Devarim 4:24]. A fire that consumes fire (אֵשָׁא דְּאָכִיל אֵשָׁא). That form which is over them (הַהוּא יָקוּם דְּעֲלַיְיהוּ), Some say: that passes over them (נ״א: מֵעֵבֶר)-by fire (בְּאֵשָׁא), while those who sit beneath them are in water (וְאִנּוּן דְּיַתְּבֵי תְּחוֹתַיְיהוּ בְּמַיָּא). And because of this it is written: “And He blotted out all existence that was upon the face of the ground” (וּבְגִינֵי כָּךְ: וַיִּמַּח אֶת כָּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה) [Bereishit 7:23], and afterwards: “from man to beast, to creeping thing, and to the bird of the heavens; and they were blotted out from the earth” (וּלְבָתַר: מֵאָדָם וְעַד בְּהֵמָה עַד רֶמֶשׂ וְעַד עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ מִן הָאָרֶץ) [ibid.]. All these that were below (כָּל אִלֵּין דִּלְתַּתָּא). “And only Noach remained” (וַיִּשָּׁאֶר אַךְ נֹחַ) [Bereishit 7:23]-“only” to exclude (אַךְ לִמְעוּטֵי), that none remained in the world but Noach and those with him in the ark (דְּלָא אִשְׁתָּאֲרוּ בְּעָלְמָא בַּר נֹחַ וּדְעִמֵּיהּ בְּתֵּיבוּתָא). Rabbi Yose said: he was limping, for a lion had struck him (רַבִּי יוֹסֵי אוֹמֵר: חֲגִיר הֲוָה-דְּאָכִישׁ לֵיהּ אַרְיֵא), and this has been established (וְהָא אוּקְמוּהָ).

“And Elohim remembered Noach and all the living things and all the beasts that were with him in the ark” (וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֶת כָּל הַחַיָּה וְאֶת כָּל הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה) [Bereishit 8:1]. Rabbi Ḥiyya opened: “The cunning one saw evil and hid himself” (רַבִּי חִיָּיא פָּתַח: עָרוּם רָאָה רָעָה וְנִסְתָּר) [Mishlei 22:3]-this verse was said concerning Noach, who entered the ark and hid himself in it (הַאי קְרָא אִתְּמַר עַל נֹחַ, דְּעָאַל לְתֵּיבוּתָא וְאִסְתַּתַּר בָּהּ). He entered into the ark when the waters pressed upon him (וְעָאַל לְגוֹ תֵּיבוּתָא בִּזְמַנָּא דְּמַיָּא דָּחֲקוּ לֵיהּ), and it has been said that before he entered the ark, he saw the Angel of Death going among them and threatening them (וְהָא אִתְּמַר: דְּעַד לָא עָאַל לְתֵּיבוּתָא, חָמָא לֵיהּ לְמַלְאַךְ הַמָּוֶת דְּאָזִיל בֵּינַיְיהוּ וְאַסְחַר לוֹן). Once he saw him, he entered the ark and hid inside it (כֵּיוָן דְּחָמָא לֵיהּ, עָאַל לַתֵּבָה וְאִסְתַּתַּר בְּגַוָּהּ). This is what is written: “The cunning one saw evil and hid himself” (הֲדָא הוּא דִּכְתִיב: עָרוּם רָאָה רָעָה וְנִסְתָּר) [Mishlei 22:3]-“he saw evil”-this is the Angel of Death (רָאָה רָעָה-דָּא מַלְאַךְ הַמָּוֶת), “and hid”-from before him (וְנִסְתָּר מִקַּמֵּיהּ). This is what is written: “From before the waters of the flood” (הֲדָא הוּא דִּכְתִיב: מִפְּנֵי מֵי הַמַּבּוּל) [Bereishit 7:7].

Rabbi Yose said: “The cunning one saw evil and hid himself” (רַבִּי יוֹסֵי אָמַר: עָרוּם רָאָה רָעָה וְנִסְתָּר)-but it is not written ‘and he was hidden’ (וְנִסְתָּר לֹא כְּתִיב). He returned to what was said: at a time when death rests in the world, a wise person hides himself and does not go outside and does not appear before the destroyer (אַהֲדַר עַל מַה דְּאִתְּמַר: בִּזְמַנָּא דְּמוֹתָא שַׁרְיָא בְּעָלְמָא-בַּר נָשׁ חַכִּים יִסָּתֵר, וְלָא יָקוּם לְבַר, וְלָא יִתְחֲזֵי קַמֵּי מְחַבְּלָא). For once permission is granted to him, he destroys all those who are found before him and who pass before him openly (בְּגִין דְּכֵיוָן דְּאִתְיְהִיב לֵיהּ רְשׁוּ, יְחַבֵּל כָּל אִנּוּן דְּיִשְׁתַּכְּחוּן קַמֵּיהּ, וְיַעַבְּרוּן קַמֵּיהּ בְּאִתְגַּלְיָא). And the end of the verse: “but fools pass on and are punished” (וְסוֹפָא דִּקְרָא: וּפְתָאִים עָבְרוּ וְנֶעֱנָשׁוּ) [Mishlei 22:3]-they pass before him and are seen by him and are punished (עָבְרִין קַמֵּיהּ, וְאִתְחַזְיָין קַמֵּיהּ, וְנֶעֱנָשׁוּ).