Daf 73b (דַּף ע״ג ע״ב)

Rabbi Shim'on said: the secret of chokmah is here in this verse (רַבִּי שִׁמְעוֹן אָמַר: רָזָא דְּחָכְמְתָא אִיהוּ הָכָא בְּהַאי קְרָא). When Noach came to examine that same sin that Adam HaRishon had examined (כַּד בָּעָא נֹחַ לְמִבְדַּק בְּהַהוּא חוֹבָא דְּבָדַק אָדָם הָרִאשׁוֹן)-not in order to attach himself to it, but to understand and rectify the world, and he was not able (לָאו לְאִתְדַּבְּקָא בֵּיהּ, אֶלָּא לְמִנְדַּע וּלְאַתְקָנָא עָלְמָא, וְלָא יָכִיל). He pressed grapes to examine that vineyard (סָחַט עֲנָבִים לְמִבְדַּק בְּהַהוּא כֶּרֶם). As soon as he reached this point-(some say: then)-he became drunk and uncovered (כֵּיוָן דְּמָטָא לְהַאי, [ד״א: כְּדֵין] וַיִּשְׁכַּר וַיִּתְגָּל). And he did not have the strength to stand (וְלָא הֲוָה לֵיהּ חֵילָא לְמֵיקַם). And because of this, “and he uncovered” a breach was opened in the world, which had been concealed (וּבְגִין כָּךְ: וַיִּתְגָּל-גַּלֵּי פִּרְצָה דְּעָלְמָא דְּהֲוָה סָתִים). “Inside his tent [Oholah]” is written with a Heh (בְּתוֹךְ אָהֳלֹה כְּתִיב בְּה״א). And on this it is written: “Do not approach the entrance of her house” (וְעַל דָּא כְּתִיב: וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ) (Mishlei 5). “Inside her tent”-that is, of that vineyard (בְּתוֹךְ אָהֳלָהּ דְּהַהוּא כָּרֶם).

In this manner: the sons of Aharon, concerning whom we learned, were drinkers of wine (כְּגַוְונָא דָא: בְּנֵי אַהֲרֹן דְּתָנִינָן: שְׁתוּיֵי יַיִן הֲווּ). And who gave them wine in that place to drink? (וְכִי מַאן יָהִיב לוֹן חַמְרָא בְּהַהוּא אֲתַר לְמִשְׁתֵּי) If you think they were brazen and drank wine-no, not so (אִי סַלְקָא דַעְתָּךְ דְּאִינוּן חֲצִיפִין הֲווּ דְּרָווֹ חַמְרָא-לָאו הָכִי). Rather, certainly, from that same wine they drank of which it is written: “And they brought before Hashem foreign fire” (אֶלָּא וַדַּאי: מֵהַהוּא חַמְרָא רָווֹ, דִּכְתִיב: וַיַּקְרִיבוּ לִפְנֵי יְיָ אֵשׁ זָרָה) (Vayikra 10). It is written here: “foreign fire,” and it is written there: “to guard you from the foreign woman” (כְּתִיב הָכָא: אֵשׁ זָרָה, וּכְתִיב הָתָם: לִשְׁמָרְךָ מֵאִשָּׁה זָרָה) (Mishlei 7). And all of it is one matter (וְכוּלָּא חַד מִלָּה). And likewise, in this manner: “and he drank of the wine, and became drunk, and uncovered” (וְכֵן כְּגַוְונָא דָא: וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגָּל). And because of this, Cham, the father of Kena’an, was awakened, as it is said (וְעַל דָּא אִתְעַר חָם אֲבִי כְנַעַן, כְּמָה דְּאִתְּמָר), and a place was given to Kena’an to rule (וְאִתְיְהִיב אֲתַר לִכְנַעַן לְשַׁלְטָאָה). And what was-this Tzaddik, in the secret of the covenant, was damaged (וּמַאי דְּהֲוָה: הָדֵין צַדִּיק בְּרָזָא דִּבְרִית סֵרְסוֹ). And it was taught: that enduringness was removed from him (וְתַנְיָא: דְּאַעֲבַר מִינֵיהּ הַהוּא קִיּוּמָא). And because of this it is said: “Cursed”-for indeed, curses were awakened at the beginning through him into the world (וּבְגִין כָּךְ אָמַר: אָרוּר-דְּהָא לְוָוטִין אִתְעָרוּ בְּקַדְמִיתָא עַל יְדֵיהּ בְּעָלְמָא). (And regarding this it says: “Cursed be Kena’an,” for indeed curses will enter the world through him as at first [וְעַל דָּא: וַיֹּאמֶר אָרוּר כְּנַעַן-דְּהָא לְוָוטִין יֵיתוּן עַל עַלְמָא כְּקַדְמִיתָא]). “A servant of servants he shall be”-as you say: “Cursed are you from among all the beasts,” etc. (עֶבֶד עֲבָדִים יִהְיֶה-כְּמָא דְּאַתְּ אָמֵר: אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וְגו׳) (Bereishit 3). All will be rectified in the time to come, but he will not be rectified (כֹּלָּא יִתְתַּקַּן לְזִמְנָא דְּאָתֵי, וְהוּא לָא יִתְתַּקַּן). And all will go out to freedom, but he will not go out (וְכֹלָּא יִפְקוּן לְחֵירוּ, וְהוּא לָא יִפּוּק). And this is a secret known to those who know the paths and trails of Orayta (וְרָזָא אִיהוּ לְאִנוּן דְּיָדְעֵי אָרְחוֹי וּשְׁבִילֵי דְּאוֹרַיְיתָא).

He opened and said: “For I know my transgressions, and my sin is always before me” (פָּתַח וְאָמַר: כִּי פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד) (Tehillim 51). How much there is for human beings to conceal their sins before Kudsha Berikh Hu (כַּמָּה אִית לוֹן לִבְנֵי נָשָׁא לְאִסְתַּמְּרָא מֵחוֹבַיְיהוּ מִקַּמֵי קוּדְשָׁא בְּרִיךְ הוּא). For after a human being sins, that sin is inscribed above and does not get erased except by the strength of great Repentance (דְּהָא לְבָתַר דְּחָטָא בַּר נָשׁ רָשִׁים הוּא חוֹבֵיהּ לְעֵילָא וְלָא אִתְמְחַק בַּר בְּתוּקְפָא דִּתְיוּבְתָּא סַגְיָא). As you say: “Though you wash with natron and use much soap, your iniquity is stained before Me” (כְּמָא דְּאַתְּ אָמֵר: כִּי אִם תְּכַבְּסִי בַנֶּתֶר וְתַרְבִּי לָךְ בּוֹרִית נִכְתַּם עֲוֹנֵךְ לְפָנָי) (Yirmeyahu 2).

Come and see: once a person sins before Kudsha Berikh Hu, a first time, a mark is made (תָּא חֲזֵי: כֵּיוָן דְּחָב בַּר נָשׁ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא זִמְנָא חָדָא, עָבִיד רְשִׁימוּ). And when he sins a second time, that mark strengthens even more (וְכַד חָב בֵּיהּ זִמְנָא תִּנְיָינָא, אִתְתַּקַּף הַהוּא רְשִׁימוּ יַתִּיר). He sins a third time, that stain spreads from one side to the other (חָב בֵּיהּ זִמְנָא תְּלִיתָאָה, אִתְפַּשַּׁט הַהוּא כִּתְמָא מִסִּטְרָא דָא לְסִטְרָא דָא). Then it is written: “Your iniquity is stained before Me” (כְּדֵין כְּתִיב: נִכְתַּם עֲוֹנֵךְ לְפָנָי).

Come and see: King David, once he sinned before Kudsha Berikh Hu in the matter of Bat-Sheva, considered that sin to be marked upon him forever (תָּא חֲזֵי: דָּוִד מַלְכָּא, כֵּיוָן דְּחָב קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא עַל עִסְקָא דְּבַת שֶׁבַע, חָשִׁיב דְּהַהוּא חוֹבָא אִתְרְשִׁים עֲלֵיהּ לְעָלְמִין). What is written? “Also, Hashem has passed over your sin-you shall not die” (מַה כְּתִיב: גַּם יְיָ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת) (Shmuel II 12). Kudsha Berikh Hu removed that inscription from before Him (קוּדְשָׁא בְּרִיךְ הוּא אַעֲבַר הַהוּא רְשִׁימוּ מִקַּמֵּיהּ).

Rabbi Abba said to him: but have we not learned that Bat-Sheva was destined for King David from the day the world was created? (אָמַר לֵיהּ רַבִּי אַבָּא: וְהָא תָּנִינָן דְּבַת שֶׁבַע דִּילֵיהּ דְּדָוִד מַלְכָּא הֲוַת מִן יוֹמָא דְּאִתְבְּרֵי עָלְמָא). Why then did Kudsha Berikh Hu give her to Uriyah the Hittite beforehand? (אַמַּאי יָהֲבָהּ קוּדְשָׁא בְּרִיךְ הוּא לְאוּרִיָה הַחִתִּי מִן קַדְמַת דְּנָא). He said to him: thus is the way of Kudsha Berikh Hu-even though a woman is appointed to be for a certain man, another comes first and marries her until the time of the destined one arrives (אָמַר לֵיהּ: הָכִי אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, אַף עַל גַּב דְּאִתְּתָא אַזְמִינָא לֵיהּ לְבַר נָשׁ לְמֶהֱוֵי דִּילֵיהּ, אַקְדִים אַחֲרָא וּנְסִיב לָהּ עַד דְּמָטָא זִמְנֵיהּ דְּהַאי). Once his time arrives, the one who took her before is removed from the world, and she passes to the one who comes after (כֵּיוָן דְּמָטָא זִמְנֵיהּ, אִתְדַּחְיָיא הַאי דְּנָסִיב לָהּ מִקַּמֵּי הַאי אָחֳרָא דְּאָתֵי לְבָתַר, וְאִסְתַּלַּק מֵעָלְמָא). And it is difficult before Kudsha Berikh Hu to remove him from the world until the time of the latter one arrives (וְקָשֵׁי קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא לֵיהּ מֵעָלְמָא עַד לָא מָטֵי זִמְנֵיהּ מִקַּמֵּי הַאי אָחֳרָא). And the secret of Bat-Sheva, who was given to Uriyah the Hittite at first, as we said-go forth, analyze and you will find (וְרָזָא דְּבַת שֶׁבַע דְּאִתְיְהִיבַת לְאוּרִיָה הַחִתִּי בְּקַדְמִיתָא, כְּדְאָמְרַן-פּוּק וְדוּק וְתִשְׁכַּח). Why was The Holy Land given to Kena‘an before Yisrael came? (אַמַּאי אִתְיְהִיבַת אַרְעָא קַדִּישָׁא לִכְנַעַן עַד לָא יֵיתוּן יִשְׂרָאֵל) And you will find the matter (וְתִשְׁכַּח מִלָּה דָּא). And all is one secret and one matter (וְכוּלָּא רָזָא חָדָא אִיהוּ וּמִלָּה חָדָא).

Come and see: David, even though he confessed his sin and repented with Repentance , he did not remove from his heart and will those sins he committed (תָּא חֲזֵי, דָּוִד אַף עַל גַּב דְּאוֹדֵי עַל חוֹבֵיהּ וְתָב בִּתְיוּבְתָּא, לָא אַעֲדֵי לִבֵּיהּ וּרְעוּתֵיהּ מֵאִנוּן חוֹבִין דְּחָב), and especially from the sin of Bat-Sheva, because he constantly feared lest one of them might cause accusation against him in a time of danger (וּמֵהַהוּא חוֹבָא דְּבַת שֶׁבַע, בְּגִין דְּדָחִיל עֲלַיְיהוּ תָּדִיר דִּילְמָא גָּרִים חַד מִנַּיְיהוּ וִיקַטְרֵג עֲלֵיהּ בְּשַׁעֲתָא דְּסַכָּנָה). And because of this, he did not forget them from himself and from his will (וּבְגִין כָּךְ לָא אַנְשֵׁי לוֹן מִינֵיהּ וּמֵרְעוּתֵיהּ).

Another matter: “For I know my transgressions”-all the levels upon which human transgressions depend, I know (דָּבָר אַחֵר: כִּי פְשָׁעַי אֲנִי אֵדָע-כֻּלְהוּ דַּרְגִּין דְּתַלְיָין בְּהוּ חוֹבֵי בְּנֵי נָשָׁא אֲנִי אֵדָע). “And my sin is always before me”-this is the blemish of the Moon which does not emerge from filth until Shlomo comes and it shines in perfection (וְחַטָּאתִי נֶגְדִּי תָמִיד-דָּא פְּגִימוּ דְּסִיהֲרָא דְּלָא נָפְקָא מִסְּאוּבְתָּא עַד דְּאָתָא שְׁלֹמֹה וְאִתְנְהִירַת בְּאַשְׁלָמוּתָא). And then the world was perfumed and Yisrael settled to bathe, as it is written: “And Yehudah and Yisrael dwelt in safety, every man under his vine and under his fig tree” (וּכְדֵין אִתְבַּסָּם עָלְמָא, וִיתִיבוּ יִשְׂרָאֵל לְרָחֲצָן, דִּכְתִיב: וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ) (Melakhim I 5). Yet despite all this, “my sin is always before me” (וְעִם כָּל דָּא וְחַטָּאתִי נֶגְדִּי תָמִיד), and it has not departed from the world (וְלָא אִתְפְּסָק מֵעָלְמָא), until King Mashiach shall come in the time to come, as it is said: “And the spirit of impurity I will remove from the earth” (עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא לְזִמְנָא דְּאָתֵי, כְּמָה דְּאִתְּמָר: וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zekharyah 13). “He was a mighty hunter before Hashem; therefore it is said: ‘Like Nimrod, a mighty hunter before Hashem’” (הוּא הָיָה גִּבּוֹר צַיִּד לִפְנֵי יְיָ, עַל כֵּן יֵאָמַר: כְּנִמְרוֹד גִּבּוֹר צַיִד לִפְנֵי יְיָ) (Bereishit 10).

Come and see: he was a strong man (תָּא חֲזֵי: הוּא הֲוָה גְּבַר תַּקִּיף). He was wearing the garments of Adam HaRishon and knew how to hunt the creatures of the world with them (לְבוּשׁוֹי דְּאָדָם הָרִאשׁוֹן הֲוָה לָבִישׁ, וְהֲוָה יָדַע לְמֵיצַד צֵידָה דִּבְרִיָּיתָא בְּהוּ).

Rabbi El'azar said: Nimrod would entice the hearts of people to follow idolatry, and he ruled by means of those garments and triumphed over the inhabitants of the world (אָמַר רַבִּי אֶלְעָזָר: נִמְרוֹד הֲוָה מְפַתֵּי לִבְרִיָּיתָא לְמֵיהַךְ בָּתַר פּוּלְחָן דְּעֲבוֹדָה זָרָה, וְהֲוָה שַׁלִּיט בְּאִנוּן לְבוּשִׁין, וְנָצַח בְּנֵי עָלְמָא), and he would say that he rules the world and men worshipped him (וְהֲוָה אָמַר דְּאִיהוּ שַׁלִּיטָא בְּעָלְמָא, וּפָלְחִין לֵיהּ בְּנֵי נָשָׁא). And why was his name called Nimrod? Because he rebelled against the Supernal King, and rebelled against those above and below (וְאַמַּאי אִקְרֵי שְׁמֵיהּ נִמְרוֹד דְּמָרַד בְּמַלְכָּא עִלָּאָה דִּלְעֵילָא, דְּמָרַד בְּעִלָּאֵי וּמָרַד בְּתַתָּאֵי).