Daf 84b (דַּף פ״ד ע״ב)

Once Avraham knew that Lot inclined his heart toward that (כֵּיוָן דְּיָדַע אַבְרָהָם דְּלוֹט לְהָכִי נָטֵי לִבֵּיהּ), immediately it is written: “And Avram said to Lot… separate now from me” (מִיָּד: וַיֹּאמֶר אַבְרָם אֶל לוֹט… הִפָּרֶד נָא מֵעָלַי) (Bereishit 13:8–9). You are not worthy to be joined with me (לֵית אַנְתְּ כְּדַאי לְאִתְחַבְּרָא בַּהֲדָאַי). Then Avraham separated from him and did not wish to go with him or be joined to him (כְּדֵין אִתְפְּרַשׁ אַבְרָהָם מִנֵּיהּ, וְלָא בָּעָא לְמֵיהַךְ וּלְאִתְחַבָּרָא עִמֵּיהּ), for anyone who joins with the guilty will in the end go after him and be punished on his account (דְּכָל מַאן דְּיִתְחַבַּר לְחַיָּיבָא - סוֹפֵיהּ לְמֵיהַךְ אֲבַתְרֵיהּ וּלְאִתְעַנַּשׁ בְּגִינֵיהּ). From where do we learn this? From Yehoshafat, who joined with Achav, and if not for the merit of the patriarchs he would have been punished there (מְנָלָן מִיְהוֹשָׁפָט דְּאִתְחַבַּר עִם אַחְאָב, וְאִילְמָלֵא זְכוּת דְּאֲבָהָן - אִתְעַנַּשׁ תַּמָּן), for it is written: “And Yehoshafat cried out” (דִּכְתִיב: וַיִּזְעַק יְהוֹשָׁפָט) (Divrei haYamim II 18:31), and then he was saved, as it is written: “And God moved them away from him” (וּכְדֵין אִשְׁתְּזִיב: דִּכְתִיב: וַיְסִיתֵם אֱלֹהִים מִמֶּנּוּ). For this reason, Avram did not want to go with Lot (וְעַל דָּא לָא בָּעָא אַבְרָם לְמֵיהַךְ בַּהֲדֵיהּ דְּלוֹט). And even with all this, Lot did not wish to return from his corruption (וְעִם כָּל דָּא לָא בָּעָא לוֹט לְמֶהֱדַר מִסּוּרְחָנֵיהּ), rather, “Lot chose for himself all the plain of the Jordan” (אֶלָּא: וַיִּבְחַר לוֹ לוֹט אֶת כָּל כִּכַּר הַיַּרְדֵּן) (Bereishit 13:11). “And Lot journeyed from the east”-he removed himself from the Ancient One of the world and did not wish to cleave to complete faith as Avraham (וַיִּסַּע לוֹט מִקֶּדֶם - אִתְנְטִיל מִן קַדְמוֹנוֹ שֶׁל עוֹלָם, וְלָא בָּעָא לְאִתְדַּבְּקָא בִּמְהֵימְנוּתָא שְׁלֵימָתָא כְּאַבְרָהָם).

“And Avram dwelled in the land of Canaan”-to cleave in the place of faith and to know wisdom to cleave to his Master (אַבְרָם יָשַׁב בְּאֶרֶץ כְּנָעַן - לְאִתְדַּבְּקָא בְּאַתְרָא דִּמְהֵימְנוּתָא וּלְמִנְדַע חָכְמְתָא לְאִתְדַּבְּקָא בְּמָארֵיהּ). And Lot dwelled in the cities of the plain and pitched his tent until Sedom-among the wicked ones of the world who departed from faith (וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד סְדוֹם - עִם אִנּוּן חַיָּיבִין דְּעָלְמָא דְּנַפְקוּ מִגּוֹ מְהֵימְנוּתָא), as it is written: “And the men of Sedom were wicked and sinners before Hashem exceedingly” (דִּכְתִיב: וְאַנְשֵׁי סְדוֹם רָעִים וְחַטָּאִים לַיְיָ מְאֹד) (Bereishit 13:13). Each went his own way as was fitting (כָּל חַד אִתְפְּרַשׁ לְאָרְחֵיהּ כְּדְקָא יְאוּת). For this reason, blessed are the friends who labor in Orayta day and night, whose companionship is with Kudsha Berikh Hu (בְּגִין כָּךְ: זַכָּאִין אִנּוּן חַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא, וְחַבְרוּתָא דִילְהוֹן בְּקוּדְשָׁא בְּרִיךְ הוּא), and concerning them it is written: “But you who cleave to Hashem your God are alive every one of you this day” (וְעֲלַיְיהוּ כְּתִיב: וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם - חַיִּים כֻּלְּכֶם הַיּוֹם) (Devarim 4:4). And Hashem said to Avram after Lot separated from him… (וַייָ אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט מֵעִמּוֹ..). (Bereishit 13:14).

Rabbi Abba opened: “And Yonah arose to flee to Tarshish from before Hashem…” (רַבִּי אַבָּא פָּתַח: וַיָּקָם יוֹנָה לִבְרוֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי יְיָ) (Yonah 1:3). Woe to one who hides from before Kudsha Berikh Hu (וַי וַי לְמַאן דְּאִסְתַּתַּר מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא), for it is written about Him: “Do I not fill the heavens and the earth, says Hashem?” (דִּכְתִיב בֵּיהּ: הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא - נְאֻם יְיָ) (Yirmeyahu 23:24), and yet he comes to flee from before Him (וְהוּא אָתֵי לְמֶעֱרַק מִקַּמֵּיהּ). But it is written: “My dove in the clefts of the rock, in the secret of the steps” (אֶלָּא כְּתִיב: יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה) (Shir haShirim 2:14). “My dove”-this is Kenesset Yisrael (יוֹנָתִי דָּא כְּנֶסֶת יִשְׂרָאֵל). “In the clefts of the rock”-this is Yerushalayim, which ascends above all the worlds (בְּחַגְוֵי הַסֶּלַע דָּא יְרוּשָׁלֵם דְּאִיהִי סָלְקָא עַל כָּל עָלְמָא). Just as the rock is lofty and strong above all, so too is Yerushalayim lofty and strong above all (מַה סֶּלַע אִיהִי עִלָּאָה וְתַקִּיפָא עַל כֻּלָּא, אוּף יְרוּשָׁלֵם אִיהִי עִלָּאָה וְתַקִּיפָא עַל כֹּלָּא). “In the secret of the steps”-this is the Holy Temple, the place called the Holy of Holies, the heart of all the worlds (בְּסֵתֶר הַמַּדְרֵגָה דָּא בֵּית הַמִּקְדָּשׁ, אֲתַר דְּאִקְרֵי בֵּית קֹדֶשׁ הַקֳּדָשִׁים - לִבָּא דְּכָל עָלְמָא). And for this reason it is written: “In the secret of the steps”-because there the Shekhinta was hidden, like a modest wife who remains hidden for her husband and does not go out from her house (וּבְגִין כָּךְ כְּתִיב: בְּסֵתֶר הַמַּדְרֵגָה - בְּגִין דְּתַמָּן הֲוַת שְׁכִינְתָּא מִסְתַּתְּרָא כְּאִתְּתָּא דְּאִיהִי צְנוּעָה לְבַעֲלָהּ וְלָא נָפְקָא מִבֵּיתָא לְבַר), as it is said: “Your wife shall be as a fruitful vine in the recesses of your house…” (כְּמָה דְּאַתְּ אָמֵר: אֵשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ) (Tehillim 128:3). So too Kenesset Yisrael does not dwell outside her place, in the concealment of the level (כָּךְ כְּנֶסֶת יִשְׂרָאֵל לָא שָׁרְיָיא לְבַר מֵאַתְרָהּ בִּסְתִּירוּ דְּדַרְגָּא), except in the time of exile, when she is within exile (אֶלָּא בְּזִמְנָא דְּגָלוּתָא - דְּאִיהִי בְּגוֹ גָּלוּתָא), and because she is in exile, the other nations possess goodness and greater peace (וּבְגִין דְּאִיהִי בְּגָלוּתָא, שְׁאָר עַמִּין אִית לוֹן טִיבוּ וְשַׁלְוָה יַתִּיר).

Come and see: in the time when Yisrael dwelled upon the Holy Land, everything was rectified properly (תָּא חֲזֵי: בְּזִמְנָא דְּיִשְׂרָאֵל שַׁרְיָין עַל אַרְעָא קַדִּישָׁא - כֹּלָּא הֲוָה מִתְתַּקַּן כְּדְקָא יְאוּת), and the throne was complete upon them, and they served in the holy service, and the atmospheres of the world were split, and that service ascended above to its place (וְכֻרְסְיָיא שְׁלִים עֲלַיְיהוּ, וְעַבְדֵּי פּוּלְחָנָא, וּבָקַע אֲוִירִין דְּעָלְמָא, וְסָלִיק הַהוּא פּוּלְחָנָא לְעֵילָא לְאַתְרֵיהּ), because the land is not rectified for Divine service except by Yisrael alone (בְּגִין דְּאַרְעָא לָא אִתְתַּקְנַת לְפוּלְחָנָא אֶלָּא לְיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ). And for this reason, the other nations who worship the stars and constellations were kept far away, and did not rule over it, as they do now (וּבְגִין כָּךְ שְׁאָר עַמִּין - עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת - הֲווּ מִתְרַחֲקֵי, דְּלָא הֲווּ שָׁלְטִין בָּהּ כִּדְהַשְׁתָּא), because they are nourished only from the residue (בְּגִין דְּלָא אִתְזָנוּ אֶלָּא מִתַּמְצִית). And if you would say: but we have seen many kings who ruled during the time when the Beit haMikdash stood upon the earth (וְאִי תֵימָא: הָא חָמֵינָן כַּמָּה מַלְכִין הֲווּ דְּשַׁלִּיטִין בְּזִמְנָא דְּבֵית הַמִּקְדָּשׁ קַיָּים עַל עָלְמָא), come and see: in the First Temple, before Yisrael defiled the Land, the other nations-worshippers of stars and constellations-did not rule, except that they were nourished only from residue, and even so, they did not have full dominion (תָּא חֲזֵי: בְּבַיִת רִאשׁוֹן, עַד לָא סְאִיבוּ יִשְׂרָאֵל אַרְעָא, לָא הֲווּ שָׁלְטִין שְׁאָר עַמִּין - עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת - אֶלָּא אִתְזָנוּ מִתַּמְצִית, וּבָהּ הֲווּ שָׁלְטִין וְלָאו כָּל כָּךְ). But once Yisrael sinned and defiled the Land, then, as it were, they pushed away the Shekhinta from its place, and it drew close to another place (כֵּיוָן דְּחָבוּ יִשְׂרָאֵל וְסָאִיבוּ אַרְעָא, כְּדֵין כִּבְיָכוֹל דָּחוּ לָהּ לִשְׁכִינְתָּא מֵאַתְרָהּ, וְאִתְקָרְבַת לְדוּכְתָּא אָחֳרָא), and then the other nations ruled and were given authority to dominate (וּכְדֵין שָׁלְטִין שְׁאָר עַמִּין וְאִתְיְהִיב לוֹן רְשׁוּ לְשַׁלְטָאָה).

Come and see: over the Land of Yisrael, no other appointee rules but Kudsha Berikh Hu alone (תָּא חֲזֵי: אַרְעָא דְיִשְׂרָאֵל לָא שַׁלִּיט עֲלָהּ מְמַנָּא אָחֳרָא בַּר קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And at the time when Yisrael sinned and were offering incense to other transgressions within the Land, then, as it were, the Shekhinta was driven from its place, and they drew her and offered incense to bind foreign sins within the Shekhinta (וּבְשַׁעֲתָא דְּחָאבוּ יִשְׂרָאֵל וְהֲווּ מְקַטְרִין לְטַעֲוָון אָחֳרָנִין בְּגוֹ אַרְעָא, כִּבְיָכוֹל אִדַּחְיָיא שְׁכִינְתָא מֵאַתְרָהּ, וּמָשְׁכֵי וּמְקַטְרֵי לְאִתְקַשְׁרָא טַעֲוָון אָחֳרָן גּוֹ שְׁכִינְתָּא), and then dominion was given to them, because incense binds and draws connection (וּכְדֵין אִתְיְהִיב לוֹן שָׁלְטָנוּתָא, בְּגִין דִּקְטֹרֶת קִטְרָא הוּא לְאִתְקַטָּרָא). Then the other nations ruled, prophecy ceased, and all those supernal levels no longer had dominion in the Land (וּכְדֵין שָׁלְטוּ שְׁאָר עַמִּין, וּבָטְלוּ נְבִיאִים, וְכָל אִנּוּן דַּרְגִּין עִלָּאִין לָא שָׁלְטוּ בְּאַרְעָא). But the dominion of the other nations was not because they drew the Shekhinta toward them (וְלָא אַעֲדִיוּ שָׁלְטָנוּתָא דִּשְׁאָר עַמִּין בְּגִין דְּאִנּוּן מָשְׁכוּ לִשְׁכִינְתָּא לְגַבַּיְיהוּ), and for that reason, in the Second Temple, the sovereignty of the other nations did not cease (וְעַל דָּא: בְּבֵית שֵׁנִי - הָא שׁוּלְטָנוּתָא מִשְׁאָר עַמִּין לָא אַעֲדִיוּ), and all the more so in the exile of the Shekhinta among the nations, the place where the other appointees rule (וְכָל שֶׁכֵּן: בְּגָלוּתָא דִּשְׁכִינְתָּא בִּשְׁאָר עַמִּין - אֲתַר דִּשְׁאָר מְמַנָּן שָׁלְטִין), and because of that, they all derive nourishment from the Shekhinta who has drawn near to them (וּבְגִין כָּךְ: כֻּלְּהוּ יַנְקִין מִן שְׁכִינְתָא דְּאִתְקְרִיבַת גַּבַּיְהוּ).