Daf 124a (דַּף קכ״ד ע״א)

Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא), it is written: There is nothing new under the sun (כְּתִיב אֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ), and here this song is new and it is under the sun (וְהָכָא שִׁירָתָא דָא אִיהִי חָדָשׁ וְאִיהִי תַּחַת הַשֶּׁמֶשׁ), for indeed it is under the sun (דְּהָא תְּחוֹת שִׁמְשָׁא לֶהֱוֵי). And what is that? This is the moon (וּמַאי אִיהוּ דָּא סִיהֲרָא), and then it is called new under the sun (וּכְדֵין הֲוֵי חָדָשׁ תַּחַת הַשֶּׁמֶשׁ). What is the reason? Because He has done wonders (מַאי טַעְמָא בְּגִין כִּי נִפְלָאוֹת עָשָׂה). And who are these wonders? That which is written: His right hand and His holy arm have saved Him (וּמַאן אִינוּן נִפְלָאוֹת הַאי דִּכְתִיב: הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ) (Tehillim 98).

He has saved Him-for whom? (הוֹשִׁיעָה לוֹ-לְמַאן), for that level which recited this song (לְהַהוּא דַּרְגָּא דְּאָמַר שִׁירָתָא דָא), because upon it depend right and left (בְּגִין דְּבְּהוּ אִסְתַּמִּיךְ בִּימִינָא וּבִשְׂמָאלָא). His right hand has saved Him-surely for that level of this mizmor (הוֹשִׁיעָה לוֹ יְמִינוֹ-וַדַּאי לְהַהוּא דַּרְגָּא דְּהַאי מִזְמוֹר), when? At the time the dead of the world shall rise and awaken from the dust (אֵימָתַי בְּזִמְנָא דְּיְקוּמוּן מֵתֵי עַלְמָא וְיִתְעָרוּן מֵעַפְרָא), then it will be new, that which has never been performed in this world (כְּדֵין יְהֵא חָדָשׁ מַה דְּלָא אִתְעֲבִיד בְּהַאי עָלְמָא).

Rabbi Yosei said (רַבִּי יוֹסֵי אָמַר): At the time when Kudsha Berikh Hu will execute vengeance in the world on behalf of Yisrael (בְּזִמְנָא דְּיַעֲבִיד קוּדְשָׁא בְּרִיךְ הוּא נוּקְמִין בְּעָלְמָא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל), then that song will be said (כְּדֵין יִתְאֲמַר שִׁירָתָא), for after that the dead of the world will awaken from the dust (דְּהָא לְבָתַר יִתְעָרוּן מֵעַפְרָא מֵתֵי עַלְמָא), and the world will be renewed in perfect existence (וְיִתְחַדֵּשׁ עַלְמָא בְּקִיּוּם שְׁלִים), that it should no longer be-like the beginning, when death ruled the world because of the serpent (דְּלָא לֶהֱוֵי כְּקַדְמִיתָא דְּשַׁלִּיט מוֹתָא בְּעַלְמָא בְּגִין דְּחוִויא), Some say: due to excision and death in the world, and the serpent will pass away (נ״א: כָּרֵת וּמִיתָה בְּעַלְמָא, וְיִתְעַבֵּר חוִויא מֵעַלְמָא דְּגָרִים), for he caused death in the world for all (גָּרִים מוֹתָא בְּעַלְמָא לְכֹלָּא), and the world became soiled and darkened in countenance (וְאִסְתָּאַב עַלְמָא וְאִתְחֲשִׁיךְ אַנְפּוֹי).

Come and see, it is written: And I will place enmity between you and the woman (תָּא חֲזֵי: כְּתִיב: וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה). What is enmity? As it is written: They pass like ships of Eivah (מַהִי וְאֵיבָה כְּדִכְתִיב חָלְפוּ עִם אֳנִיּוֹת אֵבֶה), for how many ships sail in the great sea (דְּהָא כַּמָּה אַרְבִין שָׁטָאן גּוֹ יַמָּא רַבָּא), and there are ships that part from one another (וְאִית אַרְבִין וּסְפִינָן מִתְפָּרְשָׁן דָּא מִן דָּא). And those ships in which that serpent sails within them are called ships of Eivah (וְאִינוּן אַרְבִין דְּהַאי נָחָשׁ שָׁאַט בְּגַוַּויְיהוּ-אִקְרוּן אֳנִיּוֹת אֵבָה). Between you and the woman (בֵּינְךָ וּבֵין הָאִשָּׁה)-this is the woman who fears Hashem (דָּא אִשָּׁה יִרְאַת יְיָ). And between your seed (וּבֵין זַרְעֶךָ)-these are the other nations who serve stars and constellations (אִלֵּין שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And between her seed (וּבֵין זַרְעָהּ)-these are Yisrael (אִלֵּין יִשְׂרָאֵל). He shall crush your head (הוּא יְשׁוּפְךָ רֹאשׁ)-this is Kudsha Berikh Hu who is destined to erase him from the world, as it is written: He will swallow up death forever (דָּא קוּדְשָׁא בְּרִיךְ הוּא דְּזַמִּין לְבַעֲרָא לֵיהּ מֵעַלְמָא, דִּכְתִיב בִּלַּע הַמָּוֶת לָנֶצַח) (Yeshayah 25), and it is written: And the spirit of impurity I shall remove from the land (וּכְתִיב וְאֵת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zekharyah 13).

Head (רֹאשׁ)-this refers to the time to come, when the dead shall awaken (דָּא לְזִמְנָא דְּאָתֵי דְּיִתְעָרוּן מֵתַיָּא). For then the world shall become head (דְּהָא כְּדֵין לֶהֱוֵי עַלְמָא רֹאשׁ), to exist in the beginning-which is the supernal world (דְּיִתְקַיֵּים בָּרֹאשׁ דְּאִיהוּ עַלְמָא עִלָּאָה). And you shall bite his heel (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב)-this refers to this current world, which is the heel, and is not in enduring existence (דָּא בְּהַאי עַלְמָא הַשְׁתָּא, דְּאִיהוּ עָקֵב וְלָאו אִיהוּ בְּקִיּוּמָא), and that serpent bites into the world and darkens the countenance of creatures (וְהַהוּא חִוְיָא נָשִׁיךְ לְעַלְמָא וְאַחְשִׁיךְ אַנְפּוֹי בִּרְיָין).

Come and see (תָּא חֲזֵי): The days of a person were created and exist in those supernal degrees (יוֹמִין דְּבַר נָשׁ אִתְבְּרִיאוּ וְקָיְימוּ בְּאִינוּן דַּרְגִּין עִלָּאִין), and once they are complete, they exist within those degrees, as it is written: The days of our years are seventy years… (כֵּיוָן דִּמְסַיְּימוּ לְאִתְקַיֵּימָא בְּאִינוּן דַּרְגִּין דִּכְתִיב יְמֵי שְׁנוֹתֵינוּ בָּהֶם שִׁבְעִים שָׁנָה וְגו׳) (Tehillim 90), from there onward there is no degree for existence (מִכָּאן וּלְהָלְאָה לֵית דַּרְגָּא לְאִתְקַיֵּימָא). And for this it is written: and their pride is toil and sorrow (וּבְגִין כָּךְ: וְרָהְבָּם עָמָל וָאָוֶן), and they are as nothing (וְאִינוּן כְּלָא הֲווּ).