Daf 134a (דַּף קל״ד ע״א)

Rabbi Ḥizkiyah opened and said (רִבִּי חִזְקִיָּה פָּתַח וְאָמַר), “Who gave Ya'akov to be plundered, and Yisrael to spoilers? Was it not Hashem?” (Yeshayahu 42:24) (מִי נָתַן לִמְשִׁיסָה יַעֲקֹב וְיִשְׂרָאֵל לְבוֹזְזִים הֲלֹא יְיָ וְגו'). Come and see (תָּא חֲזֵי), from the time the Temple was destroyed (מִזִּמְנָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא), blessings no longer dwell in the world (בִּרְכָאן לָא שַׁרְיָין בְּעַלְמָא), and they are withheld-so to speak-from above and below (וְאִתְמְנָעוּ, כִּבְיָכוֹל אִתְמְנָעוּ מֵעֵילָא וְתַתָּא). And all those other lower levels (וְכָל אִינוּן שְׁאָר דַּרְגִּין תַּתָּאִין) become empowered and prevail (מִתְתַּקְפֵי וְאָזְלֵי), and rule over Yisrael (וְשָׁלְטֵי עֲלַיְיהוּ דְּיִשְׂרָאֵל), because they themselves caused it through their transgressions (בְּגִין דְּאִינוּן גָּרְמוּ בְּחוֹבַיְיהוּ). This verse is not settled in its wording (הַאי קְרָא לָא אִתְיַישְׁבָן מִלֵּיהּ), for it is written: “Who gave Ya'akov to be plundered?” (דִּכְתִיב: מִי נָתַן לִמְשִׁיסָה יַעֲקֹב).

Since it says “Who gave Ya'akov… and Yisrael,” what does it mean to say “They sinned against Him”? (כֵּיוָן דְּאָמַר: מִי נָתַן לִמְשִׁיסָה יַעֲקֹב וְיִשְׂרָאֵל, מַהוּ: חָטָאנוּ לוֹ) It should have said “They sinned against Him” (חָטְאוּ לוֹ מִבָּעֵי לֵיהּ), and if it says “They sinned,” why “they were not willing”? It should have said “our ancestors were not willing” (וְאִי אָמַר: חָטָאנוּ לוֹ - מַאי: וְלֹא אָבוּ וְלֹא אָבִינוּ מִבָּעֵי לֵיהּ). Rather, at the time the Temple was destroyed (אֶלָּא בְּשַׁעְתָּא דְּאִתְחָרַב מַקְדְּשָׁא), and the palace was consumed (וְאִתּוֹקַד הֵיכָלָא), and the people were exiled (וְעַמָּא אִתְגְּלִי), the Shekhinta wished to be uprooted from her place and to go with them into exile (בָּעְיָא שְׁכִינְתָּא לְאִתְעַקְּרָא מִדּוּכְתָּהּ וּלְמֵהַךְ עִמְּהוֹן בְּגָלוּתָא). She said: “Let me first go (אָמְרָה: אֵיהַךְ בְּקַדְמִיתָא) to behold My house and My sanctuary (לְמֶחֲמֵי בֵּיתָאִי וְהֵיכָלָאִי), and to visit the places of the Kohanim and Levi’im who used to minister in My house” (וְאֶפְקוֹד עַל דּוּכְתֵּי דְּכַהֲנֵי וְלֵוָאֵי דְּהֲווּ פָּלְחִין בְּבֵיתָאִי).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): at that time, Knesset Yisrael looked upward (בְּהַהִיא שַׁעְתָּא אִסְתַּכַּלַת כְּנֶסֶת יִשְׂרָאֵל לְעֵילָא), and saw that her Husband had withdrawn from her-higher and higher (וְחָמַאת דְּבַעֲלָהּ אִסְתַּלַּק מִנָּהּ לְעֵילָא לְעֵילָא). She descended below (נָחֲתַת לְתַתָּא), entered the House (עָאַלַת בְּבֵיתָא), and looked at all those places (וְאִסְתַּכַּלַת בְּכָל אִינוּן דּוּכְתֵּי). And a voice was heard-above, above, and below (וְאִשְׁתְּמַע קָלָא לְעֵילָא לְעֵילָא, וְאִשְׁתְּמַע קָלָא לְתַתָּא). This is what is written: “A voice is heard in Ramah-lamentation, bitter weeping-Rachel weeping for her children…” (Yirmeyahu 31:14) (הֲדָא הוּא דִּכְתִיב: קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ וְגו׳), and it has been established (וְאוּקְמוּהָ). Once she entered into exile (כֵּיוָן דְּעָאלַת בְּגָלוּתָא), she looked upon the people (אִסְתַּכָּלַת בְּעַמָּא), and she saw how they were oppressed and trampled (וְחָמַאת דְּדָחֲקֵי לוֹן וְרָמְסֵי לוֹן) in exile beneath the feet of the other nations (בְּגָלוּתָא בֵּין רַגְלַיְיהוּ דִּשְׁאָר עַמִּין). Then she said (כְּדֵין אָמְרַת): “Who gave Ya'akov to be plundered?” (Yeshayahu 42:24) (מִי נָתַן לִמְשִׁיסָּה יַעֲקֹב וְגו׳). And they would say (וְאִינוּן אָמְרִין): “Is it not Hashem-this one we have sinned against?” (הֲלֹא יְיָ זוּ חָטָאנוּ לוֹ).

And she said (וְהִיא אֲמָרַת): “They were not willing to walk in His ways, and they did not obey His Torah” (וְלֹא אָבוּ בִּדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ). And at the time when Kudsha Berikh Hu will summon His people (וּבְשַׁעְתָּא דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד עַל עַמֵּיהּ), Knesset Yisrael will return from exile first (כְּנֶסֶת יִשְׂרָאֵל תֵּיתוּב מִן גָּלוּתָא בְּקַדְמִיתָא), and Kudsha Berikh Hu will say to her (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Go to your house, for the Beit haMikdash will be rebuilt first” (תֵּהַךְ לְבֵיתָא בְּגִין דְּבֵית הַמִּקְדָּשׁ יִתְבְּנֵי בְּקַדְמִיתָא). And Kudsha Berikh Hu will say to her (וְיֵימָא לָהּ קוּדְשָׁא בְּרִיךְ הוּא): “Arise from the dust!” (קוּמִי מֵעָפְרָא). She will return and say (הִיא תָּבַת וְאָמְרָה): “Where shall I go? My house is destroyed, My sanctuary has been consumed by fire” (לְאָן אֲתַר אֵיהַךְ בֵּיתָאִי חָרַב, הֵיכָלִי אִתְּוֹקַד בְּנוּרָא). Until Kudsha Berikh Hu rebuilds the Beit haMikdash first (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא יִבְנֵי בֵּי מַקְדְּשָׁא בְּקַדְמִיתָא), and prepares the palace (וְיַתְקִין הֵיכָלָא), and rebuilds the city of Yerushalayim (וְיִבְנֵי קַרְתָּא דִּירוּשָׁלַיִם), and afterward He will raise her from the dust (וּלְבָתַר יוֹקִים לָהּ מֵעָפְרָא). This is what is written: “Hashem builds Yerushalayim…” (Tehillim 147:2) (הֲדָא הוּא דִּכְתִיב: בּוֹנֵה יְרוּשָׁלַיִם יְיָ וְגו׳). “He builds Yerushalayim” first (בּוֹנֵה יְרוּשָׁלַיִם בְּקַדְמִיתָא), and afterward “He gathers the dispersed of Yisrael” (וּלְבָתַר נִדְחֵי יִשְׂרָאֵל יְכַנֵּס), and He will say to her: “Shake off the dust! Arise, sit, O Yerushalayim…” (Yeshayahu 52:2) (וְיֵימָא לָהּ: הִתְנַעֲרִי מֵעָפָר קוּמִי שְׁבִי יְרוּשָׁלַיִם וְגו׳). And the exile of Yisrael will be gathered (וְיִתְכַּנֵּישׁ גָּלוּתְהוֹן דְּיִשְׂרָאֵל). This is what is written (הֲדָא הוּא דִּכְתִיב): “Hashem builds Yerushalayim”-first (בּוֹנֵה יְרוּשָׁלַיִם יְיָ - בְּקַדְמִיתָא), and afterward “He gathers the dispersed of Yisrael” (וּלְבָתַר נִדְחֵי יִשְׂרָאֵל יְכַנֵּס). And then: “He heals the brokenhearted and binds up their wounds”-this is the resurrection of the dead (Tehillim 147:3) (וּכְדֵין: הָרוֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְבוֹתָם - דָּא תְּחִיַּית הַמֵּתִים). And it is written: “And I will put My spirit within you, and cause you to walk in My statutes…” (Yechezkel 36:27) (וּכְתִיב: וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֶת אֲשֶׁר בְּחֻקַּי תֵּלֵכוּ וְגו׳).

Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וָאָמֵן).

Parashat Toldot

Midrash haNe'elam

nd these are the generations of Yitzchak son of Avraham; Avraham begot Yitzchak (וְאֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת יִצְחָק). Rabbi Yitzchak opened and said, “The mandrakes have given forth fragrance…” (Shir haShirim 7:14) (רִבִּי יִצְחָק פָּתַח וְאָמַר, הַדּוּדָאִים נָתְנוּ רֵיחַ וְגו׳). The sages taught: In the future, the Holy One, blessed be He, will resurrect the dead and shake them from their dust (תָּנוּ רַבָּנָן, לֶעָתִיד לָבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַיֵּה אֶת הַמֵּתִים וִינַעֵר אוֹתָם מֵעַפְרָם), so that they not be a structure of dust as they were in the beginning, for they were created from actual dust (שֶׁלֹּא יִהְיוּ בִנְיַן עָפָר כְּמוֹת שֶׁהָיוּ בַּתְּחִלָּה שֶׁנִּבְרְאוּ מֵעָפָר מַמָּשׁ), a thing that does not endure (דָּבָר שֶׁאֵינוֹ מִתְקַיֵּים). This is what is written: “And Hashem Elohim formed man from the dust of the ground” (Bereishit 2:7) (הֲדָא הוּא דִכְתִיב: וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה). And at that time, they will shake themselves from the dust of that structure (וּבְאוֹתָהּ שָׁעָה יִתְנַעֲרוּ מֵעָפָר מֵאוֹתוֹ הַבִּנְיָן), and they will stand in an enduring structure to have lasting existence (וְיַעַמְדוּ בְּבִנְיָן מְקוּיָּם לִהְיוֹת לָהֶם קִיּוּמָא). This is what is written: “Shake yourself from the dust; arise, sit, O Yerushalayim” (Yeshayahu 52:2) (הֲדָא הוּא דִכְתִיב: הִתְנַעֲרִי מֵעָפָר קוּמִי שְׁבִי יְרוּשָׁלָ͏ִם), they shall endure in permanence (יִתְקַיְּמוּ בְּקִיּוּמָא), and they shall ascend from beneath the earth and receive their souls in Eretz Yisrael (וְיַעֲלוּ מִתַּחַת לָאָרֶץ וְיִקַּבְּלוּ נִשְׁמָתָם בְּאֶרֶץ יִשְׂרָאֵל). At that moment, Kudsha Berikh Hu will release (בְּאוֹתָהּ שָׁעָה יַצִּיף) some say: will return (נ״א: יָשִׁיב) all kinds of fragrances in Gan Eden upon them (קוּדְשָׁא בְּרִיךְ הוּא כָּל מִינֵי רֵיחִין שֶׁבַּגַּן עֵדֶן עֲלֵיהֶם).. This is what is written: “The mandrakes have given forth fragrance…” (Shir haShirim 7:14) (הֲדָא הוּא דִכְתִיב: הַדּוּדָאִים נָתְנוּ רֵיחַ).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), do not read haDudaim (the mandrakes), but rather haDodim (the beloved ones) (אַל תִּקְרֵי הַדּוּדָאִים אֶלָּא הַדּוֹדִים), this refers to the body and the soul, who are beloved Friends to one another (זֶהוּ הַגּוּף וְהַנְּשָׁמָה שֶׁהֵם דּוֹדִים וְרֵעִים זֶה עִם זֶה). Rav Naḥman said (רַב נַחְמָן אָמַר), it is actually dudaim (דּוּדָאִים מַמָּשׁ): just as the mandrakes generate love in the world (מַה הַדּוּדָאִים מוֹלִידִים אַהֲבָה בָּעוֹלָם), so too do they generate love in the world (אַף הֵם מוֹלִידִים אַהֲבָה בָּעוֹלָם). And what is "they gave forth fragrance"?-this is the merit of their deeds to know and recognize their Creator (וּמַאי נָתְנוּ רֵיחַ, כִּשְׁרוֹן מַעֲשֵׂיהֶם לָדַעַת וּלְהַכִּיר לְבוֹרְאָם).“And at our doors…” (Shir haShirim 7:14) (וְעַל פְּתָחֵינוּ)-these are the gates of heaven, which are open to bring down souls into bodies (אֵלּוּ פִּתְחֵי שָׁמַיִם שֶׁהֵם פְּתוּחִים לְהוֹרִיד נְשָׁמוֹת לִפְגָרִים). “All manner of delights”-these are the souls (כָּל מְגָדִים, אֵלּוּ הַנְּשָׁמוֹת). “New and also old”-those whose souls departed years ago (חֲדָשִׁים גַּם יְשָׁנִים, אוֹתָם שֶׁיָּצְאוּ נִשְׁמָתָם מֵהַיּוֹם כַּמָּה שָׁנִים), and those whose souls departed only recently (וְאוֹתָם שֶׁיָּצְאוּ נִשְׁמָתָם מִיָּמִים מוּעָטִים), and who merited through the merit of their deeds to enter the World to Come (וְזָכוּ בְּכִשְׁרוֹן מַעֲשֵׂיהֶם לְהִכָּנֵס בָּעוֹלָם הַבָּא)-they all will descend at once to enter the bodies prepared for them (כֻּלָּם עֲתִידִים לֵירֵד בְּבַת אַחַת לְהִכָּנֵס בַּגּוּפוֹת הַמּוּכָנִים לָהֶם).

Rabbi Aḥa bar Ya'akov said (אָמַר רַבִּי אַחָא בַּר יַעֲקֹב): a heavenly voice emerges and says (בַּת קוֹל יוֹצֵאת וְאוֹמֶרֶת): “New and also old, My beloved, I have stored them for you” (Shir haShirim 7:14) (חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ)-I have hidden them in those worlds (צָפַנְתִּי אוֹתָם בְּאוֹתָם הָעוֹלָמוֹת); “for you”-for your sake, for you are a holy and pure body (לָךְ, בִּשְׁבִילְךָ, בִּשְׁבִיל שֶׁאַתָּה גּוּף קָדוֹשׁ וְנָקִי). Another matter: “the dudaim gave forth fragrance”-these are the angels of peace (דָּבָר אַחֵר: הַדּוּדָאִים נָתְנוּ רֵיחַ, אֵלּוּ מַלְאֲכֵי שָׁלוֹם). “They gave forth fragrance”-these are the souls, who are the fragrance of the world (נָתְנוּ רֵיחַ, אֵלּוּ הַנְּשָׁמוֹת שֶׁהֵם רֵיחַ הָעוֹלָם). “They gave”-meaning they left, as it is said: “And Sihon did not give Israel…” (Bamidbar 21:23) (נָתְנוּ, שָׁבְקוּ כְּמָה דְאַתְּ אָמֵר: וְלֹא נָתַן סִיחוֹן אֶת יִשְׂרָאֵל). As it was taught, Rabbi Yehudah said (דְּתָאנָא אָמַר רִבִּי יְהוּדָה): three camps of ministering angels go every month and every Shabbat to escort the soul to the place of its elevation (שָׁלֹשׁ כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת הוֹלְכִים בְּכָל חֹדֶשׁ וּבְכָל שַׁבָּת לְלַוּוֹת לַנְּשָׁמָה עַד מְקוֹם מַעֲלָתָהּ). And upon whom is it said, “At our doors, all manner of delights”? (וּבְמַאן נוֹקִים: עַל פְּתָחֵינוּ כָּל מְגָדִים) Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): these are the bodies that stand at the openings of the graves to receive their souls (אֵלּוּ הֵן הַגּוּפוֹת שֶׁהֵם עוֹמְדִים בְּפִתְחֵי קְבָרוֹת לְקַבֵּל נִשְׁמָתָן). And Dumah delivers a scroll of account (וְדוּמָ״ה נוֹתֵן פִּתְקָא דְּחֻשְׁבְּנָא), and he proclaims and says (וְהוּא מַכְרִיז וְאוֹמֵר): “Master of the world! New and also old, those who were buried many days ago and those who were buried recently-All of them I have hidden for You, to be summoned forth according to reckoning” (רִבּוֹנוֹ שֶׁל עוֹלָם, חֲדָשִׁים גַּם יְשָׁנִים, אוֹתָם שֶׁנִּקְבְּרוּ מִכַּמָּה יָמִים וְאוֹתָם שֶׁנִּקְבְּרוּ מִזְּמַן מוּעָט, כֻּלָּם צָפַנְתִּי לָךְ לְמֵיפַּק לְהוּ בְּחוּשְׁבְּנָא).

Rabbi Yehudah said in the name of Rav (אָמַר רַב יְהוּדָה אָמַר רַב): in the time to come, the Holy One, blessed be He, will rejoice with the Tzaddikim, to rest His Shekhinta among them, and all will rejoice in that joy (עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמוֹחַ בְּאוֹתוֹ זְמַן עִם הַצַּדִּיקִים, לְהַשְׁרוֹת שְׁכִינָתוֹ עִמָּהֶם וְהַכֹּל יִשְׂמְחוּ בְּאוֹתָהּ שִׂמְחָה). This is what is written: “Hashem will rejoice in His works” (Tehillim 104:31) (הֲדָא הוּא דִכְתִיב: יִשְׂמַח יְיָ בְּמַעֲשָׂיו). Rabbi Yehudah said: in that time, the Tzaddikim will be capable of creating worlds and reviving the dead (אָמַר רִבִּי יְהוּדָה, עֲתִידִים הַצַּדִּיקִים בְּאוֹתוֹ זְמַן לִבְרוֹא עוֹלָמוֹת וּלְהַחֲיוֹת מֵתִים). Rabbi Yosei said to him: but is it not taught, “There is nothing new under the sun”? (Kohelet 1:9) (וְהָתְנַן: אֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ). Rabbi Yehudah said to him: come and hear-when the wicked multiply in the world, the world cannot endure; but when the Tzaddikim are in the world, then the world is sustained (אָמַר לֵיהּ רִבִּי יְהוּדָה, תָּא שְׁמַע: בְּעוֹד שֶׁהָרְשָׁעִים בָּעוֹלָם וְיִרְבּוּ, כָּל הָעוֹלָם אֵינוֹ בְּקִיּוּם; וּכְשֶׁהַצַּדִּיקִים בָּעוֹלָם, אֲזַי הָעוֹלָם מִתְקַיֵּם). And they are destined to revive the dead, as it says: “Old men and old women shall yet sit in the streets of Yerushalayim…” (Zechariah 8:4) (וְעֲתִידִים לְהַחֲיוֹת מֵתִים כִּדְקָאֲמָרָן: עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחוֹבוֹת יְרוּשָׁלַ͏ִם…). At that time, the Tzaddikim will attain perfect knowledge (בְּאוֹתוֹ זְמַן יַשִּׂיגוּ הַצַּדִּיקִים דַּעַת שְׁלֵמָה), for Rabbi Yosei said: on the day that Kudsha Berikh Hu rejoices in His works, the Tzaddikim are destined to know Him in their hearts, and then understanding will increase in their hearts as if they beheld Him with their eyes (דְּאָמַר רִבִּי יוֹסֵי: בְּיוֹמָא דְּיְחֱדֵי קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדוֹי, זְמִינִין אִינוּן צַדִּיקַיָּא לְמִנְדַּע לֵיהּ בְּלִבְּהוֹן, וּכְדֵין יִסְגֵּי סֻכְלְתָנוּ בְּלִבְּהוֹן כְּאִילּוּ חָזוּ לֵיהּ בְּעֵינָא). This is what is written: “And it will be said on that day: Behold, this is our God…” (Yeshayahu 25:9) (הֲדָא הוּא דִכְתִיב: וְאָמַר בַּיּוֹם הַהוּא: הִנֵּה אֱלֹהֵינוּ זֶה וְגו׳). And the joy of the soul in the body will surpass all, for both shall be enduring and together know and attain their Creator and delight in the radiance of the Shekhinta (וּשִׂמְחַת הַנְּשָׁמָה בַּגּוּף יְתֵר מִכֻּלָּם, עַל שֶׁיִּהְיוּ שְׁנֵיהֶם קַיָּימִים וְיִדְעוּ וְיַשִּׂיגוּ אֶת בּוֹרְאָם וְיֵהָנוּ מִזִּיו הַשְּׁכִינָה), and this is the goodness reserved for the Tzaddikim in the World to Come (וְזֶהוּ הַטּוֹב הַגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבֹא). This is what is written: “And these are the generations of Yitzchak son of Avraham” (Bereishit 25:19) (הֲדָא הוּא דִכְתִיב: וְאֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם)-these are the generations of joy and laughter that will be in the world in that time (אֵלּוּ הֵם תּוֹלְדוֹת הַשִּׂמְחָה וְהַשְּׂחוֹק שֶׁיְּהֵא בָּעוֹלָם בְּאוֹתוֹ זְמַן). “Son of Avraham”-this is the soul that merits this and becomes perfected in her level (בֶּן אַבְרָהָם: הִיא הַנְּשָׁמָה הַזּוֹכָה לְכָךְ וְלִהְיוֹת שְׁלֵמָה בְּמַעֲלָתָהּ). “Avraham begot Yitzchak”-the soul gives birth to that joy and laughter in the world (אַבְרָהָם הוֹלִיד אֶת יִצְחָק: הַנְּשָׁמָה מוֹלִידָה הַשִּׂמְחָה וְהַשְּׂחוֹק הַזֶּה בָּעוֹלָם).

Rabbi Yehudah said to Rabbi Ḥiyya (אָמַר רִבִּי יְהוּדָה לְרִבִּי חִיָּיא): that which we have learned, that in the future the Holy One, blessed be He, will make a banquet for the Tzaddikim, what is it? (הָא דְּתָנִינָן דְּעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סְעוּדָה לַצַּדִּיקִים לֶעָתִיד לָבֹא, מַאי הִיא) He said to him: before I went before those holy angels, masters of the Mishnah, this is what I heard (אָמַר לֵיהּ: עַד לָא אֲזְלִית קַמֵּי אִינוּן מַלְאָכִין קַדִּישִּׁין מָארֵי מַתְנִיתִין, הָכִי שְׁמִיעַ לִי), and since I heard that which Rabbi El'azar said, it was settled in my heart (כֵּיוָן דְּשָׁמְעִית הָא דְּאָמַר רִבִּי אֶלְעָזָר, אִתְיְשְׁבָא בְּלִבָּאי). Rabbi El'azar said: the banquet of the Tzaddikim in the World to Come is like that which is written: “They beheld Elohim and ate and drank” (Shemot 24:11) (כְּהַאי דִּכְתִיב: וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתוּ), and this is what was taught: “they are nourished” (וְדָא הוּא דִּתְנַן: נִיזוֹנִין). Rabbi El'azar said: in one place it was taught “they enjoy,” and in another “they are nourished”-what is the difference? (וְאָמַר רִבִּי אֶלְעָזָר: בַּאֲתַר חַד תַּנִּינָן נֶהֱנִין, וּבַאֲתַר אָחֳרָא תַּנִּינָן נִיזּוֹנִין-מַאי בֵּין הַאי לְהַאי) Rather, this is what my father said (אֶלָּא הָכִי אָמַר אֲבוֹי): the Tzaddikim who did not merit as much simply enjoy that radiance, but do not fully attain it (הַצַּדִּיקִים שֶׁלֹּא זָכוּ כָּל כָּךְ נֶהֱנִין מֵאוֹתוֹ זִיו שֶׁלֹּא יַשִּׂיגוּ כָּל כָּךְ); but the Tzaddikim who did merit are nourished until they attain complete apprehension (אֲבָל הַצַּדִּיקִים שֶׁזָּכוּ נִזּוֹנִין עַד שֶׁיַּשִּׂיגוּ הַשָּׂגָה שְׁלֵמָה). And “eating and drinking” is nothing but this-the banquet and nourishment (וְאֵין אֲכִילָה וּשְׁתִיָּה אֶלָּא זוֹ וְזוֹ הִיא הַסְּעוּדָה וְהָאֲכִילָה). And from where do we know this? From Moshe, as it is written: “And he was there with Hashem forty days and forty nights-bread he did not eat and water he did not drink” (Shemot 34:28) (וּמְנָא לָן הָא מִמֹּשֶׁה, דִּכְתִיב: וַיְהִי שָׁם עִם יְיָ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה-לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה). Why? Because he was nourished from another banquet-from that radiance above (מַאי טַעֲמָא מִפְּנֵי שֶׁהָיָה נִזּוֹן מִסְּעוּדָה אַחֶרֶת מֵאוֹתוֹ זִיו שֶׁל מַעְלָה), and so too is the banquet of the Tzaddikim in the World to Come (וּכְהַאי גַּוְנָא סְעוּדָתָן שֶׁל צַּדִּיקִים לֶעָתִיד לָבֹא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): the banquet of the Tzaddikim in the World to Come is to rejoice in His joy (סְעוּדַת הַצַּדִּיקִים לֶעָתִיד לָבֹא לִשְׂמוֹחַ בְּשִׂמְחָתוֹ), as it is written: “The humble will hear and rejoice” (Tehillim 34:3) (הֲדָא הוּא דִּכְתִיב: יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ). Rav Huna said: from here-“Let all who take refuge in You rejoice, they will sing forever” (Tehillim 5:12) (רַב הוּנָא אָמַר מֵהָכָא: וְיִשְׂמְחוּ כָּל חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ). Rabbi Yitzchak said: both are true for the future (אָמַר רִבִּי יִצְחָק: הַאי וְהַאי אִיתָא לֶעָתִיד לָבֹא). And it was taught: Rabbi Yosei said, the wine preserved in its grapes since the six days of Creation-these are ancient things that were not revealed to any man since the world was created and are destined to be revealed to the Tzaddikim in the World to Come (וְתָאנָא אָמַר רִבִּי יוֹסֵי: יַיִן הַמְשׁוּמָר בַּעֲנָבָיו מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית-אֵלּוּ דְּבָרִים עַתִּיקִים שֶׁלֹּא נִגְלוּ לְאָדָם מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם, וַעֲתִידִים לְהִתְגַּלוֹת לַצַּדִּיקִים לֶעָתִיד לָבֹא). And this is the eating and the drinking-certainly, this is it (וְזוֹ הִיא הַשְּׁתִיָּה וְהָאֲכִילָה, וַדַּאי דָּא הִיא).

Rabbi Yehudah son of Rabbi Shalom said (אָמַר רִבִּי יְהוּדָה בְּרִבִּי שָׁלוֹם), if so (אִם כֵּן), what is Leviathan (מַהוּ לִוְיָתָן), and what is the Ox (וּמַהוּ הַשּׁוֹר), as it is written (דִּכְתִיב), “for the produce of the mountains they shall bear for him” (כִּי בוּל הָרִים יִשְׂאוּ לוֹ). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), but behold it is written (וְהָא כְּתִיב), (Isaiah 27): “On that day Hashem shall visit” (בָּעֵת הַהִיא יִפְקוֹד יְיָ), “with His harsh and great and strong sword” (בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה), “upon Leviathan the fleeing serpent” (עַל לִוְיָתָן נָחָשׁ בָּרִיחַ), “and upon Leviathan the twisted serpent” (וְעַל לִוְיָתָן נָחָשׁ עֲקָלָתוֹן), “and He shall slay the tannin that is in the sea” (וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם), behold, here are three (הָא הָכָא תְּלָתָא). Rather, it is a remez (אֶלָּא רֶמֶז), which he hinted at the kingdom (הוּא דְּקָא רָמַז עַל מַלְכְּוָותָא). Rabbi Tanchum said (אָמַר רִבִּי תַּנְחוּם), there is nothing to say (לֵית לְמֵימַר), concerning what the Rabbis said (עַל מַה דְּאָמְרוּ רַבָּנָן), surely so it is (וַדַּאי כָּךְ הִיא). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), I was before Rabbi Yehoshua (אֲנָא הֲוִינָא קַמֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ), and I asked this matter (וְשָׁאִילְנָא הַאי מִלָּה), I said (אָמַרְנָא), this banquet of the Righteous (הַאי סְעוּדָתָא דְּצַדִּיקַיָּא), in the time to come (לֶעָתִיד לָבֹא), if it is so (אִי כָּךְ הוּא), it does not settle in my heart (לָא אִתְיַישְׁבָא בְּלִבָּאִי). For Rabbi El'azar said (דְּהָא אָמַר רִבִּי אֶלְעָזָר), the banquet of the Tzaddikim (סְעוּדַת הַצַּדִּיקִים), in the time to come (לֶעָתִיד לָבֹא), is in this manner (כְּהַאי גַוְונָא), as it is written (דִּכְתִיב), (Exodus 24): “And they beheld the Elohim” (וַיְּחֱזוּ אֶת הָאֱלֹהִים), “and they ate and they drank” (וַיֹּאכְלוּ וַיִּשְׁתּוּ). Rabbi Yehoshua said (אָמַר רִבִּי יְהוֹשֻׁעַ), well has Rabbi El'azar spoken (שַׁפִּיר קָאָמַר רִבִּי אֶלְעָזָר), and so it is (וְכָךְ הוּא). Rabbi Yehoshua also said (עוֹד אָמַר רִבִּי יְהוֹשֻׁעַ), this faith (הַאי מְהֵימְנוּתָא), which the Rabbis spoke (דְּאָמְרוּ רַבָּנָן), to the majority of the world (לְרוּבָּא דְעַלְמָא), that they are invited (דְּזַמִּינִין אִינוּן), to this banquet of Leviathan (בְּהַאי סְעוּדָתָא דְלִוְיָתָן), and that Ox (וְהַהוּא תוֹרָא), and to drink fine wine (וּלְמִשְׁתֵּי חַמְרָא טַב), that was preserved (דְּאִתְנְטַר), from the day the world was created (מִכַּד אִתְבְּרֵי עַלְמָא), they found a verse and expounded it (קְרָא אַשְׁכָּחוּ וְדָרְשׁוּ). As it is written (דִּכְתִיב), (Leviticus 26): “And you shall eat your bread to satisfaction” (וַאֲכַלְתֶּם לַחְמְכֶם לָשׂוֹבַע). For Rabbi Zeira said (דְּאָמַר רִבִּי זֵירָא), all kinds of persuasion (כָּל מִינֵי פִּיתּוּי), the Holy One Blessed Be He used (פִּתָּה הַקָּדוֹשׁ בָּרוּךְ הוּא), upon Yisrael (לְיִשְׂרָאֵל), to return them to the good (לְהַחֲזִירָם לְמוּטָב), and this is greater than all (וְדָא הוּא יַתִּיר מִכֻּלְּהוֹן), for He said to them (דְּאָמַר לְהוּ), “And you shall eat your bread to satisfaction” (וַאֲכַלְתֶּם לַחְמְכֶם לָשׂוֹבַע). But in the curses (וּבַקְּלָלוֹת), (Leviticus 26): “And you shall eat and not be satisfied” (וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ), and this was more difficult for them than all (וְדָא קַשְׁיָא לְהוּ מִכֻּלְּהוּ). Why is this (מַאי טַעֲמָא), for it is written (דִּכְתִיב), (Exodus 16): “Would that we had died” (מִי יִתֵּן מוּתֵנוּ), “by the hand of Hashem in the land of Egypt” (בְּיַד יְיָ בְּאֶרֶץ מִצְּרַיִם) etc. (וְגו׳). Rabbi Zeira said (אָמַר רִבִּי זֵירָא), this teaches (מְלַמֵּד), that because of food (דְּמִשּׁוּם הָאֲכִילָה), they gave over their souls (מָסְרוּ נַפְשָׁם), to die by their hands (לָמוּת בְּיָדָם). When the Holy One Blessed Be He saw (כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא), their desire (תַּאֲוָתָם), He said to them (אָמַר לָהֶם), (Leviticus 26): “If you will listen to the voice of the commandments” (אִם תִּשְׁמְעוּ לְקוֹל הַמִּצְּוֹת), “then you shall eat to satisfaction” (וַאֲכַלְתֶּם לָשׂוֹבַע), in order to settle their minds (כְּדֵי לְהָנִיחַ דַּעְתָּם). In this manner (כְּהַאי גַוְונָא), the Rabbis saw that exile was prolonged (חָמוּ רַבָּנַן דְּגָלוּתָא אִתְמַשַּׁךְ), they agreed upon verses of the Orayta (אִסְתַּכְּמוּ עַל קְרָאֵי דְאוֹרַיְּיתָא), and they said (וְאָמְרוּ), that they are destined to eat and to rejoice (דִּזְמִינִין לְמֵיכַל וּלְמֶחֱדֵי), in the great banquet (בִּסְעוּדָתָא רַבָּה), which Kudsha Berikh Hu will prepare for them (דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְהוּ), and for this reason (וְעַל דָּא), the majority of the world have borne exile (רוּבָּא דְעַלְמָא סָבְלוּ גָלוּתָא), for the sake of that banquet (בְּגִין הַהִיא סְעוּדָתָא).

Rabbi Yoḥanan said (אָמַר רִבִּי יוֹחָנָן), we are not permitted to negate the faith of all this (לֵית לָן לִסְתּוֹר מְהֵימְנוּתָא דְּכֹלָּא), but rather to uphold it (אֶלָּא לְקַיְימָא לֵיהּ), for the Orayta has testified concerning it (דְּהָא אוֹרַיְּיתָא אַסְהִידַת עֲלוֹי), for we know the faith of the Righteous (דְּהָא אֲנַן יָדְעִין מְהֵימְנוּתָא דְצַדִּיקַיָּא), and their longing-what it is (וְכִסּוּפָא דִלְהוֹן מַאי הִיא), as it is written (דִּכְתִיב), (Shir haShirim 1): “We will rejoice and be glad in You” (נָגִילָה וְנִשְׂמְחָה בָךְ), and not in eating (וְלֹא בַאֲכִילָה). “We will remember Your love more than wine” (נַזְכִּירָה דּוֹדֶיךָ מִיָּיִן). And in that banquet in which we are invited (וְהַהִיא סְעוּדָתָא דִּזְמִינִין בָּהּ), may we have a portion to delight in it (יְהֵא לָן חוּלַק לְמֶהֱנֵי מִנָּהּ), and this is the joy and the laughter (וְזוֹ הִיא הַשִּׂמְחָה וְהַשְּׂחוֹק). “And these are the generations of Yitzchak” (וְאֵלֶּה תּוֹלְדוֹת יִצְּחָק), that the Tzaddikim will laugh in the time to come (שֶׁיִּצְּחֲקוּ הַצַּדִּיקִים לֶעָתִיד לָבוֹא). “Avraham begot Yitzchak” (אַבְרָהָם הוֹלִיד אֶת יִצְּחָק), the merit of the Neshama gives birth to this laughter (זַכּוּת הַנְּשָׁמָה מוֹלִיד הַשְּׂחוֹק הַזֶּה), and the joy in the world (וְהַשִּׂמְחָה בָּעוֹלָם).