Daf 136b (דַּף קַל״ו ע״ב)

Rabbi Yehudah opened and said (פָּתַח רִבִּי יְהוּדָה וְאָמַר), (Psalms 134): “Behold, bless Hashem, all servants of Hashem, etc.” (הִנֵּה בָּרְכוּ אֶת יְיָ כָּל עַבְדֵּי יְיָ וְגו׳). This verse has already been established (הַאי קְרָא אוּקְמוּהָ), but come and see (אֲבָל תָּא חֲזֵי): “Behold, bless Hashem”-who are those who are seen to bless Kudsha Berikh Hu? (הִנֵּה בָּרְכוּ אֶת יְיָ, וּמַאן אִינוּן דְּיִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) “All servants of Hashem” (כָּל עַבְדֵּי יְיָ)-because every human being in the world from Yisrael, although all appear to bless Kudsha Berikh Hu, (בְּגִין דְּכָל בַּר נָשׁ בְּעָלְמָא מִיִּשְׂרָאֵל אַף עַל גַּב דְּכֹלָּא יִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), the blessing through which the supernal and lower worlds are blessed-who is it from? (בִּרְכָּתָא דִּבְגִינַיְיהוּ יִתְבָּרְכוּן עִלָּאִין וְתַתָּאִין, מַאן הִיא) That which the servants of Hashem bless Him — and not all of them (הַהִיא דְּבָרְכִין לֵיהּ עַבְדֵּי יְיָ, וְלָא כֻּלְּהוּ). And who are those whose blessing is truly a blessing? (וּמַאן אִינוּן דְּבִרְכָּתְהוֹן בִּרְכְתָּא) “Those who stand in the House of Hashem at night” (הָעוֹמְדִים בְּבֵית יְיָ בַּלֵּילוֹת). These are those who rise at midnight (אִלֵּין אִינוּן דְּקָיְימִין בְּפַלְגוּת לֵילְיָא), and are aroused to engage in the Orayta (וְאִתְעָרֵי לְמִקְרֵי בְּאוֹרַיְּיתָא). These are the ones who stand in the House of Hashem at night (אִלֵּין קָיְימֵי בְּבֵית יְיָ בַּלֵּילוֹת). For then Kudsha Berikh Hu comes to delight with the Righteous in the Garden of Eden (דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא בְּגִנְתָּא דְעֵדֶן). And we are here, standing to be aroused with words of Orayta (וְאֲנַן קָיְימֵי הָכָא לְאִתְעָרָא בְּמִילֵּי דְאוֹרַיְּיתָא). Let us speak words concerning Yitzchak (נֵימָא בְּמִילֵּי דְיִצְחָק), for we are with him now (דְּאֲנַן בֵּיהּ).

Midrash haNe’elam

“And Yitzchak was forty years old” (מִדְרָשׁ הַנֶּעֱלָם: וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה). Rabbi Bo in the name of Rabbi Yosei opened and said (רִבִּי בּוֹ בְּשֵׁם רִבִּי יוֹסֵי פָּתַח וְאָמַר), “Let Him kiss me with the kisses of His mouth…” (שִׁיר הַשִּׁירִים א: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ וְגו׳). With how many levels was the world created? (בְּכַמָּה מַעֲלוֹת נִבְרָא הָעוֹלָם). For we have learned (דְּתָנִינָן): Rabbi Aḥa bar Ya'akov said (אָמַר רִבִּי אַחָא בַּר יַעֲקֹב), everything that Kudsha Berikh Hu created in His worlds (כָּל מַה שֶׁבָּרָא קוּדְשָׁא בְּרִיךְ הוּא בָּעוֹלָמוֹת שֶׁלּוֹ), apart from Himself, was with partnership (חוּץ מִמֶּנּוּ הָיוּ בְּשִׁתּוּף). Did Rabbi Aḥa really say this? Heaven forbid! (וּמִי אָמַר רִבִּי אַחָא הָכִי חַס וְשָׁלוֹם). For in this matter there is much controversy in the world (דְּהָא בְּמִלָּה דָּא יִסְגֵּי פְּלוּגְתָּא בְּעָלְמָא), for if one should say so, then the angels-who are creatures of pure Holy Spirit-would be said to be in partnership too (דְּאִי תֵּימָא הָכִי, הַמַּלְאָכִים שֶׁהֵם נִבְרָאִים רוּחַ הַקֹּדֶשׁ מַמָּשׁ, יוֹמַר שֶׁיֵּשׁ שִׁתּוּף בָּהֶם), but all their forms and ours are equal (הָא כָּל אַפַּיָּיא דִּדְהוֹן וְדִידָן שַׁוְיָין).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), in this matter there is much controversy in the world (בְּמִלָּה דָּא יִסְגֵּי פְּלוּגְתָּא בְּעָלְמָא). For we learned in our Mishnah (דְּהָא תְּנַן בְּמַתְנִיתִין דִּידָן), that everything Kudsha Berikh Hu made, He made like a body and soul (דְּכָל דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא, עֲבַד כְּגוֹן גּוּפָא וְנִשְׁמְתָּא). And if you say that angels have no body, that is true (וְאִי תֵּימָא דְּהָא לֵית גּוּפָא לַמַּלְאָכִים, כָּךְ הוּא). But they cannot perform action (אֲבָל לֵית אִינוּן יָכְלִין לְמֶעְבַּד עֲבִידְתָּא) until that holy Neshamah joins with them (עַד שֶׁיִּשְׁתַּתֵּף בְּהוּ הַהִיא נִשְׁמָתָא קַדִּישָׁא), which is the supernal assistance (דְּהִיא סִיּוּעָא דִּלְעֵילָא). And in this manner, everything He does requires that assistance above from Him (וּבְהַאי גַּוְונֵי כָּל מַאי דְּעֲבִיד אִצְטְרִיךְ לְהַהִיא סִיּוּעָא דִּלְעֵילָא מִנֵּיהּ).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), at that moment when Kudsha Berikh Hu will revive the dead (בְּהַהִיא שַׁעְתָּא דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לַאֲחָיָא מֵתַיָּא), “And behold, in the end all afflictions (or ancient matters) are to be in forty” (וְהָא סוֹפָא כָּל עַקְתִּין (עַתִּיקִין) בְּאַרְבָּעִים לֶהֱוֵי). And a decree is established (וּגְזַר קְיָים), (Deuteronomy 25): “Forty he shall strike him, no more” (אַרְבָּעִים יַכֶּנּוּ לֹא יוֹסִיף). The end of Israel’s wandering in the wilderness-was in the fortieth year (סוֹף הֲלִיכָתָם שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר בִּשְׁנַת הָאַרְבָּעִים). Forty years before resurrection of the body (אַרְבָּעִים שָׁנָה קוֹדֶם תְּחִיַּית הַגּוּף), the Neshamah waits for it in Eretz Yisrael (מַמְתֶּנֶת לוֹ הַנְּשָׁמָה בְּאֶרֶץ יִשְׂרָאֵל). In the fortieth year the bodies will rise from the dust (בִּשְׁנַת הָאַרְבָּעִים יְקוּמוּן הַגּוּפוֹת מֵעַפְרָא). In forty the rain is withheld (בְּאַרְבָּעִים נִכְלָא הַגֶּשֶׁם), as it is written (Bereshit 7): “And the rain was upon the earth forty days” (וַיְהִי הַגֶּשֶׁם עַל הָאָרֶץ אַרְבָּעִים יוֹם), and it is written (Bereshit 7): “And it came to pass at the end of forty days, Noach opened…” (וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ). The time of Israel’s redemption is in the fortieth year (זְמַן גְּאוּלָתָם שֶׁל יִשְׂרָאֵל בִּשְׁנַת הָאַרְבָּעִים הוּא). And in the fiftieth comes the settlement of the world, which is the Jubilee (וּבַחֲמִשִּׁים אֲתָא יִשּׁוּב עַלְמָא, דְּהִיא הַיּוֹבֵל). The return of the Neshamah to the body is in the fortieth year (הַחְזָרַת הַנְּשָׁמָה לַגּוּף בִּשְׁנַת הָאַרְבָּעִים), for it awaited it in Eretz Yisrael (שֶׁהִמְתִּינָה לוֹ בְּאֶרֶץ יִשְׂרָאֵל). This is what is written (הֲדָא הוּא דִּכְתִיב): “And Yitzchak was forty years old” (וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה), that he waited for the body (שֶׁהִמְתִּין לַגּוּף). “In taking Rivkah”-in bringing her into the body prepared for him (בְּקַחְתּוֹ אֶת רִבְקָה, בְּהַכְנָסָתָהּ בַּגּוּף הַמְּזוּמָן לוֹ). At that time when she was brought into him (בְּאוֹתָהּ שָׁעָה בְּהַכְנָסָתָהּ בּוֹ), their desire and longing was only (אֵין תַּאֲוָתָם וְכִסּוּפָם אֶלָּא), to delight in the radiance of the Shekhinta and to be nourished from Her splendor (לֵהָנוֹת מִזִּיו הַשְּׁכִינָה וְלִיזוֹן מִזִּיוָהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): “Let Him kiss me with the kisses of His mouth” (שִׁיר הַשִּׁירִים א: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): “He shall kiss me” he shall sustain me” (יִשָּׁקֵנִי יְפַרְנְסֵנִי), for their provision is only to delight and be nourished from the upper radiance (שֶׁאֵין פַּרְנָסָתָן אֶלָּא לֵהָנוֹת וְלִיזוֹן מִזִּיוָהּ שֶׁל מַעְלָה).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): the end of the verse proves it (סוֹפֵיהּ דִּקְרָא מוֹכַח), for it is written (Song of Songs 1): “For your loves are better than wine” (כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן). The daughter of Betuel, daughter of the daughter of El (בַּת בְּתוּאֵל בַּת בִּתּוֹ שֶׁל אֵל).

Rav Huna said (רַב הוּנָא אָמַר), it is not so (לֹא כָךְ הוּא), for I was once in the coastal towns (וַאֲנָא הֲוִית בִּכְרַכֵּי הַיָּם), and I heard them calling the spinal bone (וְשָׁמַעְנָא דְּהֲווּ קָרָאן לְהַהוּא גַּרְמָא דְּשִׁדְּרָה), that which remains in the grave from the whole body (הַהוּא דְּאִשְׁתָּאַר בְּקִבְרָא מִכָּל גּוּפָא), “Betuel the deceiver” (בְּתוּאֵל רַמָּאָה). I asked about it (שְׁאֵלִית עֲלֵיהּ), they said it resembles the head of a serpent (אָמְרוּ דְּהוּא כְּרֵישָׁא דְחִוְיָא), which is deceitful (דְּאִיהוּ רַמָּאָה), and that bone is more deceitful than all other bones (וְהַהוּא גַּרְמָא הוּא רַמָּאָה מִכָּל שְׁאָר גַּרְמֵי).

For the Tanna taught (דְּתָאַנָא), Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן), why did that bone remain intact more than all others? (הַהוּא גַּרְמָא לָמָּה אִשְׁתָּאַר בְּקִיּוּמָא יְתִיר מִכָּל שְׁאָר גַּרְמֵי) Because it is a deceiver (מִשּׁוּם דְּאִיהוּ רַמָּאָה), and it cannot absorb the sustenance of humans like the other bones (וְלֵית סָבִיל טַעֲמָא דִמְזוֹנָא דִּבְנֵי נָשָׁא כִּשְׁאָר גַּרְמֵי). Therefore it is the strongest of all bones (וּבְגִינֵי כָּךְ הוּא תַקִּיף מִכָּל גַּרְמֵי), and it is from it that the body is rebuilt (וְהוּא לֵיהֱוִי עִקְּרָא דְּגוּפָא אִתְבְּנֵי מִנֵּיהּ). This is what is written: “The daughter of Betuel the Aramean” (הֲדָא הוּא דִכְתִיב: בַּת בְּתוּאֵל הָאֲרַמִּי). And the Tanna said in the name of Rabbi Shim'on (וְתָאַנָא אָמַר רִבִּי שִׁמְעוֹן), he is a deceiver and has always been a deceiver (הוּא רַמַּאי וּמֵעוֹלָם רַמַּאי), and the evil inclination dwells with him, which is a deceiver (וְשָׁכֵן יֵצֶר הָרָע דְּאִיהוּ רַמַּאי). This is what is written: “The daughter of Betuel the Aramean”-a deceitful bone (הֲדָא הוּא דִכְתִיב: בַּת בְּתוּאֵל הָאֲרַמִּי גַּרְמָא רַמָּאָה). From Paddan Aram-“from the yoke of deceivers” (מִפַּדַּן אֲרָם, מִצֶּמֶד רַמָּאִין), as we have learned: a pair of oxen, which is a yoke (כְּדִתְנַן: פַּדְּנָא דְּתוֹרָא שֶׁהוּא צֶמֶד). “Sister of Lavan”-sister of the evil inclination, the Aramean (אֲחוֹת לָבָן, אֲחוֹת יֵצֶר הָרָע הָאֲרַמִּי), as it is taught: in the beginning, when he was defiled with sins and despised in the world, he was called Lot (כְּדִתְנַן: בַּתְּחִלָּה שֶׁהָיָה מְנוּוָל בְּחַטָּאִים בָּזֶה הָעוֹלָם נִקְרָא לוֹט). In the future, when he will no longer be defiled as before, like one who is washed and immersed from his filth, they call him Lavan (לֶעָתִיד לָבוֹא שֶׁלֹּא יְהֵא מְנוּוָל כִּדְבַקְדָּמִיתָא, כְּמָאן דְּסָחֵי וּמַטְבִּיל מְסָאוּבוּתֵיהּ, קָרָאן לֵיהּ לָבָן). In any case, the evil inclination is not abolished from the world (עַל כָּל פָּנִים, אֵין יֵצֶר הָרָע בָּטֵל מִן הָעוֹלָם).

Come and hear (תָּא שְׁמַע), for thus we have established in the Mishnah (דְּהָכִי אֲנַן אוֹקִימְנָא בְּמַתְנִיתָא): the two daughters of Lot-they are the two powers of the body that arouse the evil inclination (שְׁתֵּי בְּנוֹת לוֹט, שֶׁהֵן שְׁתֵּי כֹּחוֹת הַגּוּף הַמְעוֹרְרוֹת לַיֵּצֶר הָרָע). Now that he is no longer so defiled, and has been immersed from his filth, he is called Lavan (עַכְשָׁיו שֶׁאֵינוֹ מְנוּוָל כָּל כָּךְ וְנִטְבַּל מִלִּכְלוּכוֹ, נִקְרָא לָבָן). And those two daughters are not truly nullified (וְאוֹתָן שְׁתֵּי בָּנוֹת אֵינָן בְּטֵלוֹת מַמָּשׁ), as it is written (Bereshit 29): “And to Lavan were two daughters” (הֲדָא הוּא דִכְתִיב: וּלְלָבָן שְׁתֵּי בָנוֹת). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): so it is (כָּךְ הוּא). There it is written: “the elder and the younger” (תַּמָּן כְּתִיב: בְּכִירָה וּצְעִירָה), and here it is written: “the greater and the lesser” (וְהָכָא כְּתִיב: גְּדוֹלָה וּקְטַנָּה).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): but they do not have power to do evil and to stir the evil inclination as at first (אֲבָל אֵינָן בְּכֹחַ לַעֲשׂוֹת רָע וּלְהִתְעוֹרֵר לַיֵּצֶר הָרָע כְּמִתְחִלָּה). As it is implied from what is written: “The name of the greater was Leah”-for Leah had power and wickedness (מַשְׁמַע דִּכְתִיב: שֵׁם הַגְּדוֹלָה לֵאָה, שֶׁלֵּאָה מִכֹּחָהּ וּמֵרִשְׁעָתָהּ). “And the name of the lesser was Rachel”-who had no arousing power (וְשֵׁם הַקְּטַנָּה רָחֵל, שֶׁאֵין בָּהּ כֹּחַ הַמִּתְעוֹרֵר), as it says (Isaiah 53): “As a sheep before her shearers is mute” (כְּמָה דְּאַתְּ אָמֵר: וּכְרָחֵל לִפְנֵי גוֹזְזֶיהָ נֶאֱלָמָה).

Rav Huna said (אָמַר רַב הוּנָא): this is the evil inclination and his two daughters, changed from what they were originally (זֶה יֵצֶר הָרָע וּשְׁתֵּי בְּנוֹתָיו, מִתְחַלְּפוֹת מִכְּמוֹ שֶׁהָיוּ בָּרִאשׁוֹנָה). At first, Lot-cursed and defiled (בַּתְּחִלָּה: לוֹט, מְקוּלָּל מְנוּוָל); now, Lavan-whitened, no longer cursed or defiled in his defilement as before (עַכְשָׁיו: לָבָן, מְלוּבָּן, שֶׁאֵינוֹ מְקוּלָּל וּמְנוּוָל בְּנִיווּלוֹ כְּבָרִאשׁוֹנָה). At first, his two daughters were strong, each with her own power (בַּתְּחִלָּה: שְׁתֵּי בְנוֹתָיו חֲזָקוֹת, כָּל אַחַת וְאַחַת בְּכֹחָהּ); and now, “the name of the greater was Leah”-Leah without power, Leah without strength, Leah from her former deeds (וְעַכְשָׁיו: שֵׁם הַגְּדוֹלָה לֵאָה, לֵאָה בְּלֹא כֹּחַ, לֵאָה בְּלֹא חִזּוּק, לֵאָה מִמַּעֲשֶׂיהָ הָרִאשׁוֹנִים); “and the name of the lesser Rachel,” as we said, not as they were at first (וְשֵׁם הַקְּטַנָּה רָחֵל, כִּדְקָאֲמָרָן, וְלֹא כְּמוֹ שֶׁהָיוּ בָּרִאשׁוֹנָה).

Rabbi Acha bar Ya'akov said (אָמַר רִבִּי אַחָא בַּר יַעֲקֹב), come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב): “And Yitzchak entreated Hashem opposite his wife, for she was barren” (וַיֶּעְתַּר יִצְחָק לַה׳ לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִיא) (Bereshit 25).

Rabbi Acha said (אָמַר רִבִּי אַחָא), why was she barren? (מִפְּנֵי מָה הִיא עֲקָרָה), because the Evil inclination is not found in strength in the world (מִפְּנֵי שֶׁיֵּצֶר הָרָע אֵינוֹ נִמְצָא בְּכֹחוֹ בָּעוֹלָם), and for this reason procreation is not found except through prayer (וְעַל כָּךְ אֵין נִמְצָא פְּרִיָּה וּרְבִיָּה זוּלָתִי בַּתְּפִלָּה). What is written? “And Hashem was entreated of him, and Rivkah his wife conceived” (מַה כְּתִיב: וַיֵּעָתֶר לוֹ ה׳ וַתַּהַר רִבְקָה אִשְׁתּוֹ). Once the Evil inclination is aroused (כֵּיוָן שֶׁמִּתְעוֹרֵר יֵצֶר הָרָע), then procreation is found (נִמְצָא פְּרִיָּה וּרְבִיָּה).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), if so, what is the distinction between this world and that time? (אִם כֵּן מַה הֶפְרֵשׁ בֵּין הָעוֹלָם הַזֶּה לְאוֹתוֹ הַזְּמַן). And further, the verse states that Kudsha Berikh Hu did it (וְעוֹד דְּהָא קְרָא קָאָמַר דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד).

Rabbi Aḥa said (אָמַר רִבִּי אַחָא), it is so (כָּךְ הוּא): Kudsha Berikh Hu aroused him for that matter of Zivug (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר לֵיהּ לְהַהוּא עִנְיָינָא דְּצָרִיךְ לְזִוּוּגָא), and not at all times is it always with man as it is now (וְלֹא לְכָל שַׁעְתָּא דִּיהֵא תָּדִיר עִם בַּר נָשׁ כְּמוֹ כְּעָן), for now it is constantly found and men sin in it (דְּאִיהוּ אִשְׁתַּכַּח תָּדִיר וְחָטָאן בֵּיהּ בְּנֵי נָשָׁא), but for that Zivug alone (אֶלָּא לְהַהוּא זִוּוּגָא בִּלְחוֹדוֹי). That one-and the arousal is an arousal of Kudsha Berikh Hu (הַהִיא, וְאִתְעֲרוּתָא אִתְעֲרוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לֶהֱוֵי). This is what is written (הֲדָא הוּא דִּכְתִיב): (Ezekiel 36): “And I will remove the heart of stone from your flesh and give you a heart of flesh” (וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר). What is “a heart of flesh”? (מַהוּ לֵב בָּשָׂר). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), a heart to bring forth flesh and not for any other thing (לֵב לְהוֹצִּיא בָּשָׂר וְלֹא לְדָבָר אַחֵר).

Rabbi Yitzchak son of Rabbi Yosei was coming from Cappadocia to Lod (רִבִּי יִצְחָק בְּרִבִּי יוֹסֵי הֲוָה אָתֵי מִקַּפּוֹטְקִיָּא לְלוֹד), and met Rabbi Yehudah (פָּגַע בֵּיהּ רִבִּי יְהוּדָה). Rabbi Yitzchak said to him (אָמַר לֵיהּ רִבִּי יִצְחָק): do you say that our colleagues, the sages of the Mishnah, were aroused to this matter-that the Evil inclination is removed from the world only at the time of Zivug? (תֹּאמַר דַּחֲבֵירָנָא חַכִּימֵי מַתְנִיתָּא אִתְעָרוּ לְהַאי עִנְיָינָא, דְּיִצֶּר הָרָע יִתְנְשֵׁי מִן עַלְמָא בַּר הַהִיא שַׁעְתָּא לְזִיוּוּגָא). He said to him (אָמַר לֵיהּ): by your life, the Evil inclination is as necessary to the world as rain is to the world (חַיְּיךָ, הָכִי אִצְטְרִיךְ יֵצֶר הָרָע לָעוֹלָם כְּמִטְרָא לָעוֹלָם), for were it not for the Evil inclination, the joy of learning would not be (דְּאִלְמָלֵא יֵצֶר הָרָע, חֶדְוָותָא דִשְׁמַעְתָּא לָא לֶהֱוֵי), but it does not defile as before to cause sin through it (אֲבָל לָא מְנַוְולָה כְּקַדְמִיתָא לְמֶחֱטֵי בֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב), (Isaiah 11): “They shall not hurt nor destroy in all My holy mountain…” (לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי וְגו׳).

Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן): that is the heart wherein the Evil inclination dwells (הוּא לִבָּא דִּמְדוֹרֵיהּ דְּיִצֶּר הָרָע בֵּיהּ). Rabbi Eliezer said (רִבִּי אֱלִיעֶזֶר אוֹמֵר): a good heart is the foundation of body and soul (לִבָּא טָבָא, בִּנְיָינָא דְּגוּפָא וְנִשְׁמְתָּא), and therefore it is written (וּבְגִין כָּךְ כְּתִיב), (Deuteronomy 6): “And you shall love Hashem your God with all your heart” (וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ), for that is the root of all (דְּהוּא עִקָּרָא דְּכֹלָּא). When Rav Kahana came, he said (כַּד אֲתָא רַב כַּהֲנָא אָמַר): thus they say in the name of the masters of the Mishnah (הָכִי אָמְרִין מִשְּׁמֵיהוֹן דְּמָארֵי מַתְנִיתָּא): there are two bodily organs (תְּרֵי בִּנְיָינִין דְּגוּפָא אִינוּן): the liver and the heart (כַּבְדָא וְלִבָּא). For Rabbi Shim'on said in the name of Rabbi Yehudah (דְּאָמַר רִבִּי שִׁמְעוֹן אָמַר רִבִּי יְהוּדָה): the liver and the heart govern the body in all directions of its limbs (כַּבְדָא וְלִבָּא אִינוּן מְנַהֲגֵי גוּפָא בְּכָל סִטְרֵי אֵבָרָוִי), the governance of the head is the brain (מְנַהֲגָא דְּרֵישָׁא מוֹחָא). But as to the body-there are two (אֲבָל דְּגוּפָא אִינוּן תְּרֵין), the first is the liver (וְקַדְמָאָה הוּא כַּבְדָא), the second is the heart (תִּנְיָינָא לִבָּא). And this is what is written in the passage (וְהַיְינוּ דִּכְתִיב בְּפָרְשָׁתָא), (Bereshit 25): “And the children struggled within her” (וַיִּתְרוֹצְצוּ הַבָּנִים בְּקִרְבָּהּ)-these are the two organs of the body (אִלֵּין תְּרֵין בִּנְיָינֵי דְּגוּפָא). What is the reason for “And the children struggled”? (מַאי טַעֲמָא: וַיִּתְרוֹצְצוּ) Because from the heart (מִשּׁוּם דְּלִבָּא), the Evil inclination had been removed (אִתְנְשֵׁי מִנֵּיהּ יֵצֶר הָרָע). “And they struggled” (וַיִּתְרוֹצְצוּ), it should have said “they asked” (וַיִּשְׁלָיוּ מִבָּעֵי לֵיהּ). Rather, Rav Huna said (אֶלָּא אָמַר רַב הוּנָא): “And they struggled”-they broke, meaning their strength and power were broken (וַיִּתְרוֹצְצוּ וַיִּשְּׁבְרוּ, כְּלוֹמַר נִשְׁבַּר כֹּחָם וְחֵילָם). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), what does the body say? (הַגּוּף מַהוּ אוֹמֵר) “If so, why am I thus? Why was I created?” (אִם כֵּן לָמָּה זֶה אָנֹכִי, וְלָמָּה נִבְרֵאתִּי). Immediately (מִיָּד), (Bereshit 25): “She went to inquire of Hashem” (וַתֵּלֶךְ לִדְרשׁ אֶת יְיָ). (Bereshit 25): “And Hashem said to her, two nations are in your womb…” (וַיֹּאמֶר יְיָ לָהּ: שְׁנֵי גוֹיִם בְּבִטְנֵךְ…). These are the two proud powers: the liver and the heart (אֵלּוּ הַשְּׁנֵי גֵאִים: הַכָּבֵד וְהַלֵּב). Rabbi Yosei said (רִבִּי יוֹסֵי אָמַר): the brain and the heart (הַמּוֹחַ וְהַלֵּב).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): the brain is not included (הַמּוֹחַ אֵין בִּכְלַל זֶה), for it says “in your womb,” and the brain is not in the womb but in the head (מַשְׁמַע דִּכְתִיב בְּבִטְנֵךְ, וְהַמּוֹחַ אֵין בַּבֶּטֶן אֶלָּא בָּרֹאשׁ). “And two nations from your innards…” (וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ…), “and the elder shall serve the younger” (וְרַב יַעֲבֹד צָּעִיר)-this is the liver, which is great and large (זֶהוּ הַכָּבֵד שֶׁהוּא רַב וְגָדוֹל), and serves before the heart (וְהוּא מְשַׁמֵּשׁ לִפְנֵי הַלֵּב). For Rabbi Yehudah said (דְּאָמַר רִבִּי יְהוּדָה): the liver absorbs the blood and uses it before the heart (הַכָּבֵד קוֹלֵט הַדָּם וּמְשַׁמֵּשׁ בּוֹ לִפְנֵי הַלֵּב). (Bereshit 25): “And the first came out red” (וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי).

Rav Kahana said (אָמַר רַב כַּהֲנָא): the liver is the first, and it is red (הַכָּבֵד הוּא הָרִאשׁוֹן וְהוּא אַדְמוֹנִי). Why is it red? Because it absorbs the blood first (לָמָּה הוּא אַדְמוֹנִי עַל שֶׁבּוֹלֵעַ אֶת הַדָּם תְּחִלָּה). Rabbi Eliezer said (רִבִּי אֱלִיעֶזֶר אוֹמֵר): why is he called “first”? Because he is the first to absorb blood from all food (עַל שֶׁהוּא רִאשׁוֹן לִבְלוֹעַ הַדָּם מִכָּל הַמַּאֲכָל), and he is the first for blood but not for formation (וְהוּא רִאשׁוֹן לַדָּם, אֲבָל לֹא לַיְצִירָה). And in whom is fulfilled “and the elder shall serve the younger”? (וּבְמַאן נוֹקִים: וְרַב יַעֲבוֹד צָּעִיר) In that he is greater in size than the heart, but serves the heart (עַל שֶׁהוּא רַב וְגָדוֹל בְּשִׁעוּרוֹ מִן הַלֵּב, וְהוּא עוֹבֵד לַלֵּב).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): why did this section come? (לָמָּה אֲתָא פָּרְשָׁתָא דָא) To show the people of the world that even though perfection may exist on earth (אֶלָּא לְאַחֲזָאָה לִבְנֵי עַלְמָא דְּאַף עַל גַּב דְּהַהִיא שְׁלֵימוּתָא לֶהֱוֵי בְּאַרְעָא), the way and nature of the world is not changed (אָרְחֵיהּ וְטִבְעֵיהּ דְּעַלְמָא לָא אִשְׁתַּנֵּי). Rabbi Yissa said (רִבִּי יִיסָא אָמַר): come and see-the liver is the “hunter,” it hunts with its mouth (בּוֹא וּרְאֵה, הַכָּבֵד הוּא הַצַּיִד, וְהוּא צַּיִד בְּפִיו); and the heart is the thinker (וְהַלֵּב הוּא הַחוֹשֵׁב), and it is written (Bereshit 25): “dwelling in tents” (יוֹשֵׁב אֹהָלִים), that is what is written (הֲדָא הוּא דִכְתִיב), (Bereshit 28): “And Ya'akov cooked a stew” (וַיָּזֶד יַעֲקֹב נָזִיד)-he who contemplates thoughts (חוֹשֵׁב מַחֲשָׁבוֹת), who occupies and exchanges in Torah (נוֹשֵׂא וְנוֹתֵן בַּתּוֹרָה). “And Ya'akov cooked a stew” (וַיָּזֶד יַעֲקֹב נָזִיד).

Rabbi Ba in the name of Rabbi Aḥa said (רִבִּי בָּא בְּשֵׁם רִבִּי אַחָא אָמַר), the nature of the world never changes (לְעוֹלָם טִבְעוֹ שֶׁל עוֹלָם אֵינוֹ מִשְׁתַּנֶּה). Come and see (בֹּא וּרְאֵה), what is written: “And Ya'akov cooked a stew” (מַה כְּתִיב: וַיָּזֶד יַעֲקֹב נָזִיד), as you say: “which they schemed against them” (אֲשֶׁר זָדוּ עֲלֵיהֶם), and its Targum is “which they considered” (וְתַרְגּוּמוֹ דְּחֲשִׁיבוּ). Meaning, the heart contemplates and meditates upon the Torah in knowledge of its Creator (כְּלוֹמַר: הַלֵּב חוֹשֵׁב וּמְהַרְהֵר בַּתּוֹרָה בִּידִיעַת בּוֹרְאוֹ). What is written? “And Esav came from the field, and he was weary” (מַה כְּתִיב: וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה, וְהוּא עָיֵף). The liver, whose nature is to go out and hunt prey with its mouth to swallow and does not find-he is called weary (הַכָּבֵד שֶׁדֶּרֶךְ טִבְעוֹ לַצֵּאת וְלָצוּד צַיִד בְּפִיו לִבְלוֹעַ וְאֵינוֹ מוֹצֵא, נִקְרָא עָיֵף). And he says to the heart: while you are meditating on these matters, on words of Torah, meditate on food and drink to sustain your body (וְהוּא אוֹמֵר לַלֵּב: עַד שֶׁאַתָּה מְהַרְהֵר בִּדְבָרִים אֵלּוּ בִּדְבְרֵי תּוֹרָה, הַרְהֵר בַּאֲכִילָה וּבִשְׁתִּיָּה לְקַיֵּים גוּפְךָ). This is what is written (הֲדָא הוּא דִכְתִיב): “And Esav said to Ya'akov, Pour into me now from that red red” (וַיֹּאמֶר עֵשָׂו אֶל יַעֲקֹב: הַלְעִיטֵנִי נָא מִן הָאָדוֹם הָאָדוֹם הַזֶּה), “for thus is my way: to swallow blood and pass it to the other limbs” (כִּי כֵן דַּרְכִּי לִבְלוֹעַ הַדָּם וּלְשַׁלֵּחַ לִשְׁאָר הָאֵבָרִים). “For I am weary”-without eating and drinking (כִּי עָיֵף אָנֹכִי, בְּלֹא אֲכִילָה וּשְׁתִיָּה). And the heart says: Give me the first and best of whatever you swallow-give me your birthright (וְהַלֵּב אוֹמֵר: תֵּן לִי הָרִאשׁוֹן וְהַמֻּבְחָר מִכֹּל מַה שֶּׁתִּבְלַע, תֵּן לִי בְּכוֹרָתְךָ). This is what is written: “Sell me this day your birthright” (הֲדָא הוּא דִכְתִיב: מִכְרָה כַּיּוֹם אֶת בְּכוֹרָתְךָ לִי), the first portion of desire (קוֹנְמִיתָא דְּתָאִיבָא). Until the heart meditates and considers the food, the liver swallows (עַד שֶׁהַלֵּב מְהַרְהֵר וְחוֹשֵׁב בַּמַּאֲכָל, בּוֹלֵעַ הַכָּבֵד). For were it not for that desire and meditation of the heart in food, the liver and limbs could not swallow (דְּאִלְמָלֵי הַהוּא כִּסּוּפָא וְהִרְהוּרָא דְּלִבָּא בַּמַּאֲכָל, לָא יוּכְלוּ הַכָּבֵד וְהָאֵבָרִים לִבְלוֹעַ). For Rabbi Yosei said (דְּאָמַר רִבִּי יוֹסֵי): this is the way of servants-they do not eat until the master eats (כֵּן דֶּרֶךְ הָעֲבָדִים: שֶׁאֵינָם אוֹכְלִים עַד שֶׁהָאָדוֹן אוֹכֵל).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): it is written afterward (כְּתִיב לְאַחַר כֵּן): “And Ya'akov gave Esav bread and lentil stew” (וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים). What are lentils? Round like a skull (מַהוּ עֲדָשִׁים סְגַלְגַּלִּין כְּגוּלְגַּלְתָּא), and the sphere turns through the world (וְגַלְגַּלָּא סָבִיב בְּעַלְמָא), meaning: his way is not changed (כְּלוֹמַר: דְּלָא אִתְנְשֵׁי מֵאָרְחֵיהּ). So it is with man (כָּךְ הוּא בַּר נָשׁ), at that time-even though all that goodness, glory, and wholeness might be-still, the way of the world to eat and drink does not change (בְּהַהוּא זִמְנָא, אַף עַל גַּב דְּכָל הַהוּא טִיבוּ וִיקָר וּשְׁלֵימוּתָא לֶהֱוֵי, אָרְחֵיהּ דְּעַלְמָא לְמֵיכַל וּלְמִשְׁתֵּי לָא יִתְנְשֵׁי).

Mishnah: we learned that the four winds of the world blow (מַתְנִיתִין: תְּנַן: אַרְבַּע רוּחוֹת הָעוֹלָם מְנַשְּׁבָן), and Kudsha Berikh Hu will in the future arouse one wind to reconstitute the body (וְעָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְהִתְעוֹרֵר רוּחַ אֶחָד לְקַיֵּים הַגּוּף), and it will be composed of the four winds (שֶׁיְהֵא כְּלוּל מִד׳ רוּחוֹת). This is what is written (הֲדָא הוּא דִכְתִיב): (Ezekiel 37): “From the four winds, come, O spirit” (מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ). It does not say “in four,” but “from four” (בְּאַרְבַּע לָא כְּתִיב, אֶלָּא מֵאַרְבַּע רוּחוֹת הָעוֹלָם), that it will be composed of all four (שֶׁיְהֵא כָּלוּל מֵאַרְבַּעְתָּם). And the Tanna taught (וְתָאנָא): that wind is the same spirit that gives birth, eats, and drinks (אוֹתוֹ הָרוּחַ הוּא רוּחַ הַמּוֹלִיד, הוּא הָרוּחַ הָאוֹכֵל וְשׁוֹתֶה). And there is no difference between this world and the days of Mashiach but only the subjugation to kingdoms (וְאֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ, אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבָד). And there is no difference between this world and the resurrection of the dead except for purity and knowledge (וְאֵין בֵּין הָעוֹלָם הַזֶּה לִתְחִיַּית הַמֵּתִים אֶלָּא נְקִיּוּת וְהַשָּׂגַת יְדִיעָה). Rav Naḥman said: and long life (רַב נַחְמָן אָמַר: וַאֲרִיכוּת יָמִים).

Rabbi Yosef said (אָמַר רַב יוֹסֵף): are the days of Mashiach and resurrection of the dead not one? (וְכִי יְמוֹת הַמָּשִׁיחַ וּתְחִיַּית הַמֵּתִים לָאו חַד הוּא) He said to him (אָמַר לֵיהּ): No (לֹא), for we learned (דִּתְנַן): the building of the Temple comes before the ingathering of exiles (בֵּית הַמִּקְדָּשׁ קוֹדֵם לְקִבּוּץ גָּלוּיוֹת), the ingathering of exiles before the resurrection (קִבּוּץ גָּלוּיוֹת קוֹדֵם לִתְחִיַּית הַמֵּתִים), and the resurrection is the last of all (וּתְחִיַּית הַמֵּתִים הוּא אַחֲרוֹן שֶׁבְּכֻלָּם). From where do we know this? (מִנָּא לָן) For it is written (Psalms 147): “Hashem builds Jerusalem, the outcasts of Israel He will gather” (בּוֹנֵה יְרוּשָׁלַ͏ִם יְיָ, נִדְחֵי יִשְׂרָאֵל יְכַנֵּס), “He heals the brokenhearted, and binds up their wounds” (הָרוֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם)-this is resurrection (זוֹ הִיא תְּחִיַּית הַמֵּתִים), which is healing the broken hearted over their dead (שֶׁהִיא הָרְפוּאָה לִשְׁבוּרֵי לֵב עַל מֵתֵיהֶם). “Hashem builds Jerusalem” comes first (בּוֹנֵה יְרוּשָׁלַ͏ִם תְּחִלָּה), then “He gathers the outcasts of Israel” (וְאַחֲרָיו נִדְחֵי יִשְׂרָאֵל יְכַנֵּס), and “He heals the brokenhearted” is last of all (וְהָרוֹפֵא לִשְׁבוּרֵי לֵב אַחֲרוֹן עַל הַכֹּל).

We learned: forty years before the ingathering of exiles comes the resurrection of the dead (תְּנַן, מ׳ שָׁנָה קוֹדֶם הַקִּבּוּץ גָּלֻיּוֹת לִתְחִיַּית הַמֵּתִים), as we say: “And Yitzchak was forty years old” (כִּדְאַמְרִינָן: וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה). These forty years-what is their purpose? (הַאי מ׳ שָׁנָה, מַאי עֲבִידְתַּיְיהוּ) Rav Kahana said in the name of Rabbi Broka (אָמַר רַב כַּהֲנָא אָמַר רִבִּי בְּרוֹקָא): from the ingathering of exiles until the resurrection of the dead-how many afflictions! how many wars will be stirred against Yisrael! (מִקִּבּוּץ גָּלֻיּוֹת עַד תְּחִיַּית הַמֵּתִים, כַּמָּה צָּרוֹת, כַּמָּה מִלְחָמוֹת יִתְעוֹרְרוּ עַל יִשְׂרָאֵל), and fortunate is he who escapes from them (וְאַשְׁרֵי הַנִּמְלַט מֵהֶם), as it is written (Daniel 12): “At that time, your people shall escape-all who are found written in the book” (דִּכְתִיב: בָּעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל הַנִּמְצָא כָּתוּב בַּסֵּפֶר). Rabbi Yehudah said from here (רִבִּי יְהוּדָה אָמַר מֵהָכָא): “Many will be refined, whitened, and purified” (יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים). Rabbi Yitzchak said from here (רִבִּי יִצְחָק אָמַר מֵהָכָא), (Zechariah 13): “And I will refine them as silver is refined, and test them as gold is tested” (וּצְרַפְתִּים כִּצְּרוֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחוֹן אֶת הַזָּהָב). And in those days, they will be days of which it is said (Ecclesiastes 12): “I have no pleasure in them” (וּבְאוֹתָם הַיָּמִים יֹאמְרוּ: אֵין לִי בָּהֶם חֵפֶץ). And from the time the afflictions pass until the resurrection of the dead-forty years (וּמִשָּׁעָה שֶׁיַּעַבְרוּ הַצָּרוֹת עַד תְּחִיַּית הַמֵּתִים: מ׳ שָׁנָה).

Rav Huna said (רַב הוּנָא אָמַר): come and see (תָּא חֲזֵי), (Joshua 5): “For forty years the children of Yisrael walked in the wilderness… because they did not listen to the voice of Hashem” (כִּי אַרְבָּעִים שָׁנָה הָלְכוּ בְּנֵי יִשְׂרָאֵל בַּמִּדְבָּר… אֲשֶׁר לֹא שָׁמְעוּ בְּקוֹל יְיָ), so too here (כְּהַאי גַוונָא הָכָא). Rabbi Yosef said (אָמַר רִבִּי יוֹסֵף): they all said one thing (כָּל אִלֵּין חַד מִלָּה אָמְרוּ), and at the end of the forty years, when the afflictions will pass and the wicked will perish, the dead who dwell in dust will live (וּלְסוֹף מ׳ שָׁנָה, שֶׁהַצָּרוֹת יַעַבְרוּ וְהָרְשָׁעִים יִכְלוּ, יִחְיוּ הַמֵּתִים שׁוֹכְנֵי עָפָר). What is the reason? Because it is written (Nahum 1): “Affliction shall not rise a second time” (מַאי טַעֲמָא: מִשּׁוּם דִּכְתִיב: לֹא תָקוּם פַּעֲמַיִם צָּרָה), enough for them what they have already suffered (וְדַי לָהֶם בַּמֶּה שֶׁעָבְרוּ). And from the time of the resurrection of the dead, the world will be settled in its fullness (וּמִזְּמַן תְּחִיַּית הַמֵּתִים: יִתְיָשֵׁב עָלְמָא בְּיִשּׁוּבוֹ), as it is written (Zechariah 14): “On that day Hashem will be One and His Name One” (בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד).

Rabbi El'azar ben Arakh was sitting (רַבִּי אֶלְעָזָר בֶּן עֲרָךְ, הֲוָה יָתִיב), and was greatly distressed in his soul (וְהֲוָה קָא מִצְטַעֵר בְּנַפְשׁוֹי טָפֵי). He came before Rabbi Yehoshua (עָאַל לְקָמֵיהּ רַבִּי יְהוֹשֻׁעַ). He said to him (אָמַר לֵיהּ): behold, the light of the world is darkened-why is there darkness? (חֵיזוּ: נְהִירוּ בּוּצִּינָא דְּעָלְמָא, לָמָה חֲשׁוֹכָן). He said to him (אָמַר לֵיהּ): behold, and be in great awe (חֵיזוּ, וּדְחִילוּ סַגִּי עָאַל בֵּי), for I see what our Friends, the masters of the Mishnah, have been aroused to (דְּהָא אֲנָא חֲמֵי מָה דְּאִתְעַרְוּ חַבְרָנָא מָארֵי מַתְנִיתָּא), for upon them rests the Holy Spirit (דְּשָׁרַת עֲלָיְיהוּ רוּחַ קַדִּישִׁין). And their awakening is that in the sixth millennium will be the redemption (וְהַהוּא דְּאִתְעֲרוּ, דְּבְשִׁתָּאֵי יְהֵא פּוּרְקָנָא, שָׁפִּיר). But I see a longer path upon those who dwell in the dust (אֲבָל אֲנָא חֲמֵי אוֹרְכָּא יְתֵירָא עַל אִינוּן דָּיְירֵי עַפְרָא), for in the year 5408 (1647-1648) from creation (דִּבְאֶלֶף שְׁתִיתָּאֵי, לִזְמַן אַרְבַּע מֵאוֹת וּתְמַנְיָא שְׁנִין מִנֵּיהּ), all who dwell in the dust shall rise in their standing (יִהְיוּ קָיְימִין כָּל דָּיְירֵי עַפְרָא בְּקִיּוּמֵיהוֹן). And for this reason our Friends were aroused regarding the verse (וּבְגִינֵי כָּךְ אִתְעָרוּ חֲבֵירָנָא), calling them “Bnei Ḥet” (עַל פְּסוּקָא דְּקָרָא לוֹן בְּנֵי חֵת), meaning that they would awaken after 408 years (חֵ''ת, דְּיִתְעָרוּן לְחֵ''ת שָׁנָה). And this is what is written (וְהַיְינוּ דִכְתִיב), (Leviticus 25): “In this year of Jubilee, you shall return each man to his inheritance” (בִּשְׁנַת הַיּוֹבֵל הַזֹּאת, תָּשׁוּבוּ אִישׁ אֶל אֲחֻזָּתוֹ). When “this-Ha-Zot” will be complete-that is, 5408 (1647-1648) then “each man shall return to his inheritance,” to his Neshamah, which is his inheritance and portion (כְּשֶׁיִּשְׁתַּלֵּם הַזֹּאת, שֶׁהִיא חֲמֵשֶׁת אֲלָפִים וְאַרְבַּע מֵאוֹת וּתְמַנְיָא, תָּשׁוּבוּ אִישׁ אֶל אֲחֻזָּתוֹ, אֶל נִשְׁמָתוֹ, שֶׁהִיא אֲחֻזָּתוֹ וְנַחֲלָתוֹ).

Rabbi Yehoshua further said (עוֹד אָמַר רִבִּי יְהוֹשֻׁעַ), do not let this be difficult in your eyes (לֹא תִּקְשֵׁי לָךְ הַאי), for we have learned (דְּהָא תָּנִינָן): There are three groups: [one] of the completely righteous (Tzadikim gemurim), and [one] of the completely wicked (Resha'im gemurim), and [one] of the intermediate (Beinonim) (ג' כִּתּוֹת הֵן: שֶׁל צַדִּיקִים גְּמוּרִים, וְשֶׁל רְשָׁעִים גְּמוּרִים, וְשֶׁל בֵּינוֹנִים). The complete Tzaddikim will rise in the resurrection of the dead of Eretz Yisrael (צַדִּיקִים גְּמוּרִים יְקוּמוּן בְּקִימָה שֶׁל מֵתֵי אֶרֶץ יִשְׂרָאֵל), many years before now (מֵהַיּוֹם כַּמָּה שָׁנִים), for they precede at the beginning, in the fortieth year of the ingathering of the exiles (שֶׁהֵם קוֹדְמִים בַּתְּחִלָּה בִּשְׁנַת הָאַרְבָּעִים שֶׁל קִבּוּץ גָּלֻיּוֹת). And all the others, in the time of 408 years of the sixth millennium (וְהָאַחֲרוֹנִים כֻּלָּם לִזְמַן אַרְבַּע מֵאוֹת וּשְׁמוֹנֶה שָׁנָה לְאֶלֶף הַשִּׁשִּׁי), as we have said (כִּדְקָאֲמָרָן). Who will merit that length (מַאן יִזְכֶּה לְהַאי אָרְכָּא)? Who will endure in the keeping of his religion during that time? (מַאן יִתְקַיֵּים בְּקִיּוּם דָּתֵיהּ בֵּין הַאי זִמְנָא) And over this I am distressed in my soul (וְעַל דָּא אִצְטַּעֵירְנָא בְּנַפְשָׁאי). He said to him (אָמַר לֵיהּ), Rabbi, have we not learned (רִבִּי, הָא תָּנִינָן): (Bereshit 1): “Let there be light”-let there be a secret (יְהִי אוֹר, יְהִי רָ״ז). He returned and said (חָזַר וְאָמַר): with Teshuvah, all is advanced (בִּתְשׁוּבָה יִתְקַדַּם כֹּלָּא). Rabbi Yehoshua said (אָמַר רִבִּי יְהוֹשֻׁעַ), had you not said this, I would have shut the mouths of all who hope for redemption every day (אִי לָאו דְּאֲמַרְתְּ הָכִי, אַחְסִימְנָא פּוּמִין לְמִצְפֵּי פּוּרְקָנָא כָּל יוֹמָא), As it is written (דִּכְתִיב), (Isaiah 33): “A wealth of salvations” (חֹסֶן יְשׁוּעוֹת). What are “salvations”? These are they who await salvations every day (מַהוּ יְשׁוּעוֹת אֵלּוּ הַמְצַּפִּים יְשׁוּעוֹת בְּכָל יוֹם). What was the opinion of Rabbi El'azar? (מָה הוּא דַעְתּוֹי דְּרִבִּי אֶלְעָזָר)

It is that which is written (הַיְינוּ דִכְתִיב) (Daniel 12): “And many of those who sleep in the dust of the earth shall awake” (וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ). “Many”, as it is written, “from among those who sleep” — these are the righteous ones who preceded in their lifetime before this (מַשְׁמַע דִּכְתִיב מִיְּשֵׁנֵי-אֵלּוּ הֵם הַצַּדִּיקִים הַנִּקְדָּמִים בְּחַיֵּיהֶם קוֹדֶם זֶה). How many years do they precede? (וְכַמָּה שָׁנִים הֵם נִקְדָּמִים) Rabbi Yehudah says: 210 years (רִבִּי יְהוּדָה אוֹמֵר: מָאתַיִם וְעֶשֶׂר שָׁנִים). Rabbi Yitzchak says: 214 years (רִבִּי יִצְחָק אוֹמֵר: ר״ד״י שָׁנָה), (Numbers 24): “And he shall rule from Ya'akov…” (וְיִרְדּ מִיַּעֲקֹב וְגו׳). “Yered”-he shall descend-this is 214 years before all others (יֵרֵד שָׁנָה נִקְדָּמִים הַצַּדִּיקִים לִשְׁאָר כָּל אָדָם). Rav Naḥman said (רַב נַחְמָן אָמַר): it depends on the degree of decomposition in the earth (לְפִי הַשִּׁיעוּר שֶׁנִּבְלָה בֶּעָפָר). Rabbi Yosei said (אָמַר לֵיהּ רִבִּי יוֹסֵי): if so, there would be many resurrections (אִם כֵּן, הַרְבֵּה תְּחִיּוֹת הֲווּ), but all resurrections will happen in the same time (אֶלָּא כָּל הַתְּחִיּוֹת יִהְיוּ בְּאוֹתוֹ הַזְּמַן), and this is what is said in the vision (וְהַאי דְּאִתְּמַר בְּחָזוֹן): (Daniel 10): “And the vision is true, and a great army” (וְאֱמֶת הַדָּבָר וְצָבָא גָדוֹל). (Bereshit 26): “And there was a famine in the land besides the former famine that was in the days of Avraham” (וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם). Rabbi Abbahu opened and said (רִבִּי אַבָּהוּ פָּתַח וְאָמַר): (Song of Songs 1): “While the king sat at his table, my nard gave forth its fragrance” (עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ). For we have learned (דְּתָנִינָן): four seasons and four times, different from one another, will pass upon the Tzaddikim in the future to come (אַרְבַּע תְּקוּפוֹת וְאַרְבַּע זְמַנִּים מְשֻׁנִּים זוֹ מִזּוֹ יַעַבְרוּ הַצַּדִּיקִים לֶעָתִיד לָבוֹא). The first: at that time wisdom will flourish in the world, and they will attain understanding that was not attained in this world (הָאֶחָד: אוֹתוֹ זְמַן יִשְׂגֶּה הַחָכְמָה בָּעוֹלָם, וְיַשִּׂיגוּ הַשָּׂגָה מַה שֶּׁלֹּא הִשִּׂיגוּ בָּזֶה הָעוֹלָם). For we have learned (דְּתָנִינָן): Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): the comprehension of the Tzaddikim in the future to come will exceed that of ministering angels (הַשָּׂגַת הַצַּדִּיקִים לֶעָתִיד לָבוֹא יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת), as it is written (Isaiah 11): “As the waters cover the sea” (כַּמַּיִם לַיָּם מְכַסִּים). The second, you shall engage… (הַשֵּׁנִי תִּתְעַסְּקוּן) [missing] ((חָסֵר)) Thus far the Midrash haNe’elam (עַד כָּאן מִדְרָשׁ הַנֶּעֱלָם)

Rabbi Yitzchak opened and said (פָּתַח רַבִּי יִצְחָק וְאָמַר), (Bereshit 25): “And Yitzchak was forty years old when he took Rivkah…” (וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת רִבְקָה וְגו׳). “Forty years old”-why does Scripture count from here that he was forty years old when he took Rivkah? (בֶּן אַרְבָּעִים שָׁנָה, אַמַּאי אֲתָא לְמִמְנֵי הָכָא דְּהֲוָה בֶּן אַרְבָּעִים שָׁנָה כַּד נָסִיב לָהּ לְרִבְקָה) Rather, certainly Yitzchak was included in north and south, in fire and water (אֶלָּא וַדַּאי הָא אִתְכְּלִיל יִצְחָק בְּצָפוֹן וְדָרוֹם, בְּאֶשָׁא וּמַיָּא), and then Yitzchak was forty years old when he took Rivkah (וּכְדֵין הֲוָה יִצְחָק בֶּן אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת רִבְקָה). Like the appearance of the rainbow: green, white, red (כְּמַרְאֶה הַקֶּשֶׁת: יָרוֹק, חִוַּר, סוּמָק). A girl of three years he took her (בַּת שָׁלשׁ שָׁנִים אָחִיד בָּהּ), when he took her-Rivkah (כַּד אָחִיד בָּהּ בְּרִבְקָה). And when he begot, he begot at sixty years (וְכַד אוֹלִיד, אוֹלִיד בֶּן שִׁשִׁים), for begetting properly so that Ya'akov would emerge complete (לְאוֹלָדָא כְּדְקָא יְאוּת, בְּגִין דְּיִפוּק יַעֲקֹב שָׁלֵם), from one sixty years old as is proper (מִבֶּן שִׁשִׁים שָׁנָה כְּדְקָא יְאוּת), and Ya'akov grasped them all afterward (וְכֻלְּהוּ אָחִיד לְהוּ יַעֲקֹב לְבָתַר), and became a complete man (וְאִתְעֲבִיד גְּבַר שְׁלִים).

“The daughter of Betuel the Aramean, from Paddan Aram, the sister of Lavan the Aramean”-why do we care about all of this? (בַּת בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי-מַאי אִכְפַּת לָן כּוּלֵּי הַאי) For already it was said (Bereshit 24): “And Betuel begot Rivkah…” (דְּהָא כְּבָר אִתְּמָר: וּבְתוּאֵל יָלַד אֶת רִבְקָה וְגו׳), and now it says: “the daughter of Betuel the Aramean,” and afterward “from Paddan Aram,” and afterward “the sister of Lavan the Aramean” (וְהַשְׁתָּא אָמַר: בַּת בְּתוּאֵל הָאֲרַמִּי, וּלְבָתַר: מִפַּדַּן אֲרָם, וּלְבָתַר: אֲחוֹת לָבָן הָאֲרַמִּי). Rather, it has been established: that she was among the wicked, and she did not do as their deeds (אֶלָּא אוּקְמוּהָ: דְּהֲוַת בֵּין רְשָׁעִים וְאִיהִי לָא עָבְדַת כְּעוֹבָדַיְיהוּ), for she was the daughter of Betuel and from Paddan Aram and the sister of Lavan (דְּהֲוַת בַּת בְּתוּאֵל, וּמִפַּדַּן אֲרָם, וַאֲחוֹת לָבָן), and all of them were guilty and sentenced to destruction (וְכֻלְּהוּ חַיָּיבִין לְאַבְאָשָׁא), and she ascended in deeds of righteousness and did not act like their deeds (וְהִיא סָלְקָא עוֹבָדִין דְּכָשְׁרָן וְלָא עֲבָדַת כְּעוֹבָדַיְיהוּ).

Now we must consider: if Rivkah had been twenty years old or more, or thirteen years old (הַשְׁתָּא אִית לְאִסְתַּכָּלָא: אִי רִבְקָה הֲוַת בַּת עֶשְׂרִין שְׁנִין אוֹ יַתִּיר, אוֹ בַּת שְׁלֹשׁ עֶשְׂרֵה), then it would be her praise that she did not act like their deeds (כְּדֵין הוּא שְׁבָחָא דִילָהּ דְּלָא עָבְדַת כְּעוֹבָדַיְיהוּ). But now, she was three years old-what praise is there in that? (אֲבָל עַד כְּעָן בַּת שָׁלֹשׁ שָׁנִים הֲוַת-מַאי שְׁבָחָא דִילָהּ) Rabbi Yehudah said: she was three years old, and she did all that work (אָמַר רִבִּי יְהוּדָה: בַּת שָׁלֹשׁ שָׁנִים הֲוַת, וְעָבִידַת לְעַבְדָא כָּל הַהוּא עוֹבָדָא).