Daf 140b (דַּף ק״ם ע״ב)

In this manner (כְּגַוְונָא דָא), He did so with Avraham (עֲבַד לֵיהּ לְאַבְרָהָם), as it is written: “And Elohim tested Avraham” (Bereshit 22) (דִּכְתִיב וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם). What is “tested” (nissah)? It means elevation of a banner (מַאי נִסָּה, הֲרָמַת נֵס), as you say: “Lift up a banner” (Isaiah 62) (כְּמָה דְאַתְּ אָמֵר הָרִימוּ נֵס), “Raise a banner” (Jeremiah 4) (שְׂאוּ נֵס), to raise his flag throughout the world (אָרִים דִּגְלָא דִילֵיהּ בְּכָל עַלְמָא). And even though it is said (וְאַף עַל גַּב דְּהָא אִתְּמַר), it is for this reason that Kudsha Berikh Hu raised the banner of Avraham in the eyes of all (בְּגִין דָּא קוּדְשָׁא בְּרִיךְ הוּא אָרִים דִּגְלָא דְּאַבְרָהָם בְּעֵינֵיהוֹן דְּכֹלָּא), this is what is written: “tested Avraham” (הֲדָא הוּא דִּכְתִיב נִסָּה אֶת אַבְרָהָם). Likewise, Kudsha Berikh Hu, in order to raise the banner of the Righteous, examines them (אוּף הָכִי קוּדְשָׁא בְּרִיךְ הוּא בְּגִין לַאֲרָמָא דִּגְלָא דְּצַדִּיקַיָּא אִיהוּ בָּחִין לוֹן), to raise their heads in the world (לַאֲרָמָא רֵישַׁיְיהוּ בְּכָל עַלְמָא). “Hashem tests the righteous” (Psalms 11) (צַדִּיק יִבְחָן), what is the reason? (מַאי טַעְמָא), Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): because when Kudsha Berikh Hu delights in the Righteous (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא כַּד אִתְרָעֵי בְּהוּ בְּצַדִּיקַיָּא), what is written? “And Hashem desired to crush him, He made him ill” (Isaiah 53) (מַה כְּתִיב וַיְיָ חָפֵץ דַּכְּאוֹ הֶחֱלִי). And this has been established (וְאוּקְמוּהָ). But because the Desire of Kudsha Berikh Hu does not desire except in the Neshamah (אֲבָל בְּגִין דִּרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, לָא אִתְרָעֵי אֶלָּא בְּנִשְׁמָתָא), but not in the body (אֲבָל בְּגוּפָא לָא), for the Neshamah is likened to the supernal Neshamah (דְּהָא נִשְׁמָתָא אִיהִי דַּמְיָא לְנִשְׁמָתָא דִּלְעֵילָא), while the body is not fit to unite above (וְגוּפָא לָאו אִיהוּ חָזֵי לְאִתְאַחֲדָא לְעֵילָא), even though the form of the body is in a supernal mystery (וְאַף עַל גַּב דְּדִּיוּקְנָא דְּגוּפָא בְּרָזָא עִלָּאָה אִיהוּ). And come and see (וְתָּא חֲזֵי), when Kudsha Berikh Hu delights in the Neshamah of a person (בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּנִשְׁמָתֵיהּ דְּבַּר נָשׁ), to shine through it-Some say: to benefit from it (לְאִתְהַנָּאָה נ״א: לְאִתְנַהֲרָא בָהּ)-He afflicts the body (מָחֵי לְגוּפָא), so that the Neshamah may rule (בְּגִין דְּתִשְׁלוֹט נִשְׁמָתָא). For as long as the Neshamah is with the body, it cannot dominate (דְּהָא בְּעוֹד דְּנִשְׁמָתָא עִם גּוּפָא, נִשְׁמָתָא לָא יָכְלָא לְשַׁלְטָאָה); but when the body is broken-Some say: when the body is annulled (דְּכַד אִתְרַע נ״א: אִתְבַּר גּוּפָא)-then the Neshamah rules (נִשְׁמָתָא שָׁלְטָא).

“Hashem tests the righteous” (צַדִּיק יִבְחָן), what is “tests the righteous”? (מַאי צַדִּיק יִבְחָן), as you say: “a tried stone” (Isaiah 28) (כְּמָה דְאַתְּ אָמֵר אֶבֶן בֹּחַן), so too “tests the righteous” (הָכִי נָמֵי צַדִּיק יִבְחָן), He strengthens him (אַתְקִיף לֵיהּ), like that tried stone which is (Isaiah 28) “a precious cornerstone” (כְּהַאי אֶבֶן בֹּחַן דְּהִיא פִּנַּת יִקְרַת), so too “Hashem tests the righteous” (הָכִי נָמֵי צַדִּיק יִבְחָן). And “the wicked and one who loves violence, His soul hates” (Psalms 11) (וְרָשָׁע וְאוֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ). What is “His soul hates”? (מַאי שָׂנְאָה נַפְשׁוֹ) Could it arise in your mind that Kudsha Berikh Hu Himself-His soul-hates that wicked one? (סַלְּקָא דַּעְתָּךְ דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי דְּנַפְשׁוֹ שָׂנְאָה לְהַהוּא רָשָׁע) Rather, it refers to the level upon which all Neshamot depend (אֶלָּא הַהוּא דַּרְגָּא דְּכָל נִשְׁמָתִין תַּלְיָין בֵּיהּ), it is that soul that hates the wicked one (שָׂנְאָה נַפְשׁוֹ דְּהַהוּא רָשָׁע), because it does not desire him at all (דְּלָא בָּעְיָא לָהּ כְּלָל), not in this world and not in the World to Come (לָא בָּעְיָא לָהּ לָא בְּעַלְמָא דֵין וְלָא בְּעָלְמָא דְאָתֵי). And for that reason it is written: “the wicked and one who loves violence, His soul hates” (וּבְגִין כָּךְ כְּתִיב, וְרָשָׁע וְאוֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ), certainly (וַדַּאי). Another matter: “His soul hates”-as you say, “Hashem swore by His soul” (Amos 6) (דָּבָר אַחֵר שָׂנְאָה נַפְשׁוֹ, כְּמָה דְאַתְּ אָמֵר נִשְׁבַּע אֲדֹנָי יְהֹוִה בְּנַפְשׁוֹ), and therefore “Hashem tests the righteous” (וּבְגִין כָּךְ צַדִּיק יִבְחָן).

Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu created man (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם), He commanded him for his own benefit (פַּקִּיד לֵיהּ לְאוֹטָבָא לֵיהּ), gave him Chokhmah (יָהַב לֵיהּ חָכְמְתָא), and he rose in his rung above (אִסְתַּלַּק בְּדַרְגּוֹי לְעֵילָא). But when he descended below (כַּד נָחַת לְתַתָּא), he beheld the filth of the evil inclination and clung to it (חָמָא תִּיאוּבְתָא דְּיֵצֶר הָרָע וְאִתְדָּבַּק בֵּיהּ), and he forgot all that he had seen-Some say: all that he had contemplated-of the supernal glory of his Master (וְאִנְשֵׁי כָּל מַה דְּאִסְתַּלַּק [נ״א: דְּאִסְתַּכַּל] בִּיקָרָא עִלָּאָה דְּמָרֵיהּ).

Noach came (אֲתָא נֹחַ), and at first it is written: “Noach was a righteous man, perfect” (Bereshit 6) (בְּקַדְמִיתָא כְּתִיב נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה), but afterward he descended below (וּלְבָתַר נָחַת לְתַתָּא), and saw wine that was strong, unaged even one day (וְחָמָא חַמְרָא תַּקִּיף, דְּלָא צָלֵיל מֵחַד יוֹמָא), drank from it (וְאִשְׁתֵּי מִנֵּיהּ), became drunk and exposed himself (וְאִשְׁתַּכַּר וְאִתְגְּלִי), as it is written: “He drank of the wine and was drunken, and he uncovered himself within his tent” (Bereshit 9) (כְּמָה דִּכְתִיב, וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלָהּ).

Avraham came (אֲתָא אַבְרָהָם), and rose in Chokhmah (אִסְתַּלַּק בְּחָכְמְתָא), and contemplated the glory of his Master (וְאִסְתַּכַּל בִּיקָרָא דְּמָארֵיהּ). But afterward: “And there was a famine in the land, and Avram went down to Egypt to dwell there, for the famine was severe in the land…” (Bereshit 12) (לְבָתַר וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי כָבֵד הָרָעָב בָּאָרֶץ וְגו׳). And afterward what is written? “And Avram went up from Egypt, he and his wife and all that he had, and Lot with him, to the Negev” (Bereshit 13) (לְבָתַר מַה כְּתִיב וַיַּעַל אַבְרָם מִמִּצְרַיִם הוּא וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ וְלוֹט עִמּוֹ הַנֶּגְבָּה), and he ascended to his prior level, the same as before (וְאִסְתַּלַּק לְדַרְגֵּיהּ קַדְמָאָה דְּהֲוָה בֵּיהּ בְּקַדְמִיתָא), and he entered in peace and departed in peace (וְעָאַל בִּשְׁלָם וְנָפַק בִּשְׁלָם).

Yitzḥak came (אֲתָא יִצְחָק), what is written? “And there was a famine in the land besides the first famine…” (Bereshit 26) (מַה כְּתִיב וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן וְגו׳). And Yitzḥak went and ascended from there afterward in peace (וְאֲזַל יִצְחָק וְאִסְתַּלַּק מִתַּמָּן לְבָתַר בִּשְׁלָם). And all the Righteous, all of them Kudsha Berikh Hu examines (וְכֻלְּהוּ צַדִּיקִיָּיא, כֻּלְּהוּ בָּחִין לוֹן קוּדְשָׁא בְּרִיךְ הוּא), in order to raise their heads in this world and in the World to Come (בְּגִין לַאֲרָמָא רֵישַׁיְיהוּ בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי). “And the men of the place asked about his wife and he said: She is my sister” (Bereshit 26) (וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחוֹתִי הִיא), just as Avraham said (כְּמָה דְּאָמַר אַבְרָהָם), because the Shekhintā was with him and with his wife (בְּגִין דִּשְׁכִינְתָּא הֲוַת עִמֵּיהּ וְעִם אִתְּתֵיהּ), and on account of the Shekhintā he said it (וּבְגִין שְׁכִינְתָּא קָאֲמַר), as it is written: “Say to Chokhmah, you are my sister” (Proverbs 7) (דִּכְתִיב, אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ). And because of this he boldly said: “She is my sister” (וְעַל דָּא אִתְתַּקַּף וְאָמַר אֲחוֹתִי הִיא). Furthermore, by Avraham and Yitzḥak, it appears so (תוּ, אַבְרָהָם וְיִצְחָק, הָכִי אִתְחֲזֵי), for certainly it is on account of the verse written: “My sister, My companion, My dove, My perfect one” (Song of Songs 5) (דְּוַדַּאי בְּגִין קְרָא דִּכְתִיב אֲחוֹתִי רַעֲיָתִי יוֹנָתִי תַמָּתִי), and therefore it was surely fitting for them to say: “She is my sister” (וּבְגִין כָּךְ וַדַּאי אִתְחֲזֵי לוֹן לוֹמַר, אֲחוֹתִי הִיא), and for this reason the Righteous were strengthened in Kudsha Berikh Hu (וְעַל דָּא אִתְתַּקָּפוּ צַדִּיקִיָּיא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). “And it came to pass, when he had been there a long time…” (Bereshit 26) (וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים וְגו׳). Rivkah his wife-precisely (אֶת רִבְקָה אִשְׁתּוֹ דַּיְיקָא), and this is the Shekhintā, as is written concerning idolatry (שְׁכִינְתָּא, כְּמָה דַּעֲבוֹדָה זָרָה כְּתִיב בָּהּ וַיָּקֻמוּ לְצַחֵק), so too here: “sporting with”-this is the Shekhinta that was with Rivkah (הָכִי נַמֵי מְצַחֵק אֶת-דָּא שְׁכִינְתָּא דְּהֲוַת עִמָּהּ דְּרִבְקָה). Another matter: would you think that Yitzḥak engaged in marital union during the day? (דָּבָר אַחֵר, וְכִי סַלְּקָא דַּעְתָּךְ דְּיִצְחָק הֲוָה מְשַׁמֵּשׁ עַרְסֵיהּ בִּימָמָא), for we have learned: Yisrael the holy ones do not engage in marital union during the day (דְּהָא תָּנִינָן, יִשְׂרָאֵל קַדִּישִׁין אִינוּן וְלָא מְשַׁמְּשֵׁי עַרְסַיְיהוּ בִּימָמָא), and Yitzḥak, who was holy, would he do so? (וְיִצְחָק דְּהֲוָה קַדִּישׁ, הֲוָה מְשַׁמֵּשׁ עַרְסֵיהּ בִּימָמָא) Rather, surely Avimelekh was wise (אֶלָּא, וַדַּאי אֲבִימֶלֶךְ חַכִּים הֲוָה), And he looked through his astrology (וְאִיהוּ אִסְתַּכַּל בְּאִצְטַגְּנִינוּתָא דִילֵיהּ), which is a window (דְּאִיהוּ חַלּוֹן). It is written here: “through the window” (Bereshit 26) (כְּתִיב הָכָא בְּעַד הַחַלּוֹן), and there: “Through the window she gazed and lamented, the mother of Sisera” (Judges 5) (וּכְתִיב הָתָם בְּעַד הַחַלּוֹן נִשְׁקָפָה וַתְּיַבֵּב אֵם סִיסְרָא), Just as below (it is) through astrology, so too above (it is) through astrology. (מַה לְּהַלָּן בְּאִצְטַגְּנִינוּתָא, אוּף הָכִי נָמֵי בְּאִצְטַגְּנִינוּתָא), and he saw that it was not as Yitzḥak had said (וְחָמָא דְּלָא הֲוָה כְּמָה דְּהֲוָה אָמַר יִצְחָק). Rather, he is certainly jesting with her, and she is his wife. (אֶלָּא וַדַּאי אִיהוּ מְצַחֵק עִמָּהּ, וְאִיהִי אִתְּתֵיהּ). And then: “Avimelekh called to Yitzḥak and said…” (Bereshit 26) (וּכְדֵין וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר וְגו׳). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): Avimelekh wanted to do with Yitzḥak what he had done to Avraham (יָאוֹת הֲוָה אֲבִימֶלֶךְ לְמֶעְבַּד לְיִצְחָק כְּמָה דְּעֲבַד לְאַבְרָהָם), except that Kudsha Berikh Hu had already rebuked him at the beginning (בַּר דְּהָא אוֹכַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא).