Daf 141a (דַּף קמ״א ע״א)

Come and see (תָּא חֲזֵי), it is written: “For I said, surely there is no fear of Elohim in this place…” (Bereshit 20) (כְּתִיב כִּי אָמַרְתִּי רַק אֵין יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה). Rabbi Abba said (אָמַר רִבִּי אַבָּא), for this reason he said: “She is my sister” (בְּגִין כָּךְ אָמַר אֲחוֹתִי הִיא), in order to cleave to the Shekhinta (בְּגִין לְאִתְדַּבָּקָא בִּשְׁכִינְתָּא), as it is written: “Say to Chokhmah, ‘You are my sister’” (Proverbs 7) (דִּכְתִיב, אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ). What is the reason? (מַאי טַעְמָא), because there was no faith among them (בְּגִין דְּבְּהוּ לָא הֲוָה מְהֵימְנוּתָא), for if faith had been found among them (דְּאִי מְהֵימְנוּתָא אִשְׁתַּכַּח בֵּינַיְיהוּ), it would not have been necessary (לָא הֲוָה אִצְטְרִיךְ). But since there was no faith among them (אֲבָל מִגּוֹ דְּלָא הֲוָה בֵּינַיְיהוּ מְהֵימְנוּתָא), he said thus (אָמַר הָכִי). And for this reason he said (וּבְגִין כָּךְ אָמַר): “Surely there is no fear of Elohim in this place” (Bereshit 20) (כִּי אָמַרְתִּי רַק אֵין יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה). “No fear of Elohim”-this is faith (אֵין יִרְאַת אֱלֹהִים, דָּא מְהֵימְנוּתָא).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר), because the Shekhinta does not dwell outside the Holy Land (בְּגִין דְּלָא שַׁרְיָא שְׁכִינְתָּא לְבַר מֵאַרְעָא קַדִּישָׁא), and for that reason: “There is no fear of Elohim in this place,” for it is not its place (וְעַל דָּא אֵין יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה, דְּלָאו אַתְרֵיהּ הוּא), and She does not dwell here (וְלָא שַׁרְיָא הָכָא). But Yitzḥak was strengthened in faith (וְיִצְחָק אִתְתַּקַּף בֵּיהּ בִּמְהֵימְנוּתָא), for he saw that the Shekhinta dwelled within his wife (דְּחָמָא דְּהָא שְׁכִינְתָּא גוֹ אִתְּתֵיהּ שַׁרְיָא). “And Avimelekh commanded all the people saying: Whoever touches this man or his wife shall surely die” (Bereshit 26) (וַיְצַו אֲבִימֶלֶךְ אֶת כָּל הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת). Come and see (תָּא חֲזֵי), how much Kudsha Berikh Hu prolongs for the wicked (כַּמָּה אוֹרִיךְ לְהוּ קוּדְשָׁא בְּרִיךְ הוּא לְרַשִּׁיעַיָּיא), for the sake of that goodness they did with the ancestors of former times (בְּגִין הַהוּא טִיבוּ דְּעֲבַד עִם אֲבָהָן קַמָּאי). For because of this (דְּהָא בְּגִין דָּא), Yisrael were not given power over them until the later generations (לָא שַׁלִּיטוּ בְּהוּ יִשְׂרָאֵל עַד לְבָתַר דָּרִין בַּתְרָאִין). Avimelekh acted rightly (יָאוֹת עֲבַד אֲבִימֶלֶךְ), for he acted kindly toward Yitzḥak (דְּעֲבַד טִיבוּ עִם יִצְחָק), for he said to him: “Behold, my land is before you, dwell wherever it is good in your eyes” (Bereshit 20) (דְּאָמַר לֵיהּ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): Woe for the wicked, for their goodness is not complete (חֲבַל עֲלַיְיהוּ דְּרַשִּׁיעַיָּיא, דְּטִיבוּתָא דִילְהוֹן לָאו אִיהוּ שְׁלִים). Come and see (תָּא חֲזֵי): Efron, at first he said (עֶפְרוֹן בְּקַדְמִיתָא אָמַר): “My lord, listen to me; the field I have given you, and the cave that is in it, I have given it to you…” (Bereshit 23) ( אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר בּוֹ לְךָ נְתַתִּיהָ וְגו׳). But afterward he said (וּלְבָתַר אָמַר): “A land worth four hundred silver shekels…” (Bereshit 23) ( אֶרֶץ אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף וְגו׳), and it is written: “And Avraham weighed out to Efron…” (Bereshit 23) (וּכְתִיב וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרוֹן וְגו׳), “current with the merchant” (עוֹבֵר לַסּוֹחֵר). So too here (אוּף הָכָא): at first it is written, “Behold, my land is before you…” (כְּתִיב בְּקַדְמִיתָא, הִנֵּה אַרְצִי לְפָנֶיךָ וְגו׳), but afterward he said to him: “Go from us, for you have become too mighty for us” (Bereshit 26) (וּלְבָתַר אָמַר לוֹ לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד). Rabbi El‘azar said (אָמַר לֵיהּ רִבִּי אֶלְעָזָר): This is the kindness he did with him (דָּא הוּא טִיבוּ דְּעֲבַד עִמֵּיהּ)-for Avimelekh did not take anything from him (דְּלָא נְסִיב מִדִּילֵיהּ אֲבִימֶלֶךְ כְּלוּם), and he sent him with all his possessions (וְשַׁדְּרֵיהּ בְּכָל מָמוֹנֵיהּ), and afterward he went after him to make a covenant with him (וּלְבָתַר אֲזַל בַּתְרֵיהּ לְמִגְזַר עִמֵּיהּ קְיָים). And Rabbi El'azar said (וְאֲמַר רִבִּי אֶלְעָזָר), Yitzḥak acted rightly (יָאוֹת עֲבַד יִצְחָק), for since he knew the secret of Chokhmah (דְּהָא בְּגִין דְּיָדַע רָזָא דְחָכְמְתָּא), he labored and dug a well of water (אִשְׁתַּדַּל וְחָפַר בֵּירָא דְמַיִין), in order to be strengthened in Faith as is fitting (בְּגִין לְאִתְתַּקְפָא בִּמְהֵימְנוּתָא כְּדְקָא יְאוּת). And so too Avraham labored and dug a well of water (וְכֵן אַבְרָהָם אִשְׁתַּדַּל וְחָפַר בֵּירָא דְמַיָא), and Yitzḥak likewise (וכן יצחק), and Ya'akov found it already prepared (יַעֲקֹב אַשְׁכַּח לֵיהּ מִתְתַּקַּן), and he sat upon it (וְיָתִיב עֲלֵיהּ), and they all followed after him (וְכֻלְּהוּ אֲזְלוּ בַּתְרֵיהּ), and strove to be strengthened in complete Faith as is fitting (וְאִשְׁתַּדָּלוּ בְּגִין לְאִתְתַּקְפָא בִּמְהֵימְנוּתָא שְׁלֵימָתָא כְּדְקָא יְאוּת). And now Yisrael are strengthened in the secrets of the commandments of the Orayta (וְהַשְׁתָּא יִשְׂרָאֵל אִתְתַּקָּפוּ בֵּיהּ בְּרָזֵי דְּפִקּוּדֵי אוֹרַיְּיתָא), for example: each and every day a man is strengthened through Tzitzit, which is a commandment (כְּגוֹן דְּכָל יוֹמָא וְיוֹמָא אִתְתַּקַּף בַּר נָשׁ בְּצִיצִית דְּאִיהוּ מִצְוָה), and the man wraps himself in it (וּבַר נָשׁ אִתְעַטַּף בֵּיהּ). Likewise with Tefillin placed on his head and arm (הָכִי נָמֵי בִּתְפִלֵּי דְּמַנַּח אֲרֵישֵׁיהּ וּבִדְרוֹעֵיהּ), for these are a supernal secret as is proper (דְּאִינוּן רָזָא עִלָּאָה כְּדְקָא חָזֵי). For Kudsha Berikh Hu is found in the man who is crowned with Tefillin and wrapped in Tzitzit (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתַּכַּח בֵּיהּ בְּבַר נָשׁ דְּאִתְעַטַּר בֵּיהּ בִּתְפִלּוֹי וְאִתְעַטַּף בַּצִּיצִית), and all of it is the secret of supernal Faith (וְכֹלָּא רָזָא דִּמְהֵימְנוּתָא עִלָּאָה). And therefore, one who does not wrap in this (וְעַל דָּא, מַאן דְּלָא אִתְעַטַּף בְּהַאי), and does not adorn himself to be strengthened daily with Tefillin (וְלָא אִתְעַטַּר לְאִתְתַּקָּפָא בִּתְפִלֵּי בְּכָל יוֹמָא), it is as if Faith does not dwell with him (דָּמֵי לֵיהּ דְּלָא שַׁרְיָא עִמֵּיהּ מְהֵימְנוּתָא), and awe of his Master departs from him (וְאִתְעֲדֵי מִנֵּיהּ דְּחִילוּ דְּמָארֵיהּ), and his prayer is not proper prayer (וּצְלוֹתֵיהּ לָאו צְלוֹתָא כְּדְקָא יְאוּת). And for this reason the ancestors were strengthened within supernal Faith (וּבְגִין כָּךְ אֲבָהָן הֲווּ מִתְתַּקְפֵי גּוֹ מְהֵימְנוּתָא עִלָּאָה), because the supernal well of the secret of complete Faith dwelled in them (בְּגִין דְּבֵירָא עִלָּאָה דְּרָזָא דִּמְהֵימְנוּתָא שְׁלֵימָתָא שַׁרְיָא בֵּיהּ). “And he moved from there and dug another well…” (Bereshit 26) (וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְגו׳). Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): “And יי shall guide you always, and satisfy your soul in scorched places, and strengthen your bones…” (Isaiah 58) ( וְנָחֲךָ יי תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחֲלִיץ וְגו׳). This verse has been established and explained (הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר). But in this verse (אֲבָל בְּהַאי קְרָא), the masters of Faith are strengthened (בֵּיהּ אִתְתַּקָּפוּ מָארֵי מְהֵימְנוּתָא), who were promised the World to Come (דְּאַבְטַח לוֹן לְעַלְמָא דְאָתֵי). “And יי shall guide you always”-in this world and in the World to Come (וְנָחֲךָ יי תָּמִיד בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי). “And יי shall guide you”-since it says “guide you,” why “always”? (וְנָחֲךָ יי, כֵּיוָן דְּאָמַר וְנָחֲךָ יי, אַמַּאי תָּמִיד). Rather, this is the Tamid of the afternoon offering (אֶלָּא דָּא תָּמִיד דְּבֵין הָעַרְבָּיִם), which is strengthened under the arm of Yitzḥak (דְּאִיהוּ אִתְתַּקַּף תְּחוֹת דְּרוֹעֵיהּ דְּיִצְחָק), and this is the portion of the World to Come (וְדָא הוּא חוּלָקָא לְעַלְמָא דְאָתֵי), as we learn from David, as it is written: “He leads me in paths of righteousness for His Name’s sake” (Psalms 23) (מְנָלָן מִדָּוִד דִּכְתִיב, יַנְחֵנִי בְּמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ). “And He will satisfy your soul in scorched places”-this is the shining mirror (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, דָּא אַסְפַּקְלַרְיָא דְּנָהֲרָא), where all Neshamot are nourished to gaze and delight within it (דְּכָל נִשְׁמָתִין אִתְהַנָּן לְאִסְתַּכָּלָא וּלְאִתְעֲנָגָא בְּגַוָוהּ). “And your bones shall be strengthened”-this verse is not self-contained (וְעַצְמוֹתֶיךָ יַחֲלִיץ, הַאי קְרָא לָאו רִישֵׁיהּ סוֹפֵיהּ). If it is the Neshamah of the Tzaddika-Some say: it ascends above, others say: it is nourished by its Master above (אִי נִשְׁמָתֵיהּ דְּצַדִּיקָא, נ״א: סַלְקָא לְעֵילָא, נ״א: אִתְהֲנִי בְּעַדּוֹנָא דְּלְעֵילָא)-what then is “your bones shall be strengthened”? (מַאי וְעַצְמוֹתֶיךָ יַחֲלִיץ). Rather, it has been established (אֶלָּא הָא אוּקְמוּהָ): this is the resurrection of the dead (דָּא תְּחִיַּית הַמֵּתִים), for Kudsha Berikh Hu is destined to revive the dead and restore the limbs of man to their original form, in a complete body (דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאָחֲיָיא מֵתַיָא וּלְאַתְקָנָא לוֹן לְגַרְמוֹי דְּבַר נָשׁ לְמֶהֱוֵי כְּקַדְמִיתָא בְּגוּפָא שְׁלִים). And the Neshamah will increase radiance within the shining mirror to shine with the body and endure in wholeness as is fitting (וְנִשְׁמָתָא אִתּוֹסְפַת נְהוֹרָא גּוֹ אַסְפַּקְלַרְיָא דְּנָהֲרָא, לְאִתְנַהֲרָא עִם גּוּפָא לְקָיְימָא שְׁלִים כְּדְקָא חָזֵי).