Daf 151a (דַּף קנ״א ע״א)

Rabbi Ḥiyya opened and said: “Words of iniquities overpower me; our transgressions—You shall atone for them.” (Psalms 65) (רִבִּי חִיָּיא פָּתַח וְאָמַר, דִּבְרֵי עֲוֹנוֹת גָּבְרוּ מֶנִּי, פְּשָׁעֵינוּ אַתָּה תְכַפְּרֵם). This verse is difficult, for its end is not its beginning, and its beginning is not its end. (הַא קְרָא קַשְׁיָא, דְּלָאו סוֹפֵיהּ רֵישֵׁיהּ, וְלָאו רֵישֵׁיהּ סוֹפֵיהּ). Rather, David prayed concerning himself, and afterward he prayed concerning all. (אֶלָּא דָּוִד בָּעָא עַל גַּרְמֵיהּ, וּלְבָתַר בַּעְיָא עַל כֹּלָּא). “Words of iniquities overpower me” (דִּבְרֵי עֲוֹנוֹת גָּבְרוּ מֶנִּי). David said: I know regarding myself that I have sinned, (אָמַר דָּוִד, אֲנָא יַדָּעְנָא בְּגַרְמַי דְּחַבְנָא) but how many are the guilty ones in the world, whose sins have overpowered them more than me? (אֲבָל כַּמָּה חַיָּיבִין אִינוּן בְּעַלְמָא, דְּאִתְגַּבְּרוּ חוֹבַיְיהוּ עֲלַיְיהוּ יַתִּיר מִנִּי). Therefore—for me and for them—“our transgressions You shall atone.” (הוֹאִיל וְכֵן, לִי וּלְהוֹן, פְּשָׁעֵינוּ אַתָּה תְכַפְּרֵם).

Come and see: At the time when many are guilty in the world, (תָּא חֲזֵי, בְּשַׁעְתָּא דְּחַיָּיבִין סַגִּיאִין בְּעַלְמָא) they ascend until that place where the books of the guilty are opened, (אִינוּן סָלְקִין, עַד הַהוּא אֲתַר דְּסִפְרֵי דְּחַיָּיבַיָא אִתְפַּתְּחוּ) as you say: “The judgment was set, and the books were opened.” (Daniel 7) (כְּמָה דְאַתְּ אָמֵר, דִּינָא יָתִיב וְסִפְרִין פְּתִיחוּ) and that book—the judgment stands over it. (וְהַהוּא סֵפֶר דִּינָא עֲלָה קַיְּימָא) Some say: from above, from the beginning of David (נ״א: לְעֵילָא מֵרֵישֵׁיהּ דְּדָוִד אִיהוּ). For this reason: “Words of iniquities overpower me,” and therefore: “Our transgressions You shall atone.” (בְּגִינֵי כָּךְ, דִּבְרֵי עֲוֹנוֹת גָּבְרוּ מֶנִּי, וְעַל דָּא פְּשָׁעֵינוּ אַתָּה תְכַפְּרֵם).

Ya'akov, in this manner, also did not believe. (יַעֲקֹב, כְּגַוְונָא דָא, בְּגִין כָּךְ לָא הֵימִין). If you say he did not believe in Kudsha Berikh Hu—not so. (אִי תֵימָא דְּלָא הֵימִין בְּקוּדְשָׁא בְּרִיךְ הוּא, לָא). Rather, he did not believe in himself—perhaps he would sin, (אֶלָּא, דְּלָא הֵימִין בֵּיהּ בְּגַרְמֵיהּ, דִּילְמָא יֵחוּב) and that sin would withhold from him, (וְהַהוּא חוֹבָא יִמְנַע לֵיהּ) so that he would not return in peace, and the guarding would be removed from him. (דְּלָא יְתוּב בִּשְׁלָם, וְיִסְתַּלַּק נְטִירוּ מִנֵּיהּ). And for this reason he did not believe in himself. (וּבְגִין כָּךְ, לָא הֵימִין בְּגַרְמֵיהּ). “And Hashem shall be to me for Elohim”—even mercy, (וְהָיָה יְיָ לִי לֵאלֹהִים, אֲפִילּוּ רַחֲמֵי) when I return in peace, I shall stand ready for judgment, (כַּד אִיתוּב בִּשְׁלָם, אֲשַׁוֵּי לְקֳבְלִי לְדִינָא) Some say: because (ס״א: דְּהָא) I have always served before Him. (דְּאֲנָא פָּלַח קַמֵּיהּ תָּדִיר).

Rabbi Acha said: Ya'akov said, Now I do not need judgment; (אָמַר רִבִּי אַחָא, אָמַר יַעֲקֹב, הַשְׁתָּא לָא אִצְטְרִיכְנָא לְדִינָא) when I return to my father's house, I will be included in judgment and be bound within it. (כַּד אִיתוּב לְבֵית אַבָּא, אִתְכְּלִילְנָא בְּדִינָא וְאֶתְקַשַּׁר בֵּיהּ) Rabbi Yosei said: Not so, but rather he said, Now, “If Elohim will be with me,” I will need judgment to guard me (אָמַר רִבִּי יוֹסֵי, לָאו הָכִי, אֶלָּא אָמַר: הַשְׁתָּא אִם יִהְיֶה אֱלֹהִים עִמָּדִי, דִּינָא אִצְטְרִיכְנָא לְנַטְרָא לִי) until I return in peace to my father's house; (עַד דְּאִיתוּב בִּשְׁלָם לְבֵית אַבָּא) but once I return in peace, I will be included in mercy through judgment, (אֲבָל כֵּיוָן דְּאִיתוּב בִּשְׁלָם, אִתְכְּלִילְנָא רַחֲמֵי בְּדִינָא) and bound with the faithful bond, to integrate all as one. (וְאֶתְקַשַּׁר בְּקִשּׁוּרָא מְהֵימְנָא, לְאַכְלָלָא כֹּלָּא כְּחַד)

“This stone which I have placed as a pillar shall be the House of Elohim.” (Bereshit 28) (וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים) For then all will be one bond, and this stone shall be blessed from the right and from the left, (דְּהָא כְּדֵין יְהֵא כֹּלָּא קִשּׁוּרָא חָדָא, וְהַאי אֶבֶן אִתְבָּרְכָא מִימִינָא וּמִשְׂמָאלָא) it shall be blessed from above and from below, (אִתְבָּרְכָא מֵעֵילָא וּמִתַּתָּא) because “I shall tithe from all.” (בְּגִין דְּאֶתֵּן מַעַשְׂרָא מִכֹּלָּא)

Rabbi Abba said: Behold, it is written: “And he took from the stones of the place.” (Bereshit 28) (אָמַר רִבִּי אַבָּא, הָא כְּתִיב: וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם) And if you say that this stone is above the others—how many stones are fit for that place to rest upon them? (וְאִי תֵימָא דְּאַבְנָא דָא עִלָּאָה, כַּמָּה אַבְנִין לְאֲתַר מוֹתָבֵיהּ, לְמִשְׁרֵי עֲלַיְיהוּ) Some say: this which is written— (נ״א: הַאי דִּכְתִיב) “And this stone which I have placed as a pillar…” (וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה) [Some say: it should have said 'upper'] (נ״א: עֶלְיוֹנָה מִבָּעֵי לֵיהּ) Because it says: “This is none other than the House of Elohim,” here he elevates it above, (בְּגִין דְּאָמַר: אֵין זֶה כִּי אִם בֵּית אֱלֹהִים, הָכָא אָרִים לָהּ קַמָּא עִלָּאָה) because he ascribed all the praise of zeh (this) to it: (בְּגִין דְּתָלָא כָּל שְׁבָחָא דְּזֶה בָּהּ) “For this is to be established”—not below—but rather: “the House of Elohim.” (דְּאֵין זֶה לְקַיָּימָא לְתַתָּא, כִּי אִם בֵּית אֱלֹהִים) And rightly so, for this is what is written: “which I have placed as a pillar.” (וְשַׁפִּיר. וְעַל דָּא: אֲשֶׁר שַׂמְתִּי מַצֵּבָה כְּתִיב)

It shall be the House of Elohim forever. (יִהְיֶה בֵּית אֱלֹהִים לְעָלְמִין) House of Elohim—it should have said: House of Hashem (בֵּית אֱלֹהִים, בֵּית יְיָ מִיבָּעֵי לֵיהּ) as you say: “To establish the House of Hashem” (Ezra 1) (כְּמָה דְּאַתְּ אָמֵר: לְכוֹנֵן אֶת בֵּית יְיָ) and likewise: “Let us go to the House of Hashem.” (Psalms 122) (וְכֵן: בֵּית יְיָ נֵלֵךְ) But this is the place of beit din — the house of judgment (אֶלָּא: אֲתַר דְּבֵי דִּינָא אִיהוּ) from the two supernal sides— (מִתְּרֵין סִטְרִין עִלָּאִין) from the side of the Jubilee, which is the Living Elohim, (מִסִּטְרָא דְּיוֹבְלָא, דְּאִיהוּ אֱלֹהִים חַיִּים) and from the side of Yitzḥak—Elohim. (וּמִסִּטְרָא דְּיִצְחָק אֱלֹהִים)

Rabbi El'azar said: Jubilee, even though judgments go forth and are aroused from her, (אָמַר רִבִּי אֶלְעָזָר, יוֹבְלָא, אַף עַל גַּב דְּדִינִין נַפְקִין וּמִתְעָרִין מִינָהּ) and all are mercy and judgment, (וְכֻלְּהוּ רַחֲמֵי וְדִינִין) all joy goes forth from her, (כָּל חֵידוּ נָפְקִין מִינָהּ) and she is the rejoicing—some say the freedom—of all. (וְהִיא חֶדְוָותָא – ס״א: חֵרוּתָא – דְּכֹלָּא). But Beit Elohim is the side of harsh judgment, (אֶלָּא בֵּית אֱלֹהִים סִטְרָא דְּדִינָא קַשְׁיָא) if for good, from the left side of Jubilee, mercy is aroused within it, (אִי לְטַב, בְּסִטְרָא דִיּוֹבְלָא דִּשְׂמָאלָא אִתְעַר בֵּיהּ רְחִימוּתָא) as it is said: “His left hand is under my head.” (Song of Songs 2) (כְּמָה דְאַתְּ אָמֵר, שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי). If for evil, from the left side, harsh judgment is aroused within it, (אִי לְבִישׁ, בְּסִטְרָא דִשְׂמָאלָא אִתְעַר בֵּיהּ דִּינָא קַשְׁיָא) as it is said: “From the north shall the evil be opened upon all the inhabitants of the earth.” (Jeremiah 1) (כְּמָה דְאַתְּ אָמֵר, מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל יוֹשְׁבֵי הָאָרֶץ). Indeed, Beit Elohim. (וַדַּאי בֵּית אֱלֹהִים).

Rabbi Shim'on said: Beit Elohim is what is written: “The city of a great King.” (Psalms 48) (רִבִּי שִׁמְעוֹן אָמַר, בֵּית אֱלֹהִים הַיְינוּ דִכְתִיב, קִרְיַת מֶלֶךְ רָב). There is a King in general, and there is a great King. (אִית מֶלֶךְ סְתָם, וְאִית מֶלֶךְ רָב). Surely the supernal world is a great King, (וַדַּאי עָלְמָא עִלָּאָה מֶלֶךְ רָב אִיהוּ) and this is “the city of a great King.” (וְדָא הוּא קִרְיַת מֶלֶךְ רָב).

Rabbi Ḥiyya and Rabbi Ḥizkiyah were sitting beneath the trees of the field of Ono. (רִבִּי חִיָּיא וְרִבִּי חִזְקִיָּה הֲווּ יָתְבֵי תְּחוֹת אִילָנֵי דַּחֲקַל אוֹנוֹ). Rabbi Ḥiyya dozed, he saw Eliyahu. (אִדְמוּךְ רִבִּי חִיָּיא, חָמָא לֵיהּ לְאֵלִיָּהוּ). He said: The field overseer of the Master shines. (אָמַר, מַקְסְטִיטוּרָא דְּמַר, חַקְלָא נָהִיר). He said: Now I have come to inform—that Yerushalayim is close to destruction, and all the cities of the sages. (אָמַר, הַשְׁתָּא אָתֵינָא לְאוֹדָעָא, דִּירוּשָׁלַיִם קָרִיב אִיהוּ לְאִתְחָרְבָא, וְכָל אִינוּן קַרְתִּין דַּחֲכִימַיָּא). Because Yerushalayim is judgment, and stands upon judgment, and is destroyed through judgment. (בְּגִין דִּירוּשָׁלַיִם דִּינָא אִיהוּ, וְעַל דִּינָא קָיְימָא, וְעַל דִּינָא אִתְחָרַב). And behold, permission has been given to Samaʾel over her and over the mighty of the world, (וְהָא אִתְיְהִיב רְשׁוּ לְסַמָּאֵ״ל עֲלָהּ, וְעַל תַּקִּיפֵי עָלְמָא) and I have come to inform the sages, perhaps they will prolong the years of Yerushalayim. (וְאָתֵינָא לְאוֹדָעָא לַחֲכִימַיָּא, דִּילְמָא יוֹרְכוּן שְׁנֵי דִּירוּשָׁלַיִם). For as long as Orayta is found within her, she stands. (דְּהָא כָל זִמְנָא דְּאוֹרַיְיתָא אִשְׁתַּכַּח בָּהּ, הִיא קָיְימָא). Because Orayta is the Tree of Life upon which she stands. (בְּגִין דְּאוֹרַיְיתָא אִילָנָא דְחַיֵּי דְּקָיְימֵי עֲלָהּ). Two versions exist: So long as Orayta is aroused below, the Tree of Life does not ascend above; but when Orayta ceases below, the Tree of Life departs from the world. (תְּרֵי נוּסְחֵי אִינוּן: כָּל זִמְנָא דְּאוֹרַיְיתָא אִתְעַר לְתַתָּא, אִילָנָא דְחַיֵּי לָא אַעֲדֵי לְעֵילָא. פָּסַק אוֹרַיְיתָא לְתַתָּא, אִילָנָא דְחַיֵּי אִסְתַּלַּק מִינָהּ מֵעָלְמָא).