Daf 174b (דַּף קע״ד ע״ב)

"And it came to pass, as her soul departed—for she died—that she named him Ben Oni, but his father called him Binyamin" (וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן אוֹנִי וְאָבִיו קָרָא לוֹ בִּנְיָמִן). Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר), (Nachum 1) "Hashem is good, a stronghold in the day of trouble, and He knows those who take refuge in Him" (טוֹב יְיָ לְמָעוֹז בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ). Fortunate is the portion of a person who strengthens himself in Kudsha Berikh Hu (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּאִתְתַּקַּף בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), for the strength of Kudsha Berikh Hu is true strength (בְּגִין דְּתוּקְפָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ תּוּקְפָא). They have explained "Hashem is good"—as it says (וְאוּקְמוּהָ טוֹב יְיָ, כְּמָה דְאַתְּ אָמֵר), (Tehillim 145) "Hashem is good to all" (טוֹב יְיָ לַכֹּל). "A stronghold"—this is the strength containing salvation (לְמָעוֹז, דָּא הוּא תּוּקְפָא דְּאִית בֵּיהּ יְשׁוּעוֹת), as written (דִּכְתִיב), (Tehillim 28) "He is a stronghold of salvation for His anointed" (וּמָעוֹז יְשׁוּעוֹת מְשִׁיחוֹ הוּא). "In the day of trouble"—on the day when other nations oppress Israel (בְּיוֹם צָרָה, בְּיוֹמָא דְעָקוּ דְּעָקִין שְׁאָר עַמִּין לְיִשְׂרָאֵל).

Come and see (תָּא חֲזֵי): What is written (מַה כְּתִיב)? (Mishlei 24) "If you faint on the day of trouble, your strength is small" (הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָה). What is "you fainted"? (מַאי הִתְרַפִּיתָ). This refers to one whose hands are weak from Kudsha Berikh Hu, and who does not strengthen himself in Him (מַאן דְּאִתְרַפֵּי יְדוֹי מִקּוּדְשָׁא בְּרִיךְ הוּא דְּלָא לְאִתְתַּקְּפָא בֵּיהּ). How does a person strengthen himself in Kudsha Berikh Hu? (וְהֵיךְ יִתְקַף בַר נָשׁ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא) By strengthening himself in the Orayta (יַתְקִיף בְּאוֹרַיְיתָא). For whoever strengthens himself in the Orayta, strengthens himself in the Tree of Life (דְּכָל מַאן דְּאִתְתַּקַּף בְּאוֹרַיְיתָא, אִתְתַּקַּף בְּאִילָנָא דְחַיֵּי). As it were, he grants strength to Knesset Yisrael to be strengthened (כִּבְיָכוֹל יָהַב תּוּקְפָא לִכְנֶסֶת יִשְׂרָאֵל לְאִתְתַּקְּפָא). But if he becomes weak from the Orayta—what is written? "You fainted" (וְאִי הוּא יִתְרַפֵּי מֵאוֹרַיְיתָא, מַה כְּתִיב הִתְרַפִּיתָ). If he faints from the Orayta, "on the day of trouble your strength is small" (אִי אִיהוּ אִתְרַפֵּי מִן אוֹרַיְיתָא בְּיוֹם צָרָה צַר כֹּחֶכָה). On the day trouble comes to him, as it were, he weakens the Shekhinta, which is the strength of the world (בְּיוֹמָא דְיֵיתֵי לֵיהּ עָקוּ, כִּבְיָכוֹל דָּחִיק לָהּ לִשְׁכִינְתָּא דְּאִיהוּ חֵילָא דְעַלְמָא).

Another matter (דָבָר אַחֵר), "your strength is small" (צַר כֹּחֶכָה). Come and see (תָּא חֲזֵי): When a person weakens from the Orayta and walks on improper paths (בְּשַׁעְתָּא דְבַר נָשׁ אִתְרַפֵּי מֵאוֹרַיְיתָא וְאָזִיל בְּאָרְחָא דְלָא כַשְׁרָא), how many accusers are ready to accuse him on the day of trouble! (כַּמָּה בַּעֲלֵי דְבָבוּ זְמִינִין לֵיהּ לִמֶהֱוֵי לֵיהּ קַטֵּיגוֹרִין בְּיוֹמָא דְעָקוּ). Even the person's soul, his strength and power, becomes his accuser against him (וַאֲפִילּוּ נִשְׁמָתֵיהּ דְּבַר נָשׁ דְּאִיהוּ חֵילָא וְתוּקְפָא דִילֵיהּ אִיהוּ מָארֵי דְבָבוּ לְקֳבְלֵיהּ). As it says, "Your strength is small," because it is narrow (צַר כֹּחֶכָה, בְּגִין דְּאִיהוּ צַר לְגַבֵּיהּ). Rabbi Abba said (אָמַר רִבִּי אַבָּא): When a person walks the paths of the Orayta, and all his ways are rectified properly, how many advocates stand to mention him for good! (בְּשַׁעְתָּא דְבַר נָשׁ אָזִיל בְּאָרְחֵי דְאוֹרַיְיתָא וְכָל אָרְחוֹי מִתְתַּקְּנָן כְּדְקָא יְאוּת, כַּמָּה סָנֵיגוֹרִין קָיְימִין עֲלֵיהּ לְאַדְכָּרָא לֵיהּ לְטַב).

He opened and said (פָּתַח וְאָמַר), (Job 33), "If there be upon him an angel, an interpreter, one among a thousand, to declare to man his uprightness. Then He is gracious to him, and says, 'Redeem him from descending into the pit; I have found a ransom'" (אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ וַיְחֻנְּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שַׁחַת מָצָאתִי כֹפֶר). These verses require contemplation (הַנֵּי קְרָאֵי אִית לְאִסְתַּכָּלָא בְּהוּ). Is everything not revealed before Kudsha Berikh Hu (וְכִי לָא אִתְגְּלִי כֹּלָּא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא), that He should need an angel to tell Him good or evil? (דְּאִיהוּ צָרִיךְ לְמַלְאָכָא דְּיֵימָא קַמֵּיהּ טַב אוֹ בִישׁ). Rather, indeed it is necessary (אֶלָּא וַדַּאי אִצְטְרִיךְ). For when a person has advocates to mention his merit before Him, and does not have accusers, then (דְּכַד אִית לֵיהּ לְבַר נָשׁ סַנֵּיגוֹרִין לְאַדְכָּרָא זְכוּ דִידֵיהּ קַמֵּיהּ, וְלָא אִית לֵיהּ קַטֵּיגוֹרִין, כְּדֵין), "Then He is gracious to him and says, 'Redeem him from descending into the pit, I have found a ransom'" (וַיְחֻנְּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שַׁחַת מָצָאתִי כֹפֶר).

Come and see (תָּא חֲזֵי): In this verse you find clarity of the matter (בְּהַאי קְרָא תִּשְׁכַּח בְּרִירָא דְמִלָּה). It is written, "If there be upon him an angel" (כְּתִיב אִם יֵשׁ עָלָיו מַלְאָךְ). Had it not written more, it would have been sufficient (אִי לָא כְּתִיב יַתִּיר יָאוֹת הוּא). But it says, "An angel, an interpreter, one among a thousand" (אֲבָל מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף כְּתִיב). And who is this? (וּמַאן אִיהוּ). This is the angel appointed over a person from the left side (דָּא הוּא מַלְאָךְ דִּמְמַנָּא עִמֵּיהּ דְּבַר נָשׁ בִּסְטַר שְׂמָאלָא). As it is written (דִּכְתִיב), (Tehillim 91), "A thousand may fall at your side" (יִפֹּל מִצִּדְךָ אֶלֶף). This is the left side, as it is written afterward, "and ten thousand at your right hand" (וְדָא הוּא סִטְרָא דִשְׂמָאלָא, דִּכְתִיב בַּתְרֵיהּ וּרְבָבָה מִימִינֶךָ). However, "one among a thousand" refers to the Evil inclination (אֲבָל אֶחָד מִנִּי אֶלֶף, דָּא הוּא יֵצֶר הָרָע), who is one among those thousand on the left side (דְּאִיהוּ אֶחָד מֵאִנּוּן אֶלֶף דְּהֲווּ לִסְטַר שְׂמָאלָא).

Because it ascends above to seek permission (בְּגִין דְּאִיהוּ סָלִיק לְעֵילָא וְנָטִיל רְשׁוּ). Therefore, if a person walks on the path of truth, that Evil inclination becomes his servant (וְעַל דָּא אִי בַר נָשׁ אָזִיל בְּאֹרַח קְשׁוֹט, הַהוּא יֵצֶר הָרָע אִיהוּ עֶבֶד לוֹ). As it is stated, (Mishlei 12), "Better one who is lightly esteemed but has a servant" (כְּמָה דְאִתְּמָר דִּכְתִיב, טוֹב נִקְלֶה וְעֶבֶד לוֹ). Then it ascends and becomes an advocate (כְּדֵין אִיהוּ סָלִיק וְאִתְעֲבִיד סַנֵּיגוֹרָא), saying before Kudsha Berikh Hu the merit of the person (וְאָמַר קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, זְכוּ עֲלֵיהּ דְּבַר נָשׁ). Then Kudsha Berikh Hu says, "Redeem him from descending into the pit" (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָמַר, פְּדָעֵהוּ מֵרֶדֶת שָׁחַת). Yet, nevertheless, the Evil inclination does not return empty-handed (וְעִם כָּל דָּא לָא אַהֲדַר בְּרֵיקַנְיָא). For another is given to its authority, to take the soul from that person (בְּגִין דְּאִתְיְהִיב לֵיהּ אָחֳרָא לְשַׁלְטָאָה עֲלוֹי וְלִיטּוֹל נִשְׁמָתֵיהּ מִנֵּיהּ), since it already presented the sins of that person, becoming the ransom for him (בְּגִין דְּאַקְדִּים חוֹבוֹי דְּהַהוּא בַּר נָשׁ וְאִיהוּ כֹּפֶר עַל הַאי). This is as written, "I have found a ransom," to redeem him (הֲדָא הוּא דִכְתִיב מָצָאתִי כֹּפֶר, לְמִפְדֵי לֵיהּ).

Another matter (דָבָר אַחֵר), "I have found a ransom" (מָצָאתִי כֹפֶר): This refers to that merit you mentioned, which serves as a ransom for redeeming a person from descending into Gehinnom and preventing his death (הַהוּא זְכוּ דְּאֲמַרְתְּ אִיהוּ עֲלֵיהּ כֹּפֶר לְמִפְדֵי לֵיהּ דְּלָא יֵחוֹת לַגֵּיהִנֹּם וְלָא יְמוּת). Therefore, a person must walk on the path of truth so that this accuser becomes an advocate (וְעַל דָּא מִבָּעֵי לֵיהּ לְבַר נָשׁ לְמֵיהַךְ בְּאֹרַח קְשׁוֹט וּבְגִין דִּיְהֵא לֵיהּ הַהוּא קַטֵּיגוֹרָא, סַנֵּיגוֹרָא). Similarly, Israel on Yom Kippur (כְּגַוְונָא דָא יִשְׂרָאֵל בְּיוֹמָא דְכִפּוּרֵי): They give the goat to the accuser and occupy him with it (דְּיַהֲבֵי לֵיהּ שָׂעִיר וְאִתְעַסִּיקוּ בַּהֲדֵיהּ), until he returns as a servant to them and ascends to testify before Kudsha Berikh Hu, becoming an advocate for them (עַד דְּאִתְהֲדַר עֶבֶד לְהוּ וְסָלִיק וְסָהִיד סַהֲדוּתָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְעֲבִיד לְהוּ סַנֵּיגוֹרָא). Thus Shlomo said (וְעַל דָּא אָמַר שְׁלֹמֹה), (Mishlei 25), "If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink" (אִם רָעֵב שׂנַאֲךָ הַאֲכִילֵהוּ לֶחֶם וְאִם צָמֵא הַשְׁקֵהוּ מַיִם). This verse refers to the Evil inclination (וְעַל הַאי יֵצֶר הָרָע אִתְּמָר). Because of this, "on the day of trouble," when a person becomes lax regarding Orayta, as it were, he pressures Kudsha Berikh Hu along with that Evil inclination who becomes his accuser (וּבְגִין דָּא בְּיוֹם צָרָה, כַּד בַר נָשׁ אִתְרַפֵּי מֵאוֹרַיְיתָא, כִּבְיָכוֹל דָּחִיק לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדֵיהּ דְּהַהוּא יֵצֶר הָרָע דְּאִיהוּ אִתְעֲבִיד קַטֵּיגוֹרָא). "Your strength is small" (צַר כֹּחֶכָה)—meaning the strength of the Divine name "Koh (Thus)" (צַר כֹּחַ כֹּ''ה). For the accuser approaches to accuse him, and the Divine power weakens (בְּגִין דְּאִתְקָרֵב קַמֵּיהּ לְקַטְרְגָא וְאִתְחַלַּשׁ חֵילָא).

Come and see (תָּא חֲזֵי): "Hashem is good, a stronghold in the day of trouble" (טוֹב יְיָ לְמָעוֹז בְּיוֹם צָרָה). What is "in the day of trouble"? (מַאי בְּיוֹם צָרָה). This refers to Ya'akov when Esav came to accuse him (דָּא יַעֲקֹב כַּד אֲתָא עֲלֵיהּ עֵשָׂו לְקַטְרְגָא לֵיהּ). "And He knows those who take refuge in Him" (וְיוֹדֵעַ חוֹסֵי בוֹ)—when judgment presses upon him (כַּד אֲתָא עֲלֵיהּ עָקוּ דְדִינָא). Come and see (וְתָּא חֲזֵי): An accuser against a person only arises at a time of danger (לֵית מְקַטְרְגָא אִשְׁתַּכַּח עֲלֵיהּ דְּבַר נָשׁ אֶלָּא בְּזִמְנָא דְסַכָּנָה).