Daf 178a (דַּף קע״ח ע״א)

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “Do not fear, worm of Ya'akov, men of Israel; I Myself shall help you,” declares Hashem, “and your Redeemer is the Holy One of Israel” (אַל תִּירְאִי תּוֹלַעַת יַעֲקֹב מְתֵי יִשְׂרָאֵל אֲנִי עֲזַרְתִּיךְ נְאֻם יְיָ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל) (Isaiah 41:14).

Come and see (תָּא חֲזֵי), all the nations who serve the worship of stars and constellations of the world (כָּל עַמִין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת דְּעַלְמָא), Kudsha Berikh Hu gave them appointed rulers, known authorities (קוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן לִמְמַנָּן שָׁלְטָנִין יְדִיעִין), as has been stated (כְּמָה דְאִתְּמָר). And all of them follow after their gods, as it is written: For all the peoples will walk, each in the name of his god. (וְכֻלְּהוּ אָזְלֵי בָּתַר אֱלָהֲהוֹן כְּמָה דִכְתִיב כִּי כָל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו) (Micah 4). And all of them are violent ones, resembling demons, drawing the sword, robbing, crushing, and committing adultery. (וְכֻלְּהוּ אוֹשְׁדִין דָּמִין וּמַגִּיחִין קְרָבָא גָּזְלִין קַפְּחִין וּמְנָאֲפִין). And they became entangled in many evil deeds, and they strengthened themselves in their might to destroy. (וְאִתְעָרְבֵי בְּכַמָּה עוֹבָדִין לְבִישׁ וְאִתְתַּקָּפוּ בְּחֵילְהוֹן לְאַבְאָשָׁא).

But Yisrael has no strength and power to overcome them except with their mouths—like this worm which has no strength and power except in its mouth, and by its mouth it breaks everything. (וְיִשְׂרָאֵל לֵית לוֹן תּוּקְפָא וְחֵילָא לְנַצְחָאָה לוֹן בַּר בְּפוּמְהוֹן כְּתוֹלַעְתָּא דָא דְּלֵית לָהּ תּוּקְפָא וְחֵילָא אֶלָּא בְּפוּמָא וּבְפוּמָא מִתְבַּר כֹּלָּא). And because of this, Yisrael are called a worm. (וְעַל דָּא אִקְרוּן יִשְׂרָאֵל תּוֹלַעַת). Further: “Fear not, O worm Ya‘akov” (תוּ: אַל תִּירְאִי תּוֹלַעַת יַעֲקֹב).

Why “worm”? There is no creature in the world like this worm of silk (מַה תּוֹלַעַת לֵית לִבְרִיָּה דְּעַלְמָא כְּהַאי תּוֹלַעַת דְּמֶשִׁי דְּסִיסְטְרָא), from which come forth all garments of honor and royal robes (דְּמִנָּהּ נָפְקֵי כָּל לְבוּשֵׁי יְקָר, טִיסְטְרֵי דְּמַלְכִין). Then it sows its seed and dies (לְבָתַר זָרַע זַרְעִין וּמֵית), and afterward, from that seed which remains from it, it is established again as before, and it continues to exist (וּלְבָתַר מֵהַהוּא זַרְעָא דְּאִשְׁתָּאַר מִנֵּיהּ, אִתְקַיֵּים כְּמִלְּקַדְּמִין, וְהָא אִיהוּ בְּקִיּוּמָא). So too, Yisra’el are like this worm (כָּךְ יִשְׂרָאֵל אִינוּן כְּהַאי תּוֹלַעַת): even though they die, they will be renewed and endure in the world as at first (דְּאַף עַל גַּב דְּמֵתִין, יִתְהַדְּרוּן וְיִתְקַיְּימוּן בְּעַלְמָא כְּמִלְּקַדְּמִין). And behold it is said (וְהָא אִתְּמָר): (Jeremiah 18) “Like clay in the hand of the potter, so are you in My hand, House of Yisra’el” (כִּי כַחֹמֶר בְּיַד הַיּוֹצֵר, כֵּן אַתֶּם בְּיָדִי, בֵּית יִשְׂרָאֵל). What is clay? (מַאי כַחֹמֶר), this is the clay of that glass (אֶלָּא דָּא הוּא חֹמֶר דְּהַהוּא זְכוּכִית), which even though it breaks, it can be repaired and restored as before (דְּאַף עַל גַּב דְּאִתָּבַר אִתְתַּקַּן, וְאִית לֵיהּ תַּקָּנָה כְּמִלְּקַדְּמִין).

The dead of Yisrael—this is the Tree of Life, because Yisrael are attached to the Tree of Life. (מְתֵי יִשְׂרָאֵל דָּא אִילָנָא דְחַיֵּי דִּבְגִין דְּיִשְׂרָאֵל אִינוּן אִתְדַּבָּקוּ בְּאִילָנָא דְחַיֵּי). Therefore, life shall be for them, and they shall arise from the dust and be established in the world. (בְּגִין כָּךְ יְהֵא חַיִּין לְהוֹן וִיקוּמוּן מֵעַפְרָא וְיִתְקַיְּימוּן בְּעַלְמָא). And they shall be one people to serve Kudsha Berikh Hu. (וִיהוֹן לְעַם חַד לְמִפְלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). As it is said: To call upon all of them in the Name of Hashem, to serve Him with one shoulder. (כְּמָה דְאַתְּ אָמֵר לִקְרֹא כֻּלָּם בְּשֵׁם יְיָ לְעָבְדוֹ שְׁכֶם אֶחָד) (Zephaniah 3).

Rabbi El‘azar and Rabbi Yitzḥak were walking on the road (רִבִּי אֶלְעָזָר וְרִבִּי יִצְחָק הֲווּ אָזְלֵי בְּאָרְחָא), and the time of reciting Shema arrived (וּמָטָא זִמְנָא דִּקְרִיאַת שְׁמַע), and Rabbi El‘azar arose and recited Shema and prayed his prayer (וְקָם רַבִּי אֶלְעָזָר, וְקָרָא קְרִיאַת שְׁמַע, וְצַלֵּי צְלוֹתֵיהּ). Afterward Rabbi Yitzḥak said to him (לְבָתַר אָמַר לֵיהּ רִבִּי יִצְחָק): But we have learned that before a person sets out on the road, he must ask permission from his Master and pray his prayer (וְהָא תָּנִינָן: דְּעַד לָא יִפּוּק בַּר נָשׁ לְאָרְחָא, אִבָּעֵי לֵיהּ לְנַטְּלָא רְשׁוּ מִמָּארֵיהּ וּלְצַלֵּי צְלוֹתֵיהּ). He said to him (אָמַר לֵיהּ): Because when I departed, it was not yet the time for prayer, nor had the time for Shema arrived (בְּגִין דְּכַד נָפִיקְנָא לָא הֲוָה זְמַן צְלוֹתָא, וְלָא מָטָא זִמְנָא דִּקְרִיאַת שְׁמַע). Now that the sun is shining, I have prayed (הַשְׁתָּא דְּשִׁמְשָׁא נָהִיר, צַלֵּינָא).

But before I left for the road, I requested a petition from Him and consulted with Him (אֲבָל עַד לָא נָפַקְנָא לְאָרְחָא, בָּעִינָא בָּעוּתָא מִנֵּיהּ, וְאִמְלַכְנָא בֵּיהּ), but I did not yet pray that prayer (אֲבָל צְלוֹתָא דָּא לָא צַלֵּינָא). For I have been engaged in Orayta since midnight (דְּהָא אֲנָא אִשְׁתַּדַּלְנָא בְּאוֹרַיְיתָא מִפַלְגוּת לֵילְיָא), and when dawn came, it was not yet the time to pray that prayer (וְכַד אֲתָא צַפְרָא, עַד כְּעָן לָא הֲוָה עִדְּנָא לְצַלֵּי צְלוֹתָא). For at that hour, the “dullness” of morning is found (בְּגִין דְּהַהִיא שַׁעְתָּא דְּקַדְרוּתָא דְּצַפְרָא אִשְׁתַּכַּח), and the woman converses with her husband (אִתְּתָּא מִשְׁתָּעֲיָא בְּבַעֲלָהּ), and they are united in a secret (וְאִינוּן בְּרָזָא כְּחֲדָא), for she desires to go to the tabernacle of her maidenhood where they dwell together (דְּבָעְיָא אִיהִי לְמֵיהַךְ לְמִשְׁכְּנָא בְּעוּלֵמְתָהָא דְּיַתְבֵּי בַּהֲדָהּ).

And therefore a person should not interrupt their words, which are joined together (וּבְגִין כָּךְ לָא בָּעֵי לֵיהּ לְבַר נָשׁ לְמִפְסַק מִלַּיְיהוּ דְּמִתְחַבְּרָן כְּחֲדָא), and to insert another word between them (וּלְאַעֳלָא מִלָּה אֲחֲרָא בֵּינַיְיהוּ). And now that the sun shines (וְהַשְׁתָּא דְּנָהִיר שִׁמְשָׁא), it is the time of prayer to pray (הוּא עִדַּן צְלוֹתָא לְצַלָּאָה), as it has been established (כְּמָה דְאוּקְמוּהָ). As it is written: They shall fear You with the sun (דִּכְתִיב יִירָאוּךָ עִם שָׁמֶשׁ) (Psalms 72). What is “with the sun”? (מַהוּ עִם שָׁמֶשׁ), to guard the light of the sun together with it, to illuminate her (לְנַטְרָא נְהוֹרָא דְּשִׁמְשָׁא בַּהֲדָן לְאַנְהָרָא לָהּ), for visibility with the sun is necessary, and not to separate them (דְּהָא יֵרָאֶה בַּהֲדֵי שִׁמְשָׁא אִצְטְרִיךְ וְלָא לְאַפְרָשָׁא לוֹן). And when the day does not shine (וְכַד לָא נָהִיר יְמָמָא), it is not visible with the sun (לָאו הוּא יֵרָאֶה בַּהֲדֵי שִׁמְשָׁא), and they must be joined together as one (וּצְרִיכָא לְחַבְּרָא לוֹן כְּחֲדָא). And this is “with the sun” (וְדָא הוּא עִם שָׁמֶשׁ).

They walked (אֲזְלֵי), and when they arrived at a certain field (כַּד מָטוּ חַד בֵּי חֲקַל), they sat (יָתְבוּ). They lifted their eyes and saw a mountain (זָקְפוּ עֵינַיְיהוּ וְחָמָא לֵיהּ לְטוּרָא), upon which ascended strange creatures (דְּהֲווּ סָלְקוּ בְּרוּמֵיהּ בְּרִיָּין מְשַׁנְיָין). Rabbi Yitzḥak became afraid (דָּחִיל רִבִּי יִצְחָק). Rabbi El‘azar said to him: Why are you afraid? (אָמַר לֵיהּ רִבִּי אֶלְעָזָר: אַמַּאי דְּחִילַת). He said to him: I see that this mountain is strong (אָמַר לֵיהּ: חָמֵינָא דְּהַאי טוּרָא אִיהוּ תַּקִּיף), and I see these creatures that are strange (וְחָמֵינָא אִלֵּין בְּרִיָּין דְּאִינוּן מְשַׁנְיָין), and I fear that they may accuse us (וְדָחִילְנָא דְּלָא יְקַטְּרְגוּ לוֹן). He said to him: One who fears his own sins has reason to fear (אָמַר לֵיהּ: מַאן דְּדָחִיל מֵחֶטְּאוֹי, דְּבִידֵיהּ אִית לֵיהּ לְמִדְחַל).

Come and see (תָּא חֲזֵי), are these not among those strong beings that used to be found in the mountains? (לָאו אִלֵּין מֵאִינוּן בְּרִיָּין תַּקִּיפִין דְּהֲווּ מִשְׁתַּכְּחִין בְּטוּרַיָּא). He opened and said: And these are the children of Tziv‘on, and Ayah and Anah, etc. (פָּתַח וְאָמַר וְאֵלֶּה בְּנֵי צִבְעוֹן וְאַיָּה וַעֲנָה וְגו'). He is Anah who found the yemim, etc. (הוּא עֲנָה אֲשֶׁר מָצָא אֶת הַיֵּמִים וְגו') (Bereshit 36). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but come and see (אֲבָל תָּא חֲזֵי): are these not the ones of whom it is written (לָאו אִלֵּין אִינוּן דִּכְתִיב בְּהוּ), The Emim formerly dwelt there, etc., and the children of Esav dispossessed them, etc.? (הָאֵימִים לְפָנִים יָשְׁבוּ בָהּ וְגו' וּבְנֵי עֵשָׂו יִירָשׁוּם וְגו') (Deuteronomy 2). But these, of whom the verse says, who found the yemim in the wilderness (אֲבָל אִלֵּין דְּקָאֲמַר קְרָא אֲשֶׁר מָצָא אֶת הַיֵּמִים בַּמִּדְבָּר), it is written yemim (יֵמִם כְּתִיב). These were strange creatures (אִלֵּין הֲווּ בְּרִיָּין מְשַׁנְיָין), for when Kayin was wandering over the face of the earth, as it is written (דְּכַד הֲוָה אִתָּרַךְ קַיִן מֵעַל אַפֵּי אַרְעָא כְּדִכְתִיב), Behold, You have driven me out today from the face of the ground, and I shall be hidden from Your face (הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר) (Bereshit 4), and it is written: And he dwelled in the land of Nod (וּכְתִיב וַיֵּשֶׁב בְּאֶרֶץ נוֹד) (Bereshit 4), and this has been established (וְאוּקְמוּהָ).