Daf 180b (דַּף ק״פ ע״ב)

Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): (Job 35) “Therefore, men of heart, listen to me: Far be it from El to do wickedness, and from Shaddai to commit injustice. For the work of a man He shall repay him, and according to a man’s way shall it befall him” (לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ לִי, חָלִילָה לָאֵל מֵרֶשַׁע, וְשַׁדַּי מֵעָוֶל. כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ, וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ).

Come and see (תָּא חֲזֵי): When Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא), He established it upon justice (עֲבַד לֵיהּ עַל דִּינָא), and by justice it was sustained (וְעַל דִּינָא אִתְקַיַּים). All the deeds of the world exist according to judgment (וְכָל עוֹבָדִין דְּעַלְמָא אִינוּן קָיְימִין בְּדִינָא). But Kudsha Berikh Hu, in order that the world be sustained and not perish (בַּר דְּקוּדְשָׁא בְּרִיךְ הוּא בְּגִין לְקַיְּימָא עַלְמָא וְלָא יִתְאֲבִיד), spread upon it mercy (פָּרִישׂ עֲלֵיהּ רַחֲמֵי). And these mercies restrain judgment (וְאִינוּן רַחֲמֵי מְעַכְּבֵי לְדִינָא) so that it not consume the world (דְּלָא יִשְׁתְּצֵי עַלְמָא). And through mercy the world is governed and sustained because of it (וְעַל רַחֲמֵי אִתְנַהִיג עַלְמָא וְאִתְקְיַּים בְּגִינֵיהּ). And if you would say that Kudsha Berikh Hu executes judgment on a person unjustly (וְאִי תֵימָא דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד דִּינָא בְּבַר נָשׁ בְּלָא דִינָא), behold it has been said: When judgment is placed upon a person while he is still righteous (הָא אִתְּמָר: דְּכַד דִּינָא שַׁרְיָא עֲלֵיהּ דְּבַר נָשׁ כַּד אִיהוּ זַכָּאָה), it is because of Kudsha Berikh Hu’s love for him (בְּגִין רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ), as it is said (כְּמָה דְאִתְּמָר): For Kudsha Berikh Hu loves him with love to draw him close (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא רָחִים עֲלֵיהּ בִּרְחִימוּ לְקָרְבָא לֵיהּ לְגַבֵּיהּ).

He breaks the body in order that the soul may rule (מְתַבַּר גּוּפָא בְּגִין לְשַׁלְטָאָה נִשְׁמָתָא), and then a person is drawn near with proper love (וּכְדֵין אִתְקְרִיב בַּר נָשׁ לְגַבֵּיהּ בִּרְחִימוּ כְּדְקָא יְאוּת). And the soul governs, and the body is weakened (וְנִשְׁמָתָא שָׁלְטָא, וְגוּפָא אִתְחַלָּשׁ). The body requires weakness, and the soul strength, and it is strengthened in its might (וּבַעְיָא גּוּפָא חוּלְשָׁא, וְנַפְשָׁא תַקִּיפָא דְּאִתְתַּקַּף בִּתְקִיפוּ). Then he is beloved to Kudsha Berikh Hu (וּכְדֵין אִיהוּ רְחִימָא דְּקוּדְשָׁא בְּרִיךְ הוּא). As the Friends said (כְּמָה דַאֲמְרוּ חַבְרַיָיא): Kudsha Berikh Hu gives the Tzaddik affliction in this world (יָהַב קוּדְשָׁא בְּרִיךְ הוּא לַצַּדִּיק צַעֲרָא בְּעָלְמָא דֵין), in order to merit him in the World to Come (בְּגִין לְמִזְכֵּי לֵיהּ לְעָלְמָא דְאָתֵי). And when the soul is weak and the body is strong (וְכַד נִשְׁמָתָא חָלְשָׁא וְגוּפָא תַקִּיפָא), he is the enemy of Kudsha Berikh Hu (אִיהוּ שָׂנְאֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and Hashem does not desire him (דְּלָא אִתְרָעֵי בֵיהּ). He is not given suffering in this world, but his path is made smooth and he prospers all the more (לָא יָהִיב לֵיהּ צַעֲרָא בְּהַאי עָלְמָא, אֶלָּא אוֹרְחוֹי מִתְתַּקְּנָן, וְהוּא בִּשְׁלִימוּ יַתִּיר). Because if he does righteousness or kindness, Kudsha Berikh Hu repays him in this world and he has no share in the World to Come (בְּגִין דְּאִי עָבַד צְדָקָה אוֹ טִיבוּ, קוּדְשָׁא בְּרִיךְ הוּא מְשַׁלֵּם לֵיהּ אַגְרֵיהּ בְּהַאי עָלְמָא, וְלָא יֶהֱוֵי לֵיהּ חוּלַק בְּהַהוּא עָלְמָא). And this is what Onkelos translated: (Deuteronomy 7) “And He repays His haters…” (וְדָא הוּא דְּתִרְגֵּם אוּנְקְלוּס: וּמְשַׁלֵּם לְשׂוֹנְאָיו וְגו׳), meaning He repays His haters their good deeds in this world (וּמְשַׁלֵּם לְשַׂנְאוֹהִי טַבְוָון דְּאִינוּן וְגו׳). And therefore, the Tzaddik who is constantly broken is beloved to Kudsha Berikh Hu (וּבְגִין כָּךְ הַהוּא זַכָּאָה דְּאִתְבַּר תָּדִיר אִיהוּ רְחִימָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And this is the case when He examines and finds no guilt in him that he should suffer (וְהַנֵּי מִילֵי: כַּד בָּדַק וְלָא אַשְׁכַּח חוֹבָא בִּידֵיהּ דְּאִתְעַנַּשׁ עֲלֵיהּ). Here we must consider from several perspectives (הָכָא אִית לְאִסְתַּכָּלָא בְּכַמָּה סִטְרִין). First (חַד): we see that the Shekhinta does not dwell in a place of sadness, but only in a place where there is joy (דְּהָא חָמִינָן דְּשְׁכִינְתָּא לָא שַׁרְיָא בְּאֲתַר עֲצִיבוּ, אֶלָּא בְּאֲתַר דְּאִית בֵּיהּ חֶדְוָה). If there is no joy, the Shekhinta does not dwell there (אִי חֶדְוָה לֵית בֵּיהּ, לָא שַׁרְיָא שְׁכִינְתָּא בְּהַהוּא אֲתַר). As it is said: (2 Kings 3) “Now bring me a minstrel,” and it came to pass when the minstrel played that the hand of Hashem came upon him (כְּמָה דְּאַתְּ אָמֵר: וְעַתָּה קְחוּ לִי מְנַגֵּן, וְהָיָה כְּנַגֵּן הַמְנַגֵּן, וַתְּהִי עָלָיו יַד ייָ). For the Shekhinta truly does not dwell in a place of sadness (דְּהָא שְׁכִינְתָּא וַדַּאי לָא שַׁרְיָא בְּאֲתַר עֲצִיבוּ). From where do we learn this? From Ya‘akov (מְנָלָן מִיַּעֲקֹב). For because he was grieving over Yosef (דִּבְגִין דְּהֲוָה עָצִיב עֲלֵיהּ דְּיוֹסֵף), the Shekhinta departed from him (אִסְתַלְּקַת שְׁכִינְתָּא מִנֵּיהּ). But as soon as the joy of the tidings of Yosef reached him (כֵּיוָן דְּאָתָא לֵיהּ חֶדְוָה דְּבִשׂוֹרָה דְּיוֹסֵף), immediately “the spirit of Ya‘akov their father revived” (מִיָּד: וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם). So here, with that Tzaddik who is broken (הָכָא בְּהַהוּא זַכָּאָה דְּאִתְּבַּר), as soon as he is weak and broken with afflictions (כֵּיוָן דְּאִיהוּ חֲלָשָׁא וְאִתְּבַּר בְּמַכְאוֹבִין), where is the joy? (אָן הוּא חֶדְוָה) For he is in sadness, and no joy is with him at all (דְּהָא אִיהוּ בַּעֲצִיבוּ, וְלֵית עִמֵּיהּ חֶדְוָה כְּלָל). And when we see this (וְחַד דְּהָא חָמִינָן), how beloved the Righteous are before Kudsha Berikh Hu (כַּמָּה רְחִימִין הֲווּ צַדִּיקַיָּא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and they were not broken with suffering nor with pains (וְלָא אִתְּבְּרוּ בְּמַרְעִין וְלָא בְּמַכְאוֹבִין), and their bodies were never weakened (וְלָא אִתְחַלַּשׁ גּוּפָא דִּלְהוֹן לְעָלְמִין). Why? Are these not like those-some afflicted, some whole in their bodies? (אַמַּאי לָאו אִלֵּין כְּאִלֵּין, דְּאִלֵּין אִתְּבְּרוּ, וְאִלֵּין קָיְימֵי בְּגוּפַיְיהוּ כְּדְקָא יְאוּת) And if you will say (וְאִם תֹּאמַר) that those who are whole in body are so because they are Tzaddikim the sons of Tzaddikim (דְּהָא אִלֵּין דְּקָיְימוּ בְּקִיּוּמָא כְּדְקָא יְאוּת, בְּגִין דְּאִינוּן צַדִּיקֵי בְּנֵי צַדִּיקֵי אִינְהוּ), as has been established (כְּמָה דְּאוּקְמוּהָ), and these others are Tzaddikim but not sons of Tzaddikim (וְאִלֵּין אָחֳרָנִין צַדִּיקֵי וְלָאו בְּנֵי צַדִּיקֵי) but behold, we see Tzaddikim sons of Tzaddikim who suffer greatly (הָא קָא חָמֵינָן צַדִּיקֵי בְּנֵי צַדִּיקֵי, דְּהָא אֲבוֹי דְּדֵין זַכָּאָה בַּר זַכָּאָה, וְאִיהוּ זַכָּאָה). Why then is his body afflicted with pain and all his days in suffering? (אַמַּאי אִתְּבַּר גּוּפֵיהּ בְּמַכְאוֹבִין, וְכָל יוֹמוֹי בְּצַעֲרָא) Rather, here is a secret (אֶלָּא הָכָא רָזָא אִיהוּ): for all the deeds of Kudsha Berikh Hu are in truth and merit (דְּהָא כָּל עוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא בִּקְשׁוֹט וּזְכוּ), as it is written: (Job 35) “For the work of a man He shall repay him, and according to a man’s way shall it befall him” (כִּי פֹעַל אָדָם יְשַׁלֵּם לוֹ, וּכְאֹרַח אִישׁ יַמְצִיאֶנּוּ).

We have found in ancient books one secret (אַשְׁכַּחְנָא בְּסִפְרֵי קַדְמָאֵי רָזָא חָדָא), and alongside it another secret-one which is two (וּלְגַבֵּיהּ רָזָא אָחֳרָא, חַד דְּאִיהוּ תְּרֵין): For there are times when the moon is blemished (דְּהָא אִית זִמְנִין דְּסִיהֲרָא אִיהִי בִּפְגִימוּ), and dwells in Din, and the sun is not found with her (וְשַׁרְיָא בְּדִינָא, וְשִׁמְשָׁא לָא אִשְׁתַּכַּח גַּבָּהּ). And in every time and hour she has to bring forth Neshamot into the children of men (וּבְכָל זִמְנָא וּבְכָל שַׁעְתָּא אִית לָהּ לְאַפָּקָא נְשָׁמִין בִּבְנֵי נָשָׁא), as she collected at the beginning (כְּמָה דְּלָקְטָא בְּקַדְמִיתָא), and she brought them forth now at a time when she was standing in judgment (וַאֲפִיקַת לוֹן הַשְׁתָּא בִּזְמַנָא דְּאִיהִי קָיְימָא בְּדִינָא). Whoever receives her at that time (הַאי מַאן דְּנָקִיט לָהּ בְּהַהוּא זִמְנָא), let him constantly be in lack (לֶיהֱוֵי תָּדִיר בִּגְרִיעוּתָא), and poverty goes toward him (וּמִסְכֵּנוּתָא אָזְלָא לְגַבֵּיהּ), and he is constantly broken by judgment all the days of his life (וְאִתְּבַּר תָּדִיר בְּדִינָא, כָּל יוֹמוֹי דְּבַר נָשׁ, בֵּין חַיָּיבָא בֵּין זַכָּאָה). Except that prayer (בַּר דִּצְלוֹתָא) annuls all decrees of judgment (בָּטִיל כָּל גִּזְרֵי דִּינִין), and one can remove it by prayer (וְיָכִיל לְסַלְּקָא בִּצְלוֹתָא). And when that moment stands in perfection (וְהַהוּא זִמְנָא דְּקָיְימָא הַהוּא דַּרְגָּא בִּשְׁלִימוּ), and that river that flows and goes forth is utilized in her (וְהַהוּא נָהָר דְּנָגִיד וְנָפִיק, אִשְׁתַּמַּשׁ בָּהּ), then that Neshama which comes forth and cleaves to that person (כְּדֵין הַהוּא נְשָׁמָתָא דְּנָפְקַת, וְאִתְּדַּבְּקַת בֵּיהּ בְּהַהוּא בַּר נָשׁ), that person is completed in all things (הַהוּא בַּר נָשׁ אִשְׁתַּלִּים בְּכֹלָּא): in wealth (בְּעוּתְרָא), in children (בִּבְנִין), and in wholeness of body (בִּשְׁלִימוּ דְּגוּפָא).