Daf 192b (דַּף קצ״ב ע״ב)

And come and see (וְתָּא חֲזֵי): these two levels (תְּרֵין דַּרְגִּין אִלֵּין), that this one sees (דְּקָא חָמָא הַאי), and this one sees (וְחָמָא הַאי). This one sees, that it ascends (דָּא חָמָא כַּד סָלִיק), and the upper level rules (וְקָא שַׁלִּיט דַּרְגָּא עִלָּאָה), and the moon is illuminated (וְאִתְנְהִיר סִהֲרָא). And this one sees, that it is darkened (וְדָא חָמָא, דְּאִתְחַשַּׁךְ), and the evil serpent rules over it (וְשַׁלִּיט עֲלָהּ חִיוְיָא בִישָׁא). And because of this (וּבְגִין כָּךְ), Yosef looked at that dream (אִסְתַּכַּל יוֹסֵף בְּהַהוּא חֶלְמָא), and interpreted the interpretation for evil (וּפָשַׁר לֵיהּ פִּשְׁרָא לְבִישׁ). And therefore (וְעַל דָּא), everything stands upon interpretation (כֹּלָּא בְּפִישְׁרָא קָיְימָא), and this and that were seen (וְדָא וְדָא חָמוּ), through these two levels (בְּאִלֵּין תְּרֵין דַּרְגִּין), that this one rules (דְּשַׁלִּיט דָּא), and this one rules (וְשַׁלִּיט דָּא).

Rabbi Yehuda opened (רִבִּי יְהוּדָה פָּתַח): “Create in me a pure heart, O Elohim, and renew a right spirit within me” (לֵב טָהוֹר בְּרָא לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי) (Psalms 51). This verse was established (הַאי קְרָא אוּקְמוּהָ), but a pure heart (אֲבָל לֵב טָהוֹר), as you say (כְּמָה דְאַתְּ אָמֵר): “And You shall give Your servant a heart that hears…” (וְנָתַתָּ לְעַבְדְּךָ לֵב שׁוֹמֵעַ וְגו׳) (I Kings 3); and it is written: “And he who is good of heart is always feasting” (וּכְתִיב וְטוֹב לֵב מִשְׁתֶּה תָּמִיד) (Proverbs 15). Therefore (וּבְגִין כָּךְ), a pure heart certainly (לֵב טָהוֹר וַדַּאי). “And renew a right spirit within me” (וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי) - this is certainly a right spirit (דָּא הוּא רוּחַ נָכוֹן וַדַּאי). As it is said (כְּמָה דְאַתְּ אָמֵר): “And the spirit of Elohim hovered over the face of the waters” (וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Bereshit 1). And it was aroused (וְאִתְעָרוּ): this is the spirit of Mashiach (זֶה רוּחוֹ שֶׁל מָשִׁיחַ). And it was aroused (וְאִתְעָרוּ): “And I shall place a new spirit within you” (וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם) (Ezekiel 11). And David prayed (וְצַלֵּי דָוִד): “That right spirit, renew within me” (הַהוּא רוּחַ נָכוֹן, חַדֵּשׁ בְּקִרְבִּי). Because there exists from the other side (בְּגִין דְּאִית מִסִּטְרָא אָחֳרָא), an impure heart and a spirit of confusion (לֵב טָמֵא וְרוּחַ עִוְעִים), which blinds the children of the world (דְּאַסְטֵי לִבְנֵי עַלְמָא). And this is the Ruach Tum’ah which is called “spirit of confusion” (וְדָא הוּא רוּחַ טוּמְאָה, דְּאִקְרֵי רוּחַ עִוְעִים). As it is said (כְּמָה דְאַתְּ אָמֵר), “Hashem has mingled within her a spirit of confusion” (יְיָ מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים) (Isaiah 19). And therefore: “And a right spirit renew within me” (וְעַל דָּא וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי). What is ‘renew’? (מַאי חַדֵּשׁ) - this is the renewal of the moon (דָּא חִדּוּשָׁא דְּסִיהֲרָא). At the time when the moon is renewed (בְּשַׁעְתָּא דְּאִתְחַדַּשׁ סִיהֲרָא): David, King of Yisrael, lives and endures (דָּוִד מֶלֶךְ יִשְׂרָאֵל חַי וְקַיָּים). And for this reason - renewal (וּבְגִין כָּךְ חַדֵּשׁ).

Rabbi El‘azar and Rabbi Yosei were walking on the road (רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאָרְחָא). Rabbi Yosei said to Rabbi El‘azar (אָמַר רִבִּי יוֹסֵי לְרִבִּי אֶלְעָזָר): This that is written (הַאי דִּכְתִיב), “And the spirit came forth and stood before Hashem and said: ‘I will entice him,’ and Hashem said to him: ‘How?’ And he said: ‘I will go and be a lying spirit in the mouth of all his prophets.’ And He said: ‘You shall entice and also succeed, go and do so’” (וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְיָ וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְיָ אֵלָיו בְּמָה וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם תּוּכָל צֵא וַעֲשֵׂה כֵּן) (I Kings 22). And it was taught (וְתָנִינָן), that it was the spirit of Navot the Yizre‘eli (דְּהֲוָה רוּחַ נָבוֹת הַיִּזְרְעֵאלִי). But how can this be? (וְכִי נִשְׁמָתִין), since when souls ascend and stand above (כֵּיוָן דְּסָלְקִין וְקָיְימִין לְעֵילָא), they are not able to return to this world (אִינוּן יָכְלִין לְאֲתָבָא בְּהַאי עַלְמָא), and this word is astonishing (וּמִלָּה תְּמִיהָה), that it says, “I will go and be a lying spirit in the mouth…” (דְּאָמַר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי וְגו'). And furthermore (וְתוּ), what is the reason that Aḥav was punished? (מַאי טַעְמָא אִתְעֲנַשׁ עֲלֵיהּ אַחְאָב). For the judgment of the Orayta, that Shmuel established before Yisrael, is such (דְּהָא דִינָא דְּאוֹרַיְּיתָא, דְּשַׁוֵּי שְׁמוּאֵל קַמַּיְיהוּ דְּיִשְׂרָאֵל, הָכִי הוּא): as it is written, “Your fields and your vineyards and your best olive trees he shall take” (דִּכְתִיב, אֶת שְׂדוֹתֵיכֶם וְכַרְמֵיכֶם וְזֵיתֵיכֶם הַטּוֹבִים יִקָּח) (I Samuel 8). And if Aḥav took that vineyard of Navot (וְאִי אַחְאָב נָטַל הַהוּא כֶּרֶם בְּנָבוֹת), it was rightful judgment (דִּינָא הֲוָה). Furthermore (וְתוּ), he gave him another vineyard or gold (דְּהֲוָה יָהִיב לֵיהּ כַּרְמָא אָחֳרָא, אוֹ דַּהֲבָא), and he did not want it (וְלָא בָעָא).

He said to him (אָמַר לֵיהּ): You have asked well (יָאוֹת שְׁאַלְתְּ). Come and see (תָּא חֲזֵי), this Ruach that they say is the Ruach of Navot (הַאי רוּחַ דְּקָאֲמְרוּ דְּאִיהוּ רוּחַ דְּנָבוֹת), here there is to inquire (הָכָא אִית לְאִסְתַּכָּלָא). For could the Ruach of Navot ascend and stand before Kudsha Berikh Hu to request falsehood? (וְכִי רוּחָא דְּנָבוֹת יָכִיל לְסַלְּקָא וּלְקַיְּימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, לְמִתְבַּע שִׁקְרָא). For it is written: “And the spirit went out” (דִּכְתִיב: וַיֵּצֵא הָרוּחַ) (I Kings 22). And if he were a Tzaddik, how could he request falsehood in that world, which is a world of truth? (וְאִי צַדִּיקָא הוּא, אֵיךְ יִבָּעֵי שִׁקְרָא בְּהַהוּא עַלְמָא, דְּאִיהוּ עַלְמָא דִקְשׁוֹט). For if in this world a righteous one does not desire falsehood (וּמַה בְּהַאי עַלְמָא, לָא בָעֵי זַכָּאָה שִׁקְרָא), then in that world, all the more so (בְּהַהוּא עַלְמָא, לָא כָל שֶׁכֵּן). And if he was not righteous, how could he stand before Kudsha Berikh Hu? (וְאִי לָאו זַכָּאָה אִיהוּ, הֵיךְ יָכִיל לְקָיְימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). Rather, certainly (אֶלָּא וַדַּאי), Navot was not so righteous as to stand before Kudsha Berikh Hu (נָבוֹת לָאו זַכָּאָה הֲוָה כָּל כָּךְ לְקָיְימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), but it was another Ruach (אֶלָּא רוּחָא אָחֳרָא הֲוָה), which rules in the world (דְּשָׁלְטָא בְּעַלְמָא), that is the Ruach which constantly stands and ascends before Kudsha Berikh Hu (דְּדָא הוּא רוּחָא דְּקָיְימָא תָּדִיר וְסָלְקָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And this is the one that blinds the children of the world with falsehood (וְדָא הוּא דְּאַסְטֵי לִבְנֵי עַלְמָא בְּשִׁקְרָא). And one who is accustomed to falsehood (וּמַאן דְּאִיהוּ רָגִיל בְּשִׁקְרָא), is continually engaged in falsehood (אִשְׁתַּדַּל תָּדִיר בְּשִׁקְרָא). And because of this, it said: “I will go and be a lying spirit, etc.” (וְעַל דָּא אָמַר: אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר וְגו׳). And for this, Kudsha Berikh Hu said to him: “Go and do so” (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ: צֵא וַעֲשֵׂה כֵּן). “Depart from here” (פּוּק מֵהָכָא), as was established by the verse: “He who speaks lies shall not be established before My eyes” (כְּמָה דְּאוּקְמוּהָ דִּכְתִיב: דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי) (Psalms 101). And for this reason, it is certainly a spirit of falsehood (וּבְגִין דָּא אִיהוּ רוּחַ שֶׁקֶר וַדַּאי). And furthermore (וְתוּ), regarding that which he killed Navot and took his vineyard (עַל מַה דְּקָטַל לֵיהּ לְנָבוֹת וְנָטַל כַּרְמָא דִילֵיהּ) why did he kill him? (קָטוּלָא אַמַּאי קָטִיל לֵיהּ). Rather, because he killed him without judgment, he was punished (אֶלָּא עַל דְּקָטִיל לֵיהּ בְּלָא דִינָא, אִתְעַנַּשׁ). He killed him without judgment and took his vineyard (קָטַל לֵיהּ בְּלָא דִינָא, וְנָסִיב כַּרְמָא דִילֵיהּ). And for this reason it is written: “Have you murdered and also inherited?” (וּבְגִין כָּךְ כְּתִיב, הֲרָצַחְתָּ וְגַם יָרַשְׁתָּ) (I Kings 21), and because of this he was punished (וְעַל דָּא אִתְעַנַּשׁ). And come and see (וְתָּא חֲזֵי): how many are the people in the world (כַּמָּה אִינוּן בְּנֵי נָשָׁא בְּעַלְמָא), whom this Ruach of falsehood deceives through lies (דְּאַסְטֵי לוֹן הַאי רוּחַ שִׁקְרָא בְּשִׁקְרָא). And it rules in the world through many sides and many actions (וְשַׁלִּיט אִיהוּ בְּעַלְמָא בְּכַמָּה סִטְרִין וּבְכַמָּה עוֹבָדִין), and this matter we have established (וְהָא אוֹקִימְנָא מִלֵּי). And because of this (וְעַל דָּא), King David sought to guard himself from it (דָּוִד מַלְכָּא בָּעָא לְאִסְתַּמְרָא מִנֵּיהּ), and he sought to remove it from within his defilement (וּבָעָא לְאֲפָקָא מִגּוֹ מְסָאֲבוּ). As it is written: “Create in me a pure heart, O Elohim, and renew a right spirit within me” (דִּכְתִיב, לֵב טָהוֹר בְּרָא לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי) (Psalms 51). This is a steadfast spirit (דָּא הוּא רוּחַ נָכוֹן), And the other is a spirit of falsehood (וְאָחֳרָא אִיהוּ רוּחַ שֶׁקֶר). And therefore there are two levels (וְעַל דָּא תְּרֵין דַּרְגִּין אִינוּן): one is holy (חַד קַדִּישָׁא), and one is defiled (וְחַד מְסָאֲבָא). He opened and said (פָּתַח וְאֲמַר): “And Hashem gave His voice before His army; for very great is His camp, and mighty is He that does His word…” (וַיְיָ נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ כִּי רַב מְאֹד מַחֲנֵהוּ וְכִי עָצוּם עוֹשֵׂה דְבָרוֹ וְגו׳) (Joel 2). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but “Hashem” - He is in all places and in His court (אֲבָל וַיְיָ, בְּכָל אֲתַר הוּא וּבֵי דִינֵיהּ). “He gave His voice” - this is the voice that is written: “A voice of words” (נָתַן קוֹלוֹ, דָּא הוּא קָלָא דִּכְתִיב: קוֹל דְּבָרִים) (Deuteronomy 4). And it is written there: “I am not a man of words” (וּכְתִיב הָתָם: לֹא אִישׁ דְּבָרִים) (Exodus 4). Who is a “man of words”? (מַאן אִישׁ דְּבָרִים) - as you say: “Man of Elohim” (כְּמָה דְאַתְּ אָמֵר: אִישׁ הָאֱלֹהִים) (Deuteronomy 33). “Before His army” - these are Yisrael (לִפְנֵי חֵילוֹ, אִלֵּין אִינוּן יִשְׂרָאֵל).