Daf 199a (דַּף קצ״ט ע״א)

And because of this, David said: “Why should I fear?” (Psalms 49) (וּבְגִין כָּךְ אָמַר דָּוִד, לָמָּה אִירָא). “I feared” is not written, but “I shall fear” (יָרֵאתִי לָא כְּתִיב, אֶלָּא אִירָא), meaning that I have reason to fear those yemei ra‘a (days of evil), as said above (דְּאִית לִי לְמִדְחַל מֵאִינוּן יְמֵי רָע, כִּדְקָאֲמָרָן). “The iniquity of my heels surrounds me”-who are “my heels”? (עֲוֹן עֲקֵבַי יְסֻבֵּנִי, מַאן עֲקֵבַי). These are in the secret of faith (אִלֵּין אִינוּן בְּרָזָא דִּמְהֵימְנוּתָא). As it is written: “And his hand was holding the heel of Esav” (Bereshit 25) (דִּכְתִיב, וְיָדוֹ אוֹחֶזֶת בַּעֲקֵב עֵשָׂו) this is that heel (דָּא הוּא עֲקֵיבָא). And these are the heels which constantly gaze upon that sin which man continually tramples beneath his heels (וְאִינוּן עֲקֵיבִין דְּמִסְתַּכְּלִין בְּהוּ תָּדִיר בְּהַהוּא חוֹבָא דְּדָשׁ בֵּיהּ בַּר נָשׁ תָּדִיר בַּעֲקֵבוֹי).

Come and see: what is written? “Woe to those who draw iniquity with cords of vanity, and sin as with cart ropes” (Isaiah 5) (תָּא חֲזֵי, מַה כְּתִיב: הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה). “With cords of vanity”-he tramples it with his heel and is not concerned about it (בְּחַבְלֵי הַשָּׁוְא, דְּדָשׁ בֵּיהּ בַּעֲקֵבָא וְלָא חַיִּישׁ עֲלֵיהּ). And afterward it becomes strong and becomes like “cart ropes,” and that sin is strengthened (וּלְבָתַר אִתְתַּקַּף וְאִתְעֲבִיד כַּעֲבוֹת הָעֲגָלָה, וְאִתְתַּקַּף הַהוּא חֶטְאָה), and it leads him astray in this world and in the world to come (וְאַסְטֵי לֵיהּ בְּהַאי עַלְמָא וּבְעַלְמָא דְּאָתֵי). Blessed are the Righteous (זַכָּאִין אִינוּן צַדִּיקִיָּיא), who know to guard themselves from their sins (דְּיָדְעִין לְאִסְתַּמְּרָא מֵחוֹבֵיהוֹן), and who constantly examine their deeds (וְאִינוּן מְפַשְׁפְּשִׁין תָּדִיר בְּעוֹבָדַיְיהוּ), so that no accuser should be found upon them in this world (בְּגִין דְּלָא יִשְׁתַּכַּח עֲלַיְיהוּ מְקַטְרְגָא בְּהַאי עַלְמָא), and that no accusation should come upon them in the world to come (וְלָא יִסְטוּן עֲלַיְיהוּ לְעַלְמָא דְּאָתֵי). For Orayta (אוֹרַיְּיתָא) prepares for them paths and ways to walk in (דְּהָא אוֹרַיְּיתָא מְתַקְּנָא לְהוּ אָרְחִין וּשְׁבִילִין לְמֵיהַךְ בְּהוּ), as it is written: “Her ways are ways of pleasantness, and all her paths are peace” (Proverbs 3) (דִּכְתִיב: דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם). “And Yosef remembered the dreams that he dreamed about them…” (Bereshit 42) (וַיִּזְכּוֹר יוֹסֵף אֶת הַחֲלוֹמוֹת אֲשֶׁר חָלַם לָהֶם וגו׳). Rabbi Ḥiyya opened and said: “When your enemy falls, do not rejoice, and when he stumbles, do not let your heart be glad” (Proverbs 24) (רִבִּי חִיָּיא פָּתַח וְאֲמַר: בִּנְפוֹל אוֹיִבְךָ אַל תִּשְׂמַח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ).

Come and see: Kudsha Berikh Hu made man (תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא עֲבַד לֵיהּ לְבַר נָשׁ), that he might merit His glory (דְּיִזְכֵּי לִיקָרָא דִילֵיהּ), and serve before Him constantly (וּלְשַׁמָּשָׁא קַמֵּיהּ תְּדִירָא), and engage in Orayta day and night (וּלְאִשְׁתַּדְּלָא בְּאוֹרַיְּיתָא יְמָמָא וּלֵילֵי), because Kudsha Berikh Hu finds delight in Orayta constantly (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בָּהּ בְּאוֹרַיְּיתָא תָּדִיר). And since Kudsha Berikh Hu created man (וְכֵיוָן דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם), He placed Orayta before him (יָהַב קַמֵּיהּ אוֹרַיְּיתָא), and taught him through it to know the path (וְאוֹלֵיף לֵיהּ בָּהּ לְמִנְדַּע אָרְחָהָא). From where do we know this? As it is written: “Then He saw it and recounted it; He prepared it and also examined it” (Job 28) (מְנָלָן, דִּכְתִיב: אָז רָאָהּ וַיְסַפְּרָהּ, הֱכִינָהּ וְגַם חֲקָרָהּ). And afterward: “And He said to man: Behold, the fear of Hashem, that is wisdom, and to depart from evil is understanding” (וּלְבָתַר: וַיֹּאמֶר לָאָדָם הֵן יִרְאַת יְיָ הִיא חָכְמָה, וְסוּר מֵרָע בִּינָה). Once he looked at it and did not guard it (כֵּיוָן דְּאִסְתַּכַּל בָּהּ וְלָא נָטִיר לָהּ), he transgressed the command of his Master and was seized in his sin (עֲבַר עַל פִּקּוּדָא דְּמָארֵיהּ וְאִתְפַּס בְּחוֹבֵיהּ). And all those who transgress even one word of Orayta (וְכָל אִינוּן דְּעָבְרוּ עַל מִלָּה חָדָא דְּאוֹרַיְּיתָא), are seized through it (אִתְּפָסוּ בָהּ). King Shlomo, who was wiser than all the inhabitants of the world (שְׁלֹמֹה מַלְכָּא דְּאִתְחַכַּם עַל כָּל בְּנֵי עַלְמָא), transgressed one word of Orayta (עֲבַר עַל מִלָּה חָדָא דְּאוֹרַיְּיתָא), and it caused his kingship to be removed from him, and the kingdom to be divided from his sons (וְגָרִים לֵיהּ לְאִתְעֲבָרָא מַלְכוּתֵיהּ מִנֵּיהּ, וּלְאִתְפַּלְּגָא מַלְכוּתָא מִן בְּנוֹי). One who transgresses Orayta-how much more so! (מַאן דְּאַעֲבַר עַל אוֹרַיְּיתָא, עַל אַחַת כַּמָּה וְכַמָּה). And Yosef, who knew Orayta (וְיוֹסֵף דְּהֲוָה יָדַע אוֹרַיְּיתָא), and his brothers fell into his hands (וַאֲחוֹי נָפְלוּ בִּידֵיהּ) why did he revolve upon them all this revolving? (אַמַּאי גִּלְגֵּל עֲלַיְיהוּ כָּל גִּלְגּוּלָא דָא). Behold, he knew Orayta, which his father had taught him (וְהָא אִיהוּ יָדַע אוֹרַיְּיתָא דְּאוֹלִיף לֵיהּ אֲבוֹי). But Heaven forbid that Yosef revolved these revolvings upon them for vengeance (אֶלָּא, חַס וְשָׁלוֹם דְּיוֹסֵף גִּלְגֵּל עֲלַיְיהוּ גִּלְגּוּלִין לְנַקְמָא מִנַּיְיהוּ). Rather, he did all this only to bring his brother Binyamin to him (אֶלָּא כָּל דָּא לָא עֲבַד, אֶלָּא לְאַיְיתָאָה לַאֲחוּהָ בִּנְיָמִין לְגַבֵּיהּ), for his desire was toward him (דְּתִאוּבְתֵּיהּ הֲוָה לְגַבֵּיהּ). And he did not allow his brothers to fall, as it is written: “And Yosef commanded and they filled their vessels with grain…” (וְאִיהוּ לָא שָׁבַק לַאֲחוֹי לְמִנְפַּל, דְּהָא כְּתִיב: וַיְצַו יוֹסֵף וַיְמַלְּאוּ אֶת כְּלֵיהֶם בָּר וגו׳), and all this was so that they not fall (וְכָל דָּא בְּגִין דְּלָא יִנְפְּלוּן).

Rabbi Yehuda said: When Kudsha Berikh Hu created the moon (רִבִּי יְהוּדָה אָמַר: כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא לְסִיהֲרָא), He gazed into her constantly, as it is written: “The eyes of Hashem your Elohim are upon it always” (Deuteronomy 11) (הֲוָה אִסְתַּכַּל בָּהּ תָּדִיר, כְּדִכְתִיב: תָּמִיד עֵינֵי יְיָ אֱלֹהֶיךָ בָּהּ), His providence is upon her always (אַשְׁגָּחוּתָא דִילֵיהּ בָּהּ תָּדִיר). And it is written: “Then He saw her” (וּכְתִיב: אָז רָאָהּ), for the sun shines upon her through His providence (דְּהָא שִׁמְשָׁא בְּאַשְׁגָּחוּתָא דִילֵיהּ בָּהּ, אִתְנְהִיר). “And He recounted her”-what is “recounted her”? As you say, “The place of sapphire is her stones” (Job 28) (וַיְסַפְּרָהּ, מַאי וַיְסַפְּרָהּ כְּמָה דְאַתְּ אָמֵר: מְקוֹם סַפִּיר אֲבָנֶיהָ). “He prepared her”-that she might dwell in Tikkun, within twelve boundaries (הֱכִינָהּ, דְּאִיהִי יָתְבָא בְּתִקּוּנָא, בִּתְרֵיסַר תְּחוּמִין), divided into seventy branches (מִתְפַּלְּגָא בְּשִׁבְעִין קְסִירִין). He arranged her with seven supernal supports (אַתְקִין לָהּ בְּשִׁבְעָה סַמְכִין עִלָּאִין), to shine and to dwell in completeness (לְאִתְנַהֲרָא וּלְיַתְבָא עַל שְׁלִימוּ). “And also examined her”-to supervise her constantly (וְגַם חֲקָרָהּ, לְאַשְׁגָּחָא עֲלָהּ תָּדִיר), time after time, never ceasing for eternity (זִמְנָא בָּתַר זִמְנָא, דְּלָא פָּסִיק לְעָלְמִין). And afterward He warned man (וּלְבָתַר אַזְהַר לֵיהּ לְבַר נָשׁ), and said: “And He said to man: Behold, the fear of Hashem is wisdom, and to depart from evil is understanding” (Job 28) (וַיֹּאמֶר לָאָדָם: הֵן יִרְאַת יְיָ הִיא חָכְמָה וְסוּר מֵרָע בִּינָה). For this is crowned upon the lower one (דְּהַאי מִתְעַטְּרָא עַל תַּתָּאִי), to fear and to know Kudsha Berikh Hu by her (לְדַחֲלָא וּלְמִנְדַּע לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּגִינָהּ). “And to depart from evil is understanding”-clarification from dross (וְסוּר מֵרָע בִּינָה, בְּרִירוּ מִפְּסָלוּתָא), not to approach it at all (דְּלָא לְמִקְרַב בַּהֲדֵיהּ). And then, the supervision (Some say: understanding) of Binah, to know and to gaze upon the glory of the supernal King (וּכְדֵין אַשְׁגָּחוּתָא [נ״א: אַשְׁכָּחוּתָא] דְּבִינָה, לְמִנְדַּע וּלְאִסְתַּכְּלָא בִּיקָרָא דְּמַלְכָּא עִלָּאָה).

Rabbi Yose rose one night to engage in Orayta (רִבִּי יוֹסֵי קָם בְּלֵילְיָא חַד לְאִשְׁתַּדְּלָא בְּאוֹרַיְּיתָא), and there was there with him a certain Jew who provoked him in that house (וְהֲוָה תַּמָּן עִמֵּיהּ חַד יוּדָאָי, דְּאָעֳרַע בֵּיהּ בְּהַהוּא בֵּיתָא). Rabbi Yose opened and said: “Treasures of wickedness profit nothing, but righteousness delivers from death” (Proverbs 10) (פָּתַח רִבִּי יוֹסֵי וְאָמַר: לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע, וּצְדָקָה תַּצִּיל מִמָּוֶת). “Treasures of wickedness”-these are those who do not engage in Orayta (לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע, אִלֵּין אִינוּן דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא), and go after worldly matters (וְאָזְלֵי בָּתַר מִלֵּי דְעַלְמָא), and to gather stores of debt (וּלְמִכְנַשׁ אוֹצְרִין דְּחִיּוּבָא). What is written? “And that wealth perished by evil business” (Ecclesiastes 5) (מַה כְּתִיב: וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיָן רָע) because they are “treasures of wickedness” (בְּגִין דְּאִינוּן אוֹצְרוֹת רֶשַׁע). “But righteousness delivers from death”-these are those who engage in Orayta (וּצְדָקָה תַּצִּיל מִמָּוֶת, אִלֵּין דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא), and know her paths to strive in her (וְיָדְעִין אוֹרְחָהָא לְאִשְׁתַּדְּלָא [לְאִסְתַּכְּלָא] בָּהּ). For Orayta is called “a Tree of Life” (דְּהָא אוֹרַיְּיתָא עֵץ חַיִּים אִקְרֵי), and she is called “righteousness,” as it is written: “And it shall be righteousness for us” (Deuteronomy 6) (וְאִתְקְרִיאַת צְדָקָה. דִּכְתִיב: וּצְדָקָה תִּהְיֶה לָּנוּ).