Daf 201a (דַּף ר״א ע״א)

And therefore: “If they are whole, and likewise many” (וּבְגִין כָּךְ: אִם שְׁלֵמִים וְכֵן רַבִּים). “If they are whole”-that they guard this commandment, in order to be whole, so that they will not be blemished (אִם שְׁלֵמִים דְּנָטְרֵי פִּקּוּדָא דָּא, לְמֶהֱוֵי שְׁלֵימִין, דְּלָא יְהוֹן פְּגִימִין). “And likewise many”-they will spread and increase in it (וְכֵן רַבִּים: יִפְשׁוּן וְיִסְגּוּן בֵּיהּ), because souls do not go forth into the world except through this covenant (בְּגִין דְּנִשְׁמָתִין לָא נָפְקֵי לְעַלְמָא, אֶלָּא בְּהַאי בְּרִית). “And likewise they are cut off”-this refers to “if they are whole,” those who guard it constantly; “they are cut off,” meaning whoever has been circumcised and accepted this covenant upon himself (וְכֵן נָגֹזוּ: הַאי אִם שְׁלֵמִים דְּנָטְרֵי לֵיהּ תָּדִיר, נָגֹזוּ מַאן דְּאִתְגְּזַר וְקִבֵּל עֲלֵיהּ קְיָימָא דָּא). “And passed”-what is “and passed”? This is the impurity (Zuhama) of the foreskin that was within him originally (וְעָבָר: מַאי וְעָבָר הַהוּא זוּהֲמָא דְּעָרְלָה, דְּהֲוָה בֵּיהּ בְּקַדְמִיתָא).

Another matter: “Thus says Hashem: If they are whole, and likewise many”-these are the children of Ya'akov (דָּבָר אַחֵר: כֹּה אָמַר יְיָ: אִם שְׁלֵמִים וְכֵן רַבִּים, אִלֵּין בְּנֵי יַעֲקֹב). For as long as they were with Yosef, they were whole, as they stood with him in the covenant (דְּהָא כָּל זִמְנָא דְּהֲווּ לְגַבֵּיהּ דְּיוֹסֵף, אִינוּן שְׁלֵמִים, דְּקָיְימֵי בַּהֲדֵיהּ דִּבְרִית). “And likewise they were cut off”-when they left and abandoned Yosef and Shim‘on (וְכֵן נָגֹזוּ: דְּאָזְלוּ וְשָׁבְקוּ לֵיהּ לְיוֹסֵף וּלְשִׁמְעוֹן). And he passed (וְעָבָר): then judgment dwelt because of them (כְּדֵין דִּינָא שַׁרְיָא בְּגִינַיְיהוּ) [Some say: the Shekhinta dwelt among them (נ״א: שְׁכִינְתָּא שַׁרְיָא בֵּינַיְיהוּ)], as it is written: “And Hashem passed through to strike Egypt” (Exodus 12) (כְּמָה דְאַתְּ אָמֵר: וְעָבַר יְיָ לִנְגוֹף אֶת מִצְרַיִם).

Come and see: there is harsh judgment (dina qashya), and there is soft judgment (dina rafya) (תָּא חֲזֵי: אִית דִּינָא קַשְׁיָא, וְאִית דִּינָא רַפְיָא). Harsh judgment is strong; soft judgment is weak (דִּינָא קַשְׁיָא: תַּקִּיף, דִּינָא רַפְיָא: חֲלָשׁ). But when this soft judgment draws from the harsh judgment, then it is strengthened and becomes mighty (וְכַד יָנְקָא הַאי דִּינָא רַפְיָא מִדִּינָא קַשְׁיָא, כְּדֵין אִתְתַּקַּף, וְאִיהוּ תַּקִּיף). At the time that judgment is decreed upon Yisrael, it is decreed with this soft judgment, and not with that harsh judgment (בְּשַׁעְתָּא דְּאִתְעֲבִיד דִּינָא עַל יִשְׂרָאֵל, אִתְעֲבִיד בְּהַאי דִּינָא רַפְיָא, וְלָא אִתְתַּקַּף בְּהַהוּא דִּינָא קַשְׁיָא).

But when judgment is decreed upon the nations who worship idols and constellations, this soft judgment is empowered by the supernal harsh judgment to become stronger (וְכַד דִּינָא אִתְעֲבִיד עֲלַיְיהוּ דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, אִתְתַּקַּף הַאי דִּינָא רַפְיָא בְּדִינָא קַשְׁיָא דִּלְעֵילָא, בְּגִין לְאִתְתַּקְּפָא). This is what is written: “And Hashem passed through to strike Egypt” (הֲדָא הוּא דִּכְתִיב: וְעָבַר יְיָ לִנְגוֹף אֶת מִצְרַיִם). “And passed”-for He was filled with fury and wrath, and He was empowered by the harsh judgment; so too here: “and passed” (וְעָבַר: דְּאִתְמְלֵי עֶבְרָה וְזַעֲמָא, וְאִתְתַּקַּף בְּדִינָא קַשְׁיָא, אוּף הָכָא: וְעָבַר). And come and see: at the time that ten gather in the synagogue, and one of them absents himself, Kudsha Berikh Hu is angered with him (וְתָּא חֲזֵי: בְּשַׁעְתָּא דְּמִתְכַּנְּשֵׁי עֲשָׂרָה בְּבֵי כְּנִישְׁתָּא, וְחַד מִנַּיְיהוּ אִשְׁתְּמִיט, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַרְגִּיז עֲלֵיהּ).

Another matter: “And likewise they were cut off”-when those who do evil deeds are removed from among them, then comes “and passed” (דָּבָר אַחֵר: וְכֵן נָגֹזוּ-כַּד מִתְעַבְּרֵי מִנַּיְיהוּ אִינוּן עוֹבָדִין בִּישִׁין, כְּדֵין וְעָבָר). What is “and passed”? Rabbi Shim‘on said: at the time when the Neshamah departs from this world, it is judged by many judgments before entering its place (מַאי וְעָבָר רִבִּי שִׁמְעוֹן אָמַר: בְּזִמְנָא דְּנִשְׁמָתָא נָפְקַת מֵהַאי עַלְמָא, בְּכַמָּה דִּינִין אִתְדָּנַת עַד לָא תִיעוּל לְאַתְרָהּ). Afterwards, all souls must pass through this River of Fire that flows forth-to be purified there (לְבָתַר, כָּל אִינוּן נִשְׁמָתִין אִית לוֹן לְמֶעֱבַר, בְּהַךְ נְהַר דִּינוּר דְּנָגִיד וְנָפִיק, וּלְאִסְתַּחָאָה תַּמָּן). And who is the one who will stand there and pass without fear? As it is said (Psalms 24): “Who shall ascend the mountain of Hashem…?” (וּמַאן דְּיָקוּם תַּמָּן, וְיַעֲבַר בְּלָא דְחִילוּ, כְּמָה דְאַתְּ אָמֵר: מִי יַעֲלֶה בְּהַר יְיָ וגו׳). And a meritorious soul will pass without fear and stand in His holy place (וְנִשְׁמָתָא דְּזַכָּאָה, אַעֲבַר בְּלָא דְחִילוּ וְיָקוּם בִּמְקוֹם קָדְשׁוֹ). And one who was engaged in Charity in this world, and gave of his money in Charity-then he shall pass through that place without fear (וּמַאן דְּאִשְׁתַּדַּל בִּצְדָקָה בְּהַאי עַלְמָא, וְיִתֵּן מִמָּמוֹנֵיהּ בִּצְדָקָה, כְּדֵין: וְעָבַר בְּהַהוּא אֲתַר, וְלָא דָחִיל). And a herald will call out to that soul (Nahum 1): “I have afflicted you-I will afflict you no more” (וְכָרוֹזָא קָרֵי לָהּ לְהַהִיא נִשְׁמָתָא: וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ עוֹד). Whoever merits to pass there will have no judgment over him anymore (מַאן דְּזָכָה לְמֶעֱבַר בְּהַאי, לֵית לֵיהּ דִּינָא יַתִּיר כְּלָל).

Come and see: all this matter of Yosef with his brothers, and all these matters-why were they necessary? (תָּא חֲזֵי: כָּל דָּא דְּיוֹסֵף עִם אֲחוֹי, וְכָל הַנִּי מִילֵי-אַמַּאי אִצְטְרִיךְ) Rather, Orayta of truth is Orayta, and all its paths are holy paths (אֶלָּא: אוֹרַיְּיתָא דִּקְשׁוֹט אִיהִי אוֹרַיְּיתָא, וְכָל אָרְחָהָא אָרְחִין קַדִּישִׁין). And there is nothing in Orayta that does not contain supernal and holy secrets, and paths for human beings to be strengthened in them (וְלֵית לָךְ מִלָּה בְּאוֹרַיְּיתָא דְּלָא אִית בָּהּ רָזִין עִלָּאִין וְקַדִּישִׁין, וְאָרְחִין לִבְנֵי נָשָׁא לְאִתְתַּקְּפָא בְּהוּ).

He opened and said (Proverbs 20): “Do not say: I will repay evil…” (פָּתַח וְאָמַר: אַל תֹּאמַר אֲשַׁלְּמָה רָע וגו׳). Come and see: Kudsha Berikh Hu made man to be strengthened through Orayta, and to walk in the path of truth, and to go to the right side-not to go to the left side (תָּא חֲזֵי: קוּדְשָׁא בְּרִיךְ הוּא עָבִיד לֵיהּ לְבַר נָשׁ, לְאִתְתַּקְּפָא בָּהּ בְּאוֹרַיְּיתָא, וּלְמֵיהַךְ בְּאֹרַח קְשׁוֹט, וְלִסְטַר יְמִינָא, וְלָא יְהַךְ לִסְטַר שְׂמָאלָא). And because He wants Yisrael to go to the right side, they must increase love one to another, and not division (וּבְגִין דְּבָעֵי לְהוּ [דְּיִשְׂרָאֵל] לְמֵיהַךְ לִסְטַר יְמִינָא, אִית לוֹן לְאַסְגָּאָה רְחִימוּ דָּא עִם דָּא, וְלָא יְהֵא דְּבָבוּ דָּא עִם דָּא), so that there not be a weakening of the right side, which is the place where Yisrael cleaves (בְּגִין דְּלָא לְאַכְּחָשָׁא יְמִינָא, דְּאִיהוּ אֲתַר דְּיִשְׂרָאֵל מִתְדַּבְּקָן בֵּיהּ). And come and see: for this reason, there is the Good inclination and the Evil inclination-and Yisrael must strengthen the Good inclination over the Evil inclination, through righteous deeds (וְתָא חֲזֵי, בְּגִין כָּךְ אִיהוּ יֵצֶר טוֹב וְיֵצֶר רָע, וְיִשְׂרָאֵל בָּעְיָין לְאִתְתַּקְּפָא לְיֵצֶר טוֹב עַל יֵצֶר רָע, בְּאִינוּן עוֹבָדִין דְּכָשְׁרָן). But if a man strays to the left, then the Evil inclination overpowers the Good inclination (וְאִי סָטֵי בַּר נָשׁ לִשְׂמָאלָא, כְּדֵין אִתְתַּקַּף יֵצֶר רָע עַל יֵצֶר טוֹב).

And whoever is blemished, perfects it through his sins-for this impulse is not completed except through the sins of men (וּמַאן דְּהֲוָה פָּגִים, אַשְׁלִים לֵיהּ בְּחֶטְאוֹי, דְּהָא לָא אִשְׁתַּלִּים דָּא מְנוּוָלָא, אֶלָּא בְּחֶטְאִין דִּבְנֵי נָשָׁא). And therefore, a man must beware that this Evil inclination not be perfected through his sins, and he must guard himself constantly (וּבְגִין כָּךְ בָּעֵי בַּר נָשׁ לְאִזְדַּהֲרָא, דְּלָא יִשְׁתַּלִּים הַהוּא יֵצֶר רַע בְּחֶטְאוֹי, וְיִסְתַּמַּר תָּדִיר). For the Good inclination seeks to perfect him with continual wholeness-not the Evil inclination (דְּהָא יֵצֶר טוֹב בָּעֵי לְאַשְׁלָמָא לֵיהּ בִּשְׁלֵימוּת תָּדִיר, וְלָא יֵצֶר הָרָע). And therefore: “Do not say: I will repay evil” rather, “Hope to Hashem, and He will save you” (וּבְגִין כָּךְ: אַל תֹּאמַר אֲשַׁלְּמָה רָע-קַוֵּה אֶל יְיָ וְיוֹשַׁע לָךְ) (Proverbs 20).

Another matter: “Do not say: I will repay evil”-as it is written: “Those who repay evil for good…” (Psalms 38) (דָּבָר אַחֵר: אַל תֹּאמַר אֲשַׁלְּמָה רָע, כְּדִכְתִיב: וּמְשַׁלְּמֵי רָעָה תַּחַת טוֹבָה) for one to whom good was given, he should not repay evil in return (לְמַאן דְּשַׁלִּים לֵיהּ טוֹבָה, דְּלָא יַשְׁלֵים לֵיהּ רָע). Because of the fear of Kudsha Berikh Hu-as it is said: “This do and live”-and he was always doing so (בְּגִין דְּחִילוּ דְּקוּדְשָׁא בְּרִיךְ הוּא. כְּמָה דְּאַתְּ אָמֵר: זֹאת עֲשׂוּ וִחְיוּ. וְאַף אִיהוּ הֲוָה תָּדִיר עָבִיד). As it is written (Proverbs 17): “He who repays evil for good-evil will never depart from his house” (דִּכְתִיב: מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ). Even to one who did him evil, he should not repay him with evil in return for that evil they did to him (אֲפִלּוּ לְמַאן דְּאַשְׁלִימוּ לֵיהּ בִּישִׁין, לָא אִית לֵיהּ לְאַשְׁלָמָא בִּישָׁא חֲלַף הַהוּא בִּישָׁא דְּשַׁלִּימוּ לֵיהּ). Rather: “Hope to Hashem, and He will save you” (אֶלָּא: קַוֵּה לַיְיָ וְיוֹשַׁע לָךְ).