Daf 203a (דַּף ר״ג ע״א)

Rabbi Ḥizkiyah opened and said (רִבִּי חִזְקִיָּה פָּתַח וְאֲמַר), “The burden of the valley of vision: What ails you now, that you have all gone up to the housetops?” (מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵיפֹה כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת) (Isaiah 22).

Come and see (תָּא חֲזֵי), behold, it has been established regarding the time when the Beit Mikdash was destroyed (הָא אוּקְמוּהָ בְּזִמְנָא דְּאִתְחָרִיב בֵּי מַקְדְּשָׁא), and they kindled it with fire (וְהָיוּ מוֹקְדִין לֵיהּ בְּנוּרָא), all those Kohanim ascended upon the walls (סְלִיקוּ כָּל אִינוּן כַּהֲנֵי עַל כּוֹתְלֵיהוֹן) - Some say: their rooftops (נ״א גַּגֵּיהוֹן) - of the Mikdash (דְּמַקְדְּשָׁא), with all the keys in their hands (וְכָל מַפְתֵּחִין בִּידַיְיהוּ), and they said (וְאָמְרוּ): Until here we were your treasurers (עַד הָכָא הֲוֵינָא גִּזְבָּרִין דִּילָךְ), from now on, take what is yours (מִכָּאן וָאֵילָךְ טוֹל דִּילָךְ).

But come and see (אֲבָל תָּא חֲזֵי), “the valley of vision” (גֵּיא חִזָּיוֹן) - this is the Shekhinta that was in the Mikdash (דָּא שְׁכִינְתָּא דְּהֲוַת בְּמַקְדְּשָׁא). And all the people of the world drew the nourishment of prophecy from her (וְכָל בְּנֵי עַלְמָא מִינָהּ הֲווּ יָנְקִין יְנִיקוּ דִּנְבוּאָה). For even though all the prophets were prophesying from another place (דְּאַף עַל גַּב דְּכָל נְבִיאִין קָא הֲווּ מִתְנַבְּאִין מֵאֲתַר אָחֳרָא), from within her they drew their prophecy (מִגַּוָּוהּ הֲווּ יָנְקִין נְבוּאַתְהוֹן). And for this she is called “the valley of vision” (וְעַל דָּא אִתְקְרֵי אִיהִי גֵּיא חִזָּיוֹן). “Vision” (חִזָּיוֹן), this has already been established (הָא אוּקְמוּהָ), that it is the vision of all supernal colors (דְּאִיהוּ חֵיזוּ דְּכָל גְּוָונִין עִלָּאִין). “What ails you now, that you have all gone up to the housetops” (מַה לָּךְ אֵיפֹה כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת): for when the Mikdash was destroyed (דְּהָא כַּד אִתְחָרַב מַקְדְּשָׁא), the Shekhinta went and ascended through all those places (שְׁכִינְתָּא אָתָאת וּסְלִיקַת בְּכָל אִינוּן אַתְרִין), where She had dwelled formerly (דְּהֲוָה מְדוֹרָהּ בְּהוּ בְּקַדְמִיתָא). And She wept over Her dwelling place (וַהֲוַת בָּכַת עַל בֵּית מְדוֹרָהּ), and over Yisrael who went into exile (וְעַל יִשְׂרָאֵל דְּאֲזְלוּ בְּגָלוּתָא), and over all those Tzaddikim and Ḥasidim who were there and were lost (וְעַל כָּל אִינוּן צַדִּיקֵי וַחֲסִידֵי דְּהֲווּ תַּמָּן וְאִתְאֲבִידוּ). And from where do we learn this? From what is written (וּמְנָלָן, דִּכְתִיב): “Thus said Hashem: A voice is heard in Ramah, lamentation and bitter weeping-Raḥel weeping for her children…” (כֹּה אָמַר יי קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ) (Jeremiah 31).

And this has already been said (וְהָא אִתְּמָר). Then Kudsha Berikh Hu inquired of the Shekhinta and said to her (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁאִיל לָהּ לִשְׁכִינְתָא, וְאָמַר לָהּ): “What is with you now, that you have all gone up to the rooftops?” (מַה לָּךְ אֵיפֹה כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת). What is “all of you” (מַהוּ כֻּלָּךְ), for behold “that you have ascended” would suffice (דְּהָא כִּי עָלִית סַגְיָא), what is “all of you”? (מַהוּ כֻּלָּךְ). To include with her all the forces and other powers (לְאַכְלָלָא בַּהֲדָהּ כָּל חֵילִין וְכָל רְתִיכִין אָחֳרָנִין), that all of them wept with her over the destruction of the Beit Mikdash (דְּכֻלְּהוּ בָּכוּ עִמָּהּ עַל חֻרְבַּן בֵּי מַקְדְּשָׁא). And therefore “what ails you now” (וּבְגִין כָּךְ, מַה לָּךְ אֵיפֹה). She said before Him (אָמְרָה קַמֵּיהּ), “When my children are in exile, and the Mikdash is burned, what have I to do here?” (וְכִי בָּנַי בְּגָלוּתָא, וּמַקְדְּשָׁא אִתּוֹקְדָא, וְאֲנָא מַה לִּי הָכָא). She lingered and said (שָׁרִיאַת וְאֲמְרַת), “Tumultuous, full of shoutings, a joyous city; your slain are not slain by the sword, nor dead in battle… Therefore I said: Leave me, I will weep bitterly…” (תְּשׁוּאוֹת מְלֵאָה עִיר הוֹמִיָּה קִרְיָה עַלִּיזָה חֲלָלַיִךְ לֹא חַלְלֵי חֶרֶב וְלֹא מֵתֵי מִלְחָמָה… עַל כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי) (Isaiah 22).

And we have established (וְהָא אוֹקִימְנָא), that Kudsha Berikh Hu said to her (דְּקוּדְשָׁא בְּרִיךְ הוּא אָמַר לָהּ), “Thus said Hashem: Withhold your voice from weeping…” (כֹּה אָמַר יי מִנְעִי קוֹלֵךְ מִבֶּכִי) (Jeremiah 31). And come and see (וְתָא חֲזֵי): from the day the Beit Mikdash was destroyed (מִיּוֹמָא דְּאִתְחָרִיב בֵּי מַקְדְּשָׁא), there has not been a day without affliction (לָא הֲוָה יוֹמָא דְּלָא אִשְׁתַּכַּח בֵּיהּ לְוָוטִין). For when the Beit Mikdash stood (בְּגִין דְּכַד בֵּי מַקְדְּשָׁא הֲוָה קַיָּים), Yisrael served divine service and brought sacrifices and offerings (הֲווּ יִשְׂרָאֵל פָּלְחִין פּוּלְחָנִין וְקָרְבִין עִלָּוָון וְקָרְבָּנִין), and the Shekhinta dwelled in the Beit Mikdash upon them (וּשְׁכִינְתָּא שַׁרְיָא בְּבֵי מַקְדְּשָׁא עֲלַיְיהוּ), like a mother reposing upon her children (כְּאִמָּא דִּרְבִיעָא עַל בְּנַיָּיא). And all faces shone (וְהֲווּ כָּל אַנְפִּין נְהִירִין), until blessings were found above and below (עַד דְּאִשְׁתַּכָּחוּ בִּרְכָּאן לְעֵילָא וְתַתָּא). And there was no day without blessing and joy (וְלָא הֲוָה יוֹמָא דְּלָא אִשְׁתַּכַּח בֵּיהּ בִּרְכָּאן וְחֶדְוָון). And Yisrael caused satisfaction in the land (וְהֲווּ יִשְׂרָאֵל שָׁרָאן לְרָחֲצָן בְּאַרְעָא), and the whole world was sustained because of them (וְכָל עַלְמָא הֲוָה אִתְּזָן בְּגִינַיְיהוּ).

Now that the Beit Mikdash is destroyed (הַשְׁתָּא דְּאִתְחָרִיב בֵּי מַקְדְּשָׁא), and the Shekhinta is with them in exile (וּשְׁכִינְתָּא עִמְּהוֹן בְּגָלוּתָא), there is no day without affliction (לֵית לָךְ יוֹמָא דְּלָא אִשְׁתַּכַּח בֵּיהּ לְוָוטִין), and the world is thrown into disarray (וְעַלְמָא אִתְלַטְיָא). And joy is not found above or below (וְחֶדְוָון לָא אִשְׁתַּכָּחוּ לְעֵילָא וְתַתָּא). And Kudsha Berikh Hu is destined to raise up Kenesset Yisrael from the dust (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאֲקַמָּא לָהּ לִכְנֶסֶת יִשְׂרָאֵל מֵעַפְרָא), as it is said (כְּמָה דְּאִתְּמָר), and to gladden the world in its entirety (וּלְמֶחֱדֵי עַלְמָא בְּכֹלָּא).

As you say (כְּמָה דְּאַתְּ אָמֵר), “And I will bring them to My holy mountain and gladden them in My house of prayer…” (וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי וְגו׳) (Isaiah 56). And it is written (וּכְתִיב): “With weeping they shall come, and with supplications I will lead them” (בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם) (Jeremiah 31). Just as in the beginning it is written (כְּמָה דִּבְקַדְּמִיתָא דִּכְתִיב): “She weeps sore in the night, and her tear is upon her cheek” (בָּכֹה תִבְכֶּה בַלַּיְלָה וְדִמְעָתָהּ עַל לֶחִיָּהּ) (Lamentations 1), so too afterward (הָכִי נָמֵי לְבָתַר), with weeping they shall return (בִּבְכִי יִתְהַדְּרוּן), as it is written (דִּכְתִיב): “With weeping they shall come…” (בִּבְכִי יָבֹאוּ) (Jeremiah 31). “The morning was light, and the men were sent, they and their donkeys” (הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמוֹרֵיהֶם) (Bereshit 44).

Rabbi El‘azar said (רִבִּי אֶלְעָזָר אָמַר): Here there is to contemplate (הָכָא אִית לְאִסְתַּכָּלָא): if they were already going and had been sent (אִי אִינוּן הֲווּ אָזְלֵי וְאִשְׁתַּדָּרוּ), what need is there for the Orayta to write (מַה לָּן לְמִכְתַּב בְּאוֹרַיְּיתָא): “they and their donkeys” (הֵמָּה וַחֲמוֹרֵיהֶם)? Rather, because it is written (אֶלָּא בְּגִין דִּכְתִיב): “and take us as slaves and also our donkeys” (וְלָקַחַת אֹתָנוּ לַעֲבָדִים וְאֶת חֲמוֹרֵינוּ) (Bereshit 44), therefore it states (בְּגִין כָּךְ): “And the men were sent, they and their donkeys” (וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמוֹרֵיהֶם), so that neither they nor their donkeys would remain (בְּגִין דְּלָא יִשְׁתָּאֲרוּן אִינוּן וַחֲמוֹרֵיהוֹן), just as they had said (כִּדְקָאֲמְרוּ).

He opened and said (פָּתַח וְאֲמַר), “And Avraham rose early in the morning and saddled his donkey…” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמוֹרוֹ וְגו׳) (Bereshit 22). That morning of Avraham was radiant (הַהוּא בֹּקֶר דְּאַבְרָהָם הֲוָה נָהִיר), to establish upon them by his merit (לְקַיְימָא עֲלַיְיהוּ בִּזְכוּתֵיהּ). Then the merit of Avraham stood over them (כְּדֵין זְכוּתָא דְאַבְרָהָם קָיְימָא עֲלַיְיהוּ), and they went in peace (וְאֲזְלוּ בִּשְׁלָם), and were delivered from judgment (וְאִשְׁתְּזִיבוּ מִן דִּינָא). Because at that time (בְּגִין דְּהַהִיא שַׁעְתָּא), judgment stood over them (קָיְימָא עֲלַיְיהוּ דִינָא), to exact punishment from them (לְאִתְפָּרְעָא מִנַּיְיהוּ). Except that the merit of that morning of Avraham shielded them (בַּר דִּזְכוּתָא דְּהַהוּא בֹּקֶר דְּאַבְרָהָם אָגִין עֲלַיְיהוּ), and they were released from judgment (וְאִשְׁתַּלָּחוּ מִן דִּינָא), for judgment did not rule over them at that time (דְּלָא שַׁלִּיט עֲלַיְיהוּ בְּהַהוּא זִמְנָא).

Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח), “And as the light of morning the sun shines…” (וּכְאוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ) (II Samuel 23). This is the radiance of that morning of Avraham (דָּא הוּא נְהוֹרָא דְּהַהוּא בֹּקֶר דְּאַבְרָהָם). “The sun shines” (יִזְרַח שֶׁמֶשׁ), this is the sun of Ya'akov (דָּא הוּא שִׁמְשָׁא דְיַעֲקֹב), as it is written (דִּכְתִיב), “And the sun rose for him” (וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ) (Bereshit 32). “A morning not clouded” (בֹּקֶר לֹא עָבוֹת), for that morning was not so clouded (דְּהַהוּא בֹּקֶר לָא אִיהוּ עָבוֹת כָּל כָּךְ), but from brightness, from rain (אֶלָּא מִנֹּגַהּ מִמָּטָר). “Brightness from rain” (נֹגַהּ מִמָּטָר), this is the rain that comes from the side of Yitzḥak (אִיהוּ מִטְּרָא דְּאָתֵי מִסִּטְרָא דְיִצְחָק), for that rain brings forth grass from the earth (דְּהַהוּא מִטְרָא אַפִּיק דֶּשֶׁא מֵאָרֶץ).