Daf 203b (דַּף ר״ג ע״ב)

Another matter (דָּבָר אַחֵר): “And as the light of morning” (וּכְאוֹר בֹּקֶר), this is that nehiru of the morning of Avraham (בְּהַהוּא נְהִירוּ דְּבֹקֶר דְּאַבְרָהָם). “The sun shines” (יִזְרַח שֶׁמֶשׁ), this is Ya'akov (דָּא הוּא יַעֲקֹב), whose illumination is like the illumination of that morning (דִּנְהִירוּ דִילֵיהּ כִּנְהִירוּ דְּהַהוּא בֹּקֶר). “A morning not clouded” (בֹּקֶר לֹא עָבוֹת), because that morning was not dark (בְּגִין דְּהַהוּא בֹּקֶר לָאו אִיהוּ חָשׁוּךְ), but radiant (אֶלָּא נָהִיר). For at the time the morning comes (דְּהָא בְּשַׁעְתָּא דְּאָתֵי בֹּקֶר), judgment does not rule at all (לָא שָׁלְטָא דִינָא כְּלַל), but all is radiant (אֶלָּא כֹּלָּא נָהִיר), on the side of Avraham (בְּסִטְרָא דְאַבְרָהָם). “From the brightness from rain” (מִנֹּגַהּ מִמָּטָר), this is the side of Yosef the Tzaddik (דָּא הוּא סִטְרָא דְיוֹסֵף הַצַּדִּיק), who causes rain upon the earth (דְּאִיהוּ אַמְטִיר עַל אַרְעָא), to bring forth grass (לְאֲפָקָא דִשְׂאָה), and all the goodness of the world (וְכָל טִיבוּ דְעָלְמָא).

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): Come and see (תָּא חֲזֵי), at the time when night enters (בְּשַׁעְתָּא דְּלֵילְיָא עָאל), and spreads its wings over the world (וּפָרִישׂ גַּדְפוֹי עַל עַלְמָא), how many accusing agents of impurity are prepared to go out (כַּמָּה גַּרְדִּינֵי טְהִירִין זְמִינִין לְנַפְקָא), and to rule in the world (וּלְשַׁלְּטָאָה בְּעַלְמָא). And how many masters of judgment are aroused from many sides (וְכַמָּה מָארֵיהוֹן דְּדִינִין מִתְעָרִין בְּכַמָּה סִטְרִין), to bring about accusation (לִזְנַיְיהוּ), and they rule the world (וְשָׁלְטֵי עַל עַלְמָא). But when the morning comes and light shines (כֵּיוָן דְּאָתֵי צַפְרָא וְנָהִיר), all of them are removed (כֻּלְּהוּ מִסְתַּלְּקֵי), and do not rule (וְלָא שָׁלְטֵי), and each one returns to its place (וְכָל חַד וְחַד עָאל לְדוּכְתֵּיהּ), and returns to its station (וְתָב לְאַתְרֵיהּ).

As you say (כְּמָה דְאַתְּ אָמֵר): “The morning was light” (הַבֹּקֶר אוֹר) - this is the morning of Avraham (דָּא בֹּקֶר דְּאַבְרָהָם). “And the men were sent” (וְהָאֲנָשִׁים שֻׁלְּחוּ), these are the masters of judgment (אִלֵּין מָארֵיהוֹן דְּדִינָא), who ruled at night (דְּהֲווּ שָׁלְטִין בְּלֵילְיָא). “They and their donkeys” (הֵמָּה וַחֲמוֹרֵיהֶם) - Some say: these are the very masters of judgment we said (ס״א הֵמָּה אִינוּן מָארֵיהוֹן דְּדִינָא דְּקָאָמְרַן), and their donkeys (וְחֲמוֹרֵיהֶם), these are the impure accusing agents (אִינוּן גַּרְדִּינֵי נִימוּסִין), who come from the polluted side (דְּאַתְיָין מִסִּטְרָא דִּמְסָאֲבָא), who are not holy (דְּלָאו אִינוּן קַדִּישִׁין), and do not rule (וְלָא שָׁלְטִין), and are not seen once the morning arrives (וְלָא אִתְחֲזוּן מֵכִי אָתֵי צַפְרָא).

And these are from the side of those who are donkey-like (וְאִינוּן מִסִּטְרָא דְּאִינוּן חֲמָרִי), the impure accusing agents of judgment that we spoke of (גַּרְדִּינִי נִימוּסִין דְּקָאֲמְרוּ). For there is no supernal level (דְּהָא לֵית לָךְ דַּרְגִּין עִלָּאִין), in which there is not found right and left, mercy and judgment (דְּלָא אִיתָאי בְּהוּ יְמִינָא וּשְׂמָאלָא, רַחֲמֵי וְדִינָא). Levels upon levels, holy ones from the side of holiness (דַּרְגִּין עַל דַּרְגִּין קַדִּישִׁין מִסִּטְרָא דִּקְדוּשָּׁה), and impure ones from the side of impurity (וּמְסָאֲבִין מִסִּטְרָא דִּמְסָאֲבָא). And all of them, level upon level (וְכֻלְּהוּ דַּרְגִּין עַל דַּרְגִּין), these above those (אִלֵּין עַל אִלֵּין). And in every place where the morning of Avraham awakens in the world (וּבְכָל אֲתַר דְּבֹקֶר דְּאַבְרָהָם אִתְעַר בְּעַלְמָא), all of them pass away (כֻּלְּהוּ מִתְעַבְרֵי), and do not rule (וְלָא שָׁלְטֵי). Because they have no (בְּגִין דְּלֵית לוֹן) - Some say: existence (ז״ח קיומא) - to exist on the side of right, but only on the side of left (לְקָיְימָא בִּסְטַר יְמִינָא, אֶלָּא בִּסְטַר שְׂמָאלָא). And Kudsha Berikh Hu made day and night (וְקוּדְשָׁא בְּרִיךְ הוּא עָבַד יְמָמָא וְלֵילְיָא), to conduct each one to its side as is fitting (לְאַנְהָגָא כָּל חַד וְחַד לְסִטְרֵיהּ כְּדְקָא חָזֵי לֵיהּ). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), in this world and in the world to come (בְּעַלְמָא דֵין, וּבְעַלְמָא דְאָתֵי).

Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאֲמַר): “But for you who fear My Name, the sun of righteousness shall arise with healing in its wings…” (וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3). Come and see (תָּא חֲזֵי), Kudsha Berikh Hu is destined to illuminate for Yisrael that sun (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַנְהָרָא לוֹן לְיִשְׂרָאֵל הַהוּא שִׁמְשָׁא), which Kudsha Berikh Hu hid away (דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא) from the day the world was created (מִיּוֹמָא דְּאִתְבְּרֵי עַלְמָא) - Some say: Kudsha Berikh Hu hid it (דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא) from the wicked of the world (מִקַּמֵּי רַשִּׁיעֵי דְעַלְמָא). As it is written (כְּמָה דִּכְתִיב): “And He withheld their light from the wicked” (וַיִּמְנַע מֵרְשָׁעִים אוֹרָם) (Job 38). And that light was hidden by Kudsha Berikh Hu (וְהַהוּא נְהוֹרָא גָּנִיז לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא).

For when it first emerged (דְּכַד נָפַק בְּקַדְמִיתָא), it illuminated from one end of the world to the other (הֲוָה נָהִיר מִסְּיָיפֵי עַלְמָא, וְעַד סְיָיפֵי עַלְמָא). But once He looked upon the generation of Enosh, and the generation of the Flood (כֵּיוָן דְּאִסְתַּכַּל בְּדָרֵיהּ דֶּאֱנוֹשׁ וּבְדָרֵיהּ דְּמַבּוּל), and the generation of the Dispersion, and all those wicked ones (וּבְדָרֵיהּ דְּהַפְלָגָה וּבְכָל אִינוּן חַיָּיבַיָא), He hid that light (גָּנִיז לֵיהּ לְהַהוּא נְהוֹרָא). When Ya‘akov came (כֵּיוָן דְּאָתָא יַעֲקֹב), and clung to that great officer of Esav (וְאִתְדָּבַּק בְּהַהוּא מְמַנָּא רַבְרְבָא דְעֵשָׂו), and he struck him at his thigh (וְאַכִּישׁ לֵיהּ בְּיַרְכָּא דִילֵיהּ), and he became lame (וְהֲוָה נָכֵי), then what is written? (כְּדֵין מַה כְּתִיב): “And the sun rose for him” (וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ) (Bereshit 32). Which sun? (מַאן שֶׁמֶשׁ) - that sun which had been hidden (הַהוּא שִׁמְשָׁא דְגָנֵיז), because it had within it healing (בְּגִין דְּאִית בֵּיהּ אֲסוּתָא), to heal him from his thigh (לְאִתְּסָאָה לֵיהּ מֵאַרְכּוּבָתֵיהּ), and afterward he was healed through that sun (וּלְבָתַר אִתְּסֵי בְּהַהוּא שִׁמְשָׁא), as it is written (דִּכְתִיב): “And Ya‘akov came whole” (וַיָּבֹא יַעֲקֹב שָׁלֵם) (Bereshit 33) whole in his body, for he was healed (שָׁלֵם בְּגוּפֵיהּ דְּאִתְּסֵי).

And for this reason (וְעַל דָּא), Kudsha Berikh Hu is destined to reveal that sun (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְגַלָּאָה הַהוּא שִׁמְשָׁא), and to illuminate it for Yisrael (וּלְאַנְהָרָא לֵיהּ לְיִשְׂרָאֵל), as it is written (דִּכְתִיב): “And for you who fear My Name, the sun of righteousness shall arise” (וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה) (Malachi 3). What is “sun of righteousness”? (מַאי שֶׁמֶשׁ צְדָקָה) - that is the sun of Ya‘akov (דָּא שִׁמְשָׁא דְּיַעֲקֹב), in which he was healed (דְּאִתְּסֵי בֵּיהּ). “And healing in its wings” (וּמַרְפֵּא בִּכְנָפֶיהָ), that sun shall heal them all (דְּהַהוּא שִׁמְשָׁא יִתְּסוּן כֻּלְּהוּ), because at the time when Yisrael shall rise from the dust (בְּגִין דְּהָא בְּזִמְנָא דִּיקוּמוּן יִשְׂרָאֵל מֵעַפְרָא), how many lame and how many blind will be among them (כַּמָּה חִגְרִין וְכַמָּה סוּמִין יְהוֹן בְּהוֹן), and then Kudsha Berikh Hu will illuminate that sun for them to be healed in it (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא יַנְהִיר לוֹן הַהוּא שִׁמְשָׁא לְאִתְּסָאָה בָּהּ), as it is written: “And healing in its wings” (דִּכְתִיב וּמַרְפֵּא בִּכְנָפֶיהָ).

And then (וּכְדֵין), that sun will shine (יִתְנְהִיר הַהוּא שִׁמְשָׁא), from one end of the world to the other (מִסְּיְיפֵי עַלְמָא עַד סְיָיפֵי עַלְמָא), and for Yisrael it shall be healing (וּלְיִשְׂרָאֵל יְהֵא אַסְוָותָא), and the nations who serve idolatry and astrology shall be burned by it (וְעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת בֵּיהּ יִתּוֹקְדוּן). But concerning Yisrael what is written? (אֲבָל לְיִשְׂרָאֵל מַה כְּתִיב): “Then shall your light break forth like the dawn, and your healing shall spring forth speedily, and your righteousness shall go before you, the glory of Hashem shall gather you” (אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְיָ יַאַסְפֶךָ) (Isaiah 58).