Daf 215a (דַּף רט״ו ע״א)
The children who were exiledp4-11 out of the land and were forgotten, and multiplied (כְּעַן בָּרְיָא, דְּהֲוָה עַרְעָן לְהוֹן, תְּהוֹן אָזְלִין רַבְרְבִין דְּאִתְגְּלִיאוּ מִן לְבַר לְאַרְעָא וְאִתְנְשִׁיאוּ, וְאַנְפִּישׁוּ) let supernal Ya'akov say to the lower: your children, who are outside the land and were born in exile, in every land and region (וְיֵימָא יַעֲקֹב עִלָּאָה לְתַתָּא: בָּרֵי דִּילָךְ, דְּאִינוּן לְבַר לְאַרְעָא דְּאִתְיְילִידוּ בְּגָלוּתָא, בְּכָל אַרְעָא וְאַרְעָא) until I came to Egypt and enacted judgment upon them for their sins (עַד דְּאֲנָא אִיעוֹל לְמִצְרָאֵי וְאַעֲבִיד לְהוֹן דִּינָא עַל חוֹבֵיהוֹן).
I am not concerned with the blessing of those who were created in exile, outside the land, in a distant land (לָאו אֲנָא מַסְקִית בְּרָךְ, דְּאִתְבְּרִיאוּ בְּגָלוּתָא, לְבַר לְאַרְעָא בְּאַרְעָא רְחִיקָא). And even though they are many and were exalted, they are Mine (וְאַף עַל גַּב דְּאִינוּן סַגִּיאִין, וְאִתְנְשִׁיאוּ, דִּילִי אִינוּן). When I saw their exile and healed their wounds, and I heard their voice (כַּד חֲזֵיתִי דָּא גָּלוּתָא דִּלְהוֹן, וְאַסֵּיתִי לְכֵיבֵיהוֹן, וְשָׁמְעִית קוֹלֵיהוֹן) Reuven: (Bereshit 29) “For Hashem saw my affliction” (רְאוּבֵן: כִּי רָאָה יי אֶת עָנְיִי); Shimon: “Because Hashem heard that I was hated” (שִׁמְעוֹן: כִּי שָׁמַע יי כִּי שְׂנוּאָה אָנֹכִי) and you consider in your heart as though they were before Me (וְחָשִׁיב בְּלִבָּךְ, כְּאִילּוּ יֶהֶוְיָין קֳדָמַי אִינוּן). And from the judgment placed upon Egypt, from doing justice, I will bring them up from the land of their exile (וּמִדִּנְתוּב מִמִּצְרָאֵי מִלְּמֶעְבַּד דִּינָא, נָסִיק יַתְּהוֹן מֵאֲרַע גָּלוּתָא).
Rabbi Abba said p4-12(רִבִּי אַבָּא אָמַר): from here (Isaiah 66) “And they shall bring all your brothers from all the nations as an offering to Hashem” (וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַייָ). That is to say, when Kudsha Berikh Hu executes judgment in Egypt (צָבֵי לְמֵימַר: כַּד יְהֵא קוּדְשָׁא בְּרִיךְ הוּא בְּדִינָא בְּמִצְרָאֵי) at that time all nations will bring an offering, when they hear the report of Kudsha Berikh Hu (בְּעִידָנָא הַהִיא יֵיתוּן כָּל עַמְמַיָּא מִנְחָה, כַּד שְׁמָעוּ שְׁמוּעָה דְּקוּדְשָׁא בְּרִיךְ הוּא). That is: (Isaiah 2) “And all the nations shall flow unto Him” (הַיְינוּ: וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם).
It was taught, Rabbi Shimon said p4-13(תָּנָא, אָמַר רִבִּי שִׁמְעוֹן): Kudsha Berikh Hu is destined to make a chuppah in Yerushalayim for every righteous one (עָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְמֵיעְבַּד לְכָל זַכָּאָה וְזַכָּאָה חוּפָּה בִּירוּשָׁלַיִם), as it is written (Jeremiah 16) “A voice of joy and a voice of gladness, a voice of bridegroom and a voice of bride” (קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה). When the Matronita returns to the King and He performs with her the betrothal (כַּד תִּתֵּיב מַטְרוֹנִיתָא לְמַלְכָּא וְעָבִיד לָהּ אֵרוּסִין), this is what is written: (Song of Songs 3) “Go forth and behold… on the day of his wedding and the day of the joy of his heart” (צְאֶינָה וּרְאֶינָה וגו׳ בְּיוֹם חֲתוּנָתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ). “On the day of his wedding”-this is the giving of the Torah; “and on the day of the joy of his heart”-this is the building of the Beit haMikdash, may it be rebuilt speedily in our days (בְּיוֹם חֲתוּנָתוֹ: זֶה מַתַּן תּוֹרָה; וּבְיוֹם שִׂמְחַת לִבּוֹ: זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ). “And your offspring that you beget after them shall be yours” p4-14(וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ) this is The Lower Yisrael (דָּא יִשְׂרָאֵל לְתַתָּא), to the Patriarchs who are the bonds (לַאֲבָהָן דְּאִינוּן רְתִּיכִין), their names shall be in the secret of those born after these, upon the names of their brothers they shall be offered in their inheritance (תְּהֵא שְׁמָהַתְּהוֹן בְּרָזָא דְּאִתְיְילִידוּ לְבָתַר דְּנָן, עַל שְׁמָא דַּאֲחֵיהוֹן יְהוֹן מַקְרִיבִין בְּאַחְסָנָא דִּלְהוֹן).
It was taught (תָּאנָא): Rabbi Shimon said p4-15(אָמַר רִבִּי שִׁמְעוֹן), “And your birth” — this is Yerushalayim below (וּמוֹלַדְתְּךָ, דָּא יְרוּשְׁלַם דִּלְתַתָּא), One who establishes a household in the section of forbidden relations (מוֹלֶדֶת בַּיִת בְּפָרָשַׁת עֲרָיוֹת) (Leviticus 18). Yerushalayim below (יְרוּשָׁלַם לְתַתָּא), the men who were born of this Yerushalayim (גּוּבְרִין דְּאִתְיְילִידוּ דָּא יְרוּשָׁלַם), afterward (בָּתַר דְּנָא), when the world returns to the Master of heaven in Yerushalayim (דִּיתוּבוּן עַלְמָא לְמָארֵי שְׁמַיָא בִּירוּשָׁלַם), the converts will be called only by her name (כַּד גִּיּוֹרִין לָא אִתְקָרוּן אֶלָּא עַל שְׁמָהָן), that is, by the name of Yisrael (דְּהוּא בַּר יִשְׂרָאֵל), and not by their fathers’ names (וְלָא יִתְקָרוּן כַּד אֲבָהַתְהוֹן), as in: “a convert from Cappadocia” (גִּיּוֹרָא מִקַּפּוֹטְקִיָּא), but only in this — Yisrael (אֶלָּא בְּהָא: יִשְׂרָאֵל). “To you they shall be” p4-16(לְךָ יִהְיוּ) — it means (צָבֵי לְמֵימַר): by the name of Yisrael they shall be called (עַל שְׁמֵיהוֹן דְּיִשְׂרָאֵל יִתְקָרוּן), by the name of their brothers they shall be called in their inheritance (עַל שֵׁם אֲחֵיהוֹן יִקָּרְאוּ בְּנַחֲלָתָם). And when they return, they will not be registered among Yisrael in the land (וְכַד תָּבוּ לָא יִתְחַסְנוּן אִלֵּין עִם יִשְׂרָאֵל בְּאַרְעָא), and each tribe shall inherit its own, and men from them (וְיִסַּב כָּל שִׁבְטָא וְשִׁבְטָא דִּידֵיהּ וְגוּבְרִין מִנְּהוֹן), each according to its number (כָּל חָדָא לְפוּם מִנְיָינֵיהּ). p4-17“And I, as I came from Paddan, Rachel died upon me in the way…” (וַאֲנִי בְּבֹאִי מִפַּדַּן מֵתָה עָלַי רָחֵל בַּדֶּרֶךְ וְגו׳) (Bereshit 48).
Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “Thus says Hashem: A voice is heard in Ramah…” (כֹּה אָמַר ה' קוֹל בְּרָמָה נִשְׁמָע וְגו׳) (Jeremiah 31). What is written after it? (מַה כְּתִיב בַּתְרֵיהּ): “Thus says Hashem: Withhold your voice from weeping and your eyes from tears, for there is reward for your deed…” (כֹּה אָמַר ה' מִנְּעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעוּלָתֵךְ וְגו׳), “and your children shall return to their border” (וְשָׁבוּ בָנִים לִגְבוּלָם). He did not say “they shall return” (לֹא אָמַר: וְיָשׁוּבוּ), but “they have returned” (אֶלָּא: וְשָׁבוּ) already they have returned (כְּבָר שָׁבוּ).
Come and see (תָּא חֲזֵי): Rabbi Elazar said (אָמַר רִבִּי אֶלְעָזָר), at the time that judgment shall be upon the mountain (בְּשַׁעְתָּא דִיהֵא דִּינָא עַל טוּרָא), the Matronita shall be crowned on the mountain (תִּתְעַטַּר מַטְרוֹנִיתָא עַל טוּרָא), and she will think that her children have been lost in judgment (וְהִיא סָבְרַת דִּבְנֵיהוֹן אָבְדִין בְּדִינָא). And the mystery is (וְרָזָא): “Sing, O barren one, you who have not borne; break forth into singing and cry aloud…” (רָנִי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי וְגו׳) (Isaiah 54). It was taught (תָּנָא): many are her throne-children more than those of the married one (סַגְיָין יְהוֹן בְּנֵי כֻּרְסְיָיא מִן דִּידָהּ), as it is written (הֲדָא הוּא דִכְתִיב): “For the children of the desolate are more than the children of the married one” (כִּי רַבִּים בְּנֵי שׁוֹמֵמָה מִבְּנֵי בְעוּלָה) (Isaiah 54). The Matronita shall return to her husband (תִּיתוּב מַטְרוֹנִיתָא לְבַעֲלָהּ), “on that day Hashem shall be one and His Name one” (בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). From beforehand, the Matronita shall say to Kudsha Berikh Hu (מִן קַדְמַת דְּנָא תֵּימָא מַטְרוֹנִיתָא לְקוּדְשָׁא בְּרִיךְ הוּא), “They are my children” (בְּנַיָיא דִילִי אָן). He shall say to her: by judgment (יֵימָא לָהּ: בְּדִינָא). She shall think that they are lost in judgment (הִיא תִּסְבַּר דְּאָבְדִין בְּדִינָא), and shall weep over the judgment for her children (וּבָכָה עַל דִּינָא לִבְנַיָא דִידָהּ). “For behold, many you have to take from Me through them” (כִּי אֲרֵי סַגִּי אִית לָךְ לְמֵיסַב מִנִּי בְּדִלְהוֹן), for she was with them (דְּהֲוַת עִמְּהוֹן), and behold, they have returned from the land of hatred (וְהָא תָּבוּ מֵאַרְעָא דְּשַׂנְאָה). And did Yosef not know that his mother had died? (וְכִי לָא הֲוָה יָדַע יוֹסֵף דְּמֵתָה אִמֵּיהּ), he was there with her when she died (תַּמָן הֲוָה עִמָּהּ כַּד מֵתָה). Rather, let the supernal Yisrael say (אֶלָּא יֹאמַר יִשְׂרָאֵל עִלָּאָה), when the redemption of Yisrael comes (כַּד נֵיתֵי מִפְרָקְנֵיהוֹן דְּיִשְׂרָאֵל), the Matronita will be aroused (תִּתְעַר מַטְרוֹנִיתָא), and Knesset Yisrael will awaken (וְתִתְעַר כְּנֶסֶת יִשְׂרָאֵל), and she will wage war against the nations (וְתִגַּח קְרָבָא עִם עַמָּמִין), and some of them will die (וִימוּתוּן מִנְהוֹן), and a few will approach to descend to the earth (וְיִתְקָרְבוּן בִּזְעֵיר לְמֵיתֵי אַרְעָא).
Kudsha Berikh Hu will say to her as she weeps (יֵימַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא כַּד הִיא בָּכָה): “Do not fear” (לָא תִדְחֲלִי), reward is for them — My children who died for My Name (אַגְרָא לְהוֹן בְּנַיָיא דְּמִיתָן עַל שְׁמִי); others — behold, they have returned (אָחֳרָנִין הָא תָּבוּ), they shall return to the life of the dead (אִינוּן יְתוּבוּן לְחַיֵּי מֵיתַיָיא). “Rachel died upon me” (מֵתָה עָלַי רָחֵל) — she died for the sake of the unification of the Name of Kudsha Berikh Hu (מֵתָה עַל יִחוּד שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And for this it is said (וְעַל דָּא אִתְּמַר): “While there was still some distance to go…” (בְּעוֹד כִּבְרַת אֶרֶץ לָבוֹא) (Bereshit 35) for they died for the unification of the Name of Kudsha Berikh Hu (דְּמִיתוּ עַל יִחוּד שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא). Outside the land (לְבַר לְאַרְעָא), in this land (בְּאַרְעָא דָּא), not one of them will die (לָא יָמוּת חַד מִנְּהוֹן). It was taught (תָּנָא): Rabbi Abba said (אָמַר רִבִּי אַבָּא): Yisrael are destined to wage war on the road of Efrat (עֲתִידִין יִשְׂרָאֵל לַאֲגָחָא קְרָבָא בְּאָרְחָא דְאֶפְרָת), and many of the people among them will die (וִימוּתוּן עַמָּא סַגְיָא מִנְּהוֹן), and afterwards they shall rise to the life of the dead (וּבָתַר כֵּן לְחַיֵּי מֵיתַיָא יְקוּמוּן). And greater dominion shall be theirs (וְיַתִּיר שָׁלְטָנָא יְהֵא לְכוֹן), those who died on that path (דְּמִיתִין בְּאָרְחָא הָדֵין), than that of all who will come before them in Yerushalayim (מִכָּל דִּיהֵא קָדָמֵיהוֹן בִּירוּשָׁלַם).
Notes
Sulam: “The Children who were exiled,” etc. (כְּעַן בָּרְיָא דְּהֲוָה וְכוּ׳): now, children to whom it happened that they were exiled outside the land and were forgotten (כְּעַן בָּנִים שֶׁקָּרָה לָהֶם שֶׁהֻגְלוּ לְחוּץ לָאָרֶץ וְנִשְׁכְּחוּ), which is the aspect of Menasheh (שֶׁהִיא בְּחִינַת מְנַשֶּׁה), and they were fruitful and multiplied (וּפָרוּ וְרָבוּ), which is the aspect of Ephraim (שֶׁהִיא בְּחִינַת אֶפְרַיִם), and Ya‘akov above, which is Ze’ir Anpin, said to the lower (וַיֹּאמֶר יַעֲקֹב הָעֶלְיוֹן שֶׁהוּא זְעֵיר אַנְפִּין לַתַּחְתּוֹן): your children who are in the lands of exile, born in every land (הַבָּנִים שֶׁלְּךָ שֶׁהֵם בְּחוּץ לָאָרֶץ שֶׁנּוֹלְדוּ בַּגָּלוּת בְּכָל אֶרֶץ וָאָרֶץ), before I came to Egypt and executed judgment upon their sins (מִטֶּרֶם שֶׁבָּאתִי לְמִצְרַיִם וְעָשִׂיתִי בָּהֶם דִּין עַל עֲוֹנוֹתֵיהֶם), I do not reject them (אֵין אֲנִי מוֹאַס בָּהֶם), all those created in exile in a foreign land (כָּל אוֹתָם הַנִּבְרָאִים בַּגָּלוּת בְּאֶרֶץ נָכְרִיָּה), and even though they are many, which is Ephraim, and forgotten, which is Menasheh (וְאַף עַל פִּי שֶׁהֵם רַבִּים שֶׁהִיא אֶפְרַיִם וְנִשְׁכְּחוּ שֶׁהִיא מְנַשֶּׁה), they are My children (בָּנַי הֵם), and when I saw their exile I healed their pain and heard their prayer (וּכְשֶׁרָאִיתִי גָּלוּתָם רִפֵּאתִי אֶת מַכְאוֹבָם וְשָׁמַעְתִּי תְּפִלָּתָם). “Reuven—for Hashem has seen my affliction; Shimon—for Hashem has heard that I am hated” (רְאוּבֵן כִּי רָאָה ה׳ אֶת עָנְיִי שִׁמְעוֹן כִּי שָׁמַע ה׳ כִּי שְׂנוּאָה אָנֹכִי), meaning that “Ephraim and Menasheh,” who multiplied and were forgotten in exile, “shall be to Me like Reuven and Shimon” (כְּלוֹמַר אֶפְרַיִם וּמְנַשֶּׁה כְּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי), that He will see their affliction and hear their prayer and redeem them (שֶׁיִּרְאֶה אֶת עָנְיָם וְיִשְׁמַע תְּפִלָּתָם וְיִגְאָלֵם), as indicated by the names Reuven and Shimon (כְּהוֹרָאַת הַשֵּׁמוֹת רְאוּבֵן וְשִׁמְעוֹן), and consider in your heart as if they are before Me (וַחֲשֹׁב בְּלִבְּךָ כְּאִלּוּ הֵם לְפָנַי), and when we return from Egypt, which includes all exiles (וּכְשֶׁנַּחֲזוֹר מִמִּצְרַיִם הַכּוֹלֶלֶת כָּל הַגָּלוּיּוֹת), after judgment is done upon them, we will bring them out from their land of exile (אַחַר שֶׁיֵּעָשֶׂה בָּהֶם הַדִּין נוֹצִיא אוֹתָם מֵאֶרֶץ גָּלוּתָם).
Sulam: “Rabbi Abba said,” etc. (ר׳ אַבָּא אָמַר וְכוּ׳): Rabbi Abba said (ר׳ אַבָּא אָמַר), from here it is heard that after judgment is executed in Egypt, which includes all the nations, Israel will be redeemed from exile (מִכָּאן נִשְׁמַע שֶׁאַחַר שֶׁיֵּעָשֶׂה דִּין בְּמִצְרַיִם הַכּוֹלֶלֶת כָּל הַגּוֹיִם יִגָּאֲלוּ יִשְׂרָאֵל מִן הַגָּלוּת), as it is said: “and they shall bring all your brothers from all the nations as an offering to Hashem” (שֶׁנֶּאֱמַר וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַה׳), the verse means (הַכָּתוּב רוֹצֶה לוֹמַר), when the Holy One Blessed Be He is in judgment in Egypt, meaning among all the nations (כְּשֶׁיִּהְיֶה הקב״ה בְּדִין בְּמִצְרַיִם דְּהַיְינוּ בְּכָל הָאֻמּוֹת), as it is written in the verse before this (כְּמוֹ שֶׁכָּתוּב בַּמִּקְרָא הַקּוֹדֵם לָזֶה), at that time all the peoples will bring an offering (בָּעֵת הַהִיא יָבִיאוּ כָּל הָעַמִּים מִנְחָה), when they hear the report of the Holy One Blessed Be He (כַּאֲשֶׁר שָׁמְעוּ שְׁמוּעָה שֶׁל הקב״ה), and this is “and all the nations shall flow unto Him” (וְהַיְינוּ וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם).
Sulam: “It was taught: Rabbi Shimon said,” etc. (תָּנָא אָמַר ר׳ שִׁמְעוֹן וְכוּ׳): we have learned that Rabbi Shimon said (לָמַדְנוּ אָמַר ר׳ שִׁמְעוֹן), in the future the Holy One Blessed Be He will make for every righteous person a canopy in Yerushalayim (עָתִיד הקב״ה לַעֲשׂוֹת לְכָל צַדִּיק וְצַדִּיק חֻפָּה בִּירוּשָׁלַיִם), as it is written “the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride” (כְּמוֹ שֶׁכָּתוּב קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה), and this will be when the Shekhinah returns to the King and He makes for her betrothal (שֶׁזֶּה יִהְיֶה כְּשֶׁתָּשׁוּב הַשְּׁכִינָה אֶל הַמֶּלֶךְ וְיַעֲשֶׂה לָהּ אֵרוּסִין), and this is as it is written “go forth and see… on the day of his wedding and on the day of the joy of his heart” (וְזֶהוּ שֶׁכָּתוּב צְאֶינָה וּרְאֶינָה וְגוֹ׳ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ), “on the day of his wedding” is the giving of the Torah (בְּיוֹם חֲתֻנָּתוֹ זֶה מַתַּן תּוֹרָה), and “on the day of the joy of his heart” is the building of the Temple, which will be built speedily in our days (וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה בִּמְהֵרָה בְיָמֵינוּ).
Sulam: “And your offspring,” etc. (וּמוֹלַדְתְּךָ וְגוֹ׳ לְךָ יִהְיוּ): this is Israel below who will be born after the redemption (זֶה יִשְׂרָאֵל לְמַטָּה שֶׁיִּוָּלְדוּ לְאַחַר הַגְּאֻלָּה), to the patriarchs, who are the chariots (אֶל הָאָבוֹת שֶׁהֵם מֶרְכָּבוֹת), their names will be according to the secret that they were born afterward (יִהְיוּ שְׁמוֹתֵיהֶם בְּסוֹד שֶׁנּוֹלְדוּ לְאַחַר מִכָּאן), that is, after the redemption (דְּהַיְינוּ לְאַחַר הַגְּאֻלָּה), “after their brothers shall they be called in their inheritance” (עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם).
Sulam: “It was taught: Rabbi Shimon said,” etc. (תָּנָא אָמַר ר׳ שִׁמְעוֹן וְכוּ׳): we have learned that Rabbi Shimon said (לָמַדְנוּ אָמַר ר׳ שִׁמְעוֹן), “and your offspring” (וּמוֹלַדְתְּךָ), this is the Jerusalem below, which is your birthplace (זֶהוּ יְרוּשָׁלַיִם שֶׁל מַטָּה דְּהַיְינוּ הַמּוֹלֶדֶת שֶׁלְּךָ), for the verse “birthplace of the house” in the section of forbidden relations refers to the Jerusalem below (כִּי הַכָּתוּב מוֹלֶדֶת בַּיִת בְּפָרָשַׁת עֲרָיוֹת הוּא יְרוּשָׁלַיִם שֶׁל מַטָּה), and the meaning of the verse is (וְשִׁיעוּר הַכָּתוּב הוּא), that the people who will be born in this Jerusalem (הָאֲנָשִׁים אֲשֶׁר יִוָּלְדוּ בִּירוּשָׁלַיִם הַזֹּאת), not only that the world will return to the Master of heaven (לֹא רַק שֶׁיָּשׁוּבוּ הָעוֹלָם לַאֲדוֹן הַשָּׁמַיִם), for they will convert after the redemption (כִּי יִתְגַּיְּרוּ לְאַחַר הַגְּאֻלָּה), they will be called only by the names of the children of Israel (לֹא יִקָּרְאוּ אֶלָּא עַל שְׁמוֹת בְּנֵי יִשְׂרָאֵל), and will not be called by the names of their fathers, such as “a convert from Cappadocia” (וְלֹא יִקָּרְאוּ עַל שֵׁם אֲבוֹתֵיהֶם כְּגוֹן גֵּר מִקַּפּוֹטְקִיָּא), but rather by the name Israel (אֶלָּא בְּשֵׁם יִשְׂרָאֵל).
Sulam: “For you they shall be” (לְךָ יִהְיוּ): the verse means (הַכָּתוּב רוֹצֶה לוֹמַר), they will be called by the names of Israel (עַל שְׁמוֹתָם שֶׁל יִשְׂרָאֵל יִקָּרְאוּ), and this is “after their brothers shall they be called in their inheritance” (וְהַיְינוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם), and when they return they will inherit together with Israel in the land (וְכַאֲשֶׁר יָשׁוּבוּ יִנְחֲלוּ עִם יִשְׂרָאֵל בָּאָרֶץ), and each tribe will take its portion, and also for those from among them, the converts (וְיִקַּח כָּל שֵׁבֶט וְשֵׁבֶט אֶת שֶׁלּוֹ וְגַם בִּשְׁבִיל אֲנָשִׁים מִשֶּׁלָּהֶם מִן הַגֵּרִים), and each one will inherit from the land according to his number (וְכָל אֶחָד יִנְחַל מִן הָאָרֶץ לְפִי מִנְיָנוֹ).
Sulam: “And I, when I came,” etc., “Rachel died upon me” (וַאֲנִי בְּבֹאִי וְגוֹ׳ מֵתָה עָלַי רָחֵל וְגוֹ׳): Rabbi Abba opened (ר׳ אַבָּא פָּתַח), “so says Hashem: a voice is heard in Ramah” (כֹּה אָמַר ה׳ קוֹל בְּרָמָה נִשְׁמָע וְגוֹ׳), what is written after it (מַה כָּתוּב אַחֲרָיו), “so says Hashem: restrain your voice from weeping” (כֹּה אָמַר ה׳ מִנְעִי קוֹלֵךְ מִבֶּכִי וְגוֹ׳), “for there is reward for your action” (כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ וְגוֹ׳), “and the children have returned to their border” (וְשָׁבוּ בָּנִים לִגְבוּלָם), and he asks (וְשׁוֹאֵל), it does not say “and they will return” in the future tense (אֵינוֹ אוֹמֵר וְיָשׁוּבוּ לְשׁוֹן עָתִיד), rather “and they have returned,” as if already returned (אֶלָּא וְשָׁבוּ שֶׁכְּבָר שָׁבוּ), yet it is a promise for the future (הֲלֹא הַבְטָחָה הִיא לֶעָתִיד), and it should have said “and the children will return to their border” (וְהָיָה לוֹ לוֹמַר וְיָשׁוּבוּ בָּנִים לִגְבוּלָם).