Daf 218b (דַּף רי״ח ע״ב)

It was taught: from that day, Rabbi Yitzḥak would grasp his son by the hand (תָּאנָא, מֵהַהוּא יוֹמָא, הֲוָה רִבִּי יִצְחָק אָחִיד לִבְרֵיהּ בִּידֵיהּ), and engage him in Orayta (וְלָעֵי לֵיהּ בְּאוֹרַיְּיתָא), and would not let him go (וְלָא הֲוָה שַׁבְקֵיהּ). When he came before Rabbi Shim‘on (כַּד הֲוָה עָאל קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן), he would set his son outside (אוֹתְבֵיהּ לִבְרֵיהּ לְבַר), and sit before Rabbi Shim‘on (וְיָתִיב קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן), and would recite before him: “Hashem has done it to me, He has bound me” (וְהֲוָה קָרֵי קַמֵּיהּ: ה׳ עָשְׁקָה לִי עָרְבֵנִי) (Isaiah 38).

It was taught: in that day, great fear and trembling befall a person when his time to depart the world arrives (תָּנָא, בְּהַהוּא יוֹמָא תַּקִּיפָא וּדְחִילוּ דְּבַר נָשׁ, כַּד מָטֵי זִמְנֵיהּ לְאִסְתַּלַּקָּא מֵעַלְמָא), and the four directions of the world stand in strict judgment (אַרְבַּע סִטְרִין דְּעָלְמָא קָיְימִין בְּדִינָא תַּקִּיפָא), and judgments are aroused from the four directions of the world (וּמִתְעָרִין דִּינִין מֵאַרְבַּע סִטְרֵי עָלְמָא). And four bindings are set in place (וְאַרְבַּע קִשּׁוּרִין נָצָאן), and strife is found among them (וּקְטָטוּתָא אִשְׁתַּכַּח בֵּינַיְיהוּ), and each seeks to separate to its own side (וּבָעְיָין לְאִתְפְּרָשָׁא כָּל חַד לְסִטְרוֹי). A herald emerges and proclaims in that world (כָּרוֹזָא נָפִיק וּמַכְרְזָא בְּהַהוּא עָלְמָא), and it is heard in two hundred and seventy worlds (וְאִשְׁתְּמַע בְּמָאתָן וְשִׁבְעִין עָלְמִין). If he is meritorious (אִי זַכָּאָה הוּא), all the worlds rejoice in his reception (כֻּלְּהוּ עָלְמִין חָדָאן לְקָדָמוּתֵיהּ). But if not - woe to that man and his portion (וְאִי לָאו, וַוֵי לְהַהוּא בַּר נָשׁ וּלְחוּלָקֵיהּ).

It was taught: at that time when the herald proclaims (תָּנָא, בְּהַהוּא זִמְנָא דְּכָרוֹזָא כָּרִיז), then one flame issues forth from the side of the north (כְּדֵין נָפַק חַד שַׁלְהוֹבָא מִסְּטַר צָפוֹן), and goes and ignites in the River of Fire (וְאָזְלָא וְאִתּוֹקַד בִּנְהַר דִּינוּר), and spreads through the four directions of the world (וּמִתְפָּרְשָׁא לְאַרְבַּע סִטְרֵי עָלְמָא), and it burns the souls of the guilty (וְאוֹקִיד נִשְׁמַתְהוֹן דְּחַיָּיבַיָּא). And that flame goes forth, ascends and descends in the world (וְנָפַק הַהוּא שַׁלְהוֹבָא, וְסָלְקָא וְנָחֲתָא בְּעָלְמָא). And that flame reaches the wings of a black rooster (וְהַהוּא שַׁלְהוֹבָא מָטָא בְּגַדְפוֹי דְּתַרְנְגוֹלָא אוּכְמָא), and it beats with its wings (וּבָטַשׁ בְּגַדְפוֹי), and cries out at the threshold between the gates (וְקָרֵי בְּפִתְחָא בֵּין תַּרְעֵי).

The first time, it calls out and says (זִמְנָא קַדְמָאָה קָרֵי וְאָמַר): “Behold, the day of Hashem is coming, burning like a furnace…” (הִנֵּה יוֹם ה׳ בָּא בּוֹעֵר כַּתַּנּוּר) (Malakhi 3).

The second time, it calls out and says (זִמְנָא תִּנְיָינָא קָרֵי וְאָמַר): “For behold, He who forms mountains and creates spirit, and tells man what his conversation will be…” (כִּי הִנֵּה יוֹצֵר הָרִים וּבוֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה שֵּׂחוֹ) (Amos 4). And at that moment (וְהַהִיא שַׁעֲתָּא), the person sits in his deeds, which testify before him, and he confesses regarding them (יָתִיב בַּר נָשׁ בְּעוֹבָדוֹי, דְּסָהֲדִין קַמֵּיהּ, וְהוּא אוֹדֵי עֲלַיְיהוּ).

The third time, when they wish to take his Neshamah from him (זִמְנָא תְּלִיתָאָה, כַּד בָּעְיָין לְאֲפָקָא נִשְׁמָתֵיהּ מִנֵּיהּ), the rooster calls and says (קָרֵי תַּרְנְגוֹלָא וְאָמַר): “Who would not fear You, O King of the nations? For to You it is fitting…” (מִי לֹא יִירָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה) (Yirmeyahu 10).

Rabbi Yosei said: What is the purpose of the black rooster? (אָמַר רִבִּי יוֹסֵי, תַּרְנְגוֹלָא אוּכְמָא לְמַאי נַפְקָא). Rabbi Yehudah said to him (אָמַר לֵיהּ רִבִּי יְהוּדָה): Everything that Kudsha Berikh Hu made in the earth is all encoded with wisdom - except that people do not understand (כָּל מַה דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, כֻּלְּהוּ רָמִיז בְּחָכְמָה, בַּר דִּבְנֵי נָשָׁא לָא יָדְעֵי). This is what is written: “How many are Your works, Hashem! All of them You made with wisdom; the earth is full of Your acquisitions” (הֲדָא הוּא דִּכְתִיב, מָה רַבּוּ מַעֲשֶׂיךָ יי, כֻּלָּם בְּחָכְמָה עָשִׂיתָ, מָלְאָה הָאָרֶץ קִנְיָנֶךָ) (Psalms 104). And because they were made with wisdom, all of them are encoded in wisdom (וּמִשּׁוּם דְּאִתְעֲבִידוּ בְּחָכְמָה, כֻּלְּהוּ רְמִיזִין בְּחָכְמָה). And the black rooster - we have learned (וְתַרְנְגוֹלָא אוּכְמָא, תַּנִּינָן): judgment does not reside except in the place that is his domain (לֵית דִּינָא שַׁרְיָא אֶלָּא בְּאֲתַר דְּהוּא זִינֵיהּ). And the black one comes from the side of judgment (וְאוּכְמָא מִסִּטְרָא דְּדִינָא קָאָתֵי). And for that reason, at the very middle of the night (וּבְגִין כָּךְ, בְּפַלְגוּת לֵילְיָא מַמָּשׁ), when the spirit from the side of the north is awakened (כַּד רוּחָא דְּסִטְרָא דְּצָפוֹן אִתְעַר), one flame emerges (חַד שַׁלְהוֹבָא נָפִיק), and beats beneath the wings of the rooster (וּבָטַשׁ תְּחוֹת גַּדְפוֹי דְּתַרְנְגוֹלָא), and it calls out (וְקָרֵי). And all the more so this applies to the black rooster, who is more precisely aligned than others (וְכָל שֶׁכֵּן בְּתַרְנְגוֹלָא אוּכְמָא, דְּאִתְכַּוֵּון יַתִּיר מֵאַחֲרָא).

So too here (אוּף הָכָא), at the time when judgment upon a person is awakened (בְּשַׁעְתָּא דְּדִינָא דְּבַר נָשׁ יִתְעַר), it begins and calls to him (שָׁארֵי וְקָרֵי לֵיהּ), and none know it except for that man who lies dying (וְלֵית דְּיָדַע לֵיהּ, בַּר הַהוּא בַּר נָשׁ דְּשָׁכִיב). For we have learned (דְּתָנִינָן): at the moment a person lies dying, and judgment rests upon him to depart from this world (בְּשַׁעְתָּא דְּבַר נָשׁ שָׁכִיב, וְדִינָא שַׁרְיָא עֲלֵיהּ לְנַפְקָא מֵהַאי עָלְמָא), a supernal spirit is added to him which was not present during his lifetime (אִתּוֹסַף רוּחָא עִלָּאָה בֵּיהּ, מַה דְּלָא הֲוָה בְּיוֹמוֹי). And once it rests upon him and cleaves to him (וְכֵיוָן דְּשַׁרְיָא עֲלוֹי וְאִתְדַּבַּק בֵּיהּ), he sees what he did not merit during his days (חָמֵי מַה דְּלָא זָכָה בְּיוֹמוֹי), because that spirit has been added within him (מִשּׁוּם דְּאִתּוֹסַף בֵּיהּ הַהוּא רוּחָא). And when it is added to him and he sees (וְכַד אִתּוֹסַף בֵּיהּ וְחָמָא), then he departs from this world (כְּדֵין נָפִיק מֵהַאי עָלְמָא). This is what is written: “You take away their spirit, they perish and return to their dust” (הֲדָא הוּא דִּכְתִיב: תּוֹסֵף רוּחָם יִגְוָעוּן וְאֶל עֲפָרָם יְשׁוּבוּן) (Psalms 104). Then it is written: “For no man shall see Me and live” (כְּדֵין כְּתִיב: כִּי לֹא יִרְאַנִי הָאָדָם וָחָי) (Exodus 33). In their lifetime they could not merit, but in their death they merit (בְּחַיֵּיהוֹן לָא זָכָאן, בְּמִיתַּתְהוֹן זָכָאן).

It is taught (תָּאנָא): at the time a person dies, he is given permission to see (בְּשַׁעְתָּא דְּבַר נָשׁ מִית, אִתְיְהִיב לֵיהּ רְשׁוּתָא לְמֶחֱמֵי), and he sees his relatives and Friends from that world (וְחָמֵי גַּבֵּיהּ קְרִיבוֹי וְחַבְרוֹי מֵהַהוּא עָלְמָא), and he recognizes them (וְאִשְׁתְּמוֹדַע לְהוּ). And all of them are engraved in their forms just as they were in this world (וְכֻלְּהוּ גְּלִיפִין בְּדִיוּקְנֵיהוֹן כְּמָה דְּהֲווּ בְּהַאי עָלְמָא). If that person is meritorious (אִי זַכָּאָה הַהוּא בַּר נָשׁ), all rejoice before him and greet him in peace (כֻּלְּהוּ חָדָאן קַמֵּיהּ, וּמַקְדְּמֵי לֵיהּ שְׁלָם). And if he is not meritorious (וְאִי זַכָּאָה לָא הֲוֵי), they do not appear to him, except those guilty ones who are punished every day in Gehinnom (לָא אִשְׁתְּמוֹדְעָן גַּבֵּיהּ, בַּר מֵאִינוּן חַיָּיבַיָּא, דְּטָרְדִין לוֹן בְּכָל יוֹמָא בַּגֵּיהִנָּם). And they are all sad, and they begin with woe and end with woe (וְכֻלְּהוּ עֲצִיבִין, וּפָתְחִין בְּוַוי וּמְסַיְּמִין בְּוַוי). He raises his eyes and sees them like a spark departing from the fire (וְסָלִיק עֵינוֹי, וְחָמָא לוֹן כְּטִיסָא דְּמִסְתַּלְּקָא מִן נוּרָא). So too, he opens with “Woe” (אוּף הָכִי, הוּא פָּתַח, וַוי).

It is taught: at the moment that a person’s Neshamah departs (תַּנְיָא, בְּשַׁעְתָּא דְּנָפַק נִשְׁמָתֵיהּ דְּבַר נָשׁ), all his relatives and Friends from that world go with his Neshamah (אָזְלִין כֻּלְּהוּ קְרִיבוֹי וְחַבְרוֹי דְּהַהוּא עָלְמָא עִם נִשְׁמָתֵיהּ), and show him the place of delight and the place of punishment (וּמַחְזְיָין לֵיהּ אַתְרָא דְּעִדּוּנָא, וְאַתְרָא דְּעוֹנָשָׁא). If he is meritorious (אִי זַכָּאָה הֲוֵי), he sees his place, ascends and sits, and is delighted in the supernal delight of that world (חָמֵי דוּכְתֵּיהּ, וְסָלִיק וְיָתִיב, וְאִתְעֲדַן בְּעִדּוּנָא עִלָּאָה דְּהַהוּא עָלְמָא). But if he was not meritorious (וְאִי לָא הֲוֵי זַכָּאָה), that Neshamah remains in this world (אִשְׁתְּאָרַת הַהִיא נִשְׁמָתָא בְּהַאי עָלְמָא) until the body is buried in the earth (עַד דְּאִטָמִיר גּוּפָא בְּאַרְעָא). Once buried (כֵּיוָן דְּאִטָמַר), many judgment executors seize it (כַּמָּה גַרְדִּינִין דְּנִמּוּסִין אַחֲדָן בֵּיהּ), until it reaches Dumah (עַד דְּמָטָא לְדוּמָ״ה), and they take it into the chambers of Gehinnom (וְעָאלִין לֵיהּ בְּמָדוֹרוֹי דְּגֵיהִנֹּם).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): all seven days, the Neshamah goes from its house to its grave and from its grave to its house (כָּל ז׳ יוֹמִין, נִשְׁמָתָא אָזְלָא מִבֵּיתֵיהּ לְקִבְרֵיהּ, וּמִקִּבְרֵיהּ לְבֵיתֵיהּ), and it mourns for the body (וְאִתְאַבָּלַת עֲלוֹי דְּגוּפָא) (Daf 210a). As it is written: “Only his flesh grieves for him, and his soul mourns over him” (דִּכְתִיב, אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב, וְנַפְשׁוֹ עָלָיו תֶּאֱבָל) (Job 14). It goes and sits in his house (אָזְלָא וְיָתְבָא בְּבֵיתֵיהּ), sees everyone grieving and mourns (חָמֵי לְכֻלְּהוּ עֲצִיבִין וּמִתְאַבְּלָא).

It is taught (תָּנָא): after seven days, the body returns to what it was (בָּתַר ז׳ יוֹמִין, גּוּפָא הֲוֵי כְּמָה דְּהֲוָה), and his Neshamah ascends to its place (וְנִשְׁמָתֵיהּ עָאלַת לְדוּכְתָּא), She entered the double cave. (עָאלַת לִמְעַרְתָּא דְכָפֵלְתָּא), sees what it sees, and enters where it enters (חָמַאת מַה דְּחָמַאת, וְעָאלַת לְאֲתַר דְּעָאלַת), until it reaches Gan Eden, and passes by the Keruvim (עַד דְּמָטַת לְגַּן עֵדֶן, וְעַרְעָת לִכְרוּבִים), and the flashing sword at the gate of Gan Eden below (וְשָׁנַן דְּחַרְבָּא דִּי בְּגַּן עֵדֶן דִּלְתַּתָּא). If he is meritorious to enter - she enters (אִי זַכָּאָה הוּא דְּתֵיעוּל - עָאלַת).

It is taught (תָּאנָא): four supporters are prepared (אַרְבַּע סַמְכִין זְמִינִין), and one bodily likeness is in their hands (וְחַד דִּיוּקְנָא דְגוּפָא בִּידַיְיהוּ); it is clothed in joy and sits in that chamber of Gan Eden below (מִתְלַבְּשָׁא בֵּיהּ בְּחֶדְוָותָא וְיָתִיבַת בְּהַהוּא מָדוֹרָא דְּגַּן עֵדֶן דִּלְתַּתָּא), until the time that is decreed upon it (עַד זִמְנָא דְּאִתְגְּזַר עֲלָהּ). After that, a herald proclaims (לְבָתַר כְּרוֹזָא קָרֵי). And a pillar of three colors appears (וְעַמּוּדָא דִּתְלַת גְּוָנֵי אִזְדַּמַּן), and that pillar is called “Mechon Har Tziyon” (וְהַהוּא עַמּוּדָא אִתְקְרֵי: מְכוֹן הַר צִיּוֹן), as it is written: “And Hashem will create upon every dwelling of Mount Tziyon… a cloud by day and smoke…” (דִּכְתִיב, וּבָרָא יי עַל מְכוֹן הַר צִיּוֹן וְעַל מִקְרָאֶיהָ עָנָן יוֹמָם וְעָשָׁן) (Isaiah 4). She ascends in that pillar to the Gate of Righteousness (סָלְקָא בְּהַהוּא עַמּוּדָא לְפִתְחָא דְּצֶדֶק), which includes Tziyon and Yerushalayim (דְּצִיּוֹן וִירוּשָׁלַם בֵּיהּ).

If one is worthy to ascend further (אִי זָכֵי לְסַלְקָא יַתִּיר), fortunate is his portion and his lot (טַב חוּלָקֵיהּ וְעַדְבֵיהּ), to cleave within the body of the King (לְאִתְדַּבְּקָא בְּגוֹ גוּפָא דְּמַלְכָּא). But if he is not worthy to ascend further (וְאִי לָא זָכֵי לְסַלְּקָא יַתִּיר), it is written: “And it shall be, that which remains in Tziyon and survives in Yerushalayim shall be called holy” (כְּתִיב, וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַם קָדוֹשׁ יֵאָמֶר לוֹ) (Isaiah 4). And if he is worthy to ascend further (וְאִי זָכֵי לְסַלְקָא יַתִּיר), he is meritorious (זַכָּאָה הוּא), for he is worthy of the glory of the King (דְּזָכֵי לִיקָרָא דְּמַלְכָּא), and to be delighted in the supernal delight above that place called “Heaven” (וּלְאִתְעַדְּנָא בְּעִדּוּנָא עִלָּאָה, דִּלְעֵילָא מֵאֲתַר דְּאִקְרֵי שָׁמַיִם), as it is written: “Then you shall delight in Hashem” - specifically Hashem (דִּכְתִיב: אָז תִּתְעַנֵּג עַל ה׳ - עַל ה׳ דַּיְיקָא) (Isaiah 58).

Fortunate is the portion of one who is worthy of this Chesed (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּזָכֵי לְחֶסֶד דָּא), as it is written: “For great is Your Chesed above the heavens” (דִּכְתִיב: כִּי גָדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ) (Psalms 108). And is it above the heavens? But it is written: “For great is Your Chesed up to the heavens” (וְכִי עַל הַשָּׁמַיִם הוּא וְהָא כְּתִיב: כִּי גָדוֹל עַד שָׁמַיִם חַסְדֶּךָ) (Psalms 57).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): there is Chesed, and there is Chesed (אִית חֶסֶד, וְאִית חֶסֶד) - Chesed above, and Chesed below (חֶסֶד עִלָּאָה, וְחֶסֶד תַּתָּאָה). Chesed above is beyond the heavens (חֶסֶד עִלָּאָה מֵעַל שָׁמַיִם הוּא). Chesed below is as it is written: “The faithful Chasadim of David” (חֶסֶד תַּתָּאָה, הוּא דִּכְתִיב: חַסְדֵּי דָוִד הַנֶּאֱמָנִים) (Isaiah 55), and of these it is written “up to the heavens” (וּבְהַנֵּי כְּתִיב עַד שָׁמַיִם).

It is taught (תַּנְיָא), Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): it is written: “The mother of the children is joyful - Halleluyah” (כְּתִיב: אֵם הַבָּנִים שְׂמֵחָה - הַלְלוּיָהּ) - (Psalms 113). “Mother” - known; “children” - who are they? (אִמָּא יְדִיעָא, הַבָּנִים מַאן אִינוּן). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): Behold, we have learned - Kudsha Berikh Hu has two children (הָא תָּנִינָן, תְּרֵין בְּנִין אִית לְקוּדְשָׁא בְּרִיךְ הוּא): one male and one female (חַד דְּכַר וְחַד נוּקְבָא). The male He gave to Ya‘akov, as it is written: “My son, My firstborn, Yisrael” (דְּכַר, יַהֲבֵיהּ לְיַעֲקֹב, דִּכְתִיב: בְּנִי בְּכוֹרִי יִשְׂרָאֵל) (Exodus 4); and it is written: “Yisrael, in whom I glory” (וּכְתִיב: יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאֵר) (Isaiah 49). The daughter He gave to Avraham, as it is written: “And Hashem blessed Avraham in all” (בַּת, יַהֲבָהּ לְאַבְרָהָם, דִּכְתִיב: וַה׳ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל) - (Bereshit 24) he had a daughter, and her name was Bakol (בַּת הָיְתָה לוֹ לְאַבְרָהָם, וּבַכֹּל שְׁמָהּ). And Imma is the fourth upon them (וְאִמָּא רְבִיעָא עֲלַיְיהוּ), who nurses them (דְּיָנְקָא לְהוּ), and regarding this it is written: “You shall not take the mother with the children” (וְעַל הַאי כְּתִיב: לֹא תִקַּח הָאֵם עַל הַבָּנִים) - (Deuteronomy 22).

And we have learned (וְתָנִינָן): a man’s sins are not sufficiently punished below, so that Imma might depart from over the children (לָא יַסְגֵּי בַּר נָשׁ חוֹבוֹי לְתַתָּא, בְּגִין דְּיִסְתַּלַּק אִמָּא מֵעַל בְּנִין). And it is written: “She is your mother - do not uncover her nakedness” (וּכְתִיב: אִמְּךָ הִיא לֹא תְגַלֵּה עֶרְוָתָהּ) - (Leviticus 18) woe to one who reveals nakedness (וַוֵי לְמַאן דְּגָלֵי עֶרְיָיתָא). And when the children of the world return and ascend in merit before Kudsha Berikh Hu (וְכַד תָּיְיבִין בְּנֵי עַלְמָא, וְאַסְגִּין בִּזְכוּתָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and Imma returns and covers over the children (וְאִמָּא תָּבַת וְכַסְיָא עַל בְּנִין), then it is called Teshuvah (כְּדֵין אִתְקְרֵי תְּשׁוּבָה). What is Teshuvah? (מַאי תְּשׁוּבָה) - This is the Teshuvah of Imma, who returns to her station (דָּא תְּשׁוּבָה דְּאִמָּא, דְּתָבַת בְּקִיּוּמָהָא). And then it is written: “The mother of the children is joyful” (וּכְדֵין כְּתִיב: אֵם הַבָּנִים שְׂמֵחָה) (Psalms 113) the “mother of the children” - indeed (אֵם הַבָּנִים וַדַּאי). And because of this, a person should not exempt himself from being fruitful and multiplying until he has begotten a son and a daughter (וְעַל דָּא, לָא לִפָּטַר אִינִישׁ מִפְּרִיָּה וּרְבִיָּה, עַד דְּאוֹלִיד בֵּן וּבַת).

It is taught: Rabbi Yitzḥak said (תַּנְיָא אָמַר רִבִּי יִצְחָק), it is written: “To behold the No‘am Hashem and to visit His sanctuary” (כְּתִיב: לַחֲזוֹת בְּנֹעַם ה׳ וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27). The yearning of the Righteous is to behold this (תִּיאוּבְתָּא דְּצַדִּיקַיָּא לְמֶחֱמֵי דָּא). Some say: No‘am Hashem (נ״א: נֹעַם ה׳), and you have said: “upon Hashem” (וְאַתְּ אֲמַרְתְּ: עַל ה׳).

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): all is one (כֹּלָּא חַד). The implication of what is written - No‘am Hashem - is that it comes from Atika Kadisha to this “Heaven” (מַשְׁמַע דִּכְתִיב: נֹעַם ה׳, דְּאַתְיָא מֵעַתִּיקָא קַדִּישָׁא לְהַאי שָׁמַיִם). And this is surely the yearning of the Righteous (וְתִּיאוּבְתָּא דְּצַדִּיקַיָּא כָּךְ הוּא וַדַּאי). And regarding “the heavens” it is written: “Then you shall delight in Hashem” (וְעַל הַשָּׁמַיִם כְּתִיב: אָז תִּתְעַנֵּג עַל ה׳) (Isaiah 58). Fortunate is the portion of one who merits this (זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי). Truly, few are they (וַדַּאי זְעִירִין אִינוּן).

We have learned (תָּנִינָן): Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן), it is written: “The sons of my mother were angry with me, they set me as keeper of the vineyards” (כְּתִיב: בְּנֵי אִמִּי נִחֲרוּ בִי, שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים) (Shir HaShirim 1). “The sons of my mother” - as it is written: “He cast down from heaven to earth” (בְּנֵי אִמִּי - כְּמָה דִּכְתִיב: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ) (Eikhah 2). For when Kudsha Berikh Hu desired to destroy His lower Temple (דְּכַד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶחְרָבָא בֵּיתֵיהּ דִּלְתַּתָּא), and to exile Yisrael among the nations (וּלְאַגְלָאָה יִשְׂרָאֵל בֵּינֵי עַמְמַיָּא), Kudsha Berikh Hu passed from that Makom to this earth (אַעֲבַר קוּדְשָׁא בְּרִיךְ הוּא מִקַּמֵּיהּ לְהַאי אֶרֶץ), and distanced Himself from it (וְאִתְרַחֲקָא מִנֵּיהּ), as it is written: “And his sister stood from afar” (כְּדִכְתִיב: וַתֵּתַצַּב אֲחֹתוֹ מֵרָחוֹק) (Exodus 2). And when this earth was distanced from the supernal heavens (וְכַד הַאי אֶרֶץ אִתְרַחֲקָא מִשָּׁמַיִם דִּלְעֵילָא), this lower earth was destroyed (הַאי אֶרֶץ דִּלְתַּתָּא אִתְחָרְבָא), and Yisrael were scattered among the nations (וְיִשְׂרָאֵל אִתְפַּזְּרוּ בֵּינִי עַמְמַיָּא). Said Kenesset Yisrael: Who caused this to me? And who did this to me? (אָמְרָה כְּנֶסֶת יִשְׂרָאֵל: מַאן גָּרִים לִי הַאי, וּמַאן עָבִיד לִי הַאי) - “The sons of my mother who were angry with me” (בְּנֵי אִמִּי דְּנִחֲרוּ בִי), and who distanced themselves from me - truly, the sons of my mother (וְאִתְרַחֲקוּ מִנִּי, בְּנֵי אִמִּי וַדַּאי).