Daf 219b (דַּף רי״ט ע״ב)

Rabbi Yosei was walking on the way (רִבִּי יוֹסֵי הֲוָה אָזִיל בְּאָרְחָא), and with him was Rabbi Ḥiyya bar Rav (וְהֲוָה עִמֵּיהּ רִבִּי חִיָּיא בַּר רַב). As they were walking (עַד דְּהֲווּ אָזְלֵי), Rabbi Yosei said to Rabbi Ḥiyya (אָמַר רִבִּי יוֹסֵי לְרִבִּי חִיָּיא), “Did you see what I saw?” (חֲמֵיתָא מַה דְּאֲנָא חָמִית). He said to him (אָמַר לֵיהּ), “I saw a certain man in the river (חָמֵינָא גַּבְרָא חַד בְּנַהֲרָא), and a bird was upon his head (וְצִפֳּרָא חַד עַל רֵישֵׁיהּ), and a worm in the mouth of the bird (וְעִלְעָא בְּפוּמֵיהּ דְּצִפּוֹרָא), and it ate and scratched with its feet (וְאָכְלָא וְרָפְסָא בְּרַגְלוֹי), and that man raised cries and screamed (וְהַהוּא גְּבַר רָמֵי קָלִין וְצָוַוח), and I did not know what he was saying” (וְלָא יְדַעְנָא מַאי קָאֲמַר).

He said (אָמַר), “Let us draw near to him and listen” (נִקְרַב גַּבֵּיהּ וְנִשְׁמַע). He said (אָמַר), “I am afraid to approach” (מִסְתָּפִינָא לְמִקְרַב). He said to him (אָמַר לֵיהּ), “And is this a human being in this place? (וְכִי בַּר נָשׁ הוּא בְּאֲתַר דָא), Rather, it is a symbol of wisdom that Kudsha Berikh Hu cast to us” (אֶלָּא רְמִיזָא דְחָכְמְתָא דְּרָמִיז לָן קוּדְשָׁא בְּרִיךְ הוּא). They approached him (קְרִיבוּ גַבֵּיהּ), and heard him saying (שָׁמְעוּ דְּהֲוָה אָמַר), “A crown, a crown!, Two sons are cast out” (עוֹטְרָא עוֹטְרָא, תְּרֵין בְּנִין שַׁרְיָין לְבַר), Some say: “they are cast out to the outside” (נ״א: שַׁרְיָאוּ לְבַרָא), “no rest and no quiet until morning, decreed by the emperor” (לָא נָח וְלָא נַיְיחָא, עַד דְּצַפְרָא בְּקִיסְרָא רְמִיו).

Rabbi Yosei wept and said (בָּכָה רִבִּי יוֹסֵי וְאָמַר), “This is what we have learned: ‘The sons of my mother were angry with me…’” (הַיְינוּ דְתָנִינָן: בְּנֵי אִמִּי נִחֲרוּ בִי וְגו׳), why? (מַאי טַעְמָא) - “Because my vineyard, which is mine, I did not guard” (בְּגִין דְּכַרְמִי שֶׁלִּי לֹא נָטָרְתִּי). He said (אָמַר), “Surely the exile is prolonged (וַדַּאי גָלוּתָא אִתְמְשַׁךְ), and therefore the birds of heaven have not moved on” (וְעַל דָּא (נ״א: דִּי צִפֳּרֵי שְׁמַיָא לָא אַעֲדִיוּ), “until the dominion of the nations, idolaters and astrologers, is removed from the world” (עַד דִּי שָׁלְטָנוּתָא דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת אַעֲדִיאוּ מִן עַלְמָא). And when? (וְאֵימָתַי) - “When the day comes that Kudsha Berikh Hu awakens His judgment in the world” (עַד דְּיִמְטֵי יוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר דִּינוֹי בְּעַלְמָא). As it is written: “And there shall be one day, known to Hashem - not day and not night” (דִּכְתִיב: וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַה׳, לֹא יוֹם וְלֹא לָיְלָה) (Zechariah 14). As they were going (עַד דְּהֲווּ אָזְלֵין), they heard a certain voice saying (שָׁמְעוּ חַד קָלָא דְּהֲוָה אָמַר): “The kindling of the copper is come to its judgment” (אוֹקִידָא דְּקוּפְטִירָא מָטָא בְּדִינוֹי), “a flame emerged and consumed that bird” (נָפַק חַד שַׁלְהוֹבָא, וְאוֹקִיד לְהַהוּא צִפּוֹרָא). He said: “Indeed, as it is written: ‘And it was given to the burning flame’” (אָמַר: וַדַּאי, כְּמָה דִּכְתִיב: וִיהִיבַת לִיקֵדַת אֶשָּׁא) (Daniel 7).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): “Kudsha Berikh Hu did not reveal to Yisrael except at a time when faith was not found among them” (לָא אַגְלֵי קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, אֶלָּא בְּזִמְנָא דְּלָא אִשְׁתַּכַּח מְהֵימְנוּתָא בֵּינַיְיהוּ). When faith is withheld from among them (כַּד אִתְמְנַע מְהֵימְנוּתָא בֵּינַיְיהוּ), then, as it were, it is absent in everything (כִּבְיָכוֹל, הָכִי אִשְׁתַּכַּח בְּכֹלָּא). As it is written: “And your covenant with death shall be annulled” (דִּכְתִיב: וְכִפֶּר בְּרִיתְכֶם אֶת מָוֶת) (Isaiah 28).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): “What is it that is written: ‘He will swallow up death forever’?” (מַאי דִּכְתִיב: בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25). He said to him: “When Kudsha Berikh Hu awakens His right side, death shall be removed from the world” (אָמַר לֵיהּ: כַּד יִתְעַר קוּדְשָׁא בְּרִיךְ הוּא יְמִינָא דִּילֵיהּ, אִתְמְנַע מוֹתָא מִן עַלְמָא). And this right side will not awaken except when Yisrael awaken it through the right of Kudsha Berikh Hu (וְלָא יִתְעַר הַאי יְמִינָא, אֶלָּא כַּד יִתְעָרוּן יִשְׂרָאֵל בִּימִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And what is that? Torah (וּמַאי נִיהוּ תּוֹרָה), as it is written: “From His right hand, a fiery law for them” (דִּכְתִיב: מִימִינוֹ אֵש דָּת לָמוֹ) (Deuteronomy 33). At that time, it is written: “The right hand of Hashem performs valor… I shall not die but live, and declare the deeds of Yah” (בְּהַהוּא זִמְנָא: יְמִין ה׳ עוֹשֶׂה חָיִל… לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ) (Psalms 118).

It is taught (תָּנָא): that meritorious one in whom Kudsha Berikh Hu takes delight (הַהוּא זַכָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בֵיהּ), a herald proclaims upon him for thirty days among the Righteous in Gan Eden (וְכָרוֹזָא קָרֵי עֲלֵיהּ ל׳ יוֹמִין, בֵּינֵי צַדִּיקִיָּיא בְּגִינְתָא דְּעֵדֶן). All the Righteous rejoice (כֻּלְּהוּ צַדִּיקִיָּיא חָדָאן), all the Righteous come and crown the place of that Tzaddik (כֻּלְּהוּ צַדִּיקִיָּיא אַתְיָין, וּמְעַטְּרָן דּוּכְתֵּיהּ דְּהַהוּא צַדִּיקָא), until he comes to dwell among them (עַד דְּיֵיתֵי לְמֵידַר דִּיּוּרֵיהּ בֵּינַיְהוּ). But if he is guilty (וְאִי חַיָּיבָא הוּא), a herald proclaims upon him in Gehinnom for thirty days (כָּרוֹזָא קָרֵי עֲלֵיהּ בַּגֵּיהִנָּם תְּלָתִין יוֹמִין), and all the guilty ones are saddened (וְכֻּלְּהוּ חַיָּיבַיָּא, כֻּלְּהוּ עֲצִיבִין).

All open with “Woe” (כֻּלְּהוּ פָּתְחִין וַוי), for now a new judgment has been aroused (דְּהָא דִינָא חַדְתָּא אִתְעַר הַשְׁתָּא), regarding so-and-so (בְּגִינֵיהּ דִּפְלַנְיָא). How many executioners of judgment are summoned against him (כַמָּה גַרְדִינִין דְּנִמּוּסִין מִזְדַּמְּנִין לְקֳבְלֵיהּ), to meet him and precede him - “Woe!” (וּלְאַקְדָּמָא לֵיהּ - וַוי). Woe to the wicked, woe to his neighbor (אוֹי לָרָשָׁע, אוֹי לִשְׁכֵנוֹ). And all open and say (וְכֻלְּהוּ פָּתְחִין וְאָמְרִין): “Woe to the wicked - evil! For the reward of his hands shall be done to him” (אוֹי לְרָשָׁע רָע, כִּי גְמוּל יָדָיו יֵעָשֶׂה לוֹ) (Isaiah 3).

Why “the reward of his hands”? (מַאי גְּמוּל יָדָיו). Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): To include one who wastes his seed by hand (לְאַכְלָלָא מַאן דְּזָנֵי בִּידוֹי), to expel and destroy his seed in vain (לְאֲפָקָא וּלְחַבְּלָא זַרְעֵיהּ בְּרֵיקַנְיָא). For we have learned (דְּהָא תָּנִינָן): anyone who expels his seed in vain (כָּל מַאן דְּאַפִּיק זַרְעֵיהּ בְּרֵיקַנְיָא) is called wicked (אִקְרֵי רָע), and does not behold the face of the Shekhinta (וְלָא חָמֵי אַפֵּי שְׁכִינְתָּא), as it is written: “For You are not a god that desires wickedness… no evil shall dwell with You” (דִּכְתִיב: כִּי לֹא אֵל חָפֵץ רֶשַׁע אַתָּה, לֹא יְגוּרְךָ רָע) (Psalms 5). And it is written: “And Er, the firstborn of Yehudah, was wicked” (וּכְתִיב: וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע) (Bereshit 38). So also here: “Woe to the wicked - evil” (אוּף הָכָא: אוֹי לְרָשָׁע רָע). Woe to that guilty one who is evil (וַוי לְהַהוּא חַיָּיבָא דְּאִיהוּ רַע), who has made himself evil (דְּעֲבַד גַּרְמֵיהּ רַע). “For the reward of his hands shall be done to him” - to include one who wastes his seed by hand (כִּי גְמוּל יָדָיו יֵעָשֶׂה לוֹ - לְאַכְלָלָא מַאן דְּזָנֵי בִּידוֹי), to expel and destroy his seed in vain (לְאֲפָקָא וּלְחַבְּלָא זַרְעֵיהּ בְּרֵיקַנְיָא), and for that he is driven more than all in that world (וּלְהַאי טָרְדִין בְּהַהוּא עָלְמָא יַתִּיר מִכֹּלָּא).

Come and see (תָּא חֲזֵי): for it is written, “Woe to the wicked - evil” (דְּהָא כְּתִיב: אוֹי לְרָשָׁע רָע). Since it is written “Woe to the wicked,” why add “evil”? (כֵּיוָן דִּכְתִיב: אוֹי לְרָשָׁע, אַמַּאי: רָע). Rather, as I have said: he made himself evil (אֶלָּא: כְּמָה דְּאֲמִינָא, דְּעֲבַד גַּרְמֵיהּ רָע). And it is written: “No evil shall dwell with You” (וּכְתִיב: לֹא יְגוּרְךָ רָע). And all ascend - but this one does not ascend (וְכֻלְּהוּ סָלְקִין, וְהַאי לָא סָלִיק). And if you will say (וְאִי תֵימָא), other guilty ones who have slain human beings (שְׁאָר חַיָּיבִין דְּקָטְלוּ בְּנֵי נָשָׁא) - Come and see (תָּא חֲזֵי): all of them ascend, and he does not ascend (כֻּלְּהוּ סָלְקִין וְהוּא לָא סָלִיק). What is the reason? (מַאי טַעְמָא) - those killed other human beings, and this one killed his own sons (אִינוּן קְטִילוּ בְּנֵי נָשָׁא אָחֳרָא, וְהַאי קָטִיל בְּנוֹי מַמָּשׁ), shedding much blood (אוֹשִׁיד דָּמִין סַגִּיאִין).

Come and see (תָּא חֲזֵי): regarding other sinners in the world, it is not written “and it was evil in the eyes of Hashem” (בִּשְׁאָר חַיָּיבֵי עַלְמָא, לָא כְּתִיב: וַיֵּרַע בְּעֵינֵי ה׳); and here it is written: “and it was evil in the eyes of Hashem what he had done” (וְכָאן כְּתִיב: וַיֵּרַע בְּעֵינֵי ה׳ אֲשֶׁר עָשָׂה). Why? (מַאי טַעְמָא) - because it is written: “and he destroyed the earth” (מִשּׁוּם דִּכְתִיב: וְשִׁחֵת אַרְצָה) (Bereshit 6).

We have learned (תְּנַן): Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): there is no sin in the world that does not have Teshuvah (לֵית לָךְ חוֹבָא בְּעַלְמָא דְּלָא אִית לֵיהּ תְּשׁוּבָה), except for this one (בַּר מֵהַאי). And there is no guilty person who has not seen the face of the Shekhinta (וְלֵית לָךְ חַיָּיבַיָּא דְּלָא חָמָאן אַפֵּי שְׁכִינְתָּא), except for this one (בַּר מֵהַאי), as it is written: “No evil shall dwell with You” (דִּכְתִיב: לֹא יְגוּרְךָ רָע) - inclusively (כְּלַל).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): blessed are the Righteous (זַכָּאִין אִינוּן צַדִּיקִיָּיא), in this world and in the World to Come (בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי). Regarding them it is written: “And your people are all Tzaddikim, they shall inherit the land forever” (עֲלַיְיהוּ כְּתִיב: וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60). What is “they shall inherit the land forever”? (מַאי לְעוֹלָם יִירְשׁוּ אָרֶץ) - Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): as it is written, “I shall walk before Hashem in the lands of the living” (כְּמָה דִכְתִיב: אֶתְהַלֵּךְ לִפְנֵי ה׳ בְּאַרְצוֹת הַחַיִּים) (Psalms 116).