Daf 225a (דַּף רכ״ה ע״א)

How many times I have taught them all those levels of the Righteous in that world (כַּמָּה זִמְנִין אוֹלִיפְנָא לוֹן כָּל אִנּוּן דַּרְגִּין דְּצַדִּיקִיָּיא דִּבְהַהוּא עַלְמָא), and all of them are afraid to say these words (וְכֻלְּהוּ מִסְתָּפֵי לְמֵימַר מִלִּין אִלֵּין), rather they mumble with stammering (אֶלָּא לָעָאן [נ״א: מְעַלְעֲלִין] בְּגִמְגוּמָא). Therefore they are called Mumblers (בְּגִינִי כָּךְ פְּסִילוּסִין אִקְרוּן), like one who stammers in his mouth (כְּהַהוּא פְּסִילוּתָא דִּמְגַמְגֵּם בְּפוּמֵיהּ).

But for this they are fortunate (אֲבָל לִזְכוּתָא דָּאִינְנָא לְהוּ), since they are afraid (הוֹאִיל וּמִסְתָּפֵי). For the holy air and holy spirit have departed from them (דְּהָא אֲוִירָא קַדִּישָׁא וְרוּחָא קַדִּישָׁא אִתְעֲדֵי מִנַּיְיהוּ), and they draw from another air and spirit of another domain (וְיָנְקֵי מֵאֲוִירָא וְרוּחָא דִּרְשׁוּתָא אָחֳרָא). And not only that, but a rainbow appears over them (וְלָא עוֹד אֶלָּא דְּקֶשֶׁת אִתְחֲזֵי עֲלַיְיהוּ), and they are not worthy to behold the radiance of his face (וְלָאו אִינוּן כְּדַאי לְמֶחֲמֵי סֵבֶר אַנְפּוֹי) [Some say: of Eliyahu (נ״א דְּאֵלִיָּהוּ)], and all the more so not the appearance of other faces (כָּל שֶׁכֵּן סֵבֶר אַנְפִּין אָחֳרָנִין).

But this benefits them (אֲבָל דָּא מְהַנְיָא לְהוּ), that I am present in the world (דְּאֲנָא שְׁכִיחַ בְּעָלְמָא), and I am a sign [some say: support] in the world (וְאֲנָא סִימָנָא [נ״א סְמִיכָא] בְּעָלְמָא), for in my lifetime the world does not sit in sorrow (דְּהָא בְּחַיַּי לָא יָתִיב עָלְמָא בְּצַעֲרָא), and it is not judged with the supernal judgment (וְלָא אִתְדָּן בְּדִינָא דִּלְעֵילָא). After me there will not arise a generation like this generation (בַּתְרָאֵי לָא יָקוּם דָּרָא כְּדָרָא דָּא). And a time is coming when no one will be found to intercede for them (וְזַמִּין עָלְמָא דְּלָא יִשְׁתַּכַּח מַאן דְּיָגִין עֲלַיְיהוּ), and all faces will be brazen, found both above and below (וְכָל אַנְפִּין חֲצִיפִין יִשְׁתַּכְּחוּן בֵּין לְעֵילָא בֵּין לְתַתָּא). Above - through the sins of those below (לְעֵילָא, בְּחוֹבַיְיהוּ דִּלְתַּתָּא), and their brazen insolence (וַחֲצִיפוּתָא דִּלְהוֹן). And in time to come the children of the world will cry out (וּזְמִינִין בְּנִי עַלְמָא דְּצָוְוחִין), and there will be no one who will regard them (וְלֵית מַאן דְּיַשְׁגַּח עֲלַיְיהוּ). They will turn their heads in all directions of the world (יְהַדְּרוּן רֵישָׁא לְכָל סִטְרֵי עַלְמָא), and they will not return in healing (וְלָא יְתוּבוּן בְּאַסְוָותָא). But one remedy I have found for them in the world, and no more (אֲבָל חַד אָסוּתָא אַשְׁכַּחְנָא לְהוּ בְּעַלְמָא וְלָא יַתִּיר), in that place where those are found who study the Orayta (בְּהַהוּא אֲתַר דְּיִשְׁתַּכְּחוּן אִינוּן דְּלָעָאן בְּאוֹרַיְּיתָא), and among them is found (וְאִשְׁתַּכַּח בֵּינַיְיהוּ) a Sefer Torah that is not forgotten in it (סֵפֶר תּוֹרָה דְּלָא מִשְׁתַּקַּר בֵּיהּ). When it is brought out, because of it upper and lower worlds are aroused (כַּד מַפְקֵי הַאי, בְּגִינֵיהּ מִתְעָרֵי עִלָּאֵי וְתַתָּאֵי). All the more so, if the Holy Name is written in it properly (וְכָל שֶׁכֵּן אִי אַכְתִּיב בֵּיהּ שְׁמָא קַדִּישָׁא כְּדְקָא חָזֵי), and I have already taught this matter (וְהָא אוֹלִיפְנָא מִלָּה).

Woe to the generation in whose midst a Sefer Torah is revealed (וַוי לְדָרָא דְּאִתְגַּלְּיָיא בֵּינַיְיהוּ סֵפֶר תּוֹרָה), and no arousal is stirred upon it above or below (וְלָא מִתְעָרֵי עֲלֵיהּ לְעֵילָא וְתַתָּא). Who is aroused upon it at the time when the world is in great distress (מַאן אִתְעַר עֲלֵיהּ בְּשַׁעְתָּא דְעַלְמָא בְּצַעֲרָא טְפֵי), and the world needs rain (וְאִצְטְרִיךְ עַלְמָא לְמִטְרָא), and it is necessary to parade the Sefer Torah more due to the affliction of the world (וְאִצְטְרִיךְ לְאַגְלָאָה סֵפֶר תּוֹרָה יַתִּיר בְּדוֹחֲקָא דְעַלְמָא).

For when the world is in affliction (דְּכַד עַלְמָא בְּצַעֲרָא), and people go to pray upon graves (וּבָעָאן בְּנֵי נָשָׁא רַחֲמִין עֲלֵי קִבְרֵי), all the dead are stirred upon it (כֻּלְּהוּ מֵתִין מִתְעָרִין עֲלֵיהּ), for the soul announces to the Spirit (דְּהָא נַפְשָׁא אַקְדִּימַת וּמוֹדָעָא לְרוּחָא), that a Sefer Torah is found in exile (דְּהָא סֵפֶר תּוֹרָה אִשְׁתַּכַּח בְּגָלוּתָא), that has been exiled due to the pressure of the world (דְּאִיגְלֵי בְּדוֹחֲקָא דְעַלְמָא), and the living come and seek mercy (וְחַיָּיא אָתָאן וּבָעָאן רַחֲמֵי). Then the Spirit informs the Neshamah (כְּדֵין רוּחָא מוֹדְעָא לִנְשָׁמָה), and the Neshamah to Kudsha Berikh Hu (וּנְשָׁמָה לְקוּדְשָׁא בְּרִיךְ הוּא), and then Kudsha Berikh Hu is aroused (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא אִתְעַר), and has compassion upon the world (וְחָס עַל עַלְמָא), because of the exile of the Sefer Torah from its place (וְדָא עַל גָּלוּתָא דְסֵפֶר תּוֹרָה מֵאַתְרִיהּ), and the living come to beseech mercy upon the graves of their dead (וְחַיָּיא אָתִין לְמִבְעֵי רַחֲמֲי עַל קִבְרֵי מֵתַיָי).

Woe to the generation if a Sefer Torah must be exiled from place to place (וַוי לְדָרָא אִי אִצְטְרִיךְ סֵפֶר תּוֹרָה לְאַגְלָאָה לֵיהּ מֵאֲתַר לְאֲתַר), even from one synagogue to another (אֲפִילּוּ מִבֵּי כְנִישְׁתָּא לְבֵי כְנִישְׁתָּא), for it is not found among them as one upon whom they fix their gaze (דְּהָא לָא אִשְׁתַּכַּח בֵּינַיְיהוּ עַל מַה יִשְׁגְּחוּן עֲלַיְיהוּ). And this not all people know (וְדָא לָא יָדְעִין כֻּלְּהוּ בְּנֵי נָשָׁא), that the Shekhinta, when it is revealed, is the final exile (דְּהָא שְׁכִינְתָּא כַּד אִתְגַּלְיָיא גָּלוּתָא בַּתְרָאָה). Before she ascends above (עַד לָא תִסְתַּלַּק לְעֵילָא), what is written? (מַה כְּתִיב): Oh that I had in the wilderness a lodging place for travelers… [Yirmeyahu 9] (מִי יִתְּנֵנִי בַּמִּדְבָּר מְלוֹן אוֹרְחִים). Afterward, at a time when pressure is found in the world (לְבָתַר בְּזִמְנָא דְּדָחֲקָא אִשְׁתַּכַּח טְפֵי בְּעָלְמָא), there she is found (תַּמָּן אִשְׁתַּכְּחַת), and in the exile of the Sefer Torah (וּבְגָלוּתָא דְּסֵפֶר תּוֹרָה), there she is (תַּמָּן הִיא), and all are aroused over her, above and below (וְכֹלָּא מִתְעָרִין עֲלֵיהּ, עִלָּאֵי וְתַּתָּאֵי).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): If those foolish Babylonians knew the secrets of wisdom (אִי הַנֵּי בַּבְלָאֵי טִפְּשָׁאֵי, יִנְדְּעוּן מִלִּין דְּרָזֵי דְּחָכְמְתָּא), on what the world stands (עַל מַה קָּאִים עָלְמָא), and upon what it leans on when it trembles (וְסָמְכוֹי עַל מַה קָּא מִתְרַגְּשָׁן), when pressure is found (כַּד אִשְׁתַּכַּח בְּדוֹחֲקָא), they would know the praise of Rav [Hamnunah] Yeva Sava (יִנְדְּעוּן שְׁבָחָא דְּרַב [הַמְּנוּנָא] יֵיבָא סָבָא). When he was found among them (כַּד אִשְׁתַּכַּח בֵּינַיְיהוּ), they did not know his praise (וְלָא הֲווּ יָדְעֵי שִׁבְחֵיהּ).

And I found that his words are bound to the words of King Shlomo (וְהָא אַשְׁכַּחְנָא מִלּוֹי מִתְקַשְּׁרָן בְּמִלּוֹי דִּשְׁלֹמֹה מַלְכָּא), in the supernal mystery of wisdom (בְּרָזָא עִלָּאָה דְּחָכְמְתָּא), and they did not know his praise (וְאִינוּן לָא הֲווּ יָדְעֵי שִׁבְחֵיהּ). And now they go after words of wisdom (וְהַשְׁתָּא אָזְלִין בָּתַר מִלֵּי דְּחָכְמְתָּא), and there is no one who comprehends them (וְלֵית מַאן דְּקָאִים עֲלָהּ), and no one who reads them (וְלֵית מַאן דְּקָרֵי). And even so, there are among them clever ones in the leap year calculations and the fixing of months (וְעִם כָּל דָּא, אִית בֵּינַיְיהוּ פִּקְחִין בְּעִבּוּרָא דְּשַׁתָּא וּבִקְבִיעוּתָא דְּיַרְחֵי), even though it was not given to them (אַף עַל גַּב דְּלָא אִתְיְהִיב לְהוּ), and it was not handed into their hands (וְלָא אִתְמָסַר בִּידַיְיהוּ).

We have learned (תָּנִינָן): for twelve months (תְּרֵיסַר יַרְחֵי), this Nefesh is bound in the body in the grave (הַאי נֶפֶשׁ אִיהִי מִתְקַשְּׁרָא בְּגוּפָא בְּקִבְרָא), and they are judged together in judgment (וְאִתְדָּנוּ בְּדִינָא כְּחֲדָא), except for the Nefesh of the Righteous (בַּר הַהִיא נֶפֶשׁ דְּצַדִּיקִיָּיא), as it has been established (כְּמָה דְאוּקְמוּהָ). And there is a time in the grave (וּזְמִינָא בְּקִבְרָא), and it knows its own suffering (וְיָדַע בְּצַעֲרָא דִילֵיהּ), and the suffering of the living it knows (וּבְצַעֲרָא דְחַיֵּי יָדַע). Some say: it does not know (ס״א לָא יָדַע), and it was not engaged on their behalf (וְלָא אִשְׁתַּדְּלַת עֲלַיְיהוּ). And after twelve months (וּלְבָתַר תְּרֵיסַר יַרְחֵי), it is clothed in one garment (אִתְלַבַּשׁ בִּלְבוּשָׁא חַד), and it goes and roams in the world (וְאָזִיל וְשָׁאט בְּעַלְמָא), and it knows from the Spirit what it knows (וְיָדַע מִן רוּחָא מַה דְּיָדַע), and causes sorrow in the world (וְאִשְׁתְּדָּל צַעֲרָא לְעַלְמָא), and asks for mercy (וּלְמִבָּעֵי רַחֲמֵי), and to know the sorrow of the living (וּלְמִנְדַע צַעֲרָא דְחַיֵּי).

And who arouses all this? (וּמַאן אִתְעַר לְכָל הַאי) - at a time when there is a meritorious one (בְּזִמְנָא דְּאִית זַכָּאָה), who informs them properly (דְּאוֹדַע לְהוּ כְּדְקָא יְאוּת), and that meritorious one is known among them (וְהַהוּא זַכָּאָה אִשְׁתְּמוֹדַע בֵּינַיְיהוּ). For it was taught (דְּתַנְיָא): the meritorious one, when he remains in the world (זַכָּאָה כַּד אִשְׁתָּאַר בְּעַלְמָא), among the living and the dead he is known (בֵּין חַיֵּי וּבֵין מֵיתַיָּא אִשְׁתְּמוֹדַע). For every day they proclaim concerning him among them (דְּהָא כָּל יוֹמָא מַכְרְזֵי עֲלֵיהּ בֵּינַיְיהוּ), and when the world’s sorrow increases (וְכַד צַעֲרָא טָפֵי בְּעַלְמָא), and he is unable to protect the generation (וְהוּא לָא יָכִיל לַאֲגָנָא עַל דָּרָא), he informs them of the sorrow of the world (הוּא אוֹדַע לְהוּ צַעֲרָא דְּעַלְמָא).