Daf 249b (דַּף רמ״ט ע״ב)

Rabbi Shimon opened and said (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר), “Lift up your voice with gladness, O daughter of Galyim,” and so forth (צַהֲלִי קוֹלֵךְ בַּת גַּלִּים וְגו') (Yeshayah 10:30). “Lift up your voice”-this verse was spoken about Knesset Yisrael (צַהֲלִי קוֹלֵךְ, הַאי קְרָא לִכְנֶסֶת יִשְׂרָאֵל אִתְּמָר), because she praises Kudsha Berikh Hu (בְּגִין דְּאִיהִי מְשַׁבַּחַת לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), with a voice of praise (בְּקָלָא מְשַׁבְּחָא), and concerning this it says: “Lift up your voice” (וְעַל דַּא צַהֲלִי קוֹלֵךְ). From here we learn (מֵהָכָא אוֹלִיפְנָא), that whoever seeks to praise Kudsha Berikh Hu with voice (כָּל מַאן דְּבָעֵי לְשַׁבַּחָא לְקוּדְשָׁא בְּרִיךְ הוּא בְּקָלָא), must have a sweet voice (בָּעְיָא לֵיהּ קָלָא נְעִימוּתָא), that is pleasing to others who hear it (דְּיֶעֱרַב לְאָחֳרָנִין דְּשָׁמְעִין לֵיהּ), and if not-let him not raise his voice (וְאִי לָאו, לָא יָקוּם לַאֲרָמָא קָלָא).

Come and see (תָּא חֲזֵי): the Levi’im who come from this side (לֵיוָאֵי דְּאַתְיָין מִסִּטְרָא דָא), as it is written: “And from the age of fifty years he shall return from the service host,” and so forth (דִּכְתִיב וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה וְגו') (Bamidbar 8:25). Why? (מַאי טַעְמָא). Because his voice (בְּגִין דְּקָלֵיהּ) his pitch-falls (נָמִיךְ), and is not pleasing to the ears like his Friends (וְלָא יֶעֱרַב לְאוּדְנִין, כִּשְׁאָר חַבְרוֹי). Then he is removed from that service host above (כְּדֵין מְעַבְּרִין לֵיהּ מֵהַאי צְבָא הָעֲבוֹדָה), from the upper forces (מֵחֵילִין דִּלְעֵילָא), who are appointed to sing before that service (דְּקָיְימִין לְנַגָּנָא לְגַבֵּי הַאי עֲבוֹדָה), and to honor the Holy Name as is fitting (וּלְיַקְּרָא שְׁמָא קַדִּישָׁא כְּדְקָא חָזֵי).

Forces above (חֵילִין לְעֵילָא), forces and camps below (חֵילִין וּמַשִּׁירְיָין לְגַבֵּי תַתָּאֵי), to praise the Holy Name (לְשַׁבַּחָא שְׁמָא קַדִּישָׁא), and to sing to Him (וּלְזַמְּרָא לוֹן). And because of this: “he shall return from the service host” (וּבְגִינֵי כָּךְ יָשׁוּב מִצְּבָא הָעֲבוֹדָה). And because Knesset Yisrael praises Kudsha Berikh Hu (וּבְגִין דִּכְנֶסֶת יִשְׂרָאֵל קָא מְשַׁבַּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), the verse says: “Lift up your voice, O daughter of Galyim” (אָמַר קְרָא, צַהֲלִי קוֹלֵךְ בַּת גַּלִּים), daughter of the Patriarchs (בַּת אֲבָהָן). Furthermore: “Bat Galyim”-the world to come is called “waves” (תוּ, בַּת גַּלִּים, עַלְמָא דְאָתֵי אִקְרֵי גַלִּים), because all stands within it (בְּגִין דְּכֹלָּא קָיְימָא בֵּיהּ), and is included in it, hill upon hill (וְאִתְכְּלִיל בֵּיהּ תִּלֵּי תִּלִּים), and from it all things issue (וְנַפְקָא מִנֵּיהּ לְכֹלָּא). Furthermore, “Bat Galyim,” as it is written: “A locked spring” (תוּ בַּת גַּלִּים, כְּדִכְתִיב גַּל נָעוּל) (Shir haShirim 4:12). And all these waves and fountains issue from the world to come (וְכָל אִינוּן גַּלִּים וּמַבּוּעִין, כֻּלְּהוּ נָפְקֵי מֵעַלְמָא דְאָתֵי), and Knesset Yisrael is “Bat Galyim” (וּכְנֶסֶת יִשְׂרָאֵל אִיהִי בַּת גַּלִּים).

Come and see (תָּא חֲזֵי): this verse is difficult (הַאי קְרָא קַשְׁיָא), for first it says “Lift up your voice,” which is for singing and lifting the voice (בְּקַדְמִיתָא כְּתִיב צַהֲלִי קוֹלֵךְ, דְּהוּא בְּגִין לְזַמְּרָא וְלַאֲרָמָא קָלָא), and afterwards it says “Give ear” (וּלְבָתַר כְּתִיב הַקְשִּׁיבִי). If so, why “Lift up your voice,” if it says “Give ear”? (אִי הָכִי אַמַּאי צַהֲלִי קוֹלֵךְ, כֵּיוָן דִּכְתִיב הַקְשִּׁיבִי). Rather, “Lift up your voice”-to praise and to sing (אֶלָּא, צַהֲלִי, בְּגִין לְשַׁבָּחָא וּלְזַמְּרָא). Come and see (תָּא חֲזֵי): if Yisrael begin to praise and sing to Kudsha Berikh Hu (אִי יִשְׂרָאֵל שָׁרָאן לְשַׁבְּחָא וּלְזַמְּרָא לְקוּדְשָׁא בְּרִיךְ הוּא), then it is written: “Give ear” (כְּדֵין כְּתִיב הַקְשִּׁיבִי). Why? (מַאי טַעְמָא). Because Yisrael praise and sing for her-Knesset Yisrael-to Kudsha Berikh Hu (בְּגִין דְּיִשְׂרָאֵל אִינוּן מְשַׁבְּחָן וּמְזַמְּרָן בְּגִינָהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and therefore it is written “Lift up your voice” and it is written “Give ear” (וְעַל דָּא כְּתִיב צַהֲלִי קוֹלֵךְ, וּכְתִיב הַקְשִּׁיבִי). lioness (לַיְשָׁה) because it comes from the side of Gevurah (בְּגִין דְּאַתְיָא מִסִּטְרָא דִּגְבוּרָה), as you say: “The lion, mighty among beasts” (כְּמָה דְאַתְּ אָמֵר, לַיִּשׁ גִּבּוֹר בַּבְּהֵמָה) (Mishlei 30:30). And this lioness is Gevurah, to break forces and strengths (וְהַאי לַיְשָׁה, גְּבוּרָה, לְתַבְּרָא חֵילִין וְתוּקְפִין). “O Poor one of Anatot”-because she is a mirror that does not shine (עֲנִיָּה עֲנָתוֹת, בְּגִין דְּאִיהִי אַסְפַּקְלַרְיָא דְּלָא נָהֲרָא), poor indeed (עֲנִיָּה וַדַּאי), she has no light for the moon from herself (לֵית לָהּ נְהוֹרָא לְסִיהֲרָא מִגַּרְמָהּ), except what the sun gives to her (אֶלָּא מַה דְּיָהִיב לָהּ שִׁמְשָׁא). “Anatot” is a field, a certain village (עֲנָתוֹת אִיהוּ חֲקַל, כְּפַר חַד), and poor priests dwell in it, who go around the doors (וְשָׁרְיָין בֵּיהּ כֹּהֲנִי מִסְכְּנִי דְאַהַדְרָן עַל פִּתְחִין), and there is no one who regards them (וְלֵית מַאן דְּיַשְׁגַּח בְּהוּ), because all the people of that village-some say: its inhabitants-are regarded lightly by the people (בְּגִין דְּכָל אִינוּן בְּנֵי הַהוּא כְּפָרָא (ס״א קְלִישִׁין), קְלִיסִין הֲווּ בְּעֵינַיְהוּ דְעַמָּא), and their houses are emptier than all the people (וּבֵיתַיְיהוּ רֵיקַנְיָין יַתִּיר מִכָּל עַמָּא), except what they are given, like poor ones-some say: lowly among the people (בַּר מַה דְּיָהֲבִין לוֹן, כְּמִסְכְּנֵי (ס״א קְלִישִׁין) קְלִיסִין דְעַמָּא). Therefore, the moon has no light from herself (בְּגִין כָּךְ, סִיהֲרָא לֵית לָהּ נְהוֹרָא מִגַּרְמָהּ), except when the sun is joined with her, then she is illumined (אֶלָּא בְּשַׁעְתָּא דְּאִתְחַבַּר עִמָּהּ שִׁמְשָׁא אִתְנְהִיר).

Come and see (תָּא חֲזֵי), as it is written: “And to Eviatar the Kohen, the king said: To Anatot, go to your fields, for you are a man of death” (דִּכְתִיב וּלְאֶבְיָתָר הַכֹּהֵן אָמַר הַמֶּלֶךְ עֲנָתוֹת לֵךְ עַל שָׂדֶךָ כִּי אִישׁ מָוֶת אָתָּה) (Melakhim I 2:26). And is it because he supported Adoniyahu that he is called a man of death? (וְכִי עַל דְּזַמִּין לֵיהּ אֲדוֹנִיָּהוּ, אִישׁ מָוֶת אִקְרֵי). Rather, because he was from a place of poverty (אֶלָּא, בְּגִין דְּהֲוָה מֵאֲתַר מִסְכֵּנָא), which the moon clings to (דְּאִידְבַּק בֵּיהּ סִיהֲרָא), which is “Poor Anatot” (דְּאִיהִי עֲנִיָּה עֲנָתוֹת). And if you say (וְאִי תֵימָא): “For you afflicted yourself in all that my father afflicted” (וְכִי הִתְעַנִּיתָ בְּכֹל אֲשֶׁר הִתְעַנָּה אָבִי) (Melakhim I 2:26), therefore he merited not to be killed. Rather, Eviatar, because he was from a place of poverty (אֶלָּא אֶבְיָתָר, בְּגִין דְּהֲוָה מֵאֲתַר מִסְכֵּנָא), David merited him (זָכָה בֵּיהּ דָּוִד), before he ascended to Molcho (עַד לָא סָלִיק לְמַלְכוּ), when Shaul was pursuing him (כַּד הֲוָה מְכַמָּאן לֵיהּ שָׁאוּל), and his manner was as that of a poor man (וְהֲוֵי אָרְחוֹי כְּמִסְכֵּנָא). Later, Eviatar was like this too (אֶבְיָתָר כְּגַוְונָא דָּא), but in the time of Shlomo’s rule (וּלְזִמְנָא דְּשָׁלַט שְׁלֹמֹה), the moon was in fullness (סִיהֲרָא קָיְימָא בְּאַשְׁלָמוּתָא), and it was in the joy of wealth (וְהֲוָה בְּחֶדְוָותָא דַּעֲתִירוּ), and everything was his (דְּכֹלָּא הֲוָה לֵיהּ), so Eviatar did not merit (לָא זָכָה בֵּיהּ אֶבְיָתָר). Truly, the field of Anatot was a secret (וַדַּאי שְׂדֵה עֲנָתוֹת, רָזָא דְּמִלָּה הֲוָה), and Yirmeyahu who purchased it (וְיִרְמְיָה דְּקָנֵי לֵיהּ), it was all (כֹּלָּא הֲוָה), for the sake of inheriting a supernal secret (בְּגִין לְאַחְסָנָא רָזָא עִלָּאָה).

Come and see (תָּא חֲזֵי): when the moon rules (כָּד שָׁלְטָא סִיהֲרָא), it is called “Field of Apples” (שְׂדֵה תַּפּוּחִים אִקְרֵי); when she is in poverty (כָּד אִיהוּ בְּמִסְכְּנוּ), she is “Field of Anatot” (שְׂדֵה עֲנָתוֹת). Therefore, the praise from below makes for Him wealth and completeness (בְּגִינֵי כָּךְ, תּוּשְׁבַּחְתָּא דִּלְתַּתָּא, עָבִיד לֵיהּ עֲתִירוּ, וּשְׁלִימוּתָא). As David (כְּמָה דְּדָוִד), all his days he labored to perfect her (כָּל יוֹמוֹי אִשְׁתַּדַּל לְמֶעְבַּד שְׁלִימוּ לָהּ), and to arrange singers (וּלְנַגְּנָא זַמָּרֵי), to sing and praise below (לְזַמְּרָא וּלְשַׁבָּחָא לְתַּתָּא). And when David departed from the world (וְכַד דָּוִד אִסְתַּלִּיק מֵעַלְמָא), he left her in perfection (שָׁבִיק לָהּ בִּשְׁלִימוּ), and Shlomo took her with wealth, in completeness (וּשְׁלֹמֹה נָטַל לָהּ בְּעוּתְרָא, בִּשְׁלֵימוּתָא), for the moon went forth from poverty and entered into wealth (דְּהָא סִיהֲרָא נָפְקָא מִמִּסְכֵּנוּ, וְעָאלַת לְעוּתְרָא), and through that wealth he ruled over all the kings of the earth (דִּבְהַךְ עוּתְרָא, שָׁלַט עַל כָּל מַלְכֵי אַרְעָא). And concerning this it is written: “Silver was of no account in the days of Shlomo” (וְעַל דָּא אֵין כֶּסֶף נֶחְשַׁב בִּימֵי שְׁלֹמֹה) (Melakhim I 10:21). Rather, everything was gold (אֶלָּא כֹּלָּא דְּהַב), for gold was abundant (דְּאִתְרַבֵּי דְּהַב). And in that time it is written: “And it has dust of gold” (וּבְהַהוּא זִמְנָא כְּתִיב, וְעַפְרוֹת זָהָב לוֹ) (Job 28:6), for the dust above (דְּהָא עָפָר דִּלְעֵילָא), the sun would gaze upon it (הֲוָה מִסְתַּכֵּל בֵּיהּ שִׁמְשָׁא), and in the gaze and strength of the sun (וּבְאִסְתַּכְּלוּתָא דְּשִׁמְשָׁא וְתוּקְפֵיהּ), the dust would make and generate gold (עַפְרָא עָבִיד וְאַסְגֵּי דְּהַב).