Daf 250a (דַּף ר״נ ע״א)

Come and see (תָּא חֲזֵי): from the mountains of light, where the strength of the sun is there (מִטּוּרֵי דִּנְהִירוּ, דְּתוּקְפָא דְּשִׁמְשָׁא תַּמָּן), the dust of the earth between the mountains-all of it makes gold (עַפְרָא דְּאַרְעָא בֵּינֵי טוּרֵי, כֻּלְּהוּ עָבְדֵי דְהַב), and were it not for the wicked beasts that abound there (וְאִלְמָלֵא חֵיוָון בִּישִׁין דִּרְבִיאוּ תַּמָּן), mankind would not be poor (בְּנֵי נָשָׁא לָא הֲווּ מִסְכְּנֵי), because the force of the sun generates gold (בְּגִין דְּתוּקְפָא דְּשִׁמְשָׁא אַסְגֵּי דְהַב). Because of this, in the days of Shlomo (בְגִין כָּךְ, בְּיוֹמוֹי דִשְׁלֹמֹה), silver was considered as nothing (אֵין כֶּסֶף נֶחְשַׁב לִמְאוּמָה), for the power of the sun gazed upon the dust (דְּהָא תַּקִּיפָא דְּשִׁמְשָׁא אִסְתַּכַּל בְּעַפְרָא), and increased it into gold (וְאַסְגֵּי לֵיהּ דְּהַב). And further, that dust is the side of judgment (וְעוֹד דְּהַהוּא עַפְרָא, סִטְרָא דְּדִינָא אִיהוּ). When the sun gazes upon it, it takes strength and increases gold (כַּד אִסְתַּכַּל בֵּיהּ שִׁמְשָׁא, נָטַל תּוּקְפָא וְאִתְרַבֵּי דַּהֲבָא).

When Shlomo gazed upon it, he praised and proclaimed and said (כֵּיוָן דְּאִסְתַּכַּל שְׁלֹמֹה בָּהּ, שַׁבַּח וְאַכְרִיז וְאָמַר): “All was from the dust,” and so forth (הַכֹּל הָיָה מִן הֶעָפָר וְגו') (Kohelet 3:20) And for this reason Shlomo did not need to organize music like David (וְעַל דָּא שְׁלֹמֹה לָא אִצְטְרִיךְ לְנַגְנָא כְּדָוִד), rather his song was the love of wealth (אֶלָּא שִׁירָתָא דְּאִיהוּ רְחִימֵי דְעוּתְרָא), which is light and love (דְּהוּא נְהִירוּ וּרְחִימוּ), and all praises of the world were within it (דְּכָל תּוּשְׁבְּחָן דְּעַלְמָא בֵּיהּ הֲווּ). It is the praise of the Matronita when she sits on the throne opposite the King (תּוּשְׁבַּחְתָּא דְּמַטְרוֹנִיתָא כַּד יָתְבָא בְּכֻּרְסְיָיא לְקֳבְלֵיהּ דְּמַלְכָּא קָאֲמַר).

It is written (כְּתִיב): “And the king made silver in Yerushalayim as stones” (וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַם כַּאֲבָנִים) (Melakhim I 10:27), because everything was gold (בְּגִין דְּכֹלָּא הֲוָה דְּהַב), and dust was bound to the left (וְעַפְרָא אִתְקַשַּׁר בִּשְׂמָאלָא), to the side of love (בְּסִטְרָא דִרְחִימוּ), as it is said: “His left hand is under my head” (כְּמָה דְאַתְּ אָמֵר שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Shir haShirim 2:6), and the sun cleaves to her (וְשִׁמְשָׁא אִתְדָּבַּק בַּהֲדָהּ), and does not depart from her (וְלָא אִתְעֲדֵי מִינָהּ). Shlomo erred in this (שְׁלֹמֹה טָעָה בְּהַאי), for he saw the moon cleaving to the sun (דְּהָא חָמָא דְּאִתְקְרִיב סִיהֲרָא בְּשִׁמְשָׁא), and the right arm embracing (וִימִינָא מְחַבְּקָא), and the left under her head (וּשְׂמָאלָא תְּחוֹת רֵישָׁא). Once they were joined as one (כֵּיוָן דְּאִתְקְרִיבוּ דָּא בְּדָא), he said: “Behold, they are joined together, what need is there for the right?” (אָמַר, הָא אִתְקְרִיבוּ כְּחֲדָא, יְמִינָא מַה הָכָא).

For the right is only for drawing near (דְּהָא יְמִינָא לָאו אִיהוּ אֶלָּא בְּגִין לְקָרְבָא); and once these are joined, what need is there for it? (כֵּיוָן דְּאִתְקְרִיבוּ דָּא בְּדָא לְמַאי אִצְטְרִיךְ). Immediately: “Silver was not considered anything in the days of Shlomo” (מִיָּד אֵין כֶּסֶף נֶחְשַׁב בִּימֵי שְׁלֹמֹה) (Melakhim I 10:21). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “You have rejected the right? By your life, you shall need the kindness of mankind, and you shall not forget” (אַנְתְּ דָּחִית יְמִינָא, חַיָּיךְ, אַנְתְּ תִּצְטָרֵךְ לְחֶסֶד בְּנֵי נָשָׁא, וְלָא תִשְׁכַּח). Immediately the sun turned away from receiving the moon (מִיָּד סָטָא שִׁמְשָׁא מִלְּקַבֵּל סִיהֲרָא), and the moon began to darken (וְסִיהֲרָא שַׁרְיָא לְאִתְחַשְּׁכָא), and Shlomo went knocking at doors (וְהֲוָה שְׁלֹמֹה מְהַדַּר עַל פִּתְחִין), saying: “I am Kohelet” (וְאָמַר, אֲנִי קֹהֶלֶת) (Kohelet 1:1), and there was no one to do kindness with him (וְלָא הֲוָה מַאן דְּיַעֲבִיד עִמֵּיהּ חֶסֶד).

Why? Because he rejected the right and did not regard it (מַאי טַעְמָא, בְּגִין דְּדָחָה יְמִינָא, וְלָא חָשִׁיב לֵיהּ). This is what is written: “Silver was not considered anything in the days of Shlomo” (הֲדָא הוּא דִכְתִיב, אֵין כֶּסֶף נֶחְשַׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה) (Melakhim I 10:21). And for this, whoever increases praise before Kudsha Berikh Hu (וְעַל דָּא, כָּל דְּאַסְגֵּי תּוּשְׁבְּחָן לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), increases peace above (אַסְגֵּי שְׁלָמָא לְעֵילָא). Therefore: 'Listen, O Lioness'...” (בְּגִינֵי כָּךְ הַקְשִׁיבִי לַיְשָׁה). It is written: “Lion perishes for lack of prey,” and so forth (כְּתִיב, לַיִּשׁ אוֹבֵד מִבְּלִי טֶרֶף וְגו') (Job 6:13). Lion-this is Lioness (לַיִּשׁ הַיְינוּ לַיְשָׁה), as it is written: “A statute and a law” (כְּדִכְתִיב, חָק חֻקָּה) (Shemot 15:25).

“Perishes”-as it is written: “And the lost shall come” (אוֹבֵד, כְּדִכְתִיב: וּבָאוּ הָאוֹבְדִים) (Yeshayah 27:13). “For lack of prey”-because she demanded it-some say: caused it to be given to her (מִבְּלִי טָרֶף, בְּגִין, דְּאִיהִי תָּבְעָה (ס״א עִילָה) עָלֶיהָ לְמֵיהַב), as it is written: “She rises while it is still night and gives prey to her household” (כְּדִכְתִיב, וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ) (Mishlei 31:15). “And the sons of Levi shall be scattered” (וּבְנֵי לָבִיא יִתְפָּרָדוּ). Because all the forces, when she gives them prey, they all unite as one and nurse together (בְּגִין דְּכֻלְּהוּ חַיָילִין, כַּד אִיהִי יְהִיבַת לְהוֹן טֶרֶף, כֻּלְּהוּ מִתְחַבְּרָן כְּחַד, וְיָנְקִין כְּחַד). But when she sits without prey-because exile caused it (וְכַד אִיהִי יָתְבָא מִבְּלִי טֶרֶף, דְּגָרַם גָּלוּתָא), truly: “the sons of Levi shall be scattered” (וַדַּאי בְּנֵי לָבִיא יִתְפָּרָדוּ), dispersed in many directions and paths (מִתְפָּרְשָׁן כֻּלְּהוּ לְכַמָּה סִטְרִין וְאָרְחִין), seeking to enact judgment (בְּגִין לְאַשְׁכָּחָא לְמֶעְבַּד דִּינָא). And for this, when the offering is performed, all is rectified, and they draw near as one, as we said (וְעַל דָּא, בְּזִמְנָא דְקָרְבָּנָא אִתְעֲבִיד, כֹּלָּא מִתְתַּקְנָן, וּמִתְקַרְבִין כְּחֲדָא כִּדְקָאֲמָרָן). But now that the offering is not performed (הַשְׁתָּא דְּקָרְבָּנָא לָא אִתְעֲבִיד), truly the sons of Levi are scattered (וַדַּאי בְּנֵי לָבִיא יִתְפָּרָדוּ), and therefore there is no day without judgment (וּבְגִינֵי כָּךְ, לֵית לָן יוֹם דְּלָא אִשְׁתַּכַּח בֵּיהּ דִּינָא), for the upper and lower ones are not aroused in supernal wholeness as we said (דְּהָא לָא מִתְעָרִין עִלָּאִין וְתַתָּאִין בִּשְׁלִימוּ עִלָּאָה כִּדְקָאֲמָרָן).

Come and see (תָּא חֲזֵי): now the prayer of a man (הַשְׁתָּא צְלוֹתָא דְּבַר נָשׁ) arouses wholeness above and below (אִתְעַר שְׁלִימוּ לְעֵילָא וְתַתָּא), and by the blessing that one blesses Kudsha Berikh Hu (וּבְבִרְכָתָא דְּבָרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא), the upper and lower worlds are blessed (מִתְבָּרְכִין עִלָּאִין וְתַתָּאִין). And for this, through the prayer of Yisrael the worlds are blessed (וְעַל דָּא בִּצְלוֹתָא דְּיִשְׂרָאֵל מִתְבָּרְכָאן עָלְמִין). Whoever blesses Kudsha Berikh Hu-he shall be blessed (מַאן דִּמְבָרֵךְ לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, יִתְבָּרַךְ). Whoever does not bless Kudsha Berikh Hu-he shall not be blessed (מַאן דְּלָא בָּרִיךְ לְקוּדְשָׁא בְּרִיךְ הוּא, לָא יִתְבָּרַךְ). This is what is written: “For those who honor Me, I will honor; and those who despise Me, shall be lightly esteemed” (הֲדָא הוּא דִכְתִיב, כִּי מְכַבְּדַי אֲכַבֵּד וּבוֹזַי יֵקָלוּ) (Shmuel I 2:30).

Rav Hamnuna Sava (רַב הַמְנוּנָא סָבָא), when it came to the cup of blessing (כַּסָּא דְּבִרְכָתָא), would not give it to another person to bless (לָא יָהִיב לֵיהּ לְבַר נָשׁ אָחֳרָא לְבָרְכָא), unless he himself first took it with both hands and blessed it (אֶלָּא אִיהוּ אַקְדִּים וְנָטִיל לֵיהּ בִּתְרֵי יְדוֹי וּמְבָרֵךְ). And we have said that he must take it in the right hand-some say not in the left-and with the left too (וְהָא אֲמָרָן, דְּבָעֵי לְנַטְלָא לֵיהּ בִּימִינָא (ס״א וְלֹא בִּשְׂמָאלָא) וּבִשְׂמָאלָא), and even though all are aroused through it, this is proper (וְאַף עַל גַּב דְּכֹלָּא אִתְעָרוּ בֵיהּ, שַׁפִּיר הוּא). But the cup of blessing must be a cup (אֲבָל כַּסָּא דִּבְרָכָה הָכִי אִצְטְרִיךְ כּוֹס), as it is written: “The cup of salvations I shall lift” (דִּכְתִיב, כּוֹס יְשׁוּעוֹת אֶשָּׂא) (Tehillim 116:13), for in this cup blessings are drawn from those supernal salvations (דְּהָא בְּהַאי כּוֹס, אִתְנְגִידוּ בִּרְכָּאן מֵאִינוּן יְשׁוּעוֹת דִּלְעֵילָא), and he takes them (וְהוּא נָטִיל לוֹן), and gathers them to himself (וְכָנִישׁ לוֹן לְגַבֵּיהּ). And there the supernal wine is preserved and gathered into that cup (וְתַמָּן אִתְנְטִיר חַמְרָא עִלָּאָה וְאִתְכְּנִישׁ בְּהַהוּא כּוֹס). And we need to bless it with the right (some say also the left) not with the left only (וּבְעִינָן לְבָרְכָא לֵיהּ בִּימִינָא, (ס״א וּבִשְׂמָאלָא) וְלֹא בִּשְׂמָאלָא). And the wine in this cup is gathered (וְחַמְרָא דִּאִיהוּ בְּהַאי כּוֹס כָּנִישׁ), so that they may be blessed together (דְּיִתְבָּרְכוּן כְּחֲדָא). And we need to bless the table (וּבְעִינָן לְבָרְכָא פָּתוֹרָא), that it not be empty of bread and wine (דְּלָא תְהֵא רֵיקַנְיָא מִנַּהֲמָא וְחַמְרָא), all as one (כֹּלָּא (חַד) כְּחֲדָא).