Daf 250b (דַּף ר״נ ע״ב)

Come and see (תָּא חֲזֵי): Knesset Yisrael is called the cup of blessing (כְּנֶסֶת יִשְׂרָאֵל, כּוֹס שֶׁל בְּרָכָה אִקְרֵי), and since it is the cup of blessing (וְכֵיוָן דְּאִיהוּ כּוֹס שֶׁל בְּרָכָה), we require both right and left to take it (בְּעִינָן יְמִינָא וּשְׂמָאלָא (וּבָעֵי) לְנַטְלָא לֵיהּ), and that cup is given between right and left (וְהַהוּא כּוֹס אִתְיְהִיב בֵּין יְמִינָא וּשְׂמָאלָא), and it must be filled with wine (וּבָעֵי דְּאִתְמַלְיָיא חַמְרָא), for the wine of Orayta, which emerges from the world to come (בְּגִין חַמְרָא דְּאוֹרַיְיתָא, דְּאִיהוּ נָפִיק מֵעַלְמָא דְאָתֵי).

And come and see (וְתָּא חֲזֵי): the cup of blessing-here, in this [mystery], are revealed supernal words (כּוֹס שֶׁל בְּרָכָה, (הָכָא) בְּהַאי אִתְגַּלְיָין מִלִּין עִלָּאִין); here, while we are in the cave, let us say: here the secret of the sacred Merkava is revealed (הָכָא דְּאֲנַן בִּמְעַרְתָּא, אֵימָא הָכָא אִתְגַּלְּיָיא רָזָא דִּרְתִיכָא קַדִּישָׁא). The cup of blessing must be received with right and left (כּוֹס שֶׁל בְּרָכָה בָּעֵי לְקַבְּלָא לֵיהּ בִּימִינָא וּשְׂמָאלָא), this is north and south (דָּא צָפוֹן וְדָרוֹם), and the cup of blessing shall draw blessing from them (וְכוֹס שֶׁל בְּרָכָה דִּיהֵא נָטִיל בְּרָכָה מִנַּיְיהוּ).

Who is the cup of blessing? This is Shlomo’s bed (מַאן כּוֹס שֶׁל בְּרָכָה, דָּא מִטָּתוֹ שֶׁל שְׁלֹמֹה), which must be placed between north and south (דִּבְעִינָן דְּאִתְיְהִיב בֵּין צָפוֹן לְדָרוֹם), and must be placed in the right hand (וּבָעֵי לַאֲנָחָא לָהּ בִּימִינָא), and the body must be prepared with them (וְגוּפָא דְּיִתְתַּקֵּן בַּהֲדַיְיהוּ), and he must gaze into that cup (וְיַשְׁגַּח בֵּיהּ בְּהַהוּא כּוֹס), to bless it with four blessings (לְבָרְכָא לֵיהּ בְּאַרְבַּע בִּרְכָאן), for it is written: “The eyes of Hashem your Elohim are upon it always…” (בְּגִין דִּכְתִיב, תָּמִיד עֵינֵי ה' אֱלֹהֶיךָ בָּהּ וְגו') (Devarim 11:12). Thus in the cup of blessing is found the secret of faith (אִשְׁתַּכַּח בְּכוֹס שֶׁל בְּרָכָה, רָזָא דִּמְהֵימְנוּתָא), north and south, east and west (צָפוֹן וְדָרוֹם וּמִזְרָח וּמַעֲרָב) this is the sacred Merkava as it is rightly fitting (הָא רְתִיכָא קַדִּישָׁא כְּדְקָא חָזֵי לֵיהּ).

Come and see (תָּא חֲזֵי), the table with bread (וּפָתוֹרָא בְּנַהֲמָא), in order that the lower bread may be blessed (בְּגִין דְּיִתְבָּרְכָא הַהוּא לֶחֶם דִּלְתַתָּא), and the bread of affliction may be blessed (וְיִתְבָּרַךְ לֶחֶם עוֹנִי), and become bread of delight (וִיהֵא לֶחֶם פַּנַּג), and this we have established (וְהָא אוֹקִימְנָא). And Knesset Yisrael shall be blessed from the four directions of the world (וְיִשְׁתַּכַּח דִּכְנֶסֶת יִשְׂרָאֵל מִתְבָּרְכָא בְּד׳ סִטְרֵי עַלְמָא), above and below, in that bread of blessing (לְעֵילָא וְתַתָּא לְעֵילָא (בְּהַהוּא נַהֲמָא שֶׁל בְּרָכָה)).

And the cup of blessing-through it King David is joined with the Patriarchs (וְכוֹס שֶׁל בְּרָכָה, לְאִתְחַבְּרָא דָּוִד מַלְכָּא בַּאֲבָהָן), and the lower world is blessed (וְיִתְבָּרַךְ לְתַתָּא), and the bread of affliction is blessed (דְּיִתְבָּרַךְ לֶחֶם עוֹנִי), and becomes bread of delight (וִיהֵא לֶחֶם פַּנַּג), and this we have established (וְהָא אוֹקְמוּהָ). And the table of man shall be blessed (וְיִתְבָּרַךְ פָּתוֹרָא דְּבַר נָשׁ), that it be found with constant sustenance (לְאִשְׁתַּכְּחָא בֵּיהּ מְזוֹנָא תָּדִיר). They all rose and kissed his hands (קָמוּ כֻּלְּהוּ וּנְשָׁקוּ יְדוֹי), and said: “Blessed is the Merciful One who brought us here and let us hear these words” (אָמְרוּ בְּרִיךְ רַחֲמָנָא דְּאָעִילְנָא הָכָא, וּשְׁמַעְנָא מִלִּין אִלֵּין). They went out from the cave and went (נָפְקוּ מִן מְעַרְתָּא וְאֲזְלוּ), and when they entered the city (כַּד עָאלוּ בְּמָתָא), they saw a crowd of people who had died when a house had collapsed on them (חָמוּ עִיטְרָא דִּבְנֵי נָשָׁא דְּמִיתוּ, דְּנָפַל בֵּיתָא עֲלַיְיהוּ). They sat and saw that they were mourning those who had died along with the Romans (יָתְבוּ וְחָמוּ דְּקָא סַפְדֵי לְאִינוּן דְּמִיתוּ, עִם אִינוּן רוֹמָאֵי).

Rabbi Shimon opened and said: “And they came to the Threshing Floor of Atad” (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר וַיָּבֹאוּ עַד גֹּרֶן הָאָטָד) (Bereishit 50:10). What is the Threshing Floor of Atad? (מַאן גֹּרֶן הָאָטָד). Rather, here is alluded the dominion of the Egyptians that was removed (אֶלָּא, הָכָא אִתְרְמֵיז שָׁלְטָנוּתָא דְּמִצְרָאֵי דְּאִתְעֲדֵי). the Threshing Floor of Atad-this is the appointment of the Egyptian authority (גֹּרֶן הָאָטָד, דָּא מְמַנָּא שׁוּלְטָנָא דְּמִצְרָאֵי), that was removed before the authority of Yisrael (דְּאִתְעֲדֵי מִקַּמֵּי שׁוּלְטָנוּתָא דְיִשְׂרָאֵל), for they saw a threshing floor (דְּהָא חָמוּ (גֹּרֶן)), as it is said: “Dressed in garments in the threshing floor” (כְּמָה דְּאַתְּ אָמֵר מְלוּבָּשִׁים בְּגָדִים בַּגֹּרֶן) (Melakhim I 22:10). And for this it is written: “And they mourned there a great and heavy mourning…” (וְעַל דָּא וַיִסְפְּדוּ שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וְגו׳) (Bereishit 50:10). “Therefore its name was called the Mourning of Egypt to this day” (עַל כֵּן קָרָא שְׁמָהּ אָבֵל מִצְרָיִם עַד הַיּוֹם הַזֶּה) (Bereishit 50:11). For surely it was from Egypt (דְּוַדַּאי מִמִּצְרַיִם הֲוָה), and here too, those who were weeping were not Jews (אוּף הָכָא לָאו דְּיוּדָאֵי נִינְהוּ אִלֵּין בָּכְיָין), even though Jews died in it (אַף עַל גַּב דְּמִיתוּ בֵּיהּ יוּדָאֵי). And these Jews—if they were [truly] 'Jews'—they would not have died. (וְאִלֵּין יוּדָאֵי, אִלְּמָלֵא הֲווּ יוּדָאֵי, לָא מִיתוּ), and since they did die, Kudsha Berikh Hu atones their sins (וְכֵיוָן דְּמִיתוּ, קוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר חוֹבַיְיהוּ).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): Come and see (תָּא חֲזֵי), that Ya'akov-even though his soul departed in Egypt (דְּיַעֲקֹב אַף עַל גַּב דְּנָפְקַת נִשְׁמָתֵיהּ בְּמִצְרַיִם), it did not depart under the domain of another (לָאו בִּרְשׁוּתָא אָחֳרָא נָפְקַת). Why? (מַאי טַעְמָא), as it is said (כְּמָה דְאִתְּמָר): from the day the world was created, there was no complete bed like that of Ya'akov (דְּלָא הֲוָה מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא עַרְסָא שְׁלֵימָתָא כְּהַהוּא עַרְסָא דְיַעֲקֹב). At the time his soul departed from this world (בְּשַׁעְתָּא דְּהֲוָה סָלִיק מֵעַלְמָא נִשְׁמָתֵיהּ), immediately it was bound to its place (מִיָּד אִתְקַשַּׁר בְּאַתְרֵיהּ), and this we have established (וְהָא אוֹקִימְנָא).

Come and see (תָּא חֲזֵי): when Ya'akov entered the cave (כַּד הֲוָה עָאל יַעֲקֹב בִּמְעַרְתָּא), all the fragrances of Gan Eden were found in the cave (כָּל רֵיחִין דְּגִנְתָּא דְעֵדֶן אִשְׁתַּכַּח בִּמְעַרְתָּא), and the cave radiated light (וּמְעַרְתָּא סָלְקָא נְהוֹרָא), and a single lamp was burning (וּשְׁרַגָּא חַד דָּלִיק). And when the Patriarchs had come down with Ya'akov to Egypt, to be found with him (וְכַד עָאלוּ אֲבָהָן לְגַבֵּי דְּיַעֲקֹב לְמִצְרַיִם, לְאִשְׁתַּכָּחָא עִמֵּיהּ), the light of the lamp was removed (אִסְתַּלַּק נְהוֹרָא דְּשַׁרְגָּא). Once Ya'akov entered the cave (כֵּיוָן דְּעָאל יַעֲקֹב בִּמְעַרְתָּא), the lamp returned to its place (הַדְרָא שְׁרַגָא לְאַתְרֵיהּ), then the cave was perfected with everything it needed (כְּדֵין אִשְׁתְּלִים מְעַרְתָּא מִכָּל מַה דְּאִצְטְרִיךְ). And until the end of time, the cave has not received another person (וְעַד יוֹמֵי עַלְמָא, לָא קַבִּילַת מְעַרְתָּא בַּר נָשׁ אָחֳרָא), and will not receive (וְלָא תְקַבֵּל).

And the souls of the righteous pass before them through the cave (וְנִשְׁמָתִין דְּזָכָאן אִעַבְרָן מִקַּמַּיְיהוּ בְּבֵי מְעַרְתָּא), to be aroused (בְּגִין דְּיִתְעָרוּן), and they see the seed they left in the world (וְחָמִין זַרְעָא דִּשְׁבָקוּ בְּעַלְמָא), and they rejoice before Kudsha Berikh Hu (וְיֶחדוּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). Rabbi Abba said (אָמַר רִבִּי אַבָּא): “The embalming of Ya'akov-what was it?” (חֲנִיטָא דְיַעֲקֹב מַאי אִיהוּ). He said to him: “Go ask the physician” (אָמַר לֵיהּ, זִיל שְׁאִיל לְאַסְיָא).

Come and see (תָּא חֲזֵי): it is written, “And Yosef commanded his servants the physicians to embalm his father, and the physicians embalmed Yisrael” (כְּתִיב: וַיְצַו יוֹסֵף אֶת עֲבָדָיו אֶת הָרוֹפְאִים לַחֲנוֹט אֶת אָבִיו, וַיַּחַנְטוּ הָרוֹפְאִים אֶת יִשְׂרָאֵל) (Bereishit 50:2). Would you think this embalming was like that of other men? (סַלְקָא דַעְתָּךְ כִּשְׁאָר בְּנֵי נָשׁ הֲוָה חֲנִיטָא דָא). If you say it was just the way of the world they did, it is written: “And Yosef died... and was put in a coffin in Egypt” (אִי תֵימָא בְּגִין אוֹרְחָא הוּא דְּעֲבָדוּ, הָא כְּתִיב: וַיָּמָת יוֹסֵף... וַיִּישָׂם בָּאָרוֹן בְּמִצְרָיִם) (Bereishit 50:26), and they did not go with him on the way (הָא לָא אֲזְלוּ עִמֵּיהּ בְּאָרְחָא), for there he was buried (דְּהָא תַּמָּן אִתְקַבַּר), and it is written: “And they embalmed him” (וּכְתִיב: וַיַּחַנְטוּ אוֹתוֹ).

Rather, this is the custom of kings (אֶלָּא, אָרְחָא דְּמַלְכִין אִינוּן): to preserve their bodies (בְּגִין לְקַיְימָא גוּפַיְיהוּ), they embalm them with royal oil (חֲנָטֵי לוֹן בִּמְשַׁח רְבוּת), a supernal oil above all oils (עִלָּאָה עַל כָּל מִשְׁחִין), compounded with spices (מְעוֹרָב בְּבוּסְמִין), and it is drawn into the body day by day through that fine oil (וְשָׁאִיב לֵיהּ בְּגוּפָא יוֹמָא בָּתַר יוֹמָא בְּהַהוּא מִשְׁחָא טָבָא), forty days (אַרְבְּעִין יוֹמִין). As it is written: “And forty days were fulfilled for him, for so are fulfilled the days of embalming” (דִּכְתִיב: וַיִּמְלְאוּ לוֹ אַרְבָּעִים יוֹם, כִּי כֵן יִמְלְאוּ יְמֵי הַחֲנוּטִים) (Bereishit 50:3). After this was complete (בָּתַר דְאִשְׁתְּלִים דָּא), the body remained intact many times over (קָיְימָא גוּפָא שְׁלִים זִמְנִין סַגִּיאִין).