Daf 31b (דַּף ל״א ע״ב)

Rather, “her ways are ways of pleasantness” (אֶלָּא, דְּרָכֶיהָּ דַּרְכֵי נֹעַם), this is what is written (Isaiah 43): “He who sets a path in the sea” (הַנּוֹתֵן בַּיָּם דָּרֶךְ). For wherever Orayta is called “path,” it is an open way for all (דְּהָא כָּל אֲתָר דְּאִקְרֵי בְּאוֹרַיְיתָא דֶּרֶךְ, הוּא אוֹרְחָא פְּתִיחָא לְכֹלָּא), like that path which is open for every person (כְּהַאי אוֹרְחָא דְּהוּא פָּתִיחַ לְכָל בַּר נָשׁ).

So too are her ways-these ways are those that were opened by the Patriarchs (כַּךְ דְּרָכֶיהָּ, אִלֵּין דְּרָכִים דְּאִינּוּן פְּתִיחָן מֵאֲבָהָן), who entered the great sea and entered into it (דְּכָרָאן בְּיַמָּא רַבָּא, וְעָאלִין בְּגַוֵּיהּ), and those paths open to every direction and to all sides of the world (וְאִינּוּן אוֹרְחִין מִתְפַּתְּחִין לְכָל עִיבָר, וּלְכָל סִטְרֵי עָלְמָא). And this “pleasantness” (noam) it is the pleasantness that goes out from the World to Come (וְהַאי נֹעַם, הוּא נְעִימוּ דְּנָפִיק מֵעָלְמָא דְּאָתֵי). Some say: from the World to Come radiate all lights (נ״א: וּמֵעָלְמָא דְּאָתֵי נַהֲרִין כָּל בּוּצִינִין), and they shine to all lamps (וְנָהִיר לְכָל בּוּצִינִין), and they spread forth-some say: lights (וּמִתְפָּרְשִׁין, נ״א: נְהוֹרִין) to every direction (לְכָל עִיבָר), and that goodness and light of the World to Come, which the Patriarchs draw from, is called noam (וְהַהוּא טִיבוּ וּנְהוֹרָא דְּעָלְמָא דְּאָתֵי, דְּיַנְקִין אֲבָהָן, אִקְרֵי נֹעַם). Another teaching: the World to Come is called noam (דָּבָר אַחֵר, עָלְמָא דְּאָתֵי אִקְרֵי נֹעַם), and when the World to Come is aroused (וְכַד אִתְּעַר עָלְמָא דְּאָתֵי), all goodness, all joy, all lights, and all brightness of the world is aroused (כָּל טִיבוּ, וְכָל חֵידוּ, וְכָל נְהוֹרִין, וְכָל חֵירוּ דְּעָלְמָא אִתְּעַר), and for this reason it is called noam (וּבְגִינֵי כַּךְ, אִקְרֵי נֹעַם).

And concerning this we have learned (וְעַל דָּא תָּנֵינָן): those liable to Gehinnom, at the time when Shabbat enters, all of them rest (חַיָּיבִין דְּגֵיהִנָּם, בְּשַׁעֲתָא דְּעָאל שַׁבְּתָא, כֻּלְּהוּ נַיְיחִין), and they have-some say: brightness (וְאִית לְהוּ, ס״א: חֵירוּ) joy and rest on Shabbat (חֵידוּ וְנַיְיחָא בְּשַׁבָּתָא). When Shabbat ends, we must arouse that supernal joy upon us (כֵּיוָן דְּנָפִיק שַׁבְּתָא, אִית לָן לְאַתְעָרָא חֵידוּ עִלָּאָה עָלָנָא), so that we be saved from that punishment of the guilty (דְּנִשְׁתֵּזִיב מֵהַהוּא עוֹנְשָׁא דְּחַיָּבָיא), which is meted out from that moment forward (דְּאִתְדָּנוּ מֵהַהִיא שַׁעֲתָא וּלְהָלְאָה).

And we must arouse and say (וְאִית לָן לְאַתְעֲרָא וְלֵימָא): “And may the pleasantness of Hashem our Elohim be upon us” (Psalms 90) (וִיהִי נֹעַם יי אֱלֹהֵינוּ עָלֵינוּ). This is the supernal noam, the joy and radiance of all (דָּא הוּא נֹעַם עִלָּאָה, חֵידוּ דְּכֹלָּא). And for this reason it is said: “Her ways are ways of noam, and all her paths are peace” (וְעַל דָּא, דְּרָכֶיהּ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם). Who are her paths? (מַאן נְתִיבוֹתֶיהָ). These are the paths and trails that go out from above (אִלֵּין אִינּוּן נְתִיבוֹת וּשְׁבִילִין, דְּנַפְקֵי מִלְּעֵילָּא), and all of them are held by the singular covenant (וְכֻלְּהוּ נָקִיט לוֹן בְּרִית יְחִידָאי), which is called Shalom (דְּאִיהוּ אִקְרֵי שָׁלוֹם), the peace of the house (שְׁלָמָא דְּבֵיתָא). And they enter the great sea when it is in its power (וְעָאִיל לוֹן לְיַמָּא רַבָּא, כַּד אִיהוּ בְּתוּקְפֵּיהּ). And then He gives to it peace (וּכְדֵין יָהִיב לֵיהּ שְׁלָם). This is what is written: “and all her paths are peace” (הֲדָא הוּא דִכְתִּיב וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם).

Rabbi Yisa and Rabbi Ḥizkiyah came and kissed him (ע״כ אָתוּ רִבִּי יֵיסָא וְרִבִּי חִזְקִיָּה, וְנָשְׁקוּ לֵיהּ), and said: how are all these supernal hidden matters with you, and we knew them not? (אָמְרוּ וּמַה כָּל הָנֵי מִלִּין עִלָּאִין טְמִירִין גַּבָּךְ, וְלָא יָדַעְנָא). They went on (אָזְלוּ), and when they reached a certain field (כַּד מָטוּ חַד בֵּי חֲקַל), they saw that the villagers of that place were dying (חָמוּ בְּעִירֵי דְּבֵי חֲקַל מֵתִין), and said: surely a plague is among the villagers of this place (אָמְרוּ וַדַּאי דֶּבֶר דִּבְעִיִירִי אִית בַּאֲתַר דָּא). That Jew said (אָמַר הַהוּא יוּדָאִי): what you said, that Kudsha Berikh Hu killed in Egypt-all those plagues fell upon the villagers (הָא דְּאַמְרִיתּוּ דְּקוּדְשָׁא בְּרִיךְ הוּא קָטַל בְּמִצְרַיִם, כָּל אִינּוּן עָאנֵי, כָּל אִינּוּן בְּעִירֵי). There were three outbreaks in the villages (תְּלַת מוֹתָנֵי הֲווֹ בִּבְעִירֵי): one, plague (חַד, דֶּבֶר); one, those killed by hail (וְחַד, אִינּוּן דְּקָטִיל בָּרָד); and one, the firstborn of the villages (וְחַד, אִינּוּן בּוּכְרֵי דִּבְעִירֵי). And what was their outbreak? (וּמַה הֲוָה מוֹתָנָא דִּילְהוֹן).

Behold, earlier it is written (Exodus 9) “Behold, the hand of Hashem will be upon your cattle that is in the field…” (אֶלָּא, הָא, כְּתִיב בְּקַדְמִיתָא: הִנֵּה יַד יי הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה). Why is it not written “the hand of Hashem” in all of them? (אֲמַאי בְּכֻלְּהוּ לָא כְּתִיב יַד יי). Rather, here-some say: it is not written “the hand of Elohim,” but “the hand of Hashem” (נ״א: לֹא כְּתִיב יַד אֱלֹהִים אֶלָּא יַד יי), and another version reads: “El yad Hashem” (ס״א: אֵל יַד יי) this is the Hand with five fingers (אִיהוּ יָדָא בַּחֲמִשָּׁה אֶצְבְּעָאן). For previously it is written: “It is the finger of Elohim” (דְּהָא בְּקַדְמִיתָא כְּתִיב אֶצְבַּע אֱלֹהִים הִיא). But here it is all five fingers (וְהָכָא כֻּלְּהוּ חָמֵשׁ אֶצְבְּעָאן), and each finger struck one species (וְכָל אֶצְבְּעָא וְאֶצְבְּעָא קָטַל זִּינָא חֲדָא). There were five species (וַחֲמִשָּׁה זִינִין הֲווֹ), as it is written: “the horses, the donkeys, the camels, the cattle, and the sheep” (דִּכְתִּיב: בַּסּוּסִים, בַּחֲמוֹרִים, בַּגְּמַלִּים, בַּבָּקָר, וּבַצֹּאן). These are five species corresponding to the five fingers called a Hand (הָא חֲמִשָּׁה זִינִין, לַחֲמִשָּׁה אֶצְבְּעָאן, דְּאִקְרוּן יַד). Therefore it is said: “Behold, the hand of Hashem will be…”-a very grievous plague (בְּגִינֵי כַּךְ, הִנֵּה יַד יי הוֹיָה וְגו׳ דֶּבֶר כָּבֵד מְאֹד), and they were dying by themselves and found dead (דַּהֲווֹ מֵתִים מִגַּרְמַיְיהוּ, וְאִשְׁתְּכָחוּ מֵתִים). After the Egyptians did not return (בָּתַר דְּלָא אֲהַדְרוּ מִצְרָאֵי), those very letters came back and killed all who remained (אִינּוּן אַתְוָון מַמָּשׁ, אֲהַדְרוּ וְקָטְלוּ כָּל אִינּוּן דְּאִשְׁתָּאָרוּ). And the plague returned through the hail (וְדֶבֶר, אַהְדָּר בָּרָד). What is the difference between this and that? (מַה בֵּין הַאי לְהַאי). Rather, this was with gentleness, and that with force and wrath (אֶלָּא דָּא בְּנִיחוּתָא, וְדָא בִּתְקִיפוּ דְּרוּגְזָא). And these two occurred in one place, with five fingers (וּתְרֵין אִלֵּין, הֲווֹ בַּאֲתַר חַד, בְּחָמֵשׁ אֶצְבְּעָאן).

Come and see (תָּא חֲזֵי): the plague was letters that were with gentleness (דֶּבֶר אַתְוָון דַּהֲווֹ בְּנִיחוּתָא), a calm outbreak, as they died by themselves (מוֹתָנָא בְּנַיְיחָא, דַּהֲווֹ מֵתִין מִגַּרְמַיְיהוּ). Hail, which was a return of letters with force and wrath, killed everything (בָּרָד, דְּאִתְהַדָּרוּ אַתְוָון בִּתְקוֹף רוּגְזָא, וְקָטַל כֹּלָּא). They sat in that field (יָתְבוּ בְּהַהוּא חֲקָל), saw plagues coming to one place and people dying there (חָמוּ עָאנֵי דְּאַתְיָין לַאֲתָר חַד, וּמֵתִין תַּמָּן). That Jew approached that place (קָם הַהוּא יוּדָאִי לְגַבֵּי הַהוּא אֲתָר), and saw two forms filled with judgment (וְחָמָא תְּרֵין קַטְפִירֵי, דְּמַלְיָין אַקוּסְטְרָא). He opened and said (פָּתַח וְאָמַר): it is written (Bereshit 12) “And I will make you a great nation, and I will bless you, and I will make your name great, and you shall be a blessing” (וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה). This is the statement of Rabbi El'azar, who said: “And I will make you a great nation”-corresponds to “go for yourself” (הַאי מִלָּה דְּרִבִּי אֶלְעָזָר, דְּאָמַר: וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, לָקֳבֵל לֶךְ לְךָ). “And I will bless you”-corresponds to “from your land” (וַאֲבָרֶכְךָ, לָקֳבֵל מֵאַרְצְךָ). “And I will make your name great”-corresponds to “from your birthplace” (וַאֲגַדְּלָה שְׁמֶךָ, לָקֳבֵל וּמִמּוֹלַדְתְּךָ). “And be a blessing”-corresponds to “from your father’s house” (וֶהְיֵה בְּרָכָה, לָקֳבֵל וּמִבֵּית אָבִיךָ). And this one corresponds to that one (וְדָא לָקֳבֵל דָּא).

Rabbi Shimon said (ר׳ שִׁמְעוֹן אָמַר): this is a secret of Chokhmah here (רָזָא דְּחָכְמְתָא הָכָא). “And I will make you a great nation”-corresponds to the right side (וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, לָקֳבֵל סְטָר יְמִינָא). “And I will bless you”-corresponds to the left side (וַאֲבָרֶכְךָ, לָקֳבֵל סְטָר שְׂמָאלָא). “And I will make your name great”-corresponds to the central column (וַאֲגַדְּלָה שְׁמֶךָ, לָקֳבֵל סְטָר אֶמְצָעִיתָא). “And be a blessing”-corresponds to the land of Yisrael (וֶהְיֵה בְּרָכָה, לָקֳבֵל סְטָר אַרְעָא דְּיִשְׂרָאֵל). And all of it is the secret of the holy chariot (וְכֹלָּא רָזָא דִּרְתִּיכָא קַדִּישָׁא).

Come and see (תָּא חֲזֵי): through arousal below, arousal above is effected (בְּאִתְעָרוּתָא דִּלְתַתָּא, אִתְּעַר לְעֵילָּא). And unless there is arousal below, there is no arousal above to rest upon it (וְעַד לָא יִתְּעַר לְתַתָּא, לָא יִתְּעַר לְעֵילָּא, לְאַשְׁרָאָה עָלֵיהּ). What is written regarding Avraham? (מַה כְּתִיב בְּאַבְרָהָם) (Bereshit 11) “And they went out with them from Ur Kasdim” (וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים). “And they went out with them”-it should have said “with him” (וַיֵּצְאוּ אִתּוֹ מִבָּעֵי לֵיהּ), for it is written: “Terach took Avram his son…” (דְּהָא כְּתִיב וַיִּקַּח תֶּרַח אֶת אַבְרָם בְּנוֹ). What is “they went out with them”? (מַהוּ וַיֵּצְאוּ אִתָּם). Rather, Terach and Lot went out with Avraham and Sarah (אֶלָּא, תֶּרַח וְלוֹט נָפְקוּ עִם אַבְרָהָם וְשָׂרָה), for once Avraham was saved from the fire, Terach returned to fulfill the will of his Creator (דְּכֵיוָן דְּאִשְׁתְּזִיב אַבְרָהָם מִן נוּרָא, אִתְהַדַּר תֶּרַח לְמֶעְבַּד רְעוּתֵיהּ). And because of this, “they went out with them” (וּבְגִין כַּךְ, וַיֵּצְאוּ אִתָּם). Since they were first aroused, Kudsha Berikh Hu said to him: “Lekh lekha” (כֵּיוָן דְּאִינּוּן אִתְעֲרוּ בְּקַדְמִיתָא, אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לֶךְ לְךָ).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): For your rectification, for yourself (לְתִקּוּנָךָ לְגַרְמָךְ). “From your land”-from that side of settled domain where you were born (מֵאַרְצְךָ, מֵהַהוּא סִטְרָא דְּיִשּׁוּבָא דְּאַתְּ תָּקִיל, דְּאִתְיְלִידַת בֵּיהּ). “From your birthplace”-from that begetting of yours (וּמִמּוֹלַדְתְּךָ, מֵהַהוּא תּוֹלְדָה דִּילָךְ). “From your father’s house”-from that root in which you are attached (וּמִבֵּית אָבִיךָ, דְּאַתְּ אַשְׁגַּח בְּשָׁרָשָׁא דִּלְהוֹן). “To the land that I will show you”-there it will be revealed to you what you seek (אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ, תַּמָן אִתְגְּלֵי לָךְ מַה דְּאַתְּ בָּעֵי), that strength appointed upon it, which is deep and concealed (הַהוּא חֵילָא דִּמְמָנָא עָלָּה, דְּאִיהוּ עָמִיק וְסָתִים). Immediately: “And Avram went, as Hashem had spoken to him” (מִיָּד, וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יי). And we seek to go from here to grasp the secret of Chokhmah (וַאֲנָן קָא בָּעֵינָן לְמֵהַךְ מֵהָכָא לְמִנְדַּע רָזָא דְּחָכְמְתָא). [missing text) (חסר)