Daf 47b (דַּף מ״ז ע״ב)

“And you shall call the Shabbat ‘delight’” (וְקָרָאתָ לַשַּׁבָּת עֹנֶג) the delight of all (עִנּוּגָא דְּכֹלָּא), delight of the soul and the body (עִנּוּגָא דְּנַפְשָׁא וְגוּפָא), delight of the supernal and the lower worlds (עִנּוּגָא דְּעִלָּאִין וְתַתָּאִין). “And you shall call the Shabbat”-what is “you shall call” (וְקָרָאתָ לַשַּׁבָּת: מַאי וְקָרָאתָ)? That one must invite it (דְּיַזְמִין לֵיהּ), as you say: “holy convocations” (Leviticus 23) (כְּמָה דְּאַתְּ אָמֵר: מִקְרָאֵי קֹדֶשׁ) that is, designated gatherings (כְּלוֹמַר: זְמִינִין), as one invites a guest to his home (כְּמָה דִּמְזַמֵּן אוּשְׁפִּיזָא לְבֵיתֵיהּ).

Therefore “and you shall call the Shabbat ‘delight’”-that one must invite it (וְעַל דָּא: וְקָרָאתָ לַשַּׁבָּת עֹנֶג: דְּיַזְמִין לֵיהּ), just as one invites a guest-with a prepared table (כְּמָה דִּמְזַמְנִין אוּשְׁפִּיזָא: בְּפָתוֹרָא מְתַקֵּנָא), and a house arranged properly (בְּבֵיתָא מְתַקֵּנָא כְּדְקָא יֵאוֹת), with food and drink fittingly (בְּמֵיכְלָא וּבְמִשְׁתְּיָא כְּדְקָא יֵאוֹת) more than on other days (יַתִּיר עַל שְׁאָר יוֹמִין). “And you shall call the Shabbat”-from before sundown (וְקָרָאתָ לַשַּׁבָּת מִבְּעוֹד יוֹם). “To the holiness of Hashem, honored”-this refers to Yom Kippur [Emor 22a] (לִקְדוֹשׁ יְיָ׳ מְכוּבָּד: דָּא יוֹם כִּפּוּרִים) two that are one (תְּרֵי דְּאִינּוּן חַד). “And you shall honor it by not doing your ways”-as we have established (וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ: כְּמָה דְּאוֹקִימְנָא). “From seeking your desire or speaking a word” (מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר) and it has been said (וְהָא אִתְּמַר): for that word ascends and awakens a mundane matter above (בְּגִין דְּהַהִיא מִלָּה סַלְּקָא, וְאִתְעַר מִלָּה דְּחוֹל לְעֵילָּא). One who invites a guest must devote himself to him, and not to another (מַאן דִּמְזַמֵּן אוּשְׁפִּיזָא, בֵּיהּ בָּעֵי לְאִשְׁתַּדְּלָא, וְלָא בָּאֲחֳרָא).

Come and see (תָּא חֲזִי): a word that comes from a person’s mouth ascends and awakens an arousal above (הַהוּא מִלָּה דְּנָפִיק מִפֻּמֵּיהּ דְּבַר נָשׁ: סַלְּקָא וְאִתְעַר אִתְעָרוּתָא לְעֵילָּא) whether for good or for evil (אִי לְטָב, אִי לְבִישׁ). And one who sits in the delight of Shabbat is forbidden to awaken a mundane word (וּמַאן דְּיָתִיב בְּעִנּוּגָא דְּשַׁבְּתָא, אָסִיר לֵיהּ לְאִתְּעָרָא מִלָּה דְּחוֹל (מ״ג ב׳)), for he blemishes the holiness of the sacred day (דְּהָא פָּגִים פְּגִימוּ בְּיוֹמָא קַדִּישָׁא). One who sits in the banquet of the King should not appear to abandon the King and involve himself in something else (מַאן דְּיָתִיב בְּהִילּוּלָא דְּמַלְכָּא לָא יִתְחָזֵי לְמִשְׁבַּק לְמַלְכָּא וְיִתְעַסֵּק בְּאַחֲרָא). And on all weekdays one must show work and awaken arousal for what is needed (וּבְכָל יוֹמָא בָּעֵי לְאַחֲזָאָה עוֹבָדָא, וּלְאִתְעֲרָא אַתְעָרוּתָא מִמָּה דְּאִצְטְרִיךְ). But on Shabbat, it must be with matters of heaven and the sanctity of the day (וּבְשַׁבָּת: בְּמִילֵי דִּשְׁמַיָּא וּבִקְדוּשָּׁה דְּיוֹמָא בָּעֵי לְאִתְּעָרָא), and not with another matter (וְלָא בְּמִלָּה אַחֲרָא).

Come and see (תָּא חֲזֵי): here, when Pharaoh drew near to wage battle against Yisrael (הָכָא כַּד אִתְקְרִיב פַּרְעֹה לְאַגָּחָא קְרָבָא בְּהוּ בְּיִשְׂרָאֵל), at that moment, Kudsha Berikh Hu did not desire that Yisrael arouse any lower arousal at all (בְּהַהִיא זִמְנָא לָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְּעֲרוּן יִשְׂרָאֵל אִתְעָרוּתָא לְתַתָּא כְּלָל), for the arousal was above (דְּהָא אִתְעָרוּתָא לְעֵילָּא הוּא). For the Patriarchs had already preceded and awakened that arousal above (דְּהָא אֲבָהָן אַקְדִּימוּ וְאַתְּעֲרוּ אִתְעָרוּתָא דָּא לְעֵילָּא), and their merit stood before Him (וּזְכוּתָא דִּלְהוֹן קָאֵים קָמֵיהּ). Some say: and that arousal had already been awakened above (נ״א: וְאִתְעַרוּ אִתְעָרוּתָא דָּא). Therefore, Kudsha Berikh Hu did not want Yisrael to arouse anything below at all (וְלָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִשְׂרָאֵל יִתְּעָרוּן לְתַתָּא כְּלָל), for it had already been established above (דְּהָא בְּאַתְרָה לְעֵילָּא הֲוָה). This is what is written: “Hashem will fight for you, and you shall be silent” (Exodus 14) (הֲדָא הוּא דִּכְתִּיב: יְיָ׳ יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן). You shall be silent-indeed (תַּחֲרִישׁוּן וַדַּאי), and do not arouse a thing (וְלָא תִּתְעֲרוּן מִלָּה), for you do not need to (דְּלָא אִצְטְרִיךְ לְכוּ). And here the Holy Name is included in inscribed letters (וְהָכָא אִתְכְּלִיל שְׁמָא קַדִּישָׁא בְּאַתְּוָון רְשִׁימָן), and this has been explained by the friends (וְהָא אִתְעֲרוּ בֵיהּ חַבְרַיָּיא).

Rabbi Yosi and Rabbi Yehudah were walking on the road (רִבִּי יוֹסֵי וְרִבִּי יְהוּדָה הֲווֹ אַזְלֵי בְּאָרְחָא). Rabbi Yosi said to Rabbi Yehudah (אָמַר רִבִּי יוֹסֵי לְרִבִּי יְהוּדָה): surely we have learned, that Hashem is merciful in all places (וַדַּאי תַּנִּינָא: יְיָ׳ בְּכָל אֲתָר רַחֲמֵי), and even though He wages war and executes judgment, that judgment is in mercy (וְאַף עַל גַּב דְּאַגָּח קְרָבָא וְעָבִיד דִּינָא, הַהוּא דִּינָא בִּרְחִימוּתָא הוּא). And here we see (וְהָכָא חֲמֵינָא), that it is written “Hashem will fight for you”, and there is no appearance of mercy in that judgment at all (דִּכְתִּיב: יְיָ׳ יִלָּחֵם לָכֶם, וְלָא אִתְחָזֵי בְּהַהוּא דִּינָא רַחֲמֵי כְּלָל), for it is written: “not one remained of them” (Exodus 14) (דְּהָא כְּתִיב: לֹא נִשְׁאַר בָּהֶם עַד אֶחָד).

He said to him (אָמַר לֵיהּ): I heard this matter from Rabbi Shimon (מִלָּה דָּא שְׁמַעְנָא מֵרִבִּי שִׁמְעוֹן), who said: even here the judgment was in mercy (דְּאָמַר: דְּאֲפִלּוּ הָכָא דִּינָא בְּרַחֲמֵי הֲוָה) for the sea covered them and they died (דְּחָפָא עֲלֵיהוֹן יַמָּא וּמִיתוּ), and afterward the sea cast them out (וּלְבָתַר אַפִּיק לוֹן יַמָּא), and Kudsha Berikh Hu desired their honor (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעָא בִּיקָרֵיהוֹן), and they were buried in the earth (וְאִתְקְבָּרוּ בְּאַרְעָא). And the earth did not wish to receive them until Kudsha Berikh Hu stretched out His right hand (וְלָא בָּעָאת אַרְעָא לְקַבֵּלָא לוֹן עַד דְּאוֹשִׁיט לָהּ קוּדְשָׁא בְּרִיךְ הוּא יְמִינֵיהּ), and received them (וְקַבֵּילַת לוֹן). This is what is written: “You stretched out Your right hand, the earth swallowed them” (Exodus 15) (נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ). And for this reason (וּבְגִין דָּא), this judgment was in mercy (הַאי דִּינָא בְּרַחֲמֵי הֲוָה). And therefore Kudsha Berikh Hu did not want Yisrael to arouse any word in the world (וְעַל דָּא לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְּעָרוּן יִשְׂרָאֵל מִלָּה בְּעָלְמָא), for if Yisrael would arouse a word (דְּאִי יִתְּעָרוּן יִשְׂרָאֵל מִלָּה), the Name of Mercy would not be aroused (לָא יִתְּעָרוּן שְׁמָא דְּרַחֲמֵי), and the judgment would not be executed with mercy (וְלָא יִתְעֲבִיד דִּינָא בְּרַחֲמֵי). This is what is written: “Hashem will fight for you, and you shall be silent” (Exodus 14) (הֲדָא הוּא דִּכְתִּיב: יְיָ׳ יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן) do not arouse anything (דְּלָא תִּתְעֲרוּן מִידִי), for the Name of Mercy needs to be aroused upon them (דְּהָא שְׁמָא דְּרַחֲמֵי בָּעֵי לְאִתְּעָרָא עָלַיְיהוּ), to execute judgment in mercy (לְמֶעְבַּד דִּינָא בְּרַחֲמֵי). And therefore (וְעַל דָּא), you must not cause a blemish by arousing another word (בָּעֵי דְּלָא תַּעַבְדוּן פְּגִימוּ, וְתִּתְעֲרוּן מִלָּה אַחֲרָא).

He said to him (אָמַר לֵיהּ): but behold, it is written: “And Hashem shall go forth and wage war against those nations” (Zechariah 14) (וְהָא כְּתִיב: וְיָצָא יְיָ׳ וְנִלְחַם בַּגּוֹיִם הָהֵם). If so, was that judgment in mercy? (אִי הָכִי דָּא דִּינָא בְּרַחֲמֵי הֲוָה) He said to him (אָמַר לֵיהּ): so it certainly was-judgment in mercy (הָכִי הֲוָה וַדַּאי: דִּינָא הוּא בְּרַחֲמֵי), for their death was not like the death of other people (דְּמוֹתָא דִּלְהוֹן לָא אִשְׁתְּכַח כְּמוֹתָנָא דִּשְׁאַר בְּנֵי עָלְמָא).

Rather, Kudsha Berikh Hu had pity on them, that they should not be like the rest of humanity who are slaughtered (אֶלָּא חַס עֲלֵיהוֹן קוּדְשָׁא בְּרִיךְ הוּא דְּלָא יְהוֹן כְּמוֹתָנָא דִּשְׁאַר בְּנֵי עָלְמָא דְּקָטִילוּ לוֹן), but rather with calmness, without pain (אֶלָּא בְּנַחַת בְּלָא צַעֲרָא) that is judgment in mercy (הָא דִּינָא בְּרַחֲמֵי אִיהוּ). And in every place (וּבְכָל אֲתָר), this Name is judgment in mercy (שְׁמָא דָּא דִּינָא בְּרַחֲמֵי אִיהוּ), except in one place, as it is written: “Hashem shall go forth like a mighty man…” (Isaiah 42) (בַּר אֲתָר חַד: דִּכְתִּיב: יְיָ׳ כַּגִּבּוֹר יֵצֵא וְגו׳). And is it like a mighty man, and not a mighty man? (וְכִי כַּגִּבּוֹר וְלֹא גִּבּוֹר) Rather, He changes His garments and puts on other garments (אֶלָּא יְשַׁנֵּי לְבוּשׁוֹי וְיִלְבַּשׁ לְבוּשִׁין אַחֲרָנִין) like a man of war, He changes His weapons (כְּאִישׁ מִלְחָמוֹת יְשַׁנֵּי זִינֵיהּ).

And despite all this, it is still judgment-but with mercy (וְעִם כָּל דָּא, דִּינָא הוּא יַתִּיר, אֲבָל רַחֲמֵי בֵּיהּ), as it is written: “like a mighty man,” but not a mighty man (כְּמָה דִּכְתִּיב: כַּגִּבּוֹר, וְלֹא גִּבּוֹר), like a man of war, but not a man of war (כְּאִישׁ מִלְחָמוֹת, וְלֹא אִישׁ מִלְחָמוֹת) for surely, even though He executes judgment, He has compassion on His creations (דְּוַדַּאי אַף עַל גַּב דְּעָבִיד דִּינָא, חַס עַל עוֹבָדוֹי). And therefore: “Hashem will fight for you,” indeed, “and you shall be silent” (וְעַל דָּא: יְיָ׳ יִלָּחֵם לָכֶם וַדַּאי, וְאַתֶּם תַּחֲרִישׁוּן). Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), for Kudsha Berikh Hu has chosen them for His portion and inheritance (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּרִיר לוֹן לְחוּלָקֵיהּ וְאַחֲסָנְתֵּיהּ), as it is written: “For Hashem’s portion is His people, Ya'akov the rope of His inheritance” (Deuteronomy 32) (דִּכְתִּיב: כִּי חֵלֶק יְיָ׳ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ). “And Hashem said to Moshe: Why do you cry to Me?” (Exodus 14) (וַיֹּאמֶר יְיָ׳ אֶל מֹשֶׁה: מַה תִּצְעַק אֵלָי) this word has been established in the Sifra deTzni‘uta (מִלָּה דָּא הָא אוּקְמוּהָ בְּסִפְרָא דִּצְנִיעוּתָא), and there lies its secret (וְתַמָּן הוּא רָזָא דִּילֵיהּ): And Hashem said to Moshe (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “And Yonah prayed to Hashem his God from the belly of the fish” (Jonah 2) (וַיִּתְפַּלֵּל יוֹנָה אֶל יְיָ׳ אֱלֹהָיו מִמְּעֵי הַדָּגָה). What is written above? “And Hashem prepared a great fish” (מַה כְּתִיב לְעֵילָּא: וַיְמַן יְיָ׳ דָּג גָּדוֹל). “Prepared”-as you say: “And the king appointed them a daily portion…” (Daniel 1) (וַיְמַן: כְּמָה דְּאַתְּ אָמֵר: וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר יוֹם בְּיוֹמוֹ) which means He appointed their sustenance (אֲשֶׁר מִנָּהּ אֶת מַאֲכַלְכֶם).