Daf 49b (דַּף מ״ט ע״ב)

Rabbi Chiyya and Rabbi Yosi were walking in the wilderness (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, הֲווֹ אַזְלֵי בְּמַדְבְּרָא). Rabbi Chiyya said to Rabbi Yosi (אָמַר רִבִּי חִיָּיא לְרִבִּי יוֹסֵי), come and I will say to you (תָּא וְאֵימָא לָךְ): when Kudsha Berikh Hu desires to remove dominion from the earth (דְּכַד קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאַעְבְּרָא שׁוּלְטָנוּתָא דְּאַרְעָא), He does not act (לָא עָבִיד), until He removes their dominion in the firmament (עַד דְּאַעְבַּר שֻׁלְטָנוּתָא דִּלְהוֹן בִּרְקִיעָא). And He does not remove their dominion (וְלָא אַעְבָּר שֻׁלְטָנָא דִּלְהוֹן), until He appoints another in their place (עַד דְּמָנֵי אַחֲרָא בְּאַתְרֵיהּ), so that the service of their dominion in the firmament not be diminished (בְּגִין דְּלָא יִגְרַע שִׁמּוּשָׁא דִּלְהוֹן בִּרְקִיעָא), in order to fulfill what is written (בְּגִין לְקַיְּימָא מַה דִּכְתִּיב): “And to whom He will, He gives it” (Daniel 4) (וּלְמַן דִּי יִצְבֵּא יִתְּנִינַּהּ). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): surely this is so (וְדַּאי הָכִי הוּא).

Rabbi Yosi opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): “Hashem our Master, how mighty is Your Name in all the earth” (Psalms 8) (יְיָ' אֲדוֹנֵינוּ מַה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ). “Hashem our Master” when Kudsha Berikh Hu desires to break the power of the nations who serve stars and constellations (יְיָ' אֲדוֹנִינוּ: כַּד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְתַבְרָא חֵילָא דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), He strengthens His judgment against them (אַתְקִיף דִּינֵיהּ עָלַיְיהוּ), and breaks them (וְתָבַר לוֹן), and removes from before Him their dominion (וְאַעְבָּר מִקָּמֵיהּ שׁוּלְטָנוּתָא דִּלְהוֹן).

Who has set Your glory above the heavens” (אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם)That which You have given, it is fitting for him (אֲשֶׁר נָתַתָּ מִבָּעֵי לֵיהּ), or give over Your glory (אוֹ תְּנָה הוֹדְךָ). What is “Who has set Your glory ” (מַהוּ אֲשֶׁר תְּנָה הוֹדְךָ)? Rather, this is the secret of the deep river of all (אֶלָּא דָּא הוּא רָזָא דְּנָהֲרָא עֲמִיקָא דְּכֹלָּא), and David sought in his prayer to draw from it upon the heavens (וְדָוִד בָּעָא בָּעוּתֵיהּ לְמִנְגַּד מִנֵּיהּ עַל הַשָּׁמַיִם), and this is the “Asher” (וְדָא הוּא אֲשֶׁר), as you say: “Ehyeh Asher Ehyeh” (Exodus 3) (כְּמָה דְאַתְּ אָמֵר: אֶהְיֶה אֲשֶׁר אֶהְיֶה). At the time that this river (בְּשַׁעֲתָא דְּהַאי נָהֲרָא), the depth of all (עֲמִיקְתָא דְּכֹלָּא), flows and emerges upon the heavens (נָגִיד וְנָפִיק עַל הַשָּׁמַיִם), then all is in joy (כְּדִין כֹּלָּא בְּחִידוּ), and the Matronita is crowned with the King (וּמַטְרוֹנִיתָא אִתְעַטְּרָת בְּמַלְכָּא), and all the worlds are in joy (וְכָל עָלְמִין כֻּלְּהוּ בְּחִידוּ). And the dominion of the nations who serve stars and constellations is removed from before the Matronita (וְשֻׁלְטָנוּתָא דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת אִתְעֲבָר מִקָּמֵי מַטְרוֹנִיתָא), and then all who cleave to her lift their heads (וּכְדֵין זַקְפִין רֵישָׁא כָּל מַאן דַאֲחִידוּ בָּהּ).

Meanwhile (אַדְּהָכִי), they saw a certain man approaching (חָמוּ חַד בַּר נָשׁ דְּהֲוָה אָתֵי), and a shadow was before him (וְחַד מָטוּלָא קָמֵיהּ). Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא): let us go (נֵזִיל), perhaps this man is an idolater or an ignoramus (דִּלְמָא הַאי בַּר נָשׁ עוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת הוּא אוֹ עַם הָאָרֶץ הוּא), and it is forbidden to join with him on the way (וְאָסִיר לְאִשְׁתַּתְּפָא בַּהֲדֵיהּ בְּאָרְחָא). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): let us sit here and see (נֵיתִיב הָכָא וְנֶחמֵי), perhaps he is a great man (דִּלְמָא גַּבְרָא רַבָּא הוּא). While they were speaking (אַדְּהָכִי), he passed before them (אַעְבָּר קָמַיְיהוּ), and said to them (אֲמַר לֵיהּ): at this crossing place of this slope (בְּדוּקְפָא דִּמַעְבָּרָא דְּקוֹטִיפָא דְּהַאי), one needs friendship (חַבְרוּתָא אִבָעֵי), and I know another path (וַאֲנָא יְדַעְנָא אָרְחָא אַחֲרָא), let us turn from this one (וְנִסְטֵי מֵהַאי), and I want to tell you (וַאֲנָא בָּעִינָא דְּאֵימָא לְכוּ), so I not be guilty because of you (וְלָא אִתְחַיַּיבְנָא בְּכוּ), and I not transgress what is written (וְלָא אַעְבָּר עַל מַה דִּכְתִּיב): “Before the blind do not place a stumbling block” (Leviticus 19) (וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל), and you are like blind men on this path (וְאַתּוּן כְּסוּמִין בְּאָרְחָא דָּא), and do not endanger yourselves (וְלָא תִּסְתַּכְּנוּ בְּנַפְשַׁיְיכוּ).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): blessed is the Merciful One who directed us here (בְּרִיךְ רַחֲמָנָא דְּאוֹרִיכְנָא הָכָא), they joined with him (אִתְחַבְּרוּ בַּהֲדֵיהּ). He said to them (אָמַר לוֹן): do not speak anything here (לָא תִּשְׁתָּעוּ מִידִי הָכָא), until we pass through this place (עַד דְּנַעֲבֹר בְּהַאי). They turned to another path (סָטוּ בְּאָרְחָא אַחֲרָא). After they left that place (בָּתַר דְּנָפְקוּ מֵהַהוּא אֲתָר), he said to them (אָמַר לוֹן): once upon a time, on that other path (בְּהַהוּא אָרְחָא אַחֲרָא), there were walking a wise priest and an ignorant priest together (הֲווֹ אַזְלֵי זִמְנָא חֲדָא, חַד כֹּהֵן חָכָם וְחַד כֹּהֵן עַם הָאָרֶץ בַּהֲדֵיהּ), and that ignoramus arose in that place against him and killed him (קָם הַהוּא עַם הָאָרֶץ בְּהַהוּא אֲתָר עָלֵיהּ וְקַטְלֵיהּ). From that day on (מֵהַהוּא יוֹמָא), whoever passes that place endangers his life (כָּל מַאן דְּאַעְבָּר בְּהַהוּא אֲתָר מִסְתַּכֵּן בְּנַפְשֵׁיהּ). And behold, those who gather there ravage mountains (וְהָא מִתְחַבְּרִין תַּמָן מְשַׁדְּדֵי טוּרַיָא), and kill and maim people (וְקַטְלִין וְקַפְּחִין לִבְנֵי נָשָׁא), and those who know do not pass there (וְאִינּוּן דְּיַדְעֵי לָא עַבְרֵי תַּמָּן), and Kudsha Berikh Hu requires the blood of that priest every day (וּבָעֵי קוּדְשָׁא בְּרִיךְ הוּא דָּמָא דְּהַהוּא כַּהֲנָא כָּל יוֹמָא).

He opened and said (פָּתַח וְאָמַר): “This very day he shall halt at Nov…” (Isaiah 10) (עוֹד הַיּוֹם בְּנוֹב לַעֲמוֹד וְגו׳). This verse has already been established by the masters of the academy (הָא אוּקְמוּהָ אִינּוּן מָארֵי מְתִיבְתָּא). But I do not say this to you as they did (אֲבָל אֲנָא לָא אֲמֵינָא לְכוּ הָכִי), rather I will teach you the secret of the matter (אֶלָּא דְּרָזָא דְּמִלָּה אוֹלִיפְנָא). “This very day” (עוֹד הַיּוֹם), which day is this? (מַאן יוֹמָא דֵּין). Rather, so it is written (אֶלָּא, הָכִי כְּתִיב): “And Aharon took Elisheva daughter of Aminadav” (Exodus 6) (וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עֲמִּינָדָב). And this is a secret concerning Knesset Yisrael (וְרָזָא הוּא עַל כְּנֶסֶת יִשְׂרָאֵל), for Aharon is her Escort (דְּאַהֲרֹן הוּא שׁוֹשְׁבִינָא דִּילָהּ), to prepare her dwelling and attend to her (לְתַקְּנָא בֵּיתָה וּלְשַׁמְּשָׁא לָהּ), and to bring her to the King for Zivug together (וּלְמֵיעַל לָהּ לְמַלְכָּא לְאִזְדַּוְּוגָא כַּחֲדָא). From here on (מִכָּאן וּלְהָלְאָה), every Kohen who serves in the Mikdash does so in the manner of Aharon (כָּל כֹּהֵן דִּמְשַׁמֵּשׁ בְּמַקְדְּשָׁא כְּגַוְונָא דְּאַהֲרֹן).

Achimelekh was a great Kohen, supernal (אֲחִימֶלֶךָ כַּהֲנָא רַבָּא עִלָּאָה הֲוָה), and all the Kohanim with him (וְכָל אִינּוּן כַּהֲנִי בַּהֲדֵיהּ), they were all Escorts of the Matronita (כֻּלְּהוּ הֲווֹ שׁוּשְׁבִינִין דְּמַטְרוֹנִיתָא). Once they were killed (כֵּיוָן דְּאִתְקָטִילוּ), the Matronita was left alone (אִשְׁתַּאָרַת מַטְרוֹנִיתָא בִּלְחוֹדָהָא), and her Escort was lost (וְאִתְאֲבִיד שׁוֹשְׁבִינָא דִּילָהּ), and there was no one to serve before her (וְלָא אִשְׁתְּכַח מַאן דִּמְשַׁמֵּשׁ קָמָהּ), and prepare her home and unite her with the King for Zivug (וִיתַקֵּן בֵּיתָה וִיחַדֵּי לָהּ לְאִזְדַּוְּוגָא עִם מַלְכָּא). Then, from that day (כְּדֵין מֵהַהוּא יוֹמָא), she turned to the left (אִתְעַבְּרָא לִשְׂמָאלָא), and stood in the world in sadness (וְקַיְּימָא עַל עָלְמָא כָּמִין עַל כֹּלָּא).

He killed Shaul and his sons (קָטִיל לְשָׁאוּל וְלִבְנוֹי), and Molcho was lost from them (אִתְאֲבִיד מִינַיְיהוּ מַלְכוּ), and many thousands and tens of thousands died from Yisrael (מִיתוּ מִיִּשְׂרָאֵל כַּמָּה אַלְפִּין וְכַמָּה רִבְוָון). And until now, that sin remained suspended (וְעַד כְּעַן הַהוּא חוֹבָה הֲוָה תָּלֵי), until Sancheriv came and stirred all (עַד דְּאָתָא סַנְחֵרִיב וְאַרְגִּיז כֹּלָּא). And this is “this very day at Nov” (וְדָא הוּא עוֹד הַיּוֹם בְּנוֹב), this is a supernal day (דָּא הוּא יוֹמָא עִלָּאָה). And who is it? (וּמַאן אִיהוּ) This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), who lost her Escorts (דְּאַבְדַת שׁוּשְׁבִינִין דִּילָהּ), she who remained without the right side (הַהִיא דְּאִשְׁתְּאָרַת בְּלא יְמִינָא), that should have been joined to the left (לְאִתְדַּבְּקָא בִּשְׂמָאלָא), for the Kohen is the right side (דְּכַהֲנָא יְמִינָא הוּא). Thus, “this very day at Nov to halt” (וּבְגִין כַּךְ עוֹד הַיּוֹם בְּנוֹב לַעֲמוֹד).

Come and see (תָּא חֲזֵי): it is written, “Giv’at Shaul has fled” (גִּבְעַת שָׁאוּל נָסָה). Why Shaul? (שָׁאוּל אֲמַאי הָכָא) Because he killed the Kohanim (אֶלָּא בְּגִין דְּהוּא קָטִיל לְכַהֲנֵי), and caused the right arm to be removed from the world (וְגָרִים דְּרוֹעָא יְמִינָא לְאִתְעַקְרָא מֵעָלְמָא). So too here, from that day (אוּף הָכָא מֵהַהוּא יוֹמָא), no man passes through that place (לָא אַעְבָּר בַּר נָשׁ בְּהַהוּא דּוּכְתָּא), lest he be endangered (בְּגִין דְּלָא אִסְתַּכֵּן בְּנַפְשֵׁיהּ). Rabbi Yosi said to Rabbi Chiyya (אָמַר לֵיהּ רִבִּי יוֹסֵי לְרִבִּי חִיָּיא): did I not say to you, perhaps this man is a great man (וְלָא אֲמָרִית לָךְ דִּלְמָא גַּבְרָא רַבָּא הוּא)?