Daf 56a (דַּף נ״ו ע״א)

When Hashem restores Zion (בְּשׁוּב יְיָ' צִיּוֹן), he said to him (אָמַר לֵיהּ), “It should have said: when Hashem returns to Zion” (בְּשׁוּב יְיָ' אֶל צִיּוֹן מִבָּעֵי לֵיהּ), what is meant by ‘when Hashem restores Zion’? (מַאי בְּשׁוּב יְיָ' צִיּוֹן) Rather: when Hashem restores Zion-certainly. (אֶלָּא בְּשׁוּב יְיָ' צִיּוֹן וַדַּאי)

Come and see (תָּא חֲזֵי), at the time when Yerushalayim was destroyed below (בְּשַׁעֲתָא דְּאִתְחֲרִיב יְרוּשָׁלַ͏יִם לְתַתָּא), and Knesset Yisrael was exiled (וּכְנֶסֶת יִשְׂרָאֵל אִתְתְּרָכַת), the Holy King ascended to Zion (סָלִיק מַלְכָּא קַדִּישָׁא לְצִיּוֹן), and withdrew from her (וְאַנְגִּיד לֵיהּ לָקֳבְלֵיהּ), because Knesset Yisrael was exiled (בְּגִין דִּכְנֶסֶת יִשְׂרָאֵל אִתְתְּרָכַת) (Vayikra 75), now that Knesset Yisrael is revealed (הַשְׁתָּא דְּאִתְגַּלְיָא כְּנֶסֶת יִשְׂרָאֵל), she ascends to Him p5-92(סַלִּיק לֵיהּ לְגַבֵּיהּ), and when Knesset Yisrael returns to her place (וְכַד תִּתְהַדָּר כְּנֶסֶת יִשְׂרָאֵל לְאַתְרָהּ), then the Holy King will return to Zion to His place (כְּדֵין יֵתוּב מַלְכָּא קַדִּישָׁא לְצִיּוֹן לְאַתְרֵיהּ), to be united one with the other (לְאִזְדַּוְּוגָא חַד בְּחַד), and this is “when Hashem restores Zion” (וְדָא הוּא בְּשׁוּב יְיָ' צִיּוֹן). And then Yisrael are destined to say (וּכְדֵין זְמִינִין יִשְׂרָאֵל לְמֵימָר), “This is my God, and I will glorify Him” (זֶה אֵלִי וְאַנְוֵהוּ), and it is written (וּכְתִיב), “This is Hashem, we have awaited Him; we will rejoice and be glad in His salvation” (זֶה יְיָ' קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ), His salvation-certainly. (בִּישׁוּעָתוֹ וַדַּאי) (Shemot 15) “Hashem is a man of war; Hashem is His name.” (יְיָ' אִישׁ מִלְחָמָה יְיָ' שְׁמוֹ)

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): (Bamidbar 21) “Therefore it is said in the Book of the Wars of Hashem: et Vahev in Suphah and the rivers of Arnon.” (עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמוֹת יְיָ' אֶת וָהֵב בְּסוּפָה וְאֶת הַנְּחָלִים אַרְנוֹן) How much we must observe the words of the Orayta (כַּמָּה אִית לָן לְאִסְתַּכְּלָא בְּפִתְגָּמֵי אוֹרַיְּיתָא), how much we must investigate each word (כַּמָּה אִית לָן לְעַיֵּינָא בְּכָל מִלָּהָא), for there is no word in the Orayta (דְּלֵית לָךְ מִלָּה בְּאוֹרַיְּיתָא) that is not hinted at in the supernal Holy Name (דְּלָא אִתְרְמִיזָא בִּשְׁמָא קַדִּישָׁא עִלָּאָה), and there is no word in the Orayta (וְלֵית לָךְ מִלָּה בְּאוֹרַיְּיתָא) that does not contain many secrets (דְּלֵית בָּהּ כַּמָּה רָזִין), many meanings (כַּמָּה טַעֲמִין), many roots (כַּמָּה שָׁרָשִׁין), many branches (כַּמָּה עֲנָפִין).

Here one must contemplate (הָכָא אִית לְאִסְתַּכְּלָא), therefore it is said: “in the Book of the Wars of Hashem” (עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמוֹת יְיָ'). And what is the Book of the Wars of Hashem, where is it? (וְכִי סֵפֶר מִלְחֲמוֹת יְיָ', אָן הוּא) Rather, thus did the friends arouse: (אֶלָּא הָכִי אִתְּעָרוּ חַבְרַיָּיא), whoever engages in battle in the Orayta (כָּל מַאן דְּאַגַּח קְרָבָא בְּאוֹרַיְּיתָא), merits to attain peace in the end (זָכֵי לְאַסְגָּאָה שְׁלָמָא בְּסוֹף מִלּוֹי). All the wars of the world are strife and destruction (כָּל קְרָבִין דְּעָלְמָא, קְטָטָה וְחֻרְבָּנָא), but all the wars of the Orayta are peace and love (וְכָל קְרָבִין דְּאוֹרַיְּיתָא, שְׁלָמָא וּרְחִימוּתָא), this is what is written: “Therefore it is said in the Book of the Wars of Hashem: et Vahev in Suphah” (הֲדָא הוּא דִכְתִיב עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמוֹת יְיָ' אֶת וָהֵב בְּסוּפָה), meaning, love in the end (כְּלוֹמַר, אַהֲבָה בְּסוּפָה), for there is no love and peace except for this (דְּלֵית לָךְ אַהֲבָה וּשְׁלָמָא בַּר מֵהַאי). Again, a question arises in its place (תּוּ קַשְׁיָא בְּאַתְרֵיהּ): “Therefore it is said in the Book of the Wars of Hashem” (עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמוֹת יְיָ') it should have said: in the Torah of the Wars of Hashem (בְּתוֹרַת מִלְחֲמוֹת יְיָ' מִבָּעֵי לֵיהּ).

What is [meant by] “in the Book”? (מַאי בְּסֵפֶר) Rather, it is a supernal secret (אֶלָּא רָזָא עִלָּאָה הוּא). Kudsha Berikh Hu has a place (אֲתָר אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) that is called “Sefer” (דְּאִקְרֵי סֵפֶר) - Some say: and “Mispar” (נ״א: וּמִסְפָּר) - as you say (כְּמָה דְאַתְּ אָמֵר): (Isaiah 34) “Seek out from the Book of Hashem and read” (דִּרְשׁוּ מֵעַל סֵפֶר יְיָ' וּקְרָאוּ). For all the armies and mighty deeds done by Kudsha Berikh Hu (דְּכָל חֵילִין וּגְבוּרָן דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא), are dependent upon that Book (בְּהַהוּא סֵפֶר תַּלְיָין). Some say: and from there they go forth-et Vahev in Suphah. Who is Vahev? Rather: all those forces and all those mighty acts that Kudsha Berikh Hu performs depend upon that Book (נ״א: וּמִתָּם נָפְקִין אֶת וָהֵב בְּסוּפָה. מַאן וָהֵב, אֶלָּא כָּל אִינוּן חֵילִין, וְכָל אִינוּן גְּבוּרָן דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא, בְּהַהוּא סֵפֶר תַּלְיָין).

And when Kudsha Berikh Hu engages in His battles (וְכַד אַגָּח קוּדְשָׁא בְּרִיךְ הוּא קְרָבוֹי), in one place, which is at the end of the levels (בְּחַד אֲתָר דְּאִיהוּ בְּסוֹפָא דְּדַרְגִּין), it is called Vahev (וְאִקְרֵי וָהֵב), as it is said (כְּמָה דְאַתְּ אָמֵר): (Mishlei 30) The leech (Alukah) has two daughters 'Give, Give!' (Hav, Hav!) (לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב). In Suphah-at the end of the levels it is found (בְּסוּפָה: בְּסוֹף דַּרְגִּין אִשְׁתְּכַח). In Suphah-“Yam Suf” it is called (בְּסוּפָה: יָם סוּף אִתְקְרֵי), the sea that is the end of all levels (יָם דְּאִיהוּ סוֹף לְכָל דַּרְגִּין). And “the rivers of Arnon” (וְאֶת הַנְּחָלִים אַרְנוֹן): with the streams that are found and drawn toward it (וְעִם נַחְלַיָּיא דְּאִשְׁתָּכְחוּ וְאַתְּנֶגִידוּ לְגַבֵּיהּ), from that supernal place called Arnon (מֵהַהוּא אֲתָר עִלָּאָה דְּאִקְרֵי אַרְנוֹן). What is Arnon? A supernal Zivug of love (מַאי אַרְנוֹן, זִוּוּגָא עִלָּאָה דַּחֲבִיבוּתָא), that never separates for eternity p5-93(דְּלָא מִתְפָּרְשָׁאן לְעָלְמִין), as it is said (כְּמָה דְאַתְּ אָמֵר): (Bereishit 2) “And a river goes out from Eden” (וְנָהָר יוֹצֵא מֵעֵדֶן). And in that, its roots are planted (וּבְדָא, מִשְׁתָּרְשָׁן שָׁרָשָׁוֹי), and its branches grow (וְאִתְרְבִּיאוּ עֲנָפָיו), to extend its battles in all places (לְאוֹשָׁטָא קְרָבוֹי בְּכָל אֲתָר), to extend forces and powers (לְאוֹשָׁטָא חֵילִין וּגְבוּרָאן), and to manifest the great and precious sovereignty of all (וּלְאִתְחֲזָאָה שׁוּלְטָנָא רַבָּא וְיַקִּירָא דְּכֹלָּא).p5-94

Come and see (תָּא חֲזֵי), when the mighty powers and battles of Kudsha Berikh Hu are aroused (כַּד מִתְעָרִין גְּבוּרָאן וּקְרָבִין דְּקוּדְשָׁא בְּרִיךְ הוּא), how many pure watchers (כַּמָּה גַּרְדִּינֵי טְהִירִין) are aroused in every direction (מִתְעָרִין לְכָל עִיבָר). Then sharp spears (כְּדֵין שַׁנָּנָן רוּמְחִין), and swords (וְסַיְיפִין), and mighty forces are aroused (וּמִתְעָרִין גְּבוּרָאן), and the sea is stirred (וְיַמָּא אִתְרְגִּישַׁת), and its waves ascend and descend (וְגַלְגַּלּוֹי סַלְּקִין וְנַחְתִּין), and ships go and sail in the sea (וְאַרְבִּין דְּאַזְלִין וְשָׁאַטָן בְּיַמָּא), they move in every direction (לְכָל עִיבָר מִסְתַּלְּקִין).

A sharp battle (שִׁנָּנָא קְרָבָא) Some say: a sword (נ״א: חַרְבָּא) in the stone-castings (בְּאַבְנֵי בַלִּסְטְרָאוֹת), masters of spears and swords (מָארֵי דְּרוֹמְחִין וְסַיְיפִין). Then-(Psalms 45) “Your arrows are sharp” (חִצֶּיךָ שְׁנוּנִים) Some say: They arouse to extend battles in every place, and to extend forces and mighty powers to every side (נ״א: מִתְעָרִין לְאוֹשָׁטָא קְרָבִין בְּכָל אֲתָר, וּלְאוֹשָׁטָא חֵילִין וּגְבוּרָאן לְכָל עִיבָר), then the sea was stirred (כְּדֵין יַמָּא אִתְרְגִּישַׁת), and its waves rise (וְגַלְגַּלּוֹי סַלְקִין), and ships that go and sail descend and ascend (וְאַרְבִּין דְּאַזְלִין וְשָׁאַטִין נַחְתִּין וְסַלְקִין), and wrath is found (וְזַעְפָּא אִשְׁתְּכַח). Then the attackers of battle are aroused with stones of ballistae (כְּדֵין מִתְעָרִין מְגִיחֵי קְרָבָא בְּאַבְנֵי בַלִּסְטְרָאִין), masters of spears and swords (מָארֵי דְּרוֹמְחִין וְסַיְיפִין), arrows and bows (גִּירִין וּקַשָּׁתִין), as you say: “Your arrows are sharp” (כַּמָּה דְאַתְּ אָמֵר: חִצֶּיךָ שְׁנוּנִים). And Kudsha Berikh Hu is strengthened in His power (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְתָּקִיף בְּחֵילֵיהּ), to arouse battle (וּלְאִתְעֲרָא קְרָבָא). Woe to those upon whom the Holy King arouses battle (וַוֵי לְאִינוּן דְּמַלְכָּא קַדִּישָׁא יִתְעָר עֲלַיְיהוּ קְרָבָא). Then it is written: “Hashem is a man of war” (כְּדֵין כְּתִיב: יְיָ' אִישׁ מִלְחָמָה). And from here (וּמֵהָכָא), and from those letters (וּמֵאִינּוּן אַתְּוָון), and from this verse (וּמֵהַאי קְרָא), emerge mountains of war (נָפְקִין טוּרֵי קְרָבָא) against the guilty ones (לְאִינוּן חַיָּיבַיָּא), against those masters of confusion who sinned before Kudsha Berikh Hu (לְאִילֵּין מָארֵי דְּבָבוּ דְּחָבוּ לְקוּדְשָׁא בְּרִיךְ הוּא).

And the letters are revealed to those masters of truth (וְאַתְּוָון אִתְגַּלְיָין לְאִינוּן מָארֵי קְשׁוֹט), and behold the words are explained and it is said (וְהָא אִתְפָּרְשָׁן מִלִּין וְהָא אִתְּמַר): “Hashem is a man of war; Hashem is His name.” (יְיָ' אִישׁ מִלְחָמָה יְיָ' שְׁמוֹ). Since it is written: “Hashem is a man of war” (כֵּיוָן דִּכְתִיב: יְיָ' אִישׁ מִלְחָמָה), do I not already know that “Hashem is His name”? (לָא יְדַעְנָא דְּיְיָ' שְׁמוֹ) Rather, as it is written (אֶלָּא, כְּמָה דִּכְתִּי): (Bereishit 19) “And Hashem rained upon Sodom and upon Amorah brimstone and fire from Hashem out of heaven.” (וַיְיָ' הִמְטִיר עַל סְדֹם וְעַל עֲמוֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְיָ' מִן הַשָּׁמָיִם) And all of it depends on this Book (וְכֹלָּא בְּהַאי סֵפֶר תַּלְיָין), as it is said: (Job 20) “The heavens will reveal his iniquity, and the earth will rise up against him.” (יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ) (And on this) [וְעַל דָּא]

Come and see (תָּא חֲזֵי), at the time when Kudsha Berikh Hu arouses war in the world (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר קְרָבָא בְּעָלְמָא), the upper and lower realms are uprooted from their places (עִלָּאֵי וְתַתָּאֵי אִתְעַקְּרוּ מֵאַתְרַיְיהוּ), as we have established (כְּמָה דְּאוֹקִימְנָא): this is what is written, “The chariots of Pharaoh and his host He cast into the sea” (הֲדָא הוּא דִּכְתִיב מֶרְכְּבוֹת פַּרְעֹה וְחֵילוֹ יָרָה בַּיָּם). And in the time to come (וּלְזִמְנָא דְּאָתֵי), Kudsha Berikh Hu is destined to wage a supernal and powerful war among the nations (זָמִין קוּדְשָׁא בְּרִיךְ הוּא לְאַגָּחָא קְרָבָא עִלָּאָה וְתַקִּיפָא בַּעֲמַמְיָא), in order to glorify His Name (בְּגִין לְאוֹקְרָא שְׁמֵיהּ). This is what is written: (Zechariah 14) “And Hashem will go out and fight against those nations, as when He fights in the day of battle” (וְיָצָא יְיָ' וְנִלְחַם בַּגּוֹיִם הָהֵם כַּיּוֹם הִלָּחֲמוֹ בְּיוֹם קְרָב), and it is written: (Ezekiel 38) “And I will magnify Myself and sanctify Myself and be known...” (וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי וְגוֹ'). “The chariots of Pharaoh and his host He cast into the sea” (מֶרְכְּבוֹת פַּרְעֹה וְחֵילוֹ יָרָה בַּיָּם): when Kudsha Berikh Hu aroused war, then the upper and lower levels were stirred below, and then “The chariots of Pharaoh and his host He cast into the sea” (כְּד אַתְעַר קוּדְשָׁא בְּרִיךְ הוּא קְרָבָא, כְּדֵין אִתְעַרּוּ דַּרְגִּין עִלָּאִין וְדַּרְגִּין תַּתָּאִין דִּלְתַּתָּא, וּכְדֵין מֶרְכְּבוֹת פַּרְעֹה וְחֵילוֹ יָרָה בַּיָּם).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): (Psalms 77) “The waters saw You, O Elohim, the waters saw You and trembled…” (רָאוּךָ מַיִם אֱלֹהִים רָאוּךָ מַיִם יָחִילוּ וְגוֹ'). At the time when Yisrael passed through the sea (בְּשַׁעֲתָא דְּעָבְרוּ יִשְׂרָאֵל יַת יַמָּא), Kudsha Berikh Hu said to the angel appointed over the sea (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמַלְאָכָא דִּי מְמָנָא עַל יַמָּא): “Split your waters” (פָּלִיג מֵימָךְ). He said to Him: “Why?” (אָמַר לֵיהּ: לָמָּה) He said to him: “Because My children will pass through within you” (אָמַר לֵיהּ: בְּגִין דְּבָנַי יַעַבְרוּן בְּגַוָּוךְ). He said to Him: “Deliverance of the small is true justice. What makes these different from those?” (אָמַר לֵיהּ: פּוּרְקָנָא דְּקִיטְנָא קְשׁוֹט. מַאי שְׁנָא אִלֵּין מֵאִלֵּין)

He said to him: “On this condition I made the sea when I created the world” (אָמַר לֵיהּ: עַל תְּנַאי דָּא עֲבָדִית לְיַמָּא כַּד בָּרָאתִי עָלְמָא). What did Kudsha Berikh Hu do? He aroused His might (מַה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר גְּבוּרְתָּא דִילֵיהּ), and the waters congealed (וְאִתְקְמָטוּ מַיָּא). This is what is written: “The waters saw You, O Elohim… and trembled” (הֲדָא הוּא דִּכְתִיב רָאוּךָ מַיִם אֱלֹהִים רָאוּךָ מַיִם יָחִילוּ). Kudsha Berikh Hu said to him: “Kill all those hosts” (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא: קְטוֹל כָּל אִינוּן אוֹכְלוֹסִין). Afterwards, He threw them outside (לְבָתַר אַרְמִי לוֹן לְבַר), then the sea covered them (לְבָתַר חָפֵי יַמָּא עֲלַיְיהוּ). This is what is written: “The chariots of Pharaoh and his host He cast into the sea” (הֲדָא הוּא דִּכְתִיב מֶרְכְּבוֹת פַּרְעֹה וְחֵילוֹ יָרָה בַּיָּם).