Daf 100b (דַּף ק׳ ע״ב)

And these who sleep in the dust of earth (וְאִלֵּין דְּמִיכִין בְּאַדְמַת עָפָר) "earth (אַדְמַת)" from the deeper ground (אַדְמַת, מֵאֲדָמָה), and "dust (עָפָר)" from the inhabited world (עָפָר מִתֵּבֵל). Regarding these it is written (וְעַל אִלֵּין כְּתִיב), (Daniel 12): "And many of those who sleep in the dust of the earth shall awaken, some to everlasting life and some to everlasting shame and contempt" (וְרַבִּים מִיְשֵׁינֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם). All those who did not merit rectification (כָּל אִלֵּין דְלָא זָכוּ לְאִתְתַּקְנָא); but if that bare Ruach, returning as before, merited rectification (אֲבָל אִי זָכָה הַהוּא רוּחָא עַרְטִילָאָה, דְּתָב כְּמִלְּקַדְּמִין, לְאִתְתַּקְנָא), fortunate is it indeed (זַכָּאָה אִיהוּ).

For that Ruach, concerning which it was said that it was hidden in the Rock (דְּהָא הַהוּא רוּחָא דְּאִתְּמַר בֵּיהּ, דְּאִתְטְמַּר בְּטִנָרָא), shall be rectified in that original body (יִתְתָּקַּן בְּהַהוּא גּוּפָא קַדְמָאָה). Concerning these it is written (וְעַל אִלֵּין כְּתִּיב): "These to everlasting life and these to shame..." (אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת וְגוֹ׳), all those who did not merit rectification (כָּל אִינּוּן דְּלָא זָכוּ לְאִתְתַּקְנָא). These are the exalted mighty deeds (וְאִלֵּין אִינּוּן גְּבוּרָן עִלָּאִין) of the Supreme Holy King (דְּמַלְכָּא עִלָּאָה קַדִּישָׁא). Nothing is lost (וְלָא אִתְאֲבִיד כְּלוּם). Even the breath of the mouth has a destined place (אֲפִילּוּ הֲבַל דְּפוּמָא אֲתָר וְדוּכְתָּא אִית לֵיהּ), and Kudsha Berikh Hu does what He does with it (וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד מִינֵהּ מַה דְּעָבִיד).

Even the word of man, even a sound, is not lost in emptiness (וַאֲפִילּוּ מִלָּה דְּבַר נָשׁ, וַאֲפִילּוּ קָלָא, לָא הֲוֵי בְּרֵיקָנַיָּיא), for everything has its place and location (וַאֲתָר וְדוּכְתָּא אִית לְהוּ לְכֹלָּא). This one that has now been rebuilt and has come forth into the world as a new creation (הַאי דְּאִתְבְּנֵי הַשְׁתָּא, וְנָפַק לְעָלְמָא בִּרְיָה חַדְתָּא), has no mate (לֵית לֵיהּ בַּת זוּג). Therefore, they do not proclaim concerning him (וְעַל דָּא לָא מַכְרִיזֵי), because his mate is lost from him (דְּהָא בַּת זוּגֵיהּ אִתְאֲבִידַת מִנֵּיהּ). The mate he once had became his mother (בַּת זוּגֵיהּ דַּהֲוַת לֵיהּ, אִתְעָבִידַת אִמֵּיהּ), his brother became his father (וְאָחוּהָ אָבוּהָ).

Sava, Sava (סָבָא סָבָא), what have you done? (מַה עַבְדַת) Silence would have been better for you (טָב הֲוָה לָךְ שְׁתִיקָא). Sava, Sava (סָבָא סָבָא), I have said that you have entered the Great Sea (הָא אֲמֵינָא דְּעָאלָת בְּיַמָּא רַבָּא), without ropes and without sails (בְּלָא חַבְלִין, וּבְלָא דִּגְלָא). What shall you do? (מָה תַּעֲבֵיד)

If you try to ascend upward, you cannot (אִי תֵּימָא דְּתִסְלַּק לְעֵילָּא, לָא תִּיכוֹל). If you try to descend downward, behold, the depths of the great abyss are there (אִי תֵּימָא דְּתֵיחוּת לְתַתָּא, הָא עִמְקָא דִּתְהוֹמָא רַבָּא), what shall you do? (מַה תַּעֲבֵיד) O Sava, O Sava (אִי סָבָא אִי סָבָא), you cannot turn back (לָא אִית לָךְ לְאָהַדְּרָא לַאֲחוֹרָא). In these times (בְּעִדָנִין אִלֵּין), you have neither been nor accustomed yourself (לָא הֲוֵית, וְלָא אִתְרְגִּילַת) to weakening your strength (לְאִתְחַלְּשָׁא בְּתוּקְפָךְ). For you know (דְּהָא יַדְעַת), no other man in this generation (דְּבַר נָשׁ אַחֲרָא בְּכָל דָּרָא דָּא), has entered the boat into this depth (לָא עָאל בְּאַרְבָּא בְּעֲמִיקָא דָּא) that you have entered (דְּאַנְתְּ תַּמָּן).

The Son of Yochai knows how to guard his paths (בְּרֵיהּ דְּיוֹחָאי יָדַע לְאִסְתַּמְּרָא אָרְחוֹי). And if he entered the deep sea (וְאִי עָאל בְּיַמָּא עֲמִיקָא), he would first carefully observe (אַשְׁגַּח בְּקַדְמִיתָא) how he would cross at once (הֵיךְ יַעֲבָר בְּזִמְנָא חֲדָא), and navigate through the sea (וִישׁוֹטֵט בְּיַמָּא) before entering (עַד לָא יֵיעוּל). But you, Sava (וְאַנְתְּ סָבָא), did not pay careful attention at first (לָא אַשְׁגַּחְת בְּקַדְמִיתָא). Now, Sava (הַשְׁתָּא סָבָא), since you are there (הוֹאִיל וְאַנְתְּ תַּמָּן), do not weaken your strength (לָא תֶּחְלַשׁ בְּתוּקְפָךְ), do not abandon any of your paths (לָא תִּשְׁבּוֹק כָּל אָרְחָךְ), nor cease navigating to the right and to the left (לִמְשַׁטְּטָא לִימִינָא וְלִשְׂמָאלָא), in length and breadth (לְאָרְכָּא וּלְפוּתְיָיא), in depth and height (לְעָמְקָא וּלְרוּמָא). Fear nothing (לָא תִּדְחַל). Sava, O Sava (סָבָא סָבָא), strengthen yourself with your strength (אִתְתָּקַּף בְּתֻקְפָךְ)! How many mighty men have you broken by your power (כַּמָּה גַּבְרִין תַּקִּיפִין תָּבַרְתְּ בְּתֻקְפֵיהוֹן), and how many battles have you won (וְכַמָּה קְרָבִין נָצַחְתְּ)!

He wept, opened, and said (בָּכָה, פָּתַח וְאָמַר): (Shir haShirim 3) “Go forth and behold, O daughters of Zion, King Shlomo, with the crown that his mother crowned him on the day of his wedding, and on the day of his heart’s joy” (צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ). This verse has been explained, and so it is (הַאי קְרָא אוּקְמוּהָ, וְהָכִי הוּא). Yet, “Go forth and behold” (אֲבָל צְאֶינָה וּרְאֶינָה), who indeed is able to see King Shlomo (וְכִי מַאן יָכִיל לְמֵחמֵי בַּמֶּלֶךְ שְׁלֹמֹה), who is the King to whom peace belongs (דְּהוּא מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ)?

For he is concealed (וְהָא סָתִים הוּא) from all the supernal hosts above (מִכָּל חֵילֵי מְרוֹמִין דִּלְעֵילָּא), in that place (בְּהַהוּא אֲתָר) concerning which it is written, “No eye has seen, O God, but Yours” (דְּעַיִן לָא רָאָתָה אֱלֹהִים זוּלָתְךָ). Yet you say, “Go forth and behold, O daughters of Zion, King Shlomo” (וְאַתְּ אָמַרְתְּ צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה)? Furthermore, His glory is such (וְתוּ, דְּהָא כָּבוֹד דִּילֵיהּ) that all the supernal angels ask and proclaim (כֻּלְּהוּ מַלְאֲכֵי עִלָּאֵי שַׁאֲלִי וְאַמְרֵי): “Where is the place of His glory?” (אַיֵּה מְקוֹם כְּבוֹדוֹ).

Rather (אֶלָּא), what it says (מַה דְּאָמַר), "Go forth and behold, O daughters of Zion, King Shlomo, with the crown" (צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, בַּעֲטָרָה) it is written "with the crown" (בַּעֲטָרָה כְּתִיב), not "and with the crown" (וְלָא כְּתִיב וּבַעֲטָרָה). For whoever sees that crown (דְּכָל מַאן דְּחָמֵי הַהוּא עֲטָּרָה), beholds the pleasantness of the King to Whom peace belongs (חָמֵי נֹעַם מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ). "That his mother crowned him" (שֶׁעִטְּרָה לוֹ אִמּוֹ) indeed we have learned (הָא תָּנֵינָן): she is called "daughter" (קָרֵי לָהּ בַּת), and she is called "sister" (וְקָרֵי לָהּ אָחוֹת), she is called "mother" (קָרֵי לָהּ אֵם), and all of it is one (וְכֹלָּא אִיהוּ). And everything is thus (וְכֹלָּא הֲוֵי). Whoever contemplates and comprehends this (מַאן דְּיִסְתָּכַּל וְיִנְדַּע בְּהַאי), understands precious wisdom (יִנְדַּע חָכְמְתָא יַקִּירָא).

Now what shall I do? (הַשְׁתָּא מָה אַעְבִיד), If I reveal (אִי אֵימָא) this concealed secret (רָזָא סְתִימָא דָּא), it should not have been revealed (לָא אִצְטְרִיךְ לְגַלָּאָה). But if I do not reveal it (אִי לָא אֵימָא), these worthy ones (יִשְׁתַּאֲרוּן זַכָּאִין אִלֵּין) will remain orphans from this secret (יַתְמִין מֵהַאי רָזָא). That Sava fell upon his face (נָפַל הַהוּא סָבָא עַל אַנְפּוֹי), and said (וְאָמַר), (Tehillim 31) "Into Your hand I entrust my spirit; You have redeemed me, Hashem, God of truth" (בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָ אוֹתִי יְיָ' אֵל אֱמֶת).

The vessel that was below (מָאנָא דַּהֲוַת לְתַתָּא), how did it become above? (הֵיךְ יִתְעֲבִיד לְעֵילָּא). The husband who was above (בַּעְלָהּ דְּהֲוָה לְעֵילָּא), how has he reversed to become below? (הֵיךְ יִתְהַפֵּךְ וַהֲוָה לְתַתָּא). His mate became his mother (בַּת זוּגֵיהּ אִתְעָבִידַת אִמֵּיהּ) wonder upon wonder (תָּוָוהָא עַל תָּוָוהָא)! His brother became his father (אָחוּהָ אָבוּהָ)! If it had been the original father who redeemed him (אִי אָבוּהָ דְּקַדְמֵיתָא, יִפְרוֹק לֵיהּ), this would be fitting (יֵאוֹת).

But that his brother should become his father (אֲבָל אָחוּהָ דְּלֶיהֱוֵי אָבוּהָ) is this not a wonder indeed? (וְכִי לָא תָּוָוהָא אִיהוּ דָּא). The world is upside down (עָלְמָא בְּהִפּוּכָא אִיהוּ). Indeed, the upper become lower (וַדַּאי עִלָּאִין לְתַתָּא), and the lower ascend above (וְתַתָּאִין לְעֵילָּא).