Daf 103a (דַּף ק״ג ע״א)

Behold now (חֲמוּ הַשְׁתָּא), how great and exalted are His mighty deeds (כַּמָּה אִינּוּן רַבְרְבִין וְעִלָּאִין גְּבוּרָן דִּילֵיהּ). We have learned (תָּנֵינָן): Whoever divorces his first wife (מַאן דִּמְתָּרֵךְ אִתְּתֵיהּ קַדְמָאָה), the altar sheds tears over him (מַדְבְּחָא אָחִית עֲלוֹי דִּמְעִין). Why the altar (מַדְבְּחָא אֲמַאי)?

Rather, as I have said (אֶלָּא, הָא אֲמֵינָא), all women in the world stand in the likeness of this altar (דְּכָל נָשִׁין דְּעָלְמָא בְּדִיּוּקְנָא דְּהַאי מִזְבַּח קַיְימֵי), and therefore (וְעַל דָּא) they inherit the seven blessings (יָרְתָאן אִינּוּן שֶׁבַע בִּרְכָּאן), for all are from Knesset Yisrael (דְּכֻלְּהוּ מִכְּנְסֶת יִשְׂרָאֵל אִינּוּן). And if he divorces her (וְאִי אִיהוּ מְתָרַךְ לָהּ), he causes a stone (some say: from the supernal altar) to be deficient (אַהְדָּר אַבְנָא [נ"א: דְּמַדְבְּחָא עִלָּאָה] לְגִרְעוֹנָא). What is the reason (מַאי טַעְמָא)? Because troubles join together as one (בְּגִין דְּמִתְחַבְּרָן תִּרוּכִין בַּהֲדֵי הֲדָדֵי). And this is the secret of that which is written (וְרָזָא דָּא דִּכְתִּיב) [Devarim 24]: "And he shall write her a bill of divorce and place it in her hand, etc., and she shall depart from his house, and go and become another man's wife" (וְכָתַב לָהּ סֵפֶר כְּרִיתוּת וְנָתַן בְּיָדָהּ וְגוֹ', וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ אַחֵר).

Since it says, "and she shall go and become a man’s wife," do I not know that she goes to a husband (מִמַּשְׁמַע דְּאָמַר, וְהָלְכָה וְהָיְתָה לְאִישׁ, לָא יְדַעְנָא)? Some say: to the husband who divorces her (נ"א: דְּהַהִיא אַזְלָה לְגַבֵּי בַּעֲלָהּ דְּתָרִיךְ לָהּ). What then is the meaning of "another" (מַאי אַחֵר)? Rather, as was said (אֶלָּא כְּמָה דְּאִתְּמַר): "another" is taught (אַחֵר תְּנָן), "another" is written (וְאַחֵר כְּתִיב), and we call him "another," as it is written (Job 8) "and from the earth another shall spring forth" (וּמֵעָפָר אַחֵר יִצְמָחוּ). Troubles of that world and troubles of this world are joined together as one (וְתִרוּכִין מִתְחַבְּרָן כַּחֲדָא, תִּרוּכִין דְּהַהוּא עָלְמָא, וְתִרוּכִין דְּהַאי עָלְמָא). And what this woman once was, in a supernal likeness (וּמַה דַּהֲוַת הַאי אִתְּתָא, בְּדִיּוּקְנָא עִלָּאָה), behold she has now become subjugated to an inferior likeness (הָא אִשְׁתַּעְבְּדָא לְדִיּוּקְנָא תַּתָּאָה).

Thus we call him "another" (קָרֵינָא לֵיהּ אַחֵר). And we also call him "last" (וְקָּרֵינָן לֵיהּ אַחֲרוֹן). From where do we derive "last" (אַחֲרוֹן מְנָלָן)? As it is written (דִּכְתִּיב) (Job 19) "And the last shall rise upon the earth" (וְאַחֲרוֹן עַל עָפָר יָקוּם). And here it is written (וְהָכָא כְּתִיב) (Devarim 24) "And the last man hates her" (וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן), or "if the last man dies" (אוֹ כִּי יָמוּת הַאִישׁ הָאַחֲרוֹן). Should it not have said "second" (אַחֲרוֹן, שֵׁנִי מִבָּעֵי לֵיהּ)? And if you say (וְאִי תֵּימָא) it means she should not remarry even ten husbands, one after another (דְּלָא תִּזְדַּוֵּוג אֲפִילּוּ לַעֲשָׂרָה, דָּא בָּתַר דָּא), it is not so (לָאו הָכִי).

For she is marrying this husband and no other (וְכִי לְבַעְלָהּ דָּא תִּזְדַּוֵּוג, וְלֹא לְאַחֲרָא). What, then, is "last" (מַאי אַחֲרוֹן)? Rather, this is the "other" which we have mentioned (אֶלָּא דָּא אִיהוּ הַאי אַחֵר דְּקַאָמְרָן), and he is "other" (וְאִיהוּ אַחֵר), and he is "last" (וְאִיהוּ אַחֲרוֹן). Now the stone rolls into refuse (הַשְׁתָּא אַבְנָא מִתְגַּלְגְּלָא בְּקוּסְפִתָא). Why is he called "other" (אַחֵר אֲמַאי אִקְרֵי הָכִי)? For the entire building collapsed (דְּהָא כָּל בִּנְיָינָא נָפַל), returning to dust (וְאִתְהַדָּר לְעַפְרָא). He was what he was, and not another (אִיהוּ הֲוָה מַה דְּהֲוָה, וְלָא אַחֲרָא).

Why then do we call him "other" (אֲמַאי קָרֵינָן לֵיהּ אַחֵר)? Likewise, why is he called "last" (אוּף הָכִי אֲמַאי אִקְרֵי אַחֲרוֹן)? For is he really last (וְכִי אַחֲרוֹן אִיהוּ)? Behold, if he corrects himself properly, good (וְהָא אִי יִתְיְשַׁר יֵאוֹת); and if not, he will return and reincarnate, planted again as before (וְאִי לָא, יֶהְדַּר וְיִתְגַּלְגֵּל וְיִתְנְטַע כְּמִלְּקַדְּמִין). Why then is he called "last" (אֲמַאי אִקְרֵי אַחֲרוֹן)? But come and see (אֲבָל תָּא חֲזִי), it is written (כְּתִיב) (Bereshit 1) "And Elohim saw all that He had made, and behold, it was very good" (וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד). What is "good" (מַאי טוֹב)? We have learned (תָּנֵינָן): this is the good angel (דָּא מַלְאָךְ דְּטוֹב). "Very" (מְאֹד), this is the Angel of Death (דָּא מַלְאַךְ הַמָּוֶת). And Kudsha Berikh Hu prepared rectifications for all (וּלְכֹלָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין תִּקּוּנוֹי).

Come and see (תָּא חֲזֵי), it is written (כְּתִיב) (Bereshit 2) "And a river went out from Eden to water the garden" (וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן). This river never ceases forever (נָהָר דָּא, לָא שָׁכִיךְ לְעָלְמִין), from spreading out, increasing, and producing fruit (מִלְּאַפָּשָׁא וּלְמִסְגֵּי וּלְמֶעְבַּד פֵּירִין). And "other god" (וְאֵל אַחֵר) He was castrated (אִסְתְּרַס), and has no desire forever (וְלֵית לֵיהּ תִּיאוּבְתָּא לְעָלְמִין), neither increasing nor producing fruit (וְלָא אָפִּישׁ, וְלָא עָבִיד פֵּירִין).

For if he produced fruit, he would destroy the whole world (דְּאִלְמָלֵי עָבִיד פֵּירִין, יְטַשְׁטֵשׁ לְכָל עָלְמָא). Thus (וּבְגִין כָּךְ), a man who causes that side of impurity to proliferate in the world (בַּר נָשׁ דְּגָרִים לְהַהוּא סְטַר דְּיִפּוּשׁ בְּעָלְמָא), is called "evil" (אִקְרֵי רַע), and never beholds the face of the Shekhinta forever (וְלָא חָמֵי אַפֵּי שְׁכִינְתָּא לְעָלְמִין), as it is written (כְּתִיב) (Psalms 5): "Evil shall not dwell with You" (לֹא יְגוּרְךָ רָע). This man, haveing to reincarnate in reincarnation (הַאי בַּר נָשׁ, דְּמִתְגַּלְגְּלָא בְּגִלְגּוּלָא), if he transgresses and cleaves to that "other god" (אִי אִיהוּ עָבַר וְאִתְדַּבָּק בְּהַהוּא אֵל אַחֵר), who produces no fruit and does not increase in the world (דְּלָא עָבִיד פֵּירִין, וְלָא אָפִּישׁ בְּעָלְמָא), for this reason he is called "other" (בְּגִין כַּךְ אִקְרֵי אַחֵר). And the name causes him this (וּשְׁמָא גָּרִים לֵיהּ), he is himself, yet he is called "other" (אִיהוּ הוּא, וְאַחַר אִקְרֵי), certainly "other" (אַחֵר וַדַּאי).

The Last (אַחֲרוֹן): From the first onward (מִקַּדְמָאָה וְאֵילָךְ), we call him "last" (אַחֲרוֹן קָרֵינָן לֵיהּ), and he is indeed called "last" (וְאַחֲרוֹן אִקְרֵי). He is the second (תִּנְיָינָא אִיהוּ), yet immediately he is called "last" (וּמִיָּד אִקְרֵי אַחֲרוֹן), and thus Kudsha Berikh Hu calls him "last" (וְהָכִי קָרֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא אַחֲרוֹן), so that he might become finally rectified (בְּגִין דְּיִתְתָּקַּן לְמֶהוֵי אַחֲרוֹן), and not revert to the former state (וְלָא יְתוּב כְּמִלְּקַדְּמִין).

The third is also so (תְּלִיתָאָה אוּף הָכִי), and likewise at every occasion (וְכֵן בְּכָל זִמְנִין), from the first onward (מִקַּדְמָאָה וְאֵילָךְ). Thus he is called "last" (הָכִי אִקְרֵי אַחֲרוֹן), and it is indeed necessary to call him "last" (וְהָכִי אִצְטְרִיךְ לְמִקְרֵי אַחֲרוֹן). For if he had been called immediately "second" (דְּאִלְמָלֵא אִתְקְרֵי מִיַד תִּנְיָינָא), the possibility of returning to the first state would remain open (הָא פְּתִיחוּ דְּפוּמָא לְאָהַדְּרָא כְּמִלְקַדְּמִין), and that structure would collapse (וְהַהוּא בִּנְיָינָא אִסְתְּתַר). From where do we know this (מְנָלָן)?

From the Second Temple, which is called "last" (מִבַּיִת שֵׁנִי דְּאִקְרֵי אַחֲרוֹן), as it is written (כְּתִיב), (Haggai 2) "Greater shall be the glory of this last house than the first" (גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן). For from the first onward (דְּהָא מִקַּדְמָאָה וְאֵילָךְ), it is called "last" (אַחֲרוֹן אִקְרֵי), so that the opening shall not exist (דְּהָא לָא יְהֵא פְּתִיחוּ דְּפוּמָא) for that structure to collapse again and revert to the original state (דְּהַהוּא בִּנְיָינָא יִנְפּוֹל, וְיִתְהַדָּר כְּמִלְקַדְּמִין). Likewise here (אוּף הָכִי דָּא), we call him "last" (אַחֲרוֹן קָרֵינָן לֵיהּ). Therefore, it is written (וּבְגִין כַּךְ כְּתִיב), "Her first husband who sent her away may not return to take her again" (לֹא יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר שִׁלְּחָהּ לָשׁוּב לְקַחְתָּה). "May not," it should have said "he shall not take her" (לֹא יוּכַל, לֹא יִקָּחֶנָּה מִבָּעֵי לֵיהּ).

What is "he may not" (מַאי לֹא יוּכַל)? Rather, since this woman cleaved to "another" (אֶלָּא כֵּיוָן דְּהַאי אִתְּתָא אִתְדַּבְּקַת בְּאַחֵר), descending to become subjugated at a lower level (וְנַחְתַּת לְאִשְׁתַּעְבְּדָא בְּדַרְגָּא תַּתָּאָה), Kudsha Berikh Hu does not desire (לָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא) that he (her first husband) return from his own level (דְּאִיהוּ יְתוּב מִדַּרְגָּא דִּילֵיהּ), to bring hatred and cleave to that level which is not his own (לְמֵיהָב אִיבָא, וּלְאִתְדַּבְּקָא בְּהַהוּא דַּרְגָּא דְּלָאו דִּילֵיהּ). And come and see (וְתָּא חֲזֵי): if this woman had not married (אִי הַאי אִתְּתָא לָא אִתְנְסִיבַת), even if she was promiscuous with all the men in the world (אֲפִילּוּ תִּזְנֶה בְּכָל גּוּבְרִין דְּעָלְמָא), if her husband desired, he could return to her (אִי בָּעֵי בַּעְלָהּ יְתוּב לְגַבָּהּ). But if she was cleaved in marriage to another (אֲבָל אִי אִתְדַּבְּקָא בְּנִשּׂוּאִין לְאַחֵר), some say: "and afterward" (נ"א: וְאַחַר), this one (דָּא הַאי) "may not" return to the first level that existed initially for her (לֹא יוּכַל לָשׁוּב לְדַרְגָּא קַדְמָאָה, דְּהֲוָה בְּקַדְמִיתָא לְגַבָּהּ). He certainly "may not" return to that level forever (לֹא יוּכַל וַדַּאי לְאָתָבָא לְהַהוּא דַּרְגָּא לְעָלְמִין).