Daf 103b (דַּף ק״ג ע״ב)

"After she was defiled" (אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה). We have learned (תָּנִינָן), she was defiled in her heart (דְּהֻטַּמָּאָה בְּלִבֵּיהּ). If so (אִי הָכִי), even if she would distance herself and commit adultery without marriage (אֲפִילּוּ אִי תִּתְרַחֵק וְתִזְנֶה בְּלָא נִשּׂוּאִין)? Rather (אֶלָּא), since she cleaved to another (כֵּיוָן דְּאִתְדַּבְּקַת לְאַחֵר), she accepted upon herself a portion of that other side (הָא קַבִּילַת עָלָה חוּלָקָא דְּהַהוּא סִטְרָא). Thus, her first husband, who is from another side, the good side of good (וּבַּעְלָהּ קַדְמָאָה דְּאִיהוּ מִסִּטְרָא אַחֲרָא טָבָא דְּטוֹב), should never again have any portion in her (לָא יְהֵא לֵיהּ בָּהּ חוּלָקָא לְעָלְמִין), nor increase at all to that place (וְלָא יַפִּישׁ כְּלָל לְהַהוּא אֲתָר).

Indeed, if the latter husband sends her away or dies (הָא אִם שִׁלְּחָהּ הָאִישׁ הָאַחֲרוֹן, אוֹ כִּי יָמוּת הָאִישׁ הָאַחֲרוֹן), she is forbidden to the first (לְקַדְמָאָה אֲסוּרָא), but she is permitted to other men (אֲבָל לִשְׁאַר בְּנִי נָשָׁא, תִּשְׁתְּרֵי). Perhaps she will find a place as before (דִּילְמָא תִּשְׁכַּח אַתְרָא כְּמִלְקַדְּמִין), and another ("last") will arise to marry her (וְאַחֲרוֹן יָקוּם דְּיִזְדַּוִּוג בַּהֲדָהּ). One who has children from his first wife (מַאן דְּאִית לֵיהּ בְּנִין מְאִתְּתֵיהּ קַדְמִיתָא), and then brings this (second wife) into his house (וְאָעִיל הַאי לְגוֹ בֵּיתֵיהּ), on that day he attaches himself to a harsh, double-edged sword (הַהוּא יוֹמָא אִתְדַּבָּק בְּחַרְבָּא קַשְׁיָא דְּמִתְהַפְּכָא), due to two reasons (בְּגִין תְּרֵין סִטְרִין).

First, because two were already cast outside, and now he is the third (חַד, דְּהָא תְּרֵין דָּחַת לוֹן לְבַר, וְהַשְׁתָּא אִיהוּ תְּלִיתָאָה). Furthermore, how can he give his own spirit into a vessel that was enslaved [Some say: partnered] by another (וְתוּ, מָאנָא דְאִשְׁתָּעֲבֶּד (נ"א דאשתתף) בֵּיהּ אַחֵר, הֵיךְ יֵיתֵי אִיהוּ לְמֵיהַב בֵּיהּ רוּחָא דִּילֵיהּ), to partner with it and cleave to it (וְיִשְׁתַּתַּף בַּהֲדָהּ, וְיִתְדַּבַּק בָּהּ)? It is not that she is forbidden (לָאו דְּאִיהִי אֲסוּרָא), but certainly it is an evil partnership for himself (אֲבָל וַדַּאי שִׁתּוּפָא בִּישָׁא אִיהוּ לְגַרְמֵיהּ), as we have said (כְּדְאָמְרָן).

Rabbi Levitas of Kfar Ono (רַבִּי לְוִיטַס אִישׁ כְּפַר אוֹנוֹ) used to smile and jest about this woman (הֲוָה חַיִיךְ וּמִתְלוֹצֵץ עַל אִתְּתָא דָּא), whenever he saw someone marrying her (כַּד חָמֵי מַאן דְּאִזְדַּוָּג בַּהֲדָהּ). He would say (וַהֲוָה אָמַר), it is written (כְּתִיב), (Proverbs 31): "She laughs at the last day" (וַתִּשְׂחַק לְיוֹם אַחֲרוֹן). Whoever cleaves to her becomes "the last man," and laughter follows him (מַאן דְּאִתְדַּבְּקָת בֵּיהּ בְּאִישׁ אַחֲרוֹן, חִיּוּכָא אִיהִי לְבָתַר).

Now (הַשְׁתָּא), we must return and contemplate (אִית לְאָהַדְרָא וּלְעַיְינָא), regarding one great and exalted place [Some say: tree] (עַל אֲתָר (נ"א אילנא) חַד רַב וְעִלָּאָה), which existed in the world (דְּהֲוָה בְּעָלְמָא), the trunk and root of truth (וְגִזְעָא וְשָׁרְשָׁא דִּקְשׁוֹט), and this is Oved, father of Yishai, father of David (וְאִיהוּ עוֹבֵד אֲבִי יִשַׁי אֲבִי דָּוִד). For it has been stated that he was "last" (דְּהָא אִתְּמַר דְּאַחֲרוֹן הֲוָה). How, then, could a root of truth emerge from this very place (הֵיךְ נָפַק שָׁרְשָׁא דִּקְשׁוֹט, מִגּוֹ אֲתָר דָּא)?

Rather, Oved was rectified with a supernal rectification (אֶלָּא, עוֹבֵד אִתְתַּקַּן בְּתִקּוּנָא עִלָּאָה), and returned the root of the tree that had been inverted (וְאַהְדָּר שָׁרְשָׁא דְּאִילָנָא דְּקָא אִתְהַפַּךְ), restoring it to its proper state (עַל תְקּוּנֵיהּ). He ascended into it and rectified it properly (וְאִסְתְּלִיק בֵּיהּ, וְאִתְתַּקַּן כְּדְקָא יֵאוֹת). For this reason, he is called Oved (וְעַל דָּא אִקְרֵי עוֹבֵד). What he merited, no one else in the world merited (מַה דְּלָא זָכוּ הָכִי, שְׁאַר בְּנֵי עָלְמָא). He came and cultivated, and dug around the root of the tree (אָתָא אִיהוּ, פָּלַח וְאַעְדָּר עִקָרָא וְשָׁרְשָׁא דְּאִילָנָא), removing bitter branches (וְנָפַק מֵאַנְפִין מְרִירָן). He returned [Some say: and dug further] (נ"א וְאַהְדָּר וְאִתָּקַן) and rectified it within the branches of another lofty tree (בְּנוֹפָא דְּאִילָנָא אַחֲרָא עִלָּאָה). Yishai, his son, then came, inherited it, improved it (אָתָא יִשַׁי בְּרֵיהּ, וְאַחֲסִין לֵיהּ, וְתָקִין לֵיהּ), and unified it with the branches of the other lofty tree (וְאִתְאֲחָד בְּעַנְפּוֹי דְּאִילָנָא אַחֲרָא עִלָּאָה). He joined tree to tree (וְחִבֵר אִילָנָא בְּאִילָנָא), intertwining them together (וְאִסְתְּבָּכוּ דָּא בְּדָא). When David came (כֵּיוָן דְּאָתָא דָּוִד), he found the trees intertwined and united with each other (אַשְׁכַּח אִילָנִין מִסְתַבְכָן וּמִתְאַחֲדָן דָּא בְּדָא). Then he inherited dominion on earth (כְּדֵין יָרִית שֻׁלְטָנוּ בְּאַרְעָא), and Oved caused this (וְעוֹבֵד גָּרִים דָּא).

That Sava wept and said (בָּכָה הַהוּא סָבָא וְאָמַר): O Sava, Sava! Did I not tell you, you had entered the Great Sea (אִי סָבָא סָבָא, וְלָא אֲמֵינָא לָךְ, דְּעָלַת בְּיַמָּא רַבָּא)? Now you are within great depths, striving to ascend (הַשְׁתָּא אַנְתְּ הוּא גּוֹ תְּהוֹמֵי רַבְרְבִין, אִתְתָּקַּן לְסַלְּקָא). Sava, Sava, you caused this (סָבָא סָבָא, אַנְתְּ גָּרַמְתְּ דָּא). Had you kept silent at first, it would have been well for you (דְּאִלְמָלֵא הֲוֵית שָׁתִיק בְּקַדְמִיתָא, הֲוָה יֵאוֹת לָךְ). But now, you cannot, and no one holds your hand (אֲבָל הַשְׁתָּא לָא יָכִילַת וְלֵית מַאן דְּאָחִיד בִּידָךְ), except you alone (אֶלָּא אַנְתְּ בִּלְחוֹדָךְ).

Rise, Sava, and ascend to your place above (קוּם סָבָא וְאִסְתַּלָּק בִּסְלִיקוּ). This Oved (עוֹבֵד דָּא) was rectified and emerged from a field of evil growths (אִתְתָּקַּן וְנְפַק מִגּוֹ חֲקַל בִּישָׁא, דְּגוּבִין בִּישִׁין). Yishai, his son, came and improved and cultivated the tree (אָתָא יִשַׁי בְּרֵיהּ, וְאַתְקִין וְאַעְדָּר אִילָנָא). And yet with all this (וְעִם כָּל דָּא), this is a secret of secrets (דָּא רָזָא דְּרָזִין), and I do not know whether to speak it or not (וְלָא יְדַעְנָא אִי אֵימָא, אִי לָא אֵימָא). Speak your word, Sava, surely speak (אֵימָא מִילָךְ סָבָא, וַדַּאי אֵימָא). By this are known all the other 'children of reincarnation' (בְּדָא יְדִיעָאן כָּל שְׁאַר בְּנֵי גִּלְגּוּלָא). [Some say: Oved rectified the tree] (נ"א עוֹבֵד אִילָנָא אִתְקִין). Oved, despite all this, rectified the tree (עוֹבֵד עִם כָּל דָּא אִילָנָא אַתְקִין).

When King David came (כַּד אָתָא דָּוִד מַלְכָּא), he remained within the lower tree of Nukvah (בְּאִילָנָא תַּתָּאָה דְּנוּקְבָּא אִשְׁתְּאַר), and needed to receive life from elsewhere (וְאִצְטְרִיךְ לְקַבְּלָא חַיִּין מְאַחֲרָא). How is it that one who rectified everything, required this (וּמָה אִי הַאי דְּאִתְתָּקַּן, וְאַתְקִין כֹּלָּא, הָכִי)? Other people who reincarnate and cannot achieve such rectification (שְׁאַר בְּנֵי עָלְמָא דְּאַתְיָין בְּגִלְגּוּלָא, דְּלָא יַכְלִין לְאִתְתַּקְנָא הָכִי), how much more so (עַל אַחַת כַּמָּה וְכַמָּה)!

In all aspects, it transformed in reincarnation (בְּכָל סִטְרִין אִתְהַפַּךְ בְּגִלְגּוּלָא). Peretz was thus (פֶּרֶץ הָכִי הֲוָה). Boaz was thus (בֹּעַז הָכִי הֲוָה). Oved was thus (עוֹבֵד הָכִי הֲוָה). [Some say: With all this, the tree was rectified (ס''א וְעִם כָּל דָּא אִילָנָא אִתְתַּקַּן). In all these cases, the tree emerged initially from the side of evil (וּבְכֹלָּא נָפִיק אִילָנָא מִסִּטְרָא דְּרַע), and afterward cleaved to the side of good (וְאִתְדָּבַּק לְבָתַר בְּסִטְרָא דְּטוֹב). At first, it says (Bereshit 38) "And Er, Yehudah's firstborn, was evil" (וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע). (Onan was likewise (אוֹנָן אוּף הָכִי)). Machlon was also thus, though not as severely (מַחְלוֹן אוּף הָכִי, וְלָאו כָּל כַּךְ).

However, in these, evil was consumed, and afterward good emerged (אֲבָל בְּהָנִי אִתְעַכָּל רָע, וְנָפִיק טוֹב לְבָתַר), that which is written concerning it (הַהוּא דִּכְתִּיב בֵּיהּ) (I Samuel 16) "of good appearance" (וְטוֹב רֹאִי), and (I Samuel 16) "Hashem was with him" (וַיְיָ' עִמּוֹ). Here, the lower tree stands rectified in its proper state (הָכָא קַיְּימָא אִילָנָא תַּתָּאָה עַל תְקּוּנֵיהּ), and "God reigns over the nations" (וּמֶלֶךְ אֱלֹהִים עַל גּוֹיִם). At the beginning of everything (בְּשֵׁירוּתָא דְּכֹלָּא), from the primordial root and lofty foundation (מֵעִקָרָא וִיסוֹדָא עִלָּאָה), levels became rooted (אִשְׁתְּרָשׁוּ דַּרְגִּין): Reuven, Shimon, Levi, Yehudah (רְאוּבֵן שִׁמְעוֹן לֵוִי יְהוּדָה). What is written concerning Yehudah? (Bereshit 29) "This time I will thank Hashem" (הַפַּעַם אוֹדֶה אֶת יְיָ'). And then it is written: "and she stopped giving birth" (וּכְתִיב וַתַּעֲמוֹד מִלֶּדֶת).

This is as it says (הַיְינוּ) (Isaiah 54) "Sing, O barren woman, who did not give birth" (רָנִּי עֲקָרָה לֹא יָלָדָה). For when Yehudah was born (בְּגִין דְּכַד אִתְיְלִיד יְהוּדָה), the feminine emerged attached to the masculine (נַפְקַת נוּקְבָּא מִתְדַּבְּקָא בִּדְכוּרָא), but was not rectified face-to-face (וְלָא הֲוַת עַל תִּקּוּנָהָא אַנְפִּין בְּאַנְפִּין), and she was not fit to give birth (וְלָא אִתְכְּשָׁרַת לְאוֹלָדָא). Once the Holy One Blessed Be He separated her and rectified her (כֵּיוָן דְּנָסַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, וְאַתְקִין לָהּ), Some say: face-to-face (ס''א אַנְפִּין בְּאַנְפִּין), only then was she fit to conceive and give birth (כְּדֵין אִתְכְּשָׁרַת לְאִתְעַבְּרָא וּלְאוֹלָדָא).