Daf 109b (דַּף ק״ט ע״ב)

If, Sava, Sava (אִי סָבָא סָבָא), your strength has grown weary (לָאֵי חֵילָא), what will you do? (מַה תַּעֲבֵיד), you thought no one would pursue after you (חָשַׁבְתּ דְּלָא לִיהֲוֵי מַאן דְּרָדִיף אֲבַתְרָךְ), behold this verse pursues after you (הָא הַאי קָרָא רָדִיף אֲבַתְרָךְ), emerging from behind the wall (וְנָפִיק מִבָּתַר כֹּתָלָא), like a gazelle in the field (כְּאַיָּלָה בְּחַקְלָא), leaping leaps after you (מְדַלֵּג דִּלּוּגִין אֲבַתְרָךְ), thirteen leaps it leaps after you (תְּלֵיסַר דִּילּוּגִין דָּלִיג אֲבַתְרָךְ), and it overtakes you (וְאַדְבִּיק לָךְ). What will you do, Sava? (מַה תַּעְבִּיד סָבָא). Now you must strengthen yourself (הַשְׁתָּא אִית לָךְ לְאִתְגַּבְּרָא בְּחֵילָךְ), for you were always a mighty warrior until this day (דְּהָא גִּיבָּר תַּקִּיף הֲוֵית עַד יוֹמָא).

Sava, Sava (סָבָא סָבָא), remember the snowy day (הֲוֵי דָּכִיר יוֹמָא דְּתַלְגָּא), when I sowed beans (כַּד זְרַעְנָא פּוֹלִין), and there were many strong warriors against you (וַהֲווּ כַּמָּה גּוּבְרִין בְּנֵי חֵילָא לָקֳבְלָךְ), yet you alone (וְאַנְתְּ בִּלְחוֹדָךְ) overcame thirteen powerful warriors (נָצַחְתְּ תְּלֵיסָר גַּבְרִין תַּקִּיפִין), mighty men (בְּנֵי חֵילָא), each one of whom could slay a lion (דְּכָל חַד מִנַּיְיהוּ קָטִיל אַרְיָא), undefeatable (עַד לָא יֵיכוּל). If you conquered those thirteen warriors (אִי לְאִינוּן תְּלֵיסַר גּוּבְרִין נָצַחְתְּ), how much more these thirteen who have no strength (הָנֵי תְּלֵיסָר דְּלֵית בְּהוּ חֵילָא), but only words (אֶלָּא מִלִּין), how much more so! (עַל אַחַת כַּמָּה וְכַמָּה). "If he shall surely say" (אָמֹר יֹאמַר כְּתִיב).

Rather, Kudsha Berikh Hu conducts judgment for all (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אָרְחֵיהּ לְמֶעְבַּד דִּינָא לְכֹלָּא). When the time comes for this woman to find her mate (כַּד מָטָא זִמְנָא דְּהַאי אִתְּתָא לְאַשְׁכְּחָא בַּר זוּגֵיהּ), what does He do? (מַה עָבִיד). He kills this one (קָטִיל לְדֵין), and gives her to that mate (וְנָטִיל לָהּ הַהוּא בַּר זוּגָא), and this one departs from this world alone and solitary (וְאִיהוּ נָפִיק מֵהַאי עָלְמָא בִּלְחוֹדוֹי יְחִידָאָה). "If he shall surely say" (וְאִם אָמֹר יֹאמַר), the Friends have explained this according to the simple meaning of the verse (הָא אוּקְמוּהָ חַבְרַיָּיא כִּפְשָׁטֵיהּ דִּקְרָא). "If he shall say" (וְאִם אָמֹר), at the beginning of six years of service (בְּשֵׁירוּתָא דְּשִׁית שְׁנִין), "he shall say" (יֹאמַר), at the end of six years (בְּסוֹפָא דְּשִׁית שְׁנִין), before entering the seventh (עַד לָא יֵעוּל שְׁבִיעָאָה). For if he speaks even one day into the seventh year (דְּהָא אִי אָמַר כַּד אִיהוּ אֲפִילּוּ בְּיוֹמָא חַד מִשְּׁבִיעָאָה), his words are nullified (מִלּוֹי בְּטֵלִין).

What is the reason? (מַאי טַעְמָא). "The servant" is written (הָעֶבֶד כְּתִיב); while he is still a servant in the sixth year (בְּעוֹד דְּאִיהוּ עֶבֶד בְּשַׁתָּא שְׁתִיתָאָה). If he says it at the beginning of six years (אָמַר בְּשֵׁירוּתָא דְּשִׁית שְׁנִין), but does not repeat it at the end of six years (וְלָא אָמַר בְּסוֹפָא דְּשִׁית שְׁנִין), it means nothing (לָאו כְּלוּם הוּא). For this reason, it is written twice: "say, shall say" (וּבְגִין כַּךְ תְּרֵי זִמְנִי אָמֹר יֹאמַר). And here, while he is still with this woman (וְהָכָא, בְּעוֹד דְּאִיהוּ בְּהַאי אִתְּתָא), he multiplies prayers and petitions every day (אַסְגֵּי צְלוֹתִין וּבָעוּתִין בְּכָל יוֹמָא), to the Holy King (לְגַבֵּי מַלְכָּא קַדִּישָׁא). Just as the beginning was with mercy (כְּמָה דְּהֲוָה שֵׁירוּתָא בְּרַחֲמֵי), so too is the end with mercy (הָכִי הוּא סוֹפָא בְּרַחֲמֵי). And this is "If he shall surely say" (וְדָא הוּא אָמֹר יֹאמַר). "Say" at the beginning (אֱמוֹר בְּקַדְמִיתָא), when he initially anticipates with mercy (כַּד אַקְדִּים בְּרַחֲמֵי); "shall say" at the end, to be accepted with mercy (יֹאמַר בְּסוֹפָא וְיִתְקַבֵּל בְּרַחֲמֵי). And what shall he say? (וּמַה יֹּאמַר). "I love my master" (אָהַבְתִּי אֶת אֲדוֹנִי), for through this, and the abundance of prayers (דִּבְּגִין דָּא, וּבִסְגִּיאוּ דִּצְלוֹתִין), he becomes beloved to Kudsha Berikh Hu (רָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא).

He rectifies his actions (אַתְקִין עוֹבָדוֹי), and says, "I love my master, my wife, and my children; I shall not go free" (וְאָמַר אָהַבְתִּי אֶת אֲדוֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָי לֹא אֵצֵא חָפְשִׁי). And Kudsha Berikh Hu accepts him (וְקוּדְשָׁא בְּרִיךְ הוּא קַבִּיל לֵיהּ), because of that repentance, and the abundance of prayers (בְּהַהוּא תִּיּוּבְתָּא, וּבְאִינּוּן סְגִּיאוּ דִּצְלוֹתִין). What does Kudsha Berikh Hu do? (מַה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא). That which had been prepared for him to return in reincarnation (מַה דְּהֲוָה זַמִּין לְאָהַדְּרָא לֵיהּ בְּגִלְגּוּלָא), and to suffer punishments in this world for what he did (וּלְמִסְבַּל עוֹנָשִׁין בְּהַאי עָלְמָא, עַל מַה דְּעָבַד), he does not return him to this world (לָא אַהְדָּר לֵיהּ לְהַאי עָלְמָא). Rather, what does He do? (וּמֶה עָבִיד). He brings him before the Heavenly Court of the Academy of the firmament (קָרִיב לֵיהּ לְבֵי דִּינָא דִּמְתִיבְתָּא דִּרְקִיעָא), and they judge him (וְדַיְינִין לֵיהּ), and deliver him to the place of punishments (וּמַסְרִין לֵיהּ לְבֵי מַלְקִיּוּתָא).

Kudsha Berikh Hu marks him (וְאַרְשִׁים לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), how he was handed over to punishment (הֵיךְ אִתְמְסַר לְבֵי עוֹנְשָׁא), and blemishes him (וּפָגִים לֵיהּ), to remain under the dominion of the foreskin (לְמֶהֱוֵי תְּחוֹת שֻׁלְטָנֵיהּ דְּעָרְלָה), (some say: and He commands him to swiftly go under the dominion of Yovel [Jubilee]) (נ״א וּפָקִיד לֵיהּ לְמֶהַר תְּחוֹת שֻׁלְטָנָא דְּיוֹבְלָא), until a known time (עַד זְמַן יְדִיעָא), after which He redeems him (וּבָתַר פָּרִיק לֵיהּ). At the time when they cause him the blemish (אִי בְּהַהוּא זִמְנָא דְּקָא עַבְדִין לֵיהּ פְּגִימוּ), if the Yovel arrives (אִי מָטָא יוֹבְלָא), even one day into the Yovel (אֲפִילּוּ יוֹמָא חַד לְיוֹבְלָא), it is considered as if he found the time until the Yovel (אִתְחֲשָׁב כְּמָה דְּאַשְׁכַּח זִמְנָא עַד יוֹבְלָא). Thus he is punished, and no more (הָכִי אִתְעַנָּשׁ וְלָא יַתִּיר).

When the Yovel comes (אָתָא יוֹבְלָא), he is redeemed (וְאַפְרוּק), and they bring him within the curtain (וְעָאלִין לֵיהּ גּוֹ פַּרְגּוֹדָא). Until here (עַד הָכָא). That Sava closed his eyes for a moment (אַסְתִּים עֵינוֹי הַהוּא סָבָא, רִגְעָא חֲדָא).

He opened and said (פָּתַח וְאָמַר), (Micah 6) "Hear, mountains, Hashem’s argument, and the enduring foundations of the earth, for Hashem has an argument with His people" (שִׁמְעוּ הָרִים אֶת רִיב יְיָ' וְהָאֵיתָנִים מוֹסְדֵי אָרֶץ כִּי רִיב לַיְיָ' עִם עַמּוֹ וְגוֹ'). If, Sava (אִי סָבָא), until now you were in the depths of the sea (עַד הַשְׁתָּא הֲוֵית בְּעִמְקֵי יַמָּא), and now you leap upon mighty mountains (וְהַשְׁתָּא דָּלַגְתָּ בְּטוּרִין תַּקִּיפִין), to wage battle with them (לְמֶעְבַּד עִמְּהוֹן קְרָבָא). Indeed, surely until now (אֶלָּא וַדַּאי עַד כְּעָן), you were strong in the mighty sea (בְּיַמָּא תַּקִּיפָא אַנְתְּ), but while traversing the sea’s depths (אֲבָל עַד דְּאַזְלַת בְּעִמְקֵי יַמָּא), you encountered those mighty mountains within the sea (פָּגַעְתְּ בְּאִינּוּן טוּרִין תַּקִּיפִין, דִּי בְּגוֹ יַמָּא), and you awakened them (וְאִעֲרָעָת בְּהוּ). Now you must wage battle (הַשְׁתָּא אִית לָךְ לְאַגָּחָא קְרָבָא) in the depths of the sea and upon those mountains (בְּעִמְקֵי יַמָּא, וּבְהַנְהוּ טוּרִין).

Sava, weary of strength (סָבָא לָאֵי חֵילָא), who put you into this? (מַאן יָהֲבָךְ בְּדָא). You were at peace (הֲוֵית בִּשְׁלָם), yet you desired all this (וּבָעִית לְכָל הַאי). You have done it (אַנְתְּ עַבְדַת), you must bear it (אַנְתְּ סָבִיל). Now you have no choice (הַשְׁתָּא לֵית לָךְ), but to wage battle (אֶלָּא לְאַגָּחָא קְרָבָא), to conquer everything (וּלְנַצְּחָא כֹּלָּא), and not to turn back (וְלָא לְמֶהֲדָר לַאֲחוֹרָא). Strengthen yourself with your might (אִתָּקַף בְּחֵילָךְ), gird your loins (חֲגוֹר חַרְצָךְ), and fear not (וְלָא תִּדְחַל), to shatter these mountains (לְתַבְרָא הָנֵי טוּרִין), so that they will not overpower you (דְּלָא יִתְתַּקְפוּן לְגַבָּךְ). Say to them (אֵימָא לוֹן): lofty mountains (טוּרִין רָמָאִין), mighty mountains (טוּרִין תַּקִּיפִין), how do you strengthen yourselves? (הֵיךְ אַתּוּן מִתְתַּקְפִין).

Two verses are written (תְּרֵי קְרָאֵי כְּתִיבֵי): One is written (חַד כְּתִיב), (Micah 6) "Arise, contend with the mountains, and let the hills hear your voice" (קוּם רִיב אֶת הֶהָרִים וְתִשְׁמַעְנָה הַגְּבָעוֹת קוֹלֶךָ). And one is written (וְחַד כְּתִיב), "Hear, mountains, the argument of Hashem" (שִׁמְעוּ הָרִים אֶת רִיב יְיָ׳).

Rather, there are mountains, and there are mountains (אֶלָּא אִית טוּרִין, וְאִית טוּרִין). There are mountains, those exceedingly lofty above all others (אִית טוּרִין, דְּאִינּוּן טוּרִין רָמָאִין לְעֵילָּא לְעֵילָּא); concerning them it is written (לְאִלֵּין כְּתִיב), "Hear, mountains, the argument of Hashem" (שִׁמְעוּ הָרִים אֶת רִיב יְיָ׳). And there are mountains, those lower mountains beneath them (וְאִית הָרִים, דְּאִינּוּן טוּרִין תַּתָּאִין לְתַתָּא מִנַּיְיהוּ); regarding them it is written (לְאִלֵּין כְּתִיב), "Arise, contend with the mountains" (קוּם רִיב אֶת הֶהָרִים). For the pursuit of justice (דְּהָא רָדִיף מָצוּתִין), (Tikkunim 53) belongs to them (אִית לְגַבַּיְיהוּ).

For this reason, there are mountains and there are mountains (וְעַל דָּא אִית טוּרִין וְאִית טוּרִין). And if you should say (וְאִי תֵּימָא), Sava (סָבָא), behold it is written (הָא כְּתִיב), "And let the hills hear" (וְתִשְׁמַעְנָה הַגְּבָעוֹת), these hills are certainly all those below (אִלֵּין גִּבְעוֹת כָּל אִינּוּן דִּלְתַתָּא). But now you make them mountains (וְהַשְׁתָּא אַנְתְּ עָבִיד לוֹן הָרִים). Rather, it is thus (אֶלָּא הָכִי הוּא): compared to those exceedingly lofty mountains (לְגַבֵּי אִינּוּן טוּרִין רָמָאִין), they are called hills (אִקְרוּן גִּבְעוֹת). But when considered by themselves alone (כַּד אִינּוּן בִּלְחוֹדַיְיהוּ), they are called mountains (אִינּוּן הָרִים אִקְרוּן).