Daf 113b (דַּף קי״ג ע״ב)

One who commits a transgression (עָבַר עֲבֵירָה), they put him to death (קַטְלִין לֵיהּ). They have a claim (לוֹן אִית טַעֲנָה), and are prepared to say (וּזְמִינִין לוֹמַר), Master of the Universe (מָארֵי דְּעָלְמָא), a newborn infant that sins (תִּינוֹק בַּר יוֹמֵיהּ דְּחָב), do they judge him by law? (דַּיְינִין לֵיהּ דִּינָא).

I was but a newborn infant (אֲנָא בַּר יוֹמֵיהּ הֲוֵינָא), for indeed (דְּהָא), from that day Kudsha Berikh Hu calls him a son (מֵהַהוּא יוֹמָא קָרֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בֵּן), as it is written (דִּכְתִיב), “Hashem said to me, ‘You are My son, today I have begotten you’” (יְיָ' אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ). Master of the Universe (מָארֵיהּ דְּעָלְמָא), a one-day-old infant (יְלִיד בַּר יוֹמָא), do they execute judgment upon him? (דִּינָא עַבְדִין לֵיהּ). Thus, the tears of those oppressed (הֲרֵי דִּמְעַת אִינּוּן הָעֲשׁוּקִים), and they have no comforter (וְאֵין לָהֶם מְנַחֵם). And there is another oppressed one (וְאִית עָשׁוּק אַחֵר), the one called mamzer (הַהוּא עָשׁוּק דְּאִקְרֵי מַמְזֵר). When he enters the world (כַּד נָפַק מֵעָלְמָא), immediately they separate him (מִיָּד מַפְרִישִׁין לֵיהּ) from the congregation of the holy people (מִקְּהִלָּתָא דְּעַמָּא קַדִּישָׁא). This poor, unfortunate mamzer (הַהוּא מַמְזֵר, עַנְיָא מִסְכְּנָא), sheds tears (אוֹשִׁיד דִּמְעִין) before Kudsha Berikh Hu (קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and cries out before Him (וְאַטְעִין קָמֵיהּ), Master of the Universe (מָארֵיהּ דְּעָלְמָא), if my parents sinned (אִי אֲבָהָתַי חָאבוּ), what sin have I committed? (אֲנָא מַה חוֹבָא עֲבִידְנָא). Behold, my deeds (הָא עוֹבָדָאי), are rectified before You (מִתְתַּקְּנָן לְקַמָּךְ הֲווֹ). And behold, the tears of the oppressed (וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים), and they have no comforter (וְאֵין לָהֶם מְנַחֵם).

And similarly all those who are oppressed (וְכֵן לְכָל אִינּוּן עֲשׁוּקִים), have a claim before Kudsha Berikh Hu (אִית לוֹן טַעֲנָה קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And from this claim (וּמֵהַהִיא טַעֲנָה), they have no comforter (לֵית לוֹן מְנַחֵם), and none sets their heart upon their words (וְלֵית דְּיָתִיב מִלָּה עַל לִבְּהוֹן). And that which is said (וּמַה דְּאָמַר), “and behold, the tears of the oppressed” (וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים), these are they who die in their mother’s strength (אִלֵּין אִינּוּן דְּמֵתִין בְּתּוּקְפָא דְּאִמְּהוֹן). These cause tears to flow (אִלֵּין עַבְדִין לְאוֹשָדָא דִּמְעִין) from all people in the world (לְכָל בְּנֵי עָלְמָא). For there are no tears coming forth from the heart (בְּגִין דְּלֵית דִּמְעִין דְּנַפְקֵי מִלִּבָּא), like these tears (כְּהָנֵי דִּמְעִין).

For all people in the world wonder and say (דְּכָל בְּנִי עָלְמָא תָּוְוהִין וְאַמְרִין), the judgments of Kudsha Berikh Hu are true (דִּינִין דְּקוּדְשָׁא בְּרִיךְ הוּא קְשׁוֹט אִינּוּן), and they proceed along the path of truth (וְעַל אֹרַח קְשׁוֹט אַזְלֵי). These unfortunate infants (הָנִי מִסְכְּנֵי יְנוּקֵי), who committed no sin (דְּלָא חָאבוּ), why did they die? (אֲמַאי מִיתוּ). Where is the true justice (אָן דִּינָא דִּקְשׁוֹט), that the Master of the World enacts? (דְּעָבִיד מָארֵי עָלְמָא). If due to their fathers’ sins (אִי בְּחוֹבֵי אֲבָהַתְהוֹן) they left the world (אִסְתַּלְּקֵי מֵעָלְמָא), why? (אֲמַאי). Indeed, they have no comforter (וַדַּאי אֵין לָהֶם מְנַחֵם).

Furthermore (תּוּ), "And behold, the tears of the oppressed" (וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים)—these are their tears in that world (הַהוּא דִּמְעָה דִּלְהוֹן בְּהַהוּא עָלְמָא), that shield the living (דְּקָא מְגִינִּין עַל חַיָּיָא).

For we have learned (דִּתְנָן): There is a place prepared for them in that world (אֲתָר אִית מִתְתַּקְנָא לוֹן בְּהַהוּא עָלְמָא), that even completely righteous ones cannot stand there (דְּאֲפִילּוּ צַדִּיקִים גְּמוּרִים לָא יַכְלִין לְקַיְּימָא תַּמָן). And Kudsha Berikh Hu loves them (וְקוּדְשָׁא בְּרִיךְ הוּא רָחִים לוֹן), and cleaves to them (וְאִתְדָּבַּק בְּהוּ), and establishes for them (וְאַתְקִין בְּהוּ) His exalted Academy (מְתִיבְתָּא עִלָּאָה דִּילֵיהּ).

And concerning them it is written (וְעָלַיְיהוּ כְּתִיב), "Out of the mouth of infants and sucklings You have established strength" (מִפִּי עוֹלְלִים וְיוֹנְקִים יִסַּדְתָּ עֹז). And what benefit do they provide there? (וּמַאי תּוֹעַלְתָּא עַבְדִין תַּמָּן), and why do they ascend there? (וַאֲמַאי סַלְּקִין תַּמָּן). As it is written (דִּכְתִּיב), "Because of Your adversaries, to silence enemy and avenger" (לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם). And similarly, there is another place for penitents p6-52(וְכֵן אִית אֲתָר אָחֳרָא לְבַעֲלֵי תִּיּוּבְתָּא).

We have learned (תָּנֵינָן): Ten things were created on Erev Shabbat (עֲשָׂרָה דְּבָרִים אִתְבְּרִיאוּ בְּעֶרֶב שַׁבָּת וכו'). Among them: the script, and the writing, and the Tablets (הַכְּתָב וְהַמִּכְתָּב וְהַלּוּחוֹת), as it is written (דִּכְתִּיב): "And the Tablets were the work of Elohim, and the writing was the writing of Elohim" (וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא). Why specifically on Erev Shabbat? (מַאי אִירְיָא מִדְּהָכִי דְּעֶרֶב שַׁבָּת הֲוָה), perhaps a thousand years later (וְדִילְמָא אֶלֶף שְׁנִין לְבָתַר), or at the time Yisrael stood at Mount Sinai? (אוֹ בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי). Rather, indeed it is certain that it was on Erev Shabbat (אֶלָּא, וַדַּאי הָכִי הוּא דְּבְּעֶרֶב שַׁבָּת הֲוָה).

Come and see (תָּא חֲזֵי): in all the work of Bereshit (בְּכָל עוֹבָדָא דִּבְרֵאשִׁית), the complete Name was not mentioned (לָא אִתְּמַר שֵׁם מָלֵא), but rather "Elohim," "Elohim" (אֶלָּא אֱלֹהִים, אֱלֹהִים), in everything that was created (בְּכָל מַה דְּאִתְבְּרֵי). And all with the Name Elohim (וְכֻלְּהוּ שֵׁם אֱלֹהִים), until all the work was completed on Erev Shabbat (עַד דְּכָל עוֹבָדָא אִשְׁתָּכְלַל בְּעֶרֶב שַׁבָּת). Once all works were completed (מִדְּאִשְׁתָּכְלַלוּ כָּל עוֹבָדָא), He was called Hashem Elohim, the complete Name (אִקְרֵי יְיָ' אֱלֹהִים, שֵׁם מָלֵא). And even though all was created by the Name Elohim (וְאַף עַל גַּב דִּבְשֵׁם אֱלֹהִים אִתְבְּרֵי כֹּלָּא), it was not perfected in action (לָא אִשְׁתָּכְלַל בַּעֲשִׂיָּה), all that was created, until Erev Shabbat (כָּל מַה דְּאִתְבְּרֵי, עַד עֶרֶב שַׁבָּת). At that moment everything was completed in action (בְּהַהִיא שַׁעֲתָא אִשְׁתָּכְלַל כֹּלָּא בַּעֲשִׂיָּה), as it is written (דִּכְתִּיב), "His work which He had made" (מְלַאכְתּוֹ אֲשֶׁר עָשָׂה). "From all His work which He had made" (מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה), and it stood established in deed (וְקַיְּימָא בְּמַעֲשֶׂה). Thus it is written (וְעַל דָּא כְּתִיב): "And the Tablets were the work of Elohim" (וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים), when the world was perfected (כַּד אִשְׁתָּכְלַל עָלְמָא), through the Name Elohim in deed (בְּשֵׁם אֱלֹהִים בְּמַעֲשֶׂה), and not afterwards (וְלָא לְבָתַר), as it is written "Hashem Elohim" (דִּכְתִּיב יְיָ' אֱלֹהִים), and by this the world was completed (וּבְדָא אִשְׁתָּכְלַל עָלְמָא), and stood upon its foundation (וְקַיְּימָא עַל קִיוּמֵיהּ).

Come and see (תָּא חֲזֵי), at that moment when Moshe broke the Tablets (בְּהַהִיא שַׁעֲתָא דְּתָבַר מֹשֶׁה הַלּוּחוֹת), as it is written (דִּכְתִּיב), (Shemot 32) "and shattered them beneath the mountain" (וַיְשַׁבֵּר אוֹתָם תַּחַת הָהָר). The ocean rose from its place (צָף אוֹקְיָינוּס מֵאַתְרֵיהּ), and ascended to flood the world (וְסָלִיק לְשַׁטְּפָא עָלְמָא). Moshe saw that the ocean was ascending against them (חָמָא מֹשֶׁה דְּאוֹקְיָינוּס סָלִיק לְגַבַּיְיהוּ), intending to flood the world (וַהֲוָה בָּעֵי לְשַׁטְּפָא עָלְמָא). Immediately (מִיָּד), "he took the calf they had made and burned it in fire, etc." (וַיִּקַּח אֶת הָעֵגֶל אֲשֶׁר עָשׂוֹּ וַיִּשְׂרוֹף אוֹתוֹ בָּאֵשׁ וְגוֹ'), and "scattered it upon the face of the waters" (וַיִּזֶר עַל פְּנֵי הַמַּיִם). Moshe stood upon the waters of the ocean (קָם מֹשֶׁה עַל מֵי אוֹקְיָינוּס), and said (וְאָמַר), "Waters, waters, what do you want?" (מַיָּא מַיָּא מָה אַתּוּן בָּעָאן). They replied (אָמְרוּ), "Does the world exist except by virtue of the Orayta of the Tablets?" (וְכִי אִתְקַיָּים עָלְמָא אֶלָּא בְּאוֹרַיְיתָא דְּלוּחוֹת), "Yet Yisrael have denied this Orayta" (וְעַל אוֹרַיְיתָא דְּשָׁקְרוּ בָּהּ יִשְׂרָאֵל). Another matter: "And made a calf of gold; thus, we desire to flood the world." (ד''א וְעַבְדוּ עֶגְלָא דְּדַהֲבָא, אֲנַן בָּעָאן לְשַׁטְּפָא עָלְמָא).

Immediately, Moshe said to them (מִיָּד אָמַר לוֹן), "Here, all they committed through the sin of the calf" (הָא כָּל מַה דְּעָבְדוּ בְּחוֹבָא דְּעֶגְלָא), "I hereby remove from you" (הָא מָסִיר לְכוֹן). "And is it not enough for you all those thousands who have fallen from among them?" (וְלָא דַּי כָּל אִינּוּן אַלְפִין דְּנָפְלוּ מִנַּיְיהוּ). Immediately, "he scattered it upon the face of the waters" (מִיָּד וַיִּזֶר עַל פְּנִי הַמַּיִם). The waters did not calm (לָא הֲווֹ מִשְׁתַּכְכֵי מַיָּא), until he took from those waters and made Yisrael drink (עַד דְּנָטִיל מַיָּא מִנַּיְיהוּ וְאַשְׁקֵי לוֹן). Immediately, the ocean settled back into its place (מִיָּד אִשְׁתְּקַע אוֹקְיָינוּס בְּאַתְרֵיהּ).

For in that desert, there was no water (דְּהָא בְּהַהוּא מִדְבָּר לָא הֲווֹ מַיָּא), as it is written (דִּכְתִּיב), (Bamidbar 20) "It is not a place of seed, etc." (לֹא מְקוֹם זֶרַע וְגוֹ'), "and there is no water to drink" (וּמַיִם אַיִן לִשְׁתּוֹת). And if you would say (וְאִי תֵּימָא), that he cast it into the well of Miriam (לְבֵירָא דְּמִרְיָם אַרְמִי לֵיהּ), Heaven forbid! (חַס וְשָׁלוֹם), that Moshe would cast such an evil memorial there (דְּתַמָּן שָׁדֵי מֹשֶׁה דֻּכְרָנָא בִּישָׁא דָּא), for them to drink afterward (לְמִשְׁתֵּי לְבָתַר). Furthermore (וְתוּ), until that time, they did not have the well (דְּעַד כָּאן לָא הֲוָה לְהוּ בֵּירָא), until they came to Midbar Matanah (עַד דְּאָתוּ לְמִדְבַּר מַתָּנָה), as it is written (דִּכְתִּיב), (Bamidbar 21) "the well that the princes dug, etc." (בְּאֵר חֲפָרוּהָ שָׂרִים וְגוֹ'), "and from the wilderness to Matanah" (וּמִמִּדְבָּר מַתָּנָה). From there they inherited the well (מִתַּמָּן יַרְתּוּ בֵּירָא). It is written here (כְּתִיב הָכָא), "upon the face of the waters" (עַל פְּנֵי הַמַּיִם), and it is written there (וּכְתִיב הָתָם), (Bereishit 1) "upon the face of the deep" (עַל פְּנֵי תְהוֹם).