Daf 120b (דַּף ק״כ ע״ב)

Yisrael, who are an Ayelet [Hind] (יִשְׂרָאֵל דְּאִינּוּן אַיֶּלֶת), are pursued by wicked lions (נִרְדָּפִין קֳדָם רַשִּׁיעַיָּא אֲרָיוֹת). Then Naftali, who is "a swift gazelle, giving words of beauty," awakens (וְיִתְּעַר נַפְתָּלִי, דְּאִיהוּ אַיָּלָה שְׁלוּחָה הַנּוֹתֵן אִמְרֵי שָׁפֶר). He awakens on the right (יִתְּעַר בִּימִינָא), which is the lion, Mashiach ben David (דְּאִיהוּ אַרְיֵה מָשִׁיחַ בֶּן דָּוִד), about whom it is said (דְּאִתְּמַר בֵּיהּ): "A lion’s cub is Yehudah; from prey, my son, you have ascended" (גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ) (Bereshit 49). Then he strengthens (Some say: returns) (וְיְחַזְּקוּן ד״א וְיַחֲזוֹר) against the nations of the world (עַל אוּמִין דְּעָלְמָא), "He crouched, he lay down" over them (כָּרַע שָׁכַב עָלַיְיהוּ), to tear them apart (לְמִטְרַף לוֹן). "Who can raise him up?" (מִי יְקִימֶנּוּ). At that time, we will see (בְּהַהוּא זִמְנָא נֶחְזֵי) who is the foreign god (מַאן הוּא אֱלֹהַּ אַחֲרָא) that can raise them up from being torn apart (דְּיָקִים לֵיהּ מִלִּטְרוֹף עָלַיְיהוּ), whether nation or tongue (אוֹ אוּמָה וְלִישָׁן). And Yisrael, who were like a dove (וְיִשְׂרָאֵל דַּהֲווֹ כַּיּוֹנָה), pursued by an eagle (נִרְדָּפִין קָדָם נְשֶׁר), from the side of the birds of the nations of the world (מִסִּטְרָא דְּעוֹפִין דְּאוּמִין דְּעָלְמָא).

At that time, the eagle awakens (בְּהַהוּא זִמְנָא, יִתְּעַר נֶשֶׁר), spreads its wings (וְיִתְפְּרַשׁ גַּדְפָהָא), against the mixed multitude of the nations (עַל עִרְבּוּבֵי דְּאוּמִין), and against Esav and Yishmael (וְעֵשָׂו וְיִשְׁמָעֵאל), who are Amalekites (דְּאִינּוּן עֲמָלֵקִים), and against the evil mixture within Yisrael (וְעִרְבּוּבְיָא בִּישָׁא דְּיִשְׂרָאֵל), and tears them apart (וְטָרִיף לוֹן), so that not one remains of them (דְּלָא יִשְׁתְּאַר חַד מִנַּיְיהוּ), to fulfill what is said regarding Yisrael (לְקַיֵּים מַה שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל): "Hashem alone leads him, and no foreign god is with him" (יְיָ׳ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Devarim 32).

From then onward (מִתַּמָּן וְאֵילָךְ), no converts are accepted (אֵין מְקַבְּלִים גֵּרִים), as established by the masters of the Mishnah (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): "We do not accept converts in the days of Mashiach" (אֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ). And concerning the idol-worshipping nations of the world that remain (וְאוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּעָלְמָא דְּיִשְׁתַּאֲרוּן), Kudsha Berikh Hu awakens as the living form of Adam (יִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא חַיָּה דְּאָדָם), to rule over them (לְשַׁלְּטָאָה עָלַיְיהוּ), to fulfill upon them (לְקַיְּימָא בְּהוֹן): "For the nation and kingdom that will not serve You shall perish" (כִּי הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לא יַעַבְדוּךְ יֹאבֵדוּ) (Yeshayah 60). To fulfill upon Yisrael (לְקַיֵּים בְּיִשְׂרָאֵל): "And they shall rule over the fish of the sea, etc." (וְיִרְדּוּ בִּדְגַת הַיָּם וְגוֹ׳) (Bereshit 1). "And your fear and dread, etc." (וּמוֹרַאֲכֶם וְחִתְּכֶם וְגוֹ׳) (Bereshit 9). And from the side of grains (וּמִסִּטְרָא דִּתְבוּאוֹת), there are five kinds of bread (ה׳ מִינֵי נָהֲמָא), more broken than all others (תְּבִירִין מִכֻּלְּהוּ). These are (וְאִינּוּן): wheat (חִטָּה), barley (וּשְׂעוֹרָה), spelt (וּכֻסֶּמֶת), oats (וְשִׁבֹּלֶת שׁוּעָל), and rye (וְשִׁיפוֹן). Yisrael are likened to these (אִמְתִּיל לוֹן לְיִשְׂרָאֵל), as it is written (הֲדָא הוּא דִכְתִיב): "Yisrael is holy unto Hashem, the first of His grain" (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ׳ רֵאשִׁית תְּבוּאָתֹה) (Yirmiyah 2), specifically these five kinds (בְּה׳). When they leave exile (כַּד יִפְקוּן מִגָּלוּתָא), thus will they be broken (הָכִי יְהוֹן תְּבִירִין), until the food is clarified from the refuse (עַד דְּיִתְבְּרִיר אוֹכֶל מִתּוֹךְ פְּסוֹלֶת), which is straw (דְּהַיְינוּ קַשׁ), the Erev rav (עֵרֶב רַב), until Yisrael are clarified and recognized among them (עַד דְּיִתְבָּרְרוּ וְיִשְׁתְּמוֹדְעוּ יִשְׂרָאֵל בֵּינַיְיהוּ), like pure grain (כְּבָר), clarified from chaff and straw (דְּאִתְבְּרִיר מִגּוֹ מוֹץ וָתֶבֶן). Until the tithe (ma'aser), represented by yud (וְעַד דְּיִתְבְּרִירוּ מִנַּיְיהוּ, י׳ דְּאִיהוּ מַעֲשֵׂר), does not rest upon hei (לָא שַׁרְיָא עַל ה׳), which is bread from five species (דְּאִיהוּ נָהֲמָא, דְּה׳ מִינִין), to establish the nation (לְקַיְּימָא אוּמָאָה): "For the hand is on the throne of Yah" (כִּי יָד עַל כֵּס יָ״הּ) (Shemot 17).

Thus, chaff and straw (וּבְגִין דָּא, מוֹץ וָתֶבֶן), are not obligated in the tithe (אֵינוֹ מְחוּיָיב בְּמַעֲשֵׂר) until they are clarified (עַד דְּיִתְבְּרִיר). After clarification (לְבָתַר דְּיִתְבְּרִיר), they gather into that place called Yerushalayim (מִתְכַּנְּשִׁין לְהַהוּא אֲתָר דְּאִקְרֵי יְרוּשָׁלַ ם). As with wheat (כְּמָה דְּחִטָּה), after straw and chaff are clarified away (דְּבָתַר דְּאִתְבְּרִיר קַשׁ וָתֶבֶן), it is brought into the storehouse (מַכְנִיסִין לָהּ לָאוֹצָר), thus Yisrael, who are pure grain, gather into Yerushalayim (הָכִי יִתְכַּנְּשׁוּן יִשְׂרָאֵל, דְּאִינּוּן בַּר, לִיְרוּשָׁלַ ם), which is built upon the mountain of Hashem (דְּאִיהִי בְּנוּיָה עַל הַר יְיָ׳), as it says of her (דְּאִתְּמַר בָּהּ): "Who shall ascend the mountain of Hashem, and who shall stand in His holy place? One with clean hands and a pure heart" (מִי יַעֲלֶה בְהַר יְיָ׳ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ נְקִי כַפַּיִם וּבַר לְבָב) (Tehillim 24).

Pure like grain (נָקִי כַּבָּר), which is food after clarified from refuse (דְּאִיהִי עִבּוּרָא כַּד בָּרִיר מִגּוֹ פְּסוֹלֶת). At that time (בְּהַהוּא זִמְנָא), they will kiss the grain (the son) as at first (נַשְּׁקוּ בַּר כְּדִבְקַדְמֵיתָא), about which it is said (דְּאִתְּמַר בֵּיהּ): "Let him kiss me with the kisses of his mouth" (יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Shir HaShirim 1). "Bar" translates as "son" (בַּר תַּרְגּוּם בֵּן); at that time when they are pure as grain (בְּהַהוּא זִמְנָא דִּיהוֹן נְקִיִּים כַּבָּר), separated from straw and chaff (מִגּוֹ קָשׁ וְתֶבֶן), His Name rests upon them (שַׁרְיָא שְׁמֵיהּ עָלַיְיהוּ), and He calls them (וְקָרָא לוֹן): "My son, My firstborn, Yisrael" (בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Shemot 4). Thus, among all trees (וְהָכִי מִכָּל אִילָנִין), none is as broken as the grapevine (לֵית תְּבִיר כַּגֶּפֶן). Its planting is broken (בִּנְטִיעוּ דִּילֵיהּ תְּבִיר), its grapes are broken (בַּעֲנָבִים דִּילֵיהּ תְּבִיר), for they are crushed underfoot (דְּאִינּוּן כְּתִישִׁין בֵּין רַגְלִין). Likewise, the olive; its olives are crushed (וְהָכִי זַיִת זֵיתִים דִּילָהּ כְּתִישִׁין).

Yisrael in exile are compared to these (בְּגָלוּתָא אַמְתִּילוּ יִשְׂרָאֵל בְּהוֹן), as it is written (הֲדָא הוּא דִכְתִיב): "You removed a vine from Egypt" (גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ) (Tehillim 80). Likewise, in the fourth exile (וְכֵן בְּגָלוּת רְבִיעָאָה), "For the vineyard of Hashem Tzevaot is the house of Yisrael" (כִּי כֶרֶם יְיָ׳ צְבָאוֹת בֵּית יִשְׂרָאֵל) (Yeshayah 5). Similarly with olives, Yisrael are compared (וּכְגַוְונָא דָּא לַזַּיִת מְשׁוּלִים יִשְׂרָאֵל): "A leafy olive-tree, fair with goodly fruit" (זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר) (Yirmiyah 11). Therefore (וּבְגִין דָּא): "Your wife as a fruitful vine... your children like olive saplings" (אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה... בָּנֶיךָ כִּשְׁתִילֵי זֵיתִים) (Tehillim 128). These are juxtaposed (סָמִיךְ דָּא לְדָא), since they are broken in exile (בְּגִין דְּאִינּוּן תְּבִירִין בְּגָלוּתָא). And afterward, when they are purified from the refuse (וּלְבָתַר דִּיהוֹן נְקִיִּים מִגּוֹ פְּסוֹלֶת), they will be sanctified for the Temple (יִתְקַדְּשׁוּן לְבֵי מַקְדְּשָׁא), with wine to be poured upon the altar (בְּיַיִן לְנַסְּכָא עַל גַּבֵּי מַדְבְּחָא), and olives to kindle the lamps, the lights of the Menorah (וְזֵיתִים לְאַדְלְקָא בּוֹצִינָא שְׁרָגִּין לִמְנַרְתָּא). And who merits this? (וּמַאן זָכָה לְהַאי). Wine that was never poured out to idols (יַיִן דְּלָא יִתְנְסַךְ לְכּוֹכָבִים וּמַזָּלוֹת).

For the Erev rav are wine poured out to idols (דְּעֵרֶב רַב אִינּוּן יַיִן דְּנִתְנְסַךְ לְכּוֹכָבִים וּמַזָּלוֹת), among whom are apostates (וּמִנְּהוֹן מְשׁוּמָדִים), Minim, heretics (מִינִים, אֶפִּיקוֹרְסִים), who transgress the entire Torah (מְשׁוּמָדִים לַעֲבֵירוֹת שֶׁבְּכָל הַתּוֹרָה כֻּלָהּ). And regarding Yisrael, it is said of them (וְיִשְׂרָאֵל דְּאִתְּמַר בְּהוֹן): "They mingled among the nations and learned their ways" (וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם) (Tehillim 106). Until they are trampled underfoot among them (עַד דִּיהוֹן דְּרוּכִין בֵּין רַגְלַיְיהוּ), they will not be fully clarified in exile (בְּגָלוּתָא לָא אִתְבְּרִירוּ מִנַּיְיהוּ). Regarding them, David said, peace upon him (וּבְגִינַיְיהוּ אָמַר דָּוִד עָלָיו הֲשָׁלוֹם): "Why should I fear in evil days, when the iniquity of my heels surrounds me?" (לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסֻבֵּנִי) (Tehillim 49). Concerning them, Shlomo said (וְעָלַיְיהוּ אָמַר שְׁלמֹה): "Go out in the footsteps of the flock" (צְאִי לָךְ בְּעִקְבֵ״י הַצֹּאן) (Shir HaShirim 1). "In Ya'akov" (בְּיַעֲקֹ״ב), of whom it is said, regarding the primordial serpent who seduced Chavah (דְּעָלֵיהּ אִתְּמַר, לְגַבֵּי נָחָשׁ הַקַּדְמוֹנִי דְּפַתֵּי לְחַוָּה): "He will crush your head and you will strike his heel" (הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Bereshit 3). After they leave exile (בָּתַר דְּיִפְקוּן מִן גָּלוּתָא), they are likened to apples (נִמְשָׁלִים לְתַפּוּחִים), and to all fine fragrances (וּלְכָל רֵיחִין טָבִין), just as when they left Egypt (כְּגַוְונָא דְּמַפְקָנוּ דְּמִצְרַיִם), as it is written (דִּכְתִּיב בֵּיהּ): "Under the apple tree, I awakened you" (תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ) (Shir HaShirim 8).

The mitzvah following this (פִּקּוּדָא בָּתַר דָּא) is bringing first-fruits (לְהָבִיא בִּכּוּרִים), afterward, confessing over the first-fruits (וַאֲבַתְרֵיהּ לְהִתְוַדּוֹת עַל הַבִּכּוּרִים), and afterward, confessing over the tithe (וַאֲבַתְרֵיהּ לְהִתְוַדּוֹת עַל הַמַּעֲשֵׂר). The masters of the Mishnah question the tithe (וּמָארֵי מַתְנִיתִין, מַקְשִׁים עַל הַמַּעֲשֵׂר), whether its obligation precedes harvesting, or follows harvesting (דְּאִי יְהֵא קֹדֶם לְקִיטָתוֹ, אוֹ אַחַר לְקִיטָתוֹ עִשּׂוּרוֹ). For example, the etrog (כְּגוֹן אֶתְרוֹג), about which it is said that with a tree, we follow budding (דְּאִתְּמַר בֵּיהּ בְּאִילָן, הָלַךְ אַחַר חֲנָטָה). Some say it follows the ripening of the fruit (אִית מַאן דְּאָמַר, אַחַר בִּשּׁוּל הַפֵּירוֹת). The etrog partially resembles a tree (וְאֶתְרוֹג מִקְצָתוֹ דּוֹמֶה לְאִילָן), and partially resembles grain, which is produce (וּמִקְצָתוֹ לַתְּבוּאָה, דְּאִינּוּן זְרָעִים), about which it is said that its tithing follows harvesting (דְּאִתְּמַר בְּהוֹן, דִּלְאַחַר לְקִיטָתוֹ עִשּׂוּרוֹ). It is not considered a tree until after its complete ripening (דְּאִילָן לָאו אִיהוּ, אֶלָּא עַד אַחַר גְּמַר בִּשּׁוּלוֹ).