Daf 86b (דַּף פ״ו ע״ב)

Rabbi Yehudah was traveling from Kaputkiya to Lud, to see Rabbi Shimon, who was there, and Rabbi Ḥizkiyah was going with him (רַבִּי יְהוּדָה הֲוָה אָזִיל מִקַּפּוּטְקִיָּא לְלוּד, לְמֵחֱמֵי לְרַבִּי שִׁמְעוֹן, דְּהֲוָה תַּמָּן, וַהֲוָה רַבִּי חִזְקִיָּה אָזִיל עִמֵּיהּ). Rabbi Yehudah said to Rabbi Ḥizkiyah: that which we have learned before Rabbi Shimon-“and he shall be a wild man”-indeed so it is (אָמַר רַבִּי יְהוּדָה לְרַ׳ חִזְקִיָּה, הָא דְּתָנֵינָן קָמֵי ר׳ שִׁמְעוֹן, וְהוּא יִהְיֶה פֶּרֶא אָדָם, וַדַּאי כַּךְ הוּא). And this is the clarity of the matter (וְדָא הוּא בְּרִירָא דְּמִלָּה). The end of the verse proves it, as it is written: “and he shall dwell opposite all his brothers” (Bereshit 16) (סוֹפְיֵהּ דִּקְרָא דִּכְתִּיב, וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן). What is meant by “and he shall dwell opposite all his brothers”? (מַהוּ וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן). He said to him: I did not hear it, and I will not say it (אָמַר לֵיהּ, לָא שְׁמַעְנָא, וְלָא אֵימָא).

For I have been taught: it is written, “And this is the Torah that Moshe placed” (Deuteronomy 4) (דְּהָא אוֹלִיפְנָא, כְּתִיב, וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה). “That Moshe placed”-you can say this (אֲשֶׁר שָׂם מֹשֶׁה, אַתָּה יָכוֹל לוֹמַר). But “that Moshe did not place”-you cannot say (דְּלָא שָׂם מֹשֶׁה, אִי אַתָּה יָכוֹל לוֹמַר).

Rabbi Yehudah opened and said, “For it is your life and the length of your days” (Deuteronomy 30) (פָּתַח ר׳ יְהוּדָה וְאָמַר, כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ). One who merits in the Orayta and does not separate from it, merits two lives-one in this world and one in the world to come (מַאן דְּזָכֵי בְּאוֹרַיְיתָא, וְלָא אִתְפְּרַשׁ מִינָהּ, זָכֵי לִתְרֵין חַיִּין, חַד בְּעָלְמָא דֵּין, וְחַד בְּעָלְמָא דְּאָתֵי), as it is written: “your life”-implying two (דִּכְתִּיב, חַיֶּיךָ, תְּרֵי). And whoever separates from it is as one who separates from life (וְכָל מַאן דְּיִתְפְּרַשׁ מִינָהּ, כְּמַאן דְּמִתְפְּרַשׁ מִן חַיֵּי). And one who separates from Rabbi Shimon is as if he separates from all (וּמַאן דְּמִתְפְּרַשׁ מֵר׳ שִׁמְעוֹן, כְּאִילּוּ מִתְפְּרַשׁ מִכֹּלָּא). And with this verse which he opened as a gateway, I am not able to enter it (וּמַה בְּהַאי קְרָא דְּאִיהוּ פָּתַח פִּתְחָא, לָא יָכִילְנָא לְמֵיעָאל בָּהּ). If the words of the Orayta that are revealed are such, how much more so those that are concealed (פִּתְגָּמֵי אוֹרַיְיתָא דִּסְתִּימִין, עַל אַחַת כַּמָּה וְכַמָּה).

Woe to the generation from which Rabbi Shimon ben Yochai is taken (וַוֵי לְדָרָא, דְּר׳ שִׁמְעוֹן בֶּן יוֹחָאי יִסְתְּלִיק מִנֵּיהּ). For when we stood before Rabbi Shimon, the fountains of the heart were opened to every direction, and all was revealed (דְּכַד אֲנָן קַיְימִין קָמֵי דְּר׳ שִׁמְעוֹן, מַבּוּעִין דְּלִבָּא פְּתִיחִין לְכָל עִיבָר, וְכֹלָּא מִתְגַּלְיָא). But when we are separated from him, we know nothing, and all the fountains are sealed (וְכַד אִתְפְּרַשְׁנָא מִנֵּיהּ, לָא יְדַעְנָא מִידִי, וְכָל מַבּוּעִין סְתִימִין).

Rabbi Ḥizkiyah said: this is what is written, “And He emanated from the spirit that was upon him and placed it upon the seventy elders” (Numbers 11) (אָמַר ר׳ חִזְקִיָּה, הַיְינוּ דִּכְתִּיב, וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל שִׁבְעִים אִישׁ הַזְּקֵנִים). Like this luminary, from which many luminaries shine forth, yet it remains intact (כְּבוּצִינָא דָּא, דְּנָהֲרִין מִינֵּיהּ כַּמָּה בּוּצִינִין, וְהוּא בְּקִיוּמֵיהּ שְׁכִיחַ). So too Rabbi Shimon ben Yochai, master of the luminaries, he illumines all (כַּךְ ר׳ שִׁמְעוֹן בֶּן יוֹחָאי, מָארֵי דְּבוּצִינִין, הוּא נָהִיר לְכֹלָּא), and no light departs from him, and he remains whole (וּנְהוֹרָא לָא אַעְדֵּי מִנֵּיהּ, וְאִשְׁתְּכַח בְּקִיוּמֵיהּ). They walked until they reached him (אָזְלוּ עַד דְּמָטוּ לְגַבֵּיהּ).

When they reached him, they found him sitting and occupied with Orayta, and he was saying, “A prayer for the afflicted when he is faint, and before Hashem pours out his supplication” (Psalms 102) (כַּד מָטוּ גַּבֵּיהּ, אַשְׁכְּחוּהוּ, דְּהֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא, וַהֲוָה אָמַר, תְּפִלָּה לְעָנִי כִּי יַעֲטֹף וְלִפְנֵי יְיָ יִשְׁפּוֹךְ שִׂיחוֹ). Every prayer of Yisrael is a prayer, but the prayer of the poor is higher than all (כָּל צְלוֹתָא דְּיִשְׂרָאֵל צְלוֹתָא, וּצְלוֹתָא דְּעָנִי עִלָּאָה מִכֻּלְּהוּ). Why? Because it ascends before the Throne of Glory of the King and crowns itself upon His head (מַאי טַעֲמָא. מִשּׁוּם דְּהַאי סַלְּקָא עַד כּוּרְסֵי יְקָרָא דְּמַלְכָּא, וְאִתְעַטָּר בְּרֵישֵׁיהּ). And Kudsha Berikh Hu is praised-some say: is enveloped-in that prayer, truly (וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתָּבַּח (נ״א: מִתְעַטֵּף) בְּהַהִיא צְלוֹתָא וַדַּאי). “Prayer of the poor”-this is indeed called prayer (תְּפִלָּה דְּעָנִי, תְּפִלָּה אִקְרֵי).

“When he is faint”-this enwrapping is not a covering, for he has none (כִּי יַעֲטֹף-עִטּוּפָא דָּא, לָאו עִטּוּפָא דְּכַסוּ הוּא, דְּהָא לֵית לֵיהּ). Rather, it is written here “when he is faint,” and it is written there, “the faint ones in hunger” (Lamentations 2) (אֶלָּא, כְּתִיב הָכָא כִּי יַעֲטֹף, וּכְתִיב הָתָם, הָעֲטוּפִים בְּרָעָב). “And before Hashem pours out his speech”-that it be received before his Master (וְלִפְנֵי יְיָ יִשְׁפֹּךְ שִׂיחוֹ-דְּיִקְבַּל קַמֵּי מָארֵיהּ), and this is pleasing to Kudsha Berikh Hu (וְדָא נִיחָא לֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), because the world endures through it when no other supporters of the world are found (מִשּׁוּם דְּעָלְמָא מִתְקַיְּימָא בֵּיהּ, כַּד לָא אִשְׁתְּכָחוּ שְׁאַר קַיְימֵי עָלְמָא בְּעָלְמָא). Woe to one upon whom that poor man casts himself before his Master, for the poor man is closer to the King than all others (וַוֵי לְמַאן דְּהַהוּא מִסְכְּנָא יְקַבֵּל עֲלוֹהִי לְמָארֵיהּ, מִשּׁוּם דְּמִסְכְּנָא קָרִיב לְמַלְכָּא יַתִּיר מִכֻּלְּהוּ), as it is written, “And it shall be that when he cries to Me, I shall hear, for I am gracious” (Exodus 22) (דִּכְתִּיב, וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אֲנִי). But for the rest of the inhabitants of the world, sometimes He hears, sometimes He does not (וְלִשְׁאַר בְּנֵי עָלְמָא, זִמְנִין דִּשְׁמַע, זִמְנִין דְּלָא שָׁמַע). Why? Because the dwelling of the King is with those broken vessels (מַאי טַעְמָא. מִשּׁוּם דְּדִיוּרֵיהּ דְּמַלְכָּא בְּהָנֵי מָאנִי תְּבִירֵי), as it is written, “With the crushed and lowly of spirit” (Isaiah 57) (דִּכְתִּיב, וְאֶת דַּכָּא וּשְׁפַל רוּחַ), and it is written, “Hashem is close to the broken-hearted” (Psalms 34) (וּכְתִיב, קָרוֹב יְיָ לְנִשְׁבְּרֵי לֵב), and “A broken and crushed heart, Elohim will not despise” (Psalms 51) (וְלֵב נִשְׁבָּר וְנִדְכֶּה, אֱלֹהִים לֹא תִבְזֶה).

From here we have learned: whoever strikes a poor person, strikes the Shekhinta (מִכָּאן תָּנֵינָן, מַאן דְּנָזִיף בְּמִסְכְּנָא, נָזִיף בִּשְׁכִינְתָּא), as it is written, “and with the crushed and lowly of spirit” (Isaiah 57) (דִּכְתִּיב, וְאֶת דַּכָּא וּשְׁפַל רוּחַ), and it is written, “For Hashem will plead their cause…” (Proverbs 22) (וּכְתִיב, כִּי יְיָ יָרִיב רִיבָם וְגוֹ׳). For their guardian is mighty, and rules over all (בְּגִין דְּאַפּוֹטְרוֹפָּא דִּלְהוֹן תַּקִּיפָא, וְשַׁלִּיטָא עַל כֹּלָּא), who needs no witnesses, and needs no other judge, and takes no collateral like other judges (דְּלָא אִצְטְרִיךְ סַהֲדֵי, וְלָא אִצְטְרִיךְ לְדַיָּינָא אַחֲרָא, וְלָא נָטִיל מַשְׁכּוֹנָא, כִּשְׁאַר דַּיָּינָא). And what collateral does He take? The souls of human beings, as it is written, “and He seizes the soul of its seizers” (Proverbs 1) (וּמַה מַשְׁכּוֹנָא נָטִיל, נִשְׁמָתִין דְּבַר נָשׁ, דִּכְתִּיב, וְקָבַע אֶת קוֹבְעֵיהֶם נָפֶשׁ). Furthermore, it says, “A prayer for the poor”-wherever tefillah is mentioned, it is a supernal word, which ascends to the place of Kudsha Berikh Hu who is One (תּוּ אָמַר, תְּפִלָּה לְעָנִי, כָּל אֲתָר דְּאִקְרֵי תְּפִלָּה, מִלָּה עִלָּאָה הִיא, דְּהִיא סַלְּקָא לַאֲתָר דְּקוּדְשָׁא בְּרִיךְ הוּא אֶחָד). Tefillah at the beginning-these are the prayers of the King, for which He sighs (תְּפִלָּה דְּרֵישָׁא, אִינּוּן תְּפִלֵּי דְּמַלְכָּא, דְּאָנַח לְהוּ).

Rabbi Shimon lowered his head and saw Rabbi Yehudah and Rabbi Ḥizkiyah approaching him (ר׳ שִׁמְעוֹן אַסְחַר רֵישֵׁיהּ, וְחָמָא לְר׳ יְהוּדָה וּלְר׳ חִזְקִיָּה, דְּמָטוּ גַּבֵּיהּ). After he concluded, he gazed at them (בָּתַר דְּסִיֵּים אִסְתָּכַּל בְּהוּ), and said to them: A seal had been upon you, and it has been removed from you (אָמַר לְהוּ, סִימָא הֲוָה לְכוּ וְאִתְאֲבִיד מִנַּיְיכוּ). They said to him: Surely our master opened a supernal gate, and we were unable to enter it (אָמְרוּ לֵיהּ, וַדַּאי דְּפִתְחָא עִלָּאָה פָּתַח מֹר, וְלָא יָכִילְנָא לְמֵיעָאל בָּהּ). He said, What is it? (אָמַר, מַאי הִיא). They said to him, “And he shall be a wild man” (Bereshit 16) (אָמְרוּ לֵיהּ, וְהוּא יִהְיֶה פֶּרֶא אָדָם), and the end of the verse we seek to understand-for it is written, “and he shall dwell opposite all his brothers” (וְסוֹפְיֵהּ דִּקְרָא בָּעֵינָא לְמִנְדַּע, דִּכְתִּיב, וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן) what is “opposite all his brothers”? (מַהוּ עַל פְּנֵי כָל אֶחָיו). For the clarity of the entire verse we know, but this we do not know-for the end of the verse does not appear like its beginning (דְּהָא בְּרִירָא דְּכוּלֵיהּ קְרָא יְדַעְנָא, וְהַאי לָא יְדַעְנָא, דְּסֵיפֵיהּ דִּקְרָא, לָא אִתְחָזֵי כְּרִישֵׁיהּ).