Daf 97b (דַּף צ״ז ע״ב)

This is what is written (הַיְינוּ דְּכְתִּיב): "He acts for the one who waits for Him" (יַעֲשֶׂה לִמְחַכֵּה לוֹ) (Isaiah 64). Just as this daughter has completed her work in this world (כְּמָה דְּהַאי בְּרַתָא, אַשְׁלִימַת עֲשִׂיָּיה בְּהַאי עָלְמָא), so too Kudsha Berikh Hu completes another action for her in the World to Come (אוּף הָכִי קוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לָהּ עֲשִׂיָּיה אַחֲרָא בְּעַלְמָא דְּאָתֵי), as it is written (דְּכְתִּיב): "No eye has seen, O Elohim, other than You, what He will do for the one who waits for Him" (עַיִן לא רָאָתָה אֱלהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ). Here it is written: "He shall do for her" (וְהָכָא כְּתִיב יַעֲשֶׂה לָהּ). Therefore, that Sava prostrated himself (עַל כֵּן הַהוּא סָבָא אִשְׁתָּטַּח), prayed a prayer (וְצַלֵּי צְלוֹתָא), and wept as before (בָּכָה כְּמִלְקַדְּמִין).

He said (וְאָמַר): "If he takes another for himself" (אִם אַחֶרֶת יִקַּח לוֹ) (Exodus 21). What is "if another"? (מַאי אִם אַחֶרֶת). Could it be that Kudsha Berikh Hu would prepare another Neshama to give to the Righteous in this world (וְכִי נִשְׁמְתָא אַחֲרָא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאָתָבָא לְצַדִּיקַיָּיא בְּהַאי עָלְמָא), instead of this Neshama who perfected the desire of her Master in this world? (וְלָאו הַאי נִשְׁמְתָא דְּאַשְׁלִימַת בְּהַאי עָלְמָא רְעוּתָא דְּמָארָהּ). If so, there is no security at all for the Righteous (אִי הָכִי לֵית אַבְטָחוּתָא לְצַדִּיקַיָּיא כְּלָל). What, then, is "if another he takes for himself"? (מַאי אִם אַחֶרֶת יִקַּח לוֹ).

That Sava opened and said (פָּתַח הַהוּא סָבָא וְאָמַר): "And the dust returns to the earth as it was, and the ruach returns to Elohim Who gave it" (וְיָשׁוֹב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלהִים אֲשֶׁר נְתָנָהּ) (Kohelet 12). This verse was explained by the Friends (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא) concerning the destruction of the Temple (בְּחָרְבַּן בֵּי מַקְדְּשָׁא).

(And there we have learned) (וְתַמָּן תְּנִינַן): "And the dust returns to the earth as it was" (וְיָשׁוֹב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה). Here, what does it mean? (הָכָא אִיהוּ מַאי). It is as written (דְּכְתִּיב): "And the Canaanite was then in the land" (וְהַכְּנַעֲנִי אָז בָּאָרֶץ) (Bereshit 12), indeed, "as it was" (כְּשֶׁהָיָה וַדַּאי). "And the ruach returns to Elohim Who gave it" (וְהָרוּחַ תָּשׁוּב אֶל הָאֱלהִים אֲשֶׁר נְתָנָהּ). What is "the ruach returns"? (מַאי וְהָרוּחַ תָּשׁוּב). It is the Shekhinta, who is the holy Ruach (דָּא שְׁכִינְתָּא, דְּאִיהִי רוּחַ קַדִּישָׁא). When the Shekhinta saw (כַּד חָמָאת שְׁכִינְתָּא) those ten journeys she undertook (בְּאִינוּן עֶשֶׂר מַסָּעוֹת דְּקָא נַטְלָא), and Yisrael did not wish to repent before Kudsha Berikh Hu (וְלָא בָּעוּן יִשְׂרָאֵל לְאָתָבָא בִּתְיוּבְתָּא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), thus the Sitra achra gained dominion over the Holy Land (וְשָׁלְטָא סִטְרָא אַחֲרָא עַל אַרְעָא קַדִּישָׁא), as the Friends have explained (וְאוּקְמוּהָ חַבְרַיָּיא).

Come and see (תָּא חֲזִי), the Ruach of a meritorious person (רוּחָא דְּבַר נָשׁ זַכָּאָה) is crowned with an image in the Lower Gan Eden (אִתְעַטָּר בְּדִיּוּקְנָא בְּגַּן עֵדֶן דִּלְתַתָּא). And on every Shabbat, festival, and New Moon (וּבְכָל שַׁבָּתֵי וּמוֹעֲדֵי וְרֵישֵׁי יַרְחֵי), these ruchin are crowned (מִתְעַטְּרָן רוּחֵי), and spread forth, ascending upwards (וּמִתְפַּשְּׁטָן, וְסַלְּקִין לְעֵילָּא). Just as Kudsha Berikh Hu does (כְּמָּה דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא) with the elevated, holy Neshama above (בְּהַהִיא נִשְׁמְתָא עִלָּאָה קַדִּישָׁא לְעֵילָּא), so He also does with this Ruach (הָכִי נָמֵי עָבִיד בְּהַאי רוּחָא) below in the Lower Gan Eden (לְתַתָּא בְּגַּן עֵדֶן לְתַתָּא), which ascends before Him (דְּקָא סַלְקַת קָמֵיהּ). And He says: "This is the Ruach of the body of so-and-so" (וְאָמַר דָּא אִיהִי רוּחָא דִּפְלַנְיָא גּוּפָא). Immediately, Kudsha Berikh Hu crowns this Ruach with many crowns (מִיָּד מְעַטְּרָא לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְהַאי רוּחָא בְּכַמָּה עִטְרִין), and delights in her (וְאִשְׁתַּעֲשַׁע בָּהּ).

If you say (וְאִי תֵּימָא), that because of this Ruach (דְּהָא בְּגִין רוּחָא דָּא), Kudsha Berikh Hu forsakes what He does for the Neshama (שָׁבִיק קוּדְשָׁא בְּרִיךְ הוּא מַה דְּעָבִיד לְנִשְׁמְתָא), it is not so (לָאו הָכִי). Rather, "her food, her garment, and her conjugal rights He shall not diminish" (אֶלָּא שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לא יִגְרָע) (Exodus 21). These three are exalted Names (אִלֵּין אִינּוּן תְּלַת שְׁמָהָן עִלָּאִין), of which it is said: "No eye has seen, O Elohim, other than You" (דְּעַיִן לא רָאָתָה אֱלהִים זוּלָתְךָ).

All these are drawn from the World to Come (וְכֻלְּהוּ בְּעָלְמָא דְּאָתֵי וְאִתְמַשְּׁכוּ מִתַּמָּן). One of these is "her food" (חַד מִנַּיְיהוּ שְׁאֵרָהּ): it is the drawing of sparks and illumination (מְשִׁיכוּ דִּנְצִיצוּ וּנְהִירוּ), which shines in a hidden way (דְּנָהִיר בְּאֹרַח סָתִים), sustenance that nourishes all (מְזוֹנָא דְּזָן כֹּלָּא). It is called Yod-Hei-Vav-Hei with the vowels of Elohim (וְאִקְרֵי ידו''ד בִּנְקוּדַת אֱלהִים). "her food" rearranged is "Asher Heh" (שְׁאֵרָהּ בְּהִפּוּךְ אַתְוָון, אשר ה'), as in the verse (וְדָא) (Bereshit 49): "From Asher, his bread is rich" (מֵאָשֶׁר שְׁמֵּנָה לַחְמוֹ), and this is "her food" (וְדָא הוּא שְׁאֵרָהּ).

"Her garment" (כְּסוּתָהּ): this is the covering of the King (פְּרִישׂוּ דְּמַלְכָּא). It is another drawing (דָּא מְשִׁיכוּ אַחֲרָא), constantly illuminating and guarding her (דְּנָהִיר וְנָטִיר לָהּ תָּדִיר), the spreading of the King's garment (פְרִישׂוּ דִּלְבוּשָׁא דְּמַלְכָּא) that Eloah spreads over her (דְּפָרִשׂ עָלָהּ אֱלוֹהַּ). This is continually "His garment with her" (דָּא בְּבִגְדוֹ בָהּ תָּדִיר), never removed from her (דְּלָא אִתְעָדֵי מִינָּהּ), and this is her garment (וְהַאי אִיהוּ כְּסוּתָהּ).

"And her conjugal rights" (וְעֹנָתָהּ), who is this? (מַאן אִיהוּ). It is the drawing of the World to Come (דָּא מְשִׁיכוּ דְּעָלְמָא דְּאָתֵי), in which is everything (דְּבֵיהּ כֹּלָּא). This is Hashem Tzevaot (יְיָ' צְבָאוֹת אִיהוּ), who illuminates with all hidden supernal lights of the Tree of Life (וְדָא אִיהוּ דְּנָהִיר בְּכָל נְהוֹרִין סְתִימִין עִלָּאִין דְּאִילָנָא דְּחַיֵּי). In Him is the hidden conjugal union (דְּבֵיהּ עוֹנָה טְמִירָא), from which it emerges (דְּמִתַּמָּן נַפְקַת). And all this is in delight and desire of the World to Come (וְכָל דָּא בְּעִדּוּנָא וְכִסּוּפָא דְּעָלְמָא דְּאָתֵי).

These three He shall not diminish for her (תְּלָתָא הָנֵי לא יִגְרָע לָהּ), when she is worthy as is proper (כַּד אִיהִי זַכָּאת כַּדְּקָא יֵאוּת). But if she is not as is proper (וְאִי לָאו אִיהִי כַּדְקָא יֵאוּת), these three are diminished from her (הָנֵי תְּלָתָא גַּרְעָאן מִנָהּ), so that she will not receive a crown even from one of them (דְּלָא יִתְעֲבִיד לָהּ עֲטָּרָה אֲפִילּוּ מֵחָד מִנַּיְיהוּ). Come and see (תָּא חֲזִי), what is written (מַה כְּתִיב): "And if he does not do these three things for her" (וְאִם שְׁלָשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ), meaning she did not merit them (דְּלָא זָכָאת בְּהוּ), "she shall go out free without money" (וְיָצְאָה חִנָּם אֵין כָּסֶף). She will leave His presence (תִּפּוּק מִקַּמֵיהּ), and they will expel her outside (וְדַחְיָין לָהּ לְבַר). "Without money" (אֵין כָּסֶף): she has neither yearning (לֵית לָהּ כִּסּוּפָא), nor delight at all (וְלֵית לָהּ עִדּוּנָא כְּלַל).

Until now the Orayta has clarified (עַד כָּאן אוֹכִיחַת אוֹרַיְיתָא), that all advice depends upon her (דְּכָל עֵיטִין בָּהּ תַּלְיָין), and she gives good counsel to humankind (וְיָהִיבַת עֵיטָא טָבָא לִבְנִי נָשָׁא). From here onward, let us return to the earlier words (מִכָּאן וּלְהָלְאָה נֶהְדָּר לְמִלִּין קַדְמָאִין), concerning that supernal protection (בְּהַהוּא נְטִירוּ עִלָּאָה), which Kudsha Berikh Hu spreads over her (דְּקָא פָּרִישׂ עָלָהּ קוּדְשָׁא בְּרִיךְ הוּא), so that she should not belong to a foreign people (בְּגִין דְּלָא תְּהֵא לְעַם נָכְרִי), for indeed "He has spread His garment upon her" (דְּהָא בִּגְדוֹ בָהּ), and this protection is always upon her (וּנְטִירוּ אִיהוּ לָהּ תָּדִיר). "And if he designates her for his son, according to the custom of daughters shall he do unto her" (וְאִם לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָהּ) (Exodus 21). That Sava said (אָמַר הַהוּא סָבָא): "My Friends (חַבְרַיָּיא), when you reach that rock upon which the world is supported (כַּד תַּהֲכוּן לְגַבֵּי הַהוּא טִינָרָא דְּעָלְמָא סָמִיךְ עָלֵיהּ), say to him (אִמְרוּ לֵיהּ): Let him remember the snowy day when beans were planted in fifty-two varieties (דְּיִדְכַּר יוֹמָא דְּתַלְגָּא דְּאִזְדְּרָעוּ פּוֹלִין לְחַמְשִׁין וּתְרֵין גַּוְונִין), then read this verse again (וַהֲדַר אַקְרֵינָן הַאי קְרָא), and he will explain it to you (וְהוּא יֵימָא לְכוֹן)."

They said (אָמְרוּ): "We have come this far with you; let whoever began this matter explain it" (בְּמָטוּ מִינָךְ מַאן דְּשָׁארִי מִלָּה הוּא יֵימָא). He said to them (אָמַר לוֹן): "Indeed, I know you are meritorious (וַדַּאי דְּיָדַעְנָא דְּזַכָּאִין אַתּוּן), and it is fitting to hint to you with a wise allusion (וְאִית לְרַמְּזָא לְכוּן רְמָזָא דְּחַכִּימִין). And regarding what I have said (וְעַל מָה דַּאֲנָא אֵימָא), when you mention to him this sign (כַּד תִּדְכְּרוּן לֵיהּ סִימָנָא דָּא), he will complete this matter (הוּא יַשְׁלִים עַל דָּא). Now it is necessary to say (הַשְׁתָּא אִית לוֹמַר): Who is it that is called 'son' of Kudsha Berikh Hu?" (מַאן הוּא דְּאִקְרֵי בֵּן לְקוּדְשָׁא בְּרִיךְ הוּא).