Daf 183b (דַּף קפ״ג ע״ב)

Now we must look (הַשְׁתָּא אִית לָן לְאִסְתַּכְּלָא), at Pesach Yisrael went forth from the bread that is called chametz (בַּפֶּסַח נָפְקוּ יִשְׂרָאֵל מִנָּהֲמָא דְּאִתְקְרֵי חָמֵץ), as it is written (כְּתִיב) (Exodus 13): “And no chametz shall be seen by you” (וְלָא יֵרָאֶה לְךָ חָמֵץ), and it is written (וּכְתִיב) (Exodus 12): “For whoever eats chametz…” (כִּי כָּל אוֹכֵל מַחְמֶצֶת). Why is this? (מַאי טַעֲמָא). Because of the honor of that bread which is called Matzah (בְּגִין יְקָרָא דְּהַהוּא נַהֲמָא דְּאִתְקְרֵי מַצָּה). Now that Yisrael merited the supernal bread (הַשְׁתָּא דְּזָכוּ יִשְׂרָאֵל לְנַהֲמָא עִלָּאָה), it was not fitting that chametz be nullified and not seen at all (יַתִּיר לָא יֵאוֹת הֲוָה לְאִתְבַּטְּלָא חָמֵץ, וְלָא אִתְחַזְיָא כְּלַל). And why then was the offering of this day chametz? (וַאֲמַאי קָרְבָּנָא דָּא, חָמֵץ הֲוָה), as it is written (דִּכְתִּיב): “Fine flour they shall be, baked with chametz” (סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה). And further (וְתוּ), now on this day the Evil inclination is nullified (דְּהַשְׁתָּא בְּיוֹמָא דָּא אִתְבָּטַּל יֵצֶר הָרָע), and the Orayta which is called freedom is found (וְאוֹרַיְיתָא דְּאִתְקְרֵי חִירוּ אִשְׁתְּכַחַת).

Rather, it is like a king who had an only son who was sick (אֶלָּא, לְמַלְכָּא דְּהֲוָה לֵיהּ בַּר יְחִידָאי, וְחָלַשׁ). One day he desired to eat (יוֹמָא חַד הֲוָה תָּאִיב לְמֵיכַל), they said: let him eat, the son of the king, this remedy food (אָמְרוּ יֵיכוּל בְּרֵיהּ דְּמַלְכָּא אַסְוָותָא דָּא), Some say: this remedy food (ס״א: מִיכְלָא דְּאַסְוָותָא דָּא). And until he eats it, no other food or sustenance shall be found in the house (וְעַד דְּיֵיכוּל לֵיהּ, לָא יִשְׁתְּכַּח מֵיכְלָא וּמְזוֹנָא אַחֲרָא בְּבֵיתָא). They did thus (עָבְדוּ הָכִי). When he had eaten that remedy (כֵּיוָן דְּאָכַל הַהוּא אַסְוָותָא), he said: from now on let him eat whatever he desires, and it will not harm him (אָמַר מִכָּאן וּלְהָלְאָה יֵיכוּל כָּל מָה דְּאִיהוּ תָּאִיב, וְלָא יָכִיל לְנַזְקָא לֵיהּ). So too, when Yisrael went out from Egypt (כַּךָ כַּד נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), they did not yet know the essence and Secret of faith (לָא הֲוֵי יַדְעֵי עִקָרָא וְרָזָא דִּמְהֵימְנוּתָא). Kudsha Berikh Hu said: let Yisrael taste the remedy (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, יִטְעֲמוּן יִשְׂרָאֵל אַסְוָותָא), and until they eat this remedy, no other food shall appear to them (וְעַד דְּיֵיכְלוּן אַסְוָותָא דָּא, לָא אִתְחָזֵי לְהוֹן מֵיכְלָא אַחֲרָא). When they ate Matzah (כֵּיוָן דְּאָכְלוּ מַצָּה), which is the remedy to enter and to know the Secret of faith (דְּאִיהִי אַסְוָותָא לְמֵיעַל וּלְמִנְדַּע בְּרָזָא דִּמְהֵימְנוּתָא), Kudsha Berikh Hu said: from now on chametz shall be seen by them, and they shall eat it, for it cannot harm them (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה אִתְחָזֵי לוֹן חָמֵץ, וְיֵיכְלוּן לֵיהּ, דְּהָא לָא יָכִיל לְנַזְקָא לוֹן).

And certainly on the day of Shavuot (וְכָל שֶׁכֵּן דִּבְיוֹמָא דְּשָׁבוּעוֹת), the supernal bread is prepared (אִזְדָּמַן נַהֲמָא עִלָּאָה), which is the remedy in all (דְּאִיהוּ אַסְוָותָא בְּכֹלָּא). And because of this they offer chametz to be burned upon the altar (וְעַל דָּא מְקָרְבִין חָמֵץ, לְאִתּוֹקְדָא עַל מַדְבְּחָא). And they offer two other breads together (וּמְקָרְבִין תְּרֵין נַהֲמִין אַחֲרָנִין כַּחֲדָא). And the chametz is burned in the fire of the altar and cannot rule or harm Yisrael (וְחָמֵץ, אִתּוֹקְדָא בְּנוּרָא דְּמַדְבְּחָא וְלָא יָכִיל לְשַׁלְּטָאָה, וּלְנַזְקָּא לוֹן לְיִשְׂרָאֵל). And because of this, Yisrael the holy ones cleave to Kudsha Berikh Hu (וּבְגִינֵי כַּךְ, יִשְׂרָאֵל קַדִּישִׁין אִתְדָּבָקוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), through the remedy of Orayta on this day (בְּאַסְוָותָא דְּאוֹרַיְיתָא בְּיוֹמָא דָּא). And had Yisrael guarded these two aspects of bread (וְאִלְמָלֵי הֲווֹ נַטְרֵי יִשְׂרָאֵל תְּרֵין סִטְרִין דְּנַהֲמֵי אִלֵּין), they would never have entered into judgment for all eternity (לָא הֲווֹ עַיְילִין בְּדִינָא לְעָלְמִין).

On the day of Rosh HaShanah (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה), which is the day of judgment (דְּאִיהוּ יוֹמָא דְּדִינָא), not every day (בְּכָל יוֹמָא) but only for those who did not take of the food of remedy (דְּלָאו אִיהוּ, אֶלָּא לְאִינּוּן דְּלָא נַטְלוּ מֵיכְלָא דְּאַסְוָותָא), and abandoned the remedy of the Orayta (וְשָׁבְקוּ לְאַסְוָותָא דְּאוֹרַיְיתָא), for another food, which is chametz (בְּגִין מֵיכְלָא אַחֲרָא דְּאִיהוּ חָמֵץ). For on this day of Rosh HaShanah (דְּהָא בְּיוֹמָא דָּא דְּרֹאשׁ הַשָּׁנָה), that chametz ascends (הַהוּא חָמֵץ סַלְּקָא), and accuses the person (וּמְקַטְרְגָא עָלֵיהּ דְּבַר נָשׁ), and bears slander against him (וְאַלְשִׁין עָלֵיהּ), and it stands on this day accusing the world (וְאִיהוּ קַיְּימָא בְּיוֹמָא דָּא מְקַטְרְגָא עַל עָלְמָא). And Kudsha Berikh Hu sits in judgment over all (וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב בְּדִינָא עַל כֹּלָּא), and judges the world (וְדָאִין עָלְמָא).

And because of this, when Kudsha Berikh Hu gave the Orayta to Yisrael (וּבְגִינֵי כַּךְ כַּד יָהַב קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְיתָא לְיִשְׂרָאֵל), He gave them to taste of that supernal bread (אֲטְעִים לְהוּ מֵהַהוּא נַהֲמָא עִלָּאָה), of that place (דְּהַהוּא אֲתָר), and from that bread they knew and contemplated the secrets of the Orayta (וּמִגּוֹ הַהוּא נַהֲמָא, הֲווֹ יַדְעִין וּמִסְתַּכְּלִין בְּרָזֵי דְּאוֹרַיְיתָא), to walk in the path of uprightness (לְמֵהַךְ בְּאֹרַח מֵישָׁר). And behold, this matter has already been established by the Friends in secrets (וְהָא אוּקְמוּהָ מִלָּה אִינּוּן חַבְרַיָּיא בְּרָזִין), Some say: these that we have spoken (ס״א: אִלֵּין כִּדְקָאמְרָן).

Rabbi Shim‘on and Rabbi El'azar his son (רִבִּי שִׁמְעוֹן וְרִבִּי אֶלְעָזָר בְּרֵיהּ), were walking on the road (הֲווֹ אַזְלֵי בְּאָרְחָא), and with them were walking Rabbi Abba and Rabbi Yosi (וַהֲווּ אַזְלִין עִמְּהוֹן, רִבִּי אַבָּא וְרִבִּי יוֹסֵי), until as they were walking they encountered an old man (עַד דַּהֲווֹ אַזְלֵי אִעֲרָעוּ בְּחַד סָבָא), and he was holding in his hand a young boy (וַהֲוָה אָחִיד בִּידֵיהּ חַד יַנּוּקָא).

Rabbi Shim‘on lifted his eyes and saw him (זָקַף עֵינוֹי רִבִּי שִׁמְעוֹן וְחָמָא לֵיהּ), he said to Rabbi Abba (אָמַר לֵיהּ לְרִבִּי אַבָּא): Surely new words are with us in this elder (וַדַּאי מִלִּין חַדְתִּין אִית גַּבָּן בְּהַאי סָבָא). When they reached him (כַּד מָטוּ לְגַבֵּיהּ), Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): Because your pack is upon your back, you are coming—who are you? (בְּמָטוּל דְּקּוּפְטְרָךְ בְּגַבָּךְ קָא אָתִית, מַאן אַנְתְּ). He said to him: I am a Jew (אָמַר לֵיהּ, יוּדָאי אֲנָא). He said: New words surely this day are for you (אָמַר, מִלִּין חַדְתִּין וַדַּאי יוֹמָא דָּא לְגַבָּךְ). He said to him: Where is your land? (אָמַר לֵיהּ לְאָן הוּא אַרְעָךְ). He said to him: My dwelling was with those who separate in the wilderness (אָמַר לֵיהּ, דִּיוּרִי הֲוָה בְּאִינּוּן פְּרִישֵׁי מַדְבְּרָא), there I was occupied with Orayta (דַּהֲוֵינָא, מִשְׁתָּדַּל בְּאוֹרַיְיתָא), and now I have come to the settled place (וְהַשְׁתָּא אֲתֵינָא לְיִשׁוּבָא), to dwell in the shade of Kudsha Berikh Hu (לְמֵיתַב בְּצִלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא), in these days of this seventh month (בְּאִלֵּין יוֹמֵי דְּיַרְחָא שְׁבִיעָאָה דָּא).

Rabbi Shim‘on rejoiced (חַדֵּי רִבִּי שִׁמְעוֹן), he said (אָמַר), let us go, for surely Kudsha Berikh Hu has sent you to us (נֵתִיב, דְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא שַׁדְרָךְ לְגַבָּן). He said to him (אָמַר לֵיהּ), by your life, we shall hear a word from your mouth (חַיֶּיךָ דְּנִשְׁמַע מִלָּה מִפּוּמָךְ), from those new ancient words (מֵאִינּוּן מִלִּין חַדְתִּין עַתִּיקִין), which you planted there in the wilderness (דִּנְטַעְתּוּן תַּמָּן בְּמַדְבְּרָא), from this seventh month (מֵהַאי יַרְחָא שְׁבִיעָאָה). And why have you now separated from the wilderness (וַאֲמַאי אִתְפְּרַשְׁתּוּן הַשְׁתָּא מִמַּדְבְּרָא), to come to the settled place? (לְמֵיתֵי לְיִשׁוּבָא). The old man said to him (אָמַר לֵיהּ הַהוּא סָבָא), by this question I know that wisdom is with you (בִּשְׁאֶלְתָּא דָּא, יְדַעְנָא דְּחָכְמְתָא גַּבָּךְ), and your words reach the firmaments of wisdom (וּמִילָּךְ מָטוּ לִרְקִיעֵי דְּחָכְמְתָא). Some say: they incline toward the blasts of wisdom (ס״א: נָטוּ לְתַקִּיעוּ דְּחָכְמְתָא).

The Old man opened and said (פָּתַח הַהוּא סָבָא וְאָמַר): “And in the wilderness, which you saw, where Hashem your Elohim carried you, as a man carries his son…” (וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ יְיָ׳ אֱלֹהֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ וְגוֹ׳) (Deuteronomy 1). This verse ought to have been written thus (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ): “And in the wilderness where He carried you” (וּבַמִּדְבָּר אֲשֶׁר נְשָׂאֲךָ), what is [the meaning of] “which you saw”? (מַהוּ רָאִיתָ). Rather Kudsha Berikh Hu spoke to Yisrael in the wilderness (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא דָּבַר לוֹן לְיִשְׂרָאֵל בְּמַדְבְּרָא), a wilderness that is mighty (מַדְבְּרָא תַּקִּיפָא), as it is written (כְּמָה דִּכְתִּיב) (Deuteronomy 8): “serpent, fiery serpent, and scorpion…” (נָחָשׁ שָׂרָף וְעַקְרָב וְגוֹ׳). And a wilderness that is mightier than all other wildernesses in the world (וּמַדְבְּרָא דְּאִיהוּ תַּקִּיף מִשְּׁאַר מַדְבְרִין בְּעָלְמָא). Why is this? (מַאי טַעֲמָא).