Daf 189a (דַּף קפ״ט ע״א)

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), indeed so it is (וַדַּאי הָכִי אִיהוּ), and all depends on Teshuvah (וְכֹלָּא בִּתְשׁוּבָה תַּלְיָא). And if you say that they could now all together arouse Teshuvah (וְאִי תֵּימָא דְּיִכְלוּן הַשְׁתָּא לְאַתְעָרָא תְּשׁוּבָה כֻּלְּהוּ כַּחֲדָא), they are not able (לָא יַכְלִין). What is the reason they are not able (מַאי טַעְמָא לָא יַכְלִין)? Because it is written (בְּגִין דִּכְתִּיב), “And it shall be when all these things come upon you” (וְהָיָה כִּי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה) (Deuteronomy 30). And it is written (וּכְתִיב), “And you shall bring it back to your heart among all the nations where He has driven you, etc.” (וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ וְגוֹ׳). And it is written (וּכְתִיב), “And you shall return to Hashem your God, etc.” (וְשַׁבְתָּ עַד יְיָ אֱלֹהֶיךָ וְגוֹ׳). And then (וּכְדֵין), “If your outcast shall be at the ends of heaven, from there He will gather you, etc.” (אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ וְגוֹ׳) (Deuteronomy 30). And until all these words are fulfilled (וְעַד דְּכָל אִינּוּן מִלִּין לָא יִתְקַיְּימוּן), they cannot arouse Teshuvah from themselves (לָא יַכְלִין לְאַתְעֲרָא תְּשׁוּבָה מִנַּיְיהוּ).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), how much you have closed off all the ways and paths from all the children of exile (כַּמָה סַתָּמְתְּ כָּל אָרְחִין וּשְׁבִילִין מִכָּל בְּנֵי גָלוּתָא), and you have not left them an opening of mouth (וְלָא שַׁבְקַת לוֹן פִּתְחוֹן פֶּה). If so (אִי הָכִי), let them be as they were in every generation (לִהווֹ כְּמָה דַּהֲווֹ בְּכָל דָּרָא וְדָרָא), that they would not endure exile and would have no reward (דְּלָא יִסְבְּלוּן גָּלוּתָא וְלָא אַגְרָא), and they would go out (וְיִפְקוּן)… Some say: If so, let them be as they are in every generation, that they should endure exile and not go out (ס״א אִי הָכִי, לְהווֹ כַּמָּה דְּלְהוֹן בְּכָל דָּרָא וְדָרָא, יִסְבְּלוּן גָּלוּתָא וְלָא יִפְקוּן). From the judgment of the Orayta (מִדִּינָא דְּאוֹרַיְּיתָא), and they would become mingled among the other nations (וְיִתְעָרְבוּן בִּשְׁאַר עַמִּין).

He opened and said (פָּתַח וְאָמַר), “As a pregnant woman draws near to give birth, she writhes and cries out in her pangs, etc.” (כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ וְגוֹ׳) (Isaiah 26). What is ‘as a pregnant woman’ (מַאי כְּמוֹ הָרָה)? It is the way of a woman with child (אָרַח אִיהוּ לְעוּבַּרְתָּא), that she should carry her burden nine complete months (לְאַעְבְּרָא עָלָהּ תֵּשַׁע יַרְחִין שְׁלֵמִין). And there are in the world many cases (וְאִית בְּעָלְמָא כַּמָה וְכַמָּה), where it passed over her only one day or two days from the ninth month (דְּלָא עָבַר עָלָהּ אֶלָּא יוֹמָא חַד אוֹ תְּרֵין יוֹמִין מִתְּשִׁיעָאָה), and all the contractions and pangs of the woman are of the ninth month (וְכָל צִירִין וַחֲבָלִין דְּעוּבַּרְתָּא בִּתְשִׁיעָאָה אִינּוּן). And even though it passed over her only one day (וְאַף עַל גַּב דְּלָא אַעְבַּר עָלָהּ אֶלָּא יוֹמָא חֲדָא), it is considered for her as if all nine complete months had passed (אִתְחֲשִׁיב עָלָהּ כְּאִלּוּ אִתְעֲבָרוּ כָּל תְּשִׁיעָאָה שְׁלִים). So too Yisrael (אוּף הָכִי יִשְׂרָאֵל), since they have tasted the taste of exile (כֵּיוָן דְּאִטְעַמֵי טַעַם גָּלוּתָא), if they return in Teshuvah (אִי יָהַדְרוּן בִּתְשׁוּבָה), it is considered for them as if all those things written in the Orayta had already passed over them (יִתְחֲשָׁב עָלַיְיהוּ כְּאִלּוּ אַעְבְּרוּ עָלַיְיהוּ כָּל אִינּוּן מִלִּין דִּכְתִּיבִין בְּאוֹרַיְּיתָא). All the more so (כָּל שֶׁכֵּן וְכָל שֶׁכֵּן), since many sufferings have already passed over them from the day the exile began (דְּכַמָּה וְכַמָּה יִסּוּרִין אַעְבְּרוּ עָלַיְיהוּ מִן יוֹמָא דְּגָלוּתָא שָׁרֵי). But what is that which is written (אֲבָל מַאי דִּכְתִיב), “When you are in distress and all these things befall you, in the end of days” (בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים) (Deuteronomy 4).

Come and see (תָּא חֲזֵי), how much compassion Kudsha Berikh Hu has for Yisrael in this matter (כַּמָּה רַחֲמָנוּתָא רָחִים קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּמִלָּה דָּא). Like a king who had an only son (לְמַלְכָּא דְּהֲוָה לֵיהּ בְּרָא יְחִידָאָה), and he loved him with the love of his soul (וְרָחִים לֵיהּ רְחִימוּ דְּנַפְשָׁא). And because of his love (וּמִגּוֹ רְחִימוּ דִילֵיהּ), he gave him to his mother the Matronita, that she should raise him (יָהַב לֵיהּ לְאִמֵּיהּ מַטְרוֹנִיתָא דִּתְרַבֵּי לֵיהּ), and teach him fitting ways (וְתוֹלִיף לֵיהּ אָרְחֵי מְתַתְקְנָן). One time he sinned before his father (זִמְנָא חֲדָא חָב לְגַבֵּי אֲבוּהָ), his father came and beat him (אָתָא אַבוֹהִי וְאַלְקֵי לֵיהּ), and afterwards he forgave his sin (וּלְבָתַר אַעְבָּר עַל חוֹבֵיהּ). Again, as before, he sinned before his father (תָּב כְּמִלְּקַדְּמִין וְחָב לַאֲבוּהָ), and his father drove him from his house (וְאַפְקֵיהּ אֲבוּהָ מִבֵּיתֵיהּ), and was angered at him (וְאַרְגִּיז עָלֵיהּ). That son went out from his father’s house (נָפַק הַהוּא בְּרָא מִבֵּיתֵיהּ). And while he was in the way, walking straight (וּבְאֲתָר דִּיְּהַךְ בְּאֹרַח קְשׁוֹט), and being worthy as was fitting (וִיהֵא זַכָּאָה כְּדְּקָא יֵאוֹת), in order that the king his father might hear, and his desire be upon him (בְּגִין דְּיִשְׁמַע מַלְכָּא אָבוּהָ, וִיהֵא תִּיאוּבְתֵּיהּ עָלֵיהּ). What did he do (מָה עֲבַד)? He said: Since I have gone out from my father’s palace (אָמַר הוֹאִיל וְנָפַקְנָא מֵהֵיכָלָא דְּאַבָּא), I will do from now on whatever I desire (אַעְבִיד מִכָּאן וּלְהָלְאָה כָּל מָה דַּאֲנָא בָּעֵי). What did he do (מָה עֲבַד)? He went and joined himself to harlots (אָזַל וְאִתְחַבָּר בְּזוֹנוֹת), and became defiled with the filth of impurity with them (וְאִתְלַכְלָךְ בְּלִכְלוּכָא דְּטִנּוּפָא בַּהֲדַיְיהוּ), and he was not found except with them (וְלָא הֲוָה מִשְׁתְּכַח אֶלָּא בַּהֲדַיְיהוּ), in their Friendship (בְּחִבּוּרָא דִּלְהוֹן). And the Matronita his mother looked after him every day (דְּמַטְרוֹנִיתָא אִמֵּיהּ פַּקְדַת בְּכָל יוֹמָא עַל הַהוּא בְּרָא), and she knew that her son had joined with harlots (וְיַדְעַת דִּבְרָהּ בַּהֲדֵי זוֹנוֹת אִתְחַבָּר), and all his Friendship was with them (וְכָל חַבְרוּתָא דִּידֵיהּ בַּהֲדַיְיהוּ הֲוָות). She began to weep (שָׁרִיאַת לְמִבְכֵּי), and to be bitter over her son (וּלְאִתְמָרְרָא עַל בְּרָהּ).

One day the king entered to her (יוֹמָא חַד עָאל מַלְכָּא לְגַבָּהּ), and saw her that she was weeping (חָמָא לָהּ דְּאִיהִי מְבַכָּה). He asked her: Why are you weeping (שָׁאִיל לָהּ עַל מָה אַתְּ בָּכָאת)? She said: And should I not weep (אָמְרָה וְלָא אֶבְכֶּה), for behold, my son has gone out from the palace of the King (דְּהָא בְּרָנָא לְבַר מְהֵיכָלָא דְּמַלְכָּא). And it is not enough that he does not dwell in the palace of the King (וְלָא דַּי דְּהוּא לָא יָתִיב בְּהֵיכָלָא דְּמַלְכָּא), but that he dwells with harlots (אֶלָּא דְּהוּא יָתִיב בַּהֲדֵי זוֹנוֹת). What will all the people of the world say (מַה יֵימְרוּן כָּל בְּנֵי עָלְמָא)? That the son of the King is dwelling in the house of harlots (בְּרֵיהּ דְּמַלְכָּא אִיהוּ דְּיָתִיב בְּבֵי זוֹנוֹת). She began to weep (שְׁרִיאַת לְמִבְכֵּי), and to supplicate before the King (וּלְאִתְחַנְּנָא לְמַלְכָּא).

The King said (אָמַר מַלְכָּא), for your sake I will bring him back (בְּגִינָךְ אַהְדָּר לֵיהּ), and you shall be his guarantor (וְאַנְתְּ עַרְבָא דִּילֵיהּ). She said: Surely so (אַמְרַת הָא וַדַּאי). The King said (אָמַר מַלְכָּא): Since it is so (הוֹאִיל וְכַךְ הוּא), it is not fitting to bring him back in the daytime, openly (לָא אִצְטְרִיךְ לְאָהַדְּרָא לֵיהּ בִּימָמָא בְּאִתְגַּלְּיָא).

For it would be our shame to go because of him into the house of harlots (דְּכִסּוּפָא דִּילָן אִיהוּ לְמֵהַךְ בְּגִינֵיהּ לְבֵי זוֹנוֹת). And if it were not in such a manner (וְאִי לָא הֲוֵי כְּגַוְונָא דָּא), that he defiled himself thus and profaned My glory (דְּטִנֵף גַּרְמֵיהּ הָכִי וְחִלֵּל יְקָרִי), I, and all My hosts (הֲוֵינָא אֲנָא, וְכָל חַיָּילִין דִּילִי), would go on his behalf with much honor (אַזְלִין בְּגִינֵיהּ בְּכַמָּה יְקָר), with many heralds before him (בְּכַמָּה בּוּקִינָס קָמֵיהּ), with many garments of battle (בְּכַמָּה מָאנֵי קְרָבָא), on his right and on his left (מִימִינֵיהּ וּמִשְׂמָאלֵיהּ), until all the people of the world would tremble (עַד דְּכָל בְּנִי עָלְמָא יִזְדַּעְזְעוּן), and they would all know (וְיִנְדְעוּן כֹּלָּא), that he is the son of the King (דִּבְּרָא דְּמַלְכָּא אִיהוּ).

Now, since he has defiled himself and profaned My glory (הַשְּׁתָּא כֵּיוָן דְּאִיהוּ טִנֵף גַּרְמֵיהּ, וְחִלֵּל יְקָרִי), he shall return in secret (אִיהוּ יֶהְדַּר בִּטְמִירוּ), that they should not know of him (דְּלָא יִנְדְּעוּן בֵּיהּ). He returned him to the King (אַהְדָּר לְגַבֵּי מַלְכָּא), and gave him to his mother (יָהֲבֵיהּ לְגַבֵּי אִמֵּיהּ). After some days, he again strayed as before (לְיוֹמִין סָרַח כְּמִלְּקַדְּמִין). What did the King do (מָה עֲבַד מַלְכָּא)? He sent him out, and his mother with him, from the palace (אַפִּיק לֵיהּ וּלְאִמֵּיהּ בַּהֲדֵיהּ מִגּוֹ הֵיכָלָא). He said: Both of you go (אָמַר תַּרְוַויְיכוּ תֵּהַכוּן), and both of you shall endure the exile (וְתַרְוַויְיכוּ תִּסְבְּלוּן גָּלוּתָא), and the kingship shall be there (וּמַלְקִיוּתָא תַּמָּן). Since you both will suffer together (כֵּיוָן דְּתַרְוַויְיכוּ תִּסְבְּלוּן כַּחֲדָא), then I will know that My son will repent as is fitting (כְּדֵין יָדַעְנָא דִּבְרִי יְתוּב כַּדְקָא חֲזֵי).