Daf 189b (דַּף קפ״ט ע״ב)

So it is with Yisrael, the sons of the Holy King (כַּךָ יִשְׂרָאֵל בְּנוֹי דְּמַלְכָּא קַדִּישָׁא אִינּוּן). He brought them down to Egypt (אָחִית לוֹן לְמִצְרַיִם). And if you say, at that time they had not sinned (וְאִי תֵּימָא בְּהַהוּא זִמְנָא לָא חָאבוּ), the decree that Kudsha Berikh Hu decreed between the parts had to be fulfilled (גְזֵרָה דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בֵּין הַבְּתָרִים הֲוָה אִתְחָזֵי לְמֶהֱוֵי קַיָּים). And Kudsha Berikh Hu looked to two matters (וְקוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח לִתְרֵין מִלִּין): one, because of that word which Avraham said (חַד בְּגִין הַהוּא מִלָּה דְּאָמַר אַבְרָהָם), “Whereby shall I know that I shall inherit it” (בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה) (Bereshit 15) — this was the cause and the reason (דָּא הוּא סִבָּה וְעִילָה). But until they went out from Egypt (אֲבָל עַד דְּנַפְקוּ מִמִּצְרַיִם), they were not yet a nation (לָא הֲוֵי גּוֹי), and they were not revealed as was fitting (וְלָא אִתְחָזוּ כַּדְקָא יֵאוּת).

He opened and said (פָּתַח וְאָמַר): “As a rose among the thorns, so is My beloved among the daughters” (כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת) (Song of Songs 2). Kudsha Berikh Hu desired to make Yisrael like the pattern above (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן לְיִשְׂרָאֵל כְּגַוְונָא דִּלְעֵילָּא), to be one rose on earth as the pattern above (וּלְמֶהֱוֵי שׁוֹשַׁנָּה חֲדָא בְּאַרְעָא, כְּגַוְונָא עִלָּאָה). And the rose that gives fragrance and is distinguished from all other roses of the world (וְשׁוֹשַׁנָּה דְּסַלְּקָא רֵיחָא, וְאִתְבְּרִיר מִכָּל שְׁאַר וְורָדִין דְּעָלְמָא), it is only that one which grows among the thorns (לָא הֲוֵי אֶלָּא הַהִיא דְּסַלְּקָא בֵּין הַחוֹחִים). And this is the proper way (וְדָא אָרְחָא כְּדְקָא יֵאוּת). And for this reason He sowed seventy pairs (וְעַל דָּא זָרַע שִׁבְעִין זוּגִין), which were the seventy souls (דַּהֲווֹ שִׁבְעִין נֶפֶשׁ), and He brought them among the thorns (וְאָעִיל לוֹן בֵּין הַחוֹחִים). And those thorns, as soon as the pairs were there (וְאִינּוּן חוֹחִים, מִיַּד דַּהֲווֹ אִינּוּן זוּגִין תַּמָּן), their branches and leaves grew strong and ruled over the world (סְלִיקוּ עַנְפִין וְטַרְפִּין וּשְׁלִיטוּ עַל עָלְמָא). And then the rose blossomed among them (וּכְדֵין פַּרְחַת שׁוֹשַׁנָה בֵּינַיְיהוּ).

When Kudsha Berikh Hu desired to take out the rose and gather her from among them (כֵּיוָן דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא שׁוֹשַׁנָה וְלָקִיט לָהּ מִבֵּינַיְיהוּ), then the thorns withered and were cast away and destroyed (כְּדֵין יָבְשׁוּ חוֹחִים, וְאִזְדְּרִיקוּ, וְאִשְׁתֵּצִיאוּ, וְלָא אִתְחַשְּׁבוּ לִכְלוּם). At the time when He went to gather this rose, to bring forth His firstborn son (בְּשַׁעֲתָא דְּאָזִיל לְמִלְקַט שׁוֹשַׁנָה דָּא, לְאַפָּקָא בְּרֵיהּ בּוּכְרֵיהּ), at that time the King went with many great and mighty hosts (בְּהַהוּא זִמְנָא אָזַל מַלְכָּא גּוֹ כַּמָּה חַיָּילִין רַבְרְבָנִין וְשַׁלִּיטִין), with banners spread out (עִם דְּגָלִין פְּרִישָׂן), and He brought out His firstborn son with many powers (וְאַפִּיק לִבְרֵיהּ בּוּכְרֵיהּ בְּכַמָּה גְּבוּרִין), and brought him into His palace (וְאַיְיתֵי לֵיהּ לְהֵיכָלֵיהּ), and he dwelled greatly in the King’s house (וְיָתִיב סַגִּי בְּבֵי מַלְכָּא).

When he sinned before his father (כֵּיוָן דְּחַב לְגַבֵּי אֲבוּהָ), He rebuked him and struck him (אוֹכַח לֵיהּ, וְאַלְקֵי לֵיהּ), as it is written: “And the anger of Hashem burned against Yisrael, and He delivered them into the hands of spoilers, etc.” (דִּכְתִיב, וַיִּחַר אַף יְיָ בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד שׁוֹסִים וְגוֹ׳) (Judges 2). He again strayed as before (סָרַח כְּמִלְּקַדְּמִין), and rebelled against his father (וּמָרַד בְּאָבוּהָ), and He drove him from His house (אַפְקֵיהּ מִבֵּיתֵיהּ). What did Yisrael do (מַה עַבְדוּ יִשְׂרָאֵל)? They saw that they were scattered to Bavel (חָמוּ דְּהָא אִתְבַּדְרוּ לְבָבֶל), they mingled among the nations (אִתְעָרְבוּ בְּעַמְמַיָא), they took foreign wives (נָסִיבוּ נָשִׁין נָכְרִיּוֹת), and bore children from them (וְאוֹלִידוּ בְּנִין מִנְּהוֹן).

Yet with all this, the Holy Imma was their guardian (עִם כָּל דָּא, אִימָא קַדִּישָׁא הֲוַת אַפֹּטְרוֹפּוֹסָא עָלַיְיהוּ). And because they acted thus (וְעַל דְּעָבַד הָכִי), Kudsha Berikh Hu said (קוּדְשָׁא בְּרִיךְ הוּא אָמַר): Since it is shame (הוֹאִיל וְכִסּוּפָא אִיהוּ), let My son come of himself (לֵיתֵי בְּרִי אִיהוּ מִגַּרְמֵיהּ). Since he profaned My glory (הוֹאִיל וְחִלֵּל יְקָרִי), it is not fitting that I should go there to bring him out (לָא אִתְחָזֵי דְּאָנָא אֵיזִיל תַּמָּן לְאַפָּקָא לֵיהּ), and to perform for him miracles and mighty deeds as before (וּלְמֶעְבַּד לֵיהּ נִסִּין וּגְבוּרָן כְּמִלְּקַדְּמִין). Let them return (תָּבוּ אִינּוּן), without the help that was shown to them (בְּלָא סִיּוּעָא דְּאִתְחָזוּ לוֹן), without wonders and miracles (בְּלָא פְּלִיאָן וְנִסִּין), but all of them scattered (אֶלָּא כֻּלְּהוּ מִתְבַּדְּרָן), all of them poor (כֻּלְּהוּ לְאָן בְּמִסְכְּנוּ), and let them come to the palace of the King in shame (וְתָבוּ לְהֵיכָלָא דְּמַלְכָּא בְּכִסּוּפָא).

And the Holy Imma is their guarantor (וְאֵימָא קַדִּישָׁא עַרְבַת לוֹן). They sinned as before (חָאבוּ כְּמִלְּקַדְּמִין). What did Kudsha Berikh Hu do (מָה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא)? He drove out this son as before from His palace (אַפִּיק לְהַאי בְּרָא כְּמִלְּקַדְּמִין מְהֵיכָלֵיהּ), and his mother with him (וְאִימֵּיהּ בַּהֲדֵיהּ). He said (אָמַר): From now on (מִכָּאן וּלְהָלְאָה), Imma and her son shall suffer many evils together (אִימָא וּבְרָהּ יִסְבְּלוּן כַּמָּה בִּישִׁין כַּחֲדָא). This is what is written (הֲדָא הוּא דִּכְתִיב), “For your transgressions your mother was sent away” (וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 3). And concerning this it is written (וְעַל דָּא כְּתִיב), “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).

What is ‘in the end of days’ (מַאי בְּאַחֲרִית הַיָּמִים)? It is the Holy Imma (אֶלָּא דָּא הִיא אִימָא קַדִּישָׁא), for she is the end of days (דְּהִיא אַחֲרִית הַיָּמִים), and with her they endured all that they endured in the exile (וְעִמָּהּ סַבְלוּ כָּל מָה דְּסַבְלוּ בְּגָלוּתָא). And if they return in Teshuvah (וְאִילּוּ יְהַדְרוּן בְּתִיּוּבְתָא), even one evil or one suffering that passes over them (אֲפִילּוּ חַד בִּישׁ, אוֹ חַד צַעֲרָא, דִּיעָבַר עָלַיְיהוּ), it is considered for them as though they endured everything (אִתְחֲשֵׁב עָלַיְיהוּ, כְּאִלּוּ סַבְלוּ כֹּלָּא). Some say: And if not, the end is closed (ס״א וְאִי לָאו סְתִים קִיצָא). And if not, when the end arrives (וְאִי לָא, כַּד יִסְתַּיֵים קִיצָא), the evil one and all his generations (בִּישָׁא וְכָל דָּרִין דִּילֵיהּ).

As the Holy Luminary said (כְּמָה דְּאָמַר בּוּצִינָא קַדִּישָׁא), as it is written: “For perpetuity to the purchaser, for his generations” (דִּכְתִיב, לִצְּמִיתוּת לַקּוֹנֶה אוֹתוֹ לְדוֹרוֹתָיו) (Leviticus 25). And all this, the matter depends on Teshuvah (וְכָל דָּא, בְּתִיּוּבְתָא תַּלְיָא מִילְּתָא). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), indeed it is so (וַדַּאי הָכִי הוּא). And for this reason the exile has been prolonged (וְעַל דָּא גָּלוּתָא אִתְמְשָׁךְ). But Kudsha Berikh Hu (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא), whatever He sees for Yisrael in this end of days (כָּל מָה דְּחָמֵי לוֹן לְיִשְׂרָאֵל בְּהַאי אַחֲרִית הַיָּמִים — ס״א דְּמַתָּא, נ״א דְּלֵקָא), in this end of days He will perform for them miracles and vengeance (וּבְהַאי אַחֲרִית הַיָּמִים יַעֲבִיד לוֹן נִסִּין וְנוּקְמִין), as it is written: “And it shall come to pass in the end of days, the mountain of the House of Hashem shall be established at the head of the mountains” (דִּכְתִיב, וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְיָ בְּרֹאשׁ הֶהָרִים) (Isaiah 2). Who is the head of the mountains (מַאן רֹאשׁ הֶהָרִים)? This is Avraham Sava (דָּא אַבְרָהָם סָבָא), the great priest (כַּהֲנָא רַבָּא), the head of all (רֹאשׁ דְּכֹלָּא). And because he is the head (וּבְגִין דְּאִיהוּ רֹאשׁ), the Cup of Blessing (כוֹס דִּבְרָכָה) shall be established at the head of the mountains (יִהְיֶה נָכוֹן בְּרֹאשׁ הֶהָרִים) — this is Avraham Sava (דָּא אַבְרָהָם סָבָא), first before the other mountains (קַדְמָאָה לִשְׁאַר הֶהָרִים).

The Cup of Blessing (כוֹס דִּבְרָכָה), it must be prepared on the right side (אִצְטְרִיךְ לְמֶהֱוֵי מְתַקְּנָא בִּימִינָא). “And it shall be exalted above the hills” (וְנִשָּׂא מִגְּבָעוֹת). It must be raised up from the table (אִצְטְרִיךְ לְמֶהֱוֵי זָקִיף מִן פַּתּוֹרָא), the measure that is called a span [zeret] (שִׁיעוּרָא דְּאִקְרֵי זֶרֶת) — Some say: that it is [so] (ס״א דְּאִיהוּ), to bless Kudsha Berikh Hu (לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא). And this is “and it shall be exalted above the hills” (וְדָא הוּא וְנִשָּׂא מִגְּבָעוֹת). What are the hills (מִגְּבָעוֹת מַאי הוּא)?

Rather Binah (אֶלָּא בֵּינָה), and among the maidens after her Friends (וּבֵין בְּתוּלוֹת אַחֲרֶיהָ רְעוֹתֵיהָ). The measure of a span [zeret] it is (שִׁיעוּרָא דְּזֶרֶת אִיהוּ). The Cup of Blessing is surely lifted from the hills (נִשָּׂא כּוֹס דִּבְרָכָה מִגְּבָעוֹת וַדַּאי). And because of this, good shall be for this firstborn son (וְעַל דָּא טָבָא דִּיהֵא לֵיהּ לְהַאי בְּרָא בּוּכְרָא), in the end of days it shall be (בְּאַחֲרִית הַיָּמִים אִיהוּ).