Daf 190a (דַּף ק״צ ע״א)

He said to him: Well have you spoken (אֲמַר לֵיהּ שַׁפִּיר קָאַמָרְתְּ), this verse is surely so (הַאי קְרָא וַדַּאי הָכִי הוּא). “At the head of the mountains” — this is the right side (בְּרֹאשׁ הֶהָרִים, דָּא יְמִינָא), Avraham the Elder (אַבְרָהָם סָבָא), who is truly the head of the mountains (דְּאִיהוּ רֹאשׁ הֶהָרִים וַדַּאי). “And it shall be lifted up above the hills” — from the measure of the hills, which are His Friends (וְנִשָּׂא מִגְּבָעוֹת, מִשִּׁיעוּרָא דִּגְבָעוֹת, דְּאִינּוּן רְעוּתֵיהּ). And well you have spoken (וְשַׁפִּיר קָאָמְרֵת). “And all nations shall flow unto it” (וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם) (Isaiah 2). What is this (מַאי הוּא)? He said to him (אֲמַר לֵיהּ): Even women and children, and the servant who serves at the table (וַאֲפִילּוּ נָשִׁים וּקְטַנִּים וְשַׁמָּשׁ דְּפָלַח עַל פַּתּוֹרָא), even though he does not eat (אַף עַל גַּב דְּאִיהוּ לָא אָכַל), he must listen and say Amen (אִצְטְרִיךְ לְמִשְׁמַע, וּלְמֵימָר אָמֵן). Some say: in order to pour blessing upon the Cup (ס״א לְהָרִיק בְּרָכָה לְכוֹס דְּלָא וְכוּ׳). Let no man say (דְּלָא יִימָא בַּר נָשׁ), “I did not eat, and since I did not join in the invitation, I shall not listen and I shall not answer Amen” (אֲנָא לָא אֲכָלִית, וְהוֹאִיל דְּלָא אִצְטְרִיפְנָא לְזִמּוּן, לָא אֶשְׁמַע וְלָא אֵימָא אָמֵן).

All are obligated in it (הַכֹּל חַיָּיבִין בֵּיהּ). Another matter: “And all nations shall flow unto it” (דָּבָר אַחֵר, וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם) — even though women and children are exempt from the commandments (אַף עַל גַּב דְּנָשִׁים וּקְטַנִים פְּטוּרִין מִן הַמִּצְוֹת), with the Cup of Blessing all are obligated (בְּכוֹס דִּבְרָכָה הַכֹּל חַיָּיבִין), provided that they know to Whom they bless (בִּלְבַד דְּיִנְדְּעוּן לְמַאן מְבָרְכִין). And this is: “And all nations shall flow unto it” (וְדָא הִיא וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם). Rabbi Yose came and kissed him (אָתָא רִבִּי יוֹסֵי וּנְשָׁקֵיהּ), and said: How beautiful is this word (אָמַר כַּמָּה שַׁפִּיר מִלָּה דָּא), and sweet to the palate (וּמְתִיקָא לְחִכָּא).

Now it is proper to examine (הַשְׁתָּא אִית לְדַיְיקָא): If this “end of days” is the Cup of Blessing itself (אִי הַאי אַחֲרִית הַיָּמִים, אִיהוּ כּוֹס דִּבְרָכָה מַמָּשׁ), what is “the mountain of the House of Hashem”? (מַהוּ הַר בֵּית יְיָ). It should have been written thus: “And it shall be, the end of days shall be established at the head of the mountains” (הֲוָה לֵיהּ לְמִכְתַּב הָכִי, וְהָיָה אַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה בְּרֹאשׁ הֶהָרִים). What is: “In the end of days, the mountain of the House of Hashem shall be established”? (מַהוּ בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְיָ). He said to him (אֲמַר לֵיהּ): The “end of days” is the whole tree, from its beginning to its end (אַחֲרִית הַיָּמִים אִיהוּ אִילָנָא כּוֹלָּא, מֵרֵישֵׁיהּ וְעַד סֵיפֵיהּ), which is the Tree of Good and Evil (דְּהוּא אִילָנָא דְּטוֹב וָרָע). And the verse comes to clarify, in the end of days (וְאָתָא קְרָא לְבָרְרָא בְּאַחֲרִית הַיָּמִים), and brought forth “the mountain of the House of Hashem” — this is Good without Evil (וְאַפִּיק הַר בֵּית יְיָ, דָּא טוֹב בְּלָא רָע). The “mountain of the House of Hashem” is surely that in which there is no portion to the Sitra achra (הַר בֵּית יְיָ וַדַּאי דְּלֵית תַּמָּן חוּלָקָא לְסִטְרָא אַחֲרָא), for the mountain of the House of Hashem was purified from the Tree which is the end of days (דְּהָא אִתְבְּרִיר הַר בֵּית יְיָ, מִגּוֹ אִילָנָא דְּאִיהוּ אַחֲרִית הַיָּמִים). And this is the Cup of Blessing (וְדָא אִיהוּ כּוֹס דִּבְרָכָה), which is established at the head of the mountains (דְּאִיהוּ נָכוֹן בְּרֹאשׁ הֶהָרִים).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), fortunate is this path, that we have merited this teaching (זַכָּאָה אָרְחָא דָּא, דְּזָכֵינָא לְהַאי מִלָּה). He said to him: From whom did you hear it (אֲמַר לֵיהּ מִמָּאן שַׁמְעַת לָהּ)? He said to him: One day I was walking on the road (אֲמַר לֵיהּ, יוֹמָא חֲדָא הֲוֵינָא אָזִיל בְּאָרְחָא), and I heard and saw Rav Hamnuna Sava (וּשְׁמַעְנָא וַחֲמֵינָא לֵיהּ לְרַב הַמְנוּנָא סָבָא). Some say: Rabbi Shimon (נ״א לְרַבִּי שִׁמְעוֹן), expounding this verse before Rabbi Aḥa (דְּהֲוָה דָּרִישׁ לְהַאי קְרָא לְרִבִּי אָחָא). And when I heard it, I rejoiced in it (וְכֵיוָן דְּשָׁמַעְנָא חַדֵּינָא בֵּיהּ), and I bound it, wrapped in the corner of my garment (וּנְטִירְנָּא לֵיהּ צָרִיר בְּכַנְפָא דִּלְבוּשָׁאִי), that it should never depart from me (דְּלָא יִתְעֲדֵי מִנַּאי לְעָלְמִין). He said to him: Surely this is a holy word (אֲמַר לֵיהּ, וַדַּאי מִלָּה קַדִּישָׁא דָּא), illuminated from the radiance of the Holy Luminary (מִנְּהִירוּ דְּבוּצִינָא קַדִּישָׁא אִתְנְהִיר). Fortunate is the generation who stand and are supported in it (זַכָּאָה דָּרָא, דְּקַיְימֵי עָלְמָא וְסַמְכוֹי, שַׁרְיָין בְּגַוֵּיהּ). And if you bound this word in one knot, that it not depart from you (וְאִי אַנְתְּ צְּרִירַת לְהַאי מִלָּה בְּקִשְׁרָא חֲדָא דְּלָא יִתְעֲדֵי מִינָךְ), I will bind it in thirty or forty knots in my pouch (אֲנָא אֶצְרוֹר לָהּ בִּתְלָּתִין, אוֹ בְּאַרְבְּעִין קִשְׁרִין בְּכִיסָאִי), that it shall never depart from me forever (דְּלָא יִתְעֲדֵי מִינַּאי לְעָלְמִין). Here the text is missing (כָּאן חָסֵר).

Concerning that word which Kudsha Berikh Hu showed to Moshe (עַל הַהִיא מִלָּה דְּאַחְמֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה), for even though Yisrael sinned before Him in every generation (בְּגִין דְּאַף עַל גַּב דְּיִשְׂרָאֵל חָבִין קָמֵיהּ בְּכָל דָּרָא וְדָרָא), He did not desire that anyone speak against them as an accuser (לָא בָּעֵי מַאן דְּיֵימָא עָלַיְיהוּ דַּלְטוֹרִין). From where do we learn this (מְנָלָן)? From Hoshea, as it is written (מְהוֹשֵׁעַ, דִּכְתִּיב): “The beginning of the word of Hashem with Hoshea” (תְּחִלַּת דִּבֶּר יְיָ בְּהוֹשֵׁעַ) (Hosea 1). Behold, this matter has been established (הָא אוּקְמוּהָ מִלָּה). And on this it is written (וְעַל דָּא): “And it shall be, the number of the children of Yisrael shall be as the sand of the sea, etc.” (וְהָיָה מִסְפָּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם וְגוֹ׳) (Hosea 2). And for this He blessed them with many blessings (וּבְגִין דָּא בָּרִיךְ לוֹן בְּכַמָּה בִּרְכָּאן), to bring them back in Teshuvah (לְאָהַדְּרָא בְּתִיּוּבְתָּא), and to return them to their Father in Heaven (וּלְאָתָבָא לוֹן לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא), and not to depart from there (וְלָא אַעְדֵּי מִתַּמָּן), until Kudsha Berikh Hu forgives their sins (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא מָחַל עַל חוֹבַיְיהוּ), and they are cleansed before Him (וְאִתְנְקִיאוּ קָמֵיהּ).

Eliyahu — what is written about him (אֵלִיָּהוּ מָה כְּתִיב בֵּיהּ)? “And he went and sat under one broom tree, etc.” (וַיָּבֹא וַיֵּשֶׁב תַּחַת רֹתֶם אֶחָד וְגוֹ׳) (I Kings 19). The Master of the world said (אָמַר מָארֵיהּ דְּעָלְמָא): A woman I sent to Yisrael, and her name was Devorah (אִתְּתָא חֲדָא שַׁדְרַת לוֹן לְיִשְׂרָאֵל, וּדְבוֹרָה שְׁמָהּ), as it is written: “And she sat under the palm of Devorah” (דִּכְתִּיב, וְהִיא יוֹשֶׁבֶת תַּחַת תֹּמֶר דְּבוֹרָה) (Judges 4). This is that broom tree (דָּא הוּא רֹתֶם), and she returned them to good (וְאָהַדְרַת לוֹן לְמוּטַב), as it is written: “Until I, Devorah, arose” (דִּכְתִּיב, עַד שַׁקַּמְתִּי דְּבוֹרָה) (Judges 5). And I came among them (וְאָנָא עָאלִית בֵּינַיְיהוּ), and proclaimed before them (וְאַכְרָזִית קָמַיְיהוּ), but I was not able (וְלָא יָכִילְנָא). While he was sitting (עַד דְּהֲוָה יָתִיב), Kudsha Berikh Hu was revealed upon him (אִתְגְּלֵי עָלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). He said to him: What are you doing here, Eliyahu (אֲמַר לֵיהּ מַה לְּךָ פֹה אֵלִיָּהוּ)?

At first you were an accuser and zealous for the covenant (בְּקַדְמִיתָא קָא הֲוֵית מְקַטְרְגָא וּמְקַנֵּי עַל בְּרִית). And since I saw in you that you were zealous for Me regarding that covenant (וּמִדְּחָמֵינָא בָּךְ דְּקַנִּית עָלַי בְּהַהוּא בְּרִית), I took it from the hand of Moshe (נַטְלִית לֵיהּ בִּרְעוּ דְּמֹשֶׁה), and I gave it to you (וְיָהִיבְנָא לָךָ), until Moshe said (עַד דְּמֹשֶׁה הֲוָה אָמַר): “Behold, I give to him My covenant of peace” (הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25). Now that it is yours (הַשְׁתָּא דְּאִיהוּ דִּילָךְ), it is not fitting for you to accuse him (לָא אִתְחָזֵי לָךְ לְקַטְרְגָא עֲלוֹי). You should have left your zeal to Me (הֲוָה לְךָ לְמִשְׁבַּק קִנוּיָיךָ לִי), as at first when it was Mine (כְּמָה בְּקַדְמִיתָא דְּהֲוָה דִּילִי), I left it to another hand and I did not accuse him (שְׁבַקְנָא לֵיהּ לִידָא אַחֲרָא, וְלָא קַטְרִיגְנָא עֲלוֹי). “What are you doing here” — what is “here” (מַה לְּךָ פֹה, מַאי פֹה)? It is the established Covenant (בְּרִית קַיָּימָא), the mouth of Hashem (פֶּה יְיָ) it is. Since you did not wish to leave your mouth to Me (כֵּיוָן דְּלָא בָּעָאת לְשַׁבְקָא לִי פּוּמָךְ), dwell in the place of that mouth (יֵתוּב בַּאֲתָר דְּהַהוּא פּוּמָא).

We learned (תְּנָן): At that moment (בְּהַהִיא שַׁעֲתָא), that disgrace which Moshe had taken from him was removed (אִתְעַבָּר מִנֵּיהּ הַהוּא נְבַזְבְּזָא דְּיָהַב לֵיהּ מֹשֶׁה). As we have learned: What is that which is written, “And he went in the strength of that food” (דִּתְנָן, מַאי דִּכְתִּיב, וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא) (I Kings 19) “unto the mountain of God, Ḥorev” (עַד הַר הָאֱלֹהִים חוֹרֵבָה). To seek from there (לְמִתְבַּע מִתַּמָּן) — and was it from there that he needed to seek (וְכִי מִתַּמָּן הֲוָה בָּעֵי)? Rather, to seek as at first (אֶלָּא לְמִתַּבַּע כְּמִלְּקַדְּמִין), from that which was given at the mountain of God, this covenant (מֵהַהוּא דְּיָרִית בְּהַר הָאֱלֹהִים, בְּרִית דָּא). Pinchas is Eliyahu, surely in one level (פִּנְחָס הוּא אֵלִיָּהוּ, וַדַּאי בְּדַרְגָּא חֲדָא). Moshe said to him (אֲמַר לֵיהּ מֹשֶׁה): You are not able to receive it from me (לֵית אַנְתְּ יָכִיל לְקַבְּלָא מִנַּאי), but go to the children of Yisrael (אֶלָּא זִיל לְיַנּוֹקַיְּיהוּ דְּיִשְׂרָאֵל), and from them you shall be sustained (וּמֵאִינּוּן תִּרְוָח), and they will give it to you (וְאִינּוּן יַהֲבֵי לָךְ). And so he did (וְכַךְ הוּא עָבִיד). (Here the text is missing — חֲסֵר).