Daf 13b (דַּף י״ג ע״ב)

At the time when the moment arrives for the soul to descend into the world (בְּשַׁעֲתָא דְּמָטֵי זִמְנָא לְנַחְתָּא לְעָלְמָא), she makes her dwelling in the Garden of Eden on earth for thirty days (עַבְדַת מָדוֹרָהָא בְּגִנְתָּא דְּעֵדֶן דְּאַרְעָא תְּלָתִין יוֹמִין), to behold the glory of the Master of the Righteous (לְמֵחמֵי יְקָרָא דְּמָארֵיהוֹן דְּצַדִּיקַיָּיא). Then she ascends to her place above (וְסַלְּקָא לְאַתְרָהָא לְעֵילָּא), and after that she descends to the world (וּבָתַר דָּא נַחְתַּת לְעָלְמָא).

The Holy King crowns her with seven crowns (אַעְטַּר לָהּ מַלְכָּא קַדִּישָׁא, בְּשְׁבַע עִטְרִין), until she comes and enters into the body of man (עַד דְּאָתַת וְעָאלַת בְּגוֹ גּוּפָא דְּבַּר נָשׁ). And when she is within the body of man, she sins in this world and toils in the darkness (וְכַד אִיהִי בְּגוּפָא דְּבַּר נָשׁ, וְחָבַת בְּהַאי עָלְמָא, וְאִשְׁתַּדְּלַת בַּחֲשׁוֹכָהָא). The Orayta testifies about her and says (אוֹרַיְיתָא תַּווהָא עָלָה, וְאַמְרַת): And what is all this honor, and all this completeness that he completed for the soul — the supernal King — and she sinned before Him: “A soul when it sins,” what is this that she sins (וּמַה כָּל יְקָרָא דָּא, וְכָל אַשְׁלְמוּתָא אַשְׁלִים לְנַפְשָׁתָא מַלְכָּא עִלָּאָה, וְהִיא חָבָאָת קָמֵיהּ, נֶפֶשׁ כִּי תֶחטָא, מַה דִּין הוּא דְּתֶחטָא).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): “If a soul shall sin” — I return to the verse: “Until the day breathes” (Song of Songs 2) (נֶפֶשׁ כִּי תֶחטָא אַהֲדַרְנָא לִקְּרָא עַד שֶׁיָּפוּחַ הַיּוֹם). It is the time for this soul to beware of her sin and repent to be purified (עֵיטָא לְהַאי נֶפֶשׁ לְאִזְדַּהֲרָא מֵחוֹבָהָא, וְתִיתוּב לְאִתְדַכְּאָה), “until the day breathes” — that is, before the day of this world passes (עַד שֶׁיָּפוּחַ הַיּוֹם, עַד שֶׁלֹּא יָפוּחַ יוֹמָא דְּהַאי עָלְמָא), and that mighty day arrives when the King of Judgment will demand her to depart from this world (וְיֵיתֵי הַהוּא יוֹמָא תַּקִּיפָא, דְּיִתְבַּע לָהּ מַלְכָּא דִּינָא, לְנָפְקָא מֵהַאי עָלְמָא). “And the shadows flee away” (Song of Songs 2) (וְנָסוּ הַצְּלָלִים) — this is the secret among the Friends, who say that at the time when the moment arrives for a man to depart from the world, the shadow of man departs from him (דָּא הוּא רָזָא בֵּין חַבְרַיָּיא דְּקָא אַמְרֵי, דִּבְשַׁעֲתָא דְּמָטֵי זִמְנָא דְּבַּר נָשׁ לְנָפְקָא מִן עָלְמָא, צוּלְמָא דְּבַר נָשׁ אִתְעַבָּר מִנֵּיהּ). This is what is written: “Until the day breathes” — before the day passes for him to leave this world (הֲדָא הוּא דִכְתִיב: עַד שֶׁיָּפוּחַ הַיּוֹם, עַד דְּלָא יִנְשׁוֹף יוֹמָא לְנָפְקָא מֵהַאי עָלְמָא). “And the shadows flee away” — the shadow departs, and he returns before his Master (וְנָסוּ הַצְּלָלִים, דְּאִתְעֲבָר צוּלְמָא, יְתוּב קָמֵי מָארֵיהּ).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): Two shadows a man has when he is alive (תְּרֵין צוּלְמִין אִית לֵיהּ לְבַּר נָשׁ כַּד אִיהוּ בְּקִיּוּמֵיהּ): one great, and one small (חַד רַבְרְבָא, וְחַד זְעֵירָא). As it is written: “the shadows” — in the plural (דִּכְתִּיב הַצְּלָלִים, תְּרֵי). And when both are found together, then man is alive in his existence (וְכַד מִשְׁתַּכְּחֵי כַּחֲדָא, כְּדֵין הוּא בַּר נָשׁ בְּקִיּוּמֵיהּ). And therefore it is written: “And the shadows flee away” (וְעַל דָּא, וְנָסוּ הַצְּלָלִים כְּתִיב). Then man must look upon his deeds, and repair them before his Master, and confess over them (כְּדֵין בָּעֵי בַּר נָשׁ לְאִסְתַּכְּלָא בְּעוֹבָדוֹי, וּלְתַקְּנָא לוֹן קָמֵי מָארֵיהּ, וְיוֹדֵי עָלַיְיהוּ). For Kudsha Berikh Hu is called Merciful and Gracious, and accepts those who repent before Him (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי רַחוּם וְחַנּוּן, וּמְקַבֵּל לְאִינּוּן דְּתָבִין קָמֵיהּ). And this is, “Until the day breathes and the shadows flee away” (Song of Songs 2) (וְדָא הוּא עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים), for once those shadows have departed from him (דְּכֵיוָן דְּאִינּוּן צְלָלִים מִתְעַבְּרָן מִנֵּיהּ), and he is seized by the collar (וְאִיהוּ תָּפִיס בְּקוֹלָרָא), repentance exists but it is not so elevated as at the time when he was alive in his existence (תְּשׁוּבָה הִיא אֲבָל לָא מְעַלְיָא כָּל כַּךְ כְּזִמְנָא דְּקָאִים אִיהוּ בְּקִיּוּמֵיהּ). And King Shlomo proclaimed and said: “And remember your Creator in the days of your youth, before the evil days come” (Ecclesiastes 12) (וּשְׁלֹמֹה מַלְכָּא אַכְרִיז וְאָמַר, וּזְכוֹר אֶת בּוֹרְאֶךָ בִּימֵי בְּחוּרוֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה וְגוֹ׳). And therefore “Until the day breathes” means that a man must rectify his deeds (ועַל דָּא עַד שֶׁיָּפוּחַ הַיּוֹם, דְּבָעֵי בַּר נָשׁ לְאַתְקְנָא עוֹבָדוֹי).

For when his days arrive to be removed from the world (דְּכַד מָטוּן יוֹמוֹי לְאִסְתַּלְּקָא מִן עָלְמָא), Kudsha Berikh Hu wonders about him and says (קוּדְשָׁא בְּרִיךְ הוּא תּוֹהֵא עָלֵיהּ, וְאוֹמֵר): “‘If a soul sins and hears the voice of adjuration’” (Leviticus 5) (וְנֶפֶשׁ כִּי תֶחטָא וְשָׁמְעָה קוֹל אָלָה), behold, I said to her with the oath of My Name that she not lie in Me (וְהָא אוֹמֵינָא לָהּ בְּאוֹמָאָה דִּשְׁמִי דְּלָא לְשַׁקְרָא בִּי), and I testified in her when she descended to the world (ואַסְהֲדִית בָּהּ כַּד נַחְתַּת לְעָלְמָא), and He is truly a witness, for many times I testified in her, to guard My commandments (וְהוּא עֵד וַדַּאי, מִכַּמָּה זִמְנִין דְּאַסְהֲדִית בָּהּ, לְנַטְרָא פִּקּוּדָי).

Therefore, since man is a witness (בְּגִין כַּךְ הוֹאִיל וּבַר נָשׁ הוּא עֵד), at the time that he returns before the King, either he saw or he knew (בְּשַׁעֲתָא דְּיֵתוּב קָמֵי מַלְכָּא, אוֹ רָאָה אוֹ יָדָע). “Or he saw” — those sins which he committed and beheld (אוֹ רָאָה, אִינּוּן חוֹבִין דְּעָבַד וְאִסְתְּכַּל בְּהוּ). “Or he knew” — with certainty of the matter, that he transgressed the command of his Master (אוֹ יָדָע בְּבִירוּרָא דְּמִלָּה דְּעָבַר עָל פִּקּוּדָא דְּמָארֵיהּ). “If he does not tell” — if he does not confess them before his Master (אִם לא יַגִּיד, אִם לָא יוֹדֵי עָלַיְיהוּ קָמֵי מָארֵיהּ). What is written when he departs from this world? “He shall bear his iniquity” (Leviticus 5) (מַה כתיב כַּד יִפּוּק מֵהַאי עָלְמָא, וְנָשָׂא עֲוֹנוֹ). And when he bears his iniquity, how can they open for him the gate? (וְכַד יִשָּׂא עֲוֹנוֹ, הֵיאַךְ פַּתְחִין לֵיהּ פִּתְחָא), and how can he stand before his Master? (וְהֵיאַךְ יְקוּם קָמֵי מָארֵיהּ). And upon this it is written: “If a soul shall sin” (Leviticus 4) (וְעַל דָּא נֶפֶשׁ כִּי תֶחטָא כְּתִיב).

Rabbi Abba opened: “All this has come upon us, yet we have not forgotten You, nor have we dealt falsely in Your covenant” (Psalms 44) (רִבִּי אַבָּא פָּתַח: כָּל זֹאת בָּאַתְנוּ וְלֹא שְׁכַחֲנוּךָ וְלֹא שִׁקַּרְנוּ בִּבְרִיתֶךָ). “All this has come upon us” — indeed all these came upon us as was required (כָּל זֹאת בָּאַתְנוּ, כָּל אֵלּוּ בָּאוּ עָלֵינוּ מִבָּעֵי לֵיהּ). Rather, all judgments from above have come upon us (אֶלָּא כָּל דִּינִין דִּלְעֵילָּא אָתוּ עֲלָנָא). “And we have not forgotten You” — we did not abandon the words of Your Orayta (וְלָא שְׁכַחֲנוּךָ, וְלָא אַנְשֵׁינָא מִילּוּלֵי אוֹרַיְיתָךְ).

From here we learn: whoever abandons the words of the Orayta and does not desire to engage in them, it is as if he abandons Kudsha Berikh Hu Himself (מִכָּאן אוֹלִיפְנָא, כָּל מַאן דְּאַנְשֵׁי מִלּוּלֵי אוֹרַיְיתָא, וְלָא בָּעֵי לְמִלְעֵי בָּהּ, כְּאִלּוּ אַנְשֵׁי לְּקוּדְשָׁא בְּרִיךְ הוּא). For the Orayta is entirely the Name of Kudsha Berikh Hu (דְּהָא אוֹרַיְיתָא כֻּלָּהּ שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי). “And we have not dealt falsely in Your covenant” (Psalms 44) (וְלֹא שִׁקַּרְנוּ בִּבְרִיתֶךָ) — for whoever lies with regard to this holy covenant, in which this letter is inscribed (דְּכָל מַאן דִּמְשַׁקֵּר בֵּיהּ בְּהַאי אָת קַיָּימָא קַדִּישָׁא דְּרָשִׁים בֵּיהּ), it is as though he lies in the Name of the King (כְּאִלּוּ מְשַׁקֵּר בִּשְׁמָא דְּמַלְכָּא), for the Name of the King is inscribed within man (בְּגִין דִּשְׁמָא דְּמַלְכָּא אִתְרְשִׁים בֵּיהּ בְּבַר נָשׁ). And another verse acknowledges this matter in that verse, as it is written: “If we have forgotten the Name of our God, or spread forth our hands to a strange god” (Psalms 44) (וּקְרָא אָחֳרָא אוֹדֵי בֵּיהּ בְּהַאי קְרָא, דִּכְתִּיב, אִם שָׁכַחְנוּ שֵׁם אֱלֹהֵינוּ וַנִּפְרוֹשׂ כַּפֵּינוּ לְאֵל זָר). “If we have forgotten the Name of our God” — this is as you said, “And we have not forgotten You,” which is the Orayta, for Orayta is the Name of our God (אִם שָׁכַחְנוּ שֵׁם אֱלהֵינוּ, כְּמָה דְאַתְּ אָמֵר וְלא שְׁכַחֲנוּךָ, וְדָא הִיא אוֹרַיְיתָא, דָּא אִיהוּ שֵׁם אֱלֹהֵינוּ). “And have spread forth our hands to a strange god” — this is as you said: “And we have not dealt falsely in Your covenant” (וַנִּפְרוֹשׂ כַּפֵּינוּ לְאֵל זָר, כְּמָה דְאַתְּ אָמֵר, וְלֹא שִׁקַּרְנוּ בִּבְרִיתֶךָ). And all is one word (וְכֹלָּא חַד מִלָּה). What is “falsehood” here? It is that he spreads his hands toward another dominion and betrays this covenant (מַאי שִׁקְרָא הָכָא. דְּפָרִישׂ כַּפָּיו לִרְשׁוּתָא אָחֳרָא, וּמְשַׁקֵּר בְּהַאי בְּרִית). Therefore the Orayta is bound to this (וְעַל דָּא אוֹרַיְיתָא אֲחִידַת בְּהַאי), for whoever keeps this covenant, it is as if he has kept the entire Orayta (דְּכָל מַאן דְּנָטִיר הַאי בְּרִית, כְּאִלּוּ נָטִיר אוֹרַיְיתָא כֻּלָּהּ). And whoever betrays this, it is as though he has betrayed the entire Orayta (וּמַאן דִּמְשַׁקֵּר בְּהַאי, כְּאִלּוּ מְשַׁקֵּר בְּאוֹרַיְיתָא כֻּלָּהּ).