Daf 14b (דַּף י״ד ע״ב)

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), behold we have learned (הָא תָּנֵינָן), a convert, when he is circumcised (גִּיּוֹרָא כַּד אִתְגְּזַר) and enters under the wings of the Shekhinta (וְעָיִיל תְּחוֹת גַּדְפֵּי דִּשְׁכִינְתָּא), is called a righteous convert (Ger Tzedek) and nothing more (אִקְרֵי גֵּר צֶדֶק וְלָא יַתִּיר), a righteous convert indeed (גֵּר צֶדֶק ודַּאי). He merits to enter into that crown of righteousness (זָכֵי לְמֵיעַל בְּהַהוּא כִּתְרָא דְּצֶדֶק), and you said day and night that they merited both (וְאַת אַמָרְת יוֹמָם וָלַיְלָה דְּזָכוּ לְתַרְוַויְּיהוּ).

Rabbi Shimon said to him (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן), El'azar my son (אֶלְעָזָר בְּרִי), it is not the same, one who comes from a holy root and from a trunk of truth (לָא דָּמֵי מַאן דְּאָתֵי מִשָׁרְשָׁא קַדִּישָׁא, וּמִגִּזְעָא דִּקְשׁוֹט), to one who comes from an evil trunk and from a root of polluted evils that are strong (לְמַאן דְּאָתֵי מִגִּזְעָא בִּישָׁא, וּמִשָׁרְשָׁא דְּגַעֲלֵי בִּישִׁין תַּקִּיפִין). Concerning Yisrael it is written (בְּיִשְׂרָאֵל כְּתִיב בְּהוּ): “And I planted you as a noble vine, wholly a seed of truth” (וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלּה זֶרַע אֱמֶת) (Jeremiah 2).

Concerning the nations who worship avodah zarah it is written (בְּאוּמוֹת עוֹבְדֵי עֲבוֹדָה זָרָה כְּתִיב): “Whose flesh is as the flesh of donkeys, and whose issue is like the issue of horses” (אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם) (Ezekiel 23). And therefore (וּבְגִין כַּךְ), Yisrael are holy, a seed of truth (יִשְׂרָאֵל קַדִּישִׁין זַרְעָא דִּקְשׁוֹט), a trunk that was perfumed at Mount Sinai (גִּזְעָא דְּאִתְבְּסָמוּ בְּטוּרָא דְּסִינַי), and all pollution was removed from them (וְאִתְפְּסַק מִנַּיְיהוּ כָּל זוּהֲמָא).

All of them are perfumed (כֻלְּהוּ מִתְבַסְּמִין), and all of them enter into the holy existence of day and night (וְכֻלְּהוּ עַיְילֵי בְּקַיָימָא קַדִּישָׁא דְּיוֹמָם וָלַיְלָה), to be complete in all (לְמֶהֱוִי שְׁלֵמִים בְּכֹלָּא). But concerning the nations who worship avodah zarah (אֲבָל בְּאוּמוֹת עוֹבְדֵי עֲבוֹדָה זָרָה), it is difficult to remove pollution from them (קַשְׁיָא לְמֶעְבַּר מִנַּיְיהוּ זוּהֲמָא), even until three generations (וַאֲפִילּוּ עַד ג' דָּרִין). And therefore (וּבְגִין כַּךְ), a righteous convert indeed (גֵּר צֶדֶק ודַּאי).

Rabbi Hamnuna sava said (דְּאָמַר רַב הַמְנוּנָא סָבָא), the nations who serve avodah zarah (אוּמוֹת עוֹבְדֵי עֲבוֹדָה זָרָה), before they are circumcised (עַד לָא אִתְגְּזָרוּ) they dwell in lower crowns that are not holy (שַׁרְיָין בְּכִתְרִין תַּתָּאִין דְּלָא קַדִּישִׁין), and an impure spirit rests upon them (וְרוּחַ מִסְאֲבָא שַׁרְיָא עָלַיְיהוּ). When they convert and are circumcised (כֵיוָן דְּאִתְגְּיָירוּ וְאִתְגְּזָרוּ), they dwell in the holy crown of the Shekhinta (שַׁרְיָין בְּכִתְרָא קַדִּישָׁא [של שכינתא]) that rests upon the other lower crowns (דְּשַׁרְיָא עַל שְׁאָר כִּתְרִין תַּתָּאִין), and a holy spirit rests upon them (וְרוּחָא קַדִּישָׁא שַׁרְיָא עָלַיְיהוּ). But Yisrael (אֲבָל יִשְׂרָאֵל), holy children of holy ones (קַדִּישִׁין בְּנֵי קַדִּישִׁין), from holy trunks and roots (דְּגִזְעִין וְשָׁרָשִׁין), who were perfumed at Mount Sinai (וְאִתְבְּסָמוּ בְּטוּרָא דְּסִינַי), entered into complete holy faith (וְעָאלוּ בִּמְהֵימְנוּתָא שְׁלֵימָתָא קַדִּישָׁא). At the time they were circumcised, holiness dwelt in them completely (בְּשַׁעֲתָא דְּאִתְגְּזַר שַׁרְיָא בְּכֹלָּא), as it is written: “But you who cleave to Hashem your Elohim are alive every one of you this day” (וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4).

“It shall be when he sins and is guilty, then he shall restore what he has robbed, etc.” (וְהָיָה כִּי יֶחטָא וְאָשֵׁם וְהֵשִׁיב אֶת הַגְּזֵלָה וְגוֹ') (Leviticus 5). Rabbi Yosi said (רִבִּי יוֹסֵי אָמַר), “For this is as the waters of Noach to Me, for I have sworn that the waters of Noach should no more go over the earth” (כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ) (Isaiah 54). This verse is difficult (הַאי קְרָא קַשְׁיָא): It is written, “And the waters of the flood were upon the earth” (וּמֵי הַמַּבּוּל הָיוּ עַל הָאָרֶץ) (Bereshit 7). And it is written, “Neither shall all flesh be cut off any more by the waters of the flood” (וְלא יִכָּרֵת כָּל בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל) (Bereshit 9). It says “waters of the flood” (מֵי הַמַּבּוּל כְּתִיב), not “waters of Noach” (וְלָא מֵי נֹחַ). Yet here it says, “the waters of Noach are to Me” (וְהָכָא כְּתִיב כִּי מֵי נֹחַ זֹאת לִי). It should have said, “they are to Me” (זֹאת לִי, הֵם לִי מִבָּעֵי לֵיהּ).

Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): When the righteous multiply in the world (כַד זַכָּאִין סְגִיאוּ בְּעָלְמָא), Kudsha Berikh Hu rejoices and is praised in them (קוּדְשָׁא בְּרִיךְ הוּא חַדֵּי וּמִשְׁתְּבַּח בְּהוּ). For we have learned (דְּתָנֵינָן), when a righteous one remains in the world (כַד שָׁארֵי זַכָּאָה בְּעָלְמָא), and is found within it (וְאִשְׁתְּכַח בֵּיהּ), then—so to speak—He casts peace into the world (כִבְיָכוֹל אַטִּיל שְׁלָמָא בְּעָלְמָא), and the whole world is blessed because of him (וְכָל עָלְמָא מִתְבָּרְכָא בְּגִינֵיהּ), and He casts peace into the heavenly court (וְאַטִּיל שְׁלָמָא בְּפָמַלְיָא שֶׁל מַעֲלָה). From where do we learn this? (מְנָא לָן). As it is written: “Or let him take hold of My strength, that he may make peace with Me; peace shall he make with Me” (אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִּי) (Isaiah 27). Why are two “peaces” mentioned here? (תְּרֵין שְׁלָמִין אֲמַאי הָכָא). Rather: “He shall make peace with Me”—this refers to the union of male and female (אֶלָּא יַעֲשֶׂה שָׁלוֹם לִי, דְּאַשְׁרֵי דְּכַר וְנוּקְבָּא). “Peace shall he make with Me”—this refers to the blessings of the patriarchs (שָׁלוֹם יַעֲשֶׂה לִּי, דְּמִתְבָּרְכָאן אֲבָהָן).

What is the difference between them? (מַאי אִיכָּא בֵּינַיְיהוּ). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), when the patriarchs are blessed (כַד מִתְבָּרְכָאן אֲבָהָן), “Peace shall he make with Me” (שָׁלוֹם יַעֲשֶׂה לִּי)—for peace is placed first in all (דְּאַקְדִּים שְׁלָמָא בְּכֹלָּא). And because of this, peace comes first (וּבְגִין כַּךְ שָׁלוֹם קַדִים). “He shall make peace with Me” (יַעֲשֶׂה שָׁלוֹם לִי)—why is peace not mentioned first here? (מַאי טַעֲמָא לָא אַקְדִּים שָׁלוֹם הָכָא). Rather, because the serpent that dwells in the Nukvah enters first (אֶלָּא בְּגִין דְּיִתְעַבֵר חִוְיָא דְּשַׁרְיָא בְּנוּקְבָּא בְּקַדְמִיתָא), and the male must then come to dwell in its place (וְיֵיתֵי דְּכוּרָא לְמִשְׁרֵי בְּאַתְרֵיהּ). Therefore “he shall make” comes first (וּבְגִין כַּךְ יַעֲשֶׂה אַקְדִּים), and afterwards “peace” (וּלְבָתַר שָׁלוֹם).

It was taught (תָּאנָא): When a righteous one remains in the world (בְּזִמְנָא דְּזַכָּאָה שָׁארֵי בְּעָלְמָא), judgments are not aroused (דִּינִין לָא מִתְעָרִין), and they do not rule in the world (וְלָא שַׁלְטִין בְּעָלְמָא), because that righteous man is a sign in the world (מִשּׁוּם דְּהַהוּא בַּר נָשׁ זַכָּאָה הוּא אוֹת בְּעָלְמָא). And Kudsha Berikh Hu desires his honor (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהּ), and the world exists because of him (וְעָלְמָא מִתְקַיֵּים בְּגִינֵיהּ).

It was taught (תַּנְיָא), Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): At the time when sinners are found in the world (בְּזִמְנָא דִבְנִי עָלְמָא אִשְׁתְּכָחוּ חַיָּיבִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), that righteous man who is found in the world (הַהוּא זַכָּאָה דְּאִשְׁתְּכַח בְּעָלְמָא)—Kudsha Berikh Hu converses with him (קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתָּעֵי בַּהֲדֵּיהּ), so that he may request mercy for the world (בְּגִין דְּיִבְעֵי רַחֲמִין עַל עָלְמָא), and be reconciled through him (וְיִתְפַּיֵיס בַּהֲדַיְיהוּ). What does Kudsha Berikh Hu do? (מֶה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא). He converses with him about the sinners of the world (אִשְׁתָּעֵי בַּהֲדֵיהּ עַל אִינּוּן חַיָּיבֵי עָלְמָא). He says to him: I will please him alone (אָמַר לֵיהּ לְאוֹטָבָא לֵיהּ בִּלְחוֹדוֹי), and release all the rest (וּלְשֵׁיצָאָה לְכֻלְּהוּ). What is the way of that righteous man? (מַה אָרְחֵיהּ דְּהַהוּא בַּר נָשׁ זַכָּאָה). He leaves aside his own (שָׁבִיק דִּידֵיהּ), and takes upon himself for the sake of all the world (וְנָסִיב לִדְכּוּלֵי עָלְמָא), so that Kudsha Berikh Hu may be reconciled with them (בְּדִיל דְּיִתְפְּיָיס קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדַיְיהוּ). From where do we learn this? (מְנָא לָן). From Moshe (מִמֹּשֶׁה). For Kudsha Berikh Hu said to him (דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), “Yisrael have sinned” (חָבוּ יִשְׂרָאֵל), as it is written: “They have made for themselves a molten calf, and they bowed down to it, etc.” (עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וְיִשְׁתַּחֲווּ לוֹ וְגוֹ') (Exodus 32). Furthermore He said to him (תוּ אָמַר לֵיהּ), “Leave Me alone, that I may destroy them, etc.” (הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְגוֹ'). At that moment Moshe said (בְּהַאי שַׁעֲתָא אָמַר מֹשֶׁה): If for the sake of my honor Yisrael will be wiped out from the world (אִי בְּגִין יְקָרָא דִּידִי יִשְׁתֵּצוּן יִשְׂרָאֵל מֵעָלְמָא), it is better for me to die (טַב לִי מוֹתָא), and let them not say that I abandoned the whole world for my own honor (וְלָא יֵימְרוּן דְּשָׁבִיקְנָא הַאי דְּכוּלֵי עָלְמָא, בְּגִין יְקָרָא דִּילִי).

Immediately (מִיַּד) “And Moshe pleaded before Hashem his God” (וַיְחַל מֹשֶׁה אֶת פְּנֵי יְיָ' אֱלֹהָיו) (Exodus 32). And he offered himself to death in many places for the sake of Yisrael (וְאוֹשִׁיט גַּרְמֵיהּ לַמִּיתָה בְּכַמָּה אַתְרֵי בְּגִינֵיהוֹן דְּיִשְׂרָאֵל), as it is written (דִּכְתִיב): “And now, if You will forgive their sin—but if not, erase me now from Your book which You have written” (וְעַתָּה אִם תִשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ וְגוֹ') (Exodus 32). And it was taught (וְתָאנָא): Moshe did not move from there (לָא זָז מֹשֶׁה מִתַּמָּן), until Kudsha Berikh Hu forgave Yisrael (עַד דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And Hashem relented of the evil which He had spoken to do to His people” (ויּנָּחֶם יְיָ' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ) (Exodus 32). And it is written (וּכְתִיב): “And Hashem said: I have forgiven according to your word” (וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ) (Numbers 14).