Daf 17b (דַּף י״ז ע״ב)

And at the time when Knesset Yisrael went out into exile (וּבְשַׁעֲתָא דְּכְּנֶסֶת יִשְׂרָאֵל נַפְקַת בְּגָלוּתָא), she said before Him (אַמְרַת קַמֵּיהּ): “Tell me, You whom my soul loves” (הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי), You are the beloved of my soul (אַנְתְּ רְחִימָא דְּנַפְשָׁאי), You in whom is all the love of my soul (אַנְתְּ דְּכָל רְחִימוּ דְּנַפְשִׁי בָּךְ). “Where do You pasture” (אֵיכָה תִרְעֶה), how do You nourish Yourself (אֵיךְ תָּזוּן גַּרְמָךְ), from the depth of the river that never ceases (מֵעֲמִיקָא דְּנַחֲלָא דְּלָא פָּסִיק). How do You nourish Yourself from the radiance of the supernal Eden (אֵיךְ תָּזוּן גַּרְמָךְ מִנְּהִירוּ דְּעֵדֶן עִלָּאָה). “Where do You make rest at noon” (אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם), how do You provide nourishment to all those others who are constantly sustained from You (אֵיךְ תָּזוּן לְכָל אִינּוּן אָחֳרָנִין דְּאִשְּׁתַקְיָין מִנָךְ תָּדִירָא).

And I was one who received sustenance from You every day (וַאֲנָא הֲוִינָא אַתְּזְנָא מִנָךְ בְּכָל יוֹמָא), and I was nourished (וּמִשְּׁתַקְיָא), and I gave nourishment to all those below (וְאַשְׁקֵינָא לְכָל אִינּוּן תַּתָּאֵי), and Yisrael were sustained through me (וְיִשְׂרָאֵל אִתְּזָנוּ בִּי). And now, why shall I be like one who is wrapped in mourning (וְהַשְׁתָּא שַׁלָּמָה אֶהְיֶה כְּעוֹטְיָה), how shall I be clothed, without blessings (אֵיךְ אֶהֱוִי מִתְעַטְּפָא, בְּלָא בִּרְכָאן), when those blessings will be needed (כַּד יִצְטָרְכוּן אִינּוּן בִּרְכָאן), and they will not be found in my hand (וְלָא יִשְׁתַּכְּחוּן בִּידִי). “For the flocks of Your companions” (עַל עֶדְרֵי חֲבֵרֶיךָ), how shall I rise over them (הֵיאךְ אִיקוּם עָלַיְיהוּ), and not be a shepherd to them (וְלָא אֶהְיֶה רַעְיָא לְהוּ), and not feed them (וְזָנָא לְהוּ). The flocks of Your companions (עֶדְרֵי חֲבֵרֶיךָ) — these are Yisrael (אִלֵּין אִינּוּן יִשְׂרָאֵל), who are the children of the Patriarchs (דְּאִינּוּן בְּנֵי אֲבָהָן), who are the holy chariot above (דְּאִינּוּן רְתִיכָא קַדִּישָׁא לְעֵילָּא). Said to her Kudsha Berikh Hu (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): Leave what is Mine (שְׁבוֹק אַנְתְּ דִּידִי), for Mine is a hidden matter not to be revealed (דְּהָא דִּידִי מִלָּה טְמִירָא הוּא לְאִתְיְדַע).

But “if you do not know for yourself” (אֲבָל אִם לא תֵדְעִי לָךְ), behold, here is advice for you (הֲרֵי לָךְ עֵיטָא). “O fairest among women” (הַיָּפָה בַּנָּשִׁים), as it is said: “Behold, you are fair, my companion” (כְּמָה דְאַתְּ אָמֵר הִנָּךְ יָפָה רַעְיָתִי). “Go forth in the footsteps of the flock” (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן) — these are the Righteous (אִלֵּין אִינּוּן צַדִּיקַיָּיא), who are trodden among the heels (דְּאִינּוּן נִדָּשִׁין בֵּין עֲקֵבִין), and through them is given to you strength to endure (וּבְגִינֵיהוֹן יָהִיב לָךְ חֵילָא לְקַיְּימָא). And moreover (וְעִם כָּל דָּא): “And pasture your kids beside the shepherds’ tents” (וּרְעִי אֶת גְּדִיּוֹתַיִךְ עַל מִשְׁכְּנוֹת הָרוֹעִים). These are the schoolchildren (אִלֵּין אִינּוּן תִּינוֹקוֹת שֶׁל בֵּית רַבָּן), through whom the world endures (דְּעָלְמָא מִתְקַיֵּימָא בְּגִינֵיהוֹן), and they give strength to Knesset Yisrael in exile (וְיָהֲבִין חֵילָא לִכְּנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא). The shepherds’ tents (מִשְׁכְּנוֹת הָרוֹעִים) — these are the houses of the masters (אִלֵּין בָּתֵּי רַבָּן), the place of the Beit Midrash (אֲתַר בֵּית מִדְרָשָׁא) in which the Orayta is constantly found (דְּאִשְׁתְּכַח אוֹרַיְּיתָא בְּהוֹן תָּדִירָא). Another matter of “If you do not know for yourself, O fairest among women, etc.” (דָּבָר אַחֵר אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים וְגוֹ’).

Come and see (תָּא חֲזֵי): at the time when the Tzaddikim [Righteous] are found in the world (בְּשַׁעֲתָא דְּצַדִּיקַיָּיא אִשְׁתְּכָחוּ בְּעָלְמָא), and the Tinokot shel Beit Rabban [Children of the House of the Teacher] are found studying the Orayta (וְאִינּוּן תִּנוֹקוֹת שֶׁל בֵּית רַבָּן מִשְׁתַּכְּחֵי וְלָעָאן בְּאוֹרַיְּיתָא), then Knesset Yisrael is able to endure with them in exile (יַכְלָא כְּנֶסֶת יִשְׂרָאֵל לְקַיְּימָא עִמְּהוֹן בְּגָלוּתָא). And if not (וְאִי לָאו), then, so to speak (כִּבְיָכוֹל), she and they cannot endure in the world (הִיא וְאִינּוּן לָא יַכְלֵי לְאִתְקַיְּימָא בְּעָלְמָא). And if the worthy are found (וְאִי זַכָּאִין אִשְׁתְּכָחוּ), they are seized first (אִינּוּן אִתָּפְסָן בְּקַדְמִיתָא). And if not (וְאִי לָאו), those children through whom the world endures (אִינּוּן גַּדְיָין דְּעָלְמָא מִתְקַיְּימָא בְּגִינֵיהוֹן), they are seized first (מִתָּפְסִין בְּקַדְמִיתָא). And Kudsha Berikh Hu removes them from the world (וְקוּדְשָׁא בְּרִיךְ הוּא סָלִיק לוֹן מֵעָלְמָא), even though no sin is found in them (אַף עַל גַּב דְּלָא אִשְׁתְּכַח בְּהוּ חוֹבָה). And not this alone (וְלָא דָּא בִּלְחוֹדוֹי), but He also distances Knesset Yisrael from Himself (אֶלָּא רָחִיק מִנֵּיהּ לִכְּנֶסֶת יִשְׂרָאֵל), and she is revealed in exile (וְאִתְגַּלְיָיא בְּגָלוּתָא).

This is what is written (הֲדָא הוּא דִכְתִיב): “If the anointed Kohen shall sin, to the guilt of the people” (אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם) (Vayikra 4:3). Why does it say, “shall sin”? (אֲמַאי יֶחֱטָא). “To the guilt of the people” (לְאַשְׁמַת הָעָם), because of the sins of the world that caused this (בְּגִין חוֹבֵי עָלְמָא דְּגַרְמוּ הַאי). “To the guilt of the people” indeed (לְאַשְׁמַת הָעָם וַדַּאי), and not because of his own guilt (וְלָא לְאַשְׁמָה דִּילֵיהּ). “Shall sin” means: his goodness shall be diminished (יֶחֱטָא: יִגְרַע טוּבֵיהּ), and his judgment shall be carried out in every respect (וְדָאִין דִּינֵיהּ בְּכֹלָּא), as it is said: “And I and my son Shlomo shall be sinners” (וְהָיִיתִי אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים) (I Melakhim 1:21).

Another explanation (דָּבָר אַחֵר): “If the anointed Kohen” (אִם הַכֹּהֵן הַמָּשִׁיחַ)—this is Kudsha Berikh Hu, as we have said (דָּא קוּדְשָׁא בְּרִיךְ הוּא כִּדְקָאַמָרָן). “Shall sin” (יֶחֱטָא)—He will diminish Himself from Knesset Yisrael and from the world (יִגָרַע מִן כְּנֶסֶת יִשְׂרָאֵל וּמֵעָלְמָא), by not giving them sufficient blessing (דְּלָא יָהִיב לְהוֹן סִפּוּק בִּרְכָאן). Why? (אֲמַאי). Because it is truly “to the guilt of the people” (אִיהוּ לְאַשְׁמַת הָעָם וַדַּאי), for it is the sin of the people (בְּגִין חוֹבָה דְּעַמָּא הִיא). “If the anointed Kohen shall sin” (אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא) (Vayikra 4:3).

Rabbi Yitzchak opened: “Remember Avraham, Yitzchak, and Yisrael, Your servants” (Exodus 32) (רִבִּי יִצְחָק פָּתַח, זְכוֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ). This verse is difficult (הַאי קְרָא קַשְׁיָא). Thus it ought to have been written: “Remember Avraham, Yitzchak, and Yisrael” (הָכִי מִבָּעֵי לֵיהּ לְמִכְתַּב, זְכוֹר לְאַבְרָהָם וּלְיִצְחָק וּלְיִשְׂרָאֵל). Why is it written “to Yitzchak” (מַאי לְיִצְחָק)? Rather, we have learned: In every place the left is included in the right (אֶלָּא הָכִי תָּנֵינָן, בְּכָל אֲתַר שְׂמָאלָא אִתְכְּלִיל בִּימִינָא), and in the totality of the right it is included (וּבִכְלָלָא דִּימִינָא הוּא).

For the right has been corrected forever (דְּהַאי יְמִינָא, אִתְתַּקְּנַת לְעָלְמִין), to include the left within it (לְאַכְלְלָא בֵּיהּ שְׂמָאלָא). And therefore it is not divided (וְעַל דָּא לָא פָּלִיג), so that it may be included within Avraham (בְּגִין לְאַכְלְלָא לֵיהּ בֵּיהּ בְּאַבְרָהָם). And therefore: “To Avraham, to Yitzchak” precisely, one inclusive whole (וּבְגִין כָּךְ לְאַבְרָהָם לְיִצְחָק כְּלָלָא חַד). But “and to Yisrael” (וּלְיִשְׂרָאֵל), for in both He grasped them with His wings (דְּהָא בְּתַרְויֵיהוּ אָחִיד לוֹן בְּגַדְפּוֹי;) Some say: with His shoulders (נ"א: בִּכְתֵיפוֹי), and He is complete in all (וְהוּא שְׁלִים בְּכֹלָּא). “Which You swore to them by Yourself” (Exodus 32) (אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ).

An utterance — Kudsha Berikh Hu spoke to the Avahan (אוֹמָאָה אוֹמֵי קוּדְשָׁא בְּרִיךְ הוּא לַאֲבָהָן), to the supernal Avahan (בַּאֲבָהָן דִּלְעֵילָּא). This is what is written: “Which You swore to them by Yourself” (אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ), to those above, to those who dwell in You (בְּאִינּוּן דִּלְעֵילָּא בְּאִינּוּן דְּשָׁרָאן בָּךְ). “And You spoke to them: I will multiply your seed, etc.” (וַתְּדַבֵּר אֲלֵיהֶם אַרְבֶּה אֶת זַרְעֲכֶם וְגוֹ’). It should have said: “Which You said” (אֲשֶׁר אָמַרְתָּ מִבָּעֵי לֵיהּ).

Rather, Kudsha Berikh Hu spoke thus to the Avahan, once and twice (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אָמַר כַּךְ לַאֲבָהָן, זִמְנָא וּתְרֵין זִמְנִין). “What I said” (אֲשֶׁר אָמַרְתִּי): that I desired in the will of My soul (דְּצָבִיתִי בִּרְעוּ נַפְשִׁי). For an utterance is will (דְּהָא אֲמִירָה רְעוּתָא הוּא). This is what is written: “Adonai has said that He would dwell in the thick darkness” (1 Kings 8) (הֲדָא הוּא דִכְתִיב, אֲדֹנָי אָמַר לִשְׁכּוֹן בָּעֲרָפֶל). And furthermore: “Whatever your soul shall say, I will do for you” (וְעוֹד מַה תֹּאמַר נַפְשְׁךָ וְאֶעֱשֶׂה לָךְ). “And they shall inherit forever” (וְנָחֲלוּ לְעוֹלָם) — what is “forever”? (מַאי לְעוֹלָם). The world above (עוֹלָם דִּלְעֵילָּא), to which that land is attached (דַּאֲחִידָא בֵּיהּ הַהִיא אֶרֶץ), and it is nourished from that world (וְאִתְּזָנַת מֵהַהוּא עוֹלָם). And if that land is emptied (וְאִי הַאי אֶרֶץ אִתְּרָכַת), by what is it? (בְּמַאי הוּא). It is because of “the guilt of the people” (לְאַשְׁמַת הָעָם הוּא דַּהֲוִי).