Daf 21b (דַּף כ״א ע״ב)

These words I heard (מִלִּין אִלֵּין הָכִי שְׁמַעְנָא לוֹן), but I did not know what they mean (אֲבָל לָא יְדַעְנָא מַאי הוּא). Rabbi Ḥiyya and Rabbi Yosei came and kissed him upon his head (אָתוּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי וְנַשְּׁקוּ לֵיהּ בְּרֵישֵׁיהּ). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Who covers your eyes with dust, Rabbi Shim‘on ben Yochai (מַאן חָפֵּי עֵינָיךְ בְּעַפְרָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי), that you are in your place and you shake the upper mountains (דְּאַנְתְּ בְּאַתְרָךְ וְאַנְתְּ מַרְעִישׁ טוּרַיָּא עִלָּאֵי), and even the birds of the heavens and all rejoice in your words (וַאֲפִילּוּ צִפּוֹרֵי שְׁמַיָּא וְכֹלָּא חַדָּאן בְּמִלוּלָךְ).

Woe to the world at that time when you depart from it (וַוי לְעָלְמָא בְּהַהִיא שַׁעֲתָא כַּד תִּסְתָּלַּק מִנֵּיהּ). Then that man opened and said (תּוּ פָּתַח וְאָמַר הַהוּא גַּבְרָא): Behold, another word I heard from him at that time (הָא מִלָּה אָחֳרָא שְׁמַעְנָא מִנֵּיהּ בְּהַהִיא שַׁעֲתָא), regarding the verse that is written (בַּקְּרָא דִּכְתִּיב): “And now, our God, hear the prayer of Your servant and his supplications… for the sake of the Lord.” (וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל תְּפִלַּת עַבְדְּךָ וְאֶל תַּחֲנוּנָיו וגו׳ לְמַעַן אֲדֹנָי) (Daniel 9). And he said thus (וְאָמַר הָכֵי): If this Name is higher than all (אִי שְׁמָא דָּא מְעַלְּיָא מִכֹּלָּא), it is proper (שַׁפִּיר הוּא), for so it is said: act for the sake of the King (דְּהָכִי אַמְרִין עָבִיד בְּדִיל מַלְכָּא).

But this Name is known (אֲבָל שְׁמָא דָּא, הָא יְדִיעַ), that it is the place of judgment (דְּהוּא אֲתַר בֵּי דִּינָא), from which judgment goes forth to the world (דְּמִנֵּיהּ נָפִיק דִּינָא לְעָלְמָא). Who has seen such a thing, that they would say to the King: Act for the sake of Your servant, or for the sake of a small matter from You? (מַאן חָמָא דְּאַמְרִין לְמַלְכָּא, עָבִיד בְּגִין עַבְדְּךָ, אוֹ בְּגִין מִלָּה זְעֵירָא מִנָּךְ).

Rather, so it is necessary (אֶלָּא הָכִי אִצְטְרִיךְ): that this Name prepared the House for the King (דִּשְׁמָא דָּא אַתְקִין בֵּיתָא לְמַלְכָּא), and the Beit Mikdash below (וּבֵי מַקְדְּשָׁא לְתַתָּא), and this one is bound with that one, so that this may be connected with that (וְדָא אָחִיד בְּדָא, בְּגִין דְּאִתְקָשָׁר דָּא בְּדָא). And when the Mikdash below stands in its existence (וְכַד מַקְדְּשָׁא לְתַתָּא קָאִים בְּקִיּוּמֵיהּ), this Name above stands in its existence (הַאי שְׁמָא לְעֵילָּא קָאִים בְּקִיּוּמֵיהּ). And this is like one who says to the King: This house and this palace are Yours (וְדָא הוּא כְּמַאן דְּאָמַר לְמַלְכָּא בְּנֵי בֵּיתָא דָּא, וְהֵיכָלָא דָּא), so that the Matronita should not be found sitting outside her palace (בְּגִין דְּלָא יִשְׁתְּכַחַת מַטְרוֹנִיתָא דְּיָתְבָא לְבַר מֵהֵיכָלָהּ). So also here (אוּף הָכָא): “And cause Your face to shine upon Your sanctuary which is desolate, for the sake of the Lord.” (וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי) (Daniel 9). What is the reason for the sake of the Lord? (מַאי טַעְמָא לְמַעַן אֲדֹנָי). So that He should not be found outside of His dwelling (דְּלָא יִשְׁתְּכַּח לְבַר מִן דִּיוּרֵיהּ).

Rabbi Ḥiyya and Rabbi Yosei desired and rejoiced that night (תַּוְוהוּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, וְחַדּוּ בְּהַהוּא לֵילְיָא). After they had eaten (בָּתַר דְּאָכְלוּ), his companion, the traveler, opened and said (פָּתַח חַבְרֵיהּ טַיְּיעָא וְאָמַר): Let me say before you one matter (אֵימָא קַמַּיְיכוּ מִלָּה חַד), which I studied today (דְּאִשְׁתְּדַּלְנָא בֵּיהּ הַאי יוֹמָא), this verse that is written (הַאי קְרָא דִּכְתִּיב): “A Psalm of David, when he was in the wilderness of Yehudah.” (מִזְמוֹר לְדָוִד בִּהְיוֹתוֹ בְּמִדְבַּר יְהוּדָה) (Psalms 63). David said this song when he fled from his father-in-law (דָּוִד אָמַר שִׁירָתָא, כַּד הֲוָה עָרִיק מֵחֲמוֹי). Why did he say: “O God, You are my God, I seek You, my soul thirsts for You…” (אֱלֹהִים אֵלִי אַתָּה אֲשַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי וגו׳)? “O God, You are my God” — for He is always grasped in might (אֱלֹהִים אֵלִי אַתָּה, דְּהָא בִּגְבוּרָה אֲחִידָא תְּדִירָא). “I seek You” — but how could David seek Kudsha Berikh Hu when he was in a far land, distant from the land where the Shekhinta dwells? (אֲשַׁחֲרֶךָּ, וְכִי דָּוִד הֵיךְ יָכִיל לְשַׁחֲרָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, בְּאַרְעָא רְחִיקָא, וְאִתְתָּרַךְ מֵאַרְעָא דִּשְׁכִינְתָּא שַׁרְיָא).

Rather, even though he was exiled from there (אֶלָּא, אַף עַל גַּב דְּאִתְתָּרַךְ מִתַּמָּן), he did not stop himself from seeking Kudsha Berikh Hu (לָא שָׁבִיק דִּידֵיהּ לְשַׁחֲרָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). And I heard (וַאֲנָא שְׁמַעְנָא): “I seek You” — like one who says: I will go to be seen before You, except I am not able (אֲשַׁחֲרֶךָּ: כְּמַאן דְּאָמַר, אֵיזִיל לְאִתְחֲזָאָה קַמָּךְ, בַּר דְּלָא יָכִילְנָא). So is “I seek You”: except that I am outside the place where the Shekhinta dwells (כַּךְ אֲשַׁחֲרֶךָּ, בַּר דַּאֲנָא לְבַר מֵאֲתַר דִּשְׁכִינְתָּא שַׁרְיָא). “My soul thirsts for You” — for my soul and my body long for You, to be seen before You (צָמְאָה לְךָ נַפְשִׁי, דְּהָא נַפְשָׁאי וְגוּפָא דִילִי תְּאִיבִין לְגַבָּךְ, לְאִתְחֲזָאָה קַמָּךְ), and I am not able, for I am in a barren and weary land without water (וְלָא יָכִילְנָא, בְּגִין דַּאֲנָא בְּאֶרֶץ צִיָּה וְעָיֵףִ בְּלִי מָיִם). For “a barren and weary land” is called outside of the place where the Shekhinta dwells (דְּהָא אֶרֶץ צִיָּה וְעָיֵף אִקְרֵי לְבַר מֵאֲתַר דִּשְׁכִינְתָּא שַׁרְיָא).

Because living waters are not found there (בְּגִין דְּמַיִם חַיִּים לָא שְׁכִיחַ הָכָא). And what are living waters? This is the Shekhinta (וּמַאן אִינּוּן מַיִם חַיִּים. דָּא שְׁכִינְתָּא), as it is written concerning her: “a well of living waters.” (דִּכְתִיב בָּהּ: בְּאֵר מַיִם חַיִּים) (Bereshit 26). And for this reason it is written: “a barren and weary land without water.” (וְעַל דָּא אֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם כְּתִיב).

Rabbi Ḥiyya and Rabbi Yosei said (אָמְרוּ רִבִּי חִיָּיא וְרִבִּי יוֹסִי): Surely a straight path is set before us (וַדַּאי אוֹרְחָא תַּקִינָא קָמָן). They entered the cave and lay down (עָאלוּ לִמְעַרְתָּא וְדַמְכוּ). At midnight they heard the sound of wild beasts in the wilderness roaring (בְּפַלְגּוּ לֵילְיָא, שַׁמְעוּ קָל חֵיוָתָא בְּמַדְבְּרָא דְּנַהֲמֵי). They awoke (אַתְּעָרוּ).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Behold, now is the time to assist Knesset Yisrael (הָא עִידָּן הוּא לְסַיְּיעָא לִכְנֶסֶת יִשְׂרָאֵל), for she is praising the King (דְּהִיא מְשָׁבַּחַת לְמַלְכָּא). They said (אָמְרוּ): Let each one say a word from what he has heard and knows in the Orayta (כָּל חַד וְחַד לֵימָא מִלָּה מִמַּה דְּשָׁמַע וְיָדַע בְּאוֹרַיְּיתָא). They all sat (יָתְבוּ כֻּלְּהוּ).

Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא וְאָמַר): “For the Conductor, on the Doe of the Dawn, a Psalm of David.” (לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד) (Psalms 22). Who is the Doe of the Dawn? (מַאן אַיֶּלֶת הַשַּׁחַר). This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), who is called: “A loving hind and a graceful deer.” (דְּאִקְרֵי: אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן) (Proverbs 5). And why the Doe of the Dawn and not every day? (וְכִי אַיֶּלֶת הַשַּׁחַר, וְלָא כָּל יוֹמָא).

Rather, the Doe — from that place which is called a loving hind and a graceful deer(אֶלָּא, אַיֶּלֶת: מֵהַהוּא אֲתַר, דְּאִקְרֵי אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן). And she comes from that place which is called Dawn (וְהִיא אַתְיָא מֵהַהוּא אֲתַר דְּאִקְרֵי שַׁחַר), as it is said: “As certain as the morning is His going forth.” (כְּמָה דְאַתְּ אָמֵר: כַּשַּׁחַר נָכוֹן מוֹצָאוֹ) (Hosea 6). And King David spoke this concerning Knesset Yisrael (וְדָוִד מַלְכָּא עַל כְּנֶסֶת יִשְׂרָאֵל קָאָמַר דָּא), for it was not Knesset Yisrael herself who said it (דְּהָא לֹא אֲמְרָה כְּנֶסֶת יִשְׂרָאֵל דָּא). p1-3The meaning is, as it is written: “On the Doe of the Dawn.” (מַשְׁמַע דִּכְתִיב: עַל אַיֶּלֶת הַשַּׁחַר).

Come and see (תָּא חֲזִי): At the time when night darkens (בְּשַׁעֲתָא דְּרָמַשׁ לֵילְיָא), the closed gates above and below are opened (פִּתְחִין סְתִימִין דְּעִלָּאֵי וְתַתָּאֵי מִשְׁתַּכְּחֵי). Some say: are revealed (ס״א: מִשְׁתַּכְּכֵי). And all those that are far are aroused (וְכָל אִינּוּן רְחִיקִין, מִתְעָרִין), and they go and wander through the whole world (וְאַזְלִין וְשָׁטָאן כָּל עָלְמָא), and they pass over the bodies of men (וּמְהַדְּרִין עַל גּוּפֵי בְּנֵי נָשָׁא), and around their places and their beds (וְסַחֲרֵי לְאַתְרַיְיהוּ וּלְעַרְסַיְיהוּ). And they see the image of the Holy King (וְחָמָאן דִּיּוּקְנָא דְּמַלְכָּא קַדִּישָׁא), and they are afraid (וּמִסְתָּפֵי).

For they strengthen themselves upon their beds with matters of the Holy Name (דְּהָא אִתָּקָפוּ בְּעַרְסַיְיהוּ בְּמִלֵּי דִּשְׁמָא קַדִּישָׁא). And the souls of men ascend, each one according to what is fitting for him (וּבְנֵי נָשָׁא, נִשְׁמָתְהוֹן סַלְּקִין כָּל חַד וְחַד כִּדְחֲזֵי לֵיהּ). And this has already been established (וְהָא אוּקְמוּהָ). Happy is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), for their souls ascend on high (דְּנִשְׁמָתְהוֹן סַלְּקִין לְעֵילָּא), and they are not detained in another place where they should not be (וְלָא מִתְעַכְּבֵי בַּאֲתַר אָחֳרָא דְּלָא אִצְטְרִיךְ).