Daf 36b (דַּף ל״ו ע״ב)

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): “Children's children are the crown of the elders, and the glory of children is their fathers” (עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם) (Mishlei 17:6). “Children” (בָּנִים)—this we have already established (הָא אוֹקִימְנָא). “Children's children” (בְּנֵי בָנִים)—these are the other Keterin [Crowns] of the King (אִלֵּין שְׁאָר כִּתְרֵי מַלְכָּא), as it is written: “And all your children shall be taught of Hashem” (וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ׳) (Yeshayahu 54:13). And it is written: “The precious sons of Tziyon” (בְּנֵי צִיּוֹן הַיְקָרִים) (Eikhah 4:2). As it is written: “And the glory of children is their fathers” (וְתִפְאֶרֶת בָּנִים אֲבוֹתָם) (Mishlei 17:6), for the children are crowned only through the fathers (לָא מִתְעַטְּרָן בְּנִין אֶלָּא בַּאֲבָהָן). From here we learn (מִכָּאן אוֹלִיפְנָא) that the children are not crowned (דִּבְנִין לָא מִתְעַטְּרֵי), nor do they drink from the flow of the Nachala [Inheritance] (וְלָא מִשְׁתַּקְיָין מִשַּׁקְיוּ דְּנַחֲלָא), except at the time when the fathers are crowned and blessed (אֶלָּא בְּזִמְנָא דַּאֲבָהָן מִתְעַטְּרָאן וּמִתְבָּרְכָאן). This is what is written: “And the glory of children is their fathers” (הֲדָא הוּא דִּכְתִיב וְתִפְאֶרֶת בָּנִים אֲבוֹתָם) (Mishlei 17:6).

Until they were walking (עַד דַּהֲווֹ אָזְלֵי), the time for prayer arrived (מָטָא עִדָּן צְלוֹתָא), and they dismounted and prayed (נַחְתּוּ וְצַלּוּ). While they were praying (עַד דַּהֲווֹ מְצָלֵי), a snake coiled itself around the legs of Rabbi Pinchas' donkey (קַפְטָר חַד חִוְיָא בְּרַגְלוֹי דְּחֲמָרָא דְּרִבִּי פִּנְחָס), hissed—Some say: snapped (קִסְטָא [ס״א: קַפְטָא])—and brayed twice (וְגָעָא תְּרֵי זִמְנֵי).

After they finished praying (בָּתַר דְּסִיְּימוּ צְלוֹתָא), Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): Surely my beast is in distress (וַדַּאי צַעֲרָא הוּא לִבְעִירָא דִילִי), for today I arose early (דְּהָא יוֹמָא דָּא אַקְדִּימְנָא), and I was murmuring words of the Orayta (וַהֲוִינָא מַרְחִישׁ בְּאוֹרַיְיתָא), and I passed through a place where impurity dwells (וְאַעְבַּר לִי בַּאֲתַר דְּלִכְלוּכָא שַׁרְיָא), and now it is afflicting her (וְהַשְׁתָּא מְצַעֲרֵי לָהּ).

They arose and saw a snake bound around its legs (קָמוּ וְחָמוּ חַד חִוְיָא קָטִיר אֲרַגְלֵיהּ). Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): Snake, snake (חִוְיָא חִוְיָא), go and scatter your smoke—Some say: your bond (זִיל וְאַתְחַר [ס״א: וְאַסְטַר] קוּטְרָךְ)—into the white smoke (בְּקִטְפוּרָא דְּחוּרָא). Meanwhile (אַדְּהָכִי), the snake was torn apart (אִתְנְשַׁר חִוְיָא), and fell into piece after piece (וְנָפַל קַפְסִירֵי קַפְסִירֵי).

Rabbi El'azar said: And why is Kudsha Berikh Hu so exacting with the Righteous? (אָמַר רִבִּי אֶלְעָזָר, וּמַה כָּל כַּךְ מְדַקְדֵק קוּדְשָׁא בְּרִיךְ הוּא בְּצַדִּיקַיָּיא). He said to him: Surely Kudsha Berikh Hu is exacting with the Righteous, and guards them, and desires to add holiness to their holiness (אָמַר לֵיהּ, וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא מְדַקְדֵק בְּהוּ בְּצַדִּיקַיָּיא, וְנָטִיר לוֹן, וּבָעָא לְאוֹסְפָא לוֹן קְדוּשָּׁה עַל קְדוּשָּׁתַיְיהוּ). And now, this donkey, because it did not guard my holiness, it suffered (וְהַשְׁתָּא הַאי חֲמָרָא, עַל דְּלָא נָטַר קְדוּשָּׁתָא דִּילִי אִצְטָעַר). And this snake was a messenger, and how many messengers has Kudsha Berikh Hu, and through all He performs His mission—even through the beasts of the field (וְדָא חִוְיָא שְׁלִיחָא הַוְיָא, וְכַמָּה שְׁלוּחִין אִית לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא וּבְכֻלְּהוּ עָבִיד שְׁלִיחוּתֵיהּ, וַאֲפִילּוּ בְּחַיוֹת בָּרָא). This is what is written (Leviticus 26): “And I will send against you the beast of the field, and it shall bereave you” (הֲדָא הוּא דִכְתִיב, וְשָׁלַחְתִּי בָּכֶם אֶת חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם). And even through the hand of a nation, as it is written (Deuteronomy 28): “Hashem shall raise up against you a nation from afar, from the end of the earth” (וַאֲפִילּוּ בְּיַד גּוֹי, הֲדָא הוּא דִכְתִיב, יִשָֹּׁא יְיָ׳ עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ).

Rabbi El'azar said: And by the hand of Yisrael also He performs His mission? (אָמַר רִבִּי אֶלְעָזָר, וּבִידָא דְּיִשְׂרָאֵל עָבִיד שְׁלִיחוּתָא). He said to him: Yes, for example a wicked one by the hand of a Tzaddik (אָמַר לֵיהּ, אִין. כְּגוֹן רָשָׁע בִּידָא דְּצַדִּיק). But a wicked one by the hand of another wicked one of Yisrael, He does not perform His mission, except at a time when he did not intend it (אֲבָל רָשָׁע בִּידָא דְּיִשְׂרָאֵל רָשָׁע אָחֳרָא, לָא עָבִיד בֵּיהּ שְׁלִיחוּתָא, אֶלָּא בְּזִמְנָא דְּאִיהוּ לָא מְכַוְּון בֵּיהּ). This is what is written (Exodus 21): “But if he did not lie in wait, and Elohim caused it to come to his hand” (הֲדָא הוּא דִכְתִיב, וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ). “But if he did not lie in wait”—precisely, that he did not intend to kill him (וַאֲשֶׁר לֹא צָדָה דַּיְיקָא, דְּלָא לְקַטָלָא לֵיהּ). This is: “And Elohim caused it to come to his hand,” in order to punish them both (דָּא, וְהָאֱלֹהִים אִנָּה לְיָדוֹ, בְּגִין לְאַעְנְשָׁא לְתַרְוַויְּיהוּ).

Rabbi El'azar said: How does Kudsha Berikh Hu perform His mission by the hand of these, and by the hand of a nation? (אָמַר רִבִּי אֶלְעָזָר, הֵיכִי עָבִיד קוּדְשָׁא בְּרִיךְ הוּא שְׁלִיחוּתָא בִּידָא דְּהָנֵי, וּבִידָא דְּגוֹי). He said to him: And did not your father tell you? (אָמַר לֵיהּ וְאָבוּךְ לָא קָאָמַר לָךְ). He said to him: I did not yet ask (אָמַר לֵיהּ עַד לָא שָׁאִילְנָא).

He opened and said (Job 34): “And He gives quiet, who then can make trouble, and so forth” (פָּתַח וְאָמַר, וְהוּא יַשְׁקִיט וּמִי יַרְשִׁיעַ וְגוֹ'). “And He gives quiet”—at the time when Kudsha Berikh Hu gives quiet and peace to a man, who then can trouble him, or act against him with accusation? (וְהוּא יַשְׁקִיט, בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהִיב שְׁקִיטוּ וְשַׁלְוָה לְבַּר נָשׁ, מַאן הוּא רַשַּׁאי לְאַבְאָשָׁא לֵיהּ, וּלְמֶעְבַּד לֵיהּ קַטֵיגוֹרְיָא). “And when He hides His face, who then can behold Him?”—at the time when He hides His eyes from watching over him, who then will watch over him, to guard him and to keep him? (וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ. וּבְזִמְנָא דְּאִיהוּ אַסְתִּיר עֵינֵיהּ מִלְּאַשְׁגְּחָא עָלֵיהּ, מַאן הוּא דְּיִשְׁגַּח עָלֵיהּ, לְנַטְרָא לֵיהּ, וּלְמֶעְבַּד לֵיהּ נְטִירוּ). And the ways of Kudsha Berikh Hu are in this, over a nation and over a man together, whether for the whole world, or for one people, or for one individual alone (וְאוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא בְּדָא, עַל גּוֹי, וְעַל אָדָם יַחַד. בֵּין לְעָלְמָא כֹּלָּא, בֵּין לְעַמָּא חַד, בֵּין לְחָד בִּלְחוֹדוֹי).

Come and see, at the time when the deeds of men are joined below, the right hand of Kudsha Berikh Hu is aroused over them above (תָּא חֲזֵי, בְּזִמְנָא דִּבְנֵי נָשָׁא מִתְכַּשְּׁרָן עוֹבָדִין לְתַתָּא, אִתְּעַר לְגַבַּיְיהוּ לְעֵילָּא יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא).

Then are aroused many mercies, many guardians of the world, many guardians of man, from the right and from the left (כְּדֵין מִתְעָרִין כַּמָה רְחִימִין, כַּמָה נְטוּרֵי עָלְמָא, כַּמָה נְטוּרֵי דְּבַר נָשׁ, מִימִינָא וּמִשְּׂמָאלָא). And then the left is subdued, and is not able to rule (וּכְדֵין אִתְכַּפְיָא שְׂמָאלָא, וְלָא יַכְלָא לְשַׁלְּטָאָה).

But at the time when the deeds of men are not joined below, the left is aroused, and all those that come from the side of the left, all of them are aroused, and all of them are made messengers to trouble men (וּבְזִמְנָא דִּבְנֵי אֱנָשָׁא לָא מִתְכַּשְּׁרָן עוֹבָדִין לְתַתָּא, שְׂמָאלָא אִתְּעַר, וְכָל אִינּוּן דְּאָתוּ מִסִּטְרָא דִּשְׂמָאלָא, כֻּלְּהוּ אִתְּעֲרוּ, וְכֻלְּהוּ אִתְעָבִידוּ שְׁלוּחִין לְאַבְאָשָׁא לְגַבַּיְיהוּ דִּבְנֵי נָשָׁא). For those who transgress the words of Orayta are all inscribed on their faces, and they are recognized by those who are aroused from the side of the left (דְּהָא אִינּוּן דְּעָבְרוּ עַל פִּתְגָּמֵי אוֹרַיְיתָא, כֻּלְּהוּ רְשִׁימִין בְּאַנְפַּיְיהוּ, וְאִשְׁתְּמוֹדְעָן לְגַבֵּי אִינּוּן דְּמִתְּעֲרֵי מִסִּטְרָא דִּשְׂמָאלָא).

And because of this (וּבְגִין כָּךְ), the beasts and the worshippers of idolatry (חֵיוָותָא וְעוֹבְדֵי עֲבוֹדָה זָרָה), and all those who come from the side of the left (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרָא דִּשְׂמָאלָא), all of them are called (Some say: are) messengers (כֻּלְּהוּ אִקְרוּן (נ״א אינון) שְׁלוּחִין), toward those inscribed who are aroused to them (לְגַבֵּי אִינּוּן רְשִׁימִין דְּמִתְּעֲרֵי לְהוּ). And Yisrael (וְיִשְׂרָאֵל), even though they do not join deeds (אַף עַל גַּב דְּלָא מְכַשְׁרָן עוֹבָדִין), all of them come from the side of the right (כֻּלְּהוּ מִן סִטְרָא דִּימִינָא קָא אַתְיָין). And because the right is subdued in their deeds (וּבְגִין דְּאִתְכַּפְיָיא יְמִינָא בְּעוֹבָדַיְיהוּ), the left rules over them (שַׁלְטָא עָלַיְיהוּ שְׂמָאלָא), and all those who come from the side of the left (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרָא דִּשְׂמָאלָא). And because of this, the mission is in the hand of the beasts and a nation, and all who are like them, who are from the side of the left (וְעַל דָּא, שְׁלִיחוּתָא בִּידָא דְּחֵיוָותָא וְגוֹי, וְכָל דְּדָמֵי לוֹן, דְּאִינּוּן מִסִּטְרָא דִּשְׂמָאלָא), and not in the hand of Yisrael, for even though he is liable, he comes from the side of the right (וְלָא בִּידָא דְּיִשְׂרָאֵל, דְּאַף עַל גַּב דְּחַיָּיבָא אִיהוּ, מִסִּטְרָא דִּימִינָא קָא אָתֵי). And Yisrael who is liable (וְיִשְׂרָאֵל חַיָּיבָא), who fell into the hand of another liable Yisrael (דְּנָפַל בִּידָא דְּיִשְׂרָאֵל חַיָּיבָא אָחֳרָא), at a time when he did not intend against him (בְּזִמְנָא דְּלָא אִתְכַּוָּון בֵּיהּ), in order that both of them be punished and receive punishment to purify them (בְּגִין דְּיִתְעֲנְשׁוּ תַּרְוַויְיהוּ, וִיקַבְּלוּן עוֹנְשָׁא לְדַכְּאָה לוֹן).

Rabbi El'azar said: From where? (אָמַר רִבִּי אֶלְעָזָר, מְנָלָן). He said to him: Those are on the right (אָמַר לֵיהּ אִינּוּן בִּימִינָא). And they did not cleave to the left (וְלָא אִתְדְּבָקוּ בִּשְׂמָאלָא), and were not mixed with it forever (וְלָא אִתְעָרְבוּ בַּהֲדָהּ לְעָלְמִין), and because of this, at another time they crossed over (וְעַל דָּא, לְזִמְנָא אָחֳרָא אִתְעָבְרוּ).