Daf 45b (דַּף מ״ה ע״ב)

Come and see (תָּא חֲזֵי), at the time when Kudsha Berikh Hu is present within Knesset Yisrael (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בָּהּ בִּכְּנֶסֶת יִשְׂרָאֵל), in those times when He is found with her (בְּאִינּוּן זִמְנִין דְּאִשְׁתְּכַח עִמָּהּ), and she arouses desire toward Him first (וְהִיא מַתְעָרַת רְעוּתָא לְגַבֵּיהּ בְּקַדְמִיתָא), and draws Him to herself (וּמַשְׁכַּאת לֵיהּ לְגַבָּהּ), with abundant affection and desire (בִּסְגִיאוּת חִבָּתָא וְתִיאוּבְתָּא), then she is filled from the side of the right (כְּדֵין אִתְמַלְּיָא מִסִּטְרָא דִּימִינָא), and many multitudes are found at the side of the right (וְכַמָּה אוּכְלוּסִין מִשְׁתַּכְּחֵי בְּסִטְרָא דִּימִינָא), in all the worlds (בְּכֻלְּהוּ עָלְמִין).

But when Kudsha Berikh Hu arouses affection and desire first (וְכַד קוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר חֲבִיבוּתָא וּרְעוּתָא בְּקַדְמִיתָא), and she is aroused afterward (וְהִיא אִתְּעָרַת לְבָתַר), and not at the time when He was aroused (וְלָאו בְּזִמְנָא דְּאִיהוּ אִתְּעַר), then all is found on the side of the Nukvah (כְּדֵין כֹּלָּא בְּסִטְרָא דְּנוּקְבָּא אִשְׁתַּכַּח), and the left is aroused (וּשְׂמָאלָא אִתְּעַר), and many multitudes stand and are aroused on the side of the left (וְכַמָּה אוּכְלוּסִין קַיְימֵי וּמִתְּעָרֵי בְּסִטְרָא דִּשְׂמָאלָא), in all the worlds (בְּכֻלְּהוּ עָלְמִין). In this manner it is written (כְּהַאי גַּוְונָא כְּתִיב), Some say: this is what is written (נ״א: הַדָּא הוּא דִּכְתִיב), “A woman who conceives and gives birth to a male…” (Leviticus 12) (אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְגוֹ'). What is the reason? (מַאי טַעְמָא), We have learned (תָּנֵינָן), the lower world is arranged as the upper world is found (עָלְמָא תַּתָּאָה כְּגַוְונָא דְּעָלְמָא עִלָּאָה אִשְׁתַּכַּח), and this is the likeness of that (וְדָא כְּדוּגְמָא דְּדָא).

And on account of this (וְעַל דָּא), Kudsha Berikh Hu decreed male or female (קוּדְשָׁא בְּרִיךְ הוּא גָּזַר דְּכַר אוֹ נוּקְבָּא), so that desire would be found in the world (לְאִשְׁתַּכְּחָא רְעוּתָא בְּעָלְמָא). And in everything, a human being must cause desire to cleave above to Kudsha Berikh Hu (וּבְכֹלָּא בָּעֵי בַּר נָשׁ לְאִתְדַּבְּקָא רְעוּתָא לְעֵילָּא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), that desire be found in the world (לְאִשְׁתַּכְּחָא רַעֲוָון בְּעָלְמָא). Blessed is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּא), who know how to cause their desire to cleave to the Holy King (דְּאִינּוּן יַדְעִין לְאַדְבְּקָא רְעוּתְהוֹן לְגַבֵּי מַלְכָּא קַדִּישָׁא), upon them it is written (עָלַיְיהוּ כְּתִיב), “But you who cleave to Hashem your God are alive, all of you, this day” (Deuteronomy 4) (וְאַתֶּם הַדְּבֵקִים בַּיי אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם). “If a person has on the skin of his flesh a swelling or a scab or a bright spot…” (Leviticus 13) (אָדָם כִּי יִהְיֶה בְּעוֹר בְּשָׂרוֹ שְׂאֵת אוֹ סַפַּחַת אוֹ בַהֶרֶת וְגוֹ').

Rabbi Yehuda opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר), “Do not look upon me because I am blackened, because the sun has gazed upon me” (Song of Songs 1) (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשְּׁזָפַתְנִי הַשֶּׁמֶשׁ). This verse is said (הַאי קְרָא אִתְּמַר), but at the time when the moon is concealed in exile (אֲבָל בְּשַׁעֲתָא דְּסִיהֲרָא אִתְכַּסְיָא בְּגָלוּתָא), she says: Do not look upon me (הִיא אָמְרָה אַל תִּרְאוּנִי). Not that she is commanded not to be seen (לָאו דְּאִיהִי פְּקִידַת דְּלָא לְמֵחֲמֵי לָהּ), but because she saw the aversion of Yisrael toward her (אֶלָּא בְּגִין דְּאִיהִי חָמָת תִּיאוּבְתָּא דְּיִשְׂרָאֵל לְגַבָּהּ), to behold her light (לְמֵחֲמֵי נְהוֹרָהָא), she said: Do not look upon me (הִיא אָמְרַת אַל תִּרְאוּנִי), you are not able to look upon me (לָא תֵיכְלוּן לְמֵחֲמֵי לִי). “Do not look upon me” indeed (אַל תִּרְאוּנִי וַדַּאי). What is the reason? (מַאי טַעְמָא), Because I am blackened (בְּגִין שֶׁאֲנִי שְׁחַרְחוֹרֶת), because I am in darkness (בְּגִין דַּאֲנָא בְּקַדְרוּתָא).

What is “blackened”? (מַאי שְׁחַרְחוֹרֶת), it ought to have said “black” (שְׁחוֹרָה מִבָּעֵי לֵיהּ). Rather, two kinds of darkness (אֶלָּא, תְּרֵין קַדְרוּתֵי): one — “because the sun has scorched me,” meaning the sun has departed from me (חַד שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, דְּאִסְתַּלָּק מִנִּי שִׁמְשָׁא), to shine upon me (לְאַנְהֲרָא לִי), and to gaze upon me (וּלְאִסְתַּכְּלָא בִּי); and one — “the sons of my mother were incensed against me” (וְחַד דִּבְנֵי אִמִּי נִחֲרוּ בִי). “Because the sun has scorched me” — it ought to have said simply “scorched me” (שֶׁשְּׁזָפַתְנִי, שְׁזָפַתְנִי מִבָּעֵי לֵיהּ). Rather, it is a hint — a remez pointing to six (אֶלָּא רְמָז הוּא דְּקָא רָמִיז, בְּשֵׁשׁ): for when the sun shines, it shines through six lights (דְּכַד נַהֲרָא שִׁמְשָׁא בְּשֵׁשׁ נְהוֹרִין נָהִיר), and when it departs, all those six lights depart (וְכַד אִסְתַּלַּק, כָּל אִינּוּן שִׁית נְהוֹרִין אִסְתְּלָקוּ). “The sons of my mother” — these are those who come from the side of harsh judgment (בְּנֵי אִמִּי, אִלֵּין אִינּוּן דְּאַתְיָין מִסִּטְרָא דְּדִינָא קַשְׁיָא). “Were incensed against me, as you say: ‘My throat is parched’” (נִחֲרוּ בִי, כְּמָה דְאַתְּ אָמֵר: נִחַר גְּרוֹנִי) (Psalms 69). “This is what is written: ‘Upon our necks we are pursued’” (הֲדָא הוּא דִכְתִיב: עַל צַוָּארֵנוּ נִרְדָּפְנוּ) (Lamentations 5).

For when Yisrael were going into exile (דְּכַד הֲווֹ עַיְילִין יִשְׂרָאֵל בְּגָלוּתָא), they would go with their hands bound behind them (הֲווֹ אָזְלֵי יְדַיְיהוּ מְהַדְּקָן לַאֲחוֹרָא), and millstones on their necks (וְרֵיחַיִין עַל צַוָארֵיהוֹן), and they could not open their mouths (וְלָא יָכִילוּ לְאַפְתְּחָא פּוּמָא). “They made me keeper of the vineyards” (שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים), to go into exile (לְמֵהַךְ בְּגָלוּתָא), to guard the other nations for the sake of Yisrael (לְנַטְרָא לִשְׁאַר עַמִּין בְּגִינֵהוֹן דְּיִשְׂרָאֵל). “My own vineyard I did not guard” (כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי), for I was not able to guard them as I did originally (דְּהָא לָא יָכִילְנָא לְנַטְרָא לְהוֹן כַּד בְּקַדְמִיתָא). At first I guarded my vineyard (בְּקַדְמִיתָא נְטִירְנָא כַּרְמִי שֶׁלִּי), and from it all other vineyards were guarded (וּמִנֵּיהּ אִתְנְטָרוּ שְׁאָר כַּרְמִין). Now I guard the other vineyards (הַשְׁתָּא נְטִירְנָא שְׁאָר כַּרְמִין), so that my vineyard may be guarded among them (בְּגִין כַּרְמִי שֶׁלִּי דְּלִהֱוִי נָטִיר בֵּינַיְיהוּ).

Rabbi Ḥiyya and Rabbi Yosei were walking on the road (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אָזְלֵי בְּאוֹרְחָא), when they reached a certain field (כַּד מָטוּ חַד בֵּי חֲקַל), they saw a certain column of smoke turning off the road to the right side (חָמוּ חַד דַּפְטִירָא דְּקִיטְפָא בֵּין אָרְחָא לִסְטַר יְמִינָא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): A covering of smoke is present in our eyes (עֲטִיפָא דְּקוּטְרָא בְּעַיְינִין שְׁכִיחַ); we do not have permission to look with joy (לֵית לָן רְשׁוּ לְמֵחמֵי בְּחֶדְוָותָא), from the day the Beit haMikdash was destroyed (מִיּוֹמָא דְּאִתְחֲרִיב בֵּי מַקְדְּשָׁא).

He opened and said: “To Hashem belongs the earth and its fullness, the world and those who dwell in it” (Psalms 24) (פָּתַח וְאָמַר: לַיְיָ׳ הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיוֹשְׁבֵי בָהּ). Since it says, “To Hashem belongs the earth and its fullness” (כֵּיוָן דְּאָמַר: לַיְיָ׳ הָאָרֶץ וּמְלוֹאָהּ), why [does it then add] “the world and those who dwell in it”? (אֲמַאי תֵּבֵל וְיוֹשְׁבֵי בָהּ), Is not the world [also] part of the earth? (וְכִי תֵּבֵל לָאו מִן אַרְעָא הוּא).

Rather, thus it says: “To Hashem belongs the earth and its fullness” — this is the Holy Land (אֶלָּא הָכִי קָאָמַר: לַיְיָ׳ הָאָרֶץ וּמְלוֹאָהּ, דָּא אַרְעָא קַדִּישָׁא), which is called the “Land of Life” (דְּאִקְרֵי אֶרֶץ הַחַיִּים). “The world and those who dwell in it” — this refers to the other lands (תֵּבֵל וְיוֹשְׁבֵי בָהּ, דָּא שְׁאָר אַרְעָאן), as it is said: “And He shall judge the world with righteousness” (Psalms 9) (כְּמָה דְאַתְּ אָמֵר: וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק), for the world is dependent upon righteousness (דְּתֵבֵל בְּצֶדֶק תַּלְיָא), and all is one matter (וְכֹלָּא חַד מִלָּה).

Rabbi Ḥiyya said: “To Hashem belongs the earth and its fullness” (רִבִּי חִיָּיא אָמַר: לַיְיָ׳ הָאָרֶץ וּמְלוֹאָהּ). The earth — that is understood (הָאָרֶץ תִּינַח); but what is [meant by] “its fullness”? (וּמְלוֹאָהּ מַאי הִיא).

Rather, these are the Neshamot of the Righteous (אֶלָּא אִלֵּין נִשְׁמָתִין דְּצַדִּיקַיָּיא). “The world and those who dwell in it”: “the world” — this is the lower earth (תֵּבֵל וְיוֹשְׁבֵי בָהּ, תֵּבֵל: דָּא אַרְעָא דִּלְתַתָּא); “those who dwell in it” — these are human beings (וְיוֹשְׁבֵי בָהּ: אִלֵּין אִינּוּן בְּנֵי נָשָׁא).

Rabbi Yosei said: If so, how do we interpret “For He founded it upon the seas and established it upon rivers”? (Psalms 24) (אָמַר רִבִּי יוֹסֵי: אִי הָכִי, בְּמַאי אוֹקִימְנָא: כִּי הוּא עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ).

He said to him: Indeed, so it is (אָמַר לֵיהּ: וַדַּאי הָכִי הוּא), for that Land of Life is founded upon the seas and established upon rivers (דְּהַהִיא אֶרֶץ הַחַיִּים עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ), for all of them emerge from that supernal river that flows and goes out from Eden (דְּכֻלְּהוּ נַפְקֵי מֵהַהוּא נָהָר עִלָּאָה דְּנָגִיד וְנָפִיק מֵעֵדֶן), and by them it is prepared to be adorned with the Holy King (וּבְהוּ אִתְתְּקָנַת לְאִתְעַטְּרָא בְּמַלְכָּא קַדִּישָׁא), and to sustain the worlds (וּלְמֵיזָן עָלְמִין). “For who shall ascend the mountain of Hashem…” (Psalms 24) (מִי יַעֲלֶה בְהַר יְיָ׳ וְגוֹ׳), “He who has clean hands and a pure heart, who has not lifted up his soul to vanity…” (נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי וְגוֹ׳). It is written: “his soul” — what is the difference between “my soul” and “his soul”? (נַפְשׁוֹ כְּתִיב, מַהוּ נַפְשִׁי וְנַפְשׁוֹ). Rather, it is all one matter (אֶלָּא כֹּלָּא חַד מִלָּה), as it is said: “Hashem has sworn by His soul” (Amos 6) (כְּמָה דְאַתְּ אָמַר: נִשְׁבַּע יְיָ׳ בְּנַפְשׁוֹ) and “As it is in My heart and in My soul, so shall I do” (I Samuel 2) (כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה). And King David was bound to that heart and to that soul (וְדָוִד מַלְכָּא אִתְאֲחִיד בְּהַהוּא לֵב וּבְהַהוּא נֶפֶשׁ), and therefore “he did not lift his soul to vanity” (וְעַל דָּא: לֹא נָשָׂא לַשָּׁוְא נַפְשׁוֹ).