Daf 46b (דַּף מ״ו ע״ב)

And at the time when transgressors increase in the world (וּבְזִמְנָא דְּאַסְגִּיאוּ חַיָּיבִין בְּעָלְמָא), and the moon is darkened (וְסִיהֲרָא אִתְחַשְּׁכַת), then “a Tzaddik perishes in his righteousness” (כְּדֵין צַדִּיק אוֹבֵד בְּצִדְקוֹ). It does not say “a Tzaddik is lost” (צַדִּיק נֶאֱבַד לֹא כְּתִיב), but rather “a Tzaddik perishes” (אֶלָּא צַדִּיק אוֹבֵד), for he is no longer seen (דְּהָא לָא אִתְחֲזֵי) — some say: he is no longer joined (נ״א: אִתְחַבַּר) — with the moon (בְּסִיהֲרָא), and he does not draw oil and plenty and joy in fullness to her (וְלָא נָטִיל מְשַׁח וּרְבוּ וְחֵדוּ לְמַלְיָּא לָהּ), and to unite with her (וּלְאִזְדַּוְּוגָא עִמָּהּ).

And on account of this, “a Tzaddik perishes” (וְעַל דָּא צַדִּיק אוֹבֵד), “in his righteousness” — this is the moon (בְּצִדְקוֹ, דָּא סִיהֲרָא), for because the moon is not found to unite with him (דִּבְגִין סִיהֲרָא דְּלָא אִשְׁתְּכַחַת לְאִזְדַּוְּוגָא עִמֵּיהּ), he is lost (הוּא אָבִיד), for he no longer draws joy as he once did (דְּלָא שָׁאִיב מֵחֵידוּ כְּמָה דְּהֲוָה עָבִיד). And then the entire left side is aroused (וּכְדֵין כָּל סְטָר שְׂמָאלָא אִתְּעַר), and the wicked increase in ease in the world (וְחַיָּיבִין מַאֲרִיכִין בְּשַׁלְוָה בְּעָלְמָא). This is what is written: “and there is a wicked one who prolongs [his days] in his evil” (Ecclesiastes 7) (הֲדָא הוּא דִּכְתִּיב: וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ). What is “in his evil”? (מַאי בְּרָעָתוֹ) — some say: in that evil (נ״א: בְּהַהִיא רָעָה) — to which he is attached (דְּאִתְדְּבַק בֵּיהּ).

Furthermore, “there is a Tzaddik who perishes in his righteousness” (תּוּ: יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ), for when the wicked abound in the world (דְּכַד חַיָּיבִין סְגִיאוּ בְּעָלְמָא), and judgment is suspended because of their debt (וְדִינָא תַּלְיָא [בְּחוֹבַיְיהוּ]), “a Tzaddik perishes in his righteousness” (צַדִּיק אוֹבֵד בְּצִדְקוֹ) — he is caught for their debts (אִיהוּ אִתְּפַס בְּחוֹבַיְיהוּ), like a father who is seized for the debts of the people of his town (כְּגוֹן אַבָּא דְּאִתְפַּס בְּחוֹבַיְיהוּ דִּבְנֵי מָאתֵיהּ), who were all brazen (דַּהֲווֹ כֻּלְּהוּ חֲצִיפִין), some say: toward him (נ״א: לְגַבֵּיהּ), and he did not testify against them nor bring them to shame (וְהוּא לָא אַסְהִיד בְּהוּ, וְלָא אַכְסִיף לְהוּ לְעָלְמִין), and he struck at the time — some say: he did not strike them, lest the wicked be provoked against him (וּמָחֵי בִּידָן, נ״א: וְלֹא מָחֵי בְּיָדֵיהוֹן דְּלָא מִתְגַּרֵי בְּהוּ בְּרַשִּׁיעַיָּיא). And he used to say to us: “Of David. Do not be agitated by evildoers, do not envy the workers of iniquity” (Psalms 37) (וַהֲוָה אָמַר לָן: לְדָוִד: אַל תִּתְחַר בַּמְּרֵעִים, אַל תְּקַנֵּא בְּעוֹשֵׂי עַוְלָה).

My father said (אָמַר אֲבוּי): “Indeed, Kudsha Berikh Hu punished me for this (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַעְנִישׁ לִי בְּדָא), for it was in my hand to strike them (דְּהָא הֲוָה רְשׁוּ בְּיָדִי לִמְחֳאָה בִּידַיְיהוּ), and I did not do it (וְלָא עֲבָדִית), and I did not shame them” — some say: I did not rebuke them (וְלָא אַכְסִיפְנָא, נ״א: אוֹכִיחַנָא) — “neither in private nor in public” (לֹא בִּטְמִירוּ, וְלֹא בְּאִתְגַּלְיָא).

Furthermore, another son opened and said (תּוּ פָּתַח בְּרֵיהּ אָחֳרָא וְאָמַר): “And Hashem Elohim formed the man of dust from the ground…” (Bereshit 2) (וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וְגוֹ׳). “And He formed” — written with two Yods (וַיִּיצֶר יְיָ אֱלֹהִים, בִּתְרֵי יוֹדִין), with two inclinations (בִּתְרֵין יִצְרִין): the good inclination and the evil inclination (יֵצֶר טוֹב וְיֵצֶר רָע) — one to receive water (חַד לָקֳבֵל מַיָּא), and one to receive fire (וְחַד לָקֳבֵל אֶשָּׁא). “Hashem Elohim” — a full Name (יְיָ אֱלֹהִים, שֵׁם מָלֵא). “The man” — inclusive of male and female (אֶת הָאָדָם, כָּלִיל דְּכַר וְנוּקְבָּא). “Dust from the ground” — this is the dust of the Holy Land (עָפָר מִן הָאֲדָמָה, דָּא עַפְרָא דְּאַרְעָא קַדִּישָׁא), from there he was created (דְּמִתַּמָּן אִתְבְּרֵי), and it is the place of the Beit haMikdash (וְהוּא אֲתַר דְּבֵי מַקְדְּשָׁא). “And He breathed into his nostrils the breath of life” (Bereshit 2) (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) — this is the holy Neshama (דָּא נִשְׁמְתָא קַדִּישָׁא), which was drawn from those supernal Chayyim (דְּאִתְמַשְּׁכָא מֵאִינּוּן חַיִּים דִּלְעֵילָּא). “And man became a living soul” (Bereshit 2) (וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה): the man was included in the holy soul (אָדָם אִתְכְּלִיל בְּנַפְשָׁא קַדִּישָׁא), from the supernal Chayah (מֵחַיָּה עִלָּאָה). For the earth brought forth, as it is written: “Let the earth bring forth a living soul” (Bereshit 1) (דְּאַפִּיקַת אַרְעָא דִּכְתִיב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה), the soul of that supernal Chayah (נֶפֶשׁ דְּהַהִיא חַיָּה עִלָּאָה). As it is written: “Let the earth bring forth a living soul” (Bereshit 1) (דִּכְתִיב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה), that [soul] is the supernal Chayah (דְּהַהוּא חַיָּה עִילָאָה). And because this living soul is supernal and holy (וּבְגִין דְּהַאי נֶפֶשׁ חַיָּה אִיהִי קַדִּישָׁא עִילָאָה), when the Holy Land draws her within itself and is included in her (כַּד אַרְעָא קַדִּישָׁא מָשְׁכָא לָהּ בְּגַוָוהּ וְאִתְכְּלִילַת בָּהּ), then we call her Neshama (כְּדֵין קָרֵינַן לָהּ נְשָׁמָה).

And come and see (וְתָּא חֲזֵי): At every time that a person goes in a straight path (בְּכָל זִמְנָא דְּבַר נָשׁ אָזִיל בְּאוֹרַח קְשׁוֹט), and his mouth and tongue utter holy words in prayer, in Orayta (וּפוּמֵיה וְלִישָׁנֵיה מְמַלְלָן מִילִּין קַדִּישִׁין בִּצְלוֹתָא, בְּאוֹרַיְיתָא), this Neshama cleaves to him (הַאי נִשְׁמָתָא אִתְדַּבְּקַת בֵּיהּ); beloved is he to his Master (רְחִימָא הוּא דְּמָארֵיהּ). How many guardians guard him from all sides (כַּמָה נְטוּרִין נָטְרִין לֵיהּ מִכָּל סִטְרִין). He is inscribed above and below for good (רְשִׁימָא הוּא לְטָב לְעֵילָּא וְתַתָּא), and the Holy Shekhinta rests upon him (וּשְׁכִינְתָּא קַדִּישָׁא שַׁרְיָיא עֲלוֹי). And this Neshama ascends above and speaks before the Holy King (וְדָא הִיא דְּסַלְקָא לְעֵילָּא וּמְמַלְּלָא קַמֵי מַלְכָּא קַדִּישָׁא), and enters through all the gates and none can hinder her (וְעָיְילָא בְּכָל תַּרְעִין וְלֵית דְּיִמְחֵי בִּידָהּ). And for this reason she is called “the speaking spirit” (וְעַל דָּא אִתְּקְרֵי רוּחַ מְמַלְלָא), for all other souls (דְּהָא כָּל שְׁאָר נָפְשָׁתָא) do not have permission to speak before the King — only this one (לֵית לוֹן רְשׁוּ לְמַלְּלָא קַמֵי מַלְכָּא בַּר הַאי). But when a man turns aside from his path (וּבְזִמְנָא דְּאִיהוּ אַסְטֵי אוֹרְחוֹי), and his lips and tongue utter evil words (וְשִׂפְוָותֵיהּ וְלִישָׁנֵיהּ מְמַלְלָן מִילִּין בִּישִׁין), then the Shekhinta departs from him (שְׁכִינְתָּא אִסְתַּלְקַת מִנֵּיהּ), and the holy Neshama passes away from him and does not cleave to him (וְנִשְׁמָתָא קַדִּישָׁא אִתְעַבְּרַת מִנֵּיהּ וְלָא אִתְדַּבְּקַת בֵּיהּ). And from the side of the evil, mighty serpent (וּמִסִטְרָא דְּחִוְיָיא בִּישָׁא תַקִּיפָא), a spirit is aroused which roams and consumes in the world (אִתְעָר רוּחָא חֲדָא דְּשָׁט וְאַכִיל בְּעָלְמָא), for it dwells only when supernal holiness has departed from there (דְּלָא שַׁרְיָיא אֶלָּא בְּאֲתָר דִּקְדוּשָׁה עִילָּאָה אִסְתְּלַק מִתַּמָּן). And those [evil] words ascend to the place of that evil serpent (וְאִינוּן מִילִּין סָלְקִין לְאֲתָר דְּחִוְיָיא בִּישָׁא), for everything returns to its own place (דְּכֹלָּא לְאַתְרֵיהּ אִתְהַדַּר).

And at the time that they ascend (וּבְשַׁעֲתָא דְּסָלְקִין), all proclaim and say (כֹּלָּא מַכְרִיזִין וְאָמְרִין): “Withdraw! These are the merchandise of the evil words of so-and-so” (אִסְתָּלְקוּ סוּחְרָנֵיהּ דְּמִלָּה בִּישָׁא דִּפְלַנְיָא). “Make room for the path of the mighty serpent” (פְּנוּן אֲתָר לְאָרְחֵיהּ דְּחִוְיָיא תַקִּיפָא). And that Neshama ascends in shame (וְהַהִיא נְשָׁמָה סַלְקָא בְּכִסּוּפָא), in the disgrace of all (בְּעָאקוּ דְּכֹלָּא), and they do not give her a place to speak as before (וְלָא יַהֲבִין לָהּ אֲתָר לְמַלְּלָא כְּמִלְקַדְמִין). And then the serpent is summoned (וּכְדֵין חִוְיָּיא אִזְדָּמַן). And when that evil word ascends in the known pathways (וְכַד הַהִיא מִלָּה בִּישָׁא סַלְקָא בְּאוֹרְחִין יְדִיעָאן), and rests before the mighty serpent (וְשָׁארֵי קַמֵי דְחִוְיָיא תַקִּיפָא), many spirits are aroused in the world (כַמָּה רוּחִין מִתְעָרִין בְּעָלְמָא), and a spirit descends from that side (וְרוּחָא נַחְתָא מֵהַהוּא סִטְרָא), and finds that the man was aroused toward it through an evil word (וְאַשְׁכַּח דְּהַהוּא בַּר נָשׁ אִתְעָר לֵיהּ בְּמִלָּה בִּישָׁא).

And behold, the holy speaking spirit has passed away from him (וְהָא רוּחָא מְמַלְלָא קַדִּישָׁא אִתְעַבְּרַת מִנֵּיהּ), then [the impure spirit] dwells upon him and clings to him (כְּדֵין שַׁרְיָיא עֲלוֹי וְסָאִיב לֵיהּ), and then he is closed off and damaged in his flesh, in the appearance of his face, in everything (וּכְדֵין הוּא סָגִיר וְאִתְפְּגִים בִּבְשָׂרֵיהּ בְּחִיזוּ דְּאַנְפּוֹי בְּכֹלָּא). And on this it is written: “He who guards his mouth and his tongue guards his soul from troubles” (Proverbs 21) (וְעַל דָּא כְּתִיב: שׁוֹמֵר פִּיו וּלְשׁוֹנוֹ שׁוֹמֵר מִצָּרוֹת נַפְשׁוֹ). His soul indeed (נַפְשׁוֹ וַדַּאי) — that which once spoke, is made to be silent (הַהִיא דְּהָוָה מְמַלְלָא אִתְעֲבִידַת מַשְׁתוּקָא), because of evil speech (בְּגִין מִלוּלָא בִּישָׁא). And just as the punishment of a person is because of an evil word (וּכְמָה דְּעוֹנְשָׁא דְּבַר נָשׁ בְּהַאי, בְּגִין מִלָּה בִּישָׁא), so is his punishment because of a good word that came into his hand to speak and he did not speak it (כָּךְ עוֹנְשֵׁיהּ בְּגִין מִלָּה טָבָא [דְּאָתֵי לְיָדֵיהּ דִּיכִיל לְמַלְּלָא וְלָא מְלִיל]).

Come and see (תָּא חֲזֵי): At every time that this holy Neshama cleaves to a person (בְּכָל זִמְנָא דְּהַאי נִשְׁמְתָא קַדִּישָׁא אִתְדַּבְּקַת בֵּיהּ בְּבַר נָשׁ), beloved is he to his Master (רְחִימָא הוּא דְּמָארֵיהּ). How many guardians guard him from every side (כַּמָה נְטוּרִין נַטְרִין לֵיהּ מִכָּל סִטְרִין). He is inscribed above and below for good (רְשִׁימָא הוּא לְטָב לְעֵילָּא וְתַתָּא), and the holy Shekhinta rests upon him (וּשְׁכִינְתָּא קַדִּישָׁא שַׁרְיָא עֲלוֹי). But at the time when he turns aside from his path (וּבְזִמְנָא דְּאִיהוּ אַסְטֵי אָרְחוֹי), the Shekhinta departs from him (שְׁכִינְתָּא אִסְתְּלָקַת מִנֵּיהּ), and the holy Neshama does not cleave to him (וְנִשְׁמְתָּא קַדִּישָׁא לָא אִתְדְּבָקַת בֵּיהּ). And from the side of the evil mighty serpent (וּמִסִּטְרָא דְּחִוְיָא בִּישָׁא תַּקִּיפָא), a certain spirit is aroused (אִתְּעַר רוּחָא חַד), that roams and goes about in the world (דְּשָׁט וְאָזִיל בְּעָלְמָא), for it does not dwell except where supernal holiness has departed from there (דְּלָא שַׁרְיָא אֶלָּא בַּאֲתַר דִּקְדוּשָׁה עִילָּאָה אִסְתְּלַּק מִתַּמָּן). And then the man becomes corrupted (וּכְדֵין אִסְתְּאַב בַּר נָשׁ), and his flesh is stricken (וְאִתְפְּגִים בִּבְשָׂרֵיהּ), in the appearance of his face and in all things (בְּחֵיזוּ דְּאַנְפּוֹי בְּכֹלָּא).

And come and see (וְתָּא חֲזֵי): Because this living soul is supernal and holy (בְּגִין דְּהַאי נֶפֶשׁ חַיָּה אִיהִי קַדִּישָׁא עִלָּאָה), when the Holy Land draws her and includes her within (כַּד אַרְעָא קַדִּישָׁא מַשְׁכָא לָהּ וְאִתְכְּלִילַת בְּגַוָּוה), then we call her Neshama (כְּדֵין קָרֵינַן לָהּ נְשָׁמָה). And this is the one that ascends above (וְדָא הִיא דְּסַלְּקָא לְעֵילָּא), and speaks before the Holy King (וּמְמַלְּלָא קָמֵי מַלְכָּא קַדִּישָׁא), and enters through all gates (וְעַיְילָא בְּכָל תַּרְעִין), and none can prevent her (וְלֵית דְּיִמְחֵי בִּידָהּ). And for this reason she is called the speaking spirit (וְעַל דָּא אִתְקְרֵי רוּחָא מְמַלְּלָא), for all other souls have no permission to speak before the King, except this one (דְּהָא כָּל שְׁאָר נַפְשָׁתָא לֵית לוֹן רְשׁוּ לְמַלְּלָא קָמֵי מַלְכָּא, בַּר הַאי). And for this reason the Orayta proclaims and says (וְעַל דָּא אוֹרַיְיתָא אַכְרִיזַת וְאַמְרַת): “Guard your tongue from evil…” (Psalms 34) (נְצוֹר לְשׁוֹנְךָ מֵרָע וְגוֹ׳); and it is written: “He who guards his mouth and his tongue…” (Proverbs 21) (וּכְתִיב: שׁוֹמֵר פִּיו וּלְשׁוֹנוֹ וְגוֹ׳).

Because if his lips and his tongue utter evil words (בְּגִין דְּאִי שִׁפְוָותֵיהּ וְלִישָׁנֵיהּ מְמַלְּלָן מִלִּין בִּישִׁין), those words ascend above (אִינּוּן מִלִּין סַלְּקִין לְעֵילָּא), and at the time they ascend (וּבְשַׁעֲתָא דְּסַלְּקִין), all proclaim and say (כֹּלָּא מַכְרִיזִין וְאָמְרִין): “Remove yourselves from the merchandise of the evil words of so-and-so” (אִסְתֵּלָקוּ מִסּוֹחֲרָנֵיהּ דְּמִלָּה בִּישָׁא דִּפְלַנְיָא); “Make room for the path of the mighty serpent” (פְּנוּן אֲתַר לְאָרְחֵיהּ דְּחִוְיָא תַּקִּיפָא). Then the holy Neshama passes away from him and departs (כְּדֵין נִשְׁמְתָא קַדִּישָׁא אִתְעַבְּרָא מִנֵּיהּ וְאִסְתְּלָּקַת), and she cannot speak (וְלָא יַכְלָא לְמַלְּלָא), as it is said: “I was dumb with silence, I held my peace even from good” (Psalms 39) (כְּמָה דְאַתְּ אָמֵר: נֶאֱלַמְתִּי דּוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב). And that Neshama ascends in shame (וְהַהִיא נִשְׁמְתָא סַלְּקָא בְּכִסּוּפָא), in the disgrace of all (בְּעָאקוּ דְּכֹלָּא), and she is not given a place as before (וְלָא יָהֲבִין לָהּ אֲתַר כְּמִלְּקַדְּמִין). And concerning this it is written: “He who guards his mouth and his tongue guards his soul from troubles” (Proverbs 21) (וְעַל דָּא כְּתִיב: שׁוֹמֵר פִּיו וּלְשׁוֹנוֹ שׁוֹמֵר מִצָּרוֹת נַפְשׁוֹ). His soul indeed (נַפְשׁוֹ וַדַּאי) — that which was speaking — becomes made silent (הַהִיא דַּהֲוַת מְמַלְּלָא, אִתְעַבִּידַת מַשְׁתוּקָא), because of evil speech (בְּגִין מִלּוּלָא בִּישָׁא). And then the serpent is summoned (וּכְדֵין חִוְיָא אִזְדְּמַן), for everything returns to its place (דְּכֹלָּא לְאַתְרֵיהּ אִתְהַדָּר). And when that evil word ascends in known pathways (וְכַד הַהִיא מִלָּה בִּישָׁא סַלְּקָא בְּאוֹרְחִין יְדִיעָן), and rests before the mighty serpent (וְשָׁארִי קַמֵיהּ דְּחִוְיָא תַּקִּיפָא), many spirits are aroused in the world (כַּמָה רוּחִין מִתְעָרִין בְּעָלְמָא), and a spirit descends from that side (וְרוּחָא נַחְתָּא מֵהַהוּא סִטְרָא), and finds that this man was aroused toward it by an evil word (וְאַשְׁכַּח דְּהַהוּא בַּר נָשׁ אִתְּעַר לֵיהּ בְּמִלָּה בִּישָׁא).

And behold, the holy speaking spirit has passed away from him (וְהָא רוּחָא מְמַלְּלָא קַדִּישָׁא אִתְעַבְּרָא מִנֵּיהּ), then [the impure spirit] dwells upon him and clings to him (כְּדֵין שַׁרְיָא עֲלוֹי וְסָאִיב לֵיהּ), and then he is closed off (וּכְדֵין הוּא סָגִיר). Just as the punishment of this man is because of an evil word (כְּמָה דְּעוֹנְשָׁא דְּהַאי בַּר נָשׁ בְּגִין מִלָּה בִּישָׁא), so is his punishment because of a good word that came into his hand, and he was able to speak it but did not speak (כַּךְ עוֹנְשֵׁיהּ בְּגִין מִלָּה טָבָא דְּקָאתֵי לִידֵיהּ וְיָכִיל לְמַלְּלָא וְלָא מַלִּיל).

For he has damaged that spirit of speech (בְּגִין דְּפָגִים לְהַהוּא רוּחָא מְמַלְּלָא), which was prepared to speak above and to speak below, and all in holiness (דְּהִיא אִתְתְּקָנַת לְמַלְּלָא לְעֵילָּא וּלְמַלְּלָא לְתַתָּא וְכֹלָּא בִּקְדוּשָּׁה). How much more so if the people go in a crooked path (כָּל שֶׁכֵּן אִי עַמָּא אַזְלִין בְּאוֹרְחָא עֲקִימָא), and he was able to speak to them and rebuke them, but kept silent and did not speak (וְהוּא יָכִיל לְמַלְּלָא לְהוּ וּלְאוֹכָחָא לְהוּ וְשָׁתִיק וְלָא מַלִּיל). As I have said, it is written: “I was dumb with silence, I held my peace even from good, and my pain was stirred” (Psalms 39) (כַּמָה דַּאֲמֵינָא דִּכְתִּיב: נֶאֱלַמְתִּי דוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב וּכְאֵבִי נֶעְכָּר).