Daf 52a (דַּף נ״ב ע״א)

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): In all the deeds of man, he must intend that they all be for the holy Name (בְּכָל עוֹבָדוֹי דְּבַּר נָשׁ, לִבְעֵי לֵיהּ דְּלִהֱווֹן כֻּלְּהוּ לִשְׁמָא קַדִּישָׁא). What is “for the holy Name”? (מַאי לִשְׁמָא קַדִּישָׁא). That he mention with his mouth the holy Name over all that he does (לְאַדְכְּרָא בְּפוּמֵיהּ שְׁמָא קַדִּישָׁא עַל כָּל מַה דְּאִיהוּ עָבִיד), for all is for His service (דְּכֹלָּא הוּא לְפוּלְחָנֵיהּ), and the Sitra achra will not dwell upon him (וְלָא יִשְׁרֵי עֲלוֹי סִטְרָא אָחֳרָא). Because it is ever ready regarding mankind, and is able to rest upon that deed (בְּגִין דְּאִיהוּ זַמִּין תְּדִירָא לְגַבֵּי בְּנֵי נָשָׁא, וְיָכִיל לְאַשְׁרָאָה עַל הַהוּא עֲבִידְתָּא). And because of this, if drinking or evening meal was defiled, a defiled spirit rests upon it (וְעַל דָּא, הַשְּׁתִּי אוֹ הָעֵרֶב הֲוָה אִסְתְּאַב, וְשַׁרְיָא עָלֵיהּ רוּחַ מִסְאֲבָא). And how much more so one who entrusts words to the Sitra achra unnecessarily (וּמַה בְּהַאי כַּךְ, מַאן דְּפָקִיד מִלּוֹי לְסִטְרָא אָחֳרָא דְּלָא אִצְטְרִיךְ), all the more so (עַל אַחַת כַּמָּה וְכַמָּה). And because of this it is written: “And you shall guard yourself from every evil thing” (Deuteronomy 23) (וּבְגִין כָּךְ כְּתִיב וְנִשְׁמַרְתָּ מִכָּל דָּבָר רָע).

Rabbi El'azar was going to visit his father (some say: his father-in-law) (רִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֵחֱמֵי לַאֲבוֹי [ס״א: לַחֲמוֹי]) — and Rabbi Abba was with him (וַהֲוָה עִמֵּיהּ רִבִּי אַבָּא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Let us say words of Orayta as we go (נֵימָא מִלִּין דְּאוֹרַיְיתָא וְנֵזִיל). Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): “Say, I pray thee, you are my sister” (Bereshit 12) (אִמְרִי נָא אֲחוֹתִי אָתְּ) — this verse is difficult (הַאי קְרָא קַשְׁיָא). For did Abraham, who feared sin (וְכִי אַבְרָהָם דְּאִיהוּ דָּחִיל חַטָּאָה), the beloved of Kudsha Berikh Hu (רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), speak this way concerning his wife (הֲוָה אָמַר הָכִי עַל אִתְּתֵיהּ), in order that it might go well for him? (בְּגִין דְּיוֹטְבִין לֵיהּ).

Rather (אֶלָּא), Abraham, although he feared sin (אַבְרָהָם, אַף עַל גַּב דְּהֲוָה דָּחִיל חַטָּאָה), did not rely upon his own merit (לָא סָמִיךְ עַל זְכוּתָא דִּילֵיהּ), nor did he desire that Kudsha Berikh Hu reveal his merit (וְלָא בָּעָא מִן קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא זְכוּתֵיהּ), but rather upon the merit of his wife (אֶלָּא עַל זְכוּתָא דְּאִתְּתֵיהּ), so that through her he would gain the wealth of the other nations (דְּיִרְוַוח בְּגִינָהּ מָמוֹנָא דִּשְׁאָר עַמִּין). For a person merits wealth through his wife (דְּהָא מָמוֹנָא בְּאִתְּתֵיהּ זָכֵי לֵיהּ בַּר נָשׁ), as it is written: “House and wealth are the inheritance of fathers, but a prudent wife is from Hashem” (בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵי־יָי אִשָּׁה מַשְׂכָּלֶת) (Mishlei 19:14). Whoever merits a prudent wife, merits in everything (מַאן דְּזָכֵי בְּאִשָּׁה מַשְׂכָּלֶת, זוֹכֶה בְּכֹלָּא). And it is written: “The heart of her husband trusts in her, and he shall have no lack of gain” (Proverbs 31) (וּכְתִיב בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר). And Abraham went on her account, to take spoil from the nations (וְאַבְרָהָם הֲוָה אָזִיל בְּגִינָהּ, לְמֵיכַל שְׁלָלָא מִשְּׁאַר עַמִּין), and he relied on her merit, that they would not be able to harm him, and to live through her (וְסָמִיךְ עַל זְכוּתָא דִּילָהּ, דְּלָא יֵכְלוּן לְאַעְנְשָׁא לֵיהּ, וּלְחַיְיכָא בָּהּ).

And because of this, he gave no word to say, “She is my sister” (וּבְגִּינֵי כַּךְ לָא יָהִיב מִדִי לְמֵימַר אֲחוֹתִי הִיא). And not only this, but he saw one angel going before her (וְלֹא עוֹד, אֶלָּא דְּחָמָא חַד מַלְאָכָא אָזִיל קַמָהּ), and he said to Abraham: Do not fear on her account, Kudsha Berikh Hu has sent me, to bring out the wealth of the nations, and to guard her from everything (וְאָמַר לֵיהּ לְאַבְרָהָם, לָא תִּדְּחַל מִנָּהּ, קוּדְשָׁא בְּרִיךְ הוּא שָׁדַר לִי, לְאַפָּקָא לֵהּ מָמוֹנָא דִּשְׁאַר עַמִּין, וּלְנַטְרָא לָהּ מִכֹּלָּא). And then Abraham was not afraid concerning his wife, but of himself, because he did not see an angel with him, but with her (וּכְדֵין לָא דָּחִיל אַבְרָהָם מְאִתְּתֵיהּ, אֶלָּא מִנֵיהּ, דְּלָא חָמָא עִמֵּיהּ מַלְאָכָא, אֶלָּא עִמָּהּ). He said: Behold, she is guarded, and I am not guarded. And because of this he said: “Say, I pray thee, you are my sister…” (אָמַר, הָא הִיא מִתְנַטְרָא, וַאֲנָא לָא נְטִירְנָא. וּבְגִינֵי כַּךְ אָמַר, אִמְרִי נָא אֲחוֹתִי אַתְּ וְגוֹ׳).

“It will be well with me” — it should have said: “They will do well with me,” as it is written: “And it shall be, when the Egyptians shall see you and they shall say: This is his wife” (Bereshit 12) (יִיטַב לִי, יֵיטִיבוּ לִי מִבָּעֵי לֵיהּ, דִּכְתִיב וְהָיָה כִּי יִרְאוּ אוֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת). And concerning this, it should have said: “They will do well with me” (וְעַל דָּא יֵיטִיבוּ לִי מִבָּעֵי לֵיהּ). Rather, “It will be well with me” refers to the one who goes before you (אֶלָּא יִיטַב לִי, דָּא דְּאָזִיל קַמָּךְ). “It will be well with me” in this world — Kudsha Berikh Hu with wealth (יִיטַב לִי בְּהַאי עָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא בְּמָמוֹנָא). “And my soul shall live” — in that world on your account, that you not stray from the path of truth (וְחָיְתָה נַפְשִׁי בְּהַהוּא עָלְמָא בִּגְלָלֵךְ, דְּלָא תִּסְטִי מִן אוֹרְחָא דִּקְשׁוֹט).

For if I should merit wealth in this world through you (דְּאִי אַזְכֵּי בְּגִינָךְ בְּמָמוֹנָא בְּהַאי עָלְמָא), and you should stray from the path (וְתִסְטִי אַנְתְּ בְּאוֹרְחָא), behold, death would be prepared in that World (הָא מִיתָא זְמִינָא בְּהַהוּא עָלְמָא). Rather, guard yourself (אֶלָּא תִּסְתַּמֵר), so that my soul may live in that World because of you (דִּתְחִי נַפְשִׁי בְּהַהוּא עָלְמָא בִּגְלָלֵךְ). And because that angel went before her to guard her (וּבְגִין דְּהַהוּא מַלְאָכָא אָזִיל קַמָהּ לְנַטְרָא לָהּ), what is written? (מַה כְּתִיב). “And Hashem plagued Pharaoh...” (וַיְנַגַּע יְיָ׳ אֶת פַּרְעֹה וְגוֹ׳) (Bereshit 12:17). Surely, “because of Sarai” (עַל דְּבַר שָׂרַי וַדַּאי), for she would say to the angel, “Strike!” (דַּהֲוַת אַמְרַת לְמַלְאָכָא מָחֵי), and he struck (וְהוּא מָחֵי). Therefore Abraham did not fear for her at all (וְעַל דָּא לָא דָּחִיל אַבְרָהָם מִנָּהּ כְּלוּם), because she was being guarded (דְּהָא הִיא מִתְנַטְרָא). What he feared, he feared only for himself (וּמַה דְּדָחִיל, מִגַּרְמֵיהּ דָּחִיל), because he did not see such a guardian accompanying him (דְּלָא חָמָא עִמֵּיהּ נְטוּרָא הָכִי).

Come and see, ten times Sarah commanded the angel to strike Pharaoh (תָּא חֲזֵי, עֶשֶׂר זִמְנִין פְּקִידַת שָׂרָה לְמַלְאָכָא, לְמַחֲאָה לְפַרְעֹה). And with ten afflictions he was struck (וּבְעֶשֶׂר מַכְתְּשִׁין אַלְקֵי). A sign Sarah made for her last son in Egypt (סִימָנָא עַבְדַת שָׂרָה לִבְנָהָא בַּתְרָאָה בְּמִצְרַיִם). Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “As in the days when you went out from the land of Egypt I will show him wonders” (Micah 7) (כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת). Kudsha Berikh Hu is destined to show redemption to His children (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַחֲזָאָה פּוּרְקָנָא לִבְנוֹי), like those days when Kudsha Berikh Hu sent to bring Israel out, and showed those afflictions upon the Egyptians, and struck them for the sake of Israel (כְּאִינּוּן יוֹמִין דְּשָׁלַח קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא לְיִשְׂרָאֵל, וְאַחְזֵי אִינּוּן מַכְתְּשִׁין בְּמִצְרָאֵי, וְאַלְקֵי לוֹן בְּגִינֵיהוֹן דְּיִשְׂרָאֵל).

Come and see, what is the difference between this redemption and the redemption of Egypt (תָּא חֲזֵי, מַה בֵּין פּוּרְקָנָא דָּא, לְפוּרְקָנָא דְּמִצְרַיִם). The redemption of Egypt was upon one king and one Molcho (פּוּרְקָנָא דְּמִצְרַיִם הֲוָה בְּחַד מַלְכָּא, וּבְמַלְכוּ חֲדָא). Here it shall be upon all the kings of the world (הָכָא, בְּכָל מַלְכִין דְּעָלְמָא). And then Kudsha Berikh Hu will be exalted in all the world, and all will know the dominion of Kudsha Berikh Hu, and all of them will be smitten with supernal afflictions, one after another, because they enslaved all of them in Israel (וּכְדֵין יִתְיְיקָּר קוּדְשָׁא בְּרִיךְ הוּא בְּכָל עָלְמָא, וְיִנְדְּעוּן כֹּלָּא שׁוּלְטָנוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכֻלְּהוּ יִלְקוּן בְּמַכְתְּשִׁין עִלָּאִין, עַל חַד תְּרֵין, בְּגִין דְּיִסָּרְבוּן כֻּלְּהוּ בְּיִשְׂרָאֵל). And then the dominion of Kudsha Berikh Hu shall be revealed, as it is written: “And Hashem shall be King over all the earth” (Zechariah 14) (וּכְדֵין יִתְגְּלֵי שׁוּלְטָנֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב, וְהָיָה יְיָ׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ). And then all shall bring themselves with Israel to Kudsha Berikh Hu, as it is written: “And they shall bring all your brethren…” (Isaiah 66) (וּכְדֵין כֻּלְּהוּ יִתְנַדְּבוּן בְּהוּ בְּיִשְׂרָאֵל לְּקוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב, וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם וְגוֹ׳). Then the Patriarchs will stand in joy, to see the redemption of their children as before (כְּדֵין קַיְימִין אֲבָהָן בְּחֶדְוָה, לְמֵחֱמֵי פּוּרְקָנָא דִּבְנַיְיהוּ כְּמִלְּקַדְּמִין). This is what is written: “As in the days when you went out from the land of Egypt, I will show him wonders” (Micah 7) (הֲדָא הוּא דִכְתִיב, כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת). Amen, so may it be His will (אָמֵן כֵּן יְהִי רָצוֹן).

Blessed is Hashem forever, Amen and Amen: “Hashem shall reign,” Amen and Amen

בָּרוּךְ יְיָ׳ לְעוֹלָם אָמֵן וְאָמֵן: יִמְלוֹךְ יְיָ׳ אָמֵן וְאָמֵן