Daf 53a (דַּף נ״ג ע״א)

And one who does not awaken his spirit to the service of his Master (וּמַאן דְּלָא יִתְּעַר רוּחֵיהּ בְּפוּלְחָנָא דְּמָרֵיהּ), with what face will he stand before the King (בְּהֵיךְ אַנְפִּין יְקוּם קָמֵי מַלְכָּא), when judgment is aroused against him (כַּד יִתְּעֲרוּן עָלֵיהּ בְּדִינָא), and they seize him with a Kolar [Collar] (וְיִתְפְּשׂוּן לֵיהּ בְּקוֹלָרָא), and no merit is found for him to be delivered (וְלָא יִשְׁתְּכַּח עָלֵיהּ זְכוּתָא לְאִשְׁתְּזָבָא). Then it is written (כְּדֵין כְּתִיב): “As the birds that are caught in the snare, so are the sons of man ensnared” (וְכַצִּפֳּרִים הָאֲחֻזוֹת בַּפָּח כָּהֵם יוּקָשִׁים בְּנֵי אָדָם) (Kohelet 9:12).

And before a person departs from this world (וְעַד לָא יִנְפּוֹק בַּר נָשׁ מֵהַאי עָלְמָא), through how many judgments are the Nefesh [Soul] and the body judged together (בְּכַמָּה דִּינִין אִתְּדָּן נַפְשָׁא עִם גּוּפָא), before they are separated from one another (עַד לָא יִתְפָּרְשׁוּן דָּא מִן דָּא), and there is no one who takes notice of them (וְלֵית מַאן דְּיִשְׁגַּח). Even at the moment when the time of separation arrives (אֲפִילוּ בְּהַהוּא זִמְנָא דְּמָטָא שַׁעֲתָא לְאִתְפָּרְשָׁא), the Nefesh [Soul] does not depart from the body (לָא נָפְקָא נַפְשָׁא מִן גּוּפָא), until the Shekhinah is revealed over it (עַד דְּאִתְגְּלֵי עָלֵיהּ שְׁכִינְתָּא). Then the Nefesh [Soul], out of the joy and love of the Shekhinah (וְנַפְשָׁא, מִגּוֹ חֶדְוָתָא וַחֲבִיבוּתָא דִּשְׁכִינְתָּא), departs from the body to go toward Her (נָפְקָא מִגּוּפָא לְקוֹבְלָהּ). If he is worthy (אִי זַכָּאָה הוּא), he is bound to Her and cleaves to Her (מִתְקְשַׁר בָּהּ וְאִתְדַּבָּק בָּהּ). But if not (וְאִי לָאו), the Shekhinah departs (שְׁכִינְתָּא אַזְלָא), while the Nefesh [Soul] remains behind (וְהִיא אִשְׁתְּאָרַת), and goes weeping over the separation from the body (וְאַזְלַת וּמִתְאַבְּלָא עַל פְּרִישׁוּתָא דְּגוּפָא).

They say a proverb (מַתְלָא אַמְרֵי): “A cat does not separate itself from the fire; it delights in the knife and follows after it” (שׁוּנְרָא מֵאֶשָּׁא לָא מִתְפָּרְשָׁא, חַדֵּי לְסַכִּינָא, אַזְלָא אֲבַתְרֵיהּ). Afterwards both are judged by the hand of Dumah (לְבָתַר אִתְדָּנוּ תַּרְוַויְיהוּ עַל יְדוֹי דְּדוּמָה). The body is judged in the grave until it returns to dust (גּוּפָא אִתְּדָּן בְּקִבְרָא עַד דְּתָב לְעַפְרָא), and the Nefesh [Soul] is judged in the fire of Gehinnom through many judgments (וְנַפְשָׁא בְּאֶשָּׁא דְּגֵיהִנָּם בְּכַמָּה דִּינִין), until the time decreed for her to receive punishment (עַד הַהוּא זִמְנָא דְּאִתְגְּזַר עָלָהּ לְקַבְּלָא עוֹנְשָׁא).

After she has received her punishment (בָּתַר דְּקַבִּילַת עוֹנְשָׁא), and the time arrives for her purification (וּמָטֵי זִמְנָא לְאִתְדַּכְּאָה), she ascends from Gehinnom (כְּדֵין אִסְתָּלְקָא מִגֵּיהִנָּם), and is whitened from her guilt like iron whitened in fire (וְאִתְלַבְּנַת מֵחוֹבָהּ כְּפַרְזְלָא דְּאִתְלָבַּן בְּנוּרָא). They ascend with her (וְסַלְּקִין עִמָּהּ), until she enters the Ginta deEden [Garden of Eden] below (עַד דְּעָאלָת לְגִנְתָּא דְּעֵדֶן דִּלְתַתָּא), bathes there in those waters (וְאִסְתַּחֵי תַּמָּן בְּאִינּוּן מַיָּא), and bathes in the fragrances found there (וְאִסְתַּחֵי בְּבוּסְמִין דְּתַמָּן), as it is said: “Perfumed with myrrh and frankincense” (מְקֻטֶּרֶת מֹר וּלְבוֹנָה) (Shir HaShirim 3:6). She remains there (וְקַיְּימָא תַּמָּן) until the time decreed for her to depart from the place where the Tzaddikim [Righteous] dwell (עַד זִמְנָא דְּאִתְגְּזַר עָלֵיהּ לְאִתְרַחֲקָא מֵאֲתַר דְּיַתְבִין בֵּיהּ צַדִּיקַיָּא).

When the time arrives for her to ascend (וְכַד מָטָא זִמְנָא לְסַלְּקָא), they raise her (כְּדֵין סַלְּקִין עִמָּהּ), level after level (דַּרְגָּא בָּתַר דַּרְגָּא), until she is brought near like a Korban [Offering] upon the Mizbe'ach [Altar] (עַד דְּאִתְקְרִיבַת כְּקוּרְבְּנָא עַל מַדְבְּחָא). This is what is written (הֲדָא הוּא דִכְתִיב): “This shall be the law of the Metzora [Leper] on the day of his purification, and he shall be brought to the Kohen” (זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל הַכֹּהֵן) (Vayikra 14:2). The supernal Kohen above (כַּהֲנָא עִלָּאָה דִּלְעֵילָּא)—this refers to a Nefesh [Soul] that was not so greatly defiled in this world (הַאי נַפְשָׁא דְּלָא אִסְתְּאָבַת כָּל כַּךְ בְּהַאי עָלְמָא); for such a soul there is rectification in this manner (הַאי אִית לָהּ תְּקַנְתָּא כְּגַוְונָא דָּא). But if not (וְאִי לָאו): “That which is crooked cannot be made straight...” (מְעֻוָּות לֹא יוּכַל לִתְקוֹן וְגוֹ׳) (Kohelet 1:15). “This shall be the law of the Metzora [Leper]” (זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע) (Vayikra 14:2).

Rabbi Yitzḥak opened (רִבִּי יִצְחָק פָּתַח): “The sun rises, and the sun sets…” (Ecclesiastes 1) (וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ וְגוֹ׳). This verse has been said, and we have established it regarding the soul of man—when she is with a man in this world, then: “The sun rises” (הַאי קְרָא אִתְּמַר, וְאוֹקִימְנָא לֵיהּ בְּנִשְׁמְתָא דְּבַּר נָשׁ, בְּשַׁעֲתָא דְּהִיא קַיְּימָא עִמֵּיהּ דְּבַּר נָשׁ בְּהַאי עָלְמָא, כְּדֵין, וְזָרַח הַשֶּׁמֶשׁ). “And the sun sets”—at the time when man goes out from this world, and is found in teshuvah, then: “Toward its place it longs, and there it rises” (וּבָא הַשָּׁמֶשׁ, בְּזִמְנָא דְּנָפִיק בַּר נָשׁ מֵהַאי עָלְמָא, וְאִשְׁתְּכַח בִּתְשׁוּבָה, כְּדֵין אֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם). If he is worthy, as it is said: “And the sun sets and is clean; and afterward he shall eat of the holy things” (Leviticus 22) (אִי זַכָּאָה אִיהוּ, כְּמָה דְאַתְּ אָמֵר, וּבָא הַשֶּׁמֶשׁ וְטָהֵר, וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים).

Come and see (תָּא חֲזֵי): Kudsha Berikh Hu atones for all the sins of the world through Teshuvah [Repentance] (כָּל חוֹבֵי עָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר עָלַיְיהוּ, בִּתְשׁוּבָה), except for Lashon Bisha [Evil Tongue] (בַּר מֵהַהוּא לִישָׁנָא בִּישָׁא), whereby one brings forth an evil name upon his fellow (דְּאַפִּיק שׁוּם בִּישׁ עַל חַבְרֵיהּ). And we have already established this (וְהָא אוּקְמוּהָ), for it is written: “This shall be the law of the Metzora [Leper]” (זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע) (Vayikra 14:2)—this is the law of one who brings forth an evil name (זֹאת הִיא תּוֹרָתוֹ שֶׁל מוֹצִיא שֵׁם רָע).

Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): Whoever utters Lashon Bisha [Evil Tongue] (כָּל מַאן דְּאַפִּיק לִישָׁנָא בִּישָׁא), all his limbs become defiled (אִסְתַּאֲבָן לֵיהּ כָּל שַׁיְיפוֹי), and he appears fit to be shut away (וְיִתְחֲזֵי לְסַגְרָא). For that evil word ascends (בְּגִין דְּהַהִיא מִלָּה בִּישָׁא סַלְּקָא), and arouses an unclean spirit upon him (וְאִתְּעַר רוּחָא מִסְאֲבָא עֲלוֹי), and he becomes defiled (וְאִסְתְּאַב). He comes to be defiled, and the defiled ones defile him (אָתֵי לְאִסְתַּאֲבָא מְסָאֲבִין לֵיהּ), for through a word spoken below, another word is aroused above (בְּמִלָּה דִּלְתַתָּא אִתְּעַר מִלָּה אָחֳרָא).

He opened and said (פָּתַח וְאָמַר): “How has the faithful city become a harlot!” (אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה וְגוֹ׳) (Yeshayahu 1:21). She who was faithful to her Husband became a harlot (מַאן דַּהֲוַת מְהֵימָנָא לְבַעְלָהּ, אַהֲדְרַת לְזוֹנָה). “Filled with judgment” (מְלֵאֲתִי מִשְׁפָּט)—Mishpat [Judgment] is certainly Kudsha Berikh Hu (מִשְׁפָּט, וַדַּאי דָּא קוּדְשָׁא בְּרִיךְ הוּא). “Righteousness” (צֶדֶק)—this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). And because another matter was aroused (וּבְגִין דְּאַתְּעָרַת מִלָּה אָחֳרָא), Kudsha Berikh Hu departed from her (אִסְתְּלַק מִנָּהּ קוּדְשָׁא בְּרִיךְ הוּא), and the spirit of murderers dwelt within her (וְשַׁרְיָא בָּהּ רוּחָא דְּקַטוּלֵי). This is what is written: “But now murderers” (וְעַתָּה מְרַצְחִים) (Yeshayahu 1:21). And if this happened to Yerushalayim, the Holy City (וּמַה יְרוּשָׁלַם קַרְתָּא קַדִּישָׁא כַּךְ), how much more so to the rest of mankind (שְׁאָר בְּנֵי נָשָׁא עַל אַחַת כַּמָּה וְכַמָּה). This is what is written: “This shall be the law of the Metzora [Leper]” (זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע) (Vayikra 14:2).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): “This shall be” (זֹאת תִּהְיֶה)—certainly this is to exact punishment from him (וַדַּאי לָקֳבְלֵיהּ לְאִתְפָּרְעָא מִנֵּיהּ), namely, the one who brings forth an evil name (דְּהַהוּא מוֹצִיא שֵׁם רָע). “On the day of his purification, and he shall be brought to the Kohen” (בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל הַכֹּהֵן) (Vayikra 14:2)—what does this teach us? (מַאי קָא מַשְׁמַע לָן). It teaches that whoever possesses Lashon Bisha [Evil Tongue] (מַאן דְּאִית לֵיהּ לִישָׁנָא בִּישָׁא), his prayer does not enter before Kudsha Berikh Hu (צְלוֹתֵיהּ לָא עָאלַת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), because an unclean spirit has been aroused upon him (דְּהָא אִתְּעַר עָלֵיהּ רוּחָא מִסְאֲבָא). But once he returns in Teshuvah [Repentance] (כֵּיוָן דְּאָהֲדָר בִּתְשׁוּבָה), and accepts Teshuvah upon himself (וְקַבִּיל עָלֵיהּ תְּשׁוּבָה), what is written? (מַה כְּתִיב). “On the day of his purification, and he shall be brought to the Kohen... and the Kohen shall look...” (בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל הַכֹּהֵן וְגוֹ׳ וְרָאָה הַכֹּהֵן וְגוֹ׳) (Vayikra 14:2–3). “And the Kohen shall command, and they shall take for him who is to be purified two living birds” (וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי צִפֳּרִים חַיּוֹת) (Vayikra 14:4).

Rabbi Yitzḥak and Rabbi Yosei were sitting before Rabbi Shim'on (רִבִּי יִצְחָק וְרִבִּי יוֹסֵי הֲווֹ שְׁכִיחֵי קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן). One day he said to him (יוֹמָא חַד אָמַר לֵיהּ): The Etz Erez [Cedar Wood] is already known (עֵץ אֶרֶז הָא יְדִיעַ), as it is written: “From the cedar that is in Lebanon” (מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן) (I Melakhim 5:13). For that cedar tree has no rooted planting except in Lebanon (דְּהָא הַהוּא עֵץ אֶרֶז, לָא אִשְׁתָּרְשָׁן נְטִיעוֹי אֶלָּא בַּלְּבָנוֹן), and this has already been explained (וְהָא אִתְּמַר). But the Ezov [Hyssop] (אֵזוֹב)—why is it required, and what is it? (לָמָּה, וּמַאי הוּא).