Daf 54b (דַּף נ״ד ע״ב)

“And in the day of evil, see” (וּבְיוֹם רָעָה רְאֵה) (Kohelet 7:14). It is not written: “And in the day of evil, be in evil” (לָא כְּתִיב וּבְיוֹם רָעָה הֱיֵה בְּרָע), but rather: “And in the day of evil, see” (אֶלָּא בְּיוֹם רָעָה רְאֵה). For when judgment hangs over the world (דְּהָא בְּשַׁעֲתָא דְּדִינָא תַּלְיָא בְּעָלְמָא), a person should not appear in the marketplace (לָא לִבְעֵי לֵיהּ לֶאֱינִישׁ לְאִתְחֲזָאָה בְּשׁוּקָא), nor walk alone in the world (וּלְמֵיהַךְ יְחִידָאָה בְּעָלְמָא).

For when judgment rests in the world (דְּהָא כַּד דִּינָא שַׁרְיָא בְּעָלְמָא), it rests upon all (עַל כֹּלָּא שָׁארֵי), and whoever encounters it and comes before it (וּמַאן דְּפָגַע בֵּיהּ וְאַעְרַע קַמֵּיהּ), is judged by that judgment (יִתְדָּן בְּהַהוּא דִּינָא). Then it is written (וּכְדֵין כְּתִיב): “And there are some destroyed without judgment” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט) (Mishlei 13:23). For Mishpat [Judgment] has departed from Tzedek [Righteousness] (דְּהָא מִשְׁפָּט אִסְתַּלָּק מִצֶדֶק), and they no longer dwell together in the world (וְלָא שַׁרְיָין דָּא בְּדָא עַל עָלְמָא). Therefore (וְעַל דָּא): “See” (רְאֵה)—see and be on guard (רְאֵה וַהֲוִי נָטִיר); observe and examine every side (אַשְׁגַּח וְעַיֵין לְכָל סְטָר); know that judgment rests everywhere (וַהֲוִי יָדַע דִּבְכֻלְּהוּ שַׁרְיָא דִּינָא); do not go outside (וְלָא תִּפּוּק לְבַר), and do not appear in the marketplace (וְלָא תִּתְחֲזֵי בְּשׁוּקָא), lest it rest upon you (בְּגִין דְּלָא יִשְׁרֵי עֲלָךְ). What is the reason? (מַאי טַעְמָא). Because: “Also this opposite that Elohim made” (גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Kohelet 7:14). Just as when goodness rests in the world it rests upon all (כַּמָּה דְּכַד שָׁארֵי טִיבוּ בְּעָלְמָא שָׁארֵי עַל כֹּלָּא), so too when judgment rests in the world it rests upon all (כַּךְ כַּד שַׁרְיָא דִּינָא בְּעָלְמָא שָׁארֵי עַל כֹּלָּא), and whoever encounters it is seized (וּמַאן דְּאִעְרַע בֵּיהּ אִתְפַּס).

Come and see (תָּא חֲזֵי): when judgment rests in the world (כַּד דִּינָא שַׁרְיָא בְּעָלְמָא), how many swords hang suspended (כַּמָּה סַיְיפִין תַּלְיָין), issuing forth from that supernal sword (דְּנַפְקֵי מֵהַהוּא חֶרֶב עִלָּאָה). They raise their heads (וְזַקְפִין רֵישָׁא), and see that the supernal sword is red (וְחָמָן דְּהָא הַהוּא חֶרֶב עִלָּאָה סוּמָקָא), filled with blood on every side (מַלְיָיא דָּמָא בְּכָל סִטְרִין). Then they decree decrees (כְּדֵין גַּזְרִין נִימוּסִין). And many swords are aroused (וְכַמָּה סַיְיפַיָּא אִתְּעֲרוּ)—Some say: then the swords are unsheathed (נ״א: כְּדֵין פְּסִירָן סַיְיפִין), and many decrees are aroused (וְכַמָּה נִימוּסִין אִתְעֲרוּ)—as it is said: “Every man with his sword upon his thigh” (אִישׁ חַרְבּוֹ עַל יְרֵכוֹ) (Shir HaShirim 3:8). And it is written: “And his sword drawn in his hand” (וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ) (Yehoshua 5:13). All of them are appointed to execute judgment (וְכֻלְּהוּ מִשְׁתַּכְּחֵי לְמֶעְבַּד דִּינָא), and whoever encounters them is harmed (וּמַאן דְּיִעְרַע בְּהוּ אִתְּזָק). It is written: “Behold now, your servant has found favor in Your eyes, and You have magnified Your mercy...” (הִנֵּה נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ וְגוֹ׳) (Bereshit 19:19). What is the reason? (מַאי טַעְמָא). Because wherever judgment rests (בְּגִין דִּבְכָל אֲתַר דְּדִינָא שַׁרְיָא), it rests upon everything (בְּכֹלָּא שַׁרְיָא), whether in the city (בֵּין בְּמָתָא), in the wilderness (בֵּין בְּמַדְבְּרָא), or among the caravans of the city (וּבְסָחֲרָנָא דְּמָתָא).

Then he opened and said (תּוּ פָּתַח וְאָמַר), place me like a seal upon your heart (שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ) (Song of Songs 8). Place me like a seal (שִׂימֵנִי כַחוֹתָם), Kenesset Yisrael said this to Kudsha Berikh Hu (כְּנֶסֶת יִשְׂרָאֵל אָמְרָה דָּא לְּקוּדְשָׁא בְּרִיךְ הוּא). Place me like a seal (שִׂימֵנִי כַחוֹתָם), what is a seal? (מַאן הוּא חוֹתָם). This is the seal of the signet of truth (דָּא חוֹתָם דְּגוּשְׁפַּנְקָא דִּקְשׁוֹט). Like a seal upon your heart (כַחוֹתָם עַל לִבֶּךָ), this is the seal of the Tefillin, which a man places on his heart (דָּא חוֹתָם שֶׁל תְּפִלִּין, דְּאָנַח בַּר נָשׁ עַל לִבֵּיהּ). Like a seal upon your arm (כַחוֹתָם עַל זְרוֹעֶךָ), this is the weak arm, upon which it is placed, and who is it? Yitzchak (דָּא יַד כֵּהָה, דְּמָנַח בְּהַהוּא זְרוֹעַ, וּמַנוּ יִצְחָק). And Kenesset Yisrael says, place me like a seal (וּכְּנֶסֶת יִשְׂרָאֵל קָאָמַר שִׂימֵנִי כַּחוֹתָם), she seeks a seal—what is “like a seal”? (חוֹתָם מִבָּעֵי לֵיהּ, מַאי כַּחוֹתָם). Like those Tefillin of the head, from which praise flows to the entire body (כְּאִינּוּן תְּפִלִּין דְּרֵישָׁא, דְּאָתֵי שְׁבָחָא לְכָל גּוּפָא). And for this reason, Tefillin are on the arm, upon the heart, and through this, the man is found complete, in likeness to above (וְעַל דָּא תְּפִלִין בַּזְּרוֹעַ, עַל הַלֵּב, וּבְדָא אִשְׁתְּכַח בַּר נָשׁ שְׁלִים כְּגַוְונָא דִּלְעֵילָּא).

For love is as strong as death (כִּי עַזָּה כַמָּוְת אַהֲבָה). What is “as strong as death”? (מַאי כִּי עַזָּה כַמָּוְת). Rather, there is no harshness in the world like the separation of soul from body, when they must part (אֶלָּא לָא אִשְׁתְּכַח קַשְׁיוּתָא בְּעָלְמָא, כְּמָה דִּפְרִישׁוּ דְּנַפְשָׁא מִגּוּפָא, כַּד בַּעְיָין לְאִתְפָּרְשָׁא). And so is the love of Kenesset Yisrael for Kudsha Berikh Hu, that they are never separated for all eternity (כַּךְ אַהֲבַת כְּנֶסֶת יִשְׂרָאֵל לְּקוּדְשָׁא בְּרִיךְ הוּא, דְּלָא אִתְפָּרְשָׁן לְעָלְמִין). And for this reason, the Tefillah of the arm is bound upon the arm, to fulfill what is written, His left hand is under my head (וּבְגִין כָּךְ תְּפִלָּה שֶׁל יַד, אִתְקַשְּׁרָא בִּזְרוֹעַ, לְקַיְּימָא דִּכְתִּיב, שִׁיר הַשִּׁירִים ב) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי (Song of Songs 2).

Jealousy is as fierce as She’ol (קָשָׁה כִשְׁאוֹל קִנְאָה). Among all the levels of Gehinom, none is as harsh as She’ol (בְּכָל דַּרְגִּין דְּגֵיהִנָּם, לָא אִית קַשְׁיָא כִּשְׁאוֹל), which descends lower than them all, beneath that level called Avadon, and these two are joined as one (דְּנָחִית לְתַתָּא מִנַּיְיהוּ, בַּר הַהוּא דַּרְגָּא דְּאִקְרֵי אֲבַדּוֹן, וְדָא וְדָא אִשְׁתָּתָּפוּ כַּחֲדָא). And that is harsher for the guilty than all (וְדָא קַשְׁיָא לְהוּ לְחַיָּיבַיָּא מִכֹּלָּא). So too, jealousy is as fierce as She’ol (כַּךְ, קָשָׁה כִשְׁאוֹל קִנְאָה), for there is no jealousy except within love, and from love jealousy arises (דְּלֵית קִנְאָה אֶלָּא בִּרְחִימוּתָא, וּמִגּוֹ רְחִימוּתָא אָתֵי קִנְאָה). And one who is jealous for the one he loves more, it is hard for him to be separated from that level called She’ol, which is harsher than all the levels of Gehinom p1-13(וּמַאן דְּקַנֵּי לְהַהוּא דְּרָחִים יַתִּיר, קַשְׁיָא לֵיהּ לְאִתְפָּרְשָׁא מִנֵּיהּ מֵהַהוּא דַּרְגָּא דְּאִקְרֵי שְׁאוֹל, דְּאִיהוּ קַשְׁיָא מִכָּל דַּרְגִּין דְּגֵיהִנָּם).

Its flashes are flashes of fire, a flame of Yah (רְשָׁפֶיהָ רִשְׁפֵי אֵשׁ שַׁלְהֶבֶת יָהּ). And who is the flame of Yah? (וּמַאן אִיהוּ שַׁלְהֶבֶת יָהּ), this is the fire that emerges from within the shofar, comprised of wind and water (דָּא אֶשָּׁא דְּנָפִיק מִגּוֹ שׁוֹפָר, כָּלִיל מֵרוּחָא וּמַיָא). And from within that flame, when it ignites in Kenesset Yisrael, it sets the world ablaze with the flame of the jealousy of Kudsha Berikh Hu (וּמִגּוֹ הַהוּא שַׁלְהוֹבָא כַּד מִתְלַהֲטָא בִּכְּנֶסֶת יִשְׂרָאֵל, אוֹקִיד עָלְמָא בְּשַׁלְהֹבוּתָא בְּקִנְאָה דְּקוּדְשָׁא בְּרִיךְ הוּא). And at the moment that she is jealous for Him, woe to the one who arouses the flame, for he will be consumed by it (וּבְשַׁעֲתָא דְּהִיא מְקַנְּאָה לֵיהּ, וַוי דְּאַעְרַע בְּשַׁלְהוֹבִיתָא, דְּאִיהוּ יִתּוֹקַד בְּהוּ).

Then he opened and said (תּוּ פָּתַח וְאָמַר), many waters cannot extinguish love (מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה) (Song of Songs 8). Many waters — this is the right arm, which seeks to bind with it the bond of Tefillah upon the left arm, to fulfill “and His right arm embraces me” (מַיִם רַבִּים דָּא דְּרוֹעָא יְמִינָא, דְּבָעֵי לְקַשְּׁרָא בֵּיהּ קִשְׁרָא דִּתְפִלָּה עַל דְּרוֹעָא שְׂמָאלָא, לְקַיְּימָא וִימִינוֹ תְּחַבְּקֵנִי). Another matter: many waters — this is the supernal river, from which streams flow in every direction, and all of them draw and are sustained from it (דָּבָר אַחֵר, מַיִם רַבִּים, דָּא הוּא נָהָר עִלָּאָה, דְּמִנֵּיהּ נָפְקִין נַהֲרִין לְכָל עִבָר, וְכֻלְּהוּ נַגְדִּין וְאִתְמַשְּׁכָן מִנֵּיהּ). As you say, from the voices of many waters (כְּמָה דְאַתְּ אָמֵר, מִקּוֹלוֹת מַיִם רַבִּים) (Psalms 93). From those voices of many waters, which go out and are drawn from it (מֵאִינּוּן קוֹלוֹת דְּמַיִם רַבִּים, דְּנַפְקָן וְאִתְמַשְּׁכָן מִנֵּיהּ). And the rivers, as you say, the rivers have lifted up, etc. (וּנְהָרוֹת, כְּמָה דְאַתְּ אָמֵר, נָשְׂאוּ נְהָרוֹת וְגוֹ') (Psalms 93).

If a man were to give all the wealth of his house for love, which Kenesset Yisrael has for Kudsha Berikh Hu, they would utterly scorn him (אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, דְּרָחִים כְּנֶסֶת יִשְׂרָאֵל לְקוּדְשָׁא בְּרִיךְ הוּא, יָבוּזוּ לוֹ) (Song of Songs 8). They would utterly scorn him — it should have said “he will be scorned” — what is “they would scorn him”? (בּוֹז יָבוּזוּ לוֹ, יָבוּז מִבָּעֵי לֵיהּ, מַאי יָבוּזוּ לוֹ). Rather, if a man — this is Kudsha Berikh Hu (אֶלָּא, אִם יִתֵּן אִישׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא). All the wealth of his house — as it is said, all precious and pleasant wealth (אֶת כָּל הוֹן בֵּיתוֹ, כְּמָה דְאַתְּ אָמֵר כָּל הוֹן יָקָר וְנָעִים) (Proverbs 24).