Daf 55a (דַּף נ״ה ע״א)

In love, which Kenesset Yisrael has toward Him (בְּאַהֲבָה, דְּכְּנֶסֶת יִשְׂרָאֵל לְגַבֵּיהּ), and not to be bound with her — they will utterly scorn him (וְלָא לְאִתְקַשְּׁרָא בַּהֲדָהּ, בּוֹז יָבוּזוּ לוֹ), all those heavenly hosts and all those supernal camps, for that precious wealth (כָל אִינּוּן אוּכְלוּסִין וְכָל אִינּוּן מַשִׁרְיָין דִּלְעֵילָּא, לְהַהוּא הוֹן יָקָר). For none of them have any desire except at the time when Kenesset Yisrael is bound to Kudsha Berikh Hu and adorned with Him (דְּהָא לֵית רְעוּתָא לְכֻלְּהוּ אֶלָּא בְּשַׁעֲתָא דְּכְּנֶסֶת יִשְׂרָאֵל מִתְקַשְּׁרָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וּמִתְעַטְּרָא בַּהֲדֵיהּ). Then all those hosts and all those camps and all the worlds are all in joy, in Nehiru, in blessing (כְּדֵין כָּל אִינּוּן אוּכְלוּסִין, וְכָל אִינּוּן מַשִׁרְיָין, וְכֻלְּהוּ עָלְמִין כֻּלְּהוּ בְּחֵדוּ, בִּנְהִירוּ, בְּבִרְכָּאן). Concerning this it is written: His left hand is under my head, and His right hand embraces me (כְּתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2).

Tosefta

They will utterly scorn him (בּוֹז יָבוּזוּ לוֹ). What is “scorn” (מַאי בּוֹז). The second day and the sixth day and the seventh day of Sukkot, on which they would pour water and wine (יוֹמָא תִּנְיָינָא וְיוֹמָא שְׁתִּיתָאָה וְיוֹמָא שְׁבִיעָאָה דְּסוּכּוֹת, דִּבְהוֹן הֲווֹ מְנַסְּכֵי מַיִם וְיַיִן). For the seven days of Sukkot, Yisrael would offer seventy bulls to atone for seventy ministers, so that the world not remain desolate because of them (דְּז׳ יוֹמִין דְּסוּכּוֹת, בְּהוֹן הֲווֹ מַקְרִיבִין יִשְׂרָאֵל, ע׳ פָּרִים, לְכַפְּרָא עַל שִׁבְעִין מְמָנָן, בְּגִין דְּלָא יִשְׁתְּאַר עָלְמָא חָרוּב מִנַּיְיהוּ). This is what is written: On the fifteenth day... and you shall offer a burnt offering, an offering by fire, etc. (הֲדָא הוּא דִכְתִיב: וּבַחֲמִשָּׁה עָשָׂר יוֹם וְגוֹ׳ וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה וְגוֹ׳) (Numbers 29). (End of Tosafot) (ע״כ תּוֹסֶפְתָּא)

One who puts on Tefillin (מַאן דְּאָנַח תְּפִלִּין), when he places the Tefillah [Tefillin] of the arm (כַּד מָנַח תְּפִלָּה שֶׁל יַד), must extend his left arm (בָּעֵי לְאוֹשָׁטָא דְּרוֹעָא שְׂמָאלָא), to receive Knesset Yisrael (לְקַבְּלָא לָהּ לִכְּנֶסֶת יִשְׂרָאֵל), and bind the bond with the right (וּלְקַשְּׁרָא קִשְׁרָא עִם יְמִינָא), in order to embrace her (בְּגִין לְחַבְּקָא לָהּ), thereby fulfilling what is written: “His left hand is under my head, and His right hand embraces me” (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Shir HaShirim 2:6). Thus a person appears in the likeness of that which is above (לְאִתְחֲזָאָה בַּר נָשׁ כְּגַוְונָא דִּלְעֵילָּא), and is adorned in every respect (וּלְאִתְעַטְּרָא בְּכֹלָּא). Then the person is complete in every respect (וּכְדֵין בַּר נָשׁ שְׁלִים בְּכֹלָּא), in supernal holiness (בִּקְדוּשָּׁה עִלָּאָה). And Kudsha Berikh Hu proclaims concerning him (וְקוּדְשָׁא בְּרִיךְ הוּא קָארֵי עָלֵיהּ): “Yisrael, in whom I will be glorified” (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Yeshayahu 49:3).

Rabbi Ḥizkiyah opened and said (רִבִּי חִזְקִיָּה פָּתַח וְאָמַר): “Hear, Hashem, Tzedek [Righteousness]...” (שִׁמְעָה יְיָ צֶדֶק וְגוֹ׳) (Tehillim 17:1). How beloved is Knesset Yisrael before Kudsha Berikh Hu (כַמָה חֲבִיבָה כְּנֶסֶת יִשְׂרָאֵל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), for every time Knesset Yisrael comes before Kudsha Berikh Hu (דִּבְכָל זִמְנָא דְּכְּנֶסֶת יִשְׂרָאֵל אָתַת לְקָמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), Kudsha Berikh Hu prepares Himself to receive her (קוּדְשָׁא בְּרִיךְ הוּא אִזְדְּמַן לָקֳבְלָהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Hear, Hashem, Tzedek [Righteousness]; attend to my cry; give ear to my prayer” (שִׁמְעָה יְיָ צֶדֶק הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי) (Tehillim 17:1). David said (אָמַר דָּוִד): I am bound to Knesset Yisrael (אֲנָא אִתְקָטַּרְנָא בִּכְּנֶסֶת יִשְׂרָאֵל); just as she is found before You (כְּמָה דְּהִיא אִשְׁתְּכַחַת לְקַמָּךְ), so too may I be found before You (אֲנָא נָמֵי הָכִי אִשְׁתֵּכַחְנָא). Therefore (וּבְגִין כַּךְ): “Hear, Hashem, Tzedek [Righteousness]” (שִׁמְעָה יְיָ צֶדֶק) comes first, and afterward: “Attend to my cry; give ear to my prayer” (וּלְבָתַר הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי) (Tehillim 17:1).

Without lips of deceit (בְּלֹא שִׂפְתֵי מִרְמָה). What is “without lips of deceit”? (מַאי בְּלֹא שִׂפְתֵי מִרְמָה). Rather, thus we have learned: Every word of prayer that a man utters from his mouth ascends above and breaks through firmaments, and enters the place to which it is directed (אֶלָּא הָכִי תָּנֵינָן. כָּל מִלָּה וּמִלָּה דִּצְלוֹתָא, דְּאַפִּיק בַּר נָשׁ מִפּוּמֵיהּ, סַלְקָא לְעֵילָּא וּבַקְעָא רְקִיעִין, וְעָאלַת לַאֲתַר דְּעָאלָת). There, that word is examined — whether it is a worthy word or not (תַּמָּן אִתְבְּחָנַת הַהִיא מִלָּה, אִי הִיא מִלָּה דְּכַשְׁרָא אִי לָא). If it is a worthy word, it enters before the Holy King to fulfill His desire (אִי אִיהִי מִלָּה דְּכַשְׁרָא עָאלִין לָהּ קָמֵי מַלְכָּא קַדִּישָׁא לְמֶעְבַּד רְעוּתָהּ). But if not, it is shut out and a foreign spirit is awakened upon that word (וְאִי לָאו, סָאטִין לָהּ לְבַר, וְאִתְעַר בְּהַהִיא מִלָּה רוּחָא אָחֳרָא). And come and see, it is written of Yosef, they afflicted his feet with fetters (וְתָּא חֲזֵי, כְּתִיב בֵּיהּ בְּיוֹסֵף, עִנּוּ בַכֶּבֶל רַגְלוֹ) (Psalms 105). Until when did they afflict his feet with fetters? (עַד אֵימָתַי, עִנּוּ בַכֶּבֶל רַגְלוֹ). Until the time his word came, the saying of Hashem refined him (עַד עֵת בֹּא דְּבָרוֹ אִמְרַת יְיָ צְרָפָתְהוּ) (Psalms 105). Until the time his word came — whose word? (עַד עֵת בֹּא דְּבָרוֹ דְּמַאן). Rather, until the time his word came — the word of Yosef, and that word was tested (אֶלָּא עַד עֵת בֹּא דְּבָרוֹ דְּיוֹסֵף, וְאִתְבְּחַן הַהִיא מִלָּה). This is what is written: the saying of Hashem refined him (הֲדָא הוּא דִכְתִיב, אִמְרַת יְיָ צְרָפָתְהוּ) (Psalms 105). Then the king sent and released him, the ruler of nations set him free (כְּדֵין, שַׁלַּח מֶלֶךְ וַיַּתִּירֵהוּ, מוֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ) (Psalms 105). Meanwhile, the dawn had arrived (אַדְּהָכִי הֲוָה אָתָא צַפְרָא).

Rabbi El‘azar said, it is written: and the soul of my master shall be bound in the bundle of life (אָמַר רִבִּי אֶלְעָזָר, כְּתִיב, וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים) (I Samuel 25). “The soul of my master” — plain, unspecified (נֶפֶשׁ אֲדֹנִי, סְתָם). As you say, who has not lifted up his soul to vanity (כְּמָה דְאַתְּ אָמֵר, אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי) (Psalms 24). Behold, the time of morning is the time for Kenesset Yisrael to be bound and joined with her Husband (הָא עִידָנָא בְּצַפְרָא לְאִתְקַשְּׁרָא כְּנֶסֶת יִשְׂרָאֵל וּלְאִתְחַבְּרָא בְּבַעְלָהּ). Blessed are the Righteous who labor in Orayta at night and arrive to be bound with Kudsha Berikh Hu and with Kenesset Yisrael (זַכָּאִין אִינּוּן צַדִּיקַיָּא דְּמִשְׁתַּדְּלִין בְּאוֹרַיְתָּא בְּלֵילְיָא, וְאָתָאן לְאִתְקַשְּׁרָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא וּבִּכְּנֶסֶת יִשְׂרָאֵל). Concerning them it is written: your father and your mother shall rejoice, and she who bore you shall exult (עָלַיְיהוּ כְּתִיב, יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ) (Proverbs 23).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): It is written: “And you shall warn the children of Yisrael about their impurity... lest they defile My Mishkan [Tabernacle] that is in their midst” (וְהִזַּרְתֶּם אֶת בְּנֵי יִשְׂרָאֵל מִטּוּמְאָתָם וְגוֹ׳ בְּטַמְּאָם אֶת מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם) (Vayikra 15:31). “And you shall warn” (וְהִזַּרְתֶּם)—like this word Zar [Stranger] (כְּהַאי זָר), one who is a stranger to all (דְּאִיהוּ זָר מְכֻּלְּהוּ), and who does not join himself to that which is not his (וְלָא אִתְחַבָּר בְּמָה דְּלֵיתֵיהּ דִּילֵיהּ).

And come and see (וְתָּא חֲזֵי): at the time when the sons of man below defile themselves (בְּשַׁעֲתָא דְּמִסְתַּאֲבִין בְּנֵי נָשָׁא לְתַתָּא), they become defiled in every respect (מִסְאֲבִין לוֹן בְּכֹלָּא), and this has already been established (וְהָא אִתְּמַר). But when an unclean spirit is aroused (אֲבָל בְּשַׁעֲתָא דְּרוּחַ מִסְאֲבָא אִתְּעַר)—Some say: below, a spirit is aroused, etc. (ס״א: לְתַתָּא אִתְעַר רוּחַ וְכו׳)—you thought it meant Zar [Stranger] (חֲשַׁבְתּוּן זָר), but rather (אֶלָּא), the unclean spirit below arouses another unclean spirit (רוּחַ מִסְאֲבָא דִּלְתַתָּא אִתְּעַר רוּחַ מִסְאֲבָא אָחֳרָא), and permission is given to it to descend into the world (וְאִתְיְהִיב לֵיהּ רְשׁוּתָא לְנַחְתָּא לְעָלְמָא).

What is this permission? (מַאי רְשׁוּתָא). It is the permission of Kedushah [Holiness], which had previously descended and struck against it (רְשׁוּתָא דִּקְדוּשָּׁה דְּהֲוָה נָחִית וּמָחֵי בֵּיהּ), but is no longer found and has departed (לָא אִשְׁתְּכַח וְאִסְתְּלַּק). Then judgment is revealed against the wicked (וּכְדֵין אִתְגַּלְיָיא דִּינָא לָקֳבְלֵיהוֹן דְּחַיָּיבִין), and judgment is added upon judgment (וְאוֹסִיף דִּינָא עַל דִּינֵיהּ). At that time two spirits are found in the world (וּכְדֵין תְּרֵין רוּחִין מִשְׁתַּכְּחִין בְּעָלְמָא): one is the Ruach [Spirit] of judgment (חַד רוּחָא דְּדִינָא), and one is the Ruach [Spirit] of impurity (וְחַד רוּחָא דִּמְסָאֲבָא).

Rabbi El'azar said, I must say here a teaching that I learned from Abba (אָמַר רִבִּי אֶלְעָזָר, אִצְטְרִיכְנָא הָכָא לְמֵימַר מִלָּה דְּאוֹלִיפְנָא מֵאַבָּא). Come and see (תָּא חֲזֵי): here we learn from the plague upon a house (הָכָא יַלְפִינָן מִנֶּגַע דְּבֵיתָא). When a defiled spirit rests in a house and Kudsha Berikh Hu desires to purify it (דְּכַד רוּחָא מִסְאֲבָא שַׁרְיָא בְּבֵיתָא וּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְדַכְּאָה לֵיהּ), He sends a plague of leprosy in the house, to accuse one with the other (שָׁדַר נֶגַע צָרַעַת בְּבֵיתָא, לְקַטְרְגָא דָּא בְּדָא). And that plague does not leave the house (וְהַהוּא נֶגַע לָא אַעְדֵּי מִבֵּיתָא), even if the defiled spirit has already departed from that house (וְאַף עַל גַּב דְּרוּחַ מִסְאֲבָא אִסְתְּלַּק מֵהַהוּא בֵּיתָא), until the house is torn down—its stones, its beams, and all of it (עַד דְּיִנְתְּצוּן בֵּיתָא, אֲבָנִין וְאָעִין וְכֹלָּא). Then the place is purified (כְּדֵין אִתְדָּכֵי אַתְרָא).