Daf 68b (דַּף ס״ח ע״ב)

Come and see (תָּא חֲזֵי): at the time when holy Neshamot descend from above to below (בְּשַׁעֲתָא דְּאַתְיָין נִשְׁמָתִין קַדִישִׁין מֵעֵילָּא לְתַתָּא), and those who are meritorious in the world draw them forth from the King and the Matronita (וְאִינּוּן זַכָּאֵי עָלְמָא מְשַׁלְּפֵי לְהוּ מִמַּלְכָּא וּמַטְרוֹנִיתָא), they are small ones (זְעִירִין אִינּוּן), for at the moment that she descends, she stands before the King (דִּבְהַהוּא שַׁעֲתָא דְּנָחִית, קַיְּימָא קָמֵי מַלְכָּא), and the will of the King is to look upon her (וּרְעוּתָא דְּמַלְכָּא לְאִסְתַּכְּלָא בָּהּ). As we have established (כְּמָה דְּאוֹקִימְנָא): at the time that Kudsha Berikh Hu blows the spirit into every host of heaven (בְּשַׁעֲתָא דְּנָשַׁב קוּדְשָׁא בְּרִיךְ הוּא רוּחָא בְּכָל חֵילָא וְחֵילָא דִּשְׁמַיָּא), all the hosts were made (כֻּלְּהוּ חַיָּילִין אִתְעָבִידוּ), and stood in their existence (וְקַיְימֵי בְּקִיּוּמַיְיהוּ).

This is what is written: “‘And by the breath of His mouth all their host’” (הֲדָא הוּא דִכְתִיב וּבְרוּחַ פִּיו כָּל צְבָאָם) (Psalms 33). And from them they are held back until Kudsha Berikh Hu sends them below (וּמִנַּיְיהוּ אִתְעַכְּבוּ עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אָחִית לְהוּ לְתַתָּא). And it was taught (וְתָאנָא): from the day that the world was created (מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא), they stand before Kudsha Berikh Hu (קַיְימֵי קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and they are held back until the time arrives to send them into the world (וְאִתְעַכָּבוּ עַד דְּמָטָא זִמְנָא לְאַחֲתָא לוֹן בְּאַרְעָא). And these rule above and below (וְאִלֵּין שְׁלִיטוּ לְעֵילָּא וְתַתָּא). This is what is written: “‘As Hashem lives, before whom I stood’” (הֲדָא הוּא דִכְתִיב חַי יְיָ׳ אֲשֶׁר עָמַדְתִּי לְפָנָיו) (I Kings 17). It is not written: “before whom I stand” (אֲשֶׁר אֲנִי עוֹמֵד לָא כְּתִיב), but “before whom I stood” (אֶלָּא אֲשֶׁר עָמַדְתִּי). Afterwards he returned to his place (לְבָתַר אַהְדָר לְאַתְרֵיהּ), and ascended to his habitation (וְסָלִיק לְאִדָּרֵיהּ). And those others do not ascend until their death (וְאִינּוּן אָחֳרָנִין לָא סַלְּקִין עַד דִּימוּתוּן), because they had not stood before then as those others (בְּגִין דְּלָא קַיְימוּ קוֹדֶם לָכֵן כְּאִינּוּן אָחֳרָנִין). And therefore Eliyahu was made a messenger, an angel above (וּבְגִין כַּךְ אֵלִיָּהוּ אִתְעָבִיד שְׁלִיחָא, מַלְאָכָא לְעֵילָּא), and those who cleave more to the King (וְאִלֵּין דְּמִתְדַּבְּקָן יַתִיר לְמַלְכָּא).

We found in the book of Adam Kadma’ah (אַשְׁכַּחְנָא בְּסִפְרָא דְּאָדָם קַדְמָאָה), that all holy spirits above perform missions (דְּכָל רוּחִין קַדִישִׁין דִּלְעֵילָּא, עָבְדִין שְׁלִיחוּתָא), and all come from one place (וְכֻלְּהוּ אַתְיָין מֵאֲתַר חַד). That the Neshama of the Righteous are from two levels which are included in one (דְּנִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא מִתְּרֵי דַּרְגִּין דִּכְלִילָן בְּחַד), and therefore they ascend higher, and their level is greater (וּבְגִין כַּךְ סַלְּקִין יַתִיר, וְדַרְגֵּיהוֹן יַתִיר), and so it is (וְהָכִי הוּא). And all those that were hidden there, descended and ascended in their lifetime (וְכָל אִינּוּן דַּהֲווֹ טְמִירִין תַּמָּן, נַחְתּוּ וּסְלִיקוּ בְּחַיֵּיהוֹן), such as Enoch, in whom no death was found (כְּגוֹן חֲנוֹךְ דְּלָא אִשְׁתְּכַח בֵּיהּ מִיתָה). And we have already established this matter regarding Enoch and Elijah (וְהָא אוֹקִימְנָא מִלָּה דָּא, בַּחֲנוֹךְ וְאֵלִיָּהוּ). And it was taught (וְתָאנָא): one hundred and twenty-five thousand levels for the Neshama of the Righteous (מְאָה וְעֶשְׂרִין וַחֲמֵשׁ אֶלֶף דַּרְגִּין לְנִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא) ascended with will (סְלִיקוּ בִּרְעוּתָא), before the world was created (עַד לָא אִתְבְּרֵי עָלְמָא).

For Kudsha Berikh Hu destined them for this world (דְּקוּדְשָׁא בְּרִיךְ הוּא מְזַמְּנָא לְהוּ בְּעָלְמָא דֵּין), in every generation (בְּכָל דָּרָא וְדָרָא). And they ascend and sustain the world (וְסַלְּקִין וְטָאסִין עָלְמָא), and are bound in the bundle of life (וּמִתְקַשְּׁרֵי בִּצְרוֹרָא דְּחַיֵּי). And Kudsha Berikh Hu is destined to renew the world through them (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְחַדְּתָּא עָלְמָא בְּהוּ). Concerning them it is written: “‘For as the new heavens and the new earth, etc.’” (עָלַיְיהוּ כְּתִיב כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה וְגוֹ׳) (Isaiah 66). “‘You shall afflict your souls’” (תְּעַנּוּ אֶת נַפְשׁוֹתֵיכֶם) (Leviticus 16) — “your souls” it says (נַפְשׁוֹתֵיכֶם קָאָמַר). Because Yisrael are found before the Holy King meritorious (בְּגִין דְּיִשְׂרָאֵל מִשְׁתַּכְחִין קָמֵי מַלְכָּא קַדִישָׁא זַכָּאִין), and their will is toward Kudsha Berikh Hu and to cleave to Him (וִיהֵא רְעוּתָא דִּלְהוֹן לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, וּלְאִתְדַּבְקָא בֵּיהּ), in order that their sins be atoned for them (בְּגִין דְּיִתְכַּפֵּר לְהוּ חוֹבַיְיהוּ). Therefore, one who eats and drinks on the ninth (וְעַל דָּא, מַאן דְּאָכַל וְשָׁתֵי בִּתְשִׁיעָאָה), and delights his soul with food and drink (וּמְעַנְּגָא נַפְשֵׁיהּ בְּמֵיכְלָא וּמִשְׁתְּיָיא), it is found on the tenth that the affliction of the soul is in two portions (אִשְׁתְּכַח בַּעֲשִׂירָאָה עִנּוּיָא דְּנַפְשָׁא בִּתְרֵין חוּלָקִין). And it is as though he afflicted himself on both the ninth and the tenth (וְאִשְׁתְּכַח כְּאִלּוּ אִתְעַנֵּי תְּשִׁיעָאָה וַעֲשִׂירָאָה). “‘Your souls’” — to include all, body and soul (אֶת נַפְשׁוֹתֵיכֶם: לְאַכְלְלָא כֹּלָּא, גּוּפָא וְנַפְשָׁא), and to humble on this day to atone for their sins (וּלְאִתְכַּנְּעָא בְּהַאי יוֹמָא, לְאִתְכַּפְּרָא עַל חוֹבֵיהוֹן).

It was taught (תָּאנָא): “‘For on this day he shall make atonement for you’” (כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם) (Leviticus 16). “On this day” — it should have said “the day” (בַּיוֹם הַזֶּה. הַיּוֹם הַזֶּה מִבָּעֵי לֵיהּ). Rather, “on this day” precisely (אֶלָּא בַּיוֹם הַזֶּה דַּיְיקָא), for on it the Ancient Holy One is revealed (דְּבֵיהּ אִתְגְלֵי עַתִּיקָא קַדִּישָׁא), to atone for the sins of all (לְכַפָּרָא עַל חוֹבֵיהוֹן דְּכֹלָּא). Another matter (דָּבָר אַחֵר): “‘You shall afflict your souls’” (תְּעַנּוּ אֶת נַפְשׁוֹתֵיכֶם). Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): “‘A small city, and few men within it, etc.’” (עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וְגוֹ׳) (Ecclesiastes 9). A small city — this has already been established (עִיר קְטַנָּה, הָא אוּקְמוּהָ). But “a small city,” as it is said: “‘We have a strong city; salvation will He appoint for walls and bulwarks, etc.’” (אֲבָל עִיר קְטַנָּה, כְּמָה דְאַתְּ אָמֵר עִיר עָז לָנוּ יְשׁוּעָה יָשִׁית חוֹמוֹת וַחֵיל וְגוֹ׳) (Isaiah 26). And it is written: “‘I will not come into the city’” (וּכְתִיב וְלֹא אָבֹא בְּעִיר) (Hosea 11). “A small city” — it is small (עִיר קְטַנָּה, זְעֵירָא הִיא), for it is the last of all (דְּהִיא בַּתְרָאָה מִכֹּלָּא), lower than all (תַּתָּאָה מִכֹלָּא).

Great walls, strong, holy (שׁוּרוֹי רַבְרְבִין, תַּקִּיפִין, קַדִּישִׁין) — it is called the Holy City (עִיר הַקֹּדֶשׁ אִקְרֵי). “And few men within it” (וַאֲנָשִׁים בָּהּ מְעָט) — they are small, those few who are meritorious to ascend within it and to dwell there (זְעִירִין אִינּוּן דְּזַכָּאן לְסַלְּקָא לְגַוָּוהּ, וּלְמִשְׁרֵי בָּהּ). As it is said: “‘Who shall ascend the mountain of Hashem, and who shall stand in His holy place, etc.’” (כְּמָה דְאַתְּ אָמֵר מִי יַעֲלֶה בְהַר יְיָ׳ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ וְגוֹ׳) (Psalms 24). And because of this, “few men within it” (וְעַל דָּא אֲנָשִׁים בָּהּ מְעָט). “And there came to it a great king” (וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל) — this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), to join with her (לְאִזְדַוְּוגָא בָּהּ), and to dwell in her (וּלְמִשְׁרֵי בָּהּ). And He surrounds her, as it is said: “‘And I will be to her, says Hashem, a wall of fire round about, etc.’” (וְסָבַב אוֹתָהּ, כְּמָה דְאַתְּ אָמֵר וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יְיָ׳ חוֹמַת אֵשׁ סָבִיב וְגוֹ׳) (Zechariah 2). “And He built upon her great fortresses” (וּבָנָה עָלֶיהָ מְצוֹדִים גְּדוֹלִים), meaning He built walls, mighty, strong, lofty, and beautiful (דְּבָנָה שׁוּרוֹי, רַבְרְבִין תַּקִּיפִין יֶאֱיָאן וְשַׁפִּירִין). Some say: of all precious stones (ס״א מִכָּל אַבְנִין יְקִירִין) — holy (קַדִּישִׁין). It is called the Holy City (עִיר הַקֹּדֶשׁ אִקְרֵי), and all the glory of the King enters into her (וְכָל יְקָרָא דְּמַלְכָּא עַיִּיל בְּגַוָּוהּ).

Therefore, she alone is crowned with all the crowns of the King (וּבְגִין כָּךְ, הִיא בִּלְחוֹדָהָא כְּלִילָא מִכָּל עִטְרֵי דְּמַלְכָּא), and all the crowns of the King are crowned within her (וְכָל עִטְרֵי מַלְכָּא בָּהּ מִתְעַטְּרִין). Therefore it is written: “‘And few men within it’” (בְּגִין כָּךְ, וַאֲנָשִׁים בָּהּ מְעָט כְּתִיב). “And there was found in it a poor and wise man” (וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם) — this is what is written: “‘He that has clean hands and a pure heart’” (הֲדָא הוּא דִכְתִיב נְקִי כַפַּיִם וּבַר לֵבָב) (Psalms 15). “Poor” (מִסְכֵּן): as it is said: “‘And they built store cities for Pharaoh’” (כְּמָה דְאַתְּ אָמֵר וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה) (Exodus 1) — meaning, he is crowned with mighty crowns, with the crowns of Orayta, with the crowns of the commandments of the Orayta of the King (מִתְעַטָּר בְּעִטְרִין תַּקִּיפִין, בְּעִטְרֵי אוֹרַיְיתָא, בְּעִטְרֵי פִּקּוּדֵי אוֹרַיְיתָא דְּמַלְכָּא). “And wise” (וְחָכָם): for he merited in her with this wisdom (דְּזָכֵי בָּהּ בְּהַאי חָכְמָה). And “wise” (וְחָכָם), for he is wiser than all to look into the service of his Master (דְּהוּא חַכִּים יַתִיר מִכֹּלָּא לְעַיְּינָא בְּפוּלְחָנָא דְּמָארֵיהּ), in order to merit in her and to ascend within her (בְּגִין לְמִזְכֵּי בָּהּ, וּלְאַעֲלָא בָּהּ).

This is what is written: “‘And he delivered the city by his wisdom’” (הֲדָא הוּא דִכְתִיב וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ) (Ecclesiastes 9). “And delivered” (וּמִלַּט) — as it is said: “‘Let me escape, I pray thee, and see my brethren’” (כְּמוֹ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת אֶחָי) (I Samuel 20), and “‘Oh, let me escape thither’” (וְאִמָּלְטָה נָּא שָׁמָּה) (Bereshit 19). So too here: “‘And he delivered the city by his wisdom’” (אוּף הָכָא וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ).