Daf 71a (דַּף ע״א ע״א)

And at the time when the world requires mercy (וּבְשַׁעֲתָא דְּאִצְטְרִיךְ עָלְמָא רַחֲמֵי), and the living go and make known to the Nefashot of the Righteous (וְחַיַיָא אַזְלֵי וּמוֹדָעֵי לְהוּ לְנַפְשַׁיְיהוּ דְּצַדִּיקַיָּיא), and they weep upon their graves (וּבָכָאן עַל קִבְרַיְיהוּ), they appear to make known to them (אִינּוּן דְּאִתְחָזוֹ לְאוֹדָעָא לְהוּ). What is the reason? (מַאי טַעְמָא). Because they direct their will to cleave Nefesh to Nefesh (דְּשַׁוְיָין רְעוּתָא דִלְהוֹן לְאִתְדַּבְּקָא נַפְשָׁא בְּנַפְשָׁא).

Then the Nefashot of the Righteous are aroused (כְּדֵין אִתְּעַרִין נַפְשַׁיְיהוּ דְּצַדִּיקַיָּיא), and they gather and go and roam to those who sleep in Ḥevron (וּמִתְכַּנְּפֵי וְאַזְלִין וְשָׁאטִין לִדְמִיכֵי חֶבְרוֹן), and make known to them the suffering of the world (וּמוֹדִיעֵי לְהוּ צַעֲרָא דְּעָלְמָא). And all of them enter through that gate of Gan Eden (וְכֻלְּהוּ עָאלִין בְּהַהוּא פִּתְחָא דְגַּן עֵדֶן), and they inform the Ruach (וּמוֹדִיעֵי לְרוּחַ). And those Ruchin that are crowned in Gan Eden (וְאִינּוּן רוּחִין דְּמִתְעַטְּרָן בְּגַּן עֵדֶן), supernal angels go among them (מַלְאֲכֵי עִלָּאִין אַזְלֵי בֵינַיְיהוּ). And all of them inform the Neshamah (וְכֻלְּהוּ מוֹדִיעִין לַנְשָׁמָה). And Neshamah makes known to Kudsha Berikh Hu (וּנְשָׁמָה אוֹדַעַת לְּקוּדְשָׁא בְּרִיךְ הוּא). And all of them request mercy upon the living (וְכֻלְּהוּ בָּעָאן רַחֲמֵי עַל חַיִּין). And Kudsha Berikh Hu has compassion upon the world because of them (וְחָס קוּדְשָׁא בְּרִיךְ הוּא עַל עָלְמָא בְּגִינֵיהוֹן). And concerning this Shlomo said: “‘And I praised the dead who are already dead, etc.’” (וְעַל דָּא אָמַר שְׁלֹמֹה, וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ וְגוֹ׳) (Ecclesiastes 4).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): I wonder if there is one who knows to inform the dead, except for us (תַּוַּוהְנָא אִי אִית מַאן דְּיָדַע לְאוֹדָעָא לְהוּ לְמֵתַיָּיא, בַּר אֲנָן). Rabbi Abba said (אָמַר רִבִּי אַבָּא): suffering makes known to them (צַעֲרָא מוֹדְעָא לְהוּ). Orayta makes known to them (אוֹרַיְיתָא מוֹדְעָא לְהוּ). For at the time when there is no one who knows this (דְּהָא בְּשַׁעֲתָא דְּלֵית מַאן דְּיָדַע בְּהַאי), the Orayta goes forth near the grave (אַפְקֵי אוֹרַיְיתָא סָמוּךְ לְקִבְרִי), and they are aroused because of the Orayta (וְאִינּוּן מִתְעָרֵי, עַל אוֹרַיְיתָא), on what it was revealed to that place (עַל מַה אִתְגַּלְיָיא לְהַהוּא אֲתַר). Then Dumah makes it known to them (כְּדֵין דּוּמָה אוֹדַע לְהוֹן).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): and they know that this world is in suffering (וְאִינּוּן יַדְעֵי דְּהָא עָלְמָא בְּצַעֲרָא), and the living are not seen and do not know to make it known to them (וְחַיַיָא לָא אִתְחָזוּן, וְלָא יַדְעֵי לְאוֹדָעָא לְהוּ). In that hour, all cry out over the Orayta that has been weighed and revealed to that place (בֵּיהּ שַׁעֲתָא כֻּלְּהוּ צַוְוחִין עַל אוֹרַיְיתָא דְּאִתְקְלָנָא וְאִתְגַּלְיָיא לְהַהוּא אֲתַר). If mankind return and weep with a whole heart (אִי בְּנֵי נָשָׁא תַּיְיבִין וּבָכָאן בְּלִבָּא שְׁלִים), and return before Kudsha Berikh Hu (וְתַיְיבִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), all are gathered and request mercy (כֻּלְּהוּ מִתְכַּנְּשֵׁי, וּבָעָאן רַחֲמֵי), and they make known to those who sleep in Ḥevron (וּמוֹדִיעִין לְאִינּוּן דְּמִיכֵי חֶבְרוֹן), and they ascend and make known to the Ruach that is in Gan Eden, as we have said (וְעָאלִין וּמוֹדְעִין לְרוּחַ דְּבְּגַּן עֵדֶן, כְּמָה דְּאַמָרָן). And if they do not return with a whole heart to request and to weep over the suffering of the world (וְאִי אִינּוּן לָא תַּיְיבִין בְּלִבָּא שְׁלִים לְמִבָּעֵי וּלְמִבְכֵּי עַל צַעֲרָא דְּעָלְמָא) — woe to them! (וַוי לְהוֹן). For all are gathered in vain (דְּכֻלְּהוּ מִתְכַּנְּפֵי לְרֵיקָא), saying: who caused the holy Orayta to be revealed by them without Teshuvah? (אַמְרֵי מַאן גָּרַם לְאוֹרַיְיתָא קַדִּישָׁא דְּאִתְגַּלְיָיא עַל יְדַיְיהוּ בְּלָא תְּשׁוּבָה). And all of them come to renew (וְכֻלְּהוּ אָתָאן לְאִתְחַדְתָּא), Some say: to recall (נ״א: לְאַדְּכָּרָא), their sins (חוֹבַיְיהוּ). Because of this they should not be there without Teshuvah and without fasting, to request mercy before them (בְּגִינֵי כַּךְ לָא יַהֲכוּן תַּמָּן בְּלָא תְּשׁוּבָה וּבְלָא תַּעֲנִיתָא לְמִבָּעֵי בָּעוּתָא קַמַּיְיהוּ).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): without three fasts (בְּלָא תְּלַת תַּעֲנִיתָא). Some say: all without three (נ״א: כֻּלָּא אִתְלַת). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): even one, and on that day, provided that the world sits in greater suffering (אֲפִילּוּ חַד, וּבְהַהוּא יוֹמָא, וּבִלְבַד דְּעָלְמָא יָתִיב בְּצַעֲרָא טְפֵי). Then all join to request mercy upon the world (כְּדֵין כֻּלְּהוּ מִזְדַּוְּוגֵי לְמִבָּעֵי רַחֲמִין עַל עָלְמָא). It was taught (תָּאנָא): Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): one day Rabbi Ḥizkiyah and Rabbi Yissa were going on the road (יוֹמָא חַד הֲווֹ אַזְלֵי רִבִּי חִזְקִיָּה וְרִבִּי יֵיסָא בְּאוֹרְחָא). They came to Gush Ḥalav, and it was desolate (עָרְעוּ בְּגוּשׁ חָלָב, וַהֲוָה חָרִיב). They sat near the graves (יָתְבוּ סָמִיךְ לְבֵי קִבְרֵי). And Rabbi Yisa had in his hand a staff (וְרִבִּי יֵיסָא הֲוָה בִּידֵיהּ חַד חוּטְרָא), Some say: a bundle (נ״א: קִטְרָא), from a Sefer Torah that was torn (דְּסֵפֶר תּוֹרָה דְּאִקְרַע). Until they sat, one grave stirred before them (עַד דְּיָתְבוּ אִתְרְגִּישׁ חַד קִבְרָא קָמַיְיהוּ), and cried: “Woe, woe! For this world is found in suffering” (וְצָוַוח וַוי וַוי, דְּהָא עָלְמָא בְּצַעֲרָא שְׁכִיחַ). “Here is the Orayta that has been revealed” (הָא אוֹרַיְיתָא הָכָא דְּאִתְגַּלְיָיא). “Either the living have come to mock us, or to shame us in shame through their Orayta” (אוֹ חַיָּיָא אָתוּ לְחַיְּיכָא עֲלָן, וּלְכַסְּפָא בְּכִסּוּפָא עֲלָן בְּאוֹרָיְיתַיְיהוּ). Rabbi Ḥizkiyah and Rabbi Yisa trembled (אִזְדַּעֲזָעוּ רִבִּי חִזְקִיָּה וְרִבִּי יֵיסָא).

Rabbi Ḥizkiyah said (אָמַר רִבִּי חִזְקִיָּה): who are you? (מַאן אַתְּ). He said to him (אָמַר לֵיהּ): I am dead (מֵיתָא אֲנָא), and behold I was aroused regarding a Sefer Torah (וְהָא אִתְּעַרְנָא לְגַבֵּי סֵפֶר תּוֹרָה). For one time the world was sitting in suffering (דְּזִמְנָא חֲדָא הֲוָה יָתִיב עָלְמָא בְּצַעֲרָא), and the living came here to arouse us through a Sefer Torah (וְאָתוּ חַיָּיָא הָכָא, לְאִתְּעָרָא לָן בְּסֵפֶר תּוֹרָה). And I and my companions went first to those who sleep in Ḥevron (וַאֲנָא וְחַבְרָאי אַקְדִּימְנָא לְגַבֵּי דְּמִיכֵי חֶבְרוֹן). And when they joined in Gan Eden with the Ruchin of the Righteous (וְכַד אִתְחַבָּרוּ בְּגַן עֵדֶן בְּרוּחֵיהוֹן דְּצַדִּיקַיָּיא), it was found before them that that Sefer Torah which the living brought before them (אִשְׁתְּכַח קָמַיְיהוּ, דְּהַהוּא סֵפֶר תּוֹרָה דְּאַיְיתוּ לְקַמָּן אִינּוּן חַיַיָא) was invalid and lied in the Name of the King (הֲוָה פָּסוּל וּמְשַׁקֵּר בִּשְׁמָא דְּמַלְכָּא). Because it was found with an additional vav in that verse “‘that has cloven hooves, completely split into two hoofs’” (עַל דְּאִשְׁתְּכַח וָא״ו יַתִּיר בְּהַהוּא קְרָא דִּוְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת) (Leviticus 11). And they said: since they lied in the Name of the King, let them not return to them (וְאָמְרוּ דְּהוֹאִיל וְשַׁקְּרוּ בִּשְׁמָא דְּמַלְכָּא דְּלָא יְתוּבוּן לְגַבֵּיהוֹן). And they pushed me and my companions away at that time from the Academy (וְדָחוּ לִי וּלְחַבְרָאי בְּהַהִיא שַׁעֲתָא מִבֵּי מְתִיבְתָּא).

Until one elder who was among them (עַד דְּחַד סָבָא דְּהֲוָה בֵינַיְיהוּ) went and brought the book of Rav Hamnuna Sava (אָזַל וְאַיְיתֵי סַפְרָא דְּרַב הַמְנוּנָא סָבָא). And then was aroused Rabbi El‘azar son of Rabbi Shim‘on (וּכְדֵין אִתְּעַר רִבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן), who was buried with us (דְּהֲוָה קָבִיר עִמָּנָא), and he went and entered Gan Eden to them (וְאָזַל וּבָעָא בְּגַּן עֵדֶן עָלַיְיהוּ). And the world was healed (וְאִתְסֵי עָלְמָא). Then they remained with us (כְּדֵין שָׁארוּ לָן). And from that day when they brought up Rabbi El‘azar from this grave (וּמִן הַהוּא יוֹמָא דִּסְלִיקוּ לֵיהּ לְרִבִּי אֶלְעָזָר מִבֵּי קִבְרָא דָּא), and he was given to his father (וְאִתְיְיהִיב לְגַבֵּי אֲבוּהָ), there has been no one aroused to stand before those who sleep in Ḥevron (לֵית מַאן דְּאִתְּעַר לְמֵיקָם קַמַּיְיהוּ דִּדְמִיכֵי חֶבְרוֹן), for I have been afraid since that day that they pushed me and my companions away (דְּמִסְתַּפֵּינָא מִן הַהוּא יוֹמָא דְּדָחוּ לִי וְלַחֲבֵרַי). And now you have come to us, and with you is a Sefer Torah (וְהַשְׁתָּא אֲתִיתּוּן לְגַבָּן, וְסֵפֶר תּוֹרָה גַּבֵּיכוֹן). I say that this world is found in suffering (אֲמֵינָא דְּהָא עָלְמָא בְּצַעֲרָא אִשְׁתְּכַח). And because of this I trembled (וְעַל דָּא אִזְדַּעֲזַעַנָא), saying: who will go first to make known to those truly meritorious who sleep in Ḥevron? (דַּאֲמֵינָא מַאן יַקְדִּים לְאוֹדָעָא לְאִינּוּן זַכָּאֵי קְשׁוֹט דְּמִיכֵי חֶבְרוֹן). Rabbi Yisa escaped with that bundle of Sefer Torah (אִשְׁתְּמִיט רִבִּי יֵיסָא בְּהַהוּא קִיטְרָא דְּסֵפֶר תּוֹרָה). Rabbi Ḥizkiyah said (אָמַר רִבִּי חִזְקִיָּה): Heaven forbid! The world is not in suffering, and we did not come for this (חַס וְשָׁלוֹם לֵית עָלְמָא בְּצַעֲרָא, וַאֲנָן לָא אֲתֵינָן לְהַאי).