Daf 72b (דַּף ע״ב ע״ב)

Rabbi Abba said: this section is bound in the secret of the wisdom of the Orayta (אָמַר רִבִּי אַבָּא, פַּרְשְׁתָּא דָּא בְּרָזָא דְּחָכְמְתָא דְּאוֹרַיְיתָא אִתְקַשְּׁרָא), and all is concealed and revealed (וְכֹלָּא סָתִים וְגַלְיָא). And the Orayta is always found in this manner (וְאוֹרַיְיתָא כֹּלָּא כְּהַאי גַּוְונָא אִשְׁתְּכַחַת). And there is not a single word in the Orayta that does not bear in it the supernal holy Name, concealed and revealed (וְלֵית לָךָ מִלָּה בְּאוֹרַיְיתָא, דְּלָא רָשִׁים בָּהּ שְׁמָא קַדִּישָׁא עִלָּאָה, דְּסָתִים וְגַלְיָא). For this reason, the concealments of the Orayta are inherited by the supernal holy ones, and revealed to the rest of the sons of the world (בְּגִינֵי כַּךְ, סְתִימֵי דְּאוֹרַיְיתָא, קַדִּישֵׁי עֶלְיוֹנִין יָרְתִין לָהּ, וְאִתְגַּלְיָא בִּשְׁאָר בְּנֵי עָלְמָא). In this manner it is written: To tell in Tziyon the Name of Hashem, and His praise in Yerushalayim (כְּגַוְונָא דָּא כְּתִיב, לְסַפֵּר בְּצִיּוֹן שֵׁם יְיָ וּתְהִלָּתוֹ בִּירוּשָׁלִַם) (Psalms 102). For in Tziyon, in the Mikdash, it is fitting to mention the holy Name in the proper way (דְּהָא בְּצִיּוֹן בְּמַקְדְּשָׁא, שָׁרֵי לְאַדְכְּרָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזֵי). And outside, only through its appellations (וּלְבַר בְּכִינּוּיוֹ). And because of this, all is concealed and revealed (וְעַל דָּא כֹּלָּא סָתִים וְגַלְיָא). It was taught: whoever removes one letter from the Orayta, or adds one letter to the Orayta, is as one who lies in the supernal holy Name of the King (תָּאנָא, כָּל מַאן דְּגָרַע אָת חַד מֵאוֹרַיְיתָא. אוֹ יוֹסִיף אָת חַד בְּאוֹרַיְיתָא, כְּמַאן דִּמְשַׁקֵּר בִּשְׁמָא קַדִּישָׁא עִלָּאָה דְּמַלְכָּא).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): The deeds of Egypt—they worshipped a maidservant (עוֹבָדָא דְּמִצְרַיִם פַּלְחִין לְשִׁפְחָה), as we have established (כְּמָה דְּאוֹקִימְנָא). The deeds of Kena'an—they worshipped that one who is called “the captive who was in the dungeon” (עוֹבָדָא דִּכְנַעַן, פַּלְחִין לְהַהוּא דְּאִקְרֵי שְׁבִי אֲשֶׁר בְּבֵית הַבּוֹר) (Genesis 41:14). And concerning this it is written (וְעַל דָּא כְּתִיב): “Cursed be Kena'an; a servant of servants shall he be unto his brothers” (אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו) (Genesis 9:25). Therefore (בְּגִין כָּךְ), all of them inscribe (כֻּלְּהוּ מַכְתִיבִין), some say: bless ([ס״א מברכין]), some say: falsify ([ס״א מכדבין]), with holy words (בְּמִלִּין קַדִּישִׁין), and perform deeds (וְעַבְדִין עוֹבָדִין), some say: acts of nakedness ([ס״א עריין]), in everything (בְּכֹלָּא). For this reason (בְּגִינֵי כַּךְ): “As the deeds of the land of Egypt wherein you dwelled,” etc. (כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ וְגוֹ׳) (Leviticus 18:3).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): They produce evil judgments (דְּעַבְדִּין דִּינִין בִּישִׁין), some say: evil weapons ([ס״א זינין]), to rule over the earth (לְשַׁלְטָא עַל אַרְעָא), some say: to defile ([נ״א לסאבא]), as it is said (כְּמָה דְאַתְּ אָמֵר): “And you shall not defile your land” (וְלֹא תְּטַמֵּא אֶת אַדְמָתְךָ), and it is written (וּכְתִיב): “And the land became defiled” (וַתִּטְמָא הָאָרֶץ) (Leviticus 18:25).

Rabbi Chiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): “To take hold of the corners of the earth,” etc. (לֶאֱחוֹז בְּכַנְפוֹת הָאָרֶץ וְגוֹ׳) (Job 38:13). It was taught (תָּאנָא): Kudsha Berikh Hu is destined to purify His land from all the defilement of the nations who worship idolatry, who defiled it (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְדַכְּאָה לְאַרְעֵיהּ, מִכָּל מְסַאֲבוּתָא דְּעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה, דְּסָאִיבוּ לָהּ). Like one who grasps his garment and shakes the filth from it (כְּהַאי מַאן דְּאָחִיד בְּטָלִיתֵיהּ, וְאַנְעַר טִנּוּפָא מִנֵּיהּ). And all those who were buried in the Holy Land (וְכָל אִינּוּן דְּאִתְקְבָרוּ בְּאַרְעָא קַדִּישָׁא), He will cast them outside (לְמִשְׁדֵּי לוֹן לְבַר), and purify the Holy Land from the Other Side (וּלְדַכְּאָה אַרְעָא קַדִּישָׁא מִסִּטְרָא אָחֳרָא), some say: from another holy one ([ס״א קדישא אחרא]), as though it had been sustaining the great nations, receiving their defilement, and enduring them (כִּבְיָכוֹל דְּהֲוָה מַתְּזָנָא לִשְׁאָר רַבְרְבֵי עַמִּין, וּלְקַבְּלָא מְסַאֲבוּתָא דִלְהוֹן, וּלְדַבְּרָא לוֹן). And He is destined to purify it and remove them outside (וְזַמִּין לְדַכְּאָה לָהּ וּלְאַעְבְּרָא לוֹן לְבַר).

Rabbi Shimon was purifying the mountains of Tiverya (רִבִּי שִׁמְעוֹן הֲוָה מַדְכֵּי טוּרֵי דִּטְבֶרְיָא), some say: the marketplaces ([ס״א שׁוּקֵי]). And everyone who died there was brought up by him, and he purified the land (וְכָל דְּהֲוָה תַּמָּן מִית, הֲוָה סָלִיק לֵיהּ, וּמְדַכֵּי אַרְעָא). It was taught (תָּאנָא): It is written (כְּתִיב), “And you came and you defiled My land,” etc. (וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי וְגוֹ׳) (Jeremiah 2:7). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): Happy is the portion of the one who merits during his lifetime to establish his dwelling in the Holy Land (זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי בְּחַיּוֹי לְמִשְׁרֵי מָדוֹרָא בְּאַרְעָא קַדִּישָׁא). For whoever merits her (דְּכָל מַאן דְּזָכֵי לָהּ), merits to draw from the dew of the heavens above that descends upon the land (זָכֵי לְאַנְגְּדָא מִטַּלָּא דִּשְׁמַיָּא דִּלְעֵילָּא, דְּנָחִית עַל אַרְעָא). And whoever merits to be bound during his lifetime with this Holy Land (וְכָל מַאן דְּזָכֵי לְאִתְקַשְּׁרָא בְּחַיּוֹי בְּהַאי אַרְעָא קַדִּישָׁא), merits afterward to be bound with the supernal Holy Land (זָכֵי לְאִתְקַשְּׁרָא לְבָתַר בְּאַרְעָא קַדִּישָׁא עִלָּאָה). And whoever did not merit during his lifetime (וְכָל מַאן דְּלָא זָכֵי בְּחַיּוֹי), and they bring him to be buried there (וּמַיְיתִין לֵיהּ לְאִתְקַבְּרָא תַּמָּן), concerning him it is written (עָלֵיהּ כְּתִיב): “And My inheritance you made an abomination” (וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה) (Jeremiah 2:7). His spirit departs into another, foreign domain (רוּחֵיהּ נָפִיק בִּרְשׁוּתָא נוּכְרָאָה אָחֳרָא), while his body comes beneath the domain of the Holy Land (וְגוּפֵיהּ אָתֵי תְּחוֹת רְשׁוּתָא דְּאַרְעָא קַדִּישָׁא), as though making holy into profane, and profane into holy (כִּבְיָכוֹל עָבִיד קֹדֶשׁ חוֹל, וְחוֹל קֹדֶשׁ). But whoever merits that his Neshama [Soul] depart in the Holy Land (וְכָל מַאן דְּזָכֵי לְמֵיפַּק נִשְׁמָתֵיהּ בְּאַרְעָא קַדִּישָׁא), his sins are atoned (אִתְכְּפָּרוּ חוֹבוֹי), and he merits to be bound beneath the wings of the Shekhinta (וְזָכֵי לְאִתְקַשְּׁרָא תְּחוֹת גַּדְפּוֹי דִּשְׁכִינְתָּא), as it is written (דִּכְתִיב): “And He will atone for His land and His people” (וְכִפֶּר אַדְמָתוֹ עַמּוֹ) (Deuteronomy 32:43). And not only this (וְלֹא עוֹד), but if he merits during his lifetime (אֶלָּא אִי זָכֵי בְּחַיּוֹי), he merits that a holy spirit cleave to him continually (זָכֵי לְאִתְמַשְּׁכָא עָלֵיהּ רוּחָא קַדִּישָׁא תָּדִיר), whereas everyone who dwells in another, foreign domain (וְכָל מַאן דְּיָתִיב בִּרְשׁוּתָא אָחֳרָא), another foreign spirit cleaves to him (אִתְמְשַׁךְ עָלֵיהּ רוּחָא אָחֳרָא נוּכְרָאָה).

It was taught: when Rav Hamnuna Sava ascended there, there were with him twelve students of his Academy (תָּאנָא, כַּד סָלִיק רַב הַמְנוּנָא סָבָא לְהָתָם, הֲווֹ עִמֵּיהּ תְּרֵיסָר בְּנֵי מְתִיבְתָּא דִּילֵיהּ). He said to them: if I go on this path, it is not for myself that I do so, but to return a deposit to its Master (אָמַר לוֹן, אִי אֲנָא אָזִיל לְאָרְחָא דָּא, לָאו עַל דִּידִי קָא עֲבִידְנָא, אֶלָּא לְאָתָבָא פִּקְדוֹנָא לְמָארֵיהּ). It was taught: all those who did not merit to this in their lifetime, their deposit is returned to another Master (תָּנֵינָן כָּל אִינּוּן דְּלָא זָכוּ לְהַאי בְּחַיּוֹי, אָתִיבִין פִּקְדוֹנָא דְּמָארֵיהוֹן לְאָחֳרָא).

Rabbi Yitzchak said: for this reason, whoever brings into the land any of those evil kinds, or another dominion, the land is defiled (אָמַר רִבִּי יִצְחָק, בְּגִינֵי כַּךְ, כָּל מַאן דְּאַעְבָּר מֵאִינּוּן זִינִין בִּישִׁין, אוֹ רְשׁוּתָא אָחֳרָא בְּאַרְעָא, אַרְעָא אִסְתְּאָבַת). Woe to that man, woe to his soul, for the holy land will not receive him afterwards (וַוי לֵיהּ לְהַהוּא גְּבַר, וַוי לְנַפְשֵׁיהּ, דְּהָא אַרְעָא קַדִּישָׁא לָא מְקַבְּלָא לֵיהּ לְבָתַר). Concerning him it is written: May sinners be consumed from the earth—in this world—and let the wicked be no more—in the world to come and in the resurrection of the dead. Then, bless Hashem, O my soul, HalleluYah (עָלֵיהּ כְּתִיב, יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ, בָּעוֹלָם הַזֶּה, וּבָעוֹלָם הַבָּא, וּרְשָׁעִים עוֹד אֵינָם, בִּתְחִיַּית הַמֵּתִים, כְּדֵין בָּרַכִי נַפְשִׁי אֶת יְיָ הַלְלוּיָהּ) (Psalms 104).

(Leviticus 18) My judgments you shall do, and My statutes you shall keep, to walk in them, etc. (אֶת מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם וְגוֹ׳). Rabbi Abba said: happy is the portion of Yisrael, that Kudsha Berikh Hu desired them from all the nations who serve idolatry (אָמַר רִבִּי אַבָּא, זַכָּאָה חוּלָקָא דְּיִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה). And because of His love for them, He gave them true ordinances, He planted within them the Tree of Life, happy is the Shekhinta among them (וּבְגִין רְחִימוּתָא דִּילֵיהּ עָלַיְיהוּ, יָהִיב לוֹן נִימוּסִין דִּקְשׁוֹט, נָטַע בְּהוּ אִילָנָא דְּחַיֵּי, אַשְׁרֵי שְׁכִינְתָּא בֵּינַיְיהוּ). What is the reason? Because Yisrael are inscribed with a holy inscription in their flesh, and it is made known that they are His, from the children of His palace (מַאי טַעְמָא. בְּגִין דְּיִשְׂרָאֵל רְשִׁימִין בִּרְשִׁימָא קַדִּישָׁא בִּבְשָׂרֵיהוֹן. וְאִשְׁתְּמוֹדְעָן דְּאִינְהוּ דִּילֵיהּ, מִבְּנֵי הֵיכָלֵיהּ).