Daf 75a (דַּף ע״ה ע״א)

He said to him: when the matter depends on Teshuvah, and they do not repent (אָמַר לֵיהּ, כַּד מִלָּה תַּלְיָא בִּתְשׁוּבָה, וְלָא תַּיְיבִין), then the supernal Heh takes them (כְּדֵין ה׳ עִלָּאָה נָטִיל לוֹן), and draws the Vav and Yod to her (וְאַנְגִיד לְוָאו וְי׳ לְגַבָּהּ), because they did not repent (בְּגִין דְּלָא תַּיְיבִין), then it is called “Hoy” (כְּדֵין אִקְרֵי הוֹי). “Hei, Vav, Yod” — when the King ascends upward, ever upward (הוֹי כַּד אִסְתַּלָּק מַלְכָּא לְעֵילָּא לְעֵילָּא), and the children of men cry out, but He pays them no heed (וְצַוְוחִין בְּנֵי נָשָׁא וְלָא אַשְׁגַּח בְּהוּ). And that supernal Ehyeh, hidden one, ascends into the Vav (וְהַהוּא עִלָּאָה אֶהְיֶה טְמִירָא, סָלִיק לְו׳), and the Yod to it (וְי׳ לְגַבֵּיהּ), because his prayer was not accepted (בְּגִין דְּלָא אִתְקְבִּיל צְלוֹתֵיהּ), then it is called 'Woe' (Oy) (כְּדֵין אִקְרֵי אוֹי), for the Alef ascended to the Vav-Yod (דְּהָא א׳ סָלִיק לְגַבֵּיהּ דְּו׳ וְי׳). Some say: the Alef ascended to the Heh-Vav-Yod (ס״א דְּהוּא א׳ סָלִיק גַּבֵּיהּ לְה׳ ו׳ י׳). And then Teshuvah is not found (וּכְדֵין תְּשׁוּבָה לָא אִשְׁתְּכַח). And because of this, the letter Heh was removed from those letters (וְעַל דָּא אִסְתַּלָּק מֵאִלֵּין אַתְוָון ה׳), for Teshuvah no longer depended upon it (דְּהָא בִּתְשׁוּבָה לָא תַּלְיָיא).

Certainly, when the sins of the world increase beyond measure (וַדַּאי כַּד אַסְגִּיאוּ חוֹבֵי עָלְמָא טְפֵי), and Teshuvah was originally accessible (וּתְשׁוּבָה הֲוָה תַּלְיָא בְּקַדְמִיתָא), and they did not seek it (וְלָא בָּעוּ), then the Heh was removed (כְּדֵין אִסְתַּלָּק ה׳), and the Alef ascended to Vav-Yod (וְא׳ סָלִיק לְו׳ יוֹ״ד לְגַבֵּיהּ), and it is called 'Woe' (Oy) (וְאִקְרֵי אוֹי). And when the Temple was destroyed (וְכַד חָרִיב בֵּי מַקְדְּשָׁא), and Teshuvah was removed (וּתְשׁוּבָה אִסְתָּלָקַת), and not fully (וְלֹא מַעֲלְיָא), then they cried out and said: “Oy for us, for the day has turned!” (כְּדֵין צָוְחוּ וְאָמְרוּ, אוֹי לָנוּ כִּי פָנָה הַיּוֹם) (Jeremiah 6). What does it mean, “for the day has turned”? (מַאי כִּי פָנָה הַיּוֹם). This is the supernal Day (דָּא הוּא יוֹמָא עִלָּאָה), which is called Teshuvah (דְּאִקְרֵי תְּשׁוּבָה), which withdrew and passed away and is no longer found (דְּאִסְתַּלָּק וְאִתְעֲבָר, וְלָא שְׁכִיחַ). That Day which is known to extend the right hand to receive the guilty (הַהוּא יוֹמָא דְּאִשְׁתְּמוֹדַע, לְפַשְׁטָא יְמִינָא לְקַבְּלָא חַיָּיבִין), behold, it turned aside from everything (וְהָא אִתְפְּנֵי מִכֹּלָּא), and is not found (וְלָא אִשְׁתְּכַח). And because of this they said 'Woe' (Oy) and not 'Hoy' (Alas) (וְעַל דָּא אָמְרוּ אוֹי, וְלָא הוֹי). For when the shadows of evening are stretched (כִּי יִנָּטוּ צִלְלֵי עָרֶב), then authority is given to the great princes of the nations (דְּהָא אִתְיְיהִיב רְשׁוּ לְרַבְרְבֵי מְמָנָן דִּשְׁאָר עַמִּין), to rule over them (לְמִשְׁלַט עָלַיְיהוּ).

It was taught: the Vav ascended upward, ever upward (תָּאנָא, סָלִיק ו׳ לְעֵילָּא לְעֵילָּא), and the palace was ignited (וְהֵיכָלָא אִתּוֹקַד), and the people were exiled (וְעַמָּא אִתְגְּלֵי), and the Matronita was driven out (וּמַטְרוֹנִיתָא אִתְתְּרָכַת), and the house was destroyed (וּבֵיתָא אִתְחֲרָבַת). Afterwards, when the Vav descended to its place (לְבָתַר כַּד נָחִית ו״ו לְאַתְרֵיהּ), it looked upon its house and behold—it was destroyed (אַשְׁגַּח בְּבֵיתֵיהּ וְהָא אִתְחֲרִיב), it sought the Matronita, and behold—she had gone far and departed (בָּעֵי לְמַטְרוֹנִיתָא, וְהָא אִתְרַחֲקַת וְאַזְלַת), it looked to its palace, and behold—it was ignited (חָמָא לְהֵיכָלֵיהּ, וְהָא אִתּוֹקַד), it sought the people, and behold—they were exiled (בָּעָא לְעַמָּא, וְהָא אִתְגְּלֵי), it looked to the blessings of the deep-flowing rivers that were once flowing (חָמָא לְבִרְכָּאן דְּנַחֲלִין עֲמִיקִין דַּהֲווֹ נַגְדִּין), and behold—they had been withheld (וְהָא אִתְמְנָעוּ). Then it is written: Hashem, God of Hosts, called on that day to weeping, and to mourning, and to baldness, and to girding with sackcloth (כְּדֵין כְּתִיב: וַיִּקְרָא יְיָ אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגוֹר שָׂק) (Isaiah 22). And then the heavens wore blackness (וּכְדֵין לָבְשׁוּ שָׁמַיִם קַדְרוּת).

Then the Vav and Heh (some say Vav and Yod) were drawn one opposite the other (כְּדֵין ו׳ ה׳ (ס״א ו׳ י׳) אִתְנְגִיד חַד לָקֳבֵיל חַד), and the supernal Heh drew the fountains to the other side (וְה׳ עִלָּאָה, נָגִיד מַבּוּעֵי לְסִטְרָא אָחֳרָא), and blessings were not found (וּבִרְכָּאן לָא מִשְׁתַּכְּחָן), for male and female were not found together and did not dwell as one (דְּהָא דְּכַר וְנוּקְבָּא לָא אִשְׁתְּכָחוּ, וְלָא שַׁרְיָין כַּחֲדָא). Then it is written: He shall roar, He shall surely roar over His habitation (כְּדֵין: שָׁאֹג יִשְׁאַג עַל נָוֵהוּ) (Jeremiah 25).

Rabbi Shim‘on wept, and Rabbi El‘azar wept (בָּכָה רַבִּי שִׁמְעוֹן, וּבָכָה רִבִּי אֶלְעָזָר). Rabbi El‘azar said: weeping is fixed in my heart on one side (אָמַר רִבִּי אֶלְעָזָר, בְּכִיָיה תְּקִיעָא בְּלִבָּאִי מִסִּטְרָא חֲדָא), and joy in my heart on the other side (וְחֶדְוָותָא בְּלִבָּאִי מִסִּטְרָא אָחֳרָא), for I have heard words that I had not heard until now (דְּהָא שְׁמַעְנָא מִלִּין, דְּלָא שְׁמַעְנָא עַד הַשְׁתָּא). Fortunate is my portion (זַכָּאָה חוּלָקִי). The nakedness of your father's wife you shall not uncover (עֶרְוַת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה) (Leviticus 18). Who is the wife of your father? (מַאן אֵשֶׁת אָבִיךָ).

Rabbi Shim‘on said: we have learned, all the words of the Orayta are concealed and revealed (אָמַר רַבִּי שִׁמְעוֹן, הָא תָּנֵינָן, כָּל מִלּוֹי דְּאוֹרַיְיתָא סָתִים וְגַלְיָא), just as the Holy Name is concealed and revealed (כְּמָה דִּשְׁמָא קַדִּישָׁא סָתִים וְגַלְיָא). The Orayta, which is the Holy Name, likewise is concealed and revealed (אוֹרַיְיתָא דְּהִיא שְׁמָא קַדִּישָׁא, הָכִי נָמֵי סָתִים וְגַלְיָא). Here, all is revealed, yet the concealed is known—as we have already established (הָכָא כֹּלָּא בְּאִתְגַּלְיָיא, יְדִיעָא סָתִים כְּמָה דְּאוֹקִימְנָא). And this verse—so it is: the wife of your father (וְהַאי קְרָא הָכִי הוּא: אֵשֶׁת אָבִיךָ). It was taught: whenever the Matronita is found with the King, and she gives nourishment to you, she is called “your mother” (תָּאנָא, כָּל זִמְנָא דְּמַטְרוֹנִיתָא אִשְׁתְּכַחַת בְּמַלְכָּא, וְיַנְקָא לָךְ, אִקְרֵי אִמֶּךָ). Now that she is revealed with you, and separated from the King, she is called the wife of your father (הַשְׁתָּא דְּאִתְגַּלְיָא עִמָּךְ וְאִתְרָחֲקַת מִן מַלְכָּא, אֵשֶׁת אָבִיךָ אִתְקְרֵי). You—she is of the Holy King, and she has not been divorced from Him (אִנְתּוּ הִיא דְּמַלְכָּא קַדִּישָׁא לָא אִתְפְּטָרַת בְּתִרוּכִין מִנֵּיהּ), she is surely His wife (אִנְתְּתֵיהּ הִיא וַדַּאי), as it is written: Thus said Hashem, Where is the bill of divorce of your mother whom I sent away? (כְּמָה דִּכְתִּיב: כֹּה אָמַר יְיָ, אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ) (Isaiah 50). Rather, she is certainly of the King, even though she is revealed (אֶלָּא וַדַּאי אִנְתּוּ הִיא דְּמַלְכָּא, אַף עַל גַּב דְּאִתְגַּלְיָא). And because of this, it is commanded upon her in two instances: when she sits with the King in one Zivug, then she is called “your mother,” as it is written, the nakedness of your mother you shall not uncover (וְעַל דָּא פָּקִיד עָלָה תְּרֵי זִמְנֵי, כַּד יָתְבָא בְּמַלְכָּא בְּזִוּוּגָא חַד, וְאִתְקְרֵי אִמְּךָ, דִּכְתִּיב עֶרְוַת אִמְּךָ לֹא תְגַלֵּה), you shall not cause them to separate from one another, and send her away because of your sin (לָא תַּעֲבִיד דְּיִתְרַחֲקוּן דָּא מִן דָּא, וְתִשְׁתְּלַח עַל חוֹבָךְ), as it is written: for your iniquities your mother was sent away (כְּמָה דִּכְתִּיב: וּבְפִשְׁעֵכֶם שֻׁלְחָה אִמְּכֶם) (Isaiah 50). And one—when she is in exile with you, and is revealed from the palace of the King, then she is called the spouse of the King (וְחַד, כַּד הִיא בְּגָלוּתָא עִמָּךְ, וְאִתְגַּלְיָיא מֵהֵיכָלָא דְּמַלְכָּא, וְאִתְקְרֵי אִנְתּוּ דְּמַלְכָּא). Even though she is separated from Him, do not cause her to pass from among you, and let your enemies rule over you (אַף עַל גַּב דְּאִתְרַחֲקָת מִנֵּיהּ, לָא תַּעֲבִיד בְּגִין דְּתַעְדֵי מִבֵּינָךְ, וְיִשְׁלְטוּן בָּךְ שַׂנְאָךְ), and do not allow exile to be sealed upon you (וְלָא תִּסְתַּמָר עֲלָךְ בְּגָלוּתָא). This is what is written: the nakedness of the wife of your father you shall not uncover (הֲדָא הוּא דִכְתִיב: עֶרְוַת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה). Why? (מַאי טַעֲמָא). Because it is your father’s nakedness (בְּגִין כִּי עֶרְוַת אָבִיךָ הוּא). Even though she is separated from the King, the attention of the King upon her is constant (אַף עַל גַּב דְּאִתְרַחֲקָת מִן מַלְכָּא, אַשְׁגָּחוּתָא דְּמַלְכָּא בָּהּ תְּדִירָא), and she must be protected before Him all the more (וּבַעְיָא לְאִסְתַּמְּרָא לָקֳבְלָה יַתִּיר), and do not sin against her (וְלָא תֵּיחוּב לְגַבָּהּ).

Rabbi Shim‘on opened: For Hashem your God walks in the midst of your camp to save you, and so on (רִבִּי שִׁמְעוֹן פָּתַח: כִּי יְיָ אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְגוֹ׳) (Deuteronomy 23). “For Hashem your God” — this is the Shekhinta (כִּי יְיָ אֱלֹהֶיךָ: דָּא שְׁכִינְתָּא), who is found among Yisrael (דְּאִשְׁתְּכָחַת בְּהוּ בְּיִשְׂרָאֵל), and all the more so in exile (וְכָּל שֶׁכֵּן בְּגָלוּתָא), to shelter them constantly from all sides (לְאַגָּנָא עָלַיְהוּ תְּדִירָא מִכָּל סִטְרִין), and from all the other nations (וּמִכָּל שְׁאָר עַמִּין), that they not overtake Yisrael (דְּלָא יְשֵׁיצוּן לְהוּ לְיִשְׂרָאֵל).