Daf 78a (דַּף ע״ח ע״א)

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): If brothers, why friends? (אִי אַחַי לָמָּה רֵעַי). And if friends, why brothers? (וְאִי רֵעַי לָמָּה אַחַי). Rather it was taught (אֶלָּא תָּאנָא): that word which is never separated is called “friend” (הַהוּא מִלָּה דְּלָא אִתְעָדֵי לְעָלְמִין, אִקְרֵי רֵעַ), as it is said: “Your friend and your father’s friend do not forsake” (כְּמָה דְאַתְּ אָמֵר רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזוֹב) (Proverbs 27).

And this is the secret of the matter that Rabbi Shim‘on said (וְהַאי רָזָא דְּמִלָּה דְּאָמַר רַבִּי שִׁמְעוֹן): Imma Ila‘ah is called “friend” (אִימָא עִלָּאָה, רַעְיָא אִקְרֵי), for the love of Abba is never separated from her (בְּגִין דְּלָא אִתְעָדֵי רְחִימוּתָא דְּאַבָּא מִנָּהּ לְעָלְמִין). And Imma Tata‘ah is called “bride” (וְאִימָא תַּתָּאָה כַּלָה אִקְרֵי), and is called “sister,” as we established: “We have a little sister” (וְאִקְרֵי אֲחוֹת, כְּמָה דְּאוֹקִימְנָא: אֲחוֹת לָנוּ קְטַנָּה) (Song of Songs 8). And this is the simple Mishnah of ours (וְהַיְינוּ סְתָם מַתְנִיתָא דִּילָן): It is written here: “The nakedness of your sister, the daughter of your father or the daughter of your mother” (דִּכְתִּיב הָכָא: עֶרְוַת אֲחוֹתְךָ בַת אָבִיךָ אוֹ בַת אִמֶּךָ) (Leviticus 18). Since it says “the daughter of your father,” why add “or the daughter of your mother”? (כֵּיוָן דְּאָמַר בַת אָבִיךָ, מַאי אוֹ בַת אִמֶּךָ).

Rather: if from the side of Abba, she is called Chokhmah (אֶלָּא, אִי מִסִּטְרָא דְּאַבָּא אִשְׁתְּכַחַת, חָכְמָה אִתְקְרֵי). If from the side of Imma, she is called Binah (וְאִי מִסִּטְרָא דְּאִימָא, בִּינָה אִתְקְרֵי). In any case, whether from this or from that, from Imma and Abba she is found (וְעַל כָּל פָּנִים בֵּין הַאי וּבֵין הַאי, מֵאִימָא וְאַבָּא אִשְׁתְּכַחַת). For the Yod is never separated from the Heh (דְּהָא יו״ד לָא אִתְעָדֵי מִן ה״א לְעָלְמִין). And this is the secret of the matter: “Molédet Bayit” (born at home)—from the side of Abba (וְדָא הוּא רָזָא דְּמִלָּה, מוֹלֶדֶת בַּיִת: מִסִּטְרָא דְּאַבָּא). Or “Molédet Chutz”(born abroad)—from the side of Imma (אוֹ מוֹלֶדֶת חוּץ: מִסִּטְרָא דְּאִימָא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): “By Chokhmah a house is built” (בְּחָכְמָה יִבָּנֶה בָּיִת) (Proverbs 24). Which is the house built by Chokhmah? (מַאן הוּא בַּיִת דְּאִתְבְּנֵי בְּחָכְמָה). This is Imma, the river that goes out of Eden (הֲוִי אֵימָא, דָּא נָהָר דְּנָפִיק מֵעֵדֶן). Because of this it is “Molédet Bayit” (born at home) or “Molédet Chutz”(born abroad) (בְּגִינֵי כַּךְ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ). When she goes out from the Vav, as it is written: “Bone of my bones, and flesh of my flesh” (כַּד נַפְקַת מִן ו׳, כְּמָה דִּכְתִּיב: עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי) (Bereshit 2). And it is written: “And He took one of his ribs” (וּכְתִיב: וַיִקַּח אַחַת מִצַּלְעוֹתָיו) (Bereshit 2). And this is “Molédet Chutz”(born abroad) from the place where Ze‘ir Anpin is found, as was said (וְדָא הוּא מוֹלֶדֶת חוּץ, מֵאֲתַר דִּזְעֵיר אַנְפִּין אִשְׁתְּכַח, כְּמָה דְּאִתְּמַר).

And because of this Rabbi Yehudah said (וְעַל דָּא אָמַר רִבִּי יְהוּדָה): Yisrael are called brothers to Kudsha Berikh Hu (יִשְׂרָאֵל אָחִין אִקְרוּן לְּקוּדְשָׁא בְּרִיךְ הוּא), for their love is never separated from Him (דְּלָא אַעְדֵּי רְחִימוּתָא דִּלְהוֹן לְעָלְמִין). Yerushalayim below is called “your mother’s sister” (יְרוּשָׁלַם דִּלְתַתָּא אָחוֹת אִמְּךָ אִתְקְרֵי), as it is written: “Yerushalayim, that is built as a city joined together” (כְּמָה דִּכְתִיב: יְרוּשָׁלַם הַבְּנוּיָה כְּעִיר שֶׁחוּבְּרָה לָהּ יַחְדָּיו וְגוֹ׳) (Psalms 122). What is “joined together”? (מַאי שֶׁחוּבְּרָה לָהּ יַחְדָּיו). Because the King unites in her from six sides (בְּגִין דְּאִזְדְּוַּוג בָּהּ מַלְכָּא מִשִּׁית סִטְרִין), in all the aspects of the King (בְּכָל סִטְרֵי מַלְכָּא), in the level of Tzaddik (בְּדַרְגָּא דְּצַדִּיק), and all the crowns of the King are encompassed in her (וְכָל כִּתְרֵי מַלְכָּא כְּלִילָן בֵּיהּ). This is “joined together” (וְהַיְינוּ שֶׁחוּבְּרָה לָהּ יַחְדָּיו).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): “For there the tribes went up, the tribes of Yah” (שֶׁשָּׁם עָלוּ שְׁבָטִים, שִׁבְטֵי יָהּ) (Psalms 122). What are the tribes? (מַאן שְׁבָטִים). These are the twelve boundaries (אִלֵּין תְּרֵיסָר תְּחוּמִין), which spread out from that great and mighty tree (דְּמִתְפָּרְשָׁן מֵהַהוּא אִילָנָא רַבָּא וְתַקִּיף), which hold them from the side of Abba and Imma (דְּאַחֲסִין לוֹן מִסִּטְרָא דְּאַבָּא וְאִימָּא). This is what is written: “The tribes of Yah, testimony for Yisrael” (הֲדָא הוּא דִכְתִיב: שִׁבְטֵי יָהּ, עֵדוּת לְיִשְׂרָאֵל). Testimony—by the Holy Son (מִשְׁפַר סַהֲדוּתָא, דְּאַסְהִיד בְּרָא קַדִּישָׁא). Some say: Abba and Imma testified in the Holy Son (נ״א דְּאַסְהִיד אַבָּא וְאִימָּא בְּבְּרָא קַדִּישָׁא). As it is written: “The tribes of Yah, testimony for Yisrael” (דִּכְתִיב: שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל). And these are deep rivers, flowing and drawn from Yah (וְאִינּוּן נַהֲרִין עֲמִיקִין, דְּנַגְדִּין וְאִתְמַשְּׁכָן מִן יָהּ). And all of this—why? To give thanks to the Name of Hashem (וְכֹלָּא לְהוֹדוֹת לְשֵׁם יְיָ). Some say: and because of this (ס״א וּבְגִין כָּךְ). For there the thrones for judgment are set, the thrones of the house of David (כִּי שָׁמָּה יָשְׁבוּ כִסְאוֹת לְמִשְׁפָּט, כִּסְאוֹת לְבֵית דָּוִד). To establish the holy kingdom, it and its children for generations (לְאַחְסְנָא מַלְכוּתָא קַדִּישָׁא הוּא וּבְנוֹי לְדָרֵי דָּרִין). And this is the song that David said about the Holy Supernal Molcho (וְדָא הִיא שִׁירָתָא דְּאָמַר דָּוִד עַל מָלְכוּ עִלָּאָה קַדִּישָׁא).

Rabbi Ḥizkiyah said, all is in a supernal mystery (רִבִּי חִזְקִיָּה אָמַר, כֹּלָּא בְּרָזָא עִלָּאָה הוּא), to show that one who damages below (לְאַחֲזָאָה דְּמַאן דְּפָגִים לְתַתָּא), causes damage above (פָּגִים לְעֵילָּא). “You shall not uncover the nakedness of your daughter-in-law” (עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה) — for we have learned that the appointed time of union for Torah sages is from Shabbat to Shabbat (דְּתָנֵינָן עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מִשַּׁבָּת לְשַׁבָּת), because they know the secret of the matter (בְּגִין דְּיַדְעִין רָזָא דְּמִלָּה), and direct their heart (וִיכַוְּונוּן לִבָּא), and their desire is found to be whole (וְיִשְׁתְּכַּח רְעוּתְהוֹן שְׁלִים). And the children whom they beget are called children of the King (וּבְנִין דְּאוֹלִידוּ אִקְרוּן בְּנִין דְּמַלְכָּא).

But if these matters are blemished below (וְאִי אִלֵּין פְּגִימוּ מִלָּה לְתַתָּא), then, as it were, they cause blemish in the Kallah (Bride) above (כִּבְיָכוֹל פַּגְמִין אִינּוּן בְּכַלָּה דִּלְעֵילָּא), and then it is written: “You shall not uncover the nakedness of your daughter-in-law” (כְּדֵין כְּתִיב עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה). This is regarding those who know the paths of the Orayta (דָּא בְּגִין אִינּוּן דְּיַדְעִין אוֹרְחִין דְּאוֹרַיְּיתָא). But the rest of the people, for whom this becomes revealed (שְׁאָר עַמָּא הַהוּא דְּאִתְגַּלְיָא), she is truly your daughter-in-law (כַּלָּתְךָ מַמָּשׁ), and through this sin, the Shekhinta departs from among them (וּבְחוֹבָא דָּא שְׁכִינְתָּא אִסְתְּלָקַת מִבֵּינַיְיהוּ).

It was taught (תָּאנָא), the Holy Name is engraved in known directions (אִתְגַלִּיף שְׁמָא קַדִּישָׁא בְּסִטְרִין יְדִיעָן), in the inscribed letters of twenty-two (בְּאַתְוָון רְשִׁימִין דְּעֶשְׂרִין וּתְרֵין) — Some say: Yod with Alef, Alef with Yod, Yod with Bet, Bet with Yod, Yod with Alef, Bet with Heh, Vav with Gimel, Yod with Heh, Yod with Gimel, Heh with Yod, Gimel with Heh, Heh with Dalet (ס״א: י״ בְּא׳, א׳ בְּי״, י״ בְּב׳, ב׳ בְּי״, י״ בְּא׳, ב׳ בְּה׳, ו׳ בְּג׳, י״ בְּה׳, י״ בְּג׳, ה׳ בְּי״, ג׳ בְּה׳, ה׳ בְּד׳). All of them are engraved with Yod (כֻּלְּהוּ מִתְגַּלְּפֵי בְּיוֹ״ד), Yod ascends among them (יוֹ״ד סָלִיק לוֹן).

Heh is encompassed in Yod (הֵ״א כָּלִיל בְּיוֹ״ד), from it she emerges (מִנֵּיהּ נָפְקַת), then she is crowned for the Fathers (כְּדֵין מְעַטְּרִין לַאֲבָהָן). Heh is opened in her inheritance (אִתְפַּתַּחַת הֵ״א בְּנַחְלוֹי), and crowns the head of Vav (וְאַעְטַּר לְרֵישָׁא דְּו״ו), for there the Fathers dwell (דְּתַמָּן שַׁרְיָין אֲבָהָן).

Vav encompasses six letters (ו' כָּלִיל שִׁית אַתְוָון), and all of them are encompassed by Yod (וְכֻלְּהוּ כָּלִיל יוֹ״ד). Yod was engraved in its engraving (י' אִתְגְּלִיף בְּגִלוּפוֹי), and ascended to be crowned with twelve other letters (וְסָלִיק לְאִתְעַטְּרָא בִּתְרֵיסַר אַתְוָון אָחֳרָנִין). From it emerged ten sayings in its engraving (מִנֵּיהּ נַפְקוּ עֶשֶׂר אֲמִירָן בְּגִלוּפוֹי), and all of them are the paths of the supernal way (וְכֻלְּהוּ שְׁבִילִין דְּאוֹרְחָא עִלָּאָה), Some say: the paths of the Orayta (ס״א: דאורחן דאורייתא), the most precious of all (יַקִּירָא דְּכֹלָּא). Then another Heh was included from all of them (כְּדֵין הֵ״א אָחֳרָא אִתְכְּלִילַת מִן כֻּלְּהוּ), engraved from the side of the hidden expanse (גְּלִיפָא מִסִּטְרָא מְתִיחָא טְמִירָא), Some say: unified (ס״א: מתייחדא), to give birth below (לְאוֹלָדָא לְתַתָּא).

They were engraved (אִתְגְּלִיפוּ) — Some say: they were divided (ס״א: אתפליגו) — all of them into forty-two letters (כֻּלְּהוּ בְּאַרְבְּעִין וּתְרֵין אַתְוָון), and all of them are explained in our teaching (וְכֻלְּהוּ פָּרִישְׁנָא בְּמַתְנִיתָא דִּידָן), and all of them ascend to the head of the King (וְכֻלְּהוּ סַלְקָן בְּרֵישָׁא דְּמַלְכָּא).

Seven complete Shabbatot (שֶׁבַע שַׁבָּתִּין שְׁלֵימִין), are separated into seventy letters (מִתְפָּרְשִׁין בְּשִׁבְעִין אַתְוָון). Seventy-two ascended (שִׁבְעִין וּתְרֵין אִסְתְּלָקוּ), and they ascended in the letter Vav (וְאִסְתְּלָּקוּ בְּאוֹת ו׳), Some say: in Yod (ס״א: יו״ד). Their sign is in the verse, “And it was when Pharaoh sent forth the people… and he journeyed, and he came, and he stretched” (רְשִׁימָן בפ' וַיְהִי בְּשַׁלַּח פַּרְעֹה בְּקְרָא וַיִּסַּע וַיָּבֹא וַיֵּט) (Exodus 14). When the Shekhinta was taken (כַּד נַטְלַת שְׁכִינְתָּא), seven engravings were engraved in it (וְז׳ רְשִׁימִין אִתְרְשִׁימוּ בֵּיהּ), seven ascended (שִׁבְעָה אִסְתְּלָקוּ), from it, in engraved letters (מִנֵּיהּ, בְּאַתְוָון רְשִׁימִין) (דף ע״ח ע״ב). It was taught (תָּאנָא), the letters ascended in known engravings (אִסְתְּלָקוּ אַתְוָון בִּרְשִׁימִין יְדִיעָן), and the paths are hidden (וְאָרְחִין סְתִימִין), except for the truly righteous who support the world (בַּר לְזַכָּאֵי קְשׁוֹט, סַמְכֵי עָלְמָא).

Rabbi Shimon said to Rabbi El'azar (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר): come and see (תָּא חֲזֵי), these twenty-two letters which are engraved in the Orayta (הָנֵי עֶשְׂרִין וּתְרֵין אַתְוָון דִּגְלִיפִין בְּאוֹרַיְיתָא), all of them are explained in these ten sayings (כֻּלְּהוּ מִתְפָּרְשָׁן בְּהָנֵי עֶשֶׂר אֲמִירָן). Some say: from these (נ״א: מאלין). Each saying of these ten (כָּל אֲמִירָה וַאֲמִירָה מֵאִלֵּין עֶשֶׂר), which are the crowns of the King (דְּאִינּוּן כִּתְרֵי מַלְכָּא), all are engraved in known letters (כֻּלְּהוּ גְּלִיפִין בְּאַתְוָון יְדִיעָן). Some say: in other letters (ד״א: אחרנין). Therefore, the Holy Name is concealed in other letters (בְּגִינֵי כַּךְ שְׁמָא קַדִּישָׁא אִתְכַּסְּיָיא בְּאַתְוָון אָחֳרָנִין). And every saying adds to the saying above it its letters (וְכָל אֲמִירָה, אוֹזִיף לַאֲמִירָה עִלָּאָה מִנָּהּ אַתְווֹי), so that this is included in that (בְּגִין דְּאִתְכְּלִיל הַאי בְּהַאי). And because of this, the Holy Name is engraved in other letters (וְעַל דָּא שְׁמָא קַדִּישָׁא, גָּלִיפְנָא לֵיהּ בְּאַתְוָון אָחֳרָנִין), so that these are concealed in those, and those in these (בְּגִין דְּאִתְכַּסְיָין דָּא בְּדָא, וְדָא בְּדָא), until all of them are bound together as one (עַד דְּמִתְקַשְּׁרָן כֻּלְּהוּ כַּחֲדָא). And one who wishes to know the combinations of the Holy Names (וּמַאן דְּבָעֵי לְמִנְדַּע צִרוּפֵי שְׁמָהָן קַדִּישִׁין), must know those letters that are engraved in each and every crown (לִינְדַע אִינּוּן אַתְוָון דִּרְשִׁימִין בְּכָל כִּתְרָא וְכִתְרָא), and then he will know and be established in all (וּכְדֵין לִינְדַע וְיִתְקְיָּים בְּכֹלָּא).

And behold, we have engraved them (וְהָא גָּלִיפְנָא לוֹן), in all those letters engraved and known in each and every crown (בְּכָל אִינּוּן אַתְוָון דִּרְשִׁימָן וִידִיעָן בְּכָל כִּתְרָא וְכִתְרָא), from the supernal book of Shlomo (מִסִּפְרָא עִלָאָה דִּשְׁלֹמֹה). And thus it has come into our hands (וְהָכִי סָלִיק בִּידָן), and the friends engrave them (וְחַבְרַיָּיא גְּלִיפִין לוֹן), Some say: and to the companions we revealed them (ס״א: וְלַחֲבַרַיָּיא גְּלִינָן לוֹן). And it is well (וְשַׁפִּיר הוּא), for behold each and every crown adds to its companion letters (דְּהָא כָּל כִּתְרָא וְכִתְרָא אוֹזִיף לְחַבְרֵיהּ אַתְווֹי), as we have established (כְּמָה דְּאוֹקִימְנָא). And sometimes only those letters engraved within it are required (וּלְזִמְנִין דְּלָא אִצְטְרִיךְ אֶלָּא, בְּאַתְווֹי אִינּוּן דִּרְשִׁימִין בֵּיהּ). And all of them are known to the companions (וְכֻלְּהוּ יְדִיעָן לְגַבֵּי חַבְרַיָּיא), and behold, we have already established them (וְהָא אוֹקִימְנָא לוֹן).

Blessed are the Righteous in this world and in the World to Come (זַכָּאִין אִינּוּן צַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), for the Kudsha Berikh Hu desires their honor (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן), and reveals to them supernal secrets of His Holy Name (וּמְגַּלֵי לְהוֹן רָזִין עִלָּאִין דִּשְׁמֵיהּ קַדִּישָׁא), that He did not reveal to the holy ones above (דְּלָא גַּלֵּי לְעִלָּאִין קַדִּישִׁין). And because of this, Moshe was able to be crowned among the holy ones (וְעַל דָּא יָכִיל מֹשֶׁה, לְאִתְעַטְּרָא בֵּינֵי קַדִּישִׁין), while none of them were able to approach him (וְכֻלְּהוּ לָא יַכְלֵי לְמִקְרַב בַּהֲדֵיהּ), like a flaming fire and burning coals (כְּנוּרָא יָקִידְתָּא, וְגוּמְרֵי דְּאֶשָּׁא). For if not so, who would have enabled Moshe to stand among them? (דְּאִי לָאו הָכִי, מַאן הֲוָה לֵיהּ לְמֹשֶׁה, לְמֵיקָם בֵּינַיְיהוּ). Rather, fortunate is the portion of Moshe (אֶלָּא זַכָּאָה חוּלָקָא דְּמֹשֶׁה), for when the Kudsha Berikh Hu began to speak with him (דְּהָא כַּד שָׁארֵי לְמַלְּלָא עִמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), He desired to make known to him His Holy Name (בָּעָא לְמִנְדַּע שְׁמֵיהּ קַדִּישָׁא), Some say: His Holy Names (ס״א: שְׁמוֹי קַדִּישִׁין), both hidden and revealed (סָתִים וְגַלְיָא), each one according to what he saw (בְּכָל חַד וְחַד כַּדְקָא חֲזֵי). And then Moshe cleaved and knew more than all the people of the world (וּכְדֵין אַדְבַּק וְיָדַע יַתִּיר מִכָּל בְּנֵי עָלְמָא).

Come and see (תָּא חֲזֵי), at the time when Moshe ascended within the precious cloud (בְּשַׁעֲתָא דְּסָלִיק מֹשֶׁה גּוֹ עֲנָנָא יַקִּירָא), he entered among the holy ones (עָאל בֵּינֵי קַדִּישִׁין). There met him an angel with flaming fire (פָּגַע בֵּיהּ חַד מַלְאָכָא בְּשַׁלְהוֹבֵי נוּרָא), with eyes burning (בְּעַיְינִין מְלַהֲטָן), and his wings burning (וְגַדְפּוֹי מוֹקְדָן), he desired to swallow him within himself (בָּעָא לְשַׁאֲפָא לֵיהּ בְּגַוִּיהּ). And that angel was Gabriel (וְהַהוּא מַלְאָכָא גַבְרִיאֵל), Some say: Gezeriel (ס״א: גזריא״ל), Some say: Gezarniel (ס״א: גזרנא״ל), Some say: Kamuel (קמוא״ל) was his name (שְׁמֵיהּ). Then Moshe remembered one Holy Name (כְּדֵין אַדְכַּר מֹשֶׁה חַד שְׁמָא קַדִּישָׁא), which was engraved with twelve letters (דְּהֲוָה גָּלִיף בִּתְרֵיסַר אַתְוָון), and he [the angel] was shaken and moved (וְאִזְדַּעְזָע וְאִתְרְגַשׁ), until Moshe ascended among them (עַד דְּסָלִיק מֹשֶׁה בֵּינַיְיהוּ). And so it was with each and every one (וְכֵן לְכָל חַד וְחַד), fortunate is his portion (זַכָּאָה חוּלָקֵיהּ). (Exodus 24). And behold we have established these matters (וְהָא אוֹקִימְנָא מִלֵי). “The nakedness of a woman and her daughter you shall not uncover” (עֶרְוַת אִשָּׁה, וּבִתָּהּ לֹא תְגַלֵּה) (Leviticus 18).

It was taught (תָּאנָא), in the Tikkunim of the Matronita we have established these nakednesses (בְּתִקּוּנֵי מַטְרוֹנִיתָא אוֹקִימְנָא אִלֵּין עֶרְיָין), even though they are revealed and concealed (אַף עַל גַּב דְּאִינּוּן בְּאִתְגַּלְיָיא וּבִסְתִּימָא). And there is “daughter, her son’s daughter, and her daughter’s daughter” (וְתַמָּן בַּת בְּנָהּ וּבַת בִּתָּהּ). For the world requires them (דְּהָא עָלְמָא אִצְטְרִיךְ לוֹן), and they are the settlement of the world (וְאִינּוּן יִשּׁוּבָא דְּעָלְמָא), as we have established (כְּמָה דְּאוֹקִימְנָא). And one who reveals one of these nakednesses (וּמַאן דְּגַלֵּי חַד עֶרְיָיתָא מִנַּיְיהוּ), woe to him, woe to his soul (וַוי לֵיהּ, וַוי לְנַפְשֵׁיהּ), for he reveals thereby other nakednesses (דְּהָא גַּלֵּי בְּגִין דָּא עֶרְיָין אָחֳרָנִין). And it was taught, the final word of the Ten Sayings of the Orayta (וְתַנְיָא מִלָּה בַּתְרָאָה דְּעֶשֶׂר אַמִירָן דְּאוֹרַיְיתָא), “You shall not covet your fellow’s wife” (לֹא תַחְמוֹד אֵשֶׁת רֵעֶךָ) (Exodus 20), because this is the inclusive principle of them all (בְּגִין דְּהַאי כְּלָלָא דְּכֻלְּהוּ). And one who covets another’s wife (וּמַאן דְּחָמִיד אִתְּתָא אָחֳרָא), it is as if he has transgressed the whole Orayta (כְּאִלּוּ אַעְבָּר עַל אוֹרַיְיתָא כֻּלָּא). However, there is no matter that stands before Teshuvah (בְּרַם לָא אִית מִלָּה דְּקַיְּימָא קָמֵי תְּשׁוּבָה). And all the more so if he accepted his punishment like King David (וְכָל שֶׁכֵּן אִי קַבִּיל עוֹנְשֵׁיהּ כְּדָוִד מַלְכָּא).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), we have learned (תָּנֵינָן): whoever sinned and separated himself from that sin (כָּל מַאן דְּחָב וְאִתְפְּרַשׁ מֵהַהוּא חוֹבָא), Teshuvah raises him up even more (תְּשׁוּבָה קָא מְעַלְּיָיא לֵיהּ טְפֵי). But if not, Teshuvah does not succeed for him, nor does it raise him up (וְאִי לָאו, לָא סָלִיק בִּידֵיהּ תְּשׁוּבָה, וְלָא מְעַלְּיָיא לֵיהּ). If so, then how is it that David did not separate himself from Batsheva afterward? (אִי הָכִי, דָּוִד הֵיךְ לָא אִתְפְּרַשׁ מִבַּת שֶׁבַע לְבָתַר). He said to him: Batsheva was his (אָמַר לֵיהּ, בַּת שֶׁבַע דִּידֵיהּ הֲוַת), and he took what was his, for her husband had died (וְדִידֵיהּ נָטִיל, דְּהָא מִית בַּעְלָהּ).

For it was taught (דְּתַנְיָא), Batsheva was destined for David from the day the world was created (אִזְדַּמְּנַת הֲוַת בַּת שֶׁבַע לְדָוִד, מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא). And what delayed her from him? (וּמָה עַכְּבַא לֵיהּ). That he took the daughter of Shaul the King (דְּנָטַל בְּרָתֵיהּ דְּשָׁאוּל מַלְכָּא), and on that day Uriah took her in mercy, even though she was not his (וְהַהוּא יוֹמָא נָטַל לָהּ אוּרִיָּה בְּרַחֲמֵי, אַף עַל גַּב דְּלָא הֲוַת דִּילֵיהּ). Afterward, David came and took what was his (לְבָתַר אָתָא דָּוִד, וְנָטִיל דִּילֵיהּ). And because David pressed the moment before the Kudsha Berikh Hu, to kill Uriah and to do thus (וְעַל דְּדָוִד דָּחִיק שַׁעֲתָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא לְקָטְלָא לְאוּרִיָּה וּלְמֶעְבַּד הָכִי), it was considered as rebellion before Him (אַבְאִישׁ קָמֵיהּ), and David was punished (וְאַעְנָשׁ לֵיהּ לְדָוִד). For the Kudsha Berikh Hu desired to restore David (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאָתָבָא לֵיהּ לְדָוִד), to establish for him the supernal holy Kingship (לְקַיְּימָא לֵיהּ מַלְכוּתָא קַדִּישָׁא עִלָּאָה). And when He restored, He restored to him (וְכַד תָּאַב, לְדִידֵיהּ תָּאַב).