Daf 43a (דַּף מ״ג ע״א)

Meanwhile, that youth who came upon them was driving another with his donkey (אַדְהָכִי הָא עוּלֵימָא דְקָא אִזְדַּמַּן לְגַבַּיְיהוּ, מְחַמֵּר אַחֵר בְּעִירָן). He said to them: What is “And he left his garment in her hand”? (אָמַר לוֹן מַהוּ וַיַּעֲזוֹב בִּגְדוֹ בְּיָדָהּ) (Bereshit 39). Rather, the scorpion (akrav) - it is that uproots (akar) the Bet (אֶלָּא עַקְרָב אִיהִי עָקַר ב׳), which uproots the house of the Shekhinta (דְּעָקְרַת בֵּיתָא דִשְׁכִינְתָּא). And this is his garment, the serpent’s, which is idolatry (וְדָא אִיהוּ בִּגְדוֹ דְחִוְיָא דַעֲבוֹדָה זָרָה).

When the serpent comes to cleave to the body of a man who is asleep (כַּד חִוְיָא אַתְיָא לְאִתְחַבְּרָא עִם גּוּף אָדָם יָשָׁן), and she says: “Lie with me, impudent harlot” (דְּאָמְרַת שִׁכְבָה עִמִּי, חֲצוּפָה זוֹנָה), it is said in the letter of the covenant: “And he fled and went outside” (אִתְּמַר בְּאוֹת בְּרִית וַיָּנָס וַיֵּצֵא הַחוּצָה) (Bereshit 39).

(Some say: And because of this, even if a snake is wrapped around his heel, he shall not interrupt (נ״א כּ״י וּבְגִין דָּא אֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ לֹא יַפְסִיק), even though it conceals that point which is the thorn of the Dalet - he shall not interrupt (אַף עַל גַּב דְּסָתִיר לָהּ לְהַהִיא נְקוּדָה דְאָת ד׳ לֹא יַפְסִיק). For if he interrupts, because of him the thorn departs from the Dalet of Echad, and there remains Acher, which is the snake wrapped (דְּאִי יַפְסִיק בְּגִינֵיהּ אִסְתַּלַּק קוֹצָא מִן ד׳ דְּאֶחָד וְאִשְׁתָּאַר אַחֵר דְּאִיהוּ נָחָשׁ כָּרוּךְ). Because of the serpent, he shall not interrupt, and it shall not be removed (בְּגִין דְּחִוְיָא לָא יַפְסִיק וְלָא אִסְתַּלַּק). But he interrupts and flees from it (וְאִיהוּ פּוֹסֵק וּבָרַח מִנֵּיהּ). But for a scorpion, he shall interrupt (אֲבָל עַקְרָב יַפְסִיק). As Yosef the Tzaddik did - this is what is written: “And he left his garment in her hand and fled…” (כַּמָּה דַּעֲבַד יוֹסֵף צַדִּיקָא הֲדָא הוּא דִכְתִיב וַיַּנַּח בִּגְדוֹ אֶצְלָהּ וַיָּנָס וְגוֹ׳) (Bereshit 39). Meanwhile, that youth came upon them, driving after his donkey (אַדְהָכִי הָא עוּלֵימָא קָא אִזְדַּמֵּן לְגַבַּיְיהוּ מְחַמַּר בָּתַר בְּעִירָן). He said to them: What is “And he left his garment in her hand…”? (אָמַר לְהוֹן מַהוּ וַיַּנַּח בִּגְדוֹ אֶצְלָהּ וְגוֹ׳). Rather, the scorpion uproots the Bet (אֶלָּא עַקְרָב עָקַר ב׳), which uproots the house of the Shekhinta (דְּעָקַר בֵּיתָא דִשְׁכִינְתָּא). When she desires to cleave to the Tzaddikim, he must separate from her (כַּד בָּעְיָא לְאִתְחַבְּרָא עִם צַדִּיקַיָּיא צָרִיךְ לְאַפְּסָקָא מִנֵּיהּ), and not benefit from her, not even from her attraction (וְלָא לְהֵינוֹת מִנֵּיהּ וַאֲפִילוּ מִמְּשִׁיכָא דִילֵיהּ). Of this they say: “Go, go, Nazirite, go around, go around, do not come near the vineyard” (לֵךְ לֵךְ אָמְרִי נְזִירָא סְחוֹר סְחוֹר לְכַרְמָא לָא תִקְרֵב). This is what is written: “And he left his garment in her hand” - the attraction of the evil inclination (הֲדָא הוּא דִכְתִיב וַיַּנַּח בִּגְדוֹ אֶצְלָהּ, מְשִׁיכָא דִיצֶר הָרָע). And this is the garment of the serpent - idolatry (וְדָא בִּגְדוֹ דְחִוְיָא עֲבוֹדָה זָרָה). When it comes to cleave to the Tzaddikim and says: “Lie with me, impudent harlot” (כַּד אִיהוּ קָא אַתְיָא לְאִתְחַבְּרָא עִם צַדִּיקַיָּיא וַאֲמַרַת שִׁכְבָה עִמִּי חֲצוּפָה זוֹנָה), it is said in the letter of the covenant: “And he fled and went outside” (אִיתְמַר בְּאוֹת בְּרִית וַיָּנָס וַיֵּצֵא הַחוּצָה).)

They said to him: Who are you? (אָמְרוּ לֵיהּ מָאן אַנְתְּ). He said to them: I am the son of one fish, who swims in the great sea (אָמַר לוֹן אֲנָא אִיהוּ בְּרָא דְנוּנָא חֲדָא, דְשָׁט בְּיַמָּא רַבְרְבָא). And he swallows all the fishes of the sea and brings them out alive on land (וּבָלַע כָּל נוּנִין דְּיַמָּא וְאַפֵּיק לְהוֹן חַיִּים לְבָר). And at times he goes forth on dry land, to fulfill what is written: “And may they multiply like fish in the midst of the earth” (וּלְזִמְנִין אִיהוּ נָפִיק בְּיַבֶּשְׁתָּא, לְקַיְימָא בֵּיהּ וְיִדְגּוּ לָרוֹב בְּקֶרֶב הָאָרֶץ) (Bereshit 48). Desired one! (תַּוְוהוּ).

They said to him: After your will is not to reveal - who are you, and the son of whom are you, and what is the place of your dwelling? (אָמְרוּ לֵיהּ, בָּתַר דְּלֵית רְעוּתָךְ לְגַלָּאָה מָאן אַנְתְּ וּבְרָא דְמָאן אַנְתְּ, מָאן אִיהוּ אֲתַר דְּדוּכְתָּךְ). He said to them: The place of my dwelling is a certain tower that flies in the air, desired one! (אָמַר לוֹן אֲתַר דְּדוּכְתִּי אִיהוּ מַגְדְּלָא חָדָא דְפָרַח בַּאֲוִירָא תַּוְוהוּ).

They said to him: Do not tell us words (or: things)! What is your father? (אָמְרוּ לֵיהּ לָא תֵימָא לָן מִדֵי [ס״א מִלִּי], מַאי אִיהוּ אָבוּךְ). He said to them: My father is one great fish, that when thirsty, opens its mouth and swallows the waters of the sea (אָמַר לוֹן אַבָּא דִילִי אִיהוּ חַד נוּנָא רַבְרְבָא, דְכַד צָחֵי, אַפְתַּח פּוּמֵיהּ וּבָלַע מַיָּא דְיַמָּא). And until seventy (some say: seven) years, the sea does not return to its strength (וְעַד שַׁבְעִין [ס״א שִׁבְעָה] שְׁנִין לָא הֲדַר יַמָּא לְתוּקְפֵיהּ). And the secret of the matter: “He trusts that the Jordan may gush into his mouth” (וְרָזָא דְמִלָּה יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ) (Job 40). And he swallows so much of the sea (וְאִיהוּ בָלַע כָּל כַּךְ מִן יַמָּא). And you were not drawn from him except as one - which is the twenty-four books of the Orayta (וְאַתּוּן לָא אִשְׁתָּאַבְתּוּן מִנֵּיהּ אֶלָּא כַּד חַד, דְּאִיהוּ כ״ד סִפְרֵי דְאוֹרַיְיתָא). How then do you not recognize him? (אֵיךְ לָא אִשְׁתְּמוֹדַעִתּוּן בֵּיהּ). At that time Rabbi El'azar remembered and said: Indeed, you are the son of Rav Hamnuna Sava! (בְּהַהוּא זִמְנָא אִדְכַּר רַבִּי אֶלְעָזָר וְאָמַר וַדַּאי אַנְתְּ אִיהוּ בְּרָא דְרַב הַמְנוּנָא סָבָא). They rejoiced in him and said: Indeed, if you had been in this world, we would have descended from our horses, and we would have driven after your donkey (חָדוּ בֵּיהּ, וְאָמְרוּ. בְּוַדַּאי אִי אַנְתְּ הֲוִית בְּהַאי עָלְמָא, הֲוִינָן קָא נָחֲתִין מִסּוּסְוָון דִּילָן, וַהֲוִינָן אֲנַן מְחַמְּרִין בָּתַר בְּעִירָךְ).

He said to them: That serpent with whom you wage war - how were you saved from it? (אָמַר לוֹן, הַהוּא חִוְיָא דְאַתּוּן מַגִּיחִין קְרָבָא בֵיהּ אֵיךְ אִשְׁתֵּזַבְתּוּן מִנֵּיהּ). For it swallows and kills (דְּאִיהוּ בָלַע וְקָטִיל). And not only this, but it killed Adam Kadma’ah (וְלָא עוֹד אֶלָּא דְאִיהוּ קָטִיל לְאָדָם קַדְמָאָה), and all the generations that come after him (וּלְכָל דָּרִין דְּקָא אַתְיָין אַבַּתְרֵיהּ). And the daughter - she is upon the tower that flies in the air (וּבְרַתָּא אִיהִי עַל מַגְדְּלָא דְפָרַח בַּאֲוִירָא). And they proclaim every day in the firmament: whoever kills this serpent (וּמַכְרִיזִין בְּכָל יוֹמָא בִרְקִיעָא, דְכָל מָאן דְּקָטִיל לְהַאי חִוְיָא), they will give to him the King’s daughter, inward, with ornaments of gold for her clothing (דְיָהֲבִין לֵיהּ לְאִנְתּוּ בַת מֶלֶךְ פְּנִימָאָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ). And this gold is the seven days of Bereshit (וְהַאי זָהָב אִיהוּ ז׳ יְמֵי בְּרֵאשִׁית). Heh - the five lights (ה׳ חָמֵשׁ אוֹר). Bet - this is the Bet of Bereshit (ב׳ אִיהִי ב׳ מִן בְּרֵאשִׁית). Of her it is said: “Fair as the moon” (עֲלָהּ אִתְּמַר יָפָה כַלְּבָנָה) (Song of Songs 7). The Oral Torah - they call her thus in the Academy (תּוֹרָה שֶׁבְּעַל פֶּה קְרָאָן לָהּ בִּמְתִיבְתָּא). And because of this a herald proclaimed: How many mighty ones, how many masters of shields gathered in the Beit Midrash to wage war with the serpent for her sake (וּבְגִין דָּא כָרוֹזָא כְרִיז, כַּמָּה גִבָּרִין, כַּמָּה מָארֵי תְרִיסִין, אִתְכַּנְשׁוּ בְּבֵי מֶדְרָשָׁא, לְאַגָּחָא קְרָבָא עִם חִוְיָא בְגִינָהּ). And how many shields were made breaches for her, the daughter of the King (וְכַמָּה תְרִיסִין אִתְעֲבִידוּ פְּסָקוֹת בְּגִינָהּ דִּבְרַתָּא דְמַלְכָּא). “And he looked this way and that, and he saw there was no man” (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ) (Exodus 2) - there was none among them who could kill the serpent (לֵית בְּהוֹן דְּקָטִיל לְחִוְיָא), until he shall come, of whom it is said: “And he looked this way and that, and he struck the Egyptian” (עַד דְּיֵיתֵי הַהוּא דְאִתְּמַר בֵּיהּ וַיִּפֶן כֹּה וָכֹה וַיַּךְ אֶת הַמִּצְרִי). And because of this it is said: “Until Shiloh comes” (וּבְגִין דָּא אִתְּמַר עַד כִּי יָבֹא שִׁילֹה) (Bereshit 49). Shiloh is Moshe (שִׁילֹ״ה מֹשֶׁ״ה), for it is his inheritance (דְּאִיהִי מוֹרָשָׁה דִילֵיהּ). And because of this it is said of him: “Until Shiloh comes” - his, indeed (וּבְגִין דָּא בְּגִינֵיהּ אִתְּמַר בֵּיהּ עַד כִּי יָבֹא שִׁילֹה, דִילֵיהּ [נ״א דִילָהּ] וַדַּאי). He is the one who kills the serpent (אִיהוּ קָטִיל לְחִוְיָא). “And to him shall be the obedience of peoples” (וְלוֹ יִקְּהַ״ת עַמִּי״ם) (Bereshit 49), because he is the son of Yitzhar, son of Kehat, son of Amram - the son of a high people (בְּגִין דְּאִיהוּ בֶּן יִצְהָר בֶּן קְהָ״ת בֶּן עַמְרָ״ם, בֶּן עַמָּא רָמָא). Of him it is said: “And the sons of Rechavyah multiplied greatly” (דְאִתְּמַר בֵּיהּ וּבְנֵי רְחַבְיָה רָבוּ לְמַעְלָה) (I Chronicles 23). And he killed the serpent (וְקָטִיל לְחִוְיָא). And his power is in the sea, and on the dry land, and in the firmament (וְחֵילֵיהּ בְּיַמָּא וּבְיַבֶּשְׁתָּא וּבִרְקִיעָא). And many masters of battles waged war with him upon the sea (וְכַמָּה מָארֵי קְרָבִין אַגָּחוּ עִמֵּיהּ קְרָבָא עַל יַמָּא). As it is said: “There go the ships” (כְּמָה דְאַתְּ אָמַר שָׁם אֳנִיּוֹת יְהַלֵּכוּן) (Psalms 104). On the sea of the Orayta (בְּיַמָּא דְאוֹרַיְיתָא). These ships are eyes that gaze into the Orayta (דְּאִינוּן אֳנִיּוֹת עַיְינִין דְּמִסְתַּכְּלִין בְּאוֹרַיְיתָא). And many ships among them were broken and fell in the sea (וְכַמָּה אֳנִיּוֹת מִנַּיְיהוּ אִתַּבְּרוּ וְנָפְלוּ בְּיַמָּא). Until her inheritance came, and he tore the sea of the Orayta (עַד דְּיֵיתֵי מוֹרָשָׁה דִילָהּ, וְקָרַע יַמָּא דְאוֹרַיְיתָא). “The horse and its rider He cast into the sea” (וְסוּס וְרֹכְבוֹ רָמָה בַיָּם) (Exodus 15). This is the serpent and his mate, which is his mare (דְּאִיהוּ חִוְיָא וּבַת זוּגֵיהּ, דְּאִיהִי סוּסְיָא דִילֵיהּ). And he caused Yisrael to cross over upon it, that they not drown in it (וְאִיהוּ אַעֲבַר עֲלָהּ לְיִשְׂרָאֵל דְּלָא טָבְעִין בָּהּ). This is what is written: “And the children of Yisrael walked on dry land in the midst of the sea” (הֲדָא הוּא דִכְתִיב וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַּיַּבָּשָׁה בְּתוֹךְ הַיָּם) (Exodus 14). At first it was in the sea, in that substance (בְּקַדְמֵיתָא בְּיַמָּא בְּהַהוּא חֹמֶר). In the final redemption, all is in the sea of the Orayta (בְּפוּרְקָנָא בַתְרַיְיתָא כֹּלָּא בְּיַמָּא דְאוֹרַיְיתָא). His staff, with which he split the sea - this is the pen (מַטֶּה דִילֵיהּ דְּקָרַע בֵּיהּ יַמָּא דָא קוֹלְמוֹס). For upon it the arm of Hashem was revealed (בְּגִין דַּעֲלֵיהּ אִתְגַּלְיָיא זְרוֹעַ יְהוָ״ה). Of it, it is said: “And to whom was the arm of Hashem revealed?” (דְּאִתְּמַר בֵּיהּ וּזְרוֹעַ יְהוָ״ה עַל מִי נִגְלָתָה) (Isaiah 53).