רַבִּי יְהוּדָה פָּתַח (תהילים מ״ו:ט׳) לְכוּ חֲזוּ מִפְעֲלוֹת אֱלֹהִים אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ. הַאי קְרָא אוּקְמוּהָ וְאִתְּמָר. אֲבָל לְכוּ חֲזוּ וְגו'. (מאי חזו כמא דאת אמר, (ישעיהו כ״א:ב׳) חזות קשה הוגד לי. בעובדוי דקודשא בריך הוא אתגלי נבואה עלאה לבני נשא. אשר שם שמות בארץ. שמות ודאי דהא שמא גרים לכלא) (והוא לשון שממון) דְּאִלּוּ הֲווּ מִפְעֲלוֹת יוד הא ואו הא שָׂם קִיּוּם בָּאָרֶץ, אֲבָל בְּגִין דְּהֲווּ מִפְעֲלוֹת שְׁמָא דֵאלהִים שָׂם שַׁמּוֹת בָּאָרֶץ.
R. Judah once expounded the text: Come, behold the works of the Lord,1So our texts (Tetragrammaton). But it is obvious from what follows that the Zohar read Elohim (God).who hath made desolations in the earth (Ps. 46, 9). ‘If,’ he said, ‘it had been the works of Tetragrammaton, then they would have brought more life into the world, but being the works of Elohim, they made desolation in the world.’
Said R. Hiya to him: ‘As you have raised this point, I take leave to differ from you. In my opinion, whichever name is used the result is beneficial; and in this verse we should, as our colleagues have pointed out, read not shammoth (desolations), but shemoth (names).’
R. Isaac said: ‘You are both right. As R. Hiya says, if the world had been created through the name which connotes mercy (Tetragrammaton), it would have been indestructible; but since it has been created through the name which connotes justice (Elohim), “desolations have been placed in the earth”, and rightly so, since otherwise the world would not be able to endure the sins of mankind.’
Consider also this. When Noah was born, they gave him a name which connoted consolation, in the hope that it would work out its own fulfilment for them. His relation to God, however, is expressed by the same letters in the reverse order, viz. HeN (favour), as it is written, “and Noah found favour in the eyes of the Lord’,.’ Said R. Jose: ‘The names of the righteous influence their destiny for good, and those of the wicked for evil. Thus the anagram of Noah’s name is hen (favour), and we find it written of him, “and Noah found favour in the eyes of the Lord”; whereas the anagram of the name of Er the (wicked) son of Judah is ra’ (evil), and of him it is written, “and Er was evil in the sight of the Lord” (Gen. 38, 7).
When Noah grew up, and saw how mankind were sinning before God, he withdrew himself from their society and sought to serve his Master, so as not to be led astray by them. He was especially diligent in the study of the book of Adam and the book of Enoch which we have mentioned, and from them he learnt the proper forms in which to worship God.
This explains how it is that he knew it was incumbent upon him to bring an offering; it was these books which revealed to him the basis on which the existence of the world depends, to wit, the sacrifices, without which neither the higher nor the lower world can endure.’
R. Simeon was once travelling in company with his son R. Eleazar and R. Jose and R. Hiya. As they were going along steadily, R. Eleazar said, ‘This is a favourable opportunity for hearing some explanation of the Torah.’
R. Simeon thereupon commenced a discourse on the text: Alsowhen the fool walketh by the way, his understanding faileth him, etc. (Eccl. 10, 3). He said: ‘If a man desires that his journey should be agreeable in the sight of God, he should, before he starts, take counsel of God and offer the appropriate prayer, according to the Rabbinical dictum based on the verse, “When righteousness goeth before him, then he shall set his feet on the way” (Ps. 85, 14), for then the Shekinah is not parted from him.
But of him who does not believe in his Master it is written, “Also when the fool walketh in the way, his understanding (lit. heart) faileth him.” By “heart” is here designated the Holy One, blessed be He, who will not accompany him on the way nor lend him His support, because he is a man who does not believe in his Master and did not seek His support before starting on the journey.
Likewise on the journey itself he does not busy his thoughts with the Torah, and for this reason also it is said that “his heart faileth him”, because he does not walk with his Master and is not found in His path. Further, “he saith to all, it is folly”: that is, when he does hear a word of true doctrine, he says it is folly to pay attention to it;
like the man who was asked about the sign of the covenant imprinted on the flesh, and replied that it was no article of faith, whereupon R. Yeba the Elder frowned on him and he became a heap of bones. We, therefore, being on this journey with the support of the A1mighty, are beholden to discuss some point of Torah.’
He thereupon took the text: Teach me thy way, O Lord, I will walk in thy truth, unite my heart to fear thy name (Ps. 86, 11). He said: ‘This verse seems to conflict with the Rabbinical dictum that a man’s whole career is in the hands of heaven, save his choice of virtue or vice. If this is so, how could David make such a request as this of God?
What David really asked, however, was only that God should teach him His ways, that is, open his eyes to know the right and proper way; then he would himself be able to walk in the way of truth without turning aside right or left. As for the expression “my heart”, this has the same significance as in the verse “the rock of my heart and my portion” (Ps. 73, 26). All this I entreat, he said, in order to fear Thy name, to cleave to Thy fear and to keep to the straight path. The words “to fear thy name” refer to David’s allotted place in which the fear of God is located.
Consider this. Every man who fears God is secure in his faith, since he is whole-hearted in the service of his Master. But he who does not constantly fear his Master is not truly possessed of faith, nor is he accounted worthy of a share in the future world.’
R. Simeon further discoursed on the text: But the path of the righteous is as the shining light, that shineth more and more unto the perfect day (Prov. 4, 18). He said: ‘Happy are the righteous in this world and the world to come, since God desires to glorify them. For their path is as “the shining light”, that is to say, that radiant light which God created at the beginning of things, and which He set aside for the righteous in the future world. This “shineth more and more”, for its brightness continually augments.
But of the wicked it is written, “The way of the wicked is as darkness, they know not at what they stumble” (Ibid. 19). In truth they do know; but they walk in a crooked path, and will not stop to reflect that one day God will judge them in the future world, and chastise them with the punishments of Gehinnom. Then they will bewail themselves every day, saying, “Woe to us that we did not incline our ears and listen.”
But as for the righteous, God will illumine them in the future world and will give them their due reward in a place which eye has never beheld, as it is written, “Eye hath not seen beside thee, O God, what thou wilt do for him that waits for thee” (Is. 64, 3). Also, “And they shall go forth and look upon the carcasses of the men that have transgressed against me” (Is. 66, 24); and again, “And ye shall tread down the wicked, for they shall be ashes under the soles of your feet” (Mal. 3, 21). Happy are the righteous in this world and in the world to come; of them it is written, “the righteous shall for ever inherit the earth” (Is. 60, 21), and also, “verily the righteous shall praise thy name, the upright shall dwell in thy presence” (Ps. 140, 14). Blessed is the Lord for ever, Amen and Amen.’
רַבִּי יְהוּדָה פָּתַח (תהילים מ״ו:ט׳) לְכוּ חֲזוּ מִפְעֲלוֹת אֱלֹהִים אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ. הַאי קְרָא אוּקְמוּהָ וְאִתְּמָר. אֲבָל לְכוּ חֲזוּ וְגו'. (מאי חזו כמא דאת אמר, (ישעיהו כ״א:ב׳) חזות קשה הוגד לי. בעובדוי דקודשא בריך הוא אתגלי נבואה עלאה לבני נשא. אשר שם שמות בארץ. שמות ודאי דהא שמא גרים לכלא) (והוא לשון שממון) דְּאִלּוּ הֲווּ מִפְעֲלוֹת יוד הא ואו הא שָׂם קִיּוּם בָּאָרֶץ, אֲבָל בְּגִין דְּהֲווּ מִפְעֲלוֹת שְׁמָא דֵאלהִים שָׂם שַׁמּוֹת בָּאָרֶץ.
R. Judah once expounded the text: Come, behold the works of the Lord,1So our texts (Tetragrammaton). But it is obvious from what follows that the Zohar read Elohim (God). who hath made desolations in the earth (Ps. 46, 9). ‘If,’ he said, ‘it had been the works of Tetragrammaton, then they would have brought more life into the world, but being the works of Elohim, they made desolation in the world.’
אָמַר לֵיהּ רַבִּי חִיָּיא הַשְׁתָּא אִתְעָרַת לְהַאי. לָאו, אֲנָא הָכִי אֲמִינָא לֵיהּ. בְּגִין דְּבֵין שְׁמָא דָא וּבֵין שְׁמָא דָא כֹּלָּא הוּא שְׁבַחָא. אֲבָל אֲנָא אֲמִינָא לֵיהּ כְּמָה דְּאִתְעָרוּ חַבְרַיָא דְּשָׁוֵי שְׁמָהָן. שַׁמּוֹת בָּאָרֶץ שֵׁמוֹת מַמָּשׁ (שם בארץ ואמאי בגין לאשתמשא בהו עלמא ולמהוי קיומא בעלמא).
Said R. Hiya to him: ‘As you have raised this point, I take leave to differ from you. In my opinion, whichever name is used the result is beneficial; and in this verse we should, as our colleagues have pointed out, read not shammoth (desolations), but shemoth (names).’
רַבִּי יִצְחָק אָמַר כֹּלָּא הוּא. וְאֲפִילּוּ מַה דְאָמַר רַבִּי יְהוּדָה שַׁפִּיר קָאֲמַר. דְּאִלּוּ יְהֵא עָלְמָא בִּשְׁמָא דְרַחֲמֵי יִתְקַיָּים עָלְמָא, אֲבָל בְּגִין דְּאִתְבְּרֵי עָלְמָא עַל דִּינָא וְקָיְימָא עַל דִּינָא שָׂם שַׁמּוֹת בָּאָרֶץ וְשַׁפִּיר הוּא דְּאִלְמָלֵא כָּךְ לָא יָכִיל עָלְמָא לְאִתְקָיְימָא מִקַּמֵּי חוֹבֵיהוֹן דִּבְנֵי נָשָׁא.
R. Isaac said: ‘You are both right. As R. Hiya says, if the world had been created through the name which connotes mercy (Tetragrammaton), it would have been indestructible; but since it has been created through the name which connotes justice (Elohim), “desolations have been placed in the earth”, and rightly so, since otherwise the world would not be able to endure the sins of mankind.’
תָּא חֲזֵי, נֹחַ כַּד אִתְיְילִיד קָרוּן לֵיהּ עַל שְׁמָא דִּנְחָמָה (נח, נייחאליה, נייחא לעלמא, נייחא לאבהן, נייחא לבנין, נייחא לעלאין, נייחא לתתאין, נייחא לעלמא דין, נייחא לעלמא דאתי) וְלֶהֱוֵי (ד"א ולמהוי) שְׁמָא גָרִים. אֲבָל (נ"א לגבי) קוּדְשָׁא בְּרִיךְ הוּא לָאו הָכִי. נֹחַ בְּהִפּוּךְ אָתְוָון חֵן כְּמָא דְאַתְּ אָמֵר וְנֹחַ מָצָא חֵן. אָמַר רַבִּי יוֹסֵי חֵן הַיְינוּ נֹחַ. בְּצַדִּיקַיָיא שְׁמֵיהוֹן גָּרִים לְטַב. בְּחַיָּיבַיָא שְׁמֵיהוֹן גָּרִים לְבִישׁ. בְּנֹחַ כְּתִיב וְנֹחַ מָצָא חֵן בְּעֵינֵי יְיָ. בְּעֵר בְּכוֹר יְהוּדָה אִתְהַפָּכוּ אָתְווֹי לְבִישׁ. עֵ"ר רָ"ע. רַע בְּעֵינֵי יְיָ.
Consider also this. When Noah was born, they gave him a name which connoted consolation, in the hope that it would work out its own fulfilment for them. His relation to God, however, is expressed by the same letters in the reverse order, viz. HeN (favour), as it is written, “and Noah found favour in the eyes of the Lord’,.’ Said R. Jose: ‘The names of the righteous influence their destiny for good, and those of the wicked for evil. Thus the anagram of Noah’s name is hen (favour), and we find it written of him, “and Noah found favour in the eyes of the Lord”; whereas the anagram of the name of Er the (wicked) son of Judah is ra’ (evil), and of him it is written, “and Er was evil in the sight of the Lord” (Gen. 38, 7).
תָּא חֲזֵי, כֵּיוָן דְּאִתְיְילִיד נֹחַ חָמָא עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא דְּאִנּוּן חָטָאן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְהֲוָה גָּנִיז גַּרְמֵיהּ וְאִשְׁתְּדָּל בְּפוּלְחָנָא דְּמָארֵיהּ. בְּגִין דְּלֹא לְמֵהַךְ בְּאוֹרְחַיְיהוּ. וְכִי תֹּאמַר בַּמָּה אִשְׁתַּדַּל. בְּהַהוּא (ל"ז ב) סִפְרָא דְאָדָם וְסִפְרָא דְּחֲנוֹךְ וְהֲוָה אִשְׁתַּדַּל בְּהוּ לְמִפְלַח לְמָרֵיהּ.
When Noah grew up, and saw how mankind were sinning before God, he withdrew himself from their society and sought to serve his Master, so as not to be led astray by them. He was especially diligent in the study of the book of Adam and the book of Enoch which we have mentioned, and from them he learnt the proper forms in which to worship God.
תָּא חֲזֵי, דְּהָכִי הוּא דְּהָא נֹחַ מְנָא הֲוָה יָדַע לִקְרַב קָרְבָּנָא לְמָרֵיהּ. אֶלָּא בְּגִין דְּאַשְׁכַּח חָכְמְתָא עַל מַה מִּתְקַיֵּים עָלְמָא וְיָדַע דְּעַל קָרְבָּנָא מִתְקַיֵּים. וְאִלְמָלֵא קָרְבָּנָא לָא הֲווּ קָיְימֵי עִלָּאֵי וְתַתָּאֵי.
This explains how it is that he knew it was incumbent upon him to bring an offering; it was these books which revealed to him the basis on which the existence of the world depends, to wit, the sacrifices, without which neither the higher nor the lower world can endure.’
רַבִּי שִׁמְעוֹן הֲוָה אָזִיל בְּאָרְחָא וְהֲווּ עִמֵּיהּ רַבִּי אֶלְעָזָר בְּרֵיהּ וְרַבִּי יוֹסֵי וְרַבִּי חִיָּיא. עַד דְּהֲווּ אָזְלֵי, אָמַר רַבִּי אֶלְעָזָר לְאֲבוּהִי אָרְחָא מְתַקְנָא קַמָּן בָּעִינָן לְמִשְׁמַע מִלֵּי דְאוֹרַיְיתָא.
R. Simeon was once travelling in company with his son R. Eleazar and R. Jose and R. Hiya. As they were going along steadily, R. Eleazar said, ‘This is a favourable opportunity for hearing some explanation of the Torah.’
פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר (קהלת י׳:ג׳) גַּם בַּדֶּרֶךְ כְּשֶׁהַסָּכָל הוֹלֵךְ לִבּוֹ חָסֵר וְגו'. כַּד בַּר נָשׁ בָּעֵי לְאַתְקָנָא אָרְחֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. עַד לָא יִפּוּק לְאָרְחָא בָּעֵי לְאַמְלָכָא בֵּיהּ וּלְצַלֵּי קַמֵּיהּ עַל אָרְחֵיהּ. כְּמָה דְּתָנִינָן דִּכְתִיב, (תהילים פ״ה:י״ד) צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו. דְּהָא שְׁכִינְתָּא לָא אִתְפָּרְשָׁא מִנֵּיהּ.
R. Simeon thereupon commenced a discourse on the text: Also when the fool walketh by the way, his understanding faileth him, etc. (Eccl. 10, 3). He said: ‘If a man desires that his journey should be agreeable in the sight of God, he should, before he starts, take counsel of God and offer the appropriate prayer, according to the Rabbinical dictum based on the verse, “When righteousness goeth before him, then he shall set his feet on the way” (Ps. 85, 14), for then the Shekinah is not parted from him.
וּמָאן דְּאִיהוּ לָא מְהֵימְנָא בְּמָרֵיהּ, מַה כְּתִיב בֵּיהּ וְגַם בַּדֶּרֶךְ כְּשֶׁהַסָּכָל הוֹלֵךְ לִבּוֹ חָסֵר. מַאן לִבּוֹ. דָּא קוּדְשָׁא בְּרִיךְ הוּא דְּלָא יְהַךְ עִמֵּיהּ בְּאָרְחָא וְגָרַע מִן סִיַּיעְתֵּיהּ בְּאָרְחֵיהּ. בְּגִין דְּהַהוּא בַּר נָשׁ דְּלָא מְהֵימָן בֵּיהּ בְּמָארֵיהּ עַד לָא יִפּוּק בְּאָרְחָא לָא בָּעֵי סִיַּעְתָּא דְמָארֵיהּ.
But of him who does not believe in his Master it is written, “Also when the fool walketh in the way, his understanding (lit. heart) faileth him.” By “heart” is here designated the Holy One, blessed be He, who will not accompany him on the way nor lend him His support, because he is a man who does not believe in his Master and did not seek His support before starting on the journey.
וְאֲפִילּוּ בְּאָרְחָא כַּד אִיהוּ אָזִיל לָא אִשְׁתַּדַּל בְּמִלֵּי דְאוֹרַיְיתָא. וּבְגִינֵי כָךְ לִבּוֹ חָסֵר דְּלָא אָזִיל בַּהֲדֵיהּ דְּמָרֵיהּ וְלָא אִשְׁתְּכַח בְּאָרְחֵיהּ. וְאֹמֵר לַכֹּל סָכָל הוּא, אֲפִלּוּ כַּד שְׁמַע מִלָּה דִמְהֵימְנוּתָא דְמָארֵיהּ, הוּא אָמַר דְּטִפְּשׁוּתָא הוּא לְאִשְׁתַּדָּלָא בֵּיהּ.
Likewise on the journey itself he does not busy his thoughts with the Torah, and for this reason also it is said that “his heart faileth him”, because he does not walk with his Master and is not found in His path. Further, “he saith to all, it is folly”: that is, when he does hear a word of true doctrine, he says it is folly to pay attention to it;
כְּהַאי דְּשָׁאִילוּ לְבַר נָשׁ (חד) עַל אָת קְיָימָא דִּרְשִׁימוּ בְּבִשְׂרֵיהּ דְּבַר נָשׁ. וְאָמַר לָאו אִיהוּ מְהֵימְנוּתָא. שָׁמַע רַב יֵיבָא סָבָא וְאִסְתַּכַּל בֵּיהּ וְאִתְעֲבִיד תִּלָּא דְּגַרְמֵי. וְאֲנַן בְּהַאי אוֹרְחָא בְּסִיַּיעְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעִינָן לְמֵימַר מִלֵּי דְאוֹרַיְיתָא.
like the man who was asked about the sign of the covenant imprinted on the flesh, and replied that it was no article of faith, whereupon R. Yeba the Elder frowned on him and he became a heap of bones. We, therefore, being on this journey with the support of the A1mighty, are beholden to discuss some point of Torah.’
פָּתַח וְאָמַר (תהילים פ״ו:י״א) הוֹרֵנִי יְיָ דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ. הַאי קְרָא קַשְׁיָא. דְּהָא תָּנִינָן כֹּלָא הִיא בִּידָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בַּר לְמֶהֱוֵי זַכָּאָה אוֹ חַיָּיבָא. וְדָוִד הֵיךְ תָּבַע דָּא מֵעִם קוּדְשָׁא בְּרִיךְ הוּא.
He thereupon took the text: Teach me thy way, O Lord, I will walk in thy truth, unite my heart to fear thy name (Ps. 86, 11). He said: ‘This verse seems to conflict with the Rabbinical dictum that a man’s whole career is in the hands of heaven, save his choice of virtue or vice. If this is so, how could David make such a request as this of God?
אֶלָּא דָּוִד הָכִי קָאֲמַר. הוֹרֵנִי יְיָ דַּרְכֶּךָ. הַהוּא אֹרַח מִישׁוֹר וּמְתַקְנָא לְגַלָּאָה עֵינַי וּלְמִנְדַע לֵיהּ, וּלְבָתַר אֲהַלֵּךְ בַּאֲמִתֶּךָ אֵיהַךְ בְּאֹרַח קְשׁוֹט וְלָא אַסְטֵי לְיָמִינָא וְלִשְׂמָאלָא. יַחֵד לְבָבִי מַאן לְבָבִי. כְּמָא דְאַתְּ אָמֵר (תהילים ע״ג:כ״ו) צוּר לְבָבִי וְחֶלְקִי. וְכָל דָּא אֲנָא תָּבַע לְיִרְאָה אֶת שְׁמֶךָ. לְאִתְדַּבְּקָא בְּדַחַלְתָּךְ, לְאִסְתַּמָּרָא אוֹרְחֵי כְּדְקָא יָאוֹת. לְיִרְאָה שְׁמֶךָ אֲתַר חוּלְקִי דְּבֵיהּ שַׁרְיָא דַחַלְתָּא לְמִדְחַל.
What David really asked, however, was only that God should teach him His ways, that is, open his eyes to know the right and proper way; then he would himself be able to walk in the way of truth without turning aside right or left. As for the expression “my heart”, this has the same significance as in the verse “the rock of my heart and my portion” (Ps. 73, 26). All this I entreat, he said, in order to fear Thy name, to cleave to Thy fear and to keep to the straight path. The words “to fear thy name” refer to David’s allotted place in which the fear of God is located.
תָּא חֲזֵי, כָּל בַּר נָשׁ דְּדָחִיל לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא שַׁרְיָא עִמֵּיהּ מְהֵימְנוּתָא כְּדְקָא יְאוּת דְּהָא הַהוּא בַּר נָשׁ שְׁלִים בְּפוּלְחָנָא דְמָרֵיהּ. וּמָאן דְּלָא שָׁרְיָא בֵּיהּ דַּחֲלָא דְמָרֵיהּ לָא שָׁרְיָיא עִמֵּיהּ מְהֵימְנוּתָא וְלָאו אִיהוּ כְּדַאי לְמֶהֱוֵי לֵיהּ חוּלָקָא בְּעָלְמָא דְאָתֵי.
Consider this. Every man who fears God is secure in his faith, since he is whole-hearted in the service of his Master. But he who does not constantly fear his Master is not truly possessed of faith, nor is he accounted worthy of a share in the future world.’
תּוּ פָּתַח וְאָמַר, (משלי ד׳:י״ח) וְאֹרַח צַדִּיקִים כְּאוֹר נוֹגַהּ הוֹלֵךְ וְאוֹר עַד נְכוֹן הַיּוֹם. זַכָּאִין אִנּוּן צַדִּיקַיָא בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן. תָּא חֲזֵי, מַה כְּתִיב וְאֹרַח צַדִּיקִים כְּאוֹר נוֹגַהּ. מַאי כְּאוֹר נוֹגַהּ. כְּהַהוּא נְהוֹרָא דְּנָהִיר דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדָא דִבְרֵאשִׁית, דָּא הוּא דְּגָנִיז לוֹן לְצַדִּיקַיָא לְעָלְמָא דְאָתֵי. הוֹלֵךְ וְאוֹר דְּאִיהוּ סָלִיק בִּנְהוֹרֵיהּ תָּדִיר וְלָא גָרַע מִנֵּיהּ.
R. Simeon further discoursed on the text: But the path of the righteous is as the shining light, that shineth more and more unto the perfect day (Prov. 4, 18). He said: ‘Happy are the righteous in this world and the world to come, since God desires to glorify them. For their path is as “the shining light”, that is to say, that radiant light which God created at the beginning of things, and which He set aside for the righteous in the future world. This “shineth more and more”, for its brightness continually augments.
אֲבָל בְּחַיָּיבַיָא מַה כְּתִיב, (משלי ד׳:י״ט) דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה, לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ. לא יָדְעוּ, וְכִי לָא יָדְעִין. אֶלָּא חַיָּיבַיָא אָזְלֵי בְּעֲקִימוּ דְּאָרְחָא בְּהַאי עָלְמָא. וְלָא בָּעָאן לְאִסְתַּכְּלָא דְּזַמִּין (ד"א ל"ג לון) קוּדְשָׁא בְּרִיךְ הוּא לְמֵידַן לְהוּ בְּהַהוּא עָלְמָא וּלְאַעָלָאָה לוֹן בְּדִינָא דְּגֵיהִנֹּם. וְאִנּוּן צָווחִין וְאָמְרִין וַוי לָן דְּלָא אוֹרִיכְנָא אוּדְנִין וְלָא אֲצִיתְנָא בְּהַהוּא עָלְמָא. וּבְכָל יוֹמָא אָמְרֵי ווי דָא (רלז ב).
But of the wicked it is written, “The way of the wicked is as darkness, they know not at what they stumble” (Ibid. 19). In truth they do know; but they walk in a crooked path, and will not stop to reflect that one day God will judge them in the future world, and chastise them with the punishments of Gehinnom. Then they will bewail themselves every day, saying, “Woe to us that we did not incline our ears and listen.”
תָּא חֲזֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַנְהָרָא לוֹן לְצַדִּיקַיָּא לְעָלְמָא דְאָתֵי, וּלְמֵיהַב לוֹן אֲגַר חוּלַקְהוֹן אֲתַר דְּעֵינָא לָא שָׁלְטָא לְמֵיקַם עֲלֵיהּ כְּמָא דְאַתְּ אָמֵר, (ישעיהו ס״ד:ג׳) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתֶךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ. וּכְתִיב, (ישעיהו ס״ו:כ״ד) וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי. וּכְתִיב, (מלאכי ג׳:כ״א) וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם. זַכָּאִין אִנּוּן צַדִּיקַיָא בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי. עֲלַיְיהוּ כְּתִיב (ישעיהו ס׳:כ״א) צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ. וּכְתִיב, (תהילים ק״מ:י״ד) אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ. בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן (חסר):
But as for the righteous, God will illumine them in the future world and will give them their due reward in a place which eye has never beheld, as it is written, “Eye hath not seen beside thee, O God, what thou wilt do for him that waits for thee” (Is. 64, 3). Also, “And they shall go forth and look upon the carcasses of the men that have transgressed against me” (Is. 66, 24); and again, “And ye shall tread down the wicked, for they shall be ashes under the soles of your feet” (Mal. 3, 21). Happy are the righteous in this world and in the world to come; of them it is written, “the righteous shall for ever inherit the earth” (Is. 60, 21), and also, “verily the righteous shall praise thy name, the upright shall dwell in thy presence” (Ps. 140, 14). Blessed is the Lord for ever, Amen and Amen.’