Bava Batra 75a — the Talmud in English

b.

When Rav Dimi came

from the Land of Israel,

he said

in the name of

Rabbi Yonatan: In the future

the angel

Gabriel

will conduct ![](pamud.bmp "

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a hunting contest with

the

Leviathan [in the future, Gabriel will wage war with the Leviathan in order to capture it with a hook and a rope].

As it is stated [Job 40:25]: “And the Lord answered Job from the tempest and said” ...

“Will you draw

the Leviathan with a hook, or with a rope will you lower its tongue?” [The Holy One, blessed be He, asked Job: Can you conduct a hunt and battle with the Leviathan?]?

This indicates that the Leviathan is fit for this hunt, but Job cannot carry it out. And who will conduct a hunting contest with it in the future? The angel Gabriel.

And if not

[if

the Holy One, blessed be He, were not helping him]

Gabriel,

he would not be able to overcome it,

to defeat it.

Just as

it is stated

with regard to the “Behemoth” [Job 40:19]:

“He who made it brings his sword near,”

for because of its great strength and might, no one can defeat it. Rather, the Lord, who made it, will Himself bring His sword near it to strike it mortally.

So too with the Leviathan, which is larger and stronger than the “Behemoth,” no creature can defeat it. And although Gabriel conducts a hunting contest with it, he can defeat it only with the help of the Holy One, blessed be He.

c.

When Rav Dimi came

from the Land of Israel,

he said

in the name of

Rabbi Yohanan: When

the

Leviathan is hungry,

it

breathes from its mouth, and it makes all the waters of the depths boil.

As it is stated [Job 41:23]:

“It makes the deep boil like a pot,”

like a small pot standing near the fire, which produces frequent and continuous boiling. So too, the Leviathan makes the deep boil, although it is vast and deep.

And if

the Leviathan

were to bring

its

head into the Garden of Eden,

its smell would be so foul that

no creature could endure its smell.

And from where do we know that the Leviathan brings its head into the Garden of Eden?

As it is stated [in that same verse]: “It makes the deep boil like a pot;

«Он кипятит глубину,

the sea it makes like a spice mixture,”

because the Leviathan brought its head into the Garden of Eden and absorbed its fragrance. Therefore, it makes the sea like a mixture of spices by causing its waters to boil.

And when

the Leviathan

is thirsty,

it drinks water from the sea and

makes furrows upon furrows—

deep channels

in the sea,

which look like plowed furrows.

As it is stated [in that same chapter, verse 24]:

“After him he makes a shining path,”

after the Leviathan drinks, the path of the sea—the furrow it made—shines.

Rav Aha bar Yaakov said: The

deep

does not return to its normal state

because of the great quantity of water that was removed

until seventy years have passed, as it is stated [in that same verse]:

“He reckons the deep for restoration,” and

therefore

“restoration” is never less than seventy

years. Three statements that Rabba said in the name of Rabbi Yohanan concerning the reward of the righteous in the future: a.

Rabba said

that Rabbi Yohanan said: In the future, the Holy One, blessed be He, will make a banquet for the righteous from the flesh of the Leviathan.

As it is stated

concerning the Leviathan [Job 40:30]:

“The companions will feast upon it.”

And “feast” means nothing other than a banquet, as it is stated [II Kings 6:23]:

“He prepared a great banquet for them, and they ate and drank.”

And “companions” means nothing other than Torah scholars,

as it is stated [Song of Songs 8:13]:

“She who sits in the gardens, companions listen to your voice; let me hear it.”

And so the verse says: “They will feast,” they will dine, “upon it,” upon its flesh; “companions,” Torah scholars and righteous people.

And the remainder,

the remainder of the Leviathan’s flesh,

they will divide it and conduct commerce with it in the markets of Jerusalem,

as it is stated [in that same verse]:

“They will divide it among the Canaanites,”

they will divide its flesh among the “Canaanites”—merchants.

And

therefore

“Canaanites” means nothing other than traders

and merchants,

as it is stated [Hosea 12:8]:

“Canaan is in his hand, deceitful scales; he loves to oppress,”

and its translation is: “You shall not be like merchants, who have deceitful scales in their hands, to love money.”

Alternatively,

“Canaanites” means nothing other than traders,

from here [Isaiah 23:8]:

“Whose merchants are princes,

whose traders are the honored ones of the earth.”

b.

And Rabba said that Rabbi Yohanan said: In the future, the Holy One, blessed be He, will make a booth,

a roof above and four walls,

for the righteous from the skin of the Leviathan, as it is stated

concerning the Leviathan [Job 40:31]:

“Will you fill its skin with booths?”

Not everyone merits a booth made from the skin of the Leviathan. Rather, whoever

merited

through the level of his Torah and his deeds—

they make a booth for him

from the skin of the Leviathan.

But whoever

did not merit

to that extent,

they make a shade for him,

a mere shade—a covering without walls,

as it is stated [in that same verse]:

“And a shade of fish over his head,”

a shade from the skin of the great fish, the Leviathan, will be over his head.

And even with regard to the shade, not everyone merits it. Whoever

merited

this,

they make for him,

in any event,

a shade

from the skin of the Leviathan.

And whoever

did not merit

to that extent,

they make for him

from the skin of the Leviathan

a necklace,

an ornament worn around the neck,

as it is stated

concerning Torah and moral instruction [Proverbs 1:9]: “For they are a graceful wreath for your head,

and necklaces for your throat.”

And not everyone merits even a necklace from the skin of the Leviathan. Rather, one who

merits

and is worthy of it,

they make a necklace for him.

And one who

does not merit

to such an extent,

they make an amulet for him,

a small object that he ties and hangs around his neck like an amulet,

as it is stated [A0184]Job 40:29:

“Will you bind him for your maidens?”

I ostatok:

ostatok ego kozhi,

Vsemogushchiy Svyatoy rasstelil ego na stenakh Ierusalima, i ego siyaniye

kozhi

siyal ot odnogo kraya mira do drugogo.

Kak skazano [Yeshayahu 60:1–3]: «Vstavat, siyay, ibo prishol tvoi svet, i slava Gospoda vosstala nad toboy. I vot, t'ma pokroyet zemlyu i mrak — narody, no nad toboy vosstyanet Gospod, i slava ego yavitsya nad toboy.

Йешая 60:1–3]: «Встань, свети, ибо пришёл твой свет, и слава Господа взошла над тобой. Ибо вот, тьма покроет землю и мгла — народы, а над тобой взойдёт Господь, и слава Его над тобой явится.

I poydut narody k tvoyemu svetu,

a tsari — k siyaniyu, vosstavshemu nad toboy».

Prorok skazal v prorochestve o budushchem Sobranie Israelya [Yeshayahu 54:11–12]: «Vot, ya usyplyu tvoí kamni sur'moy i zalozhu tebya safirami.

I sdelayu tvoyimi oknami kadkod,

a tvoí vorota — iz kamney ognennogo bleska, a vsyu tvoyu granitsu — iz dragotsennykh kamney».

Rabi Shmuel bar Naḥmani skazal: oni sporit

razoshlis' vo mneniyakh

two angels in heaven

o tom, iz chego budut kamni sten Ierusalima v budushchem.

I kto zhe byli eti dva angela, razoshedshiesya vo mneniyakh? —

Gavri'el i Mikha'el.

A po drugomu mneniyu,

nekotorye govoryat:

dva amora v zapadnykh zemlyakh [to est' v

Erets-Yisraele] razoshlis' vo mneniyakh po etomu voprosu.

I kto oni,

eti amora?

Yehuda i Hizkiya, synov'ya Rabi Hiyi.

Odin

of them [of the angels; and some say: one of the amoraim]

skazal:

kamni sten Ierusalima v budushchem budut iz dragotsennogo kamnya, kotoryy nazyvayetsya

«shoham».

A drugoy

iz nih

skazal:

kamni sten Ierusalima v budushchem budut iz dragotsennogo kamnya, kotoryy nazyvayetsya

«yashfe».

Vsemogushchiy Svyatoy skazal im: pust' budet i tak, i tak.

I po slovam etogo, i po slovam togo.

Vot chto oznachayut slova Pisma: «I sdelayu tvoyimi oknami kadkod»: slovo «kadkod» sostavleno iz nachal'nykh bukv vyrazheniya «i tak, i tak»; budet po slovam oboikh, i stena Ierusalima budet postroyena iz «shohama» i iz «yashfe».

I hotya etot stikh byl skazan zadolgo do synovey Rabi Hiyi, Yeshayahu tak prorochestvoval: stena Ierusalima v budushchem budet postroena tak, kak ob"yasnyayut vse tolkovateli.

A chto oznachayut slova Pisma [tam]:

«I tvoí vorota — iz kamney ognennogo bleska»?

For it was in this manner that Rabbi Yoḥanan sat and expounded: In the future, the Holy One, blessed be He, will bring precious stones and pearls that are

v dlinu

tridtsat'

amot

na

shirinu

tridtsat'

amot,

i vyshechyet v nikh

v shirinu

desyat'

amot

na

vysotu

dvadtsat'

amot, kak razmer vkhoda v svyatilishche,

i ustanovit ikh u vorot Ierusalima.

Odin uchenik stal smeyat'sya nad nim

i sprosil ego: ved'

seychas

dazhe

razmerom s

razmer

yaitsa malenkoy ptitsy

[tak nazyvaetsya odna malenkaya ptitsa]

my ne nakhodim

dragotsennykh kamney i zhemchuga.

Neuzheli v budushchem

nastol'ko

bol'shie dragotsennye kamni i zhemchug

my naydem!?

Spustya nekotoroe vremya,

posle etogo,

korabl' ego

etogo uchenika

on the sea,

i

uvidel

tam

ministering angels sitting and sawing

[raspili-vayushchikh]

dragotsennye kamni i zhemchug razmerom tridtsat' na tridtsat'

amot,

i vyshechennye v nikh desyat'

amot v shirinu

po vysote

[vysote]

dvadtsat'

amot.

On skazal im,

the student asked the ministering angels:

eti

dragotsennye kamni i zhemchug, kotorye vy raspilivaete,

dlya kogo

oni prednaznacheny?

Oni skazali emu,

sluzhiteli-angely:

Vsemogushchiy Svyatoy v budushchem ustanovit ikh u vorot Ierusalima,

kak skazal Rabi Yohanan.

Prishyol

tot uchenik

k Rabi Yohananu. Skazal emu

uchenik svoemu uchitelyu:

Expound, Rabbi; it is fitting for you to expound, as you said—

imenno tak ya videl.

Skazal emu

Rabi Yohanan:

Pustoy chelovek

[chelovek pustoy] — neuzheli

esli by ty ne videl

svoimi glazami,

ty ne poveril by!?

Esli tak,

ty izdevayeshsya nad slovami mudretsov!

Rabbi Yoḥanan directed

Rabi Yohanan

na nego svoi glaza, i prevratilsya

tot uchenik

a heap of bones,

like a corpse whose flesh had decayed and fallen away long ago, leaving nothing but a heap of bones.

Vozrazhayut na osnovanii istochnika

iz barayty na slova Rabi Yohanana, skazavshego, chto vysota vorot Ierusalima budet tol'ko dvadtsat' amot:

V Tore [Vayikra 26:13] skazano:

«I ya povedu vas s vysokoy stat'yu»,

a chto oznachayet «s vysokoy stat'yu»? Do grekha Adama, pervogo cheloveka, ego rost byl ot zemli do nebes, no posle togo, kak on sogreshil, Vsemogushchiy Svyatoy umen'shil ego rost i ustanovil ego ravnym sta amot.

Rabi Meir govorit: ikh rost budet dvesti amot,

takov budet ikh rost,

kak dve rosta pervogo cheloveka,

ibo imenno takovo znachenie slova «komemiyut» s dvumya bukvami mem: dva rosta.

Rabi Yehuda govorit:

eto uchit, chto

ikh rost budet sto amot,

takov budet ikh rost,

sootvetstvuyushchiy svyatilishchu i ego stenam,

for the height of the entire Sanctuary, including its roof and upper chamber, was one hundred cubits.

A otkuda izvestno, chto v budushchem ikh rost budet kak u svyatilishcha?

Ibo

ved'

skazano [Tehillim 144:12]:

«

“That our sons may be as plants grown up in their youth; our daughters as cornerstones, hewn after the pattern of the Sanctuary,”

Just as the Sanctuary was one hundred cubits high, so too our sons and daughters will be one hundred cubits tall.

And now an objection arises against Rabbi Yoḥanan: How will they enter Jerusalem through a gate only twenty cubits high? Will they not be one hundred or two hundred cubits tall, making it impossible for them to enter through a gate so low!?

And we answer: Indeed, in the future the gates of Jerusalem will be as high as is appropriate for the stature of Israel, but

kogda Rabi Yohanan govoril:

desyat' amot v shirinu i dvadtsat' v vysotu,

on imel v vidu okna dlya vetra,

okna, sdelannye dlya vozdukha, a o oknakh v stenakh skazano v Pisme: «I tvoí vorota — iz kamney ognennogo bleska».

3.

Raba skazal ot imeni Rabi Yohanana: Vsemogushchiy Svyatoy v budushchem sozdat po sem' svadebnykh pokrovov dlya kazhdogo pravednika.

Kak skazano [Yeshayahu 4:5–6]:

«

“And the Lord will create over the entire site of Mount Zion and over its convocations a cloud by day and smoke, and the brightness of a flaming fire by night; for over all the glory shall be a canopy.

I budet besedka dlya teni dnem ot znoi, i dlya ukrytiya i ubezhishcha ot livenya i dozhdya».

«Oblako dnem» — odin pokrov.

«I dym» — vtoroy pokrov.

«I siyaniye» — tretiy pokrov.

«Ogon'» — chetvertyy pokrov.

«Plamya» — pyatyy pokrov.

«Pokrov» — shestoy pokrov.

“And there shall be a booth for shade by day”—a seventh canopy. And concerning what the verse says: “For over all the glory shall be a canopy,”

Eto uchit, chto

nagrada vsey pravednikov ne odinakova;

Vsemogushchiy Svyatoy sozdayot dlya kazhdogo osobyy pokrov, sootvetstvuyushchiy ego slave.

I sprashivayut:

zachem nuzhen dym v pokrove,

kakaya v nem potrebnost'!?

Skazal,

obyasnil

Rabi Hanina: u kazhdogo, kto v etom mire zavistlivo otnositsya k uchenym Tora

i ne zhelayet predostavlyat' emu pol'zu iz svoego imushchestva,

glaza v budushchem napolnyatsya dymom.

I sprashivayut:

zachem nuzhen ogon' v pokrove,

kakaya v nem potrebnost'!?

Skazal,

obyasnil

Rabi Hanina: eto uchit, chto kazhdyy budet obzhigat'sya o pokrov svoego blizhnego,

tot, kto nizhe, budet obzhigat'sya o pokrov svoego blizhnego, kotoryy vyshe ego,

Woe to that shame, woe to that humiliation.

Подобно этому

Podobno etomu

sluchayu,

ty skazyvayesh

o Moshe i Yehoshua.

It is stated [Numbers 27:18–20]: “And the Lord said to Moses, ‘Take Joshua son of Nun, a man in whom there is spirit, and lay your hand upon him. And present him before Eleazar the priest and before all the congregation, and command him before their eyes. And you shall place some of your glory upon him, so that all the congregation of the children of Israel may heed him.’”

I iz togo, chto skazano v Pisme

«I peredai emu ot tvoey slavy»,

a ne «peredai emu tvoyu slavu», sleduet: «ot tvoey slavy» —

no ne vsyu tvoyu slavu.

Stareyshiny etogo pokoleniya,

znakomye s dostoinstvom Moshe i dostoinstvom Yehoshua,

skazali: litso Moshe

takovo,

kak litso

sveta

solntsa,

a

litso Yehoshua

ne bolee chem

kak litso

of the

luny.

Woe to that shame, woe to that humiliation,

ibo za kratkoe vremya slava nastol'ko umen'shilas': ved' Yehoshua byl prorokom i tsarem, kak Moshe, no ne smog dostich' ego slavy.

Rabi Hama, syn Rabi Haniny, skazal: Vsemogushchiy Svyatoy sozdal dlya pervogo cheloveka v Gan Eden desyat' pokrovov.

Kak skazano [Yehezkel 28:13]: «

Ezekiel 28:13]:

Ty byl v Gan Eden, v sadu Boga; vsyakiy dragotsennyy kamen'

pokryval tebya: rubin, topaz, almaz, berill, shoham, yashfe, safir, nefekh, bareket i zoloto».

Ved' Pismo snachala skazalo obobshchenno: «Vsyakiy dragotsennyy kamen' pokryval tebya», a zatem perechislilo desyat' vidov ochen' dragotsennykh kamney — ot rubina do zolota. Iz etogo sleduet, chto Vsemogushchiy Svyatoy sozdal dlya pervogo cheloveka v Gan Eden desyat' pokrovov.

Mar Zutra skazal: odinnadtsat'

pokrovov sozdal Vsemogushchiy Svyatoy dlya pervogo cheloveka v Gan Eden,

kak skazano: «Vsyakiy dragotsennyy kamen'»,

and this is not a general statement followed by its particular details. Rather, this too was a canopy in its own right, and together with those enumerated by the verse from ruby through gold, there were eleven canopies for Adam the first man.

Rabi Yohanan skazal:

pokrovy pervogo cheloveka byli ochen' znachitel'nymi,

i

samyy

nizkiy

po dostoinstvu

sredi

vsekh

nih,

sredi materialov, iz kotorykh byli sdelany pokrovy, byl

zoloto,

a dokazatel'stvo etogo —

ved'

on

upomyanul ego

zoloto

v kontse,

posle vsekh ostal'nykh pokrovov; iz etogo sleduet, chto ono bylo samym nizkim sredi nikh. A iz togo, chto zolotoy pokrov byl samym nizkim iz pokrovov pervogo cheloveka, mozhno ponyat' znachimost' i osobuyu tsennost' ostal'nykh pokrovov, upomyanutykh do zolotogo pokrova.

Etot razdel u Yehezkelya, v kotorom upomyanuty pokrovy pervogo cheloveka, yavlyaetsya nastavleniem Hiramu, tsaryu Tira, kotoryy vozgordilsya i sdelal sebya «bogom».

And the Gemara discusses:

What is “

the workmanship of your timbrels and your holes was in you

“on the day you were created they were established,” which is stated at the end of that same verse speaking of the canopies of the honor of the first man?

Rav Yehuda said in the name of Rav: The Holy One, blessed be He, said to Hiram, king of Tyre:

when I created My world,

I looked at you

and I knew that you were destined to rebel against Me and make yourself an “eloh,”

and

therefore

I created openings upon openings in man

that expel excrement. And “on the day you were created,” on that day when I set it in My heart that you would be created, the openings in man were already “established,” which are like a timbrel that is hollow and perforated, and it was incumbent upon you to contemplate your deficiency and not become haughty.

And there are those who say:

“The workmanship of your timbrels and your holes was in you,” which the Holy One, blessed be He, said to Hiram, king of Tyre: It is the workmanship of the grave, which is hollow like a timbrel,