(א) יְהִי רָצון מִלְּפָנֶיךָ יי אֱלקֵינוּ וֵאלקֵי אֲבותֵינוּ כְּשֵׁם שֶׁקִיַּמְתִּי וְיָשַׁבְתִּי בְּסוּכָּה זוּ כֵּן אֶזְכֶּה לְשָׁנָה הַבָּאָה לֵישֵׁב בְּסוּכָּה שֶׁל לִוְיָתָן:
May it be Your Will, Eternal our God and God of our Ancestors that just as I have stood up and dwelled in this sukkah, so may I merit next year to dwell in teh sukkah covered with the skin of the Leviathan.
(א) הִנֵּ֥ה יֽוֹם־בָּ֖א לַֽיי וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃ (ב) וְאָסַפְתִּ֨י אֶת־כָּל־הַגּוֹיִ֥ם ׀ אֶֽל־יְרוּשָׁלִַם֮ לַמִּלְחָמָה֒ וְנִלְכְּדָ֣ה הָעִ֗יר וְנָשַׁ֙סּוּ֙ הַבָּ֣תִּ֔ים וְהַנָּשִׁ֖ים תשגלנה [תִּשָּׁכַ֑בְנָה] וְיָצָ֞א חֲצִ֤י הָעִיר֙ בַּגּוֹלָ֔ה וְיֶ֣תֶר הָעָ֔ם לֹ֥א יִכָּרֵ֖ת מִן־הָעִֽיר׃ (ג) וְיָצָ֣א יי וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִֽלָּחֲמ֖ו בְּי֥וֹם קְרָֽב׃ (ד) וְעָמְד֣וּ רַגְלָ֣יו בַּיּוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה׃ (ה) וְנַסְתֶּ֣ם גֵּֽיא־הָרַ֗י כִּֽי־יַגִּ֣יעַ גֵּי־הָרִים֮ אֶל־אָצַל֒ וְנַסְתֶּ֗ם כַּאֲשֶׁ֤ר נַסְתֶּם֙ מִפְּנֵ֣י הָרַ֔עַשׁ בִּימֵ֖י עֻזִּיָּ֣ה מֶֽלֶךְ־יְהוּדָ֑ה וּבָא֙ יי אֱלֹקַ֔י כָּל־קְדֹשִׁ֖ים עִמָּֽךְ׃ (ו) וְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא לֹֽא־יִהְיֶ֣ה א֔וֹר יְקָר֖וֹת יקפאון [וְקִפָּאֽוֹן׃] (ז) וְהָיָ֣ה יוֹם־אֶחָ֗ד ה֛וּא יִוָּדַ֥ע לַֽיי לֹא־י֣וֹם וְלֹא־לָ֑יְלָה וְהָיָ֥ה לְעֵֽת־עֶ֖רֶב יִֽהְיֶה־אֽוֹר׃ (ח) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יֵצְא֤וּ מַֽיִם־חַיִּים֙ מִיר֣וּשָׁלִַ֔ם חֶצְיָ֗ם אֶל־קַיָּם֙ הַקַּדְמוֹנִ֔י וְחֶצְיָ֖ם אֶל־קַיָּ֣ם הָאַחֲר֑וֹן בַּקַּ֥יִץ וּבָחֹ֖רֶף יִֽהְיֶֽה׃ (ט) וְהָיָ֧ה יי לְמֶ֖לֶךְ עַל־כָּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה יי אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד׃ (י) יִסּ֨וֹב כָּל־הָאָ֤רֶץ כָּעֲרָבָה֙ מִגֶּ֣בַע לְרִמּ֔וֹן נֶ֖גֶב יְרֽוּשָׁלִָ֑ם וְֽרָאֲמָה֩ וְיָשְׁבָ֨ה תַחְתֶּ֜יהָ לְמִשַּׁ֣עַר בִּנְיָמִ֗ן עַד־מְק֞וֹם שַׁ֤עַר הָֽרִאשׁוֹן֙ עַד־שַׁ֣עַר הַפִּנִּ֔ים וּמִגְדַּ֣ל חֲנַנְאֵ֔ל עַ֖ד יִקְבֵ֥י הַמֶּֽלֶךְ׃ (יא) וְיָ֣שְׁבוּ בָ֔הּ וְחֵ֖רֶם לֹ֣א יִֽהְיֶה־ע֑וֹד וְיָשְׁבָ֥ה יְרוּשָׁלִַ֖ם לָבֶֽטַח׃ (יב) וְזֹ֣את ׀ תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֤ף יי אֶת־כָּל־הָ֣עַמִּ֔ים אֲשֶׁ֥ר צָבְא֖וּ עַל־יְרוּשָׁלִָ֑ם הָמֵ֣ק ׀ בְּשָׂר֗וֹ וְהוּא֙ עֹמֵ֣ד עַל־רַגְלָ֔יו וְעֵינָיו֙ תִּמַּ֣קְנָה בְחֹֽרֵיהֶ֔ן וּלְשׁוֹנ֖וֹ תִּמַּ֥ק בְּפִיהֶֽם׃ (יג) וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא תִּֽהְיֶ֧ה מְהֽוּמַת־יי רַבָּ֖ה בָּהֶ֑ם וְהֶחֱזִ֗יקוּ אִ֚ישׁ יַ֣ד רֵעֵ֔הוּ וְעָלְתָ֥ה יָד֖וֹ עַל־יַ֥ד רֵעֵֽהוּ׃ (יד) וְגַ֨ם־יְהוּדָ֔ה תִּלָּחֵ֖ם בִּירֽוּשָׁלִָ֑ם וְאֻסַּף֩ חֵ֨יל כָּל־הַגּוֹיִ֜ם סָבִ֗יב זָהָ֥ב וָכֶ֛סֶף וּבְגָדִ֖ים לָרֹ֥ב מְאֹֽד׃ (טו) וְכֵ֨ן תִּֽהְיֶ֜ה מַגֵּפַ֣ת הַסּ֗וּס הַפֶּ֙רֶד֙ הַגָּמָ֣ל וְהַחֲמ֔וֹר וְכָ֨ל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר יִהְיֶ֖ה בַּמַּחֲנ֣וֹת הָהֵ֑מָּה כַּמַּגֵּפָ֖ה הַזֹּֽאת׃ (טז) וְהָיָ֗ה כָּל־הַנּוֹתָר֙ מִכָּל־הַגּוֹיִ֔ם הַבָּאִ֖ים עַל־יְרֽוּשָׁלִָ֑ם וְעָל֞וּ מִדֵּ֧י שָׁנָ֣ה בְשָׁנָ֗ה לְהִֽשְׁתַּחֲוֺת֙ לְמֶ֙לֶךְ֙ יי צְבָא֔וֹת וְלָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת׃ (יז) וְ֠הָיָה אֲשֶׁ֨ר לֹֽא־יַעֲלֶ֜ה מֵאֵ֨ת מִשְׁפְּח֤וֹת הָאָ֙רֶץ֙ אֶל־יְר֣וּשָׁלִַ֔ם לְהִֽשְׁתַּחֲוֺ֔ת לְמֶ֖לֶךְ יי צְבָא֑וֹת וְלֹ֥א עֲלֵיהֶ֖ם יִהְיֶ֥ה הַגָּֽשֶׁם׃ (יח) וְאִם־מִשְׁפַּ֨חַת מִצְרַ֧יִם לֹֽא־תַעֲלֶ֛ה וְלֹ֥א בָאָ֖ה וְלֹ֣א עֲלֵיהֶ֑ם תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֤ף יי אֶת־הַגּוֹיִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת׃ (יט) זֹ֥את תִּהְיֶ֖ה חַטַּ֣את מִצְרָ֑יִם וְחַטַּאת֙ כָּל־הַגּוֹיִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת׃ (כ) בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ עַל־מְצִלּ֣וֹת הַסּ֔וּס קֹ֖דֶשׁ לַֽיי וְהָיָ֤ה הַסִּירוֹת֙ בְּבֵ֣ית יי כַּמִּזְרָקִ֖ים לִפְנֵ֥י הַמִּזְבֵּֽחַ׃ (כא) וְ֠הָיָה כָּל־סִ֨יר בִּירוּשָׁלִַ֜ם וּבִֽיהוּדָ֗ה קֹ֚דֶשׁ לַיי צְבָא֔וֹת וּבָ֙אוּ֙ כָּל־הַזֹּ֣בְחִ֔ים וְלָקְח֥וּ מֵהֶ֖ם וּבִשְּׁל֣וּ בָהֶ֑ם וְלֹא־יִהְיֶ֨ה כְנַעֲנִ֥י ע֛וֹד בְּבֵית־יי צְבָא֖וֹת בַּיּ֥וֹם הַהֽוּא׃
(1) Lo, a day of the LORD is coming when your spoil shall be divided in your very midst! (2) For I will gather all the nations to Jerusalem for war: The city shall be captured, the houses plundered, and the women violated; and a part of the city shall go into exile. But the rest of the population shall not be uprooted from the city. (3) Then the LORD will come forth and make war on those nations as He is wont to make war on a day of battle. (4) On that day, He will set His feet on the Mount of Olives, near Jerusalem on the east; and the Mount of Olives shall split across from east to west, and one part of the Mount shall shift to the north and the other to the south, a huge gorge. (5) And the Valley in the Hills shall be stopped up, for the Valley of the Hills shall reach only to Azal; it shall be stopped up as it was stopped up as a result of the earthquake in the days of King Uzziah of Judah.—And the LORD my God, with all the holy beings, will come to you. (6) In that day, there shall be neither sunlight nor cold moonlight, (7) but there shall be a continuous day—only the LORD knows when—of neither day nor night, and there shall be light at eventide. (8) In that day, fresh water shall flow from Jerusalem, part of it to the Eastern Sea and part to the Western Sea, throughout the summer and winter. (9) And the LORD shall be king over all the earth; in that day there shall be one LORD with one name. (10) Then the whole country shall become like the Arabah, from Geba to Rimmon south of Jerusalem. The latter, however, shall perch high up where it is, and shall be inhabited from the Gate of Benjamin to the site of the Old Gate, down to the Corner Gate, and from the Tower of Hananel to the king’s winepresses. (11) Never again shall destruction be decreed, and Jerusalem shall dwell secure. (12) As for those peoples that warred against Jerusalem, the LORD will smite them with this plague: Their flesh shall rot away while they stand on their feet; their eyes shall rot away in their sockets; and their tongues shall rot away in their mouths. (13) In that day, a great panic from the LORD shall fall upon them, and everyone shall snatch at the hand of another, and everyone shall raise his hand against everyone else’s hand. (14) Judah shall join the fighting in Jerusalem, and the wealth of all the nations roundabout—vast quantities of gold, silver, and clothing—shall be gathered in. (15) The same plague shall strike the horses, the mules, the camels, and the asses; the plague shall affect all the animals in those camps. (16) All who survive of all those nations that came up against Jerusalem shall make a pilgrimage year by year to bow low to the King LORD of Hosts and to observe the Feast of Booths. (17) Any of the earth’s communities that does not make the pilgrimage to Jerusalem to bow low to the King LORD of Hosts shall receive no rain. (18) However, if the community of Egypt does not make this pilgrimage, it shall not be visited by the same affliction with which the LORD will strike the other nations that do not come up to observe the Feast of Booths. (19) Such shall be the punishment of Egypt and of all other nations that do not come up to observe the Feast of Booths. (20) In that day, even the bells on the horses shall be inscribed “Holy to the LORD.” The metal pots in the House of the LORD shall be like the basins before the altar; (21) indeed, every metal pot in Jerusalem and in Judah shall be holy to the LORD of Hosts. And all those who sacrifice shall come and take of these to boil [their sacrificial meat] in; in that day there shall be no more traders in the House of the LORD of Hosts.
(ב) וַיִּקָּ֨הֲל֜וּ אֶל־הַמֶּ֤לֶךְ שְׁלֹמֹה֙ כָּל־אִ֣ישׁ יִשְׂרָאֵ֔ל בְּיֶ֥רַח הָאֵֽתָנִ֖ים בֶּחָ֑ג ה֖וּא הַחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃ (ג) וַיָּבֹ֕אוּ כֹּ֖ל זִקְנֵ֣י יִשְׂרָאֵ֑ל וַיִּשְׂא֥וּ הַכֹּהֲנִ֖ים אֶת־הָאָרֽוֹן׃ (ד) וַֽיַּעֲל֞וּ אֶת־אֲר֤וֹן יי וְאֶת־אֹ֣הֶל מוֹעֵ֔ד וְאֶֽת־כָּל־כְּלֵ֥י הַקֹּ֖דֶשׁ אֲשֶׁ֣ר בָּאֹ֑הֶל וַיַּעֲל֣וּ אֹתָ֔ם הַכֹּהֲנִ֖ים וְהַלְוִיִּֽם׃ (ה) וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה וְכָל־עֲדַ֤ת יִשְׂרָאֵל֙ הַנּוֹעָדִ֣ים עָלָ֔יו אִתּ֖וֹ לִפְנֵ֣י הָֽאָר֑וֹן מְזַבְּחִים֙ צֹ֣אן וּבָקָ֔ר אֲשֶׁ֧ר לֹֽא־יִסָּפְר֛וּ וְלֹ֥א יִמָּנ֖וּ מֵרֹֽב׃ (ו) וַיָּבִ֣אוּ הַ֠כֹּהֲנִים אֶת־אֲר֨וֹן בְּרִית־יי אֶל־מְקוֹמ֛וֹ אֶל־דְּבִ֥יר הַבַּ֖יִת אֶל־קֹ֣דֶשׁ הַקֳּדָשִׁ֑ים אֶל־תַּ֖חַת כַּנְפֵ֥י הַכְּרוּבִֽים׃ (ז) כִּ֤י הַכְּרוּבִים֙ פֹּרְשִׂ֣ים כְּנָפַ֔יִם אֶל־מְק֖וֹם הָֽאָר֑וֹן וַיָּסֹ֧כּוּ הַכְּרֻבִ֛ים עַל־הָאָר֥וֹן וְעַל־בַּדָּ֖יו מִלְמָֽעְלָה׃ (ח) וַֽיַּאֲרִכוּ֮ הַבַּדִּים֒ וַיֵּרָאוּ֩ רָאשֵׁ֨י הַבַּדִּ֤ים מִן־הַקֹּ֙דֶשׁ֙ עַל־פְּנֵ֣י הַדְּבִ֔יר וְלֹ֥א יֵרָא֖וּ הַח֑וּצָה וַיִּ֣הְיוּ שָׁ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (ט) אֵ֚ין בָּֽאָר֔וֹן רַ֗ק שְׁנֵי֙ לֻח֣וֹת הָאֲבָנִ֔ים אֲשֶׁ֨ר הִנִּ֥חַ שָׁ֛ם מֹשֶׁ֖ה בְּחֹרֵ֑ב אֲשֶׁ֨ר כָּרַ֤ת יי עִם־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּצֵאתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (י) וַיְהִ֕י בְּצֵ֥את הַכֹּהֲנִ֖ים מִן־הַקֹּ֑דֶשׁ וְהֶעָנָ֥ן מָלֵ֖א אֶת־בֵּ֥ית יי׃ (יא) וְלֹֽא־יָכְל֧וּ הַכֹּהֲנִ֛ים לַעֲמֹ֥ד לְשָׁרֵ֖ת מִפְּנֵ֥י הֶֽעָנָ֑ן כִּי־מָלֵ֥א כְבוֹד־יי אֶת־בֵּ֥ית יי׃ (פ) (יב) אָ֖ז אָמַ֣ר שְׁלֹמֹ֑ה יי אָמַ֔ר לִשְׁכֹּ֖ן בָּעֲרָפֶֽל׃ (יג) בָּנֹ֥ה בָנִ֛יתִי בֵּ֥ית זְבֻ֖ל לָ֑ךְ מָכ֥וֹן לְשִׁבְתְּךָ֖ עוֹלָמִֽים׃ (יד) וַיַּסֵּ֤ב הַמֶּ֙לֶךְ֙ אֶת־פָּנָ֔יו וַיְבָ֕רֶךְ אֵ֖ת כָּל־קְהַ֣ל יִשְׂרָאֵ֑ל וְכָל־קְהַ֥ל יִשְׂרָאֵ֖ל עֹמֵֽד׃ (טו) וַיֹּ֗אמֶר בָּר֤וּךְ יי אֱלֹקֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר֙ דִּבֶּ֣ר בְּפִ֔יו אֵ֖ת דָּוִ֣ד אָבִ֑י וּבְיָד֥וֹ מִלֵּ֖א לֵאמֹֽר׃ (טז) מִן־הַיּ֗וֹם אֲשֶׁ֨ר הוֹצֵ֜אתִי אֶת־עַמִּ֣י אֶת־יִשְׂרָאֵל֮ מִמִּצְרַיִם֒ לֹֽא־בָחַ֣רְתִּי בְעִ֗יר מִכֹּל֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל לִבְנ֣וֹת בַּ֔יִת לִהְי֥וֹת שְׁמִ֖י שָׁ֑ם וָאֶבְחַ֣ר בְּדָוִ֔ד לִֽהְי֖וֹת עַל־עַמִּ֥י יִשְׂרָאֵֽל׃ (יז) וַיְהִ֕י עִם־לְבַ֖ב דָּוִ֣ד אָבִ֑י לִבְנ֣וֹת בַּ֔יִת לְשֵׁ֥ם יי אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (יח) וַיֹּ֤אמֶר יי אֶל־דָּוִ֣ד אָבִ֔י יַ֗עַן אֲשֶׁ֤ר הָיָה֙ עִם־לְבָ֣בְךָ֔ לִבְנ֥וֹת בַּ֖יִת לִשְׁמִ֑י הֱטִיבֹ֔תָ כִּ֥י הָיָ֖ה עִם־לְבָבֶֽךָ׃ (יט) רַ֣ק אַתָּ֔ה לֹ֥א תִבְנֶ֖ה הַבָּ֑יִת כִּ֤י אִם־בִּנְךָ֙ הַיֹּצֵ֣א מֵחֲלָצֶ֔יךָ הֽוּא־יִבְנֶ֥ה הַבַּ֖יִת לִשְׁמִֽי׃ (כ) וַיָּ֣קֶם יי אֶת־דְּבָר֖וֹ אֲשֶׁ֣ר דִּבֵּ֑ר וָאָקֻ֡ם תַּחַת֩ דָּוִ֨ד אָבִ֜י וָאֵשֵׁ֣ב עַל־כִּסֵּ֣א יִשְׂרָאֵ֗ל כַּֽאֲשֶׁר֙ דִּבֶּ֣ר יי וָאֶבְנֶ֣ה הַבַּ֔יִת לְשֵׁ֥ם יי אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (כא) וָאָשִׂ֨ם שָׁ֤ם מָקוֹם֙ לָֽאָר֔וֹן אֲשֶׁר־שָׁ֖ם בְּרִ֣ית יי אֲשֶׁ֤ר כָּרַת֙ עִם־אֲבֹתֵ֔ינוּ בְּהוֹצִיא֥וֹ אֹתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ס)
(2) All the men of Israel gathered before King Solomon at the Feast, in the month of Ethanim—that is, the seventh month. (3) When all the elders of Israel had come, the priests lifted the Ark (4) and carried up the Ark of the LORD. Then the priests and the Levites brought the Tent of Meeting and all the holy vessels that were in the Tent. (5) Meanwhile, King Solomon and the whole community of Israel, who were assembled with him before the Ark, were sacrificing sheep and oxen in such abundance that they could not be numbered or counted. (6) The priests brought the Ark of the LORD’s Covenant to its place underneath the wings of the cherubim, in the Shrine of the House, in the Holy of Holies; (7) for the cherubim had their wings spread out over the place of the Ark, so that the cherubim shielded the Ark and its poles from above. (8) The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine, but they could not be seen outside; and there they remain to this day. (9) There was nothing inside the Ark but the two tablets of stone which Moses placed there at Horeb, when the LORD made [a covenant] with the Israelites after their departure from the land of Egypt. (10) When the priests came out of the sanctuary—for the cloud had filled the House of the LORD (11) and the priests were not able to remain and perform the service because of the cloud, for the Presence of the LORD filled the House of the LORD— (12) then Solomon declared: “The LORD has chosen To abide in a thick cloud: (13) I have now built for You A stately House, A place where You May dwell forever.” (14) Then, with the whole congregation of Israel standing, the king faced about and blessed the whole congregation of Israel. (15) He said: “Praised be the LORD, the God of Israel, who has fulfilled with deeds the promise He made to my father David. For He said, (16) ‘Ever since I brought My people Israel out of Egypt, I have not chosen a city among all the tribes of Israel for building a House where My name might abide; but I have chosen David to rule My people Israel.’ (17) “Now my father David had intended to build a House for the name of the LORD, the God of Israel. (18) But the LORD said to my father David, ‘As regards your intention to build a House for My name, you did right to have that intention. (19) However, you shall not build the House yourself; instead, your son, the issue of your loins, shall build the House for My name.’ (20) “And the LORD has fulfilled the promise that He made: I have succeeded my father David and have ascended the throne of Israel, as the LORD promised. I have built the House for the name of the LORD, the God of Israel; (21) and I have set a place there for the Ark, containing the covenant which the LORD made with our fathers when He brought them out from the land of Egypt.”
(יח) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא בְּי֨וֹם בּ֥וֹא גוֹג֙ עַל־אַדְמַ֣ת יִשְׂרָאֵ֔ל נְאֻ֖ם אדושם יי תַּעֲלֶ֥ה חֲמָתִ֖י בְּאַפִּֽי׃ (יט) וּבְקִנְאָתִ֥י בְאֵשׁ־עֶבְרָתִ֖י דִּבַּ֑רְתִּי אִם־לֹ֣א ׀ בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ רַ֣עַשׁ גָּד֔וֹל עַ֖ל אַדְמַ֥ת יִשְׂרָאֵֽל׃ (כ) וְרָעֲשׁ֣וּ מִפָּנַ֡י דְּגֵ֣י הַיָּם֩ וְע֨וֹף הַשָּׁמַ֜יִם וְחַיַּ֣ת הַשָּׂדֶ֗ה וְכָל־הָרֶ֙מֶשׂ֙ הָרֹמֵ֣שׂ עַל־הָֽאֲדָמָ֔ה וְכֹל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֣י הָאֲדָמָ֑ה וְנֶהֶרְס֣וּ הֶהָרִ֗ים וְנָֽפְלוּ֙ הַמַּדְרֵג֔וֹת וְכָל־חוֹמָ֖ה לָאָ֥רֶץ תִּפּֽוֹל׃ (כא) וְקָרָ֨אתִי עָלָ֤יו לְכָל־הָרַי֙ חֶ֔רֶב נְאֻ֖ם אדושם יי חֶ֥רֶב אִ֖ישׁ בְּאָחִ֥יו תִּֽהְיֶֽה׃ (כב) וְנִשְׁפַּטְתִּ֥י אִתּ֖וֹ בְּדֶ֣בֶר וּבְדָ֑ם וְגֶ֣שֶׁם שׁוֹטֵף֩ וְאַבְנֵ֨י אֶלְגָּבִ֜ישׁ אֵ֣שׁ וְגָפְרִ֗ית אַמְטִ֤יר עָלָיו֙ וְעַל־אֲגַפָּ֔יו וְעַל־עַמִּ֥ים רַבִּ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃ (כג) וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יי׃ (ס) (א) וְאַתָּ֤ה בֶן־אָדָם֙ הִנָּבֵ֣א עַל־גּ֔וֹג וְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אדושם יי הִנְנִ֤י אֵלֶ֙יךָ֙ גּ֔וֹג נְשִׂ֕יא רֹ֖אשׁ מֶ֥שֶׁךְ וְתֻבָֽל׃ (ב) וְשֹׁבַבְתִּ֙יךָ֙ וְשִׁשֵּׁאתִ֔יךָ וְהַעֲלִיתִ֖יךָ מִיַּרְכְּתֵ֣י צָפ֑וֹן וַהֲבִאוֹתִ֖ךָ עַל־הָרֵ֥י יִשְׂרָאֵֽל׃ (ג) וְהִכֵּיתִ֥י קַשְׁתְּךָ֖ מִיַּ֣ד שְׂמֹאולֶ֑ךָ וְחִצֶּ֕יךָ מִיַּ֥ד יְמִינְךָ֖ אַפִּֽיל׃ (ד) עַל־הָרֵ֨י יִשְׂרָאֵ֜ל תִּפּ֗וֹל אַתָּה֙ וְכָל־אֲגַפֶּ֔יךָ וְעַמִּ֖ים אֲשֶׁ֣ר אִתָּ֑ךְ לְעֵ֨יט צִפּ֧וֹר כָּל־כָּנָ֛ף וְחַיַּ֥ת הַשָּׂדֶ֖ה נְתַתִּ֥יךָ לְאָכְלָֽה׃ (ה) עַל־פְּנֵ֥י הַשָּׂדֶ֖ה תִּפּ֑וֹל כִּ֚י אֲנִ֣י דִבַּ֔רְתִּי נְאֻ֖ם אדושם יי׃ (ו) וְשִׁלַּחְתִּי־אֵ֣שׁ בְּמָג֔וֹג וּבְיֹשְׁבֵ֥י הָאִיִּ֖ים לָבֶ֑טַח וְיָדְע֖וּ כִּי־אֲנִ֥י יי׃ (ז) וְאֶת־שֵׁ֨ם קָדְשִׁ֜י אוֹדִ֗יעַ בְּתוֹךְ֙ עַמִּ֣י יִשְׂרָאֵ֔ל וְלֹֽא־אַחֵ֥ל אֶת־שֵׁם־קָדְשִׁ֖י ע֑וֹד וְיָדְע֤וּ הַגּוֹיִם֙ כִּי־אֲנִ֣י יי קָד֖וֹשׁ בְּיִשְׂרָאֵֽל׃ (ח) הִנֵּ֤ה בָאָה֙ וְנִֽהְיָ֔תָה נְאֻ֖ם אדושם יי ה֥וּא הַיּ֖וֹם אֲשֶׁ֥ר דִּבַּֽרְתִּי׃ (ט) וְֽיָצְא֞וּ יֹשְׁבֵ֣י ׀ עָרֵ֣י יִשְׂרָאֵ֗ל וּבִעֲר֡וּ וְ֠הִשִּׂיקוּ בְּנֶ֨שֶׁק וּמָגֵ֤ן וְצִנָּה֙ בְּקֶ֣שֶׁת וּבְחִצִּ֔ים וּבְמַקֵּ֥ל יָ֖ד וּבְרֹ֑מַח וּבִעֲר֥וּ בָהֶ֛ם אֵ֖שׁ שֶׁ֥בַע שָׁנִֽים׃ (י) וְלֹֽא־יִשְׂא֨וּ עֵצִ֜ים מִן־הַשָּׂדֶ֗ה וְלֹ֤א יַחְטְבוּ֙ מִן־הַיְּעָרִ֔ים כִּ֥י בַנֶּ֖שֶׁק יְבַֽעֲרוּ־אֵ֑שׁ וְשָׁלְל֣וּ אֶת־שֹׁלְלֵיהֶ֗ם וּבָֽזְזוּ֙ אֶת־בֹּ֣זְזֵיהֶ֔ם נְאֻ֖ם אדושם יי׃ (ס) (יא) וְהָיָ֣ה בַיּ֣וֹם הַה֡וּא אֶתֵּ֣ן לְגוֹג֩ ׀ מְקֽוֹם־שָׁ֨ם קֶ֜בֶר בְּיִשְׂרָאֵ֗ל גֵּ֤י הָעֹֽבְרִים֙ קִדְמַ֣ת הַיָּ֔ם וְחֹסֶ֥מֶת הִ֖יא אֶת־הָעֹֽבְרִ֑ים וְקָ֣בְרוּ שָׁ֗ם אֶת־גּוֹג֙ וְאֶת־כָּל־הֲמוֹנֹ֔ה וְקָ֣רְא֔וּ גֵּ֖יא הֲמ֥וֹן גּֽוֹג׃ (יב) וּקְבָרוּם֙ בֵּ֣ית יִשְׂרָאֵ֔ל לְמַ֖עַן טַהֵ֣ר אֶת־הָאָ֑רֶץ שִׁבְעָ֖ה חֳדָשִֽׁים׃ (יג) וְקָֽבְרוּ֙ כָּל־עַ֣ם הָאָ֔רֶץ וְהָיָ֥ה לָהֶ֖ם לְשֵׁ֑ם י֚וֹם הִכָּ֣בְדִ֔י נְאֻ֖ם אדושם יי׃ (יד) וְאַנְשֵׁ֨י תָמִ֤יד יַבְדִּ֙ילוּ֙ עֹבְרִ֣ים בָּאָ֔רֶץ מְקַבְּרִ֣ים אֶת־הָעֹבְרִ֗ים אֶת־הַנּוֹתָרִ֛ים עַל־פְּנֵ֥י הָאָ֖רֶץ לְטַֽהֲרָ֑הּ מִקְצֵ֥ה שִׁבְעָֽה־חֳדָשִׁ֖ים יַחְקֹֽרוּ׃ (טו) וְעָבְר֤וּ הָעֹֽבְרִים֙ בָּאָ֔רֶץ וְרָאָה֙ עֶ֣צֶם אָדָ֔ם וּבָנָ֥ה אֶצְל֖וֹ צִיּ֑וּן עַ֣ד קָבְר֤וּ אֹתוֹ֙ הַֽמְקַבְּרִ֔ים אֶל־גֵּ֖יא הֲמ֥וֹן גּֽוֹג׃ (טז) וְגַ֥ם שֶׁם־עִ֛יר הֲמוֹנָ֖ה וְטִהֲר֥וּ הָאָֽרֶץ׃ (ס)
(18) On that day, when Gog sets foot on the soil of Israel—declares the Lord GOD—My raging anger shall flare up. (19) For I have decreed in My indignation and in My blazing wrath: On that day, a terrible earthquake shall befall the land of Israel. (20) The fish of the sea, the birds of the sky, the beasts of the field, all creeping things that move on the ground, and every human being on earth shall quake before Me. Mountains shall be overthrown, cliffs shall topple, and every wall shall crumble to the ground. (21) I will then summon the sword against him throughout My mountains—declares the Lord GOD—and every man’s sword shall be turned against his brother. (22) I will punish him with pestilence and with bloodshed; and I will pour torrential rain, hailstones, and sulfurous fire upon him and his hordes and the many peoples with him. (23) Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am the LORD. (1) And you, O mortal, prophesy against Gog and say: Thus said the Lord GOD: I am going to deal with you, O Gog, chief prince of Meshech and Tubal! (2) I will turn you around and drive you on, and I will take you from the far north and lead you toward the mountains of Israel. (3) I will strike your bow from your left hand and I will loosen the arrows from your right hand. (4) You shall fall on the mountains of Israel, you and all your battalions and the peoples who are with you; and I will give you as food to carrion birds of every sort and to the beasts of the field, (5) as you lie in the open field. For I have spoken—declares the Lord GOD. (6) And I will send a fire against Magog and against those who dwell secure in the coastlands. And they shall know that I am the LORD. (7) I will make My holy name known among My people Israel, and never again will I let My holy name be profaned. And the nations shall know that I the LORD am holy in Israel. (8) Ah! it has come, it has happened—declares the Lord GOD: this is that day that I decreed. (9) Then the inhabitants of the cities of Israel will go out and make fires and feed them with the weapons—shields and bucklers, bows and arrows, clubs and spears; they shall use them as fuel for seven years. (10) They will not gather firewood in the fields or cut any in the forests, but will use the weapons as fuel for their fires. They will despoil those who despoiled them and plunder those who plundered them—declares the Lord GOD. (11) On that day I will assign to Gog a burial site there in Israel—the Valley of the Travelers, east of the Sea. It shall block the path of travelers, for there Gog and all his multitude will be buried. It shall be called the Valley of Gog’s Multitude. (12) The House of Israel shall spend seven months burying them, in order to cleanse the land; (13) all the people of the land shall bury them. The day I manifest My glory shall bring renown to them—declares the Lord GOD. (14) And they shall appoint men to serve permanently, to traverse the land and bury any invaders who remain above ground, in order to cleanse it. The search shall go on for a period of seven months. (15) As those who traverse the country make their rounds, any one of them who sees a human bone shall erect a marker beside it, until the buriers have interred them in the Valley of Gog’s Multitude. (16) There shall also be a city named Multitude. And thus the land shall be cleansed.
(א) בַּיּ֣וֹם הַה֡וּא יִפְקֹ֣ד יי בְּחַרְבּ֨וֹ הַקָּשָׁ֜ה וְהַגְּדוֹלָ֣ה וְהַחֲזָקָ֗ה עַ֤ל לִוְיָתָן֙ נָחָ֣שׁ בָּרִ֔חַ וְעַל֙ לִוְיָתָ֔ן נָחָ֖שׁ עֲקַלָּת֑וֹן וְהָרַ֥ג אֶת־הַתַּנִּ֖ין אֲשֶׁ֥ר בַּיָּֽם׃ {ס} (ב) בַּיּ֖וֹם הַה֑וּא כֶּ֥רֶם חֶ֖מֶר עַנּוּ־לָֽהּ׃ (ג) אֲנִ֤י יי נֹֽצְרָ֔הּ לִרְגָעִ֖ים אַשְׁקֶ֑נָּה פֶּ֚ן יִפְקֹ֣ד עָלֶ֔יהָ לַ֥יְלָה וָי֖וֹם אֶצֳּרֶֽנָּה׃ (ד) חֵמָ֖ה אֵ֣ין לִ֑י מִֽי־יִתְּנֵ֜נִי שָׁמִ֥יר שַׁ֙יִת֙ בַּמִּלְחָמָ֔ה אֶפְשְׂעָ֥ה בָ֖הּ אֲצִיתֶ֥נָּה יָּֽחַד׃ (ה) א֚וֹ יַֽחֲזֵ֣ק בְּמָעוּזִּ֔י יַעֲשֶׂ֥ה שָׁל֖וֹם לִ֑י שָׁל֖וֹם יַעֲשֶׂה־לִּֽי׃ (ו) הַבָּאִים֙ יַשְׁרֵ֣שׁ יַֽעֲקֹ֔ב יָצִ֥יץ וּפָרַ֖ח יִשְׂרָאֵ֑ל וּמָלְא֥וּ פְנֵי־תֵבֵ֖ל תְּנוּבָֽה׃ {פ}
(ז) הַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃ (ח) בְּסַאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃ (ט) לָכֵ֗ן בְּזֹאת֙ יְכֻפַּ֣ר עֲוֺֽן־יַעֲקֹ֔ב וְזֶ֕ה כׇּל־פְּרִ֖י הָסִ֣ר חַטָּאת֑וֹ בְּשׂוּמ֣וֹ ׀ כׇּל־אַבְנֵ֣י מִזְבֵּ֗חַ כְּאַבְנֵי־גִר֙ מְנֻפָּצ֔וֹת לֹא־יָקֻ֥מוּ אֲשֵׁרִ֖ים וְחַמָּנִֽים׃ (י) כִּ֣י עִ֤יר בְּצוּרָה֙ בָּדָ֔ד נָוֶ֕ה מְשֻׁלָּ֥ח וְנֶעֱזָ֖ב כַּמִּדְבָּ֑ר שָׁ֣ם יִרְעֶ֥ה עֵ֛גֶל וְשָׁ֥ם יִרְבָּ֖ץ וְכִלָּ֥ה סְעִפֶֽיהָ׃ (יא) בִּיבֹ֤שׁ קְצִירָהּ֙ תִּשָּׁבַ֔רְנָה נָשִׁ֕ים בָּא֖וֹת מְאִיר֣וֹת אוֹתָ֑הּ כִּ֣י לֹ֤א עַם־בִּינוֹת֙ ה֔וּא עַל־כֵּן֙ לֹא־יְרַחֲמֶ֣נּוּ עֹשֵׂ֔הוּ וְיֹצְר֖וֹ לֹ֥א יְחֻנֶּֽנּוּ׃ {פ}
(יב) וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יַחְבֹּ֧ט יי מִשִּׁבֹּ֥לֶת הַנָּהָ֖ר עַד־נַ֣חַל מִצְרָ֑יִם וְאַתֶּ֧ם תְּלֻקְּט֛וּ לְאַחַ֥ד אֶחָ֖ד בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
(יג) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַֽיי בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ {פ}
(ז) הַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃ (ח) בְּסַאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃ (ט) לָכֵ֗ן בְּזֹאת֙ יְכֻפַּ֣ר עֲוֺֽן־יַעֲקֹ֔ב וְזֶ֕ה כׇּל־פְּרִ֖י הָסִ֣ר חַטָּאת֑וֹ בְּשׂוּמ֣וֹ ׀ כׇּל־אַבְנֵ֣י מִזְבֵּ֗חַ כְּאַבְנֵי־גִר֙ מְנֻפָּצ֔וֹת לֹא־יָקֻ֥מוּ אֲשֵׁרִ֖ים וְחַמָּנִֽים׃ (י) כִּ֣י עִ֤יר בְּצוּרָה֙ בָּדָ֔ד נָוֶ֕ה מְשֻׁלָּ֥ח וְנֶעֱזָ֖ב כַּמִּדְבָּ֑ר שָׁ֣ם יִרְעֶ֥ה עֵ֛גֶל וְשָׁ֥ם יִרְבָּ֖ץ וְכִלָּ֥ה סְעִפֶֽיהָ׃ (יא) בִּיבֹ֤שׁ קְצִירָהּ֙ תִּשָּׁבַ֔רְנָה נָשִׁ֕ים בָּא֖וֹת מְאִיר֣וֹת אוֹתָ֑הּ כִּ֣י לֹ֤א עַם־בִּינוֹת֙ ה֔וּא עַל־כֵּן֙ לֹא־יְרַחֲמֶ֣נּוּ עֹשֵׂ֔הוּ וְיֹצְר֖וֹ לֹ֥א יְחֻנֶּֽנּוּ׃ {פ}
(יב) וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יַחְבֹּ֧ט יי מִשִּׁבֹּ֥לֶת הַנָּהָ֖ר עַד־נַ֣חַל מִצְרָ֑יִם וְאַתֶּ֧ם תְּלֻקְּט֛וּ לְאַחַ֥ד אֶחָ֖ד בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
(יג) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַֽיי בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ {פ}
(1) In that day the LORD will punish,
With His great, cruel, mighty sword
Leviathan the Elusive Serpent—
Leviathan the Twisting Serpent;
He will slay the Dragon of the sea.
(2) In that day,
They shall sing of it:
“Vineyard of Delight.” (3) I the LORD keep watch over it,
I water it every moment;
That no harm may befall it,-e
I watch it night and day. (4) There is no anger in Me:
If one offers Me thorns and thistles,
I will march to battle against him,
And set all of them on fire.-a (5) But if he holds fast to My refuge,
He makes Me his friend;
He makes Me his friend.-a
(6) [In days] to come Jacob shall strike root,
Israel shall sprout and blossom,
And the face of the world
Shall be covered with fruit.
(7) Was he beaten as his beater has been?
Did he suffer such slaughter as his slayers? (8) Assailing them-f with fury unchained,
His pitiless blast bore them off
On a day of gale.
(9) Assuredly, by this alone
Shall Jacob’s sin be purged away;
This is the only price
For removing his guilt:
That he make all the altar-stones
Like shattered blocks of chalk—
With no sacred post left standing,
Nor any incense altar. (10) Thus fortified cities lie desolate,
Homesteads deserted, forsaken like a wilderness;
There calves graze, there they lie down
And consume its boughs. (11) When its crown is withered, they break;-h
Women come and make fires with them.
For they are a people without understanding;
That is why
Their Maker will show them no mercy,
Their Creator will deny them grace.
(12) And in that day, the LORD will beat out [the peoples like grain] from the channel of the Euphrates to the Wadi of Egypt; and you shall be picked up one by one, O children of Israel! (13) And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.
With His great, cruel, mighty sword
Leviathan the Elusive Serpent—
Leviathan the Twisting Serpent;
He will slay the Dragon of the sea.
(2) In that day,
They shall sing of it:
“Vineyard of Delight.” (3) I the LORD keep watch over it,
I water it every moment;
That no harm may befall it,-e
I watch it night and day. (4) There is no anger in Me:
If one offers Me thorns and thistles,
I will march to battle against him,
And set all of them on fire.-a (5) But if he holds fast to My refuge,
He makes Me his friend;
He makes Me his friend.-a
(6) [In days] to come Jacob shall strike root,
Israel shall sprout and blossom,
And the face of the world
Shall be covered with fruit.
(7) Was he beaten as his beater has been?
Did he suffer such slaughter as his slayers? (8) Assailing them-f with fury unchained,
His pitiless blast bore them off
On a day of gale.
(9) Assuredly, by this alone
Shall Jacob’s sin be purged away;
This is the only price
For removing his guilt:
That he make all the altar-stones
Like shattered blocks of chalk—
With no sacred post left standing,
Nor any incense altar. (10) Thus fortified cities lie desolate,
Homesteads deserted, forsaken like a wilderness;
There calves graze, there they lie down
And consume its boughs. (11) When its crown is withered, they break;-h
Women come and make fires with them.
For they are a people without understanding;
That is why
Their Maker will show them no mercy,
Their Creator will deny them grace.
(12) And in that day, the LORD will beat out [the peoples like grain] from the channel of the Euphrates to the Wadi of Egypt; and you shall be picked up one by one, O children of Israel! (13) And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.
קְנִיגְיָא עִם לִוְיָתָן שֶׁנֶּאֱמַר הַתִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ אֵין יָכוֹל לוֹ שֶׁנֶּאֱמַר הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן בְּשָׁעָה שֶׁלִּוְיָתָן רָעֵב מוֹצִיא הֶבֶל מִפִּיו וּמַרְתִּיחַ כׇּל מֵימוֹת שֶׁבַּמְּצוּלָה שֶׁנֶּאֱמַר יַרְתִּיחַ כַּסִּיר מְצוּלָה וְאִלְמָלֵא מַכְנִיס רֹאשׁוֹ לְגַן עֵדֶן אֵין כׇּל בְּרִיָּה יְכוֹלָה לַעֲמוֹד בְּרֵיחוֹ שֶׁנֶּאֱמַר יָם יָשִׂים כְּמֶרְקָחָה וּבְשָׁעָה שֶׁצָּמֵא עוֹשֶׂה תְּלָמִים תְּלָמִים בַּיָּם שֶׁנֶּאֱמַר אַחֲרָיו יָאִיר נָתִיב אָמַר רַב אַחָא בַּר יַעֲקֹב אֵין תְּהוֹם חוֹזֵר לְאֵיתָנוֹ עַד שִׁבְעִים שָׁנָה שֶׁנֶּאֱמַר יַחְשֹׁב תְּהוֹם לְשֵׂיבָה וְאֵין שֵׂיבָה פְּחוּתָה מִשִּׁבְעִים אָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סְעוּדָה לַצַּדִּיקִים מִבְּשָׂרוֹ שֶׁל לִוְיָתָן שֶׁנֶּאֱמַר יִכְרוּ עָלָיו חַבָּרִים וְאֵין כֵּרָה אֶלָּא סְעוּדָה שֶׁנֶּאֱמַר וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וְאֵין חֲבֵרִים אֶלָּא תַּלְמִידֵי חֲכָמִים שֶׁנֶּאֱמַר הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי וְהַשְּׁאָר מְחַלְּקִין אוֹתוֹ וְעוֹשִׂין בּוֹ סְחוֹרָה בְּשׁוּקֵי יְרוּשָׁלַיִם שֶׁנֶּאֱמַר יֶחֱצוּהוּ בֵּין כְּנַעֲנִים וְאֵין כְּנַעֲנִים אֶלָּא תַּגָּרִים שֶׁנֶּאֱמַר כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב וְאִי בָּעֵית אֵימָא מֵהָכָא אֲשֶׁר סֹחֲרֶיהָ שָׂרִים כִּנְעָנֶיהָ נִכְבַּדֵּי אָרֶץ וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סוּכָּה לַצַּדִּיקִים מֵעוֹרוֹ שֶׁל לִוְיָתָן שֶׁנֶּאֱמַר הַתְמַלֵּא בְשֻׂכּוֹת עוֹרוֹ זָכָה עוֹשִׂין לוֹ סוּכָּה לֹא זָכָה עוֹשִׂין לוֹ צִלְצָל שֶׁנֶּאֱמַר וּבְצִלְצַל דָּגִים רֹאשׁוֹ זָכָה עוֹשִׂין לוֹ צִלְצָל לֹא זָכָה עוֹשִׂין לוֹ עֲנָק שֶׁנֶּאֱמַר וַעֲנָקִים לְגַרְגְּרֹתֶיךָ זָכָה עוֹשִׂין לוֹ עֲנָק לֹא זָכָה עוֹשִׂין לוֹ קָמֵיעַ שֶׁנֶּאֱמַר וְתִקְשְׁרֶנּוּ לְנַעֲרוֹתֶיךָ וְהַשְּׁאָר פּוֹרְסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל חוֹמוֹת יְרוּשָׁלַיִם וְזִיווֹ מַבְהִיק מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ שֶׁנֶּאֱמַר וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ: וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי פְּלִיגִי תְּרֵי מַלְאֲכֵי בִּרְקִיעָא גַּבְרִיאֵל וּמִיכָאֵל וְאָמְרִי לַהּ תְּרֵי אָמוֹרָאֵי בְּמַעְרְבָא וּמַאן אִינּוּן יְהוּדָה וְחִזְקִיָּה בְּנֵי רַבִּי חִיָּיא חַד אָמַר שׁוֹהַם וְחַד אָמַר יָשְׁפֵה אָמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לֶהֱוֵי כְּדֵין וּכְדֵין וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח כִּי הָא דְּיָתֵיב רַבִּי יוֹחָנָן וְקָא דָרֵישׁ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהֵם שְׁלֹשִׁים עַל שְׁלֹשִׁים וְחוֹקֵק בָּהֶן עֶשֶׂר עַל עֶשְׂרִים וּמַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם לִגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד הַשְׁתָּא כְּבֵיעֲתָא דְצִיצְלָא לָא מַשְׁכְּחִינַן כּוּלֵּי הַאי מַשְׁכְּחִינַן לְיָמִים הִפְלִיגָה סְפִינָתוֹ בַּיָּם חֲזָא מַלְאֲכֵי הַשָּׁרֵת דְּיָתְבִי וְקָא מְינַסְּרִי אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהֵם שְׁלֹשִׁים עַל שְׁלֹשִׁים וְחָקוּק בָּהֶן עֶשֶׂר בְּרוּם עֶשְׂרִים אֲמַר לְהוּ הָנֵי לְמַאן אֲמַרוּ לֵיהּ שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם אֲתָא לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן אֲמַר לֵיהּ דְּרוֹשׁ רַבִּי לְךָ נָאֶה לִדְרוֹשׁ כַּאֲשֶׁר אָמַרְתָּ כֵּן רָאִיתִי אָמַר לוֹ רֵיקָא אִלְמָלֵא לֹא רָאִיתָ לֹא הֶאֱמַנְתָּ מְלַגְלֵג עַל דִּבְרֵי חֲכָמִים אַתָּה נָתַן עֵינָיו בּוֹ וְנַעֲשָׂה גַּל שֶׁל עֲצָמוֹת מֵיתִיבִי וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת רַבִּי מֵאִיר אוֹמֵר מָאתַיִם אַמָּה כִּשְׁתֵּי קוֹמוֹת שֶׁל אָדָם הָרִאשׁוֹן רַבִּי יְהוּדָה אוֹמֵר מֵאָה אַמָּה כְּנֶגֶד הֵיכָל וּכְתָלָיו שֶׁנֶּאֱמַר אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם בְּנוֹתֵינוּ כְזָוִיֹּת מְחֻטָּבוֹת תַּבְנִית הֵיכָל כִּי קָאָמַר רַבִּי יוֹחָנָן לְכַוֵּוי דְּבֵי זִיקָא וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שֶׁבַע חוּפּוֹת לְכׇל צַדִּיק וְצַדִּיק שֶׁנֶּאֱמַר וּבָרָא ה׳ עַל כׇּל מְכוֹן הַר צִיּוֹן וְעַל מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל כׇּל כָּבוֹד חֻפָּה מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד עוֹשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חוּפָּה לְפִי כְּבוֹדוֹ עָשָׁן בַּחוּפָּה לָמָּה אָמַר רַבִּי חֲנִינָא שֶׁכׇּל מִי שֶׁעֵינָיו צָרוֹת בְּתַלְמִידֵי חֲכָמִים בָּעוֹלָם הַזֶּה מִתְמַלְּאוֹת עֵינָיו עָשָׁן לָעוֹלָם הַבָּא וְאֵשׁ בַּחוּפָּה לָמָּה אָמַר רַבִּי חֲנִינָא מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד נִכְוֶה מֵחוּפָּתוֹ שֶׁל חֲבֵירוֹ אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה אוֹי לָהּ לְאוֹתָהּ כְּלִימָה כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר וְנָתַתָּה מֵהוֹדְךָ עָלָיו וְלֹא כׇּל הוֹדְךָ זְקֵנִים שֶׁבְּאוֹתוֹ הַדּוֹר אָמְרוּ פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה פְּנֵי יְהוֹשֻׁעַ כִּפְנֵי לְבָנָה אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה אוֹי לָהּ לְאוֹתָהּ כְּלִימָּה אָמַר רַבִּי חָמָא בַּר חֲנִינָא עֶשֶׂר חוּפּוֹת עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן בְּגַן עֵדֶן שֶׁנֶּאֱמַר בְּעֵדֶן גַּן אֱלֹקִים הָיִיתָ כׇּל אֶבֶן יְקָרָה וְגוֹ׳ מָר זוּטְרָא אָמַר אַחַת עֶשְׂרֵה שֶׁנֶּאֱמַר כׇּל אֶבֶן יְקָרָה אָמַר רַבִּי יוֹחָנָן וְגָרוּעַ שֶׁבְּכוּלָּן זָהָב דְּקָא חָשֵׁיב לֵיהּ לְבַסּוֹף מַאי מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ אָמַר רַב יְהוּדָה אָמַר רַב אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְחִירָם מֶלֶךְ צוֹר בְּךָ נִסְתַּכַּלְתִּי וּבָרָאתִי נְקָבִים נְקָבִים בָּאָדָם וְאִיכָּא דְאָמְרִי הָכִי קָאָמַר בְּךָ נִסְתַּכַּלְתִּי וְקָנַסְתִּי מִיתָה עַל אָדָם הָרִאשׁוֹן מַאי וְעַל מִקְרָאֶהָ אָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן לֹא כִּירוּשָׁלַיִם שֶׁל עוֹלָם הַזֶּה יְרוּשָׁלַיִם שֶׁל עוֹלָם הַבָּא יְרוּשָׁלַיִם שֶׁל עוֹלָם הַזֶּה כָּל הָרוֹצֶה לַעֲלוֹת עוֹלֶה שֶׁל עוֹלָם הַבָּא אֵין עוֹלִין אֶלָּא הַמְזוּמָּנִין לָהּ וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן עֲתִידִין צַדִּיקִים שֶׁנִּקְרָאִין עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו וְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן שְׁלֹשָׁה נִקְרְאוּ עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵלּוּ הֵן צַדִּיקִים וּמָשִׁיחַ וִירוּשָׁלִַים צַדִּיקִים הָא דַּאֲמַרַן מָשִׁיחַ דִּכְתִיב וְזֶה שְּׁמוֹ אֲשֶׁר יִקְרְאוֹ ה׳ צִדְקֵנוּ יְרוּשָׁלַיִם דִּכְתִיב סָבִיב שְׁמֹנָה עָשָׂר אָלֶף וְשֵׁם הָעִיר מִיּוֹם ה׳ שָׁמָּה אַל תִּקְרֵי שָׁמָּה אֶלָּא שְׁמָהּ אָמַר רַבִּי אֶלְעָזָר עֲתִידִין צַדִּיקִים שֶׁאוֹמְרִים לִפְנֵיהֶן קָדוֹשׁ כְּדֶרֶךְ שֶׁאוֹמְרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם קָדוֹשׁ יֵאָמֶר לוֹ וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַגְבִּיהַּ אֶת יְרוּשָׁלַיִם שָׁלֹשׁ פַּרְסָאוֹת לְמַעְלָה שֶׁנֶּאֱמַר וְרָאֲמָה וְיָשְׁבָה תַחְתֶּיהָ מַאי תַּחְתֶּיהָ כְּתַחְתֶּיהָ וּמִמַּאי דְּהַאי תַּחְתֶּיהָ תְּלָתָא פַּרְסֵי הָוְיָא אָמַר רַבָּה אֲמַר לִי הָהוּא סָבָא לְדִידִי חֲזֵי לִי יְרוּשָׁלַיִם קַמַּיְיתָא וּתְלָתָא פַּרְסֵי הָוְיָא וְשֶׁמָּא תֹּאמַר יֵשׁ צַעַר לַעֲלוֹת תַּלְמוּד לוֹמַר מִי אֵלֶּה כָּעָב תְּעוּפֶינָה וְכַיּוֹנִים אֶל אֲרֻבֹּתֵיהֶם אָמַר רַב פָּפָּא שְׁמַע מִינַּהּ הַאי עֵיבָא תְּלָתָא פַּרְסֵי מִידְּלֵי אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת אֶת יְרוּשָׁלַיִם בְּמִדָּה שֶׁנֶּאֱמַר וָאֹמַר אָנָה אַתָּה הֹלֵךְ וַיֹּאמֶר אֵלַי לָמֹד אֶת יְרוּשָׁלִַם לִרְאוֹת כַּמָּה רׇחְבָּהּ וְכַמָּה אׇרְכָּהּ אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם הַרְבֵּה כְּרַכִּים בָּרָאתָ בְּעוֹלָמְךָ שֶׁל אוּמּוֹת הָעוֹלָם וְלֹא נָתַתָּ מִדַּת אׇרְכָּן וּמִדַּת רׇחְבָּן יְרוּשָׁלַיִם שֶׁשִּׁמְךָ בְּתוֹכָהּ וּמִקְדָּשְׁךָ בְּתוֹכָהּ וְצַדִּיקִים בְּתוֹכָהּ אַתָּה נוֹתֵן בָּהּ מִדָּה מִיָּד וַיֹּאמֶר אֵלָו רֻץ דַּבֵּר אֶל הַנַּעַר הַלָּז לֵאמֹר פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלִַם מֵרֹב אָדָם וּבְהֵמָה בְּתוֹכָהּ אָמַר רֵישׁ לָקִישׁ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹסִיף עַל יְרוּשְׁלֶם אֶלֶף טֶפֶף גִּינּוֹאוֹת אֶלֶף קֶפֶל מִגְדָּלִים אֶלֶף לִיצוֹי בִּירָנִיּוֹת אֶלֶף וּשְׁנֵי שִׁילֹה טוֹטַפְרָאוֹת וְכׇל אַחַת וְאַחַת הָוְיָא כְּצִפּוֹרִי בְּשַׁלְווֹתָהּ תַּנְיָא אָמַר רַבִּי יוֹסֵי אֲנִי רָאִיתִי צִפּוֹרִי בְּשַׁלְווֹתָהּ וְהָיוּ בָּהּ מֵאָה וּשְׁמוֹנִים אֶלֶף שְׁווֹקִים שֶׁל מוֹכְרֵי צִיקֵי קְדֵירָה וְהַצְּלָעוֹת צֵלָע אֶל צֵלָע שָׁלוֹשׁ וּשְׁלֹשִׁים פְּעָמִים מַאי שָׁלוֹשׁ וּשְׁלֹשִׁים פְּעָמִים אָמַר רַבִּי לֵוִי אָמַר רַב פַּפֵּי מִשּׁוּם רַבִּי יְהוֹשֻׁעַ דְּסִכְנִי אִם שָׁלֹשׁ יְרוּשָׁלַיִם הֵן כׇּל אַחַת וְאַחַת יֵשׁ בָּהּ שְׁלֹשִׁים מְדוֹרִין לְמַעְלָה אִם שְׁלֹשִׁים יְרוּשָׁלַיִם הֵן כׇּל אַחַת וְאַחַת יֵשׁ בָּהּ שְׁלֹשָׁה מְדוֹרִין לְמַעְלָה: אִיתְּמַר סְפִינָה רַב אָמַר כֵּיוָן שֶׁמָּשַׁךְ כׇּל שֶׁהוּא קָנָה וּשְׁמוּאֵל אָמַר לֹא קָנָה עַד שֶׁיִּמְשׁוֹךְ אֶת כּוּלָּהּ לֵימָא כְּתַנָּאֵי כֵּיצַד בִּמְסִירָה אֲחָזָהּ בְּטַלְפָּהּ בִּשְׂעָרָהּ בְּאוּכָּף שֶׁעָלֶיהָ בִּשְׁלִיף שֶׁעָלֶיהָ בִּפְרוּמְבְּיָא שֶׁבְּפִיהָ בְּזוֹג שֶׁבְּצַוָּארָהּ קְנָאָהּ כֵּיצַד בִּמְשִׁיכָה קוֹרֵא לָהּ וְהִיא בָּאָה אוֹ שֶׁהִכִּישָׁהּ בְּמַקֵּל וְרָצְתָה לְפָנָיו כֵּיוָן שֶׁעָקְרָה יָד וָרֶגֶל קְנָאָהּ רַבִּי אַחַי וְאָמְרִי לַהּ רַבִּי אַחָא אוֹמֵר עַד שֶׁתְּהַלֵּךְ מְלֹא קוֹמָתָהּ לֵימָא רַב דְּאָמַר כְּתַנָּא קַמָּא וּשְׁמוּאֵל דְּאָמַר כְּרַבִּי אַחָא אָמַר לְךָ רַב אֲנָא דַּאֲמַרִי אֲפִילּוּ לְרַבִּי אַחָא עַד כָּאן לָא קָאָמַר רַבִּי אַחָא אֶלָּא בְּבַעֲלֵי חַיִּים דְּאַף עַל גַּב דְּעָקְרָה יָד וָרֶגֶל בְּדוּכְתַּהּ קָיְימָא אֲבָל סְפִינָה כֵּיוָן דְּנָדָה בַּהּ פּוּרְתָּא נָדָה לַהּ כּוּלָּהּ וּשְׁמוּאֵל אָמַר אֲנָא דַּאֲמַרִי אֲפִילּוּ כְּתַנָּא קַמָּא עַד כָּאן לָא קָאָמַר תַּנָּא קַמָּא אֶלָּא בְּבַעֲלֵי חַיִּים דְּכֵיוָן דְּמִיעַקְרָא יָד וָרֶגֶל אִידַּךְ לְמִיעְקַר קָיְימָא אֲבָל סְפִינָה אִי מָשֵׁיךְ לַהּ כּוּלַּהּ אִין אִי לָא לָא לֵימָא כְּהָנֵי תַּנָּאֵי דְּתַנְיָא סְפִינָה נִקְנֵית בִּמְשִׁיכָה רַבִּי נָתָן אוֹמֵר סְפִינָה וְאוֹתִיּוֹת נִקְנוֹת בִּמְשִׁיכָה
a hunt of the leviathan, as it is stated: “Can you draw out leviathan with a fish hook? Or press down his tongue with a cord?” (Job 40:25). And were the Holy One, Blessed be He, not assisting Gabriel, he would not be able to hunt it, as it is stated: “Only He Who made him can use His sword to approach him” (Job 40:19). When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: When the leviathan is hungry, he produces breath from his mouth and thereby boils all of the waters in the depths of the sea. As it is stated: “He makes the deep boil like a pot” (Job 41:23). And if the leviathan did not place its head in the Garden of Eden, no creature could withstand his foul smell, as it is stated: “He makes the sea like a seething mixture [merkaḥa]” (Job 41:23), and the term merkaḥa is also used to describe something with a smell (see Exodus 30:25). And when he is thirsty, he makes many furrows in the sea, as it is stated: “He makes a path to shine after him” (Job 41:24). Rav Aḥa bar Yaakov says: After the leviathan drinks from the sea, the depth of the sea does not return to its normal condition until seventy years have passed, as it is stated: “One would think the deep to be hoary” (Job 41:24), and hoary indicates a person who is no less than seventy years old. Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: “The ḥabbarim will make a feast [yikhru] of him” (Job 40:30). And kera means nothing other than a feast, as it is stated: “And he prepared [va’yikhreh] for them a great feast [kera]; and they ate and drank” (II Kings 6:23). And ḥabbarim means nothing other than Torah scholars, as it is stated: “You that dwell in the gardens, the companions [ḥaverim] hearken for your voice: Cause me to hear it” (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to God’s voice. And with regard to the remainder of the leviathan, they will divide it and use it for commerce in the markets of Jerusalem, as it is stated: “They will part him among the kena’anim” (Job 40:30). And kena’anim means nothing other than merchants, as it is stated: “As for the merchant [kena’an], the balances of deceit are in his hand. He loves to oppress” (Hosea 12:8). And if you wish, say that the proof is from here: “Whose merchants are princes, whose traffickers [kinaneha] are the honorable of the earth” (Isaiah 23:8). And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the leviathan, as it is stated: “Can you fill his skin with barbed irons [besukkot]” (Job 40:31). If one is deserving of being called righteous, an entire sukka is prepared for him from the skin of the leviathan; if one is not deserving of this honor, a covering is prepared for his head, as it is stated: “Or his head with fish-spears” (Job 40:31). If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: “And necklaces about your neck” (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amu-let is prepared for him from the skin of the leviathan, as it is stated: “Or will you bind him for your maidens” (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks. And with regard to the remaining part of the skin of the leviathan, the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from one end of the world until the other end. As it is stated: “And nations shall walk in your light, and kings at the brightness of your rising” (Isaiah 60:3). § With regard to the future glory of Jerusalem, the Gemara interprets the verse: “And I will make your pinnacles of kadkhod” (Isaiah 54:12). Rabbi Shmuel bar Naḥmani said: Two angels in heaven, Gabriel and Michael, disagree with regard to the material that will be used to form the walls of Jerusalem. And some say that this dispute is between two amora’im in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya. One said they will be made of onyx, and one said of jasper. The Holy One, Blessed be He, said to them: Let it be like this [kedein] and like that [ukhedein], i.e., let them be formed from both together. This compromise is indicated by the word kadkhod, a combination of this [kedein] and that [ukhedein]. The Gemara analyzes the rest of that verse: “And your gates of precious stones” (Isaiah 54:12). This should be understood in light of that incident where Rabbi Yoḥanan sat and taught: In the future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty cubits, and He will hollow out in them a hole of ten by twenty cubits and set them in the gates of Jerusalem. A certain unnamed student sneered at him, saying: Now we do not find precious stones even of the size of an egg of a dove, and yet all of this we will find? After a period of time that student’s ship went to sea, where he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty cubits, and hollowed out in them were holes of ten by twenty cubits. He said to the angels: For whom are these? They said to him that in the future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. Later, the student came before Rabbi Yoḥanan and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said. Rabbi Yoḥanan said to him: Worthless man, if you had not seen, you would not have believed; clearly, you are mocking the statement of the Sages. Rabbi Yoḥanan set his eyes upon him, and the student was instantly killed and turned into a pile of bones. The Gemara raises an objection against Rabbi Yoḥanan’s statement, based on a baraita. The verse states: “And I will make you go upright [komemiyyut]” (Leviticus 26:13). Rabbi Meir says: In the future, the Jewish people will have the stature of two hundred cubits, equivalent to two times the height [komot] of Adam the first man, whose height was one hundred cubits. Rabbi Meir interprets the word komemiyyut as two komot. Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: “We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuary” (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoḥanan? The Gemara answers: When Rabbi Yoḥanan stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter. § And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy” (Isaiah 4:5). This teaches that for each and every righteous individual, the Holy One, Blessed be He, fashions for him a canopy seven times over, in accordance with his honor, i.e., greater individuals receive grander and larger canopies. The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi Ḥanina said: It is because anyone whose eyes are narrow, i.e., is stingy, toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why should there be fire in a canopy? Rabbi Ḥanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his. In a similar manner, you can say that God said to Moses about Joshua: “And you shall put of your honor upon him” (Numbers 27:20), which indicates that you should put some of your honor, but not all of your honor. The elders of that generation said: The face of Moses was as bright as the face of the sun; the face of Joshua was like the face of the moon. Woe for this embarrassment, woe for this disgrace, that we did not merit another leader of the stature of Moses. Rabbi Ḥama bar Ḥanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first man, in the Garden of Eden; as it is stated to Hiram, king of Tyre: “You were in Eden the garden of God; every precious stone was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were created” (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: “Every precious stone,” which is also part of the tally. Rabbi Yoḥanan said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable. The Gemara asks: What is the meaning of the phrase: “The workmanship of your drums and of your holes [nekavekha]” (Ezekiel 28:13)? Rav Yehuda says that Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: Were you in the Garden of Eden when I created all of this for you? I looked at you, saw that you would one day claim divinity for yourself, and created many orifices [nekavim] in man, i.e., the excretory system, so that you would know that you are human and not a god. And there are those who say that this is what God said to Hiram: I looked at you and I decreed death on Adam the first man, to demonstrate that he was human and not a god. § The Gemara returns to the aforementioned verse: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day” (Isaiah 4:5). What is the meaning of the phrase: “And over those who are invited to it”? Rabba says that Rabbi Yoḥanan says: Jerusalem of the World-to-Come is not like Jerusalem of this world. With regard to Jerusalem of this world, anyone who wants to ascend there can ascend. With regard to Jerusalem of the World-to-Come, only those who are invited to it can ascend. And Rabba says that Rabbi Yoḥanan says: In the future, the righteous will be called by the name of the Holy One, Blessed be He; as it is stated: “Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him” (Isaiah 43:7). This indicates that one who was created by God and causes Him glory is called by His name. And Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: Three were called by the name of the Holy One, Blessed be He, and they are: The righteous, and the Messiah, and Jerusalem. With regard to the righteous, this is as we have just said. With regard to the Messiah, this is as it is written: “And this is his name whereby he shall be called, the Lord is our righteousness” (Jeremiah 23:6). With regard to Jerusalem, this is as it is writ-ten: “It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, the Lord is there [shamma]” (Ezekiel 48:35). Do not read the word as “there” [shamma]; rather, read it as: The Lord is its name [shemah]. Rabbi Elazar says: In the future, the righteous will have the name: Holy, recited before them, as one recites before the Holy One, Blessed be He; as it is stated: “And it shall come to pass, that he who is left in Zion, and he who remains in Jerusalem, shall be called holy” (Isaiah 4:3). And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: “And it shall be lifted up and inhabited in its place” (Zechariah 14:10). What is the meaning of the phrase “in its place”? It means equivalent to its place, i.e., Jerusalem will be raised to a height whose measure in parasangs corresponds to the measure of its area in square parasangs. The Gemara asks: And from where is it derived that the place of Jerusalem was an area of three square parasangs? Rabba said that a certain elder said to me: I saw the initial Jerusalem, when it was still extant, and its area was three square parasangs. The Gemara continues to discuss the statement of Rabbi Yoḥanan: And lest you say that there is discomfort in ascending to a place so high, the verse states in a prophecy depicting the return of the Jewish people to Jerusalem: “Who are these that fly as a cloud, and as the doves to their cotes” (Isaiah 60:8). This indicates that they can easily ascend to Jerusalem, as though they were clouds or doves. Rav Pappa said: Incidentally, one can learn from that statement that this cloud mentioned in the verse is three parasangs high, as it reaches Jerusalem, which will be raised three parasangs. Rabbi Ḥanina bar Pappa says: The Holy One, Blessed be He, wished to give a set measure for Jerusalem, as it is stated in a prophecy of Zechariah: “And I lifted up my eyes and saw, and behold a man with a measuring line in his hand. Then I said: Where are you going? And he said to me: To measure Jerusalem, to see what is its breadth, and what is its length” (Zechariah 2:5–6). The ministering angels said before the Holy One, Blessed be He: Master of the Universe, You have created many cities in Your world for the nations of the world, and You did not give the measure of their length or the measure of their width, i.e., they are not limited by any set measure, but expand as they develop. With regard to Jerusalem, which has Your name in it, and Your Temple in it, and righteous people in it, will You give it a measure? Immediately: “And, behold, the angel that spoke with me went forth, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls for the multitude of men and cattle within it” (Zechariah 2:7–8). Reish Lakish says: In the future, the Holy One, Blessed be He, will add to Jerusalem one thousand times the numerical value of tefaf of gardens; one thousand times the numerical value of kefel of towers; one thousand times the value of litzoy of fortifications; and one thousand and two times the value of shilo of small houses [totpera’ot]. And each and every one of these additions will be like the great city of Tzippori in its prosperity. The Gemara clarifies the size of the city of Tzippori. It is taught in a baraita that Rabbi Yosei said: I saw Tzippori in its prosperity, and there were one hundred and eighty thousand markets of sellers of meat sauces in it. On this basis, one can estimate the future size of Jerusalem. In a similar manner, the Gemara interprets the verse: “And the side-chambers were one over another, three and thirty times” (Ezekiel 41:6). What is the meaning of: “Three and thirty times”? Rabbi Levi says that Rav Pappi says in the name of Rabbi Yehoshua of Sikhnei: If in the future Jerusalem will triple in size, so that it occupies three times its former area, then each and every dwelling will contain thirty stories upward. If the area of Jerusalem will be multiplied by thirty, each and every dwelling will contain three stories above every house. § The Gemara returns to discuss the mishna, which discusses the acquisition of a ship. It was stated that there was a dispute among amora’im with regard to the manner in which a ship is acquired. Rav says: Once the buyer has pulled the ship and moved it by any amount, he has acquired it. And Shmuel says: He does not acquire it until he pulls the entire ship to the extent that the end of the ship has at least reached the place previously occupied by its front. The Gemara suggests: Let us say that this dispute is parallel to a dispute between tanna’im, as it is taught in a baraita: How is an animal acquired through passing? If the buyer grasped it by its hoof, or by its hair, or by the saddle that is on it, or by the load that is on it, or by the bit [perumbiyya] in its mouth, or by the bell on its neck, he has acquired it. How is an animal acquired through pulling? If he calls it and it comes, or if he hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg from where it was standing, he has acquired it. Rabbi Aḥai, and some say Rabbi Aḥa, says: It is not enough if the animal lifts its hooves. Rather, one does not acquire it until it walks its full length, i.e., it moves both of its forelegs and both of its hindlegs. Shall we say that Rav, who holds that a buyer can acquire the ship even by moving it only a minimal distance, states his ruling in accordance with the opinion of the first tanna that it is enough for the animal to lift two legs; and Shmuel, who holds that the entire ship must be moved, states his ruling in accordance with the opinion of Rabbi Aḥa that the animal must move its full length? The Gemara rejects this suggestion: Rav could have said to you: I state my ruling even in accordance with the opinion of Rabbi Aḥa, since Rabbi Aḥa states his opinion only with regard to animals, as although it lifted a foreleg and a hind leg, it stands in its place. But in the case of a ship, once a bit of it moves, all of it moves, and therefore the buyer acquires it. And Shmuel could say: I stated my ruling even in accordance with the opinion of the first tanna. The first tanna states his opinion only with regard to animals, as once an animal has lifted a foreleg and a hind leg, the other legs stand ready to be lifted. But with regard to a ship, if he pulls the entire ship, yes, he acquires it, but if he does not pull the whole ship, he does not acquire it. The Gemara offers another suggestion: Let us say that the dispute of Rav and Shmuel is parallel to the dispute between these tanna’im, as it is taught in a baraita: A ship is acquired by pulling. Rabbi Natan says: A ship and letters, i.e., the content of a promissory note, are acquired by pulling the document