סוכה דף נב

״וספדה הארץ משפחות משפחות לבד משפחת בית דוד לבד ונשיהם לבד״. אמרו: והלא דברים קל וחומר: ומה לעתיד לבא, שעוסקין בהספד ואין יצר הרע שולט בהם

It is stated: “The land will eulogize, each family separately; the family of the house of David separately, and their women separately, the family of the house of Nathan separately, and their women separately” (Zechariah 12:12). This indicates that at the end of days a great eulogy will be organized during which men and women will be separate. They said: And are these matters not inferred a fortiori? If in the future, at the end of days referred to in this prophecy, when people are involved in a great eulogy and consequently the evil inclination does not dominate them, as typically during mourning inappropriate thoughts and conduct are less likely, and nevertheless the Torah says: Men separately and women separately; then now that they are involved in the Celebration of the Drawing of the Water, and as such the evil inclination dominates them, since celebration lends itself to levity, all the more so should men and women be separate.

— אמרה תורה אנשים לבד ונשים לבד. עכשיו, שעסוקין בשמחה ויצר הרע שולט בהם — על אחת כמה וכמה.

הא הספידא מאי עבידתיה? פליגי בה רבי דוסא ורבנן. חד אמר: על משיח בן יוסף שנהרג, וחד אמר: על יצר הרע שנהרג.

Apropos the eulogy at the end of days, the Gemara asks: For what is the nature of this eulogy? The Gemara answers: Rabbi Dosa and the Rabbis disagree concerning this matter. One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. And one said that this eulogy is for the evil inclination that was killed.

בשלמא למאן דאמר על משיח בן יוסף שנהרג, היינו דכתיב: ״והביטו אלי את אשר דקרו וספדו עליו כמספד על היחיד״. אלא למאן דאמר על יצר הרע שנהרג

The Gemara asks: Granted, according to the one who said that the lament is for Messiah ben Yosef who was killed, this would be the meaning of that which is written in that context: “And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son” (Zechariah 12:10). However, according to the one who said that the eulogy is for the evil inclination that was killed, does one need to conduct a eulogy for this? On the contrary, one should conduct a celebration. Why, then, did they cry?

— האי הספידא בעי למעבד? שמחה בעי למעבד! אמאי בכו?

כדדרש רבי יהודה: לעתיד לבא, מביאו הקדוש ברוך הוא ליצר הרע, ושוחטו בפני הצדיקים ובפני הרשעים. צדיקים נדמה להם כהר גבוה, ורשעים נדמה להם כחוט השערה.

The Gemara answers: This can be understood as Rabbi Yehuda taught: In the future, at the end of days, God will bring the evil inclination and slaughter it in the presence of the righteous and in the presence of the wicked. For the righteous the evil inclination appears to them as a high mountain, and for the wicked it appears to them as a mere strand of hair. These weep and those weep. The righteous weep and say: How were we able to overcome so high a mountain? And the wicked weep and say: How were we unable to overcome this strand of hair? And even the Holy One, Blessed be He, will wonder with them, as it is stated with regard to the eulogy: “So says the Lord of hosts: If it be wondrous in the eyes of the remnant of this people in those days, it should also be wondrous in My eyes” (Zechariah 8:6).

הללו בוכין והללו בוכין. צדיקים בוכין ואומרים: היאך יכולנו לכבוש הר גבוה כזה! ורשעים בוכין ואומרים: היאך לא יכולנו לכבוש את חוט השערה הזה!

ואף הקדוש ברוך הוא תמה עמהם, שנאמר: ״כה אמר ה׳ צבאות כי יפלא בעיני שארית העם הזה בימים ההם גם בעיני יפלא״.

אמר רב אסי: יצר הרע בתחילה דומה לחוט של בוכיא, ולבסוף דומה כעבותות העגלה, שנאמר: ״הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה״.

Apropos the evil inclination and the battle against it, the Gemara cites that which Rav Asi said: Initially, when it begins to entice someone, the evil inclination is like a strand of a spider’s web [bukhya]; and ultimately it is like the thick ropes of a wagon, as it is stated: “Woe unto them that draw iniquity with cords of vanity, and sin as if it were with a wagon rope” (Isaiah 5:18). Initially, the enticement is almost imperceptible, like a thin strand; however, after one sins, it is like wagon ropes tied tightly around him.

תנו רבנן: משיח בן דוד שעתיד להגלות במהרה בימינו, אומר לו הקדוש ברוך הוא: שאל ממני דבר ואתן לך, שנאמר: ״אספרה אל חוק וגו׳ אני היום ילדתיך.

The Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give you whatever you wish, as it is stated: “I will tell of the decree; the Lord said unto me: You are My son, this day have I begotten you, ask of Me, and I will give the nations for your inheritance, and the ends of the earth for your possession” (Psalms 2:7–8). Once the Messiah ben David saw Messiah ben Yosef, who was killed, he says to the Holy One, Blessed be He: Master of the Universe, I ask of you only life; that I will not suffer the same fate. The Holy One, Blessed be He, says to him: Life? Even before you stated this request, your father, David, already prophesied about you with regard to this matter precisely, as it is stated: “He asked life of You, You gave it to him; even length of days for ever and ever” (Psalms 21:5).

שאל ממני ואתנה גוים נחלתך״. וכיון שראה משיח בן יוסף שנהרג, אומר לפניו: רבונו של עולם! איני מבקש ממך אלא חיים. אומר לו: חיים,

עד שלא אמרת כבר התנבא עליך דוד אביך, שנאמר: ״חיים שאל ממך נתתה לו וגו׳״.

דרש רבי עוירא ואיתימא רבי יהושע בן לוי: שבעה שמות יש לו ליצר הרע. הקדוש ברוך הוא קראו ״רע״, שנאמר: ״כי יצר לב האדם רע מנעוריו״.

§ Rabbi Avira, and some say Rabbi Yehoshua ben Levi, taught: The evil inclination has seven names. The Holy One, Blessed be He, called it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” (Genesis 8:21). Moses called it uncircumcised, as it is stated: “And circumcise the foreskin of your hearts” (Deuteronomy 10:16). David called it impure, as it is stated: “Create for me a pure heart, O God” (Psalms 51:12); by inference, there is an impure heart that is the evil inclination.

משה קראו ״ערל״, שנאמר: ״ומלתם את ערלת לבבכם״. דוד קראו ״טמא״, שנאמר: ״לב טהור ברא לי אלהים״, מכלל דאיכא טמא.

שלמה קראו ״שונא״, שנאמר: ״אם רעב שנאך האכילהו לחם ואם צמא השקהו מים כי גחלים אתה חותה על ראשו וה׳ ישלם לך״. אל תקרי ״ישלם לך״,

Solomon called it enemy, as it is stated: “If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink; for you will heap coals of fire upon his head, and the Lord will reward you” (Proverbs 25:21–22). Do not read it as: And the Lord will reward you [yeshalem lakh]; rather read it as: And the Lord will reconcile it to you [yashlimenu lakh]. God will cause the evil inclination to love you and no longer seek to entice you to sin.

אלא ״ישלימנו לך״.

ישעיה קראו ״מכשול״, שנאמר: ״סולו סולו פנו דרך הרימו מכשול מדרך עמי״. יחזקאל קראו ״אבן״, שנאמר: ״והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר״.

Isaiah called it a stumbling block, as it is stated: “And He will say: Cast you up, cast you up, clear the way, take up the stumbling block out of the way of My people” (Isaiah 57:14). Ezekiel called it stone, as it is stated: “And I will take away the stony heart out of your flesh, and I will give you a heart of flesh” (Ezekiel 36:26). Joel called it hidden one, as it says: “But I will remove the northern one [hatzefoni] far off from you” (Joel 2:20). The Sages taught concerning the verse: “But I will remove the northern one [hatzefoni] far off from you,” that this is referring to the evil inclination. And why is the evil inclination referred to as tzefoni? It is due to the fact that it is always hidden [tzafun] in the heart of man.

יואל קראו ״צפוני״, שנאמר: ״ואת הצפוני ארחיק מעליכם״. תנו רבנן: ״ואת הצפוני ארחיק מעליכם״ — זה יצר הרע, שצפון ועומד בלבו של אדם.

״והדחתיו אל ארץ ציה ושממה״ — למקום שאין בני אדם מצויין להתגרות בהן. ״את פניו אל הים הקדמוני״ — שנתן עיניו במקדש ראשון והחריבו, והרג תלמידי חכמים שבו.

The baraita continues interpreting the verse in the book of Joel. “And will drive it to a land barren and desolate” (Joel 2:20), where there are no people for the evil inclination to incite. And what damage does the evil inclination cause? “With its face toward the eastern [hakadmoni] sea” (Joel 2:20), as it set its eyes on the First [mukdam] Temple and destroyed it, and killed the Torah scholars that were in it; “and its end toward the western [ha’aḥaron] sea” (Joel 2:20), as it set its eyes on the Second [aḥaron] Temple and destroyed it, and killed the Torah scholars that were in it; “its foulness may come up, and its ill odor may come up” (Joel 2:20), as it forsakes the nations of the world and incites the enemies of the Jewish people: In this context, the term the nations is a euphemism for the Jewish people. The evil inclination seeks to corrupt the Jews more than it does the members of any other nation. “Because it has done greatly” (Joel 2:20): Abaye said: And it provokes Torah scholars more than it provokes everyone else.

״וסופו אל הים האחרון״ — שנתן עיניו במקדש שני והחריבו, והרג תלמידי חכמים שבו. ״ועלה באשו ותעל צחנתו״ — שמניח אומות העולם, ומתגרה בשונאיהם של ישראל.

״כי הגדיל לעשות״ — אמר אביי: ובתלמידי חכמים יותר מכולם.

כי הא דאביי שמעיה לההוא גברא דקאמר לההיא אתתא: נקדים וניזיל באורחא. אמר: איזיל אפרשינהו מאיסורא. אזל בתרייהו תלתא פרסי באגמא. כי הוו פרשי מהדדי,

The Gemara illustrates that point. It is like this incident, as Abaye once heard a certain man say to a certain woman: Let us rise early and go on the road. Upon hearing this, Abaye said to himself: I will go and accompany them and prevent them from violating the prohibition that they certainly intend to violate. He went after them for a distance of three parasangs in a marsh among the reeds, while they walked on the road, and they did not engage in any wrongful activity. When they were taking leave of each other, he heard that they were saying: We traveled a long distance together, and the company was pleasant company.

שמעינהו דקא אמרי: אורחין רחיקא, וצוותין בסימא.

אמר אביי: אי מאן דסני לי הוה, לא הוה מצי לאוקומי נפשיה. אזל תלא נפשיה בעיבורא דדשא ומצטער. אתא ההוא סבא, תנא ליה:

Abaye said: In that situation, if instead of that man it had been one whom I hate, a euphemism for himself, he would not have been able to restrain himself from sinning. After becoming aware of so great a shortcoming he went and leaned against the doorpost, thinking and feeling regret. A certain Elder came and taught him: Anyone who is greater than another, his evil inclination is greater than his. Therefore, Abaye should not feel regret, as his realization is a consequence of his greatness.

כל הגדול מחבירו — יצרו גדול הימנו.

אמר רבי יצחק: יצרו של אדם מתגבר עליו בכל יום, שנאמר: ״רק

Rabbi Yitzḥak said: A person’s inclination overcomes him each day, as it is stated: “Only

רע כל היום״. אמר רבי שמעון בן לקיש: יצרו של אדם מתגבר עליו בכל יום ומבקש להמיתו, שנאמר: ״צופה רשע לצדיק ומבקש להמיתו״,

evil all day” (Genesis 6:5). All day long his thoughts and desires are for evil. Rabbi Shimon ben Lakish said: A person’s evil inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. And if not for the Holy One, Blessed be He, Who assists him with the good inclination, he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” (Psalms 37:33).

ואלמלא הקדוש ברוך הוא שעוזר לו — אינו יכול לו, שנאמר: ״ה׳ לא יעזבנו בידו ולא ירשיענו בהשפטו״.

תנא דבי רבי ישמעאל: אם פגע בך מנוול זה — משכהו לבית המדרש. אם אבן הוא — נימוח, אם ברזל הוא מתפוצץ. אם אבן הוא נימוח, דכתיב:

The school of Rabbi Yishmael taught: If this scoundrel, the evil inclination, accosted you, seeking to tempt you to sin, drag it to the study hall and study Torah. If it is like a stone, it will be dissolved by the Torah. If it is like iron, it will be shattered. The Gemara elaborates: If it is like stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” (Isaiah 55:1), water in this context meaning Torah; and it is written: “Stones were worn by water” (Job 14:19). If it is like iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” (Jeremiah 23:29).

״הוי כל צמא לכו למים״, וכתיב: ״אבנים שחקו מים״. אם ברזל הוא מתפוצץ, דכתיב: ״הלא כה דברי כאש נאם ה׳ וכפטיש יפוצץ סלע״.

אמר רבי שמואל בר נחמני אמר רבי יונתן: יצר הרע מסיתו לאדם בעולם הזה, ומעיד עליו לעולם הבא, שנאמר: ״מפנק מנוער עבדו ואחריתו יהיה מנון״ —

Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: The evil inclination incites a person to sin in this world, and then testifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [manon] at the last” (Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his manon. Manon means witness, as in Rabbi Ḥiyya’s coded alphabet in which alef and tet and beit and ḥet, etc., are interchanged. Witness [sahada] is called manon. The letters mem and samekh, nun and heh, and vav and dalet are interchanged with other letters.

שכן באטב״‎ח של רבי חייא, קורין לסהדה מנון.

רב הונא רמי כתיב: ״כי רוח זנונים התעה״. וכתיב: ״בקרבם״! בתחלה התעם, ולבסוף בקרבם.

Rav Huna raised a contradiction between two verses. It is written: “For the spirit of harlotry caused them to err” (Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. And it is also written: “For the spirit of harlotry is within them” (Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: Initially, it causes them to err from without, and ultimately, it is from within them.

אמר רבא: בתחלה קראו ״הלך״, ולבסוף קראו ״אורח״, ולבסוף קראו ״איש״, שנאמר: ״ויבא הלך לאיש העשיר ויחמול לקחת מצאנו ומבקרו לעשות לאורח״, וכתיב:

Rava said: Initially, the verse called the evil inclination a traveler coming from afar. Subsequently, the verse calls it a guest, as one welcomes it. Ultimately, the verse calls it man, indicating significance, as it became the homeowner. As it is stated in the parable of the poor man’s lamb that Nathan the prophet said to David: “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” (II Samuel 12:4). And it is written in the same verse: “And he took the poor man’s lamb, and prepared it for the man that was come to him.” In other words, the evil inclination that began as a traveler gradually rose in prominence.

״ויקח את כבשת האיש הרש ויעשה לאיש הבא אליו״.

אמר רבי יוחנן: אבר קטן יש לו לאדם, מרעיבו — שבע, משביעו — רעב, שנאמר: ״כמרעיתם וישבעו וגו׳״.

Rabbi Yoḥanan said: A man has a small organ used in sexual relations. If he starves the organ, and does not overindulge, it is satiated; however, if he satiates the organ and overindulges in sexual relations, it is starving, and desires more, as it is stated: “When they were fed, they became full, they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6).

אמר רב חנא בר אחא, אמרי בי רב: ארבעה מתחרט עליהן הקדוש ברוך הוא שבראם, ואלו הן: גלות, כשדים, וישמעאלים, ויצר הרע. גלות, דכתיב:

Rav Ḥana bar Aḥa said that the Sages in the school of Rav say: There are four creations that the Holy One, Blessed be He, created, yet He, as it were, regrets that He created them, as they do more harm than good. And these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught” (Isaiah 52:5). God Himself is asking: For what am I here? Chaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not” (Isaiah 23:13), meaning, if only they never were.

״ועתה מה לי פה נאם ה׳ כי לקח עמי חנם וגו׳״. כשדים, דכתיב: ״הן ארץ כשדים זה העם לא היה״.

ישמעאלים, דכתיב: ״ישליו אהלים לשודדים ובטוחות למרגיזי אל לאשר הביא אלוה בידו״. יצר הרע, דכתיב: ״ואשר הרעתי״.

Ishmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand” (Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. The evil inclination, as it is written: “On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, and her that I corrupted” (Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile.

אמר רבי יוחנן: אלמלא שלש מקראות הללו, נתמוטטו רגליהם של שונאיהן של ישראל. חד, דכתיב: ״ואשר הרעתי״. וחד, דכתיב: ״הנה כחומר ביד היוצר כן אתם וגו׳״. ואידך:

Rabbi Yoḥanan said: Were it not for these three verses that follow that indicate that God controls people’s hearts, the legs of the enemies of the Jewish people, a euphemism for the Jewish people themselves, would have collapsed, unable to withstand the repercussions of their sins. One, as it is written: “And her that I corrupted,” indicating God’s regret for doing so. And one, as it is written: “Behold, as the clay in the potter’s hand, so are you in My hand, O house of Israel” (Jeremiah 18:6). And the other verse: “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” (Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well.

״והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר״.

רב פפא אמר, אף מהאי נמי: ״ואת רוחי אתן בקרבכם וגו׳״.

Rav Pappa said: It is derived from this verse as well: “And I will put My spirit within you, and cause you to walk in My statutes, and you shall keep My ordinances, and do them” (Ezekiel 36:27).

״ויראני ה׳ ארבעה חרשים״, מאן נינהו ארבעה חרשים? אמר רב חנא בר ביזנא אמר רבי שמעון חסידא: משיח בן דוד, ומשיח בן יוסף, ואליהו, וכהן צדק.

§ Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: “The Lord then showed me four craftsmen” (Zechariah 2:3). Who are these four craftsmen? Rav Ḥana bar Bizna said that Rabbi Shimon Ḥasida said: They are Messiah ben David, Messiah ben Yosef, Elijah, and the righteous High Priest, who will serve in the Messianic era. Rav Sheshet raised an objection: If so, if that is the identity of the four craftsmen, then that which is written in the previous verse: “And he said to me: These are the horns that scattered Judea” (Zechariah 2:4), is difficult; these four in the first verse are coming for their enemies, and are not redeemers.

מתיב רב ששת: אי הכי, היינו דכתיב: ״ויאמר אלי אלה הקרנות אשר זרו את יהודה״, הני לשובה אתו!

אמר ליה, שפיל לסיפיה דקרא: ״ויבואו אלה להחריד אותם לידות את קרנות הגוים הנושאים קרן אל ארץ יהודה לזרותה וגו׳״. אמר ליה: בהדי חנא באגדתא למה לי.

Rav Ḥana said to Rav Sheshet: Go to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted up their horn against the land of Judah to scatter it.” This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet said to him: Why should I disagree with Rav Ḥana in matters of aggada, where he is more expert than I, and I cannot prevail?

״והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם״. מאן נינהו ״שבעה רועים״? דוד באמצע, אדם שת ומתושלח מימינו,

The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” (Micah 5:4). The Gemara asks: Who are these seven shepherds? The Gemara explains: David is in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? They are Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah.

אברהם יעקב ומשה בשמאלו. ומאן נינהו ״שמנה נסיכי אדם״? ישי, ושאול, ושמואל, עמוס, וצפניה, צדקיה, ומשיח, ואליהו.

ארבעה סולמות כו׳. תנא: גובהה של מנורה חמשים אמה, וארבעה ילדים של פרחי כהונה, ובידיהם כדי שמן של מאה ועשרים לוג. איבעיא להו: מאה ועשרים לוג כולהו,

§ The mishna continues: And there were four ladders for each pole. One of the Sages taught: The height of the candelabrum upon the pole is fifty cubits. And there were four children from the priesthood trainees holding and in their hands jugs of oil with a capacity of 120 log of oil. A dilemma was raised: Was it 120 log altogether, or perhaps each and every child carried that amount? Come and hear proof from this baraita: And in their hands were jugs of oil, each with a capacity of thirty log, that were all together 120 log.

או דלמא לכל חד וחד? תא שמע: ובידיהם כדי שמן של שלשים שלשים לוג, שהם כולם מאה ועשרים לוג.

תנא: והן משובחין היו יותר מבנה של מרתא בת בייתוס. אמרו על בנה של מרתא בת בייתוס שהיה נוטל שתי יריכות של שור הגדול שלקוח באלף זוז,

One of the Sages taught: And these young priests who held the pitchers were superior in strength to the son of Marta, daughter of Baitos, who was a priest renowned for his might. They said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bull that was so large that it would be purchased for one thousand zuz, and walk up the ramp in small steps, heel to toe, without hurrying, due to his strength. However, his brethren the priests would not allow him do so, due to the principle: “In the multitude of people is the King’s glory” (Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests.

ומהלך עקב בצד גודל. ולא הניחוהו אחיו הכהנים לעשות כן, משום: ״ברב עם הדרת מלך״.

מאי משובחים? אילימא משום יוקרא — הני יקירי טפי! אלא: התם כבש, ומרובע, ולא זקיף. הכא סולמות, וזקיף טובא.

The Gemara asks: In what sense were these young priests superior? If we say it is due to the weight of the pitchers that they carried, these two thighs are heavier than the thirty log of oil. The Gemara answers: Rather, the difference is that there, in the case of the son of Marta, he walked on a ramp that was wide, and with a moderate gradient of only one cubit every four cubits of length, and it is not steep; here they climbed ladders, and those are very steep.

ולא היה חצר בירושלים. תנא:

§ The mishna continues: And there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages taught: