Parashat Behar

Daf 108a (דַּף ק״ח ע״א)

nd Hashem spoke to Moshe on Mount Sinai, saying (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה בְּהַר סִינַי לֵאמֹר) (Leviticus 25). Speak to the Children of Yisrael and say to them: When you come into the land, etc. (דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ וְגוֹ'). Rabbi El‘azar opened (רִבִּי אֶלְעָזָר פָּתַח): This is the Torah of the burnt-offering: it is the burnt-offering, etc. (זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה וְגוֹ') (Leviticus 6). This verse refers to Kenesset Yisrael (הַאי קְרָא בִּכְנֶסֶת יִשְׂרָאֵל אוֹקִימְנָא), which ascends and unites with the Holy King in perfect Zivug (דְּהִיא סַלְּקָא וּמִתְחַבְּרָא בְּמַלְכָּא קַדִּישָׁא בְּזִוּוּגָא שְׁלִים).

It is the burnt-offering upon its firewood upon the altar all night, etc. (הִיא הָעוֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה וְגוֹ'). Come and see (תָּא חֲזֵי): When the night enters (כֵּיוָן דְּעָאל לֵילְיָא), and the gates are closed (וְתַרְעִין סְתִימִין), the lower judgments are awakened in the world (דִּינִין תַּתָּאִין מִתְעֲרִין בְּעָלְמָא), and they go and roam (וְאַזְלִין וְשָׁאטִין), donkeys and mules and dogs (חֲמָרֵי וַאֲתָנֵי וְכַלְבֵי). Donkeys-we have established this (חֲמָרֵי הָא אוֹקִימְנָא), and dogs and mules (וְכַלְבֵי וְאַתְנֵי), they do not roam and they do not go (לָא שָׁאטָן וְלָא אַזְלִין), except with those sorcerers who work with them upon mankind (אֶלָּא בְּהוּ עַבְדֵי חֲרָשַׁיָּא לִבְנֵי נָשָׁא), like Bil‘am, and it has been established (כְּגוֹן בִּלְעָם, וְאוֹקְמוּהָ). Then all the people of the world are sleeping (כְּדֵין כָּל בְּנֵי עָלְמָא נַיְימִין), and the lower altar of the outside is kindled (וּמִזְבֵּחַ תַּתָּאָה דִּלְבַר אִתּוֹקַד).

At Midnight (בְּפַלְגוּת לֵילְיָא), the north wind awakens (אִתְּעַר רוּחַ צָפוֹן), and from that lower altar (וּמֵהַהוּא מִזְבַּח תַּתָּאָה) a flame of fire issues forth (נָפִיק שַׁלְהוֹבָא דְּאֶשָּׁא), and the gates are opened (וְתַרְעִין אִתְפְּתָחוּ). And the lower judgments are gathered in their places (וְדִינִין תַּתָּאִין אִתְכְּנָשׁוּ בְּנוּקְבַיְיהוּ), and that flame goes and roams (וְהַהוּא שַׁלְהוֹבָא אָזִיל וְשָׁאט). And the gates of the Garden of Eden are opened (וְתַרְעִין דְּגַן עֵדֶן אִתְפְּתָחוּ), until that flame reaches the morning (עַד דְּמָטֵי הַהוּא שַׁלְהוֹבָא). Some say: the dawn (נ״א: צַפְרָא). Then that flame divides into many directions of the world (אִתְפְּלַג לְכַמָּה סִטְרִין דְּעָלְמָא), and enters beneath the wings of the rooster and it cries out (וְעָאל תְּחוֹת גַּדְפּוֹי דְּתַרְנְגוֹלָא וְקָארֵי).

Then Kudsha Berikh Hu is found among the Righteous (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּין צַדִּיקַיָּיא), and Kenesset Yisrael praises Him (וּכְּנֶסֶת יִשְׂרָאֵל מְשָׁבַּחַת לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), until the morning comes (עַד דְּאָתֵי צַפְרָא). When the morning comes (כֵּיוָן דְּאָתֵי צַפְרָא), they are found speaking in one mystery (אִשְׁתְּכָחוּ מִשְׁתַּעְיָן בְּרָזָא חֲדָא), and she has joy with her Husband (וְאִית לָהּ נַיְיחָא בְּבַעְלָהּ). This is what is written (הֲדָא הוּא דִכְתִּיב): Upon its firewood upon the altar all the night, etc. (עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה וְגוֹ'). Until the morning (עַד הַבֹּקֶר), for in the morning judgments and flames are found to have ceased (דְּהָא בְּצַפְרָא דִּינִין וְשַׁלְהוֹבִין אִשְׁתְּכָכוּ). And then Avraham awakens in the world (וּכְדֵין אִתְּעַר אַבְרָהָם בְּעָלְמָא), and peace is in all (וְנַיְיחָא הוּא דְּכֹלָּא).

Come and see (תָּא חֲזֵי), when Yisrael entered into the land (כֵּיוָן דְּעָאלוּ יִשְׂרָאֵל לְאַרְעָא), the lower judgments were not found in it (לָא אִשְׁתְּכָחוּ בָּהּ דִּינִין תַּתָּאִין), and Kenesset Yisrael was in it in tranquility (וּכְּנֶסֶת יִשְׂרָאֵל הֲוַת בָּהּ בְּנַיְיחָא), upon the wings of the Keruvim (עַל כַּנְפֵי דִּכְרוּבִים). As it is said (כְּמָה דְּאִתְּמַר), for it is written: Righteousness shall lodge within her (צֶדֶק יָלִין בָּהּ) (Isaiah 1). Then she had tranquility from all (כְּדֵין הֲוַת לָהּ נַיְיחָא מִכֹּלָּא).

For Yisrael would not sleep (דְּהָא יִשְׂרָאֵל לָא נַיְימִין), until they brought the offering of the afternoon (עַד דִּמְקָרְבֵי קָרְבְּנָא דְּבֵין הָעַרְבַּיִם), and the judgments were removed (וְאִסְתְּלִיקוּ דִּינִין). And the burnt-offering was kindled upon the altar (וְעוֹלָה הֲוָה אִתּוֹקַד עַל מַדְבְּחָא), and then she had tranquility from all (וּכְדֵין הֲוָה לָהּ נַיְיחָא מִכֹּלָּא). And none was found except the woman with her Husband (וְלָא אִשְׁתְּכַח אֶלָּא אִתְּתָא בְּבַעְלָהּ). This is what is written (הֲדָא הוּא דִכְתִיב): When you come… then shall the land rest (כִּי תָּבֹאוּ וְגוֹ׳ וְשָׁבְתָה הָאָרֶץ), truly tranquility (נַיְיחָא וַדַּאי). And the land shall rest a Sabbath unto Hashem (וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיְיָ) (Leviticus 25), a Sabbath unto Hashem indeed (שַׁבָּת לַיְיָ מַמָּשׁ). Again Rabbi El‘azar opened (תּוּ פָּתַח רִבִּי אֶלְעָזָר): When you acquire a Hebrew servant, six years shall he serve, etc. (כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבוֹד וְגוֹ׳) (Exodus 21).

Because every son of Yisrael who is decreed, and in whom is found the holy mark (בְּגִין דְּכָל בַּר יִשְׂרָאֵל דְּאִתְגְּזַר, דְּאִית בֵּיהּ רְשִׁימָא קַדִּישָׁא), he has rest in the Shemittah (אִית לֵיהּ נַיְיחָא בִּשְׁמִטָּה). For that Shemittah is his (דְּהָא דִּילֵיהּ הוּא הַהוּא שְׁמִטָּה), to have rest in it (לְנַיְיחָא בֵּיהּ). And this is called the Sabbath of the land (וְדָא אִקְרֵי שַׁבַּת הָאָרֶץ), truly freedom is found in it (וְדַאי חֵירוּ אִית בָּהּ). Rest is in it (נַיְיחָא בָּהּ), as Shabbat is the rest of all (כְּמָה דְּשַׁבָּת נַיְיחָא הוּא דְּכֹלָּא), so also Shemittah is the rest of all (הָכִי נָמֵי שְׁמִטָּה נַיְיחָא דְּכֹלָּא), it is rest for spirit and for body (נַיְיחָא הוּא דְּרוּחָא וְגוּפָא).

Come and see (תָּא חֲזֵי), the letter Heh is the rest of above and below (ה' נַיְיחָא הוּא דְּעִלָּאֵי וְתַתָּאֵי). Therefore the upper Heh (בְּגִין כָּךְ, ה' עִלָּאָה), and the lower Heh (ה' תַּתָּאָה). Rest above (נַיְיחָא דְּעִלָּאִין), rest below (נַיְיחָא דְּתַּתָּאִין). The upper Heh (ה' עִלָּאָה), seven years seven times (שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים). The lower Heh (ה' תַּתָּאָה), seven years by themselves (שֶׁבַע שָׁנִים בִּלְחוֹדַיְיהוּ). This is Shemittah (דָּא שְׁמִטָּה), and this is Yovel (וְדָא יוֹבְלָא). And when we look, all is one (וְכַד מִסְתַּכְּלִין מִלֵּי כֹּלָּא חַד). Therefore and the land shall rest (בְּגִין כָּךְ וְשָׁבְתָה הָאָרֶץ), in that rest of the land (בְּהַהוּא נַיְיחָא דְּאַרְעָא), the servants also require rest (אִצְטְרִיכוּ עַבְדִּין נַיְיחָא). And therefore (וּבְגִין כָּךְ): In the seventh he shall go out free, for nothing (וּבַשְּׁבִיעִית יֵצֵא לַחָפְשִׁי חִנָּם) (Exodus 21). For nothing-what is for nothing? (חִנָּם, מַהוּ חִנָּם). That he gives nothing to his master (דְּלָא יָהִיב לְמָארֵיהּ כְּלוּם). Rather, this is the secret that we have learned here (אֶלָּא דָּא רָזָא, הָכָא אוֹלִיפְנָא). It is written (כְּתִיב): We remember the fish that we ate in Egypt for free (זָכַרְנוּ אֶת הַדָּגָה אֲשֶׁר נֹאכַל בְּמִצְרַיִם חִנָּם) (Numbers 11) - without blessing (בְּלָא בְּרָכָה). For in Egypt the supernal yoke was not upon us (דְּלָא הֲוָה עֲלָנָא בְּמִצְרַיִם עוֹל דִּלְעֵילָּא).

Come and see (תָּא חֲזֵי): slaves are exempt from the yoke of the supernal kingdom (עֲבָדִין פְּטוּרִין מֵעוֹל מַלְכוּתָא דִּלְעֵילָּא), and therefore they are exempt from the mitzvot (וְעַל דָּא פְּטוּרִין מִן הַמִּצְוֹת). What is the yoke of the kingdom of heaven? (מַאי עוֹל מַלְכוּת שָׁמַיִם). Rather, it is like the ox upon which they place the yoke first (אֶלָּא, כְּהַאי תּוֹרָא דְּיָהֲבִין עָלֵיהּ עוֹל בְּקַדְמִיתָא), in order to bring forth goodness for the world (בְּגִין לְאַפָּקָא מִנֵּיהּ טַב לְעָלְמָא). And if he does not accept upon himself that yoke, he does nothing (וְאִי לָא קַבִּיל עָלֵיהּ הַהוּא עוֹל, לָא עָבִיד מִדִּי).

So too a person must accept upon himself the yoke first (הָכִי נָמֵי אִצְטְרִיךְ לֵיהּ לְבַּר נָשׁ לְקַבְּלָא עָלֵיהּ עוֹל בְּקַדְמִיתָא), and afterward he may serve in all that is required (וּלְבָתַר דְּיִפְלַח בֵּיהּ בְּכָל מַה דְּאִצְטְרִיךְ). And if he does not accept this first (וְאִי לָא קַבִּיל עָלֵיהּ הַאי בְּקַדְמִיתָא), he cannot serve (לָא יֵיכוּל לְמִפְלַח). This is what is written (הֲדָא הוּא דִכְתִיב): Serve Hashem with Yir’ah (עִבְדוּ אֶת יְיָ בְּיִרְאָה) (Psalms 2). What is “with Yir’ah”? (מַהוּ בְּיִרְאָה). As it is said (כְּמָה דְאַתְּ אָמֵר): The beginning of wisdom is the fear of Hashem (רֵאשִׁית חָכְמָה יִרְאַת יְיָ) (Psalms 111). And this is the kingdom of heaven (וְדָא מַלְכוּת שָׁמַיִם). And therefore it is called the yoke of the kingdom of heaven (וּבְגִין כַּךְ עוֹל מַלְכוּת שָׁמַיִם). And for this reason this is the beginning of all (וְעַל דָּא הַאי בְּקַדְמִיתָא הוּא דְּכֹלָּא).

Who proves this? (מַאן אוֹכַח). Prayer (תְּפִלָּה), at first the tefillin of the arm (בְּקַדְמִיתָא שֶׁל יַד). Because with this one enters into the rest of holiness (בְּגִין דִּבְהַאי עָיֵיל לִשְׁאָר קְדוּשָּׁה). And if this is not found with him (וְאִי הַאי לָא אִשְׁתְּכַח לְגַבֵּיהּ), holiness above does not rest upon him (לָא שַׁרְיָא בֵּיהּ קְדוּשָּׁה לְעֵילָּא). Therefore it is written (בְּגִין כָּךְ כְּתִיב): With this shall Aharon come into the holy, etc. (בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ וְגוֹ׳ כְּתִיב) (Leviticus 16).

And this yoke does not rest upon one who is subjugated under another (וְהַאי עוֹל לָא שַׁרְיָא, בְּמַאן דְּאִיהוּ כָּפִית בְּאָחֳרָא). And therefore slaves are exempt from the yoke of the kingdom of heaven (וְעַל דָּא עֲבָדִין פְּטוּרִין מֵעוֹל מַלְכוּת שָׁמַיִם). And if they are exempt from this yoke (וְאִי מֵהַאי עוֹל פְּטוּרִין), they are exempt from all the rest (מִכָּל שְׁאָר פְּטוּרִין). For the rest does not rest upon a person (דְּהָא שְׁאָר לָא שַׁרְיָא עָלֵיהּ דְּבַּר נָשׁ), until this yoke is found with him (עַד דְּאִשְׁתְּכַח גַּבֵּיהּ בְּהַאי עוֹל). And because of this Yisrael were eating in Egypt for free (וּבְגִין כָּךְ הֲווֹ אָכְלֵי יִשְׂרָאֵל בְּמִצְרַיִם חִנָּם). So also here: he shall go out free for nothing (אוּף הָכָא יֵצֵא לַחָפְשִׁי חִנָּם).

For behold he was a slave (דְּהָא עַבְדָּא הֲוָה), and all that he did was for nothing (וְכָל מַה דְּעָבִיד, חִנָּם הוּא), without the yoke of the kingdom of heaven (בְּלָא עוֹל מַלְכוּת שָׁמַיִם). And even though his service was for nothing (וְאַף עַל גַּב דְּחִנָּם הֲווֹ עוֹבָדוֹהִי), he goes out free (יֵצֵא לַחָפְשִׁי), and he shall have rest (וִיהֵא לֵיהּ נַיְיחָא). After he is in freedom (לְבָתַר דְּאִיהוּ בְּחֵירוּ), and rest is found in him (וְאִשְׁתְּכַח בֵּיהּ נַיְיחָא), they place upon him the yoke (יָהֲבִין עָלֵיהּ עוֹל), from that place from which he was brought out to freedom (מֵהַהוּא אֲתַר דְּאַפִּיק לֵיהּ לְחֵירוּ). But if a man refuses to go out to freedom (וְאִי בַּר נָשׁ יְסָרֵב לְמֵיפַּק לְחֵירוּ), as it is said (כְּמָה דְאַתְּ אָמֵר): And if the servant shall say, I love my master, etc. (וְאִם אָמֹר יֹאמַר הָעֶבֶד אָהַבְתִּי אֶת אֲדוֹנִי וְגוֹ') (Exodus 21) - behold he surely blemishes that place (הָא וַדַּאי פָּגִים לֵיהּ לְהַאי אֲתַר), for he leaves the yoke of the supernal kingdom (דְּשָׁבִיק עוֹל מַלְכוּתָא דִּלְעֵילָּא), and he takes upon himself the yoke of his master (וְנָטִיל עוֹל דְּמָארֵיהּ). And concerning this what is written? (וְעַל דָּא מַה כְּתִיב): Then his master shall bring him to the Elohim, and shall bring him to the door, etc. (וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת וְגוֹ') (Exodus 21). Then his master shall bring him to the Elohim (וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים) - to Elohim, plain (אֶל הָאֱלֹהִים סְתָם), to that place which he blemished (לְגַבֵּי הַהוּא אֲתַר דְּפָגִים לֵיהּ). For so too it is called Elohim (דְּהָכִי נָמֵי אֱלֹהִים אִקְרֵי).