Daf 89a (דַּף פ״ט ע״א)

“It descends upon the beard” (יוֹרֵד עַל הַזָּקָן) - this is the precious beard (דָּא דִּיקְנָא יַקִירָא), as it has been established (כְּמָה דְּאוּקְמוּהָ). “The beard of Aharon” (זְקַן אַהֲרֹן) - this is the Kohen Gadol above (דָּא כֹּהֵן גָּדוֹל דִּלְעֵילָּא), and this too has been established (וְהָא אוּקְמוּהָ). And that oil (וְהַהוּא שֶׁמֶן), “descends upon the mouth of his measures” (יוֹרֵד עַל פִּי מִדוֹתָיו), from those anointed it flows forth and goes out and descends below (דְּמֵאִינּוּן מְשִׁיחָן, נָגִיד וְנָפִיק וְנָחִית לְתַתָּאֵי). And in this manner (וּכְגַוְונָא דָּא), the lower Kohen is crowned (נָגִיד וְאִתְעַטָּר כַּהֲנָא תַּתָּאָה) with the anointing of greatness below (בִּמְשַׁח רְבוּת לְתַתָּא).

This verse (הַאי קְרָא), its beginning is not its end, and its end is not its beginning (לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). It is written: “Speak to the Kohanim, the sons of Aharon, and you shall say to them: to a soul he shall not become impure” (Leviticus 21) (כְּתִיב אֱמוֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵיהֶם לְנֶפֶשׁ לֹא יִטַּמָּא). It should have said: “they shall not become impure” (לָא יִטַּמְּאוּ מִבָּעֵי לֵיהּ). What is “he shall not become impure” (מַהוּ לֹא יִטַּמָּא)? Rather, it is speaking about that Kohen above, higher than all (אֶלָּא, עַל הַהוּא כֹּהֵן עִלָּאָה מְכֻּלְּהוּ קָאָמַר). Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): But it is written, “And the Kohen Gadol from among his brothers” (Leviticus 21) (וְהָא כְּתִיב וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו). Here there is a gap in the text (כָּאן חָסֵר). Rather, indeed, so it is as it has been said (אֶלָּא וַדַּאי הָכִי הוּא כְּמָה דְּאִתְּמַר). And Rabbi Yitzchak said (וְאָמַר רִבִּי יִצְחָק): the Kohen who stands below (כַּהֲנָא דְּקָאִים לְתַתָּא), is in the likeness of the above (כְּגַוְונָא דִּלְעֵילָּא), in holiness he must be found more than all (בִּקְדוּשָּׁה אִצְטְרִיךְ לְאִשְׁתַּכְּחָא יַתִּיר מִכֹּלָּא), as it has been said (כְּמָה דְּאִתְּמַר).

Ra‘aya Meheimna

This command (פִּקוּדָא דָּא) is to arrange the lamps every day (לְסַדְּרָא כַּהֲנָא בְּכָל יוֹמָא בּוּצִּינִין) in the Temple (בְּבֵי מַקְדְּשָׁא), and we have already established this (וְהָא אוֹקִימְנָא) in the secret of the Menorah (בְּרָזָא דִּמְנוֹרָה). And it is the mystery in the likeness of that which is above (וְאִיהוּ רָזָא כְּגַוְונָא דִּלְעֵילָּא), because the supernal Nehiru with the anointing of greatness (בְּגִין דִּנְהִירוּ עִלָּאָה בִּמְשַׁח רְבוּ) descends upon the head of the Kohen at first (נָחִית עַל רֵישָׁא דְּכַהֲנָא בְּקַדְמִיתָא), and afterward he kindles and illumines all the lamps (לְבָתַר אִיהוּ אַדְלִיק וְאַנְהִיר כָּל בּוּצִּינִין). As it is written: “Like the precious oil upon the head…” (Psalms 133) (דִּכְתִּיב כַּשֶּׁמֶן הַטוֹב עַל הָרֹאשׁ וְגוֹ'), and it is written: “For the oil of anointing of his God is upon him…” (Leviticus 21) (וּכְתִיב כִּי שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו וְגוֹ'). And because of this permission was given to the Kohen alone (וְעַל דָּא אִתְיְיהִיב רְשׁוּ לְכַהֲנָא בִּלְחוֹדוֹי) to arrange the lamps (לְסַדְּרָא בּוּצִּינִין) and to kindle them every day, twice (וּלַאֲדְלָקָא לְהוֹן בְּכָל יוֹמָא תְּרֵין זִמְנִין), corresponding to the Nehiru of union twice (לָקֳבֵל נְהִירוּ דְּיִחוּדָא תְּרֵין זִמְנִין), and the sacrifice every day, twice (קָרְבְּנָא בְּכָל יוֹמָא, תְּרֵין זִמְנִין). And all this is necessary (וְכֹלָּא אִצְּטְרִיךְ). And through the Kohen (וְעַל יְדֵי דְּכַהֲנָא), the lamps shine in all (נַהֲרִין בּוּצִּינִין בְּכֹלָּא), above and below, to arouse joy (עֵילָּא וְתַתָּא לְמֶחְדּוּ חֵידּוּ), and to find joy in all directions (וּלְאַשְׁכְּחָא חֵידּוּ בְּכָל סִטְרִין).

In the kindling of the lamps (בְּאַדְלְקוּתָא דְּבוּצִּינִין) - for these two, by the hands of the Kohen, are to bring joy to be found in all directions (דְּהָא תְּרֵין אִלֵּין עַל יְדֵי דְּכַהֲנָא, לְאִשְׁתַּכְּחָא חֵידּוּ בְּכָל סִטְרִין). And these are the kindling of the lamps and the incense (וְאִלֵּין אִינּוּן אַדְלְקוּתָא דְּבוּצִּינִין וּקְטֹרֶת). And we have established this: “Oil and incense rejoice the heart” (Proverbs 27) (וְהָא אוֹקִימְנָא שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב). (Thus concludes Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

“And to his sister, the virgin, who is near to him, and so on” (Leviticus 21) (וְלַאֲחוֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו וְגוֹ'). What is written above? “Except for his kin, that is near to him, and so on” (Leviticus 21) (מַה כְּתִיב לְעֵילָּא, כִּי אִם לִשְׁאֵרוֹ הַקָּרוֹב אֵלָיו וְגוֹ'). Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “Who is this that comes from Edom, with dyed garments from Botzrah…” (Isaiah 63) (מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה וְגוֹ'). “Who is this that comes from Edom” (מִי זֶה בָּא מֵאֱדוֹם) - Kudsha Berikh Hu is prepared to clothe Himself in garments of vengeance against Edom (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְלַבְשָׁא לְבוּשֵׁי נוּקְמָא עַל אֱדוֹם), who destroyed His House (דְּאַחֲרִיבוּ בֵּיתֵיהּ), burned His Sanctuary (וְאוֹקִידוּ הֵיכָלֵיהּ), and exiled Knesset Yisrael among the nations (וְגָלוּ לִכְנֶסֶת יִשְׂרָאֵל בֵּינֵי עַמְמַיָא).

And He shall do upon them the vengeance of all ages (וּלְמֶעְבַד לְהוֹן נִקְמַת עָלְמִין), until all the mountains of the world shall be filled with the slain of the nations (עַד דְּיִשְׁתַּכְחוּן כָּל טוּרִין מִטוּרֵי עָלְמָא, מַלְיָין מִקָטוּלֵי עַמִּין), and He shall call to all the birds of the heavens over them (וּלְמִקְרֵי לְכָל עוֹפָא דִּשְׁמַיָּא עָלַיְיהוּ), and all the beasts of the field shall be nourished from them for twelve months (וְכָל חֵיוַות בָּרָא יִתְזְנוּן מִנַּיְיהוּ תְּרֵיסָר יַרְחֵי), and the birds of the heavens for seven years (וְעוֹפָא דִּשְׁמַיָּא שֶׁבַע שְׁנִין), until the earth can no longer bear their filth (עַד דְּלָא תִּסְבַּל אַרְעָא נִיוּוּלָא דִּידְהוּ). This is what is written: “For Hashem has a sacrifice in Botzrah, and a great slaughter in the land of Edom” (Isaiah 34) (הֲדָא הוּא דִכְתִיב, כִּי זֶבַח לַיְיָ' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם), until their garments become defiled (עַד דְּאִינּוּן לְבוּשִׁין יִסְתַּאֲבוּן). This is what is written: “And all My garments I have stained” (Isaiah 63) (הֲדָא הוּא דִכְתִיב, וְכָל מַלְבּוּשַׁי אֶגְאָלְתִּי).

“With dyed garments from Botzrah” (חֲמוּץ בְּגָדִים מִבָּצְרָה) - because from there came forth the armies of the world to wage war against Yerushalayim (בְּגִין דְּמִינָּהּ נָפְקוּ אוּכְלוּסִין דְּעָלְמָא, לְחַיְילָא עַל יְרוּשָׁלַם), and they set to burn the Sanctuary (וְאִינּוּן שָׁרוּ לְאוֹקְדָא הֵיכָלָא), and the sons of Edom broke down the walls (וּבְנֵי אֱדוֹם מְפַגְרִין שׁוּרִין), and cast down the foundation stones (וְרָמוּ אַבְנֵי יְסוֹדָא). This is what is written: “Remember, Hashem, against the children of Edom, who said: Raze it, raze it, even to its foundation” (Psalms 137) (הֲדָא הוּא דִכְתִּיב זְכוֹר יְיָ' לִבְנֵי אֱדוֹם וְגוֹ', הָאוֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ).

“This one, glorious in his apparel” (זֶה הָדוּר בִּלְבוּשׁוֹ) - these are the garments of vengeance that He is destined to wear (בְּאִינּוּן לְבוּשֵׁי דְּנוּקְמָא דְּזַמִּין לְאַלְבְּשָׁא). “Traveling in the greatness of His strength” (צוֹעֶה בְּרוֹב כֹּחוֹ) - what is “traveling” (מַהוּ צוֹעֶה)? Broken, subdued (מְתָבַּר). As it is written: “Peoples shall fall under You” (Psalms 45) (כְּמָה דִּכְתִיב, עַמִּים תַּחְתֶּיךָ יִפְּלוּ וְגוֹ'). Yisrael said to Yeshayahu (אָמְרוּ יִשְׂרָאֵל לִישַׁעְיָה): Who is it that shall do all this (מַאן הוּא דֵּין דְּיַעֲבֵיד כָּל כַּךְ)? He opened and said (פָּתַח וְאָמַר): “I that speak in righteousness, mighty to save” (Isaiah 63) (אֲנִי מְדַבֵּר בִּצְדָקָה, הַהוּא דְּאִיהוּ רַב לְהוֹשִׁיעַ). That one of whom it is written (הַהוּא דִּכְתִּיב בֵּיהּ): “He loves righteousness and justice” (Psalms 33) (אוֹהֵב צְדָקָה וּמִשְׁפָּט). And He is truly righteousness (וְאִיהוּ צְדָקָה מַמָּשׁ), and He is mighty to save (וְאִיהוּ רַב לְהוֹשִׁיעַ). And all this, why (וְכָּל כַּךְ לָמָּה). Because they caused Knesset Yisrael to be lying in the dust in exile (בְּגִין דְּגַרְמוּ לִכְנֶסֶת יִשְׂרָאֵל לְמֶהֱוִי שְׁכִיבַת לְעַפְרָא בְּגָלוּתָא), and to fall to the ground (וּלְמִנְפַּל לְאַרְעָא), as it is written (כְּמָה דִּכְתִּיב): She has fallen, she shall not rise again, O virgin of Yisrael (נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל) (Amos 5). And because of this (וּבְגִין כָּךְ), Kudsha Berikh Hu shall clothe Himself in garments of vengeance upon them (קוּדְשָׁא בְּרִיךְ הוּא יִלְבַּשׁ לְבוּשֵׁי נוּקְמָא עָלַיְיהוּ), to soil them with the multitude of the slain (לְסָאֲבָא לוֹן בִּסְגִיאוּ דְּקָטוּלְיָיא), as it is written (דִּכְתִיב): And all My garments I have defiled (וְכָל מַלְבּוּשַׁי אֶגְאָלְתִּי). And all this, why (וְכָל כַּךְ לָמָּה), because it is written (דִּכְתִיב): And for his sister, the virgin, who is near unto him, who had not been to a man (וְלַאֲחוֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו אֲשֶׁר לֹא הָיְתָה לְאִישׁ).

For she is not the portion of Esav (דְּלָאו חוּלָקֵיהּ דְּעֵשָׂו), and she was not among those of whom it is written (וְלָא הֲוַות בְּעַדְבֵיהּ דְּהַהוּא דִּכְתִּיב בֵּיהּ): A man who knew hunting, a man of the field (אִישׁ יוֹדֵעַ צַיִד אִישׁ שָׂדֶה) (Bereshit 25). For her shall he defile himself (לָהּ יִטַּמָּא), with those garments of vengeance (בְּאִינּוּן לְבוּשִׁין דְּנוּקְמָא), which are destined to become defiled among those multitudes (דְּזַמִּין לְאִסְתַּאֲבָא בֵּין אִינּוּן אוּכְלוּסִין), as it is written of him (דִּכְתִיב בֵּיהּ): For her shall he defile himself (לָהּ יִטַּמָּא), for her sake (בְּגִינָהּ), because she is lying in the dust (בְּגִין דְּאִיהִי שְׁכִיבַת לְעַפְרָא), and he desires to raise her up (וְהוּא בָּעֵי לְאַקָּמָא לָהּ), this is that which is written (הֲדָא הוּא דִכְתִיב): Arise, shine, for your light has come (קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ) (Isaiah 60). (Some say: (Amos 9) On that day I will raise up the fallen Sukkah of David (ס״א בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת).

They shall not make a baldness upon their heads (לֹא יִקְרְחֻה קָרְחָה בְּרֹאשָׁם) (Leviticus 21). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): They shall not make a baldness - with a hei (לֹא יִקְרְחֻה בְּהֵ״א), what is the reason (מַאי טַעֲמָא). Rather (אֶלָּא), that supernal oil (הַהוּא שֶׁמֶן עִלָּאָה), which is the anointing of the greatness of holiness (דְּאִיהוּ מְשַׁח רְבוּת קוּדְשָׁא), which completes all seven days (דְּאַשְׁלִים לְכָל שִׁבְעָה יוֹמִין), as it is said (כְּמָה דְּאִתְּמַר): For seven days shall he fill your hands (כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם) (Leviticus 8). That supernal oil was withdrawn from him and he became bald (הַהוּא שֶׁמֶן עִלָּאָה אִתְעָדֵי מִנֵּיהּ וְאִתְקְרַח), if he caused blemish to his head (אִי אִיהוּ אַפְגִּים רֵישֵׁיהּ). Because the head of the supernal Kohen (בְּגִין דְּרֵישָׁא דְּכַהֲנָא עִלָּאָה), that supernal oil is (הַהוּא שֶׁמֶן עִלָּאָה הֲוֵי), and because of this, it is not fitting for the lower Kohen (וְעַל דָּא לָא לִיבְעֵי לֵיהּ לְכַהֲנָא דִּלְתַתָּא), to show in himself any blemish at all (לְאַחֲזָאָה בֵּיהּ בְּגַרְמֵיהּ פְּגִימוּ כְּלַל), and this has already been stated (וְהָא אִתְּמַר). And because of this, it is written with a Hei (וּבְגִין כַּךְ כְּתִיב בְּהֵ״א).