Daf 90a (דַּף צ׳ ע״א)

Come and see (תָּא חֲזֵי), the supernal Kohen (כַּהֲנָא עִלָּאָה) must be seen in beauty of countenance (בָּעֵי לְאִתְחֲזָאָה בִּשְׁפִּירוּ דְּאַנְפִּין), in radiance of countenance (בִּנְהִירוּ דְּאַנְפִּין), in joy beyond all (בְּחֵידוּ יַתִּיר מִכֹּלָּא), and not be seen in him sadness or anger (וְלָא בָּעֵי לְאִתְחֲזָאָה בֵּיהּ עֲצִיבוּ וְרוּגְזָא), but everything must be in the likeness of the supernal (אֶלָּא כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא).

Happy is his portion (זַכָּאָה חוּלָקֵיהּ), of whom it is written (דְּעָלֵיהּ כְּתִיב): I am your portion and your inheritance (אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ) (Bamidbar 18), and it is written (וּכְתִיב): Hashem is his inheritance (יְיָ הוּא נַחֲלָתוֹ) (Devarim 18). And for this reason (וְעַל דָּא), he must appear whole in all (בָּעֵי לְאִתְחֲזָאָה שְׁלִים בְּכֹלָּא), in his body (בְּגַרְמֵיהּ), and in his garments (בִּלְבוּשֵׁיהּ), so that he does not blemish his body at all (דְּלָא יַפְגִּים גַּרְמֵיהּ כְּלַל), as it has been said (כְּמָה דְּאִתְּמַר). And he shall take a woman in her virginity (וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח) (Vayikra 21).

Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח): And behold, he placed accusations of words, etc. (וְהִנֵּה הוּא שָׂם עֲלִילוֹת דְּבָרִים וְגוֹ׳) (Devarim 22), and it is written (וּכְתִיב): And they shall fine him a hundred silver, etc. (וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף וְגוֹ׳), for he brought forth a bad name upon a virgin of Yisrael (כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל), but is she the virgin of her father or the virgin of her husband - what is virgin of Yisrael here (וְכִי בְּתוּלַת יִשְׂרָאֵל הִיא, בְּתוּלַת אָבִיהָ אוֹ בְּתוּלַת בַּעְלָהּ הִיא, מַהוּ בְּתוּלַת יִשְׂרָאֵל הָכָא). This is what is written (הֲדָא הוּא דִכְתִיב): Ask your father and he will tell you, your elders and they will say to you (שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ) (Devarim 32). So too here (אוּף הָכָא), the Kohen who stands in the likeness of the supernal (כַּהֲנָא דְּקָאֵים כְּגַוְונָא דִּלְעֵילָּא), it is written: And he shall take a woman in her virginity (כְּתִיב וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח), likewise in her virginity (הָכִי נָמֵי בִּבְתוּלֶיהָ), that she not go out from the gate of her courtyard at any time to the outside (דְּלָא תִּפוּק מִבָּבָא דְּחַצֵרָהּ מִזִּמְנָא לְבַר), and this has already been stated (וְהָא אִתְּמַר).

Ra‘aya Meheimna

Only a virgin from among his people shall he take as a wife (כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה) (Vayikra 21). Raya Meheimna opened and said (פָּתַח רַעְיָא מְהֵימְנָא וְאָמַר): This command (פִּקּוּדָא דָּא) is for the High Priest to marry a virgin (לְמֵיסַב כַּהֲנָא רַבָּא בְּתוּלְתָא). This is what is written (הֲדָא הוּא דִכְתִיב): A widow, or a divorced woman, or a profaned one, or a harlot-these he shall not take; but only a virgin from among his people shall he take as a wife (אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לֹא יִקָּח כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה). And why do we require that he marry only a virgin without blemish (וַאֲמַאי בָּעֵינָן דְּלָא יִסַּב אֶלָּא בְּתוּלְתָא בְּלָא פְּגִימוּ).

Rather (אֶלָּא), the woman is the cup of blessing (אִתְּתָא אִיהִי כּוֹס דִּבְרָכָה); if they tasted her, they have rendered her blemished (טָעֲמוּ פְּגָמוֹ). And the Kohen who offers korban before Hashem (וְכַהֲנָא דְּקָרִיב קָרְבְּנָא קֳדָם יְיָ), he must be complete (בָּעֵי דְּלִהֱוִי אִיהוּ שְׁלִים), without blemish (בְּלָא פְּגִימוּ), complete in his limbs without defect (שְׁלִים בְּאֵבָרוֹי בְּלָא פְּגִימוּ), for blemishes disqualify among the Kohanim (דְּמוּמִין פַּסְלִין בְּכַהֲנַיָּא), complete in his body (שְׁלִים בְּגוּפֵיהּ), complete in his Nukvah (שְׁלִים בְּנוּקְבֵיהּ), to fulfill what is written (לְקַיְּימָא בֵּיהּ): You are altogether beautiful, my beloved, and there is no blemish in you (כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ) (Shir haShirim 4). For the korban is a minchah offering (דְּקָרְבְּנָא מִנְחָה אִיהוּ), and Yisrael must send their minchah to the King (וּצְּרִיכִין יִשְׂרָאֵל לְמִשְׁלַח מִנְחָתָא דִּלְהוֹן לְמַלְכָּא), through a man (בִּגְבַר), complete in body (שְׁלִים).

For those of the Sitra achra are the opposite (דְּאִינּוּן בְּהִפּוּכָא דְּסִטְרָא אָחֳרָא), for in the hand of a man of moment they offer blemish (דְּהָא בְּיַד אִישׁ עִתִּי פָּגִים), sending him a gift (הֲווֹ שַׁלְחִין לֵיהּ דּוֹרֹנָא), as it is written (דִּכְתִיב): One lot for Hashem and one lot for Azazel (גּוֹרָל אֶחָד לַיְיָ וְגוֹרָל אֶחָד לַעֲזָאזֵל) (Vayikra 16). For all false deities are blemished (דֶּאֱלֹהִים אֲחֵרִים כֻּלְּהוּ פְּגִימִין), from the side of the north (מִסִּטְרָא דְּצָּפוֹן), and thus the majority of houses of idolatry (וְהָכִי רוּבָּא דְּבָתֵי עֲבוֹדָה זָרָה), their Nukvah is blemish, destruction, Lilith, deformity, and so forth (הֵם פְּגִימִין בְּנוּקְבָּא דִּלְהוֹן, חוּרְבָא, לִילִית, פְּגִימוּתָא וְכוּ'). Some say, and Raya Meheimna (ס״א וְרַעְיָא מְהֵימְנָא), he is the Vav in full (אִיהוּ ו׳ מָלֵא), and he is in this arrangement of Yod Hei Vav (וְאִיהוּ בְּסִדוּרָא דָּא יְה״וּ). The final Hei is a full cup of Hashem’s blessing (ה׳ בַּתְרָאָה, כּוֹס מָלֵא בִּרְכַּת יְיָ), from the side of Chesed and from the side of Gevurah which is Din (מִסִּטְרָא דִּימִינָא וּמִסִּטְרָא דִּגְבוּרָה דְּאִיהוּ דִּינָא). Shekhinta is called the Name Havayah (שְׁכִינְתָּא אִתְקְרִיאַת הוי״ה), as it is written (הֲדָא הוּא דִכְתִיב): Behold, the hand of Hashem is upon your cattle that are in the field (הִנֵּה יַ״ד יְהוָ״ה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה) (Shemot 9). Then Raya Meheimna stood up (קָם רַעְיָא מְהֵימְנָא), and prostrated himself before Him (וְאִשְׁתְּטַח קַמֵּיהּ). And he said (וְאָמַר): Happy is my portion (זַכָּאָה חוּלָקִי), that the Matronita of the Master is with my help (דְּמַטְרוֹנִיתָא דְּמָארֵי [וּמַטְרוֹנִיתָא] אִינְהוּ בְּעֶזְרִי). (Thus concludes the section of Raya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

Rabbi Shimon was walking on the way (רִבִּי שִׁמְעוֹן הֲוָה אָזִיל בְּאָרְחָא), and with him were Rabbi Yehudah, Rabbi Yosei, and Rabbi Ḥizkiyah (וַהֲווּ עִמֵּיהּ רִבִּי יְהוּדָה וְרִבִּי יוֹסֵי וְרִבִּי חִזְקִיָּה). Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): He gave prey to those who fear Him, He shall remember His covenant forever (טֶרֶף נָתַן לִירֵאָיו יִזְכּוֹר לְעוֹלָם בְּרִיתוֹ) (Tehillim 111). He gave prey to those who fear Him (טֶרֶף נָתַן לִירֵאָיו), these are the righteous (אִלֵּין אִינּוּן זַכָּאִין), those who fear Kudsha Berikh Hu (אִינּוּן דַּחֲלֵי דְּקוּדְשָׁא בְּרִיךְ הוּא), for whoever fears Him (דְּכָל מַאן דְּדָחִיל לֵיהּ), is called of the people of the royal house (אִתְקְרֵי מֵאִינְשֵׁי דְּבֵיתָא דְּמַלְכָּא), and regarding him it is written (וְעָלֵיהּ כְּתִיב): Happy is the man who fears Hashem (אַשְׁרֵי אִישׁ יָרֵא אֶת יְיָ) (Tehillim 112).

What is He gave prey to those who fear Him (מַהוּ טֶרֶף נָתַן לִירֵאָיו). Rather, as it is written (אֶלָּא כְּמָה דִּכְתִיב): She arises while it is still night, and gives prey to her household (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ) (Mishlei 31). From here we learn (מֵהָכָא אוֹלִיפְנָא), that every person who engages in Orayta at night (דְּכָל בַּר נָשׁ דְּלָעֵי בְּאוֹרַיְיתָא בְּלֵילְיָא), and rises at midnight (וְקָם בְּפַלְגוּת לֵילְיָא), at the time when Knesset Yisrael awakens to prepare the house for the King (בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל אִתְעֲרַת לְאַתְקְנָא בֵּיתָא לְמַלְכָּא), he joins with her (הַאי אִשְׁתְּתַּף בַּהֲדָהּ), and he is called of the King’s house (וְהַאי אִקְרֵי מִבֵּי מַלְכָּא), and they give him every day from those repairs of the house (וְיָהֲבִין לֵיהּ כָּל יוֹמָא מֵאִינּוּן תִּיקוּנֵי בֵּיתָא). This is what is written (הֲדָא הוּא דִכְתִיב): And she gives prey to her household and a portion to her maidens (וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Mishlei 31). Who is her household (מַאן בֵּיתָה). All those who join with her at night (כָּל אִינוּן דְּמִשְׁתַּתְפֵי בַּהֲדָה בְּלֵילְיָא), they are called her household (אִקְרוּן בֵּיתָהּ), her household’s children (בְּנֵי בֵּיתָהּ). And because of this (וּבְגִין כַּךְ), He gave prey to those who fear Him (טֶרֶף נָתַן לִירֵאָיו).

What is prey (Teref) (מַהוּ טֶרֶף)? Actual prey (Teref) (טֶרֶף מַמָּשׁ), which she brings from a distant supernal place (דְּאִיהִי נַטְלָא מֵאֲתַר רְחִיקָא עִלָּאָה), as it is written (דִּכְתִיב): From afar she brings her bread (מִמֶּרְחָק תָּבִיא לַחְמָהּ) (Mishlei 31). And who is worthy of this prey (וּמַאן זָכֵי לְהַאי טֶרֶף), the end of the verse proves it (סוֹפֵיהּ דִּקְרָא אוֹכַח), as it is written (דִּכְתִיב): He shall remember His covenant forever (יִזְכּוֹר לְעוֹלָם בְּרִיתוֹ) (Tehillim 111). One who contemplates (מַאן דְּאִסְתַּכַּל) - some say: one who engages (ס״א: דַּאִשְׁתַּדַּל) - in Orayta, to join with her at night (בְּאוֹרַיְיתָא לְאִשְׁתַּתְּפָא בַּהֲדָהּ בְּלֵילְיָא). And not only this (וְלָא עוֹד), but there is a single supernal Tzaddik with Kudsha Berikh Hu (אֶלָּא דְּצַדִּיק חַד עִלָּאָה אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and he joins with her (וְהוּא אִשְׁתְּתַּף בַּהֲדֵיהּ), and both of them bequeath to Knesset Yisrael (וְיָרְתִין תַּרְוַויְיהוּ לִכְנִישְׁתָּא דְּיִשְׂרָאֵל), as it is written (דִּכְתִּיב): Tzaddikim shall inherit the land forever (צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Yeshayahu 60).

Again he opened and said (תּוּ פָּתַח וְאָמַר): And he shall not profane his seed among his people, for I am Hashem who sanctifies him (וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו כִּי אֲנִי יְיָ מְקַדְּשׁוֹ) (Vayikra 21). Come and see (תָּא חֲזֵי): Whoever brings forth seed to waste (כָּל מַאן דְּאַפִּיק זֶרַע לְבַטָּלָה), does not merit to behold the countenance of the Shekhinta (לָא זָכֵי לְמֶחֱמֵי אַפֵּי שְׁכִינְתָּא), and he is called evil (וְאִקְרֵי רָע), as it is written (דִּכְתִיב): For You are not a god who desires wickedness; evil shall not dwell with You (כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגוּרְךָ רָע) (Tehillim 5).

This refers to one who brings it out by his own hand (הַאי מַאן דְּאַפִּיק לֵיהּ בִּידֵיהּ), or through a woman who is not proper (אוֹ בְּאִנְתּוּ אָחֳרָא דְּלָא כַּשְׁרָא). And if you say (וְאִי תֵּימָא), that he brings it out with a woman who does not become pregnant (דְּאַפִּיק לֵיהּ בְּאִנְתּוּ דְּלָא מִתְעַבְּרָא), so too it applies (הָכִי נָמֵי)? No (לָא). Rather (אֶלָּא), it is as we have said (כְּמָה דְּאַמָרָן). And because of this (וְעַל דָּא), a man must request from Kudsha Berikh Hu (יִבְעֵי בַּר נָשׁ מִקוּדְשָׁא בְּרִיךְ הוּא), that He prepare for him a fitting vessel (דְּיַזְמִין לֵיהּ מָאנָא דְּכַשְׁרָא), so that he not blemish his seed (דְּלָא יַפְגִים זַרְעֵיהּ). For one who brings forth seed in an unfit vessel (מַאן דְּאַפִּיק זַרְעָא בְּמָאנָא דְּלָא כַּשְׁרָא), blemishes his seed (פָּגִים לֵיהּ לְזַרְעֵיהּ). Woe to the one who blemishes his seed (וַוֵי לְמַאן דְּפָגִים זַרְעֵיהּ). And if it is thus with other people (וּמַה בִּשְׁאָר בְּנֵי נָשָׁא כַּךְ), how much more so with a Kohen (בְּכַהֲנָא), who stands below in likeness of the supernal in supernal holiness (דְּקָאֵים לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא בִּקְדוּשָּׁה עִלָּאָה), all the more and all the more (עַל אַחַת כַּמָּה וְכַמָּה).

Among his people - what is among his people (בְּעַמָּיו, מַהוּ בְּעַמָּיו). For it is written above (דְּהָא כְּתִיב לְעֵילָּא): A widow, or a divorced woman, or a profaned one, or a harlot-these he shall not take (אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לֹא יִקָּח) (Vayikra 21), and it is written (וּכְתִּיב): And he shall not profane his seed among his people (וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו). It should have said through them (בָּהֶם מִבָּעֵי לֵיהּ). What is among his people (מַהוּ בְּעַמָּיו). Rather, this means (אֶלָּא), that this matter is a disgrace among his people (מִלָּה דָּא קְלָנָא בְּעַמָּיו), a blemish among his people (פְּגִימוּ בְּעַמָּיו). And therefore it is written (וְעַל דָּא כְּתִיב): Only a virgin from among his people shall he take as a wife (כִּי אִם בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה) (Vayikra 21). From his people-certainly (מֵעַמָּיו וַדַּאי). Everything in the likeness of above (כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא). For I am Hashem who sanctifies him (כִּי אֲנִי יְיָ מְקַדְּשׁוֹ). What is who sanctifies him (מַהוּ מְקַדְּשׁוֹ).

Rather (אֶלָּא): I am He, the One who sanctifies him every day (אֲנָא הוּא הַהוּא דְּאִיהוּ מְקַדֵּשׁ לֵיהּ בְּכָל יוֹמָא), and because of this (וּבְגִין כַּךְ), he shall not blemish his seed (לָא יַפְגִּים זַרְעֵיהּ), and no blemish shall be found in him (וְלָא יִשְׁתְּכַח בֵּיהּ פְּגִימוּ). Some say: and because of this (ס״א: וּבְגִין דָּא): For I am Hashem who sanctifies him (דְּהָא אֲנִי יְיָ מְקַדְּשׁוֹ), that I desire to sanctify him (דַּאֲנָא בָּעֵינָא לְקַדְּשָׁא לֵיהּ), and he shall be found holy in all (וְיִשְׁתְּכַח קַדִּישָׁא בְּכֹלָּא), for the holy is served only by the hand of the holy (דְּקַדִּישָׁא יִשְׁתַּמֵּשׁ עַל יְדָא דְּקַדִּישָׁא).