Daf 151b (דַּף קנ״א ע״ב)

Come and see (תָּא חֲזֵי), the altar, twelve princes were there to dedicate it and to establish it (מַדְבְּחָא תְּרֵיסָר נְשִׂיאִין הֲווֹ לְחַנְּכָא לֵיהּ וּלְאַתְקְּנָא לֵיהּ). And we have established that the twelve are the tribes, to the four directions, four camps, and all are twelve (וְהָא אוּקְמוּהָ תְּרֵיסָר אִינּוּן שְׁבָטִין לְד' סִטְרִין ד' דְּגָלִים וְכֻלְּהוּ תְּרֵיסָר). And all is in the likeness of that which is above (וְכֹלָּא כְּגַוְונָא דִּלְעֵילָּא).

The Menorah was appointed with seven lamps, to shine through the hand of the Kohen (מְנַרְתָּא אִתְמְנֵי בְּשִׁבְעָה בּוּצִינִין לְאַדְלְקָא עַל יְדָא דְּכַהֲנָא). And all is in the likeness of that which is above (וְכֹלָּא כְּגַוְונָא דִּלְעֵילָּא). And the Menorah stands upon the letter Alef (וּמְנַרְתָּא עַל אָת קַיָּימָא), and by miracle was made (וּבְנִיסָא אִתְעָבִידַת). And this has been established regarding the work of the Menorah (וְהָא אוּקְמוּהָ בְּעוֹבָדָא דִּמְנַרְתָּא). And the inner altar and the Menorah stand together for the joy of all (וּמַדְבַּח פְּנִימָאָה וּמְנַרְתָּא קַיְימֵי כַּחֲדָא לְחֶדְוָותָא דְּכֹלָּא). As it is written (דִּכְתִּיב): “Oil and incense gladden the heart” (שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב) (Proverbs 27). And we have established that there were two altars: one, the inner of all, and this one stands for joy (וְאוֹקִימְנָא דִּתְרֵי מַדְבְּחָן הֲווֹ חַד פְּנִימָאָה דְּכֹלָּא וְהַאי קַיְּימָא לְחֶדְוָותָא). And one outside, to offer sacrifices (וְחַד לְבַר לְקָרְבָא קָרְבְּנִין). And from this inner one flows to that which is outside (וּמֵהַאי פְּנִימָאָה נָפִיק לְהַאי דִּלְבַר). And whoever beholds and contemplates, knows the supernal Chokhmah, the mystery of the word Adonai YHVH (וּמַאן דְּחָמֵי וְיִסְתָּכַּל יִנְדַּע חָכְמְתָא עִלָּאָה רָזָא דְּמִלָּה אֲדֹנָי יְדוֹד). And for this reason incense is not offered except at the time when oil is present (וְעַל דָּא לָא אִתְקְרַב קְטָרְתָּא אֶלָּא בְּשַׁעֲתָא דְּשֶׁמֶן אִשְׁתְּכַח).

I have found in the book of King Shlomo (אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא), incense is for joy and to remove death (קְטֹרֶת הוּא לְחֶדְוָה וּלְסַלְּקָא מוֹתָנָא). What is the reason (מַאי טַעֲמָא)? Because judgment is found from that which is outside, and joy and gladness and the bond of illumination from that which is within, in which all joy abides (בְּגִין דְּדִינָא מֵהַאי דִּלְבַּר אִשְׁתְּכַח וְחֶדְוָותָא וְחַדוּ וְקִשּׁוּרָא דִּנְהִירוּ מֵהַהוּא פְּנִימָאָה דְּכָל חֵידוּ בֵּיהּ קַיְּימָא). And when this is aroused, all judgment is removed from that one and cannot perform judgment (וְכַד הַאי אַתְעַר כָּל דִּינָא אִסְתַּלָּק מֵהַאי וְלָא יָכִיל לְמֶעְבַּד דִּינָא). And for this reason incense exists to annul death (וּבְגִין כָּךְ קְטֹרֶת קַיְּימָא לְבַטְּלָא מוֹתָנָא). And because of this, incense is the bond of all (וְעַל דָּא קְטֹרֶת קְשִׁירוּ הוּא דְּכֹלָּא), and this is offered in that inner [altar] (וְדָא אִתְקְרִיב בְּהַהוּא פְּנִימָאָה). Blessed are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). Upon them it is written (עָלַיְיהוּ כְּתִיב): “And He said to me, You are My servant, Yisrael…” (וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל וְגוֹ') (Isaiah 49).

“Take the Levites…” (קַח אֶת הַלְוִיִּם וְגוֹ') (Numbers 8), behold we have established that they required purification - some say: removal - and to be drawn to be bound in their places (הָא אוּקְמוּהָ דְּבָעֵי לְדַכְּאָה [נ״א: לְדַבְּרָא] לוֹן וּלְאַמְשָׁכָא לוֹן לְאִתְקַשְּׁרָא בְּאַתְרַיְיהוּ). Because they are the left arm, the side of judgment (בְּגִין דְּאִינּוּן דְּרוֹעָא שְׂמָאלָא וְסִטְרָא דְּדִינָא). And whoever comes from the side of judgment must not increase hair, for it multiplies judgment in the world (וְכָל מַאן דְּאָתֵי מִסִּטְרָא דְּדִינָא בָּעֵי דְּלָא יַרְבֵּי שַׂעֲרָא בְּגִין דְּאַסְגֵּי דִּינָא בְּעָלְמָא). And because of this, a woman likewise must not have her hair seen outside, and she must cover her head and conceal her hair (וְעַל דָּא אִתְּתָא כְּהַאי גַּוְונָא דְּלָא יִתְחֲזֵי שַׂעֲרָא לְבַר וּבַעְיָיא לְאִתְחַפְּיָיא רֵישֵׁהּ וּלְכַסֵּי שַׂעְרָהָא). And we have established this, and behold it has been said (וְאוֹקִימְנָא וְהָא אִתְּמַר). And then all those who come from the side of judgment are blessed (וּכְדֵין אִתְבָּרְכָן כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דְּדִינָא). And because of this, regarding the Levites it is written: “And thus shall you do to them, to purify them… and they shall cause a razor to pass…” (וְעַל דָּא בְּלֵיוָאֵי כְּתִיב וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם וְגוֹ' וְהֶעֱבִירוּ תַעַר וְגוֹ') (Numbers 8). And it has been said (וְאִתְּמַר): the Levites do not ascend into their place until the Kohen raises them, because the right always rectifies the left (לֵיוָאֵי לָא סַלְּקִין לְאַתְרַיְיהוּ עַד דְּיָרִים לוֹן כַּהֲנָא בְּגִין דִּימִינָא מַדְבַּר תָּדִיר לִשְׂמָאלָא).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), on the day that the Levites ascend to their places (בְּיוֹמָא דְּסַלְּקִין לֵּיוָאֵי בְּדוּכְתַיְיהוּ), with two bulls (בִּתְרֵין פָּרִים). What is the reason, bulls (מַאי טַעְמָא פָּרִים)? Rather, they are as bulls (אֶלָּא אִינְהוּ כְּפָרִים), to receive in the left this cow that is called the Red heifer (לְקַבְּלָא בִּשְׂמָאלָא לְהַאי פָּרָה דְּאִקְרֵי פָּרָה אֲדוּמָה). The Kohen, all power and all rectification depend upon him (כַּהֲנָא כָּל חֵילָא וְכָל תִּקּוּנָא בֵּיהּ תַּלְיָיא), because all the strength of the body stands in the right arm (בְּגִין דְּכָל חֵילָא דְּגוּפָא בִּדְרוֹעָא יְמִינָא קַיָּימָא). And for this reason the Kohen is the arm of all Yisrael (וְעַל דָּא כַּהֲנָא דְּרוֹעָא דְּיִשְׂרָאֵל כֻּלְּהוּ הֲוִי). And in him exists to rectify all and to rectify the world (וּבֵיהּ קַיְּימָא לְאַתְקְנָא כֹּלָּא וּלְאַתְקְנָא עָלְמָא). (Some say: What is the reason, bulls (ס״א מַאי טַעֲמָא פָּרִים)? Rather, they are the left as bulls (אֶלָּא אִינּוּן שְׂמָאלָא כְּפָרִים), to receive in the left (לְקַבְּלָא בִּשְׂמָאלָא).

Come and see (תָּא חֲזֵי), the Kohen is the right arm of all Yisrael (כֹּהֵן דְּרוֹעָא יְמִינָא דְּיִשְׂרָאֵל כָּלְּהוּ הֲוָה). And in him exists to rectify the world (וּבֵיהּ קַיְּימָא לְאִתְתַּקְּנָא עָלְמָא), and to rectify all (וּלְאִתְתַּקְּנָא כֹּלָּא), because all the power of the body stands in the right arm (בְּגִין דְּכָל חֵילָא דְּגוּפָא בִּדְרוֹעָא יְמִינָא קַיָּימָא), and all rectification depends upon him (וְכָל תִּקּוּנָא בֵּיהּ תַּלְיָיא). And with all this, it is not found by itself, but in the body and the left (וְעִם כָּל דָּא לָא אִשְׁתְּכַח בִּלְחוֹדוֹי אֶלָּא בְּגוּפָא וּשְׂמָאלָא). And the body is the principal of all (וְגוּפָא עִקָּרָא הוּא דְּכֹלָּא). “And Aharon waved the Levites as a wave offering before Hashem” (וְהֵנִיף אַהֲרֹן אֵת הַלְוִיִּם תְּנוּפָה לִפְנֵי יְיָ).

Rabbi Yehudah asked Rabbi Abba (רַבִּי יְהוּדָה שָׁאִיל לְרַבִּי אַבָּא): why did the Kohen wave the Levites (לָמָה הָיָה הַכֹּהֵן מֵנִיף אֶת הַלְוִיִּם)? He said to him (אָמַר לוֹ): to what is this matter comparable (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה)? To a child, when he cries and is angry (לְתִינוֹק כְּשֶׁהוּא בּוֹכֶה וְכוֹעֵס), what do they do to appease him (מָה עוֹשִׂין כְּדֵי לְפַיְּיסוֹ)? Rabbi Yehudah said to him (אָמַר לֵיהּ רַבִּי יְהוּדָה): they wave him and shake him to quiet him (מֵנִיפִין אוֹתוֹ וּמְנַעֲנְעִים אוֹתוֹ כְּדֵי לְשַׁתְּקוֹ).

Rabbi Abba said to him (אָמַר לֵיהּ רַבִּי אַבָּא): Yehudah, Yehudah (יְהוּדָה יְהוּדָה), this word has come to your hand but you did not investigate it (מִלָּה זֹאת בָּאָה לְיָדְךָ וְלֹא חֲקַרְתָּ בָּהּ), and behold, should not your ears hear what your mouth speaks (וַהֲלֹא יִשְׁמְעוּ אָזְנְךָ מָה שֶׁפִּיךָ מְדַבֵּר)? So it is with the attribute of Gevurah (כַּךְ הִיא מִדַּת הַגְּבוּרָה), it becomes angry and enraged (כּוֹעֶסֶת וְרוֹגֶזֶת). As it is written (דִּכְתִיב): “Shimon and Levi are brothers, instruments of violence are their swords” (שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרוֹתֵיהֶם) (Bereshit 49). And it is written (וּכְתִיב): “Cursed be their anger, for it was fierce, and their wrath, for it was cruel” (אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה) (Bereshit 49). Because they strengthen and harden in their anger and wrath to go out to execute judgment, to destroy and to annihilate the sons of the world (לְפִי שֶׁהֵם מִתְגַּבְּרִים וּמִתְקַשִּׁים בַּאֲפָּם וְעֶבְרָתָם לָצֵאת לַעֲשׂוֹת דִּין לְכַלּוֹת וּלְהַכְרִית בְּנֵי הָעוֹלָם). Then the Kohen, who is the supernal Chesed (אָזַי הַכֹּהֵן שֶׁהוּא הַחֶסֶד הָעֶלְיוֹן), waves that side of the Levites, which is the attribute of Gevurah (מֵנִיף אוֹתוֹ הַצַּד שֶׁל הַלְוִיִּם שֶׁהִיא מִדַּת הַגְּבוּרָה), to calm and quiet its rage and its anger (כְּדֵי לְשַׁכֵּךְ וּלְשַׁקֵּט רָגְזָהּ וְכַעֲסָהּ), so that the hairs would be broken from all their roots and not become strong nor prevail (כְּדֵי שֶׁיִּשְׁתַּבְּרוּ הַשְּׂעָרוֹת מִכָּל שׁוּלֵיהֶן וְלֹא יִתְגַּבְּרוּ וְלֹא יִתְחַזְּקוּ). In this likeness, the Kohen waves the Levites as a wave offering, in order that their side of Gevurah should be quieted, so that judgment should not be aroused in the world (כְּעֵין דּוּגְמָא זוֹ הַכֹּהֵן שֶׁמֵנִיף אֶת הַלְוִיִּם תְּנוּפָה כְּדֵי שֶׁיִּשְׁקוֹט הַצַּד שֶׁל גְּבוּרָה שֶׁלָּהֶם כְּדֵי שֶׁלֹּא יִתְעוֹרֵר הַדִּין בָּעוֹלָם).

Rabbi Yehudah came and kissed his hands (בָּא רַבִּי יְהוּדָה וְנָשַׁק אֶת יָדָיו). And when judgments are aroused in the world (וּכְשֶׁיִּתְעוֹרְרוּ הַדִּינִין בָּעוֹלָם), all the judgments that are found every single day, Avraham our father, peace be upon him, pushes them outside and they do not stand before Him (כָּל הַדִּינִים הַנִּמְצָאִים בְּכָל יוֹם וָיוֹם אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם הוּא דּוֹחֶה אוֹתָם לַחוּץ וְאֵינָם עוֹמְדִים לְפָנָיו). This is what is written (הֲדָא הוּא דִּכְתִיב): “And God is angry every day” (וְאֵל זוֹעֵם בְּכָל יוֹם) (Psalms 7).

“This is that which concerns the Levites…” (בְּמִדְבַּר ח: זֹאת אֲשֶׁר לַלְוִיִּם וְגוֹ'). Come and see (תָּא חֲזֵי), a Levite of twenty-five years shall serve (לֵיוָאָה בַּר חָמֵשׁ וְעֶשְׂרִין שְׁנִין יִפְלַח), at fifty years he ascends to his place and is crowned (בַּר חַמְשִׁין שְׁנִין סְלִיק לְדוּכְתֵּיהּ וְאִתְעַטָּר). And twenty-five shall he serve (וְחָמֵשׁ וְעֶשְׂרִין יִפְלַח), for behold a man-some say: come and see, a Levite of twenty-five years to his place and he is crowned. And twenty-five he serves until he ascends to the level of fifty (דְּהָא בַּר נָשׁ נ״א: תָּא חֲזֵי לֵיוָאָה בַּר חָמֵשׁ וְעֶשְׂרִין שְׁנִין לְדוּכְתֵּיהּ וְאִתְעַטַּר. וְחָמֵשׁ וְעֶשְׂרִין יִפְלַח עַד דְּסָלִיק לְדַרְגָּא דְּחַמְשִׁין). When he ascends to this level of fifty years and above (כַּד סָלִיק לְהַאי דַּרְגָּא דְּחַמְשִׁין שְׁנִין וּלְהָלְאָה), he descends from the strength of the fire within him (נָחִית מִן תּוּקְפָּא דְּאֶשָּׁא דְּבֵיהּ). And since the fire and its heat are cooled (וְכֵיוָן דְּאֶשָּׁא וַחֲמִימוּתָא אִתְקָרִר), behold it becomes diminished for that place to which he was bound (הָא פָּגִים לְהַהוּא אֲתָר דְּאִתְקְשַׁר בֵּיהּ).