Daf 177b (דַּף קע״ז ע״ב)

Also here, when Moshe saw that wrath was suspended (אוּף הָכָא, כַּד חָמָא מֹשֶׁה דְּרוּגְזָא הֲוָה תָּלֵי), immediately Moshe said to Aharon (מִיַּד וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן), because he is the escort of the Matronita (בְּגִין דְּאִיהוּ שׁוּשְׁבִינָא דְּמַטְרוֹנִיתָא), and the incense does not ascend except by his hand (וּקְטֹרֶת לָא סַלְּקָא אֶלָּא בִּידוֹי), for he increases peace in the world (דְּאִיהוּ אַסְגֵּי שְׁלָמָא בְּעָלְמָא), and binds the bond of faith (וְקָשִׁיר קִשְׁרָא דִּמְהֵימְנוּתָא). The incense-behold, they have established-(קְטֹרֶת, הָא אוּקְמוּהָ), is the joy of above and below (חֶדְוָותָא דְּעֵילָּא וְתַתָּא), the bond of faith (קִשּׁוּרָא דִּמְהֵימְנוּתָא), the ascent of wrath (סְלִיקוּ דְּרוּגְזָא); this is what is written (הֲדָא הוּא דִכְתִיב), “Oil and incense gladden the heart” (שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב) (Proverbs 27), and then, “a wise man will appease it” (וּכְדֵין וְאִישׁ חָכָם יְכַפְּרֶנָּה), he cleanses and purifies that wrath (יְנָקֵי וִידָכֵּי לְהַהוּא רוּגְזָא), and compassion is aroused (וְרַחֲמִין מִתְעָרִין).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), Some say: Rabbi Abba (נ״א: רַבִּי אַבָּא), “Do not cut off the tribe of the families of the Kohathites from among the Levi’im” (אַל תַּכְרִיתוּ אֶת שֵׁבֶט מִשְׁפְּחוֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם) (Numbers 4), because they are the trunk and root of the Levi’im (בְּגִין דְּאִינּוּן גִּזְעָא וְשָׁרְשָׁא דְּלֵיוָאֵי). “And this do for them, and they shall live and not die” (וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמוּתוּ), for the Kohen must rectify them (דְּבָעֵי כַּהֲנָא לְאַתְקְנָא לְהוּ), because even though they approach the holy (דְּאַף עַל גַּב דִּקְרִיבִין אִינּוּן לְקוּדְשָׁא), they may not enter except through the rectification of the Kohen (לָא יֵיעֲלוּן אֶלָּא בְּתִקּוּנָא דְּכַהֲנָא), for he knows the sign by which they may enter to him (דְּהוּא יָדַע סִימָנָא דְּיִמְטוּן לְגַבֵּיהּ), and not more (וְלָא יַתִּיר). And when the holy vessels are covered (וְכַד מְכַסְּיָא לְמָאנֵי קוּדְשָׁא), then another covering is placed (כְּדֵין כִּסּוּיָא אַחֲרָא שָׁרֵי), and it is forbidden for them to come near to see (וְאָסִיר לוֹן לְקָרְבָא לְמֵחֱמֵי), for the matter is not in their realm in secret (דְּהָא מִלָּה בַּחֲשָׁאי לָא אִית לְגַבַּיְיהוּ), but only to the Kohen (אֶלָּא לְכַהֲנָא), and for this reason (וְעַל דָּא), their matter and their service are in secret and in concealment (דְּמִלָּה דִּלְהוֹן וְעוֹבָדָא דִּלְהוֹן בְּרָזָא וּבַחֲשָאי), and the Levi’im are for the outer voice (וְלֵיוָאֵי לְאָרָמָא קָלָא).

Because of this, the Kohanim are in concealment and in secret (בְּגִין כָּךְ כַּהֲנֵי בַּחֲשָׁאי וּבְרָזָא), and for this reason wine is forbidden to them (וְעַל דָּא אָסִיר לוֹן חַמְרָא), because wine raises the outer voice (דְּחַמְרָא לְאָרָמָא קָלָא), and reveals secrets (וּלְגַלָּאָה רָזִין אִיהוּ).

Therefore the Levi’im were delivered to the outer voice (בְּגִין כָּךְ לֵיוָאֵי אִתְמְסָרוּ לְאָרָמָא קָלָא), for in judgment it is unified (דְּהָא בְּדִינָא אִתְאֲחָד), judgment is in revelation (דִּינָא בְּאִתְגַּלְיָיא אִיהוּ), and to publicize the matter before all (וּלְפַרְסְמָא מִלָּה קַמֵּי כֹּלָּא). But the Kohen, all his words are in secret and in concealment (אֲבָל כַּהֲנָא, כָּל מִלּוֹי בְּרָזָא וּבַחֲשָאי), and not in revelation (וְלָאו בְּאִתְגַּלְיָיא). Sign: in all things, the left should push away, and the right should draw near (סִימָנָא דְּכָלָא שְׂמָאל תְּהֵא דּוֹחָה, וִימִין מְקָרֶבֶת). Because he is the right side (בְּגִין דְּאִיהוּ יְמִינָא), when judgments descend into the world from the side of the left (כַּד דִּינִין שַׁרְיָין בְּעָלְמָא מִסִּטְרָא דִּשְׂמָאלָא), the right should draw near (יְמִינָא יְהֵא מִקְּרָבָא), and with what? (וּבְמָה), with the incense (בִּקְּטֹרֶת), which is in concealment (דְּאִיהוּ בַּחֲשָׁאי), in a subtle secret (בְּרָזָא דָּקִיק), and more inward than all (וּפְנִימָאָה מִכֹּלָּא).

Come and see (תָּא חֲזֵי), when this outer altar begins to arouse arousal (כַּד הַאי מַדְבְּחָא אַחֲרָא, שָׁארֵי לְאַתְּעָרָא אִתְּעָרוּתָא), when no righteous ones are to be found (כַּד לָא יִשְׁתְּכָחוּ זַכָּאִין), the inner altar is aroused toward it (מַדְבְּחָא פְּנִימָאָה אִתְּעַר לְגַבֵּיהּ), and stands opposite it (וְקָאִים לָקֳבְלֵיהּ), and judgments are sweetened (וְדִינִין מִשְׁתַּכְכֵי). And for this reason it stands opposite that one (וְעַל דָּא קַיְּימָא לָקֳבֵל דָּא), and then judgment is removed (וּכְדֵין דִּינָא אִסְתַּלָּק).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), “This is the service of the sons of Kehat in the Tent of Meeting, the holy of holies” (זֹאת עֲבוֹדַת בְּנֵי קְהָת בְּאֹהֶל מוֹעֵד קֹדֶשׁ הַקֳּדָשִׁים) (Numbers 4), at the time when the sons of Kehat would carry the Holy of Holies (בְּשַׁעֲתָא דִּבְנֵי קְהָת נַטְלִין קֹדֶשׁ קֳדָשִׁים), then the Kohen would come (כְּדֵין אָתֵי כַּהֲנָא), and cover everything (וְחָפֵי כֹּלָּא), before they would approach to carry it (עַד לָא יִקְרְבוּן לְנַטְלָא לֵיהּ), and they would never see what they were carrying (וְלָא הֲווֹ חָמָאן לְעָלְמִין מַה דְּאִינּוּן נַטְלִין), for all was covered from them (אֶלָּא כֹּלָּא בְּכִסּוּיָיא מִנַּיְיהוּ). As it is written (כְּמָה דִּכְתִּיב), “And Aharon and his sons shall come, when the camp sets forward, and they shall take down the veil of the screen…” (וּבָא אַהֲרֹן וּבָנָיו בִּנְסוֹעַ הַמַּחֲנֶה וְהוֹרִידוּ אֵת פָּרוֹכֶת הַמָּסָךְ) (Numbers 4).

And the majority of the coverings of the vessels of the sanctuary (וְרוֹב כִּסּוּיָיא דְּמָאנֵי מַקְדְּשָׁא), were of Tekhelet (תְּכֵלֶת אִיהוּ), because Tekhelet-behold (בְּגִין דִּתְכֵלֶת הָא)-they have established and it has been stated (קכ״ג ע״ב אוּקְמוּהָ וְאִתְּמַר). After everything was covered (בָּתַר דְּאִתְכַּסְיָיא כֹּלָּא), the sons of Kehat would draw near to carry (מְקָרְבִין בְּנֵי קְהָת דְּנַטְלִין), and they would not come near except by those poles which extended outward (וְלָא מְקָרְבִין אֶלָּא בְּאִינּוּן בַּדִּים דְּנָפְקִין לְבַר). This is what is written (הֲדָא הוּא דִכְתִיב), “And when Aharon and his sons have finished covering the sanctuary… when the camp sets forward, then the sons of Kehat shall come to carry” (וְכִלָה אַהֲרֹן וּבָנָיו לְכַסֹּת אֶת הַקֹּדֶשׁ... בִּנְסוֹעַ הַמַּחֲנֶה וְאַחֲרֵי כֵן יָבֹאוּ בְנֵי קְהָת לָשֵׂאת) (Numbers 4). Because of this, the incense, which is inward (בְּגִין כָּךְ קְטֹרֶת דְּאִיהִי פְּנִימָאָה), and all that is in secret (וְכָל מַה דִּי בְּרָזָא), is given over to the Kohen (לְכַהֲנָא אִתְמְסַר). And concerning this it is written (וְעַל דָּא), “And Aharon took it, as Moshe had spoken, and he ran into the midst of the congregation and placed the incense” (וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל תּוֹךְ הַקָּהָל וַיִתֵּן אֶת הַקְּטֹרֶת) (Numbers 17), which is inward (דְּאִיהִי פְּנִימָאָה), the secret of the Kohen (רָזָא דְּכַהֲנָא). Then “he made atonement for the people, and stood between the dead and the living” (כְּדֵין וַיְכַפֵּר עַל הָעָם וַיַּעֲמוֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים), between the Tree of Life (בֵּין אִילָנָא דְּחַיֵּי) and the Tree of Death (וּבֵין אִילָנָא דְּמוֹתָא). Then the right side drew close to the left (כְּדֵין יְמִינָא קָרִיב דָּא בְּדָא), and the plague was halted (וַתֵּעָצַר הַמַּגֵּפָה). Fortunate is the portion of the Kohen (זַכָּאָה חוּלָקָא דְּכַהֲנָא), for the Kohen has strength above (דְּכַהֲנָא אִית לֵיהּ חֵילָא לְעֵילָּא), and he has strength below (וְאִית לֵיהּ חֵילָא לְתַתָּא), and he causes peace above and below (וְהוּא גָּרִים שְׁלָמָא לְעֵילָּא וְתַתָּא), and at all times (וּבְכָל זִמְנָא), the left serves the right (שְׂמָאלָא פָּלַח לִימִינָא). This is what is written (הֲדָא הוּא דִכְתִיב), “And they shall be joined to you and shall minister to you” (וְיִלָווּ עָלֶיךָ וִישָׁרַתוּךָ), and right and left are found in the Mikdash (וִימִינָא בִּשְׂמָאלָא מִשְׁתַּכְּחֵי בַּמִקְדָּשׁ).

Rabbi El'azar was standing before Rabbi Shimon his father (רִבִּי אֶלְעָזָר הֲוָה קָאִים קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן אֲבוּהָ), he said to him (אָמַר לֵיהּ), it is written: “See life with the woman whom you love all the days of the life of your vanity” (כְּתִיב רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ כָּל יְמֵי חַיֵּי הֶבְלֶךָ) (Ecclesiastes 9). He said to him (אָמַר לֵיהּ): Come and see (תָּא חֲזֵי), “See life with the woman whom you love” (רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ). Some say: And Rabbi Shimon would say, it is written, “See life with the woman whom you love” (ס״א: וְהֲוָה אָמַר רִבִּי שִׁמְעוֹן כְּתִיב רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ). This is the secret, that a person must include life in this place (דָּא הוּא רָזָא, דְּבָעֵי בַּר נָשׁ לְאַכְלְלָא חַיִּים בַּאֲתָר דָּא), for this without that cannot go (דָּא בְּלָא דָּא לָא אָזְלָא). And a person must include the measure of day within night (וּבָעֵי בַּר נָשׁ לְאַכְלְלָא מִדַּת יוֹם בַּלַּיְלָה), and the measure of night within day (וּמִדַּת לַיְלָה בַּיוֹם). And this is, “See life with the woman whom you love” (וְדָא הוּא רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ). What is the reason? (מַאי טַעַמָא), Because she is your portion in life (בְּגִין כִּי הִיא חֶלְקֶךָ בַּחַיִּים), for life does not dwell except upon this (דְּחַיִּים לָא שַׁרְיָאן אֶלָּא עַל דָּא). “And in your toil which you toil under the sun” (וּבַעֲמָלְךָ אֲשֶׁר אַתָּה עָמֵל תַּחַת הַשָּׁמֶשׁ), as it is said (כְּמָה דְּאָמַר), “In all your ways, know Him, and He will direct your paths” (בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחוֹתֶיךָ) (Proverbs 3).