Daf 181b (דַּף קפ״א ע״ב)

After they return to this dust, in order to be purified by it (לְבָתַר דִּמְהַדְרִן לְהַאי עָפָר, בְּגִין לְאִתְדַכְּאָה בֵּיהּ), the impure spirit passes away (מִתְעַבָר רוּחָא מִסְאֲבָא), and another holy spirit is aroused and rests in the world (וְאִתְּעַר רוּחָא אַחֲרָא קַדִּישָׁא, וְשָׁארִי בְּעָלְמָא). This is that which is written (הֲדָא הוּא דִכְתִיב), “You send forth Your spirit, they are created” (תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן) (Psalms 104). They are created (יִבָּרֵאוּן), and they are healed with supernal healing, of another spirit (וְיִתְּסוּן בְּאַסְוָותָא עִלָּאָה, דְּרוּחָא אַחֲרָא). “And You renew the face of the earth” (וּתְחַדֵּשׁ פְּנֵי אֲדָמָה) (Psalms 104), for it has been purified (דְּהָא אִתְדַכִּיאַת), like a woman to her husband (אתתא לבעלה), and the renewal of the moon is found (וְחַדְתּוּתֵי דְּסִיהֲרָא אִשְׁתְּכַח), and all the worlds are blessed (וְעָלְמִין כֻּלְּהוּ מִתְבָּרְכָאן). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), that Kudsha Berikh Hu gave them a counsel (דְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לוֹן עֵיטָא), of all healing (דְּכֹלָּא אַסְוָותָא), in order that they may merit the life of the World to Come (בְּגִין דְּיִזְכּוּן לְחַיֵּי עָלְמָא דְּאָתֵי), and that they be found pure in this world (וְיִשְׁתְּכָחוּ דַּכְיָין בְּהַאי עָלְמָא), holy for the World to Come (קַדִּישִׁין לְעָלְמָא דְּאָתֵי). Concerning them it is written (עָלַיְיהוּ כְּתִיב), “And I will sprinkle upon you pure waters, and you shall be purified” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם) (Ezekiel 36). “And the children of Yisrael, the whole congregation, came to the wilderness of Tzin, etc.” (וַיָבֹאוּ בְנֵי יִשְׂרָאֵל כָּל הָעֵדָה מִדְבַּר צִין וְגוֹ') (Numbers 20).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), why is the section of the Parah (red heifer) adjacent to the death of Miriam? (אֲמַאי פַּרְשְׁתָּא דְּפָרָה, סְמִיכָה לְמִיתַת מִרְיָם). This has already been established (הָא אוּקְמוּהָ). Rather, some say: since (אֶלָּא כֵּיוָן [ס״א: כַּמָּה]) judgment was done with this Parah, to purify from the impure (דְּאִתְעָבִיד דִּינָא בְּהַאי פָּרָה, לְדַכְּאָה לְמִסְאֲבֵי), judgment was done with Miriam, to purify the world (אִתְעָבִיד דִּינָא בְּמִרְיָם, לְדַכְּאָה עָלְמָא), and she departed from the world (וְאִסְתְּלָּקַת מִן עָלְמָא). Once Miriam departed (כֵּיוָן דְּאִסְתַּלָּקַת מִרְיָם), that well departed (אִסְתַּלָּק הַהוּא בְּאֵר), that was going with Yisrael in the wilderness (דְּהֲוָה אָזִיל עִמְּהוֹן דְּיִשְׂרָאֵל בְּמַדְבְּרָא), and the well departed altogether (וְאִסְתַּלָּק בֵּירָא בְּכֹלָּא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), it is written (כְּתִיב), “And you, son of man, take up a lamentation upon the virgin of Yisrael” (וְאַתָּה בֶן אָדָם שָׂא קִינָא עַל בְּתוּלַת יִשְׂרָאֵל) (Ezekiel 19). And was it only upon her? (וְכִי עָלָה בִּלְחוֹדָהָ). No (לָא). Rather, because all was broken because of her (אֶלָּא בְּגִין דְּכֹלָּא אִתְּבַּר בְּגִינָהּ). Because of her the right arm was broken after her (בְּגִינָהּ אִתְּבַּר יְמִינָא אֲבַּתְרָהּ), that was bringing her close to the body (דְּהֲוָה מְקָרֵב לָהּ גַּבֵּי גּוּפָא). And the body, which is the sun, was darkened because of her (וְגוּפָא דְּאִיהוּ שִׁמְשָׁא, אִתְחֲשָׁךְ בְּגִינָהּ). And this is the secret (וְדָא הוּא רָזָא) of that which is written (דִכְתִיב), “Save Your right hand and answer me” (הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי) (Psalms 60). The body - some say: “Because of her it is written, ‘The sun is darkened in its going forth’ (חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ) (Isaiah 13), and it is written, ‘I clothe the heavens with gloom’ (אַתָּה בֶן אָדָם אַלְבִּישׁ שָׁמַיִם קַדְרוּת) (Isaiah 50)” (גּוּפָא [ס״א: בְּגִינָהּ דִּכְתִיב וּכְתִיב). For the sun was darkened because of her (דְּהָא שִׁמְשָׁא אִתְחֲשָׁךְ בְּגִינָהּ). In this manner, “And Miriam died there, etc.” (כְּגַוְונָא דָּא וַתָּמָת שָׁם מִרְיָם וְגוֹ') (Numbers 20). “And there was no water for the congregation” (וְלֹא הָיָה מַיִם לָעֵדָה) (Numbers 20), for the well above and below departed (דְּהָא אִסְתַּלָּק בֵּירָא דְּעֵילָּא וְתַתָּא). Afterward the right arm was broken (לְבָתַר אִתְּבַּר יְמִינָא), as it is written (דִּכְתִיב), “Aaron was gathered to his people” (יֵאָסֵף אַהֲרֹן אֶל עַמָּיו) (Numbers 20). And afterward the sun was darkened (וּלְבָתַר אִתְחֲשָׁךְ שִׁמְשָׁא), as it is written (דִּכְתִיב), “And die on the mountain, etc., and be gathered to your people, etc.” (וּמֻת בָּהָר וְגוֹ'. וְהֵאָסֵף אֶל עַמֶּךָ וְגוֹ') (Deuteronomy 32). Behold (הָא), the right arm was broken (דְּרוֹעָא יְמִינָא אִתְּבַּר), and the body, which is the sun, was darkened (וְגוּפָא דְּאִיהוּ שִׁמְשָׁא אִתְחֲשָׁךְ).

Come and see (וְתָּא חֲזֵי), there was never found a generation in the world like the generation when Moshe was present in the world, and Aharon and Miriam (לָא אִשְׁתְּכַח דָּרָא בְּעָלְמָא, כְּדָרָא דְּמֹשֶׁה קַיְּימָא בְּעָלְמָא, וְאַהֲרֹן וּמִרְיָם). And if you would say: also in the days of Shlomo it was so (וְאִי תֵּימָא בְּיוֹמוֹי דִּשְׁלֹמֹה הָכִי נַמֵּי), not so (לָאו). For in the days of Shlomo, the moon ruled, and the sun was gathered in (דְּהָא בְּיוֹמוֹי דִּשְׁלֹמֹה שַׁלִּיט סִיהֲרָא, וְשִׁמְּשָׁא אִתְכְּנִישׁ). But in the days of Moshe, the moon was gathered in, and the sun ruled (וּבְיוֹמוֹי דְּמֹשֶׁה, אִתְכְּנִישׁ סִיהֲרָא, וְשִׁמְּשָׁא שַׁלְטָא).

Three siblings there were: Moshe, Aharon, and Miriam (תְּלַת אַחִין הֲווֹ: מֹשֶׁה, אַהֲרֹן, וּמִרְיָם). As it is said (כְמָה דְאַתְּ אָמֵר), “And I sent before you Moshe, Aharon, and Miriam” (וָאֶשְׁלַח לְפָנֶיךָ אֶת מֹשֶׁה אַהֲרֹן וּמִרְיָם) (Micah 6). Miriam is the moon (מִרְיָם, סִיהֲרָא). Moshe is the sun (מֹשֶׁה, שִׁמְשָׁא). Aharon is the right arm (אַהֲרֹן, דְּרוֹעָא יְמִינָא). Hur is the left arm (חוּר, דְּרוֹעָא שְׂמָאלָא) (Shemot 66a). And some say: Nachshon ben Amminadav (וְאַמְרֵי לָהּ, נַחְשׁוֹן בֶּן עֲמִינָדָב).

At first, at the death of Miriam, the moon departed, the well departed (בְּקַדְמִיתָא מִיתַת מִרְיָם, אִסְתָּלָקַת סִיהֲרָא, אִסְתַּלָּק בְּאֵר). Afterward, the right arm was broken, which always drew near to the moon, in brotherhood, in joy (לְבָתַר אִתְּבַּר דְּרוֹעָא יְמִינָא, דִּמְקָרֵב תָּדִיר סִיהֲרָא, בְּאֲחְוָא, בְּחֵידוּ). And concerning this it is written (וְעַל דָּא כְּתִיב), “And Miriam the prophetess, the sister of Aharon, took” (וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן) (Exodus 15). The sister of Aharon indeed (אֲחוֹת אַהֲרֹן וַדַּאי), for he is the arm that brought her close in unity, in brotherhood with the body (דְּאִיהוּ דְּרוֹעָא, דִּמְקָרֵב לָהּ בְּאַחֲדוּתָא, בְּאֲחְוָה עִם גּוּפָא).

Afterward the sun was gathered in and darkened (לְבָתַר אִתְכְּנִישׁ שִׁמְשָׁא וְאִתְחֲשָׁךְ), as we established: “And you shall be gathered to your people, also you, etc.” (כְּמָה דְּאוֹקִימְנָא דִּכְתִיב, וְהֵאָסֵף אֶל עַמֶּךָ גַּם אַתָּה וְגוֹ') (Deuteronomy 32). Fortunate is the portion of Moshe, Aharon, and Miriam, that were found in the world (זַכָּאָה חוּלָקֵיהוֹן דְּמֹשֶׁה אַהֲרֹן וּמִרְיָם, דְּאִשְׁתְּכָחוּ בְּעָלְמָא).

In the days of Shlomo, the moon ruled in its perfection, and was revealed in the world (בְּיוֹמוֹי דִּשְׁלֹמֹה, שַׁלְטָא סִיהֲרָא, בְּתִקּוּנָהָא, וְאִתְחַזֵּי בְּעָלְמָא). And Shlomo endured in the Chokhmah of her light, and ruled in the world (וְאִתְקְיָים שְׁלֹמֹה בְּחָכְמְתָא דִּנְהִירוּ דִּילָהּ, וְשָׁלִיט בְּעָלְמָא). When the moon descended into sins (כֵּיוָן דְּסִיהֲרָא נַחְתָּא בְּחוֹבוֹי), it became blemished day by day (אִתְפְּגִים יוֹמָא בָּתַר יוֹמָא), until it was found in the western corner, and no more (עַד דְּאִשְׁתְּכַח בְּקֶרֶן מַעֲרָבִית, וְלָא יַתִּיר), and one tribe was given to his son (וְאִתְיְהִיב שִׁבְטָא חַד לִבְרֵיהּ). Fortunate is the portion of Moshe, the faithful prophet (זַכָּאָה חוּלָקָא דְּמֹשֶׁה נְבִיאָה מְהֵימָנָא).

It is written (כְּתִיב), “The sun rises, and the sun sets, etc.” (וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ וְגוֹ') (Ecclesiastes 1). This verse we have already established (הַאי קְרָא אוֹקִימְנָא). But “The sun rises” (אֲבָל וְזָרַח הַשֶּׁמֶשׁ), when Yisrael went out of Egypt (כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם), the sun shone, but not the moon (דְּנָהִיר שִׁמְשָׁא וְלָא סִיהֲרָא). “And unto its place it hastens, etc.” (וְאֶל מְקוֹמוֹ שׁוֹאֵף וְגוֹ') - behold it is written, “And the sun sets” (הָא כְּתִיב וּבָא הַשֶּׁמֶשׁ), in the wilderness, with the rest of those who died in the wilderness (בְּמַדְבְּרָא, עִם שְׁאַר מֵתֵי מַדְבְּרָא). When the sun entered (כֵיוָן דְּעָאל שִׁמְשָׁא), to what place was it gathered? (לְאָן אֲתָר אִתְכְּנִישׁ).

To its place (אֶל מְקוֹמוֹ), in order to shine upon the moon (בְּגִין לְאַנְהָרָא לְסִיהֲרָא). This is that which is written (הֲדָא הוּא דִכְתִיב), “He hastens; the one rising is there” (שׁוֹאֵף זוֹרֵחַ הוּא שָׁם) (Ecclesiastes 1). For even though it was gathered, it shines there indeed (דְּאַף עַל גַּב דְּאִתְכְּנִישׁ, זוֹרֵחַ הוּא שָׁם וַדַּאי). For the moon does not shine except from the light of the sun (דְּהָא לָא אַנְהִיר סִיהֲרָא, אֶלָּא מִנְּהוֹרָא דְּשִׁמְשָׁא). And this is the secret (וְדָא הוּא רָזָא) of that which is written (דִכְתִיב), “Behold, you shall lie with your fathers and rise” (הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ וְקָם) (Deuteronomy 31).

Even though you will be gathered, behold you remain to shine upon the moon (אַף עַל גַּב דְּתִּתְכָּנֵשׁ, הִנְּךָ קַיָּים לְאַנְהָרָא לְסִיהֲרָא). This is Yehoshua (דָּא הוּא יְהוֹשֻׁעַ). And concerning him, so it is with Moshe (וְעָלֵיה כָּךְ הוּא מֹשֶׁה), and concerning him this verse is written (וְעָלֵיה כְּתִיב הַאי קְרָא), “What profit does a man have in all his toil, etc.” (מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ וְגוֹ') (Ecclesiastes 1). “What profit does a man have in all his toil” (מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ), this is Yehoshua (דָּא יְהוֹשֻׁעַ), who toiled to inherit the land of Yisrael (דְּאִשְׁתְּדַל לְאַחְסְנָא אַרְעָא דְּיִשְׂרָאֵל), but did not merit to complete the moon as fitting (וְלָא זָכָה לְאַשְׁלְמָא לְסִיהֲרָא כַּדְּקָא יָאוּת). For he toiled with them, with Yisrael (דְּהָא אִיהוּ אַעְמַל בְּהוּ בְּיִשְׂרָאֵל), under the sun, that is, under Moshe (תַּחַת הַשָּׁמֶשׁ תְּחוֹתֵיהּ דְּמֹשֶׁה).

Come and see (תָּא חֲזֵי), woe for that shame, woe for that disgrace (וַוי לְהַהוּא כִּסּוּפָא, וַוי לְהַהוּא כְּלִימָה), for he served, yet did not take his place completely (בְּגִין דְּפָלַח, וְלָא נָטַל אַתְרֵיהּ מַמָּשׁ), but only beneath the sun (אֶלָּא תְּחוֹת שִׁמְשָׁא). And he had no light of his own (וְלָא הֲוָה לֵיהּ נְהִירוּ מִדִילֵיהּ), but only the light that shone upon him (אֶלָּא נְהִירוּ דְּנָהִיר לֵיהּ). And if so, what praise did he have (וְאִי הָכִי, מַאי תּוּשְׁבַּחְתָּא הֲוָה לֵיהּ), since he did not complete here nor there (הוֹאִיל וְלָא אַשְׁלִים לְהָכָא וּלְהָכָא).