Daf 183a (דַּף קפ״ג ע״א)

And concerning these Shlomo said (וְעַל אִלֵּין אָמַר שְׁלֹמֹה), “From the living who are still alive” (מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה) (Ecclesiastes 4). For behold, these are in a higher degree than them (דְּהָא אִלֵּין בְּדַרְגָּא עִלָּאָה יַתִּיר מִנַּיְיהוּ). Who are they? (מַאן אִינּוּן). They are those who are already dead, and received punishment twice (אִינּוּן שֶׁכְּבָר מֵתוּ, וְקַבִּילוּ עוֹנְשָׁא תְּרֵי זִמְנֵי). And these are called refined silver (וְאִלֵּין אִקְרוּן כֶּסֶף מְזוּקָּק), which entered the fire once and twice (דְּעָאל לְנוּרָא זִמְנִין וּתְרֵין), and filth departed from it (וְנָפִיק מִנֵּיהּ זוּהֲמָא), and it was purified and cleansed (וְאִתְבָּרַר וְאִתְנָקֵי).

“And better than both is he who has not yet been” (וְטוֹב מִשְּׁנֵיהֶם אֶת אֲשֶׁר עֲדֶן לֹא הָיָה) (Ecclesiastes 4) - this is that spirit which stands above (הַהוּא רוּחָא דְּקָאִים לְעֵילָּא), and was delayed from descending below (וְאִתְעַכָּב לְנַחְתָּא לְתַתָּא). For this one remains in its existence (דְּהַאי קָאִים בְּקִיּוּמֵיהּ), and it does not have to receive punishment (וְלֵית לֵיהּ לְקַבְּלָא עוֹנְשָׁא), and it has nourishment from that supernal nourishment, above the above (וְאִית לֵיהּ מְזוֹנָא מֵהַהוּא מְזוֹנָא עִלָּאָה דִּלְעֵילָּא לְעֵילָּא).

Better than all of them is he who was not separated, and not revealed, and all his words are concealed (טַב מְכֻּלְּהוּ, מַאן דְּלָא אִתְפְּרַשׁ, וְלָא אִתְגַּלְיָיא, וְכָל מִלּוֹי בִּסְתִּימָא אִינּוּן). This is the meritorious, pious one, who guards the commandments of Orayta and fulfills them (דָּא הוּא זַכָּאָה חֲסִידָא, דְּנָטַר פִּקּוּדֵי אוֹרַיְיתָא, וְקִיֵּים לוֹן), and toils in Orayta day and night (וְאִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי). This one is bound and enjoys in a higher degree above all the rest of mankind (דָּא אִתְאֲחִיד וְאִתְהֲנֵי בְּדַרְגָּא עִלָּאָה עַל כָּל שְׁאַר בְּנֵי נָשָׁא), and all are united - some say: kindled - from the canopy of this one (וְכֻלְּהוּ אִתְאַחֲדָן [ס״א: אִתוּקְדָן] מֵחוּפָּה דְּהַאי).

Come and see (תָּא חֲזֵי): at the time when Kudsha Berikh Hu said to Moshe, “Aharon shall be gathered to his people” (בְּשַׁעֲתָא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה יֵאָסֵף אַהֲרֹן אֶל עַמָּיו) (Numbers 20), his strength weakened (אִתְחֲלָשׁ חֵילָא דִּילֵיהּ), and he knew that his right arm had been broken p1-32(וְיָדַע דְּהָא אַתְּבַר דְּרוֹעָא יְמִינָא דִּילֵיהּ), and his whole body trembled (וְאִזְדַּעְזְעָא כָּל גּוּפֵיהּ). When it was said, “Take Aharon and El'azar his son” (כֵיוָן דְּאָמַר קַח אֶת אַהֲרֹן וְאֶת אֶלְעָזָר בְּנוֹ) (Numbers 20), Kudsha Berikh Hu said to him: Moshe, behold I have given you another arm - some say: a right arm - in his stead (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, מֹשֶׁה, הָא דְּרוֹעָא אַחֲרָא אוֹזִיפְנָא לָךְ [זְמִינִית לָךְ] [נ״א: יְמִינָא]), “And strip Aharon … and Aharon shall be gathered, and El'azar shall be with you” (וְהַפְשֵׁט אֶת אַהֲרֹן וְגוֹ', וְאַהֲרֹן יֵאָסֵף, הֵא אֶלְעָזָר יְהֵא לְגַבָּךְ).

This time is under his father (זִמְנָא דָא תֵּחוֹת אֲבוֹי). Yet with all this, he did not complete the place in that time like his father (וְעִם כָּל דָּא לָא אַשְׁלִים אֲתָר בְּהַהוּא זִמְנָא כַּאֲבוֹי). For the clouds of glory departed (דְּהָא עֲנָנֵי יְקָר אִסְתְּלָקוּ), and they did not return except in the merit of Moshe (וְלָא אָהַדְרוּ אֶלָּא בִּזְכוּתָא דְּמֹשֶׁה), and not in the merit of El'azar (וְלָא בִּזְכוּתָא דְּאֶלְעָזָר). As it is written (דִכְתִיב), “And Moshe did as Hashem commanded, etc.” (וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה וְגוֹ') (Numbers 20). Why “before the eyes of all the congregation”? (אֲמַאי לְעֵינֵי כָּל הָעֵדָה). Rather, because Aharon was more beloved to the people than all others (אֶלָּא, בְּגִין דְּאַהֲרֹן הֲוָה רְחִימָא דְּעַמָּא, יַתִּיר מִכֹּלָּא), and they would not say that this was done by the hand of Moshe (וְלָא יֵימְרוּן דְּהָא אִתְנְגִיד עַל יְדָא דְּמֹשֶׁה). And Moshe led Aharon on with words until they ascended to the mountain (וּמֹשֶׁה מָשִׁיךְ לְאַהֲרֹן בְּמִלִּין, עַד דְּסָלִיקוּ לְטוּרָא). And all Yisrael saw (וְכָל יִשְׂרָאֵל הֲווֹ חָמָאן), at the time when Moshe stripped the garments of Aharon and clothed them upon El'azar (בְּשַׁעֲתָא דְּאַפְשִׁיט מֹשֶׁה לְבוּשֵׁי דְּאַהֲרֹן, וְאַלְבִּישׁ לוֹן לְאֶלְעָזָר).

What is the reason that Moshe? (מַאי טַעֲמָא מֹשֶׁה) - some say: and not Aharon (נ״א: וְלָאַהֲרֹן). Rather, Moshe clothed Aharon when he was elevated to be Kohen (אֶלָּא מֹשֶׁה אַלְבִּשִׁינוּן לְאַהֲרֹן כַּד סָלִיק לְכַהֲנָא). This is that which is written (הֲדָא הוּא דִכְתִיב), “And Moshe clothed Aharon with his garments” (וְיַלְבֵּשׁ מֹשֶׁה אֶת אַהֲרֹן אֶת בְּגָדָיו) (Leviticus 8), and it is written, “And he clothed him with the robe” (וְיַלְבֵּשׁ אוֹתוֹ אֶת הַמְּעִיל).

Now, Moshe stripped from him that which he gave him (הַשְׁתָּא. מֹשֶׁה אַעְדֵּי מִנֵּיהּ, מַה דְּיָהַב לֵיהּ). And Kudsha Berikh Hu stripped from him that which He gave him (וְקוּדְשָׁא בְּרִיךְ הוּא אַעְדֵּי מִנֵּיהּ, מַה דְּיָהַב לֵיהּ). And both of them stripped Aharon of everything (וְתַרְוַויְיהוּ אַפְשִׁיטוּ לֵיהּ לְאַהֲרֹן מִכֹּלָּא) - Moshe stripped outwardly (וּמֹשֶׁה אַעְדֵּי לְבַר), and Kudsha Berikh Hu inwardly (וְקוּדְשָׁא בְּרִיךְ הוּא לְגוֹ). And until Moshe stripped, Kudsha Berikh Hu did not strip (וְעַד דְּאַעְדֵּי מֹשֶׁה, קוּדְשָׁא בְּרִיךְ הוּא לָא אַעְדֵּי). Fortunate is the portion of Moshe (זַכָּאָה חוּלָקָא דְּמֹשֶׁה).

Fortunate is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), for Kudsha Berikh Hu desires their honor (דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן). Kudsha Berikh Hu prepared for Aharon a golden bed and a golden candelabrum shining (אַטְקִין קוּדְשָׁא בְּרִיךְ הוּא לְאַהֲרֹן, עַרְסָא וּמְנַרְתָּא דְּדַהֲבָא דְּנַהֲרָא). And from his own did He take, from that candelabrum that was burning every day twice, and He closed the mouth of the cave, and they descended (וּמִדִּידֵיהּ נָטִיל, מֵהַהוּא מְנַרְתָּא דְּהֲוָה דָּלִיק בְּכָל יוֹמָא תְּרֵי זִמְנֵי, וְאַסְתִּים פּוּם מְעַרְתָּא, וְנַחְתּוּ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): the mouth of the cave was open (פּוּם מְעַרְתָּא הֲוָה פְּתִיחָא), and all Yisrael saw Aharon lying (דְּכָל יִשְׂרָאֵל הֲווֹ חָמָאן לְאַהֲרֹן שָׁכִיב). And the Lamp of the Menorah was burning before him (וּבוּצִינָא דִּמְנַרְתָּא דָּלִיק קַמֵּיהּ), and his bier went out and entered (וְעַרְסֵיהּ נָפִיק וְעָיִיל), and one cloud stood over him (וַעֲנָנָא חַד קָאִים עָלֵיהּ). Then Yisrael knew that Aharon had died (וּכְדֵין יָדְעוּ יִשְׂרָאֵל דְּהָא אַהֲרֹן מִית). And they saw that the clouds of glory had departed (וְחָמוּ דְּהָא אִסְתְּלָקוּ עֲנָנֵי כָּבוֹד). This is that which is written (הֲדָא הוּא דִכְתִיב), “And all the congregation saw that Aharon had expired, etc.” (וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן וְגוֹ') (Numbers 20). And this has already been established (וְהָא אוּקְמוּהָ). And concerning this it is said, “And all the house of Yisrael wept for Aharon” (וְעַל דָּא בָּכוּ לְאַהֲרֹן כָּל בֵּית יִשְׂרָאֵל), men and women and children (גּוּבְרִין וְנָשִׁין וְטָף), for he was beloved of them all (דְּהָא רְחִימָא מְכֻּלְּהוּ הֲוָה).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): These three supernal holy brothers (הָנֵי תְּלָתָא אָחִין עִלָּאִין קַדִּישִׁין) - why were they not buried in one place, but their resting places were scattered, one here, and one here, and one in another place? (אֲמַאי לָא אִתְקָבָרוּ בְּאֲתָר חַד, וְשַׁיְיפִין אִתְבַּדְרוּ, חַד הָכָא, וְחַד הָכָא, וְחַד בְּאֲתָר אַחֲרָא). Rather, there are those who say: in the place where Yisrael needed protection, there each one died, in order to defend them, and they were saved (אֶלָּא אִית דְּאַמְרֵי, בַּאֲתָר דְּבָעָאן יִשְׂרָאֵל לְאִסְתַּכְּנָא בֵּיהּ, מִית כָּל חַד וְחַד, בְּגִין לְאַגָּנָא עָלַיְיהוּ, וְאִשְׁתֵּזְבוּן). But each one died in the way that was fitting for him (אֲבָל כָּל חַד וְחַד מִית כַּדְּקָא חֲזֵי עָלַיְיהוּ). Miriam in Kadesh, between north and south (מִרְיָם בְּקָדֵשׁ, בֵּין צָפוֹן לְדָרוֹם). Aharon on the side of the right (אַהֲרֹן לִסְטַר יְמִינָא). Moshe as was fitting for him (מֹשֶׁה כַּדְּקָא חֲזֵי לֵיהּ).

That mountain was connected with the mountain of Aharon (אָחִיד הַהוּא טוּרָא לְטוּרָא דְּאַהֲרֹן), and the burial place of Miriam was joined with that mountain (וְכָנִישׁ לִקְבוּרָתָא דְּמִרְיָם לְגַבֵּי הַהוּא טוּרָא), grasping both sides (אָחִיד לִתְרֵי סִטְרֵי). And therefore it is called Mount HaAvarim (וְעַל דָּא אִתְקְרֵי הַר הָעֲבָרִים), for the two sides of the mountain that cross over, holding this side and that side (דִּתְרֵי סִטְרֵי טוּרָא דִּמְעַבְרֵי, וְאָחִיד לְסִטְרָא דָּא וּלְסִטְרָא דָּא).

Fortunate is the portion of the Righteous in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). And even though they are in another place, in another supernal world, their merit endures in this world for all generations (וְאַף עַל גַּב דְּאִינּוּן בַּאֲתָר אַחֲרָא, בְּעָלְמָא אַחֲרָא עִלָּאָה, זְכוּתְהוֹן קַיְּימָא בְּעָלְמָא דָּא, לְדָרֵי דָּרִין). And at the time when Yisrael return in repentance before Kudsha Berikh Hu, and a harsh decree is decreed upon them (וּבְשַׁעֲתָא דְּיִשְׂרָאֵל תַּיְיבִין בְּתִיּוּבְתָּא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וּגְזֵירָה אִתְגְּזַר עָלַיְיהוּ), then Kudsha Berikh Hu calls to the Righteous who stand before Him above (כְּדֵין קָארֵי קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא דְּקַיְימֵי קַמֵּיהּ לְעֵילָּא), and informs them (וְאוֹדַע לוֹן). And they nullify that decree (וְאִינּוּן מְבַטְּלֵי הַהִיא גְּזֵרָה), and Kudsha Berikh Hu has compassion upon Yisrael (וְחָיֵיס קוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ דְּיִשְׂרָאֵל). Fortunate are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), for concerning them it is written (דְּעָלַיְיהוּ כְּתִיב), “And Hashem will guide you continually, etc.” (וְנָחֲךָ יְיָ תָּמִיד וְגוֹ') (Isaiah 58). “And the people spoke against Elohim and against Moshe, etc.” (וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה וְגוֹ') (Numbers 21). This section (פַּרְשְׁתָּא דָּא), in another place it was explained (בַּאֲתָר אַחֲרָא אִסְתָּלִיק), with those waters of Merivah of Moshe and Aharon (עִם אִינּוּן מֵי מְרִיבָה דְּמֹשֶׁה וְאַהֲרֹן).