Parashat Pinchas

nd Hashem spoke to Moshe, saying: Pinchas son of El‘azar” (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר פִּנְחָס בֶּן אֶלְעָזָר וְגוֹ׳) (Numbers 25). Rabbi El‘azar opened and said: “Hear, my son, the instruction of your father, and do not forsake the Torah of your mother” (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ) (Proverbs 1). “Hear, my son, the instruction of your father”-this is Kudsha Berikh Hu (שְׁמַע בְּנִי מוּסַר אָבִיךָ דָּא קוּדְשָׁא בְּרִיךְ הוּא). “Do not forsake the Torah of your mother”-this is Knesset Yisrael p1-0(וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ דָּא כְּנֶסֶת יִשְׂרָאֵל).

What is “the instruction of your father”? Instruction-this is Orayta (מַאי מוּסַר אָבִיךָ מוּסַר דָּא אוֹרַיְיתָא), which contains many reproofs and many punishments (דְּאִית בָּהּ כַּמָּה תּוֹכָחִין כַּמָּה עוֹנָשִׁין). As it is said: “The instruction of Hashem, my son, despise not, and do not be weary of His reproof” (כְּמָה דְאַתְּ אָמֵר מוּסַר יְיָ בְּנִי אַל תִּמְאָס וְאַל תָּקוֹץ בְּתוֹכַחְתּוֹ) (Proverbs 3). And because whoever labors in Orayta in this world (וּבְגִין דְּכָל מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא), merits that many gates and many lights are opened to him in that world (זָכֵי דְּיִפְתְּחוּן לֵיהּ כַּמָּה תַּרְעִין לְהַהוּא עָלְמָא כַּמָּה נְהוֹרִין). At the time he departs from this world, she precedes before him (בְּשַׁעֲתָא דְּיִנְפּוֹק מֵהַאי עָלְמָא הִיא אַקְדִימַת קַמֵּיהּ), and goes to all the guardians of the gates (וְאַזְלָא לְכָל נְטוּרֵי תַּרְעִין). She proclaims and says: “Open the gates, that a righteous nation may enter” (מַכְרֶזֶת וְאוֹמֶרֶת פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק) (Isaiah 26). “Prepare thrones for so-and-so, servant of the King” (אַתְקִינוּ כֻּרְסְיָין לִפְלָנַיָּא עַבְדָּא דְּמַלְכָּא). For Kudsha Berikh Hu has no joy except with one who labors in Orayta (דְּלֵית חֲדוּ לְּקוּדְשָׁא בְּרִיךְ הוּא אֶלָּא מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְיתָא). All the more one who arouses at night to labor in Orayta (כָּל שֶׁכֵּן בַּר נָשׁ דְּמִתְעַר בְּלֵילְיָא לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא). For all the Righteous in the Garden of Eden listen to his voice (דְּהָא כָּל צַדִּיקַיָּיא דִּבְגִּנְתָּא דְּעֵדֶן צַיְיתִין לְקַלֵּיהּ), and Kudsha Berikh Hu is found among them (וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּכַח בֵּינַיְיהוּ), as it is established: “She who sits in the gardens, friends listen to your voice, let me hear it” (כְּמָה דְּאוּקְמוּהָ הַיּוֹשֶׁבֶת בַּגַנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי) (Song of Songs 8).

Rabbi Shim‘on said: This verse contains the secret of Cḥokhmah (רַבִּי שִׁמְעוֹן אָמַר הַאי קְרָא רָזָא דְּחָכְמְתָא אִית בֵּיהּ). “She who sits in the gardens”-this is Knesset Yisrael, who is in exile with Yisrael and goes with them in their suffering (הַיּוֹשֶׁבֶת בַּגַנִּים דָּא כְּנֶסֶת יִשְׂרָאֵל דְּאִיהִי בְּגָלוּתָא עִם יִשְׂרָאֵל וְאַזְלָא עִמְּהוֹן בְּעַקְתַּיְיהוּ). “friends listen to your voice”-these are the supernal camps, all listening to your voice, to the voice of your praise in exile (חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ מַשִׁרְיָין עִלָּאִין כֻּלְּהוּ צַיְיתִין לְקוֹלֵךְ לְקוֹל תּוּשְׁבַּחְתֵּךְ בְּגָלוּתָא). “Let me hear it”-as you say: “Let me see your countenance, let me hear your voice” (הַשְׁמִיעִינִי כְּמָה דְאַתְּ אָמֵר הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִעִינִי אֶת קוֹלֵךְ) (Song of Songs 2). “Let me hear it”-this is the voice of the friends who labor in Orayta, for there is no praise before Me like those who labor in Orayta (הַשְׁמִיעִינִי קָלָא דְּאִינּוּן חַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא דְּהָא לֵית תּוּשְׁבַּחְתָּא קַמָּאי כְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא).

Rabbi Shim‘on said: As it were, all those who merit to labor in Orayta (אָמַר רַבִּי שִׁמְעוֹן כִּבְיָכוֹל כָּל אִינּוּן דְּזַכָּאן לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא), and when the night divides, they come with the Matronita when the day shines to greet the King’s face (וּמִכַּד פָּלִיג לֵילְיָא וְאַתְיָין בְּמַטְרוֹנִיתָא כַּד נָהִיר יְמָמָא לְקַבְּלָא אַנְפֵּי מַלְכָּא), they are strengthened and sheltered in the Shekhinta (אַטְקִיף וְאַחֲסִין בִּשְׁכִינְתָּא). And not only that, but a cord of ḥesed rests upon him, as we have established (וְלֹא עוֹד אֶלָּא דְּשַׁרְיָא בֵּיהּ חוּט שֶׁל חֶסֶד כְּמָה דְּאוֹקִימְנָא).

Come and see: whoever merits to be strengthened in the Shekhinta, his body is guarded from those matters that attach to oppose her (תָּא חֲזֵי כָּל מַאן דְּזָכֵי לְאִתְתָּקַף בִּשְׁכִינְתָּא יִסְתְּמַר גַּרְמוֹהִי מֵאִנּוּן מִלִּין דַּאֲחִידָן לָקֳבְלָהּ). Such as who? Those who do not profane the holy sign, such as with a foreign daughter (כְּגוֹן מַאן אִינּוּן דְּלָא מְשַׁקְּרֵי בְּאָת קַדִישָׁא כְּגוֹן בַּת אֵל נֵכָר). And whoever guards himself, as it were, Knesset Yisrael is held within him and guards him, and she precedes him with peace (וְכָל מַאן דְּנָטִיר גַּרְמֵיהּ כִּבְיָכוֹל כְּנֶסֶת יִשְׂרָאֵל אֲחִידָא בֵּיהּ וְנַטְרָא לֵיהּ וְהִיא אַקְדִּימַת לֵיהּ שְׁלָם). All the more if he merits and acquires this (וְכָל שֶׁכֵּן אִי זָכֵי וְקָּנֵי לְהַאי).

And Rabbi Shim‘on said: Yisrael were seen to be destroyed at that time, except that Pinchas preceded this deed and stilled the wrath (וְאָמַר רַבִּי שִׁמְעוֹן אִתְחַזְיָין יִשְׂרָאֵל לְאִשְׁתֵּצָאָה בְּהַהוּא שַׁעֲתָא בַּר דְּאַקְדִים פִּנְחָס לְהַאי עוֹבָדָא וְשָׁכִיךְ רוּגְזָא). This is what is written: “Pinchas son of El‘azar son of Aharon the priest turned back…” (הֲדָא הוּא דִכְתִיב פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב וְגוֹ׳) (Numbers 25). Another matter: “Pinchas son of El‘azar…” (דָּבָר אַחֵר פִּנְחָס בֶּן אֶלְעָזָר וְגוֹ׳). Rabbi Shim‘on said: “Son, son”-two times, to complete the act (אָמַר רַבִּי שִׁמְעוֹן בֶּן בֶּן תְּרֵי זִמְנֵי לְאַשְׁלְמָא אוֹבָדָא קָא אָתֵי).

Rabbi Shim‘on said: This man who takes a Gilgul of a Neshamah (אָמַר רִבִּי שִׁמְעוֹן הַאי בַּר נָשׁ דְּנָטִיל גִּלְגוּלָא דְּנִשְׁמְתָא), and does not merit to be rectified in it (וְלָא זָכֵי דְּיִתְתָּקַּן בֵּיהּ), it is as if he denies the truth of the King (כְּאִילּוּ מְשַׁקֵּר בְּקוּשְׁטָא דְּמַלְכָּא). And I call upon him this verse: “Or he found a lost object and denied it, and swore falsely” (וַאֲנָא קָרֵינָּא עָלֵיהּ הַאי קְרָא אוֹ מָצָא אֲבֵידָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר) (Leviticus 5). “And denied it”-better for him had he not been created (וְכִחֶשׁ בָּהּ טַב לֵיהּ דְּלָא אִבְרֵי).

We have learned: A complete Tzaddik is never cast aside (תָּנֵינָן צַדִּיק גָּמוּר אֵינוֹ נִדְחֶה). And a Tzaddik who is not complete is cast aside (וְצַדִּיק שֶׁאֵינוֹ גָּמוּר נִדְחֶה). Who is a complete Tzaddik, and who is a Tzaddik not complete? (מַאן הוּא צַדִּיק גָּמוּר וּמַאן הוּא צַדִּיק שֶׁאֵינוֹ גָּמוּר). For is one who is not whole in his deeds called a Tzaddik? (וְכִי מַאן דְּלָא שְׁלִים בְּמִלּוֹי צַדִּיק אִקְרֵי). Rather: A complete Tzaddik is known, for he did not take crooked Gilgulim (אֶלָּא צַדִּיק גָּמוּר יְדִיעַ דְּהָא לָא נָטִיל גִּלְגוּלִין עַקִימִּין), and in his estate he built buildings (וּבְאַחֲסַנְתֵּיה בָּנֵי בִּנְיָין), and he established walls (וְאַתְקִין שׁוּרִין), and he dug wells (וְחָצַב בֵּירִין), and he planted trees (וְנָטַע אִילָנִין).

A Tzaddik who is not complete-he built buildings in another estate (צַדִיק שֶׁאֵינוֹ גָּמוּר דְּבָנֵי בִּנְיָין בְּאַחֲסַנְתָּא אָחֳרָא), he dug wells there and worked (חָפַר בָּהּ בֵּירִין וְאַעְדָּר), behold, he established the foundation stones as before and toiled in it (הָא אַתְקִין אַבְנֵי יְסוֹדָא כְּמִלְּקַדְּמִין וְאַעְמַל בָּהּ), yet he does not know if it remained his (וְלָא יָדַע אִי אִשְׁתְּאַר דִּילֵיהּ). From his side it is good and he is called Tzaddik (מִסִּטְרָא דִּילֵיהּ טַב וְצַדִיק אִקְרֵי). But from the side of that estate, not so (וּמִסִּטְרָא דְּהַהוּא אַחֲסַנְתָּא לָאו הָכִי).

Daf 213b (דַּף ריג ע״ב)

A human being who understands beautiful constructions (לְבַּר נָשׁ דְּבָנֵי בִּנְיָין שְׁפִירָן), it is fitting for him to look (יָאָן לְמֵחֱזֵי), to gaze into the foundation (אִסְתַּכַּל בִּיסוֹדָא), and he sees it sinking crookedly from all sides (וְחָמֵי לֵיהּ שְׁקִיעַ עֲקִימָא מִכָּל סִטְרִין). Behold, this structure is not complete (הָא בִּנְיָינָא לָא שְׁלִים), until he tears it down (עַד דְּסָתַר לֵיהּ), and establishes it again as at the beginning (וְאַתְקִין לֵיהּ כְּמִלְּקַדְּמִין). From the aspect of that building of his (מִסִּטְרָא דְּהַהוּא בִּנְיָינָא דִּילֵיהּ), it is found to be good and beautiful (אִשְׁתְּכַח טַב וְשַׁפִּיר). But from the aspect of the foundation (מִסִּטְרָא דִּיְסוֹדָא), it is bad and crooked (בִּישׁ וְעָקִים). And because of this (וּבְגִין כַּךְ), the work is not called complete (לָא אִקְרֵי עוֹבָדָא שְׁלִים), it is not called a complete construction (לָא אִקְרֵי בִּנְיָינָא שְׁלִים). Therefore, a Tzaddik who is not complete is called [incomplete] (בְּגִין כָּךְ צַדִּיק שֶׁאֵינוֹ גָּמוּר אִקְרֵי), and is rejected (וְנִדְחֶה). And concerning this (וְעַל דָּא), “As when the wicked devours one more righteous than he” (כְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ) (Habakkuk 1).

Come and see (תָּא חֲזֵי), whoever is zealous for the holy Name of Kudsha Berikh Hu (מַאן דִּמְקַנֵּא לִשְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא), even if he does not merit greatness (דְּאֲפִילּוּ לָא יִזְכֵּי לַגְּדוּלָה), and it does not appear to him (וְלָא אִתְחֲזֵי לָהּ), Some say: it is destined for him (ס״א: דְּיָרִית לָהּ), it is profitable for him and he takes it (רָוַח לָהּ וְנָטִיל לָהּ). And this one inherits it and enters it (וְדָא יָרִית לָהּ וְעָיִיל לָהּ). Pinchas did not have it appear to him at that time (פִּנְחָס לָא אִתְחֲזֵי לֵיהּ בְּהַהוּא זִמְנָא), and because he was zealous for the Name of his Master (וּבְגִין דְּקִנֵּא לִשְׁמָא דְּמָארֵיהּ), it became profitable for all (רָוַח לְכֹלָּא), and he ascended to all (וְסָלִיק לְכֹלָּא), and all was repaired through him (וְאִתְתַּקַּן בֵּיהּ כֹּלָּא), and he merited to serve in the supernal priesthood (וְזָכָה לְאִשְׁתַּמְּשָׁא בִּכְהוּנָה עִלָּאָה). From that hour (מֵהַהִיא שַׁעֲתָא), Pinchas son of El'azar son of Aharon the Kohen (פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן), who completed two levels (דְּאַשְׁלִים לִתְרֵין דַּרְגִּין), because he was zealous for the Name of his Master (בְּגִין דְּקַנֵּא לִשְׁמָא דְּמָארֵיהּ), thereby he rectified what was crooked (דְּאִתְתְּקַן מַה דְּאִתְעַקַּם).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר), “Preserve my soul for I am pious, save Your servant…” (שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי הוֹשַׁע עַבְדְּךָ וְגו׳) (Psalms 86). The end of the verse should be examined (סוֹפֵיהּ דִּקְרָא אִית לְאִסְתַּכְּלָא), and after the whole verse (וּלְבָתַר קְרָא כֹּלָּא), at the end of the verse it is written (סוֹפֵיהּ דִּקְרָא כְּתִיב), “He who trusts in You” (הַבּוֹטֵחַ אֵלֶיךָ), but it should have said: He who trusts in You [in the proper grammatical form] (הַבּוֹטֵחַ בָּךְ מִבָּעֵי לֵיהּ), what is He who trusts toward You? (מַאי הַבּוֹטֵחַ אֵלֶיךָ). Rather, so to speak, David puts his trust in Him (אֶלָּא כִּבְיָכוֹל דָּוִד מַבְטַח לֵיהּ), that he would not pass the middle of the night in sleep (דְּלָא יַעְבַּר לֵיהּ פַלְגוּת לֵילְיָא בְּשִׁנְתָּא), as it is written (כְּמָה דִּכְתִּיב), “At midnight I rise to give thanks unto You” (חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ) (Psalms 119). I rose-it should have said (קַמְתִּי מִבָּעֵי לֵיהּ). Rather, I will rise-and I will be bound to You forever (אֶלָּא אָקוּם וְאֶתְקְשַׁר בָּךְ לְעָלְמִין).

Preserve my soul (שָׁמְרָה נַפְשִׁי), it should have said “guard” (שְׁמוֹר מִבָּעֵי לֵיהּ). But behold, we have learned (וְהָא תָּנֵינָן) that there is no verse in the Orayta that does not contain supernal and precious secrets (דְּלֵית אָת בְּאוֹרַיְּיתָא דְּלָא אִית בָּהּ רָזִין עִלָּאִין וְיַקִּירִין). “Preserve” (שָׁמְרָה)-to Kudsha Berikh Hu he was speaking (לְקוּדְשָׁא בְּרִיךְ הוּא קָאָמַר), preserve that portion (שָׁמְרָה לְהַהוּא חוּלָקָא), in which the Nefesh is unified (דְּאִתְאֲחָד בֵּיהּ נֶפֶשׁ). For when the Nefesh departs from this world (דְּכַד נַפְשָׁא נָפְקָאת מֵהַאי עָלְמָא), it comes to the world to come (אַתְיָא לְמֵירַת עָלְמָא [דָּאָתֵי]). If it is meritorious (אִי זָכֵי), many supernal hosts go out to greet her (כַּמָּה חֵילִין עִלָּאִין נָפְקִין לָקוֳבְלָא), and to guard her (וּלְנַטְרָא לָהּ), and to elevate her to the dwelling of her place (וּלְאַעֲלָא לָהּ בְּמָדוֹרָא דְּדוּכְתָּהָא), and that letter Heh takes her (וְהַאי ה׳ נָטִיל לָהּ), to be unified with her on Rosh Chodashim and Shabbat (לְאִתְאַחֲדָא עִמָּהּ בְּרֵישׁ יַרְחֵי וְשַׁבָּתֵי). And if she is not meritorious (וְאִי לָא זָכֵי), many pure gardens are appointed against her (כַּמָּה גַּרְדִּינֵי טְהִירִין אִזְדַּמְּנָן לָקוֳבְלָהּ), and they cast her out (וְדָחוּ לָהּ לְבַר).

Woe to that Nefesh (וַוֵי לְהַהִיא נַפְשָׁא), that revolves in emptiness (דְּמִתְגַּלְגְּלָא בְּרֵיקָנַיָּא), like a stone in a sling (כְּאַבְנָא בְּקוּסְפִיתָא). This is what is written (הֲדָא הוּא דִּכְתִּיב), “And the soul of your enemies shall He sling out in the hollow of the sling” (וְאֵת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25). And David sought in his prayer before Kudsha Berikh Hu (וְדָוִד בָּעֵי בָּעוּתֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and said (וְאָמַר), “Preserve my soul” (שָׁמְרָה נַפְשִׁי), that they should not cast her out (דְּלָא יִדְחוּן לָהּ לְבַר). And when she arrives (Some say: to receive her [ס״א: לְקַבְּלָךְ, they open for you] [יַפְתְּחוּן לָךְ]) to receive her (לָקוֳבְלָהּ), they will open for her the gates (יִפְתְּחוּן לָהּ פִּתְחִין), and You will receive her before You (וּתְקַבֵּל לָהּ קַמָּךְ). “For I am Chassid” (כִּי חָסִיד אָנִי), and indeed I am called Chassid (וְכִי חָסִיד אִקְרֵי).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), yes (אִין), as it is written (דִּכְתִיב), “The faithful kindnesses of David” (חַסְדֵי דָּוִד הַנֶּאֱמָנִים) (Isaiah 55). Therefore (בְּגִין כַּךְ), “Preserve my soul” (שָׁמְרָה נַפְשִׁי), that You not abandon her to go out (דְּלָא תִּשְׁבּוֹק לָהּ לְמֵהַךְ לְבַר).

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר), every human being who has a portion in the Tzaddik (כָּל בַּר נָשׁ דְּאִית לֵיהּ חוּלָקָא בְּצַדִּיק), he inherits this land (יָרִית לְהַאי אֶרֶץ), as it is written (כְּמָה דִּכְתִּיב), “And your people are all Tzaddikim…” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגו׳) (Isaiah 60). And this Tzaddik is called Chassid (וְהַאי צַדִּיק חָסִיד אִקְרֵי). David said (אָמַר דָּוִד), after I have grasped onto this place (בָּתַר דִּבְהַאי אֲתַר אֲחִידְנָא), I am Chassid (חָסִיד אָנִי), and therefore (וּבְגִין כָּךְ), “Preserve my soul” (שָׁמְרָה נַפְשִׁי), to be bound to You (לְאִתְקַשָּׁרָא בָּךְ).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח), “A testimony in Yehosef He set it…” (עֵדוּת בִּיהוֹסֵף שָׂמוֹ וְגו׳) (Psalms 81). Behold, it has already been established (הָא אוֹקְמוּהָ), that he learned seventy languages (דְּאוֹלִיף שִׁבְעִין פִּתְקִין), and the Lashon haKodesh in addition (וְלָשׁוֹן הַקֹּדֶשׁ יַתִּיר). This is what is written (הֲדָא הוּא דִּכְתִיב), “A language I did not know I shall hear” (שְׂפַת לֹא יָדַעְתִּי אֶשְׁמָע) (Psalms 81). But what is testimony? (אֲבָל מַאי עֵדוּת). Come and see (תָּא חֲזֵי), at the time that the wife of Potiphar (בְּשַׁעֲתָא דְּאִתְתֵּיהּ דְּפוֹטִיפַר) held fast to that matter (הֲוַת אֲחִידָא בֵּיהּ לְהַהִיא מִלָּה), Yosef made himself like one who did not know her language (הֲוָה יוֹסֵף עָבִיד גַּרְמֵיהּ כְּמַאן דְּלָא יָדַע לִישָּׁנָא דִּילָהּ), and so he did every day until that final moment (וְכֵן בְּכָל יוֹמָא עַד הַהִיא שַׁעֲתָא בַּתְרַיְיתָא), as it is written (דִּכְתִיב), “And she seized him by his garment…” (וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ) (Bereshit 39). What is and she seized him? (מַאי וַתִּתְפְּשֵׂהוּ).

Rather, because he made himself as one who did not know the language (אֶלָּא בְּגִין דְּעָבִיד גַּרְמֵיהּ כְּמַאן דְּלָא יָדַע לִישָּׁנָא). And The Holy Spirit cried out before him (וְרוּחַ הַקֹּדֶשׁ צָוַח לָקוֳבְלֵיהּ), “To guard you from the strange woman, from the foreigner who smooths her words” (לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה) (Proverbs 7). What does this teach us? (מַאי קָא מַשְׁמַע לָן). Rather, whoever guards himself from this (אֶלָּא כָּל מַאן דְּנָטִיר גַּרְמֵיהּ מֵהַאי), is bound with the Shekhinta (אִתְקְשַׁר בָּהּ בִּשְׁכִינְתָּא), and takes hold of that testimony (וְאָחִיד בְּהַהוּא עֵדוּת). And what is that? (וּמַאי הוּא). The letter Heh that is added in him (ה׳ דְּאִתְּוֹסַף בֵּיהּ), as it is written (דִּכְתִיב), “A testimony in Yehosef He set it” (עֵדוּת בִּיהוֹסֵף שָׂמוֹ) (Psalms 81). Likewise here (אוּף הָכָא), the letter Yod was added to Pinchas (י׳ אִתְּוֹסַף בְּפִנְחָס), because he was zealous for this (עַל דְּקַנֵּי בְּהַאי).

Rabbi Yesa opened (רִבִּי יֵיסָא פָּתַח), “By the rivers of Babylon, there we sat, we also wept, when we remembered Zion” (עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ בְּזָכְרֵנוּ אֶת צִיּוֹן) (Psalms 137). It should have said Yerushalayim (אֶת יְרוּשָׁלַם מִבָּעֵי לֵיהּ), as it is written (כְּמָה דִּכְתִּיב), “If I forget you, O Yerushalayim, may my right hand forget…” (אִם אֶשְׁכָּחֵךְ יְרוּשָׁלַם תִּשְׁכַּח יְמִינִי) (Psalms 137). What is meant by when we remembered Zion? (מַאי בְּזָכְרֵנוּ אֶת צִיּוֹן). A man who had a precious palace (לְבַּר נָשׁ דְּהֲוָה לֵיהּ הֵיכָלָא יַקִּירָא), beautiful and fine (יָאָה וְשַׁפִּירָא), and robbers came and burned it (אָתוּ לִסְטִין וְאוֹקִידוּ לֵיהּ). Whose anguish is it? (צַעֲרָא דְּמַאן הוּא), is it not that of the master of the palace? (לָאו דְּמָארֵיהּ דְּהֵיכָלָא).

Likewise here (אוּף הָכָא), the Shekhinta dwells in exile (שְׁכִינְתָּא בְּגָלוּתָא שַׁרְיָא), whose anguish is it? (צַעֲרָא דְּמַאן הוּא), is it not that of the Tzaddik? (לָאו דְּצַדִּיק). And this goes as has already been established (וְאַזְלָא הָא כְּמָה דְּאוּקְמוּהָ), as it is written (דִּכְתִיב), “The Tzaddik has perished”-truly perished (הַצַּדִּיק אָבָד, אָבָד מַמָּשׁ) (Isaiah 57). Likewise here (אוּף הָכָא), “When we remembered Zion” (בְּזָכְרֵנוּ אֶת צִיּוֹן)-we remembered His pain (בְּזָכְרֵנוּ הַהוּא צַעֲרָא דִּילֵיהּ) over His Zivug (עַל זִוּוּגָהָא), His pain indeed (צַעֲרָא דִּילֵיהּ הוּא).