Daf 214a (דַּף ריד ע״א)

Rabbi Yesa said (אָמַר רִבִּי יֵיסָא), whoever honors the Name of his Master in this world (מַאן דְּאוֹקִיר שְׁמָא דְּמָארֵיהּ בְּהַאי), and guards this (וְנָטִיר הַאי), merits that his Master will honor him above all (זָכָה דְּיוֹקִיר לֵיהּ מָארֵיהּ עַל כֹּלָּא). From where do we learn this? (מְנָלָן). From Yosef (מִיּוֹסֵף). For it is written (דִּכְתִּיב), “And he made him ride in the second chariot which he had” (וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ) (Bereshit 41), and it is written (וּכְתִיב), “And he set him over all the land of Egypt” (וְנָתוֹן אֹתוֹ עַל כָּל אֶרֶץ מִצְרַיִם). And not only this (וְלֹא עוֹד), but when Yisrael crossed the sea (אֶלָּא כַּד עָבְרוּ יִשְׂרָאֵל יַת יַמָּא), the Ark of Yosef entered first (אֲרוֹנָא דְּיוֹסֵף עָאל בְּגוֹ בְּקַדְמִיתָא), and the waters did not stand firm before him (וְלָא הֲווֹ מַיָּא קַיְּימִין עַל קִיּוּמַיְיהוּ קַמֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִּיב), “The sea saw and fled” (הַיָּם רָאָה וַיָּנוֹס) (Psalms 114). What is and fled? (מַאי וַיָּנוֹס). Rather, it saw that which is written concerning him (אֶלָּא רָאָה הַהוּא דִּכְתִּיב בֵּיהּ), “And he fled and went outside” (וַיָּנָס וַיֵּצֵא הַחוּצָה) (Bereshit 39).

Come and see (תָּא חֲזֵי), he merited honor in his life (זָכֵי לִיקָרָא בְּחַיּוֹי), and he merited honor in his death (וְזָכֵי לִיקָרָא בְּמִיתָתֵיהּ). In his life-why? (בְּחַיָּיו אֲמַאי). Because at that time he did not want to cleave to her (בְּגִין הַהוּא זִמְנָא דְּלָא בָּעָא לְאִתְדַּבְּקָא בָּהּ), as it is written (דִּכְתִּיב), “And he refused, and said unto his master’s wife” (וַיְמָאֵן וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו) (Bereshit 39). And it is written (וּכְתִיב), “And he did not listen to her, to lie by her, to be with her” (וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ) (Bereshit 39). Because of this he merited in this world (בְּגִין כַּךְ זָכָה בְּהַאי עָלְמָא). Since it is written (כֵּיוָן דִּכְתִּיב), “And she seized him by his garment” (וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ) (Bereshit 39), and it is written (וּכְתִיב), “And he fled and went outside” (וַיָּנָס וַיֵּצֵא הַחוּצָה) (Bereshit 39), he merited afterwards to enter within the supernal Veil (זָכֵי לְבָתַר דְּעָאל לְגוֹ פָּרוֹכְתָּא עִלָּאָה). And so it appeared for him (וְהָכִי אִתְחֲזֵי לֵיהּ): what was his in this world he took (דִּידֵיהּ נָטַל בְּהַאי עָלְמָא), and what was his in the world to come he took (וְדִידֵיהּ נָטַל בְּעָלְמָא אַחֲרָא).

Pinchas merited in this world (פִּנְחָס זָכֵי בְּהַאי עָלְמָא), and merited in the world to come (וְזָכָה בְּעָלְמָא דְּאָתֵי), and merited to endure more than all those who came out of Egypt (וְזָכָה לְקַיְּימָא יַתִּיר מִכָּל אִינּוּן דְּנַפְקוּ מִמִּצְרַיִם), and merited the supernal priesthood (וְזָכָה לְכַהֲנָא עִלָּאָה), he and all his descendants after him (הוּא וְכָל בְּנוֹי אַבַּתְרֵיהּ). And if you would say (וְאִי תֵּימָא) that he did not merit the priesthood until he performed this deed (דְּלָא [נ״א: דְהָא] זָכָה לְכַהֲנָא עַד לָא עָבֵד עוֹבָדָא דָּא). Yes (Some say: no) (אִין [ס״א: לָא]). For those who say (דְּהָא אִינּוּן דְּאַמְרֵי) that he merited before (דְּ[לָא] דְּזָכָה קוֹדֶם), it is not so (לָאו הָכִי). But what have we established? (אֶלָּא בְּמַאי אוֹקִימְנָא). “Because he was zealous for his God” (תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו) (Numbers 25), which implies (דְּמַשְׁמַע) that because of this deed he merited the priesthood (דִּבְגִין עוֹבָדָא דָּא רָוַח כְּהוּנָתָא), which had not been before (מַה דְּלָא הֲוָה קוֹדֶם).

Come and see (תָּא חֲזֵי), every Kohen who kills a soul (כָּל כֹּהֵן דְּקָטִיל נֶפֶשׁ), his priesthood is disqualified forever (פָּסִיל לֵיהּ כְּהוּנָתֵיהּ לְעָלְמִין). For surely (דְּהָא וַדַּאי) that rung of his is disqualified for him (פָּסִיל הַהוּא דַּרְגָּא דִּילֵיהּ לְגַבֵּיהּ). And Pinchas, by law, should have been disqualified from the priesthood (וּפִנְחָס מִן דִּינָא פָּסִיל לְכַהֲנָא הֲוָה). But because he was zealous for Kudsha Berikh Hu (וּבְגִין דְּקַנֵּא לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא), it was necessary to ascribe to him the eternal priesthood (אִצְטְרִיךְ לְיַחֲסָא לֵיהּ כְּהוּנַת עָלְמִין), to him and to his children after him (לֵיהּ, וְלִבְנוֹי אֲבַּתְרֵיהּ), for generations and generations (לְדָרֵי דָּרִין).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק), come and see (תָּא חֲזֵי), Pinchas is inscribed above (רָשִׁים הוּא פִּנְחָס לְעֵילָּא), and inscribed below (וְרָשִׁים הוּא לְתַתָּא), even before he came into the world (עַד לָא יִפּוּק לְעָלְמָא). For behold, with those who came out of Egypt he was appointed (דְּהָא עִם אִינּוּן דְּנַפְקוּ מִמִּצְרַיִם אִתְמְנֵי).

Rabbi El'azar, Rabbi Yose, and Rabbi Ḥiyya (רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי וְרִבִּי חִיָּיא) were walking in the wilderness (הֲווֹ אָזְלֵי בְּמַדְבְּרָא). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), behold what is written about Pinchas (הָא דִּכְתִיב בְּפִנְחָס), “Behold, I give him My covenant of peace” (הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25). Peace from the Angel of Death (שָׁלוֹם מִמַּלְאַךְ הַמָּוְת), that he would never rule over him (דְּלָא שַׁלִּיט בֵּיהּ לְעָלְמִין), and he is not judged by his judgment (וְלָא אִתְדָּן בְּדִינוֹי). And if you should say that he did not die (וְאִי תֵּימָא דְּלָא מִית), surely he did not die like the rest of mankind (וַדַּאי לָא מִית כִּשְׁאַר בְּנֵי עָלְמָא), but lived longer than all people of the generation (וְאוֹרִיךְ יוֹמִין עַל כָּל בְּנֵי דָּרָא). Because in this supernal covenant he was bound (בְּגִין דִּבְהַאי בְּרִית עִלָּאָה אָחִיד). And when he departed from the world (וְכַד אִסְתְּלַּק מֵעָלְמָא), in supernal desire and in his fitting cleaving (בְּתִיאוּבְתָא עִלָּאָה וּבִדְבִיקוּתֵיהּ שַׁפִּירָא), he departed unlike other men (אִסְתַּלָּק מִשְּׁאַר בְּנֵי עָלְמָא).

Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר), “And he showed me Yehoshua the High Priest standing before the angel of Hashem…” (וַיַּרְאֵנִי אֶת יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עוֹמֵד לִפְנֵי מַלְאַךְ יְיָ וְגו׳) (Zechariah 3). Come and see (תָּא חֲזֵי), woe to those people (וַוי לְאִינּוּן בְּנֵי נָשָׁא), who do not look to the honor of their Master (דְּלָא מִסְתַּכְּלָאן בִּיקָרָא דְּמָארֵיהוֹן). For every day a proclamation calls over them (וְכָל יוֹמָא וְיוֹמָא כָּרוֹזָא קָארֵי עָלַיְיהוּ), and they pay no attention (וְלָא מַשְׁגִּיחִין). If a man comes to look into the commandments of the Orayta (אָתָא בַּר נָשׁ לְאִסְתַּכְּלָא בְּפִקּוּדֵי אוֹרַיְיתָא), many defenders stand to mention him for good (כַּמָה סַנֵּיגוֹרִין קַיְימִין לְאַדְכְּרָא עָלֵיהּ לְטָב). If a man comes and transgresses the commandments of the Orayta (אָתָא בַּר נָשׁ וְאַעְבַּר עַל פִּקּוּדֵי אוֹרַיְיתָא), those deeds accuse him for evil (אִינּוּן עוֹבָדִין קַטֵיגוֹרִין עָלֵיהּ לְבִישׁ) before Kudsha Berikh Hu (קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). Yehoshua was High Priest (יְהוֹשֻׁעַ כֹּהֵן גָּדוֹל הֲוָה). And it has been established (וְאוֹקְמוּהָ), what is written about him? (מַה כְּתִיב בֵּיהּ). “And the Satan stood at his right hand to accuse him” (וְהַשָּׂטָן עוֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ) (Zechariah 3). And if it was thus with him (וּמַה בְּהַאי כַּךְ), then with other people who do not look to the honor of their Master (בִּשְׁאַר בְּנֵי עָלְמָא דְּלָא מִסְתַּכְּלֵי בִּיקָרָא דְּמָארֵיהוֹן), how much more so! (עַל אַחַת כַּמָּה וְכַמָּה).

See what is written (חָמֵי מַה כְּתִיב), “And Yehoshua was clothed in filthy garments” (וִיהוֹשֻׁעַ הָיָה לָבוּשׁ בְּגָדִים צוֹאִים) (Zechariah 3), and it has been established (וְאוֹקְמוּהָ). But filthy garments (אֲבָל בְּגָדִים צוֹאִים), surely these are the garments in which the spirit is clothed in that world (וַדַּאי אִינּוּן לְבוּשִׁין דְּאִתְלַבְּשָׁא בֵּיהּ רוּחָא בְּהַהוּא עָלְמָא). Fortunate is the portion of one whose garments are corrected and complete in that world (זַכָּאָה חוּלָקֵיהּ דְּמַאן דִּלְבוּשׁוֹי מִתְתַקְּנִין וּשְׁלֵמִין בְּהַהוּא עָלְמָא). And behold, it has been said (וְהָא אִתְּמַר), whoever is to be brought down to Gehinnom (כָּל מַאן דְּבַעְיָין לְאַעֲלָא לַגֵיהִנָם), those are the garments in which he is clothed (אִינּוּן לְבוּשִׁין דִּמְלַבְּשִׁין לֵיהּ), how are they? (הֵיךְ אִינּוּן). What is written here? (מַה כְּתִיב הָכָא), “And Yehoshua was clothed in filthy garments, and stood before the angel” (וִיהוֹשֻׁעַ הָיָה לָבוּשׁ בְּגָדִים צוֹאִים וְעוֹמֵד לִפְנֵי הַמַּלְאָךְ) (Zechariah 3). Which angel? (מַאן מַלְאָךְ). This is the angel appointed over Gehinnom (דָּא מַלְאָךְ דִּמְמָנָא עַל גֵּיהִנָּם), and he is appointed over whoever is seen in those garments (וּמְמָנָא עַל מַאן דְּחָמֵי בְּאִינּוּן לְבוּשִׁין). Until a voice arose and said (עַד דְּאָתִיב קָלָא וְאָמַר), “Remove the filthy garments from upon him” (הָסִירוּ הַבְּגָדִים הַצּוֹאִים מֵעָלָיו) (Zechariah 3). From here it is to be understood (מֵהָכָא אִית לְאִסְתַּכְּלָא), that the evil deeds of a man (דְּעוֹבָדִין בִּישִׁין דְּבַּר נָשׁ) make for him those filthy garments (עַבְדִין לֵיהּ אִינּוּן לְבוּשִׁין צוֹאִים). And it is written (וַיֹּאמֶר אֵלָיו), “Behold, I have caused your iniquity to pass from you, and I will clothe you in festival garments” (רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֹנֶךָ וְהַלְבֵּשׁ אוֹתְךָ מַחֲלָצוֹת) (Zechariah 3). He clothed him with other garments that were corrected (אַלְבִּישִׁינֵיהּ לְבוּשִׁין אַחֲרָנִין מְתֻתְקְנָן), in which a man gazes upon the radiant splendor of his Master (דִּבְהוּ אִסְתָּכַּל בַּר נָשׁ בְּזִיו יְקָרָא דְּמָארֵיהּ).