Daf 221b (דַּף רכ״א ע״ב)

And until now, it has not been in the world (וְעַד כְּעַן, לָא הֲוָה בְּעָלְמָא), for even the city of Yerushalayim is not to be the craftsmanship of man (דְּאֲפִילּוּ קַרְתָּא דִּיְרוּשָׁלַם לָא לִיהֱוִי אוּמָנוּתָא דְּבַּר נָשׁ), for it is written (דְּהָא כְּתִיב), “And I will be for her-says Hashem-a wall of fire round about, etc.” (ואֲנִי אֶהְיֶה לָהּ נְאֻם יְיָ חוֹמַת אֵשׁ סָבִיב וְגו׳) (Zechariah 2). If it is written thus concerning the city (אִי לְקַרְתָּא כְּתִיב הָכִי), how much more so regarding the House, which is His own dwelling (כָּל שֶׁכֵּן בֵּיתָא, דְּאִיהוּ דִּיּוּרָא דִּילֵיהּ). And this work was destined to appear at first, when Yisrael went out from Egypt (וְעוֹבָדָא דָּא, הֲוִי אִתְחֲזֵי לְמֶהֱוִי בְּרֵישָׁא, כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), but it was held back until the end of days, in the final redemption (וְאִסְתְּלַּק עַד לְסוֹף יוֹמִין, בְּפוּרְקָנָא בַּתְרָאָה). Another question (שְׁאֶלְתָּא אַחֲרָא): surely we are closer to the supernal King than all other nations (דְּודַּאי אֲנָן קְרֵבִין לְמַלְכָּא עִלָּאָה, יַתִּיר מִכָּל שְׁאַר עַמִּין). Surely it is so (ודַּאי הָכִי הוּא), for Yisrael, Kudsha Berikh Hu made them the heart of the whole world (דְּיִשְׂרָאֵל עֲבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִבָּא דְּכָל עָלְמָא). And thus Yisrael are among the nations like the heart among the limbs (וְהָכִי אִינּוּן יִשְׂרָאֵל בֵּין שְׁאַר עַמִּין, כְּלִבָּא בֵּין שַׁיְיפִין). Just as the limbs cannot endure in the world even one moment without the heart (כְּמָה דְּשַׁיְיפִין לָא יַכְלֵי לְמֵיקָם בְּעָלְמָא אֲפִילּוּ רִגְעָא חֲדָא בְּלָא לִבָּא), so all the nations cannot endure in the world without Yisrael (הָכִי עַמִּין כֻּלְּהוּ, לָא יַכְלִין לְמֵיקָם בְּעָלְמָא, בְּלָא יִשְׂרָאֵל). And likewise, Yerushalayim among the other lands is like the heart among the limbs (וְאוֹף הָכִי יְרוּשָׁלַם בְּגוֹ שְׁאַר אַרְעָאן, כְּלִבָּא בְּגוֹ שַׁיְיפִין). And for this reason, she is at the center of the whole world (וְעַל דָּא אִיהִי בְּאֶמְצָעִיתָא דְּכוּלֵי עָלְמָא), like the heart among the limbs (כְּלִבָּא גּוֹ שַׁיְיפִין). And Yisrael are conducted among the nations in the likeness of the heart among the limbs (וְיִשְׂרָאֵל מִתְנַהֲגָן גּוֹ שְׁאַר עַמִּין, כְּגַוְונָא דְּלִבָּא גּוֹ שַׁיְיפִין). The heart is soft and weak (לִבָּא אִיהִי רָכִיךְ וְחָלָשׁ), yet it is the existence of all the limbs (וְאִיהוּ קִיּוּמָא דְּכָל שַׁיְיפִין). It alone knows suffering and affliction and sorrow (לָא יָדַע מִצַּעֲרָא וְעָקָא וִיגוֹנָא כְּלָל אֶלָּא לִבָּא), for in it is existence (דְּבֵיהּ קִיוּמָא), in it is intelligence (דְּבֵיהּ סוּכְלְתָנוּ).

The other limbs are not approached at all (שְׁאַר שַׁיְיפִין לָא אִתְקְרִיב בְּהוּ כְּלָל), for they have no existence, and they know nothing (דְּהָא לֵית בְּהוּ קִיּוּמָא, וְלָא יַדְעִין מִדִי). All the other limbs do not draw near to the King (כָל שְׁאַר שַׁיְיפִין לָא קְרִיבִין לְמַלְכָּא), Who is wisdom and intelligence that dwells in the brain (דְּאִיהוּ חָכְמְתָא וְסוּכְלְתָנוּ, דְּשַׁרְיָא בְּמוֹחָא), except for the heart (אֶלָּא לִבָּא). And the other limbs are distant from Him (וּשְׁאַר שַׁיְיפִין, רְחִיקִין מִנֵּיהּ), and they know nothing of Him at all (וְלָא יַדְעִין מִנֵּיהּ כְּלָל). So it is with Yisrael, who are close to the Holy King (כַּךְ יִשְׂרָאֵל, לְמַלְכָּא קַדִּישָׁא קְרִיבִין), while the other nations are distant from Him (וּשְׁאַר עַמִּין רְחִיקִין מִנֵּיהּ). Another question (שְׁאֶלְתָּא אַחֲרָא): that Yisrael do not eat carcasses and torn animals (דְּיִשְׂרָאֵל לָא אָכְלֵי נְבֵלוֹת וּטְרֵפוֹת), nor the filth and uncleanness of abominations and creeping things like the other nations (וְטִנּוּפָא וְלִכְלוּכָא דִּשְׁקָצִים וּרְמָשִׂים כִּשְׁאַר עַמִּין). So it is (הָכִי הוּא), for the heart, which is soft and weak (דְּהָא לִבָּא דְּאִיהוּ רָכִיךְ וְחָלַשׁ), and the king and the existence of all the other limbs (וּמַלְכָּא וְקִיּוּמָא דְּכָל שַׁיְיפִין), does not take its nourishment except from the choicest and purest of all the blood (לָא נָטִיל לִמְזוֹנֵיהּ, אֶלָּא בְּרִירוּ וְצָחוּתָא דְּכָל דָּמָא), and its nourishment is clean and refined (וּמְזוֹנֵיהּ נָקִי וּבְרִירָא). And it is softer and weaker than all (וְאִיהוּ רָכִיךְ וְחָלִשׁ מִכֹּלָּא), while all the refuse is given to the other limbs (וּשְׁאַר פְּסוֹלֶת אֲנָח לְכָל שַׁיְיפִין). And all the other limbs pay no attention to this (וְכָל שְׁאַר שַׁיְיפִין לָא מַשְׁגִּחִין בְּהַאי), but all the refuse and the bad of everything they take (אֶלָּא כָּל פְּסוֹלֶת וּבִישׁ דְּכֹלָּא נַטְלִין), and they remain strong, as it appears with them (וְאִינּוּן בִּתְקִיפוּ כְּמָה דְּאִתְחֲזֵי לוֹן). And because of this, in all the other limbs are found swellings, scab, or bright spot- the closing of tzara‘at (וְעַל דָּא בְּכָל שְׁאַר שַׁיְיפִין אִית אֲבַעְבּוּעִין, שְׂאֵת אוֹ סַפַּחַת, סְגִירוּ דְּצָרַעַת). But the heart- none of these at all (לְלִבָּא, לָאו מִכָּל הָנֵי כְּלוּם), rather it is clean, refined above all (אֶלָּא אִיהוּ נָקִי בְּרִירָא מִכֹּלָּא), there is no blemish in it at all (לֵית בֵּיהּ מוּמָא כְּלָל). So too Kudsha Berikh Hu took for Himself Yisrael, who are pure and refined, in whom there is no blemish (כַּךְ קוּדְשָׁא בְּרִיךְ הוּא נָטִיל לֵיהּ לְיִשְׂרָאֵל דְּאִיהוּ נָקִי וּבְרִירוּ דְּלֵית בֵּיהּ מוּמָא). Of this it is written (עַל דָּא כְּתִיב), “All of you are beautiful, my beloved, and there is no blemish in you” (כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָךְ) (Song of Songs 4).

Rabbi Yose came (אָתָא רִבִּי יוֹסֵי), kissed his hands (נָשִׁיק יְדוֹי), and said (אָמַר), “If I had not come into this world except to hear this, it would be enough” (אִילּוּ לָא אֲתֵינָא לְעָלְמָא, אֶלָּא לְמִשְׁמַע דָּא, דַּיִּי). “And the name of the Yisraelite man that was smitten, etc.” (וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה וְגו׳) (Numbers 25).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), this verse should have been written thus (הַאי קְרָא הָכִי הֲוָה לֵיהּ לְמִכְתַּב): “And the name of the Yisraelite man whom Pinchas smote” (וְשֵׁם אִישׁ יִשְׂרָאֵל אֲשֶׁר הִכָּה פִּנְחָס), and not “the smitten one who was smitten” (וְלֹא הַמֻּכֶּה אֲשֶׁר הֻכָּה). It is not stated so, but rather in a concealed manner (לָא נֶאֱמַר אֶלָּא בְּאֹרַח סָתִים).

Rather thus said Rabbi El'azar (אֶלָּא הָכִי אָמַר רִבִּי אֶלְעָזָר) - Some say: Rabbi Shimon (נ״א רַבִּי שִׁמְעוֹן) - since Kudsha Berikh Hu elevated Pinchas to be Kohen Gadol (כֵּיוָן דְּסַלְקֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְפִנְחָס לְכַהֲנָא רַבָּא), He did not wish to mention him in the killing of a man (לָא בָּעָא לְאַדְכְּרָא לֵיהּ לְפִנְחָס בְּקַטְלָנוּתָא דְּבַר נָשׁ). For it is not fitting for the Kohen Gadol (דְּהָא לָא אִתְחֲזֵי לְכַהֲנָא רַבָּא). Before he was elevated to Kohen Gadol (עַד לָא סַלְקֵיהּ לְכַהֲנָא רַבָּא), He mentioned him (אַדְכַּר לֵיהּ), and said, “And Pinchas saw and took a spear, etc.” (וַיַּרְא פִּנְחָס וַיִּקַּח רֹמַח וְגו׳), and “he pierced them both, etc.” (וַיִּדְקוֹר אֶת שְׁנֵיהֶם וְגו׳). Once he was elevated to Kohen Gadol (כֵּיוָן דְּסַלְקֵיהּ לְכַהֲנָא רַבָּא), his name was not mentioned in the killing of a man (לָא אַדְכַּר שְׁמֵיהּ בְּקַטְלָנוּתָא), for it was not fitting for him (דְּלָא אִתְחֲזֵי לֵיהּ). And the honor of Kudsha Berikh Hu had pity upon him (וְחָס עָלֵיהּ יְקָרָא דְקוּדְשָׁא בְּרִיךְ הוּא), for it is not fitting that the Kohen Gadol be mentioned in the killing of a man (דְּכַהֲנָא רַבָּא לָא אִתְחֲזֵי לְאַדְכְּרָא בְּקַטְלָנוּתָא). And the name of the woman who was smitten- likewise (וְשֵׁם הָאִשָּׁה הַמּוּכָּה, אוּף הָכִי).

Rabbi Shimon was going from Kaputkiya to Lod (רִבִּי שִׁמְעוֹן הֲוָה אָזִיל מִקַּפּוּטְקִיָּא לְלוּד), and Rabbi Yehuda was going with him (וְרִבִּי יְהוּדָה אָזִיל עִמֵּיהּ), until as they were going, Rabbi Pinchas ben Ya’ir encountered them (עַד דַּהֲווֹ אָזְלֵי פָּגַע בְּהוּ רִבִּי פִּנְחָס בֶּן יָאִיר), and two men were carrying behind him (וּתְרֵין גּוּבְרִין טוֹעֲנִין אֲבַתְרֵיהּ). The donkey of Rabbi Pinchas grew weak (שָׁכִיךְ חֲמָרֵיהּ דְּרִבִּי פִּנְחָס). They loaded him, but he did not go (טָעִינוּ לֵיהּ, וְלָא אָזִיל).

Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס), “Leave him, for surely he smells the fragrance of new faces, or now a miracle has been done for us” (שְׁבִיקוּ לֵיהּ, דְּהָא רֵיחָא דְּאַנְפִּין חַדְתִּין קָא אָרַח, אוֹ נִסָּא אִתְעָבִיד לָן הַשְׁתָּא). While they were there (עַד דְּאִינּוּן תַּמָּן), Rabbi Shimon went out from behind a certain oven (נָפַק רִבִּי שִׁמְעוֹן מִבָּתַר חַד טִנָרָא). He took the donkey and went (נָטַל חֲמָרָא וְאָזִיל). Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס), “Did I not say to you, that surely he smells the fragrance of new faces?” (וְלָא אֲמָרִית לְכוּ, דְּהָא רֵיחָא דְּאַנְפִּין חַדְתִּין קָא אָרַח).

Rabbi Pinchas descended and embraced him, and wept (נָחַת וְגָפִיף לֵיהּ רִבִּי פִּנְחָס, וּבָכָה). He said to him (אָמַר לֵיהּ), “I saw in my dream that the Shekhinta came to me, and gave me great treasuries, and I rejoiced in them. And now, just as I saw” (חֲמֵינָא בְּחֶלְמִי, דְּאַתְיָא שְׁכִינְתָּא לְגַבִּי, וְיָהָבַת לִי נְבִזְבְּזָן רַבְרְבָן, וְחַדִּינָא בָּהּ. הַשְׁתָּא כְּמָה דַּחֲמֵינָא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), “From the footsteps of your donkey, I knew that it was you. Now joy is complete” (מִקָּל פַּרְסֵי דַּחֲמָרָךְ, יְדַעְנָא דְּאַנְתְּ הוּא. הַשְׁתָּא חֶדְוָה שְׁלִים). Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס), “Let us sit in one place, for the words of Orayta require clarity” (נֵתִיב בְּדוּךְ חַד, דְּמִלֵּי דְּאוֹרַיְיתָא אִצְטְרִיךְ צָחוּתָא). They found a spring of water and a tree, and sat there (אַשְׁכָּחוּ עֵינָא דְּמַיָיא, וְאִילָנָא, יָתְבוּ).