Daf 225a (דַּף רכ״ה ע״א)

And furthermore (וְתוּ),p1-14 “Delight yourself also in Hashem, and He shall give you the desires of your heart” (Psalms 37) (תִּתְעַנַּג עַל יְיָ וְיִתֵּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ). All this is established in the Tikkun of the covenant (כָּל דָּא אִתְתְּקָנַת בְּתִקּוּנָא דִּבְרִית). Once the covenant is repaired, all is repaired (כֵּיוָן דְּאִתַּקָנַת בְּרִית, אִתְּקַן כֹּלָּא). Pinchas, because he was zealous for this covenant, merited all (פִּנְחָס בְּגִין דְּקַנֵּי עַל בְּרִית דָּא, זָכָה לְכֹלָּא). And not only this, but he had concern for all Yisrael, and in him is fulfilled: “And delight yourself in Hashem” (וְלֹא עוֹד אֶלָּא דְּאָגִין עַל כָּל יִשְׂרָאֵל, וּבֵיהּ אִתְקַיָּים וְהִתְעַנַּג עַל יְיָ).

For he ascended and was bound above (דְּהָא סָלִיק וְאִתְקְשַׁר לְעֵילָּא), and shone in the primordial light that Kudsha Berikh Hu created and hid for Himself (ואנהיר בְּאוֹר קַדְמָאָה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא, וְגָנִיז לֵיהּ), in that light from which Avraham enjoyed, and Aharon the Kohen was bound in it (בְּהַהוּא אוֹר דְּאִתְהֲנֵי אַבְרָהָם מִנֵּיהּ, וְאַהֲרֹן כַּהֲנָא אִתְקְשַׁר בֵּיהּ). After he was elevated to High Priest (לְבָתַר דְּאִסְתַּלָּק לְכַהֲנָא רַבָּא), the killing of Zimri was not mentioned about him (לָא אַדְכַּר לֵיהּ קַטְלָנוּתָא דְּזִמְרִי), and it was not fitting, so that he not be united at all with the branches of the Sitra achra, and so that it not appear to be mentioned of him (וְלָא יָאוּת בְּגִין דְּלָא יִתְאֲחָד כְּלַל בְּעַנְפּוֹי דְּסִטְרָא אַחֲרָא, וְלָא אִתְחֲזֵי לְאַדְכְּרָא עָלֵיהּ).

For everyone who kills, branches of the Sitra achra are in him (דְּכָל מַאן דְּקָטִיל, עַנְפִין דְּסִטְרָא אָחֳרָא אִית בֵּיהּ). But Pinchas is joined with the right side, and has no portion in the Sitra achra at all (וּפִנְחָס הָא מִתְאֲחִיד בִּימִינָא, וְלֵית לֵיהּ חוּלָק בְּסִטְרָא אָחֳרָא כְּלָל), and therefore it is not mentioned here (וְעַל דָּא לָא אַדְכַּר הָכָא). For that which might appear as praise is disgrace for him, and a descent from the supernal level in which he was joined (מַה דְּאִתְחֲזֵי שְׁבָחָא, אִיהוּ גְּנַאי לֵיהּ, וּנְחִיתוּ מִדַּרְגָּא עִלָּאָה דְּאִתְאֲחִיד בֵּיהּ). And therefore it is written: “The smitten one who was smitten”-unspecified; “and the name of the woman who was smitten”-and it is not mentioned by whom (וְעַל דָּא כְּתִיב הַמּוּכֶּה אֲשֶׁר הוּכָּה סְתָם, וְשֵׁם הָאִשָׁה הַמּוּכָּה, וְלָא אַדְכַּר עַל יְדָא דְּמַאן).

Rabbi Pinchas said: Fortunate is the generation that hears your words in Orayta, and fortunate is my portion that I merited to this (אָמַר רִבִּי פִּנְחָס, זַכָּאָה דָּרָא דְּשַׁמְעִין מִילָךְ בְּאוֹרַיְיתָא, וְזַכָּאָה חוּלָקִי דְּזָכֵינָא לְכַךְ). Rabbi Shimon said: Fortunate is the generation in which you and your piety are found within it (אָמַר רִבִּי שִׁמְעוֹן, זַכָּאָה דָּרָא, דְּאַנְתְּ וַחֲסִידוּתָךְ אִשְׁתְּכַח בְּגַוִּויהּ).

While they were sitting and appeasing one another, Rabbi El'azar, the son of Rabbi Shimon, came and found them there (עַד דַּהֲווֹ יַתְבִין וּמְפַיְיסִין דָּא לְדָא, אָתָא רִבִּי אֶלְעָזָר בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן, וְאַשְׁכַּח לוֹן תַּמָּן). Rabbi Pinchas said: Surely as it is written: “And Ya‘akov said when he saw them: This is the camp of Elohim” (Bereshit 32) (אָמַר רִבִּי פִּנְחָס, וַדַּאי דִּכְתִּיב, וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֶה אֱלֹהִים זֶה).

Rabbi Shimon said to him: El'azar my son, sit, my son, and recite the verse (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, תִּיב בְּרִי, וְאֵימָא קְרָא). Rabbi El'azar sat (יָתִיב רִבִּי אֶלְעָזָר). He opened and said: “And Ya‘akov went on his way, and angels of Elohim encountered him” (Bereshit 32) (פָּתַח וְאָמַר, וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְעוּ בוֹ מַלְאֲכֵי אֱלֹהִים). What is “encountered him” (מַאי וַיִּפְגְּעוּ בּוֹ)?

Rather, there is an encounter for good (אֶלָּא אִית פְּגִיעָה לְטָב), and there is an encounter for evil (וְאִית פְּגִיעָה לְבִישׁ), and there is an encounter for prayer (וְאִית פְּגִיעָה לִצְלוֹתָא). Rather, at the time when he was going to Ḥaran, what is written? “And he encountered the place” (Bereshit 28) (אֶלָּא בְּשַׁעֲתָא דְּהֲוָה אָזִיל לְחָרָן, מַה כְּתִיב. וַיִּפְגַּע בַּמָּקוֹם), that was the evening prayer which he prayed in that place (צְלוֹתָא דְּעַרְבִית הֲוָה דְּצַלֵּי בְּהַהוּא מָקוֹם). As you say: “Behold, there is a place with Me” (Exodus 33) (כְּמָה דְאַתְּ אָמֵר, הִנֵּה מָקוֹם אִתִּי). And the evening prayer was revealed in that place (וּצְלוֹתָא דְּעַרְבִית בְּהַהוּא אֲתָר אִתְחֲזֵי). Further: “And he encountered the place” (Bereshit 28) (תּוּ וַיִּפְגַּע בַּמָּקוֹם)-these are words of appeasement (מִלֵּי פִּיּוּסִין אִיהוּ). For the holy sun comes toward the moon, her husband toward his wife (דְּאָתָא שִׁמְשָׁא קַדִּישָׁא לְגַבֵּי סִיהֲרָא, בַּעְלָהּ לְגַבֵּי אִתְּתָא). From here we learn that it is not fitting for the husband to come to his wife unless it is with words of appeasement to pacify her (מִכָּאן דְּלָא יֵאוֹת לַבַּעַל לְמֵיתֵי לְגַבֵּי אִתְּתָא, אִי לָא הֲוִי בְּמִלֵּי פִּיּוּסִין לְפַיְּיסָא לָהּ). For it is written: “And he encountered the place, and afterward he lodged there” (Bereshit 28) (דִּכְתִיב וַיִּפְגַּע בַּמָּקוֹם, וּלְבָתַר וַיָּלֶן שָׁם). When Ya‘akov was coming from Ḥaran, what is written? “And they encountered him” (Bereshit 32) (כַּד הֲוָה אָתֵי יַעֲקֹב מֵחָרָן, מַה כְּתִיב, וַיִּפְגְּעוּ בוֹ)-she sent emissaries to appease him, to bring him to her (שַׁדְרַת הִיא לְפַיְּיסָא לֵיהּ, לְמֵיתֵי לְגַבָּהּ).