Daf 233a (דַּף רל״ג ע״א)

This is the offering that every day, and in every time, to Kudsha Berikh Hu (דָּא הוּא קָרְבְּנָא, דִּבְכָל יוֹמָא, וּבְכָל זְמַן וּזְמַן, לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). That Knesset Yisrael is included in it, among all other hosts and all these worships (דְּאִתְכְּלִילַת כְנֶסֶת יִשְׂרָאֵל בֵּיהּ, בֵּין כָּל שְׁאַר אֻכְלוּסִין, וְכָל אִילֵּין פּוּלְחָנִין), He brought her out from among pits and from among the other nations (אַפִּיקוּ לָהּ מִבֵּין גּוּבִין, וּמִבֵּין שְׁאַר עַמִּין). So Yisrael, whenever they are closed of heart and do not open in repentance, no fragrance rises and He does not bring them out from the pits (כַּךְ יִשְׂרָאֵל, כָּל זְמַן דְּאִינּוּן אֲטִימֵי לִבָּא, וְלָא פַּתְחִין בְּתִיּוּבְתָא, לָא סַלְּקִין רֵיחָא, וְלָא אַפִּיק לוֹן מִגּוֹ גּוּבִין).

But when they open in repentance, immediately fragrance rises, and He brings them out from the pits, and Knesset Yisrael delights in them (אֲבָל כַּד פַּתְחִין בְּתִיּוּבְתָא, מִיַּד סַלְּקִין רֵיחָא, וְיַפִּיק לוֹן מִבֵּין גּוּבִין, וְיִתְהֲנֵי בְּהוּ כְּנֶסֶת יִשְׂרָאֵל). As it is written: “Open for Me, My sister, My companion” (Song of Songs 5) (דִּכְתִיב, פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי). For whenever the rose is closed, it has no fragrance, and it does not ascend from among the pits, and its dwelling is among them, as has been said (דְּכָל זְמַן דְּשׁוֹשַׁנָּה אֲטִימָא, לֵית לָהּ רֵיחָא, וְלָא סָלִיקָא מִבֵּין גּוּבִין, וְדִיּוּרָהָא בֵּינַיְיהוּ, כְּמָה דְּאִתְּמַר). And Kudsha Berikh Hu did not send us in this way except to teach these words (וְקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁדַר לָן לְמֵהַךְ אוֹרְחָא דָּא, אֶלָּא לְאוֹלִיף מִלִּין אִלֵּין).

While they were sitting, a vulture came and bowed and took one rose from among them and went (עַד דַּהֲווֹ יָתְבֵי, אָתָא נִשְׁרָא, וּמָאִיךְ, וְנָטִיל חַד שׁוֹשַׁנָה מִבֵּינַיְיהוּ, וְאַזְלַת). They said: From now and further, let us go on the ways (אָמְרוּ, מִכָּאן וּלְהָלְאָה, נְהַךְ לְאוֹרְחִין). They arose and went (קָמוּ וְאָזְלוּ). Until here the way of Rabbi Pinchas, and Rabbi Shimon went, he and Rabbi El'azar and the other friends, and Rabbi Pinchas and the other friends (עַד הָכָא אוֹרְחָא דְּרִבִּי פִּנְחָס, וְרַבִּי שִׁמְעוֹן אָזַל לֵיהּ, אִיהוּ וְרִבִּי אֶלְעָזָר, וּשְׁאַר חַבְרַיָּיא, וְרִבִּי פִּנְחָס וּשְׁאַר חַבְרַיָּיא).

Rabbi Pinchas opened and said concerning this (פָּתַח וְאָמַר רִבִּי פִּנְחָס עַל זֶה): “For the conductor, upon Shushan Edut [Lily of Testimony], Michtam [inscription] of David, to teach” (לַמְנַצֵּחַ עַל שׁוּשַׁן עֵדוּת מִכְתָּם לְדָוִד לְלַמֵּד) (Psalms 60). What is “to teach”? (מַאי לְלַמֵּד). To teach the children of the world wisdom (לְאוֹלְפָא לִבְנֵי עָלְמָא חָכְמְתָא). And it has been established (וְהָא אוֹקְמוּהָ): “Shushan Edut [Lily of Testimony]”—these are the Great Sanhedrin (שׁוּשַׁן עֵדוּת, אִלֵּין סַנְהֶדְרֵי גְּדוֹלָה). As it is written concerning it (דִּכְתִיב בָּהּ): “Fenced in with roses” (סוּגָה בַּשּׁוֹשַׁנִּים) (Song of Songs 7).

“Michtam [inscription] of David” (מִכְתָּם לְדָוִד) is the sign that they showed David (סִימָנָא דְּאַחְזִיאוּ לֵיהּ לְדָוִד), when he sent Yoav to Aram Naharayim [Aram of the Two Rivers] and to Aram Tzovah (כַּד שָׁדַר לְיוֹאָב לַאֲרַם נַהֲרַיִם וּלְאֲרָם צוֹבָא), to wage war against them (לְאַגָחָא בְּהוּ).

Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): This is the Shushan Edut [Lily of Testimony] that stands here (דָּא אִיהוּ שׁוּשַׁן עֵדוּת דְּקַיְּימָא הָכָא). Behold, the stars are in heaven (הָא כֹּכָבַיָּיא בִּשְׁמַיָּא), the Shekhinta is upon us (שְׁכִינְתָּא עֲלָן), and the supernal levels are with her (וְדַרְגִּין עִלָּאִין בַּהֲדָהּ), and the holy assistance is for praise (וְסִיַּיעְתָּא קַדִישָׁא לְתוּשְׁבַּחְתָּא). This is Shushan [Lily] in complete perfection, as is fitting (דָּא אִיהוּ שׁוּשַׁן בִּשְׁלִימוּ כְּדְקָא יֵאוֹת).

They arose and went (קָמוּ וְאָזְלוּ): these here and these here (אִלֵּין הָכָא וְאִלֵּין הָכָא). Rabbi Pinchas went (אָזַל לֵיהּ רִבִּי פִּנְחָס), and arrived in Kefar Aqimin (וּבַת בִּכְפַר עַקִימִין), and Rabbi Yitzḥak and Rabbi Ḥiyya were with him (וְרִבִּי יִצְחָק וְרִבִּי חִיָּיא בַּהֲדֵיהּ).

Until they prepared to go, they sat and waited for the light of morning (עַד דְּאַקְדִימוּ לְמֵיזָל, יָתְבוּ וּמְחַכּוּ לִנְהוֹרָא דְּצַפְרָא). Rabbi Ḥiyya lifted his eyes and saw those stars of the staff that were running and going (זָקִיף עֵינוֹי רִבִּי חִיָּיא, וְחָמָא אִלֵּין כּוֹכָבַיָיא דְּשַׁרְבִיטָא, דְּקָא מְרַהֲטָן וְאָזְלָן). He said: Surely many times we have asked about these stars (אָמַר, וַדַּאי בְּכַמָּה זִמְנִין שָׁאַלְנָא עַל אִלֵּין כּוֹכָבַיָיא).

Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): These stars of the staff are known in the understanding of the Friends (אִלֵּין כּוֹכָבַיָיא דְּשַׁרְבִיטָא יְדִיעָן בְּסוּכְלְתָנוּ דְּחַבְרַיָּיא), for Kudsha Berikh Hu created all those stars of the firmament (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּרָא כָּל אִינּוּן כּוֹכְבֵי רְקִיעָא), great and small (רַבְרְבִין וּזְעִירִין). And all of them give thanks and praise Kudsha Berikh Hu (וְכֻלְּהוּ אוֹדָן וּמְשַׁבְּחָן לְּקוּדְשָׁא בְּרִיךְ הוּא). As it is written (דִּכְתִיב): “He counts the number of the stars” (מוֹנֶה מִסְפָּר לַכּוֹכָבִים) (Psalms 147). And when their time to praise arrives (וְכַד מָטָא זִמְנַיְיהוּ לְשַׁבְּחָא), Kudsha Berikh Hu calls them by name (קְרָא לוֹן קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁמָא), as it is written (דִּכְתִּיב): “He calls them all by name” (לְכוּלָּם בְּשֵׁם יִקְרָא) (Isaiah 40). And then they run (וּכְדֵין רַהֲטֵי), and extend a staff of light (וְאוֹשִׁיטוּ שַׁרְבִיטָא דִּנְהוֹרָא), to go to praise their Master (לְמֵהַךְ לְשַׁבְּחָא לְמָארֵיהוֹן), in that place in which they were appointed (בְּהַהוּא אֲתָר דְּאִתְפָּקְדָן). This is what is written (הֲדָא הוּא דִכְתִיב): “Lift up your eyes on high and see Who created these” (שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה) (Isaiah 40), etc. (וְגוֹ׳). Meanwhile, the light came (אַדְּהָכִי אָתָא נְהוֹרָא); they arose and went (קָמוּ וְאַזְלוּ).

As they were going (עַד דַּהֲווֹ אָזְלֵי), a great eagle came (אָתָא נִשְׁרָא רַבְרְבָא), circled over their heads (אַסְחַר עַל רֵישַׁיְיהוּ), and stood above them (וְקַיְּימָא עָלַיְיהוּ). Rabbi Pinchas said (אָמַר רִבִּי פִּנְחָס): Surely, now is a time of favor (ודַּאי עִידָן רְעוּתָא הוּא הַשְׁתָּא). At that hour, the gates of mercy were opened (בָּהּ שַׁעֲתָא, אִתְפְּתָּחוּ תַּרְעֵי דְּרַחֲמֵי), for all those who are ill (לְכָל אִינּוּן בֵּי מַרְעֵי), and it is a time to heal them (וְהוּא זִמְנָא לְאַסְוָותָא לוֹן). And even though they are prisoners of the King (וְאַף עַל גַּב דְּאִינּוּן אֲסִירִין לְמַלְכָּא), [some say: of the King] (ס״א דְּמַלְכָּא). For this eagle is a sign of mercy (דְּהָא נִשְׁרָא דָּא סִימָנָא דְּרַחֲמֵי אִיהוּ).

He opened and said: “As an eagle awakens its nest, hovers over its young” (Deuteronomy 32) (פָּתַח וְאָמַר, כְּנֶשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף וְגוֹ׳). There is none in the world who has mercy on his children like an eagle (לֵיכָּא בְּעָלְמָא מַאן דְּאִיהוּ בְּרַחֲמֵי עַל בְּנוֹי כְּנִשְׁרָא). And behold it has been established: “And the eagle’s children shall eat it” (Proverbs 30) (וְהָא אוּקְמוּהָ דִּכְתִיב, וְיֹאכְלוּהָ בְנֵי נֶשֶׁר, דְּאִיהוּ רַחֲמָנָא עַל בְּנוֹי). And since now is the time of mercy, this eagle came and hovered over us (וּמִגּוֹ דְּהַשְׁתָא עִידָן דְּרַחֲמֵי, אָתָא נִשְׁרָא דָּא וְאַסְחַר עֲלָנָא). At this moment it is mercy for all those of the Master’s house (בְּשַׁעֲתָא דָּא אִיהוּ רַחֲמֵי, לְכָל אִינּוּן בֵּי מַרְעֵי). And this is what is written: “Hashem, in the morning You shall hear my voice” (Psalms 5) (וְדָא אִיהוּ דִּכְתִיב, יְיָ בֹּקֶר תִּשְׁמַע קוֹלִי). And this is the morning of Avraham and his awakening (וְדָא בֹּקֶר דְּאַבְרָהָם, וְאִתְעֲרוּתָא דִּילֵיהּ).

Meanwhile, the eagle hovered and passed before them (אַדְּהָכִי, אַסְחַר נִשְׁרָא וְאַעְבַּר לְקָמַיְיהוּ). Rabbi Pinchas said: Eagle, eagle, what are you to us (אָמַר רִבִּי פִּנְחָס, נִשְׁרָא נִשְׁרָא, מָה אַנְתְּ לְגַבָּן)? If in the mission of your Master you came, behold we are here (אִי בִּשְׁלִיחוּתָא דְּמָרָךְ אָתִית, הָא אֲנָן הָכָא). If for another matter you came, behold we are here, prepared (אִי בְּגִין מִלָּה [ס״א סִימָנָא] אַחֲרָא אָתִיתָא, הָא אֲנָן הָכָא זְמִינִין). The eagle was uplifted above and was hidden from them, and they sat (אִתְרָם נִשְׁרָא לְעֵילָּא, וְאִתְכַּסֵּי מִנַּיְיהוּ, וְאִינּוּן יָתְבוּ).

Rabbi Ḥiyya said: This is that of King Solomon, the lesser wonder (אָמַר רִבִּי חִיָּיא, הָא דִּשְׁלֹמֹה מַלְכָּא זוּטְרַתִּי [ס״א תִּיוְהָא] הוּא). For we have learned: the great eagle would come to King Solomon every day, and King Solomon would ride upon its wings, and it carried him four hundred parasangs in one hour (דְּתָנֵינָן, נִשְׁרָא רַבְרְבָא הֲוָה אָתֵי לְגַבֵּיהּ שְׁלֹמֹה מַלְכָּא בְּכָל יוֹמָא וְיוֹמָא, וַהֲוָה שְׁלֹמֹה מַלְכָּא רָכִיב עַל גַּדְפָהָא, וְאוֹבִיל לֵיהּ ד׳ מְאָה פַּרְסֵי בְּשַׁעֲתָא חֲדָא). Where did it carry him? To Tarmod in the wilderness in the mountains (לְאָן אוֹבִיל לֵיהּ לְתַרְמוֹ״ד בַּמִּדְבָּר בֶּהָרִים). That place is by the mountains of darkness, which is called “Tarmod in the wilderness” (I Kings 9) (אֲתָר כַּד אִיהוּ, לְגַבֵּי טוּרֵי דַּחֲשׁוֹכָא, דְּאִקְרֵי תַּרְמוֹד בַּמִּדְבָּר, וְלָאו אִיהוּ אֲתָר דְּתַרְמוֹדָאֵי, אֶלָּא תַּרְמוֹד דְּאִיהוּ בַּמִּדְבָּר בֶּהָרִים). And there all the spirits and other sides gather (וְתַּמָּן מִתְכַּנְּשֵׁי כָּל רוּחִין וְסִטְרִין אַחֲרָנִין). And that eagle would fly there in one hour (וְהַהוּא נִשְׁרָא הֲוָה טָאס לְתַמָן, בְּשַׁעֲתָא חֲדָא).