Daf 238a (דַּף רל״ח ע״א)

He said to him: But behold it is written (אָמַר לֵיהּ וְהָא כְּתִיב), “Take all the heads of the people and hang them” (Numbers 25) (קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם). He said to him: The heads of the people indeed (אָמַר לֵיהּ רָאשֵׁי הָעָם וַדַּאי), and not the heads of the children of Yisrael (וְלָא רָאשֵׁי בְּנֵי יִשְׂרָאֵל). And from “the people” we learn (וּמִן הָעָם אִית לָן לְמֵילַף). It is written here “the people” (כְּתִיב הָכָא הָעָם). And it is written there: “And the people saw” (Exodus 32) (וּכְתִיב הָתָם וַיַּרְא הָעָם). “And the people assembled” (Exodus 32) (וַיִּקָּהֵל הָעָם). “And there fell from the people” (Exodus 32) (וַיִּפּוֹל מִן הָעָם). But come and see (אֲבָל תָּא חֲזֵי). “And Yisrael joined to Ba‘al Pe‘or” (וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר). And they did not worship him (וְלָא פַּלְחוּ לֵיהּ). But from the end of the verse it is proven (אֲבָל מִן סֵיפֵיהּ דִּקְרָא אוֹכַח). For it is written: “And the people ate and bowed” (דִּכְתִיב וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲווּ). And it is not written: “And Yisrael ate and bowed” (וְלָא כְּתִיב וַיֹּאכַל וַיִּשְׁתַּחוּ יִשְׂרָאֵל). Rather “the people” (אֶלָּא הָעָם). Since it is written: “And Yisrael joined” (כֵּיוָן דִּכְתִיב וַיִּצָּמֶד יִשְׂרָאֵל). What is “And the people ate”? (מַאי וַיֹּאכַל הָעָם). Rather that evil seed-they were the sin of Yisrael (אֶלָּא הַהוּא זַרְעָא בִּישָׁא הֲווֹ חוֹבָה דְּיִשְׂרָאֵל). What is it that is written (מַהוּ דִּכְתִיב): “And Yisrael joined to Ba‘al Pe‘or” (Numbers 25) (וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר).

Come and see (תָּא חֲזֵי). It is not written “in Ba‘al Pe‘or” (וַיִּצָּמֶד יִשְׂרָאֵל בְּבַעַל פְּעוֹר לָא כְּתִיב). But “to Ba‘al Pe‘or” (אֶלָּא לְבַעַל פְּעוֹר). They gave ornaments and strength to Ba‘al Pe‘or (קִשּׁוּטִין וְתּוּקְפָּא יָהֲבוּ לְבַעַל פְּעוֹר). Without intention (בְּלָא דַּעְתָּא). For the worship of Pe‘or is to expose oneself and expel before it hot excrement (בְּגִין דְּפוּלְחָנָא דִּפְעוֹר הוּא לְמִפְרַע גַּרְמֵיהּ וּלְאַפָּקָא קַמֵּיהּ צוֹאָה רוֹתַחַת). And that act benefited him, and he was strengthened from it (וְהַהוּא עֲבִידְתָּא אַהֲנֵי לֵיהּ וְאִתְתָּקַף מִנֵּיהּ). And Yisrael, when they saw this, considered it his disgrace and his corruption (וְיִשְׂרָאֵל כֵּיוָן דְּחָמוּ דָּא חֲשִׁיבָא דְּזִלְזוּלָא דִּילֵיהּ אִיהוּ וְקִלְקוּלָא דִּילֵיהּ). For concerning idolatry it is written: “Say to it: Go out” (Isaiah 30) (דְּהָא בְּעֲבוֹדָה זָרָה כְּתִיב צֵא תֹּאמַר לוֹ). And they, because of the disgrace of idolatry, exposed themselves without knowledge (וְאִינּוּן בְּגִין זִלְזוּלָא דַּעֲבוֹדָה זָרָה פַּרְעוּ גַּרְמַיְיהוּ בְּלָא יְדִיעָה). And for these Pinchas atoned and annulled the death, as it is written: “And he atoned for the children of Yisrael” (Numbers 25) (וְעַל הָנֵי כִּפֵּר פִּנְחָס וּבִטֵּל מוֹתָנָא דִּכְתִיב וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל). And what is written (וּמַה כְּתִיב).

Ra‘aya Meheimna

“And what is written: ‘Take from among you a terumah for Hashem’” (Exodus 35) (וּמַה כְּתִיב, קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ), “and not from the Erev rav, for they are not called a congregation and a union until the Erev rav are removed from them; for when they are mingled among them, it is as if they are not one nation” (וְלָא מֵעֵרֶב רַב, דְּלָא אִתְקְרִיאוּ קְהִלָּה וְחִבּוּר, עַד דְּאִתְעֲבָר מִנְּהוֹן עֵרֶב רַב, כִּבְיָכוֹל בְּזִמְנָא דְּמִתְעָרְבִין בֵּינַיְיהוּ, כְּאִילּוּ לָא הֲווֹ גּוֹי אֶחָד). And because of this: “Take from among you a terumah,” and not with partnership of another, for I do not desire to share others between Me and you (וּבְגִין דָּא קְחוּ מֵאִתְּכֶם תְּרוּמָה, וְלָא מִשׁוּתָּפוּ אַחֲרָא, דְּלָא בָּעֵינָא לְשַׁתְּפָא אַחֲרָנִין בֵּינֵי וּבֵינַיְיכוּ). And not only this, but when the Erev rav are mingled among Yisrael, what is written: “Her enemies became the head” (Lamentations 1) (וְלֹא עוֹד, אֶלָּא כַּד עֵרֶב רַב מְעוּרָבִין אִינּוּן בְּיִשְׂרָאֵל, מַה כְּתִיב, הָיוּ צָרֶיהָ לְרֹאשׁ). And Yisrael, after they are separated from them, what is written: “Lift up the head of all the congregation of the children of Yisrael” (Numbers 1) (וְיִשְׂרָאֵל בָּתַר דְּמִתְעַבְּרֵי מִנַּיְיהוּ אִלֵּין מַה כְּתִיב, שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל). And not only this (וְלֹא עוֹד), but Kudsha Berikh Hu said (אֶלָּא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא): “I desire to dwell with you” (אֲנָא בָּעֵי לְדַיְּירָא עִמְּכוֹן). This is what is written (הֲדָא הוּא דִכְתִיב): “And let them make for Me a sanctuary, and I will dwell among them” (וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם) (Exodus 25). And not only this (וְלֹא עוֹד), but when the children of Yisrael are in exile (אֶלָּא כַּד בְּנֵי יִשְׂרָאֵל בְּגָלוּתָא), it is said concerning them (עָלַיְיהוּ אִתְּמַר): “Who hinders? The leaven in the dough” (מִי מְעַכֵּב שְׂאוֹר שֶׁבַּעִסָּה) (Berakhot 17a).

And the masters of the Mishnah have already established this (וְהָא אוֹקְמוּהָ מָארֵי מַתְנִיתִין): when the Erev Rav are rulers over Yisrael (בְּזִמְנָא דְּעֵרֶב רַב אִינּוּן רָאשִׁים עַל יִשְׂרָאֵל), it is, as it were, as though (כִּבְיָכוֹל כְּאִילּוּ) they exercise dominion over Kudsha Berikh Hu (עַבְדִין שׁוּלְטָנוּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and bring them into the judgment of the stars and constellations (וְיִיעָלוּן בְּמִשְׁפְּטֵי כּוֹכָבַיָּא וּמַזָּלֵי). [Some say: transgressors exercise dominion over Kudsha Berikh Hu ] (ס״א עֲבָרִין שׁוּלְטָנֵי דְּקוּדְשָׁא בְּרִיךְ הוּא). And because of this they cry out and say (וּבְגִין דָּא צַוְוחִין וְאַמְרִין): “Hashem our Elohim, lords besides You have ruled over us” (יְיָ אֱלֹהֵינוּ בְּעָלוּנוּ אֲדוֹנִים זוּלָתֶךָ) (Isaiah 26).

Another matter (דָּבָר אַחֵר): Pinchas, etc. (פִּנְחָס וְכוֹ׳). Rise, Holy Luminary (קוּם בּוּצִּינָא קַדִּישָׁא), and open words before the Shekhinta (וְאַפְתַּח מִלֵּי קַמֵּי שְׁכִינְתָּא). The Holy Luminary arose and said (קָם בּוּצִּינָא קַדִּישָׁא, וְאָמַר): “In the first connection it was said thus (בְּחִבּוּרָא קַדְמָאָה אִתְּמַר הָכִי). Come and see (תָּא חֲזִי): Pinchas stood before the harsh judgment of Yitzḥak (פִּנְחָס קָאִים קַמֵּי דִּינָא תַּקִּיפָא דְּיִצְחָק), and stood in the breach (וְקָם קָמֵי פִּרְצָה), as it is written (דִּכְתִיב): ‘And Pinchas stood and prayed, and the plague was stayed’ (וַיַּעֲמוֹד פִּנְחָס וַיְפַּלֵּל וַתֵּעָצַּר הַמַּגֵּפָה) (Psalms 106).” To protect Yisrael (בְּגִין לְאַגָּנָא עָלַיְיהוּ דְּיִשְׂרָאֵל). And because of this, this and that are included in the calculation (וּבְגִין דָּא כָּלִיל דָּא וְדָא בְּחוּשְׁבָּנָא): Pinchas according to the numerical value of Yitzḥak (פִּנְחָס כְּמִנְיָן יִצְחָק). And here it is necessary to renew these words (וְהָכָא צָרִיךְ לְחַדְּתָּא מִלִּין).

He opened and said (פָּתַח וְאָמַר): “Eliyahu, beloved of the supernal King (אֵלִיָּהוּ רְחִימָא דְּמַלְכָּא עִלָּאָה), saw the Mem of mavet [death] flying in the air (חָזָא מֵ״ם מִן מָוֶת טָאס בַּאֲוִירָא), snatched it (חָטַף לָהּ), and joined it with 248 (וְשָׁתַּף לָהּ עִם ר״ח), which is Yitzḥak (דְּאִיהוּ יִצְחָק), and which is the numerical value of Pinchas (וְאִיהוּ בְּחוּשְׁבָּן פִּנְחָס), and through it 248 was completed (וְאִשְׁתְּלִים בָּהּ רמ״ח). Afterwards, he saw the Vav of mavet [death] flying in the firmament (לְבָתַר חָזָא ו׳ מִן מָוֶת טָס בִּרְקִיעָא), snatched it (וְחָטַף לֵיהּ), and placed it in 248 (וְשַׁוִּי לֵיהּ בְּרָמ״ח), and the word romach [spear] was completed (וְאִשְׁתְּלִים רוֹמַ״ח). This is what is written (הֲדָא הוּא דִכְתִיב): ‘And he took a spear in his hand’ (וַיִּקַּח רֹמַח בְּיָדוֹ) (Numbers 25).

And with what could he seize these two letters (וְאִיהוּ, בְּמָה יָכִיל לַחֲטוֹף תְּרֵין אַתְוָון אִלֵּין)? With two spirits that were preserved above (בִּתְרֵין רוּחִין דְּאִשְׁתְּמָרוּ לְעֵילָּא), [Some say: that were hidden above] (ס״א דְּאִתְטַמְרָן לְעֵילָּא), which were joined in Pinchas (דְּאִשְׁתְּתָּפוּ בְּפִנְחָס): Penei Ḥas [faces; he had compassion] (פְּנֵ״י חָ״ס). With these two faces (בִּתְרֵין פָּנִים אִלֵּין), he had compassion upon Yisrael, that they not be destroyed (חָס עַל יִשְׂרָאֵל דְּלָא אִתְאֲבִידוּ). By the power of both of them (בְּחֵילָא דְּתַרְוַויְיהוּ), “and he thrust both of them” (וַיִּדְקוֹר אֶת שְׁנֵיהֶם) (Numbers 25), with the two letters Mem–Vav [MV] (בִּתְרֵין אַתְוָון מ״ו). And this is, “when he was zealous with My zeal among them” (וְהַיְינוּ בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם) (Numbers 25).

And why was he joined with Yitzḥak (וַאֲמַאי אִשְׁתְּתַּף בְּיִצְחָק)? Because Yitzḥak gave himself over to death (בְּגִין דְּיִצְחָק מָסַר גַּרְמֵיהּ לְמִיתָה). Therefore, he was joined with Yitzḥak, to be a help to him (וּבְגִין דָּא אִשְׁתְּתַּף לֵיהּ לְיִצְחָק, לְמֶהֱוִי לֵיהּ עֵזֶר). From the side of the two kids of the hind (דְּמִסִּטְרָא דִּתְרֵין עִיזְלֵי דְּאַיַּילְתָּא), Avraham and Ya‘akov were joined in him (אִשְׁתַּתְּפֵי בֵּיהּ אַבְרָהָם וְיַעֲקֹב). Avraham—whose level is Chesed [Kindness]—was joined in the Ḥas [he had compassion] of Pinchas (דְּאַבְרָהָם דַּרְגֵּיהּ חֶסֶד אִשְׁתְּתַּף בְּח״ס דְּפִנְחָ״ס). Ya‘akov is Penei El [face of God] (יַעֲקֹב אִיהוּ פְּנֵ״י אֵ״ל). [Some say: Ya‘akov is the Penei [face] of Pinchas] (ס״א יַעֲקֹב אִיהוּ פְּנֵ״י דְּפִנְחָס), of Pinchas (דְּפִנְחָס), because it is said of him (בְּגִין דְּאִתְּמַר בֵּיהּ): “As he passed Penuel” (כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל) (Bereshit 32). [Some say: the name of the place is Penei [face]] (ס״א שֵׁם הַמָּקוֹם פְּנֵ״י), Penei El [face of God] (פְּנֵ״י אֵ״ל).

Because when the world is in distress (בְּגִין דְּכַד עָלְמָא אִיהוּ בְּדוֹחֲקָא), and there is a Tzaddik [Righteous One] in the world who is zealous for the covenant (וְאִית צַדִּיק בְּעָלְמָא מְקַנֵּי עַל בְּרִית), the Patriarchs are joined in him (אֲבָהָן אִשְׁתַּתָּפוּ בֵּיהּ). And because of them Moshe said, in the distress of Yisrael (וּבְגִינַיְיהוּ אָמַר מֹשֶׁה בְּדוֹחֲקָא דְּיִשְׂרָאֵל): “Remember Avraham, Yitzḥak, and Yisrael, Your servants” (זְכוֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ) (Exodus 32).

And with the three letters Yod–Heh–Vav [YHV] of Eliyahu (וּבִתְלַת אַתְוָון יְה״ו מִן אֵלִיָּהוּ), he merited the Heh of Ha-navi [the prophet] (זָכָה לְה׳ מִן הַנָּבִיא). And this is Eliyahu, Heh, prophet (וְדָא אִיהוּ אֵלִיָּהוּ, ה׳ נָבִיא). [Some say: and this is the mystery of El-YHV [God—YHV], prophet] (ס״א וְדָא רָזָא אֵל־יָהוּ נָבִיא). And Yod–Heh–Vav–Heh is completed in him (וְאִשְׁתְּלִים בֵּיהּ יְדוָֹ״ד).

The Yod in which Pinchas merited (י׳ דְּזָכָה פִּנְחָס בֵּיהּ), because he was zealous for the covenant, he merited the covenant (בְּגִין דְּקַנֵּי עַל בְּרִית, זָכָה לִבְרִית). And there are two Yods (וּתְרֵין יוֹדִין אִינּוּן): the supernal Yod of Yod–Heh–Vav–Heh (יוֹד עִלָּאָה מִן יְדוָֹ״ד), through which He made a covenant with Avraham (דְּכָרַת בָּהּ לְאַבְרָהָם), corresponding to the ten fingers of the hands (בֵּין י׳ אֶצְּבָּעוֹת דְּיָדִין). The small Yod is of Adonai (יוֹ״ד זְעֵירָא אִיהִי מִן אֲדֹנָי), through which He made a covenant, corresponding to the ten toes of the feet (דְּכָרַת בָּהּ בֵּין י׳ אֶצְּבְּעָאן דְּרַגְלִין), and it is the holy sign (וְאִיהִי אָת קַדִּישָׁא), crowned with the supernal mark (דְּמִתְעַטְרָא בִּרְשִׁימוּ עִלָּאָה).

And this is marked continuously forever (וְדָא אִתְרְשִׁים תָּמִיד לְעָלְמִין): it is the sign of Shabbat (אִיהִי אוֹת דְּשַׁבָּת), the sign of tefillin (אוֹת דִּתְפִלִּין), the sign of the festivals (אוֹת דְּיוֹמִין טָבִין), and the sign of Shaddai [Almighty] that is inscribed (אוֹת דְּשַׁדַּי דְּרָשִׁים), “on the mezuzot of your house and on your gates” (עַל מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ) (Deuteronomy 6). Thus Yisrael are to be marked by it, with their straps (לְמֶהֱוִי בָּהּ רְשִׁימִין יִשְׂרָאֵל בִּרְצוּעַיְיהוּ), with their covenant (בִּבְרִית דִּלְהוֹן), for they are the children of the Matronita (דְּאִינּוּן בְּנוֹי דְּמַטְרוֹנִיתָא), the children of the palace of the Holy King (בְּנוֹי דְּהֵיכָלָא דְּמַלְכָּא קַדִּישָׁא). And in the Orayta (וּבְאוֹרַיְיתָא), they are marked with the supernal letter Yod (אִינּוּן רְשִׁימִין בְּאָת י׳ עִלָּאָה), for they are children of the supernal King (דְּאִינּוּן בְּנֵי מַלְכָּא עִלָּאָה), as has been established (כְּמָה דְּאוּקְמוּהָ). And behold, it is said (וְהָא אִתְּמַר): “You are children to Hashem your Elohim” (בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14).

And the letter Yod of Shaddai is the link of the chain upon the curl of the demon, the evil inclination, so that he not harm a person (וְאוֹת יוֹד דְּשַׁדַּי, אִיהוּ חוּלְיָא דְּשַׁלְשֶׁלֶת, עַל קוּדְלָא דְּשֵׁד יֵצֶר הָרָע, דְּלָא לִנְזִיק לֵיהּ לְבַּר נָשׁ). Of it David said: “Deliver my soul from the sword, my only one from the hand of the dog” (Psalms 22) (דְּעָלֵיהּ אָמַר דָּוִד, הַצִּילָה מֵחֶרֶב נַפְשִׁי, מִיַּד כֶּלֶב יְחִידָתִי). He is the serpent, he is the dog, he is the lion; of him David said: “He lies in ambush like a lion in his covert” (cf. Psalms) (אִיהוּ נָחָשׁ, אִיהוּ כֶּלֶב, אִיהוּ אַרְיֵה. דְּעָלֵיהּ אָמַר דָּוִד, יֶאֱרוֹב בַּמִּסְתָּר כְּאַרְיֵה בְסֻכּוֹ). And the prophet called him “bear,” as it is written: “He is to me a lurking bear, a lion in secret places” (Lamentations 3) (וְהַנָּבִיא קָרָא לֵיהּ דּוֹב, הֲדָא הוּא דִכְתִיב, דּוֹב אוֹרֵב הוּא לִי, אֲרִי בְּמִּסְתָּרִים). “Man in honor cannot endure”-he is likened to the beasts; he is likened to all defiling creatures that rend, he is parabled to every person according to his sins; and behold it has been said (Psalms 49) (נִמְשַׁל כַּבְּהֵמוֹת, נִמְשַׁל לְכָל חֵיוָן מִסְאֲבִין, דְּאִינּוּן דּוֹרְסִין, אִתְמְתִיל לְכָל בַּר נָשׁ, כְּפוּם חוֹבוֹי, וְהָא אִתְּמַר). He is the dog and the serpent and the braying donkey, upon which the soul rides (וְהַאי אִיהוּ כֶּלֶב וְנָחָשׁ וַחֲמוֹר נוֹעֵר, דְּמַרְכִּיבִין עָלֵיהּ נַפְשָׁא). And the moment it is recognized that the one riding upon it is guilty, about him it is written: “And his rider fell backward” (Bereshit 49) (וּמִיַּד דְּאִשְׁתְּמוֹדַע הַהוּא דְּרָכִיב עָלֵיהּ דְּאִיהוּ חַיָּיבָא, עָלֵיהּ כְּתִיב, וַיִּפּוֹל רוֹכְבוֹ אָחוֹר). And the mystery of the matter: “For the faller shall fall from it” (Deuteronomy 22) (וְרָזָא דְּמִלָּה, כִּי יִפּוֹל הַנּוֹפֵל מִמֶּנּוּ). And because of this Job said: “I am not inferior to you” (Job 12) (וּבְגִין דָּא אָמַר אִיּוֹב, לֹא נוֹפֵל אָנֹכִי מִכֶּם). And the Tzaddik who rides upon it ties it with the binding of the straps of tefillin (וְצַדִּיק דְּרָכִיב עָלֵיהּ, קָשִׁיר לֵיהּ בִּקְשִׁירוּ דִּרְצוּעִין דִּתְפִלִּין).

The sign of tefillin, which is the letter Yod (אוֹת תְּפִלִּין דְּאִיהוּ אוֹת יוֹד), of Shaddai [Almighty], is a link around its neck (דְּשַׁדַּי, חוּלְיָא עַל קְדָלֵיהּ). The Shin of tefillin is a chain around its neck (ש דִּתְפִלִּין, שַׁלְשֶׁלֶת עַל קְדָלֵיהּ). And upon it Eliyahu rode and ascended to heaven (וּבֵיהּ רָכִיב אֵלִיָּהוּ, וְסָלִיק לִשְׁמַיָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And Eliyahu went up by a whirlwind into heaven” (וַיַּעַל אֵלִיָּהוּ בַּסֳּעָרָה הַשָּׁמָיִם) (II Kings 2). And concerning it is written (וּבֵיהּ): “Then Hashem answered Iyov out of the whirlwind” (וַיַּעַן יְדוָֹ״ד אֶת אִיּוֹב מִן הַסְּעָרָה) (Job 38). And because of this, the Sages of the Mishnah established concerning it (וּבְגִין דָּא, אוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתָא עָלֵיהּ): “Who is mighty? He who conquers his inclination” (אֵיזֶהוּ גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְּרוֹ) (Avot 4:1).

And there is one for whom the donkey returns (וְאִית לְמַאן דְּמִתְהַדָּר לֵיהּ חֲמוֹר), whose rider is not distressed by it (דְּלָאו אִיהוּ מִצְּטַעֵר רוֹכְבוֹ). And these are those who labor in a kal va-ḥomer [a fortiori inference] (וְאִלֵּין אִינּוּן דְּמִשְׁתַּדְלִין בְּקַל וָחוֹמֶר). And because of this it is said of Avraham (וּבְגִין דָּא אִתְּמַר בְּאַבְרָהָם): “And he saddled his donkey” (וַיַּחֲבֹשׁ אֶת חֲמוֹרוֹ) (Bereshit 22). And concerning him it is said of Mashiach (וּבְגִינֵיהּ אִתְּמַר עַל מָשִׁיחַ): “Lowly and riding upon a donkey” (עָנִי וְרוֹכֵב עַל חֲמוֹר) (Zechariah 9).

And because of this, the Yod of Shaddai [Almighty] (וּבְגִין דָּא י׳ מִן שַׁדַּ״י), which is the link of the chain (דְּאִיהוּ חוּלְיָיא דְּשַׁלְשֶׁלֶת), scatters all demons and harmful spirits (מִינָּהּ מְפוּזָרִים כָּל שֵׁדִין וּמַזִּיקִין). [Some say: they fear it] (ס״א מְפַחְדִין). And immediately when they see it upon the mezuzot of the gateways (וּמִיַּד דְּחַזְיָין לֵיהּ בַּמְּזוּזוֹת דְּתַרְעִין), they flee (בָּרְחִין). Of it, it is said (דְּבָהּ אִתְּמַר): “To bind their kings with chains and their nobles with fetters of iron” (לֶאְסוֹר מַלְכֵיהֶם בְּזִיקִּים וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל) (Psalms 149). How much more so when they see it in the sign of tefillin upon the arms (כָּל שֶׁכֵּן כַּד חַזְיָין לָהּ בְּאוֹת תְּפִלִּין עַל דְּרוֹעִין), and when they are marked by it with the sign of the covenant in their flesh (וּרְשִׁימִין בָּהּ בְּאוֹת בְּרִית בִּבְשָׂרֵיהוֹן): “And the stranger that comes near shall die” (וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 3). There is no “stranger” except the evil inclination (לֵית זָר, אֶלָּא יֵצֶּר הָרָע), which resembles all predatory beasts and birds (דְּדַמְיָא לְכָל חֵיוָן וְעוֹפִין דּוֹרְסִין).

And because of this (וּבְגִין דָּא): “Remember now: who, being innocent, has perished?” (זְכוֹר נָא מִי הוּא נָקִי אָבָד) (Job 4). This is Pinchas (דָּא פִּנְחָס), who was zealous for the covenant (דְּקַנֵּי עַל בְּרִית), and was marked by it as the son of the King and the Matronita (וְאִתְרְשִׁים בֵּיהּ, דְּאִיהוּ בְּרָא דְּמַלְכָּא וּמַטְרוֹנִיתָא). He was zealous in thought (קַנֵּי בְּמַחֲשָׁבָה), and merited the letter Yod of Yod–Heh–Vav–Heh (וְזָכֵי לְאָת י׳ מִן יְהוָֹ״ה); and he was zealous in his deeds (וְקַנֵּי בְּעוֹבָדוֹי), and merited the letter Yod of Adonai (וְזָכָה לְאוֹת י׳ מִן אֲדֹנָי). And this is wisdom at the beginning (וְהַאי אִיהוּ חָכְמָה בָּרֹאשׁ), and wisdom at the end (וְחָכְמָה בַּסּוֹף). And because Adam Kadma’ah was marked in both (וּבְגִין דְּאָדָם קַדְמָאָה הֲוָה רָשׁוּם בְּתַרְוַויְיהוּ), the Rabbis established concerning him (אוֹקְמוּהָ עָלֵיהּ רַבָּנָן) that he is “first in thought, last in action” (דְּאִיהוּ רִאשׁוֹן לַמַּחֲשָׁבָה, אַחֲרוֹן לְמַעֲשֶׂה).

Meanwhile, as he spoke these words (אַדְּהָכִי דְּאָמַר מִלִּין אִלֵּין), he was hidden from them (אִתְכַּסֵּי מִנַּיְיהוּ). Rabbi El‘azar said to his companions (אָמַר רִבִּי אֶלְעָזָר, [לְחַבְרוֹי]): “Fortunate is our portion (זַכָּאָה חוּלָקָנָא), that we have merited to hear words from the children of the World to Come (דְּזָכֵינָא לְמִשְׁמַע מִלִּין מִבְּנֵי עָלְמָא דְּאָתֵי).”