Daf 258b (דַּף רנ״ח ע״ב)

And you shall offer a burnt-offering for a pleasing aroma to Hashem (וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיְיָ). Come and see (תָּא חֲזֵי), regarding Pesach it is written (בְּפֶסַח כְּתִיב): And you shall offer an offering made by fire, a burnt-offering to Hashem (וְהִקְרַבְתֶּם אִשֶּׁה עוֹלָה לַיְיָ). But here it is not written “offering made by fire” (וְהָכָא לָא כְּתִיב אִשֶּׁה), for on this day “offering made by fire” is not written in it (דהא ביומא דא אִשֶּׁה לָא כְּתִיב בֵּיהּ), but rather: “and you shall offer a burnt-offering” (אֶלָּא וְהִקְרַבְתֶּם עוֹלָה).

What is the reason (מַאי טַעְמָא)? This day is the day when the bride enters the bridal canopy (יוֹמָא דָּא, יוֹמָא דְּעַיְילַת כַּלָּה לְחוּפָּה אִיהוּ). And Yisrael counted days of purification (וְיִשְׂרָאֵל מָנוּ יוֹמִין דְּדַכְיוּ), days and weeks (יוֹמִין וְשָׁבוּעִין), and they were included and entered into purified days (וְאִתְכְּלִילוּ וְעָאלוּ בְּיוֹמִין דְּדַכְיוּ). And she goes forth from every evil side (וְהִיא נַפְקַת מִכָּל סִטְרָא בִּישָׁא), and guards the purified days as is fitting (וְנַטְרַת יוֹמֵי דַּכְיוּ כַּדְּקָא חֲזֵי). And this is the secret (וְרָזָא דָּא): a king tastes a virgin’s taste (מַלְכָּא טַעַם בְּתוּלָה טָעִים). Therefore it is not written here “offering made by fire” (בְּגִין כָּךְ לָא כְּתִיב בֵּיהּ אִשֶּׁה), for another does not draw near to the Mishkan, and behold, it has been distanced from there (דְּהָא אַחֲרָא לָא קָרִיב לְמַשְׁכְּנָא, וְהָא אִתְרְחַק מִתַּמָּן).

And therefore offerings made by fire are not here (וְעַל דָּא אִשִּׁים לָאו הָכָא), and are not needed here (וְלָאו אִצְטְרִיכוּ לְהָכָא), and Yisrael keep themselves distant from the evil side (וְיִשְׂרָאֵל מְרַחֲקָן אִינּוּן מִן סִטְרָא בִּישָׁא). And they counted purified days, days and weeks, and they were included and entered into purified days (וּמְנַן יוֹמִין דְּדַכְיוּ, יוֹמִין וְשָׁבוּעִין, וְאִתְכְּלִילוּ וְעָאלוּ בְּיוֹמִין דְּדַכְיוּ). Rabbi Abba said: We still need to open this gate for opening (אָמַר רִבִּי אַבָּא, עֲדַיִין צְרִיכִין אֲנָן לְפִתְחָא דָּא לְמִפְתַּח).

Rabbi Shimon said: I lift my hands in prayer to the One who created the world (אָמַר רַבִּי שִׁמְעוֹן, אֲרִימִית יְדַי בְּצַלּוּ לְמַאן דְּבָרָא עָלְמָא). And this secret we have found in the earlier books (וְרָזָא דָּא, אַשְׁכְּחָן בְּסִפְרֵי קַדְמָאֵי): offerings of fire are in the middle (אִשִּׁים אִינּוּן בְּאֶמְצָעִיתָא), and they come from this side and from that side (וְאַתְיָין בְּסִטְרָא דָּא וּבְסִטְרָא דָּא). They are joined to the Tree of Knowledge of Good and Evil (אִדַבְּקוּ בְּאִילָנָא דְּדַעַת טוֹב וָרָע), they cleave to evil and they cleave to good (אִדַבְּקָן בְּרָע, וְאִדַבְּקָן בְּטוֹב). And therefore, in the other days it is written of them: “an offering made by fire, a burnt-offering” (וּבְגִין כָּךְ, בִּשְׁאַר יוֹמִין כְּתִיב בְּהוּ אִשֶּׁה עוֹלָה).

But on these days, when the Tree of Life exists and not another (אֲבָל בְּהָנֵי יוֹמָא, דְּאִילָנָא דְּחַיֵּי קַיְּימָא, וְלָא אַחֲרָא), we do not need an offering made by fire (לֵית אֲנָן צְרִיכִין לְאִשֶּׁה), and it is not needed to be there (וְלָא אִצְטְרִיךְ לְמֶהֱוִי תַּמָּן). And this day is the day of the Tree of Life, and not of the Tree of Knowledge of Good and Evil (וְיוֹמָא דָּא, יוֹמָא דְּאִילָנָא דְּחַיֵּי אִיהוּ, וְלָא דְּדַעַת טוֹב וָרָע). Because of this (וּבְגִין דָּא): “And you shall offer an Olah [burnt-offering] for a pleasing aroma to Hashem” (וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיְיָ), and not “an offering made by fire to Hashem, an Olah [burnt-offering]” (וְלָא אִשֶּׁה לַיְיָ עוֹלָה). And Olah [burnt-offering] is an expression of oleh [ascending] (וְעוֹלָה, לָשׁוֹן עוֹלֶה). [Some say: for the name of oleh [ascending]] (נ״א: לְשֵׁם עוֹלֶה). As has been said (כְּמָה דְּאִתְּמַר). Behold, we have discussed the matters of bulls, sons of cattle (וְהָא אִתְּעַרְנָא מִלֵּי דְּפָרִים בְּנֵי בָּקָר), and all that offering (וְכָל הַהוּא קָרְבָּן). “And in the seventh month” (וּבַחֹדֶשׁ הַשְּׁבִיעִי), as has been said (כְּמָה דְּאִתְּמַר) (Numbers 29).

The day of Rosh HaShanah is judgment for the whole world, a strong judgment and a soft judgment (יוֹמָא דְרֹאשׁ הַשָּׁנָה, דִּינָא דְּכָל עָלְמָא, דִּינָא תַּקִּיפָא, וְדִינָא רַפְיָא). “And you shall make a burnt-offering” (וַעֲשִׂיתֶם עוֹלָה)-it should have said “and you shall offer” like on all the other days (וְהִקְרַבְתֶּם מִבָּעֵי לֵיהּ, כִּשְׁאַר כָּל יוֹמִין). What is “and you shall make” (מַאי וַעֲשִׂיתֶם)? But on this day it is written: “And make for me delicacies” (Bereshit 27) (אֶלָּא בְּיוֹמָא דָּא, וַעֲשֵׂה לִי מַטְעַמִּים כְּתִיב). How many delicacies and dishes did Yisrael make on these days (כַּמָה מַטְעַמִּים וְתַבְשִׁילִים עָבְדוּ יִשְׂרָאֵל בְּהָנֵי יוֹמֵי), while the accuser goes searching through the sins of the world (בְּעוֹד דִּמְקַטְרְגָא אָזִיל לְפַשְׁפְּשָׁא בְּחוֹבִין דְּעָלְמָא). And therefore it is not written “and you shall offer” but “and you shall make a burnt-offering” (וְעַל דָּא לָא כְּתִיב וְהִקְרַבְתֶּם, אֶלָּא וַעֲשִׂיתֶם עוֹלָה). And not “offering made by fire, a burnt-offering” (וְלָא אִשֶּׁה עוֹלָה). And so in all the other days (וְכֵן בְּכָל שְׁאַר יוֹמִין). Some say: “in the sacrifices” (ס״א: בְּקָרְבָּנִין). It is not written “offering made by fire” (לָא כְּתִיב אִשֶּׁה), for they have no portion in all these days (דְּלֵית לוֹן חוּלָקָא בְּכָל הָנֵי יוֹמֵי).

How much more so on this day (כָּל שֶׁכֵּן בְּהַאי יוֹמָא), that we make delicacies and dishes without intention of the Sitra achra (דַּאֲנָן עַבְדִּין מַטְעַמִּים וְתַבְשִׁילִים בְּלָא דַּעְתָּא דְּסִטְרָא אַחֲרָא). For Yitzchak sends him to hunt game of the sins of the sons of the world, and to bring them to him (דְּהָא יִצְחָק מְשַׁדֵּר לֵיהּ לָצוּד צֵידָה דְּחוֹבִין דִּבְנֵי עָלְמָא, וּלְאַיְיתָאָה לְגַבֵּיהּ). And while he goes (וּבְעוֹד דְּאִיהוּ אָזִיל), Yisrael take counsel with Rivkah (יִשְׂרָאֵל נַטְלֵי עֵיטָא בְּרִבְקָה), and perform all those services (וְעַבְדִין כָּל אִינּוּן פּוּלְחָנִין), all those prayers (כָּל אִינּוּן צְלוֹתִין), they prepare the shofar and blow it (מְזַמְּנֵי שׁוֹפָר וְתַקְעִין לֵיהּ), in order to arouse mercy (בְּגִין לְאַתְּעָרָא רַחֲמֵי).

And behold, we have already established (וְהָא אוֹקִימְנָא): “And he brought him wine, and he drank” (Bereshit 27) (וַיָּבֵא לוֹ יַיִן וַיֵּשְׁתְּ), which came from afar (דְּאָתֵי מֵרָחוֹק). Some say: that he ate (ס״א: דַּאֲכֵיל). From the place of ancient wine (מִגּוֹ אֲתָר דְּחַמְרָא עַתִּיקָא), and he drank (וְשָׁתֵי). And it pleased him, and he rejoiced (וְאַטְעִים לֵיהּ, וְחַדֵּי). And afterward he blessed him with many blessings (וְאַחַר כַּךְ מְבָרֵךְ לֵיהּ בְּכַמָּה בִּרְכָאן), and passed over his sins (וְאַעְבַּר עַל חוֹבוֹי). What is written (מַה כְּתִיב)? “And it was, as soon as Ya‘akov had gone out, Esav his brother came in from his hunting” (Bereshit 27) (וַיְהִי אַךְ יָצוֹא יָצָא יַעֲקֹב וְעֵשָׂו אָחִיו בָּא מִצֵּדוֹ). Laden with many burdens, as it is said (טָעִין מִכַּמָּה טוֹעֲנֵי כְּמָה דְּאִתְּמַר).

And behold, we have already established the matter (וְהָא אוֹקִימְנָא מִלָּה). And therefore it is a day of weeping (וּבְגִין כָּךְ אִיהוּ יוֹמָא דִּיבָבָא), and the offering is a burnt-offering (וְקָרְבְּנָא אִיהוּ עוֹלָה). One ram (אַיִל אֶחָד), as it is said (כְּמָה דְּאִתְּמַר), for the ram of Yitzchak (בְּגִין אֵילוֹ דְּיִצְחָק). And one goat for a sin-offering (וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת), a bribe for Samael to atone (שׁוֹחַד לְסַמָאֵל לְכַפְּרָה), to break his face (לְתַבְרָא אַנְפּוֹי), with that weeping that he weeps on this day (בְּהַהוּא בִּכְיָה דְּאִיהוּ בָּכֵי בְּהַאי יוֹמָא), when he sees that his will was not fulfilled (כֵיוָן דְּחָמֵי דְּלָא אִתְעָבִיד רְעוּתֵיהּ). And behold, to his disgrace he takes hunting (וְהָא לְמַגָּנָא צַד צֵידָה). As it is said (כְּמָה דְּאִתְּמַר). In this likeness is Yom Kippur (כְּגַוְונָא דָּא יוֹמָא דְּכִפּוּרֵי). And behold, it is written in Parashat Emor (וְהָא כְּתִיב בְּפָּרָשַׁת אֱמוֹר). “And on the fifteenth day…” (Numbers 29) (וּבַחֲמִשָּׁה עָשָׂר יוֹם וְגוֹ׳).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “And the ark rested in the seventh month…” (Bereshit 8) (וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וְגוֹ׳). Come and see (תָּא חֲזֵי): all these days, Imma went upon her children (כָּל הָנֵי יוֹמִין, אַזְלַת אִימָּא עַל בְּנַיָּיא), in order that the Other Side not rule over them (בְּגִין דְּלָא יִשְׁלוֹט סִטְרָא אַחֲרָא עָלַיְיהוּ), and in order to deliver them (וּבְגִין לְשֵׁזָבָא לוֹן). When the children were delivered (כֵיוָן דְּאִשְׁתְּזִיבוּ בְּנָהָא), behold they sat in sukkot (וְהָא יַתְבִין בַּסֻּכּוֹת), being guarded with guarding (מִתְנַטְּרִין בִּנְטוּרָא).

The first day and the second day (יוֹמָא קַדְמָאָה, וְיוֹמָא תִּנְיָנָא), she commanded Yisrael to make a feast for the appointed of the other nations (פַּקְדַת לוֹן לְיִשְׂרָאֵל, לְמֶעְבַּד סְעוּדָתָא לִמְּמָנָן דִּשְׁאַר עַמִּין), but she herself did not dwell there (וְאִיהִי לָא שַׁרְיָא תַּמָּן). On the third day, which is the seventeenth of the month (בְּיוֹמָא תְּלִיתָאָה, דְּאִיהוּ י״ז לַחֹדֶשׁ), she permitted to dwell upon them (שָׁרִיאַת לְמִשְׁרֵי עָלַיְיהוּ). This is what is written: “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat” (Bereshit 8) (הֲדָא הוּא דִכְתִיב, וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בְּשִׁבְעָה עָשָׂר יוֹם לַחֹדֶשׁ עַל הָרֵי אֲרָרָט). These are the mountains in which all cravings and rebellions dwell within them (טוּרִין דְּכָל לְוָוטִין וּמְרָדִין שָׁרָאן בְּגַוַויְיהוּ).