Daf 259a (דַּף רנ״ט ע״א)

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): The first day of the festival, it did not dwell upon them (יוֹמָא קַדְמָאָה דְּחַג, לָא שַׁרְיָא עָלַיְיהוּ), nor the second day (וְלָא יוֹמָא תִּנְיָינָא), but the third day, which adds and diminishes, it dwells upon them (אֶלָּא יוֹמָא תְּלִיתָאָה, דְּאוֹסִיף וְגָרַע שַׁרְיָא עָלַיְיהוּ). It adds letters, and diminishes offerings (אוֹסִיף אַתְוָון, וְגָרַע קָרְבְּנִין). As it is written: “Eleven, etc.” (וְדִכְתִּיב עַשְׁתֵּי עָשָׂר וְגוֹ׳). And so it appears to the evil eye (וְהָכִי אִתְחֲזֵי לְרַע עַיִן), for the first day and the second day are joy of the children (בְּגִין דְּיוֹמָא קַדְמָאָה וְיוֹמָא תִּנְיָינָא חֶדְוָה דִּבְנָהָא), and they distribute their times to them (וְאִינּוּן מְפַלְגֵּי עִדָּאָן לוֹן).

From the third day and onward, that it dwells upon them (מִיּוֹמָא תְּלִיתָאָה וּלְהָלְאָה, דְּאִיהִי שַׁרְיָא עָלַיְיהוּ), what is written (מַה כְּתִיב)? “And the waters decreased continually until the tenth month; in the tenth month, on the first day of the month, were the tops of the mountains seen” (Bereshit 8) (וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר עַד הַחֹדֶשׁ הָעֲשִׂירִי, בָּעֲשִׂירִי בְּאֶחָד לַחֹדֶשׁ נִרְאוּ רָאשֵׁי הֶהָרִים). “And the waters decreased” (וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר) - these are the offerings (אִלֵּין קָרְבְּנִין), which go and diminish (דְּאַזְלִין וּמִתְמַעֲטִין). And just as they are diminished (וּכְמָה דְּאִינּוּן מִתְמַעֲטִין), so also their goodness is diminished (הָכִי נָמֵי אִתְמְעַט טוּבָא דִּלְהוֹן).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): El'azar, come and see (אֶלְעָזָר, תָּא חֲזֵי). From the second day the waters began to appear (מִיּוֹמָא תִּנְיָינָא שָׁרִיאוּ מַיָּיא לְאִתְחֲזָאָה). When the waters began, from the third day it dwells upon them (כֵּיוָן דְּשָׁרִיאוּ מַיִם, מִיּוֹמָא תְּלִיתָאָה אִיהִי שָרַת עָלַיְיהוּ). And those waters were not known in confusion (וְאִינּוּן מַיִם לָא הֲווֹ יַדְעֵי בַּבְלָאֵי). Some say: in all of it (ס״א: בְּכוּלָּא). Why then are they recorded here (אֲמַאי רְשִׁימִין הָכָא)? For the goodness of Yisrael is not in the place of diminution, but in the place of increase (דְּהָא טוּבָא דְּיִשְׂרָאֵל לָא הֲוִי בַּאֲתָר דְּמִעוּטָא, אֶלָּא בַּאֲתָר דְּרִבּוּיָיא). And since these waters that are recorded here were diminished (וּבְגִין דְּאִלֵּין מַיִין דִּרְשִׁימִין הָכָא אִתְמַעֲטָן), the verse comes to inform us, as it is written (אָתֵי קְרָא לְאַשְׁמְעִינָן דִּכְתִיב): “And the waters” - these are those known in the days of the festival (וְהַמַּיִם אִינּוּן דִּיְדִיעָן בְּיוֹמֵי דְּחַג), these are recorded among the offerings (אִינּוּן דִּרְשִׁימִין גּוֹ קָרְבְּנִין).

These are the mountains of cravings (דְּאִינּוּן טוּרֵי לְוָוטִין): “They decreased” - their goodness (הָיוּ הָלוֹךְ וְחָסוֹר טוּבָא דִּלְהוֹן), and the leadership that was appointed over them (וּנְגִידוּ דְּאַנְגִּיד עָלַיְיהוּ), “were decreasing continually” (הָיוּ הָלוֹךְ וְחָסוֹר). And since these are their waters (וּבְגִין דְּאִינּוּן מַיִם דִּלְהוֹן הוּא), the letters were not joined (לָא אִתְחַבְּרָן אַתְוָון), so that their goodness not be joined (דְּלָא יִתְחַבָּר טוּבָא דִּלְהוֹן), but little by little (אֶלָּא זְעֵיר זְעֵיר). But for Yisrael (אֲבָל לְיִשְׂרָאֵל), who are with Kudsha Berikh Hu (דְּאִינּוּן קוּדְשָׁא בְּרִיךְ הוּא), what is written (מַה כְּתִיב)? “And those who seek Hashem shall not lack any good” (Psalms 34) (וְדוֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָּל טוֹב). The beginning of the verse: “The young lions suffer want and hunger” (Psalms 34) (כְּפִירִים רָשׁוּ וְרָעֵבוּ)-these are the princes of the other nations (אִלֵּין מְמָנָן דִּשְׁאַר עַמִּין). “And those who seek Hashem”-these are Yisrael (וְדוֹרְשֵׁי יְיָ, אִלֵּין יִשְׂרָאֵל). “Shall not lack any good”-these are those who ascend and rise higher and higher (לֹא יַחְסְרוּ כָּל טוֹב, אִלֵּין אַזְלִין וְאִסְתַּלָּקוּ לְעֵילָּא לְעֵילָּא).

And therefore, their goodness, which is the waters, was continually decreasing (וּבְגִין כָּךְ, טוּבָא דִּלְהוֹן דְּאִינּוּן מַיִם, הָיוּ הָלוֹךְ וְחָסוֹר). “Until the tenth month” (עַד הַחֹדֶשׁ הָעֲשִׂירִי)-this is Tevet (דָּא טֵבֵת). For then were days of evil (דְּהָא כְּדֵין יְמֵי הָרָעָה הֲווֹ), and that evil was aroused and strengthened (וְאִתְעֲרַת הַהִיא רָעָה וְאִתְתַּקְפַת). And the holy bride did not shine with the sun (וְכַלָּה קַדִּישָׁא לָא אַנְהִירַת מִגּוֹ שִׁמְשָׁא). Then “were seen the tops of the mountains” (Bereshit 8) (כְּדֵין נִרְאוּ רָאשֵׁי הֶהָרִים)-these are the dark mountains (אִלֵּין אִינּוּן הֲרֵי חֲשׁוֹכָא), the mountains of cravings (טוּרִין דִּלְוָוטִין) appeared and were strengthened (אִתְחָזוּן וְאִתְתְּקָפוּ), and they perform evil in the world (וְעַבְדִין בִּישִׁין בְּעָלְמָא).

In these days (בְּיוֹמִין אִלֵּין), “an offering made by fire” is with this burnt-offering (אִשֶּׁה בְּהַאי עוֹלָה). For then these offerings consumed their portion (דְּהָא כְּדֵין הָנֵי אִשִּׁים אָכְלֵי חוּלָקֵיהוֹן). Seventy bulls-these correspond to the seventy princes (שִׁבְעִים פָּרִים אִלֵּין, אִינּוּן לָקֳבֵל שִׁבְעִים מְמָנָן) that rule over the seventy nations (דְּשַׁלְטוּ עַל שִׁבְעִין עַמִּין). And they ascend on the first day (וְסַלְּקִין בְּיוֹמָא קַדְמָאָה), and descend on each and every day (וְנַחְתֵּי בְּכָל יוֹמָא וְיוֹמָא). And they are called “bulls goring in their days” (וְאִקְרוּן פָּרִים מְנַגְּחִין בְּיוֹמִין דִּלְהוֹן).

Rams-(missing) fourteen (אֵילִם, [חֲסֵר] אַרְבֵּיסָר), two on each day (תְּרֵין בְּכָל יוֹמָא)-these are Yod-Dalet of Hashem (אִינּוּן י״ד יְהוָֹ״ה). The hand that rules over them constantly (יְדָא דְּשָׁלִיטָא עָלַיְיהוּ תָּדִיר), on each and every day (בְּכָל יוֹמָא וְיוֹמָא). They say, “sons of the year” (אַמְרִין בְּנֵי שָׁנָה); their number is Ḥetz [98] (מִנְיָינָא דִּלְהוֹן חֵ״ץ).

And if you say (וְאִי תֵּימָא): if so, are we evil-eyed toward them? (אִי הָכִי, רַע עַיִן הֲוִינָן לְגַבַּיְיהוּ). Yes (אִין). For it is written (דְּהָא כְּתִיב): “For you shall heap coals of fire upon his head” (כִּי גֶּחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ) (Proverbs 25). But we give only with joy (אֲבָל אֲנָן לָא יַהֲבֵינָן אֶלָּא בְּחֶדְוָותָא), for among the days of the year there is no joy like these days (דְּלֵית בְּיוֹמֵי שַׁתָּא, חֶדְוָותָא, כְּאִלֵּין יוֹמִין). Because we give with goodness of heart (וּבְגִין דַּאֲנָן יָהֲבִין בְּטוּב לִבָּא), and with joy of will (וּבְחֶדְוָותָא דִּרְעוּתָא), it is transformed upon them into coals upon their heads (אִתְהַפָּךְ עָלַיְיהוּ גֶּחָלִים עַל רֵישֵׁיהוֹן): flaming embers (גּוּמְרִין מְלַהֲטָן), for our joy causes them evil (דְּחֶדְוָותָא דִּילָן, עַבְדֵי לוֹן בִּישׁ). [Some say: Yod-Dalet] (נ״א: י״ד); [another version: Heh, Ayin, and Ḥetz] (ס״א: ה׳, ע׳, וְחֵץ). Thus they ascend in their calculation (כַּךְ סַלְּקִין בְּחוּשְׁבָּנָא דִּילְהוֹן). And concerning all this, if you say (וְכָל דָּא אִיתֵּימָא): who gives us permission to offer to them? (מַאן יָהִיב לָן לְאַקְרְבָא עָלַיְיהוּ). Perhaps they do not desire all this (דִּלְמָא אִינּוּן לָא בָּעָאן כָּל דָּא).

Rather, there is no joy for all those appointed ones (אֶלָּא לֵית חֶדְוָוה לְכָל אִינּוּן מְמָנָן), among all those turtledoves, rams, and lambs (בְּכָל אִינּוּן תּוֹרִים אֵילִים וְאִמְרִין כְּהָנֵי), like the joy when Yisrael give them these feasts (בְּשַׁעֲתָא דְּיִשְׂרָאֵל יַהֲבֵי לוֹן סְעוּדְתִּין אִלֵּין). Yet all of them are offered only to Kudsha Berikh Hu [the Holy One, blessed be He] (וְעִם כָּל דָּא לָא מִתְקַרְבוּ כֹּלָּא, אֶלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And they are offered there (וְאִינּוּן מִתְקָרְבֵי תַּמָּן), and He apportions to them (וְאִיהוּ פָּלִיג לוֹן). Concerning this it is written (וְעַל דָּא כְּתִיב): “If your enemy is hungry, feed him bread” (אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לָחֶם) (Proverbs 25)—these are the festival offerings (אִלֵּין אִינּוּן קָרְבְּנִין דְּחָג). “And if he is thirsty, give him water to drink” (וְאִם צָמֵא הַשְׁקֵהוּ מָיִם) (Proverbs 25)—these are the waters inscribed here on the days of the festival (אִלֵּין מַיִם דִּרְשִׁימִין הָכָא בְּיוֹמֵי דְּחָג), on the second day (וּבְיוֹמָא תִּנְיָינָא), and on the sixth day and the seventh day (וּבְיוֹמָא שְׁתִּיתָאָה וּשְׁבִיעָאָה). And the sign is (וְסִימָן): boz yavuzu lo [they shall utterly despise him] (בּוֹ״ז יָבוּזוּ לוֹ) (Song of Songs 8).

“Many waters cannot extinguish the love” (Song of Songs 8) (מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה)-these are the waters that Yisrael pour out (אִלֵּין אִינּוּן מַיִם, דִּי מְנַסְּכֵי יִשְׂרָאֵל), with joy and with love of Kudsha Berikh Hu (בְּחֶדְוָה וּבִרְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “And you shall draw water with joy” (Isaiah 12) (דִּכְתִּיב, וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן). “And rivers shall not wash it away” (Song of Songs 8) (וּנְהָרוֹת לֹא יִשְׁטְפוּהָ)-these are the rivers of pure balsam (אִלֵּין אִינּוּן נַהֲרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא), all of them cleaving and bound in this love (דְּכֻלְּהוּ דַּבְקֵי וּמִתְקַשְּׁרֵי בִּרְחִימוּ דָּא). “If a man would give all the wealth of his house for love, it would be utterly despised” (Song of Songs 8) (אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בְּאַהֲבָה, בּוֹז יָבוּזוּ)-this is Samael (דָּא סַמָאֵל), in the love of Yisrael (בְּאַהֲבָה דְּיִשְׂרָאֵל), to have a portion with them (לְמֶהֱוִי לֵיהּ חוּלָקָא בַּהֲדַיְיהוּ), in those waters recorded here in this section (בְּאִינּוּן מַיִם דִּרְשִׁימִין הָכָא בְּפַרְשְׁתָּא). As it is written: “If a man would give all the wealth of his house for love, it would be utterly despised” (Song of Songs 8) (דִּכְתִּיב, אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בְּאַהֲבָה, בּוֹז יָבוּזוּ). The sign is that these waters are Boz (סִימָנָא דְּאִינּוּן מַיִם, בּוֹ״ז): “They shall surely despise him” (יָבוּזוּ לוֹ וַדַּאי). For behold, all of them are reckoned before us as a broken shard (דְּהָא כֻּלְּהוּ אִתְחֲשִׁיבוּ לְגַבָּן, חֶרֶשׂ נִשְׁבָּר), which has no repair forever (דְּלֵית לֵיהּ תְקָנָה לְעָלְמִין).

Their waters were divided on the days of Boz [contempt] (מַיִם דִּלְהוֹן אִתְפְּלִיגוּ בְּיוֹמִין בּוֹ״ז), and the remaining days remained (אִשְׁתָּאֲרוּ שְׁאַר יוֹמִין): namely Gimel, Dalet, and Heh—the initials of fifth, fourth, and third (דְּאִינּוּן ג׳ ד׳ ה׳ [נוטריקון] חֲמִישִׁי רְבִיעִי שְׁלִישִׁי). And the sign is: “A potsherd among the potsherds of the earth” (Isaiah 45) (וְסִימָן, חֶרֶ״שׂ אֶת חַרְשֵׂי הָאֲדָמָה). They have no rectification in this world, nor ever (וְלֵית לוֹן תִּקּוּנָא בַּהֲדָן, וְלָא לְעָלְמִין). And should you say: but “Boz yavuzu lo [they shall utterly despise him]” is written (Song of Songs 8) (וְאִי תֵּימָא בּוֹ״ז יָבוּזוּ לוֹ כְּתִיב)—there it is written: “For He has neither despised nor abhorred the affliction” (Psalms 22) (הָתָם כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת).

What did He do with the first day? (יוֹמָא קַדְמָאָה מַאי עָבִיד לֵיהּ)? Rather, it is not called “first,” nor is it called “one” (אֶלָּא לָא אִקְרֵי רִאשׁוֹן, וְלָא אִקְרֵי אֶחָד), but simply “fifteenth,” without any designation at all (אֶלָּא חֲמִשָּׁה עָשָׂר סְתָם, בְּלָא רְשׁוּמָא כְּלַל). But the beginning of the inscription of water is from the second day (אֲבָל שֵׁירוּתָא דִּרְשִׁימוּ דְּמַיִין, מִיּוֹם שֵׁנִי הֲוִי). Thus it appears (וְהָכִי אִתְחֲזֵי), because “good” is not said concerning the second day (בְּגִין דְּלֵית טוֹב בַּשֵּׁנִי). Therefore, neither “first” nor “one” was inscribed at all (וּבְגִין כָּךְ, לָא רְשִׁים רִאשׁוֹן וְלֹא אֶחָד כְּלַל), and it remained unspecified (וַהֲוִי בִּסְתָם). The inscription of the days began on the second day (וְשָׁרֵי רְשִׁימוּ דְּיוֹמִין, בְּיוֹם שֵׁנִי). The waters were divided on Boz [contempt], and remained on the days of Cheresh [potsherd] (וְאִתְפְּלָגוּ מַיִם בְּבוּ״ז, וְאִשְׁתָּאָרוּ בְּיוֹמִין חֶרֶ״שׂ). As has been stated (כְּמָה דְּאִתְּמַר), all is fittingly ordered (וְכֹלָּא כַּדְּקָא יֵאוֹת).