Daf 66b (דַּף ס״ו ע״ב)

And so too were these guilty ones erased from the earth in revealed manner (וְהָכִי נָמֵי אִתְמְחוּן אִלֵּין חַיָּיבַיָּא מֵאַרְעָא בְּאִתְגַּלְיָא). And how were they erased? (וְהֵיךְ אִתְמְחוּן). Rather, that waters were emerging and boiling from the abyss (אֶלָּא דְּהֲווּ נָפְקֵי מַיָּא וְהֲווּ רְתִיחָן מִן תְּהוֹמָא), and they rose and passed through them like oil (וְסָלְקֵי וְאַעֲבַר מִנַּיְיהוּ מָשְׁכָּא). And once oil passed through them, so too their flesh-(וְכֵיוָן דְּאַעֲבַר מִנַּיְיהוּ מָשְׁכָּא הָכִי נָמֵי בִּשְׂרָא), and nothing remained of them but their bones alone (וְלָא אִשְׁתְּאָרוּ אֶלָּא בְּגַרְמַיְיהוּ לְחוֹד). To fulfill what is written: “And they were blotted out from the earth” (לְקַיְימָא דִכְתִיב: וַיִּמָּחוּ מִן הָאָרֶץ) [Bereishit 7:23]. And all those bones were scattered, each from the other (וְכָל אִנּוּן גַּרְמֵי אִתְפָּרְדָן דָּא מִן דָּא), and they did not remain as one (וְלָא אִשְׁתָּאֲרוּ כְּחֲדָא), and from everything they were removed from the world (וּמִכּוֹלָא אִתְעֲבָרוּ מֵעָלְמָא). Rabbi Yitzchak said (רַבִּי יִצְחָק אָמַר): “And they were blotted out from the earth”-what is “they were blotted out”? (וַיִּמָּחוּ מִן הָאָרֶץ, מַאי וַיִּמָּחוּ), as you say: “Let them be blotted out of the book of life” (כְּמָה דְּאַתְּ אָמֵר: יִמָּחוּ מִסֵּפֶר חַיִּים) [Tehillim 69:29]. From here we learn that they have no resurrection for eternity and will not rise in the judgment (מִכָּאן אוֹלִיפְנָא דְּלֵית לוֹן תְּחִיָּיא לְעָלְמִין וְלָא יְקוּמוּן בְּדִינָא).

“And I will establish My covenant with you” (וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ) [Bereishit 6:18]. Rabbi El‘azar said (אָמַר רַבִּי אֶלְעָזָר): From here is the establishment of the covenant above, corresponding to the establishment of the covenant below (מֵהָכָא קִיּוּמָא דִּבְרִית לְעֵילָא כְּקִיּוּמָא דִּבְרִית לְתַתָּא). As it says, with you (מַשְׁמַע דִּכְתִיב: אִתָּךְ). And Rabbi El‘azar said (וְאָמַר רַבִּי אֶלְעָזָר): From here we learn that when they are meritorious in the world, the world is sustained above and below (מִכָּאן אוֹלִיפְנָא דְּכַד זַכָּאִין אִנּוּן בְּעָלְמָא אִתְקְיָּים עָלְמָא לְעֵילָא וְתַתָּא). Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): This is a concealed matter (מִלָּה סָתִים אִיהוּ)-when the arousal of the masculine toward the feminine occurs, when he expresses jealousy for her (כַּד אִתְעֲרוּתָא דִּדְכוּרָא לְגַבֵּי נוּקְבָא, כַּד אִיהוּ מְקַנֵּי לָהּ).

Come and see (תָּא חֲזֵי): the secret of the matter-when a Tzaddik is in the world, immediately the Shekhinta does not depart from him, and her desire is upon him (רָזָא דְּמִלָּה: כַּד צַדִּיקָא אִיהוּ בְּעָלְמָא מִיָּד שְׁכִינְתָא לָא אִתְעֲדִיאַת מִנֵּיהּ וְתִיאוּבְתָּא דִילָהּ בֵּיהּ). Then, the love above toward her is with affection, like the desire of a male for his female when he is jealous over her (כְּדֵין תִּיאוּבְתָּא דִּלְעֵילָא לְגַבָּהּ בִּרְחִימוּ כְּתִיאוּבְתָּא דִּדְכוּרָא לְנוּקְבֵיהּ כַּד אִיהוּ מְקַנִּי לָהּ). And because of this: “And I will establish My covenant with you”-the desire was aroused because of you (וְעַל דָּא: וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ-אִתְעַר תִּיאוּבְתָּא בְּגִינָךְ). In this same manner, as it is written: “And I will establish My covenant with Yitzchak” (כְּגַוְונָא דָּא: וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק) [Bereishit 17:21].

“And I will establish My covenant with you”-to make you the bearer of My covenant in the world (וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ לְמֶהֱוֵי אָת בְּרִיתִי בְּעָלְמָא). And afterwards, “And you shall come into the ark” (וּלְבָתַר: וּבָאתָ אֶל הַתֵּבָה) [Bereishit 6:18]-for were he not a Tzaddik, a covenant, he would not have entered the ark (דְּאִלְמָלֵא לָאו אִיהוּ צַדִּיק [בְּרִית], לָא יֵיעוּל לְתֵּיבוּתָא). For behold, one not joined to the ark is not a bar Tzaddik (דְּהָא לָא אִתְחַבַּר לַתֵּבָה בַּר צַדִּיק). And because of this: “And you shall come into the ark”-and this has been said (וּבְגִינֵי כָךְ: וּבָאתָ אֶל הַתֵּבָה-וְהָא אִתְּמַר).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), at every time that human beings unite themselves with this covenant (בְּכָל זִמְנָא דִּבְנֵי נָשָׁא יִתְאַחֲדוּן בִּבְרִית דָּא), and do not abandon it (וְלָא יִשְׁבְּקוּן לֵיהּ), there is no nation or tongue in the world that can prevail against them (לֵית עַם וְלִישָׁן בְּעָלְמָא דְּיֵיכוּל לְאַבְּאָשָׁא לוֹן). And Noach was strong in this covenant and guarded it (וְנֹחַ אַתְקִיף בִּבְרִית דָּא וְנָטַר לֵיהּ); for this reason, Kudsha Berikh Hu guarded him and all that was his (בְּגִינֵי כָךְ קוּדְשָׁא בְּרִיךְ הוּא נָטַר לֵיהּ וְכֹל דִּילֵיהּ). But all the members of his generation did not guard it (וְכָל בְּנֵי דָרֵיהּ לָא נָטְרוּ לֵיהּ); therefore Kudsha Berikh Hu removed them from the world (בְּגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא אַעֲבַר לוֹן מֵעָלְמָא). And behold, it is said: for that very sin that they committed in that very manner, they were erased from the world (וְהָא אִתְּמַר: בְּהַהוּא חוֹבָא מַמָּשׁ דְּאִנּוּן חָאבוּ בְּהַהוּא גַּוְונָא אִתְמְחוּן מֵעָלְמָא).

Rabbi Yehudah was present before Rabbi Shim'on (רַבִּי יְהוּדָה הֲוָה שְׁכִיחַ קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן), and they were engaged in this verse which is written: “And he repaired the altar of Hashem that was broken” (וְהָווּ עָסְקֵי בְּהַאי קְרָא דִּכְתִיב: וַיְרַפֵּא אֶת מִזְבֵּחַ יְיָ הֶהָרוּס) [Melakhim I 18:30]. What is “he repaired”? (מַאי וַיְרַפֵּא).

Come and see (תָּא חֲזֵי): In the days of Eliyahu, all of Yisrael had abandoned Kudsha Berikh Hu and forsaken their enduring covenant (בִּימֵי אֵלִיָּהוּ, יִשְׂרָאֵל כֻּלְּהוּ שָׁבְקוּ לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא וְשָׁבְקוּ בְּרִית קַיָּימָא דִּלְהוֹן). When Eliyahu came and saw that the children of Yisrael had forsaken this enduring covenant (כַּד אֲתָא אֵלִיָּהוּ וְחָמָא דְּקָא שָׁבְקוּ בְּנֵי יִשְׂרָאֵל הַאי בְּרִית קַיָּימָא), and this covenant was removed from among them (וְאַעֲבָרוּ מִנַּיְיהוּ הַאי בְּרִית), Once Eliyahu saw this, he came to restore the matter to its place (כֵּיוָן דְּחָמָא אֵלִיָּהוּ כָּךְ, אֲתָא לְאַתְקָנָא מִלָּה לְדוּכְתֵּיהּ). Once the matter returned to its place, everything was healed (כֵּיוָן דְּקָרִיב מִלָּה לְדוּכְתֵּיהּ, אִתְּסֵי כֹּלָּא). This is what is written: “And he repaired the altar of Hashem that was broken” (הֲדָא הוּא דִכְתִיב: וַיְרַפֵּא אֶת מִזְבֵּחַ יְיָ הֶהָרוּס) [Melakhim I 18:30]-this is the enduring covenant (דָּא בְּרִית קַיָּימָא). Some say: the altar of Hashem that was broken is the enduring covenant (ד״א: ל״ג דְּאָתָא לְאַטְקָנָא מִזְבֵּחַ יְיָ הֶהָרוּס-בְּרִית קַיָּימָא), which had been forsaken from the world (דְּהֲוָה שָׁבִיק מֵעָלְמָא). And it is written: “And Eliyahu took twelve stones according to the number of the tribes of the sons of Ya’akov” (וּכְתִיב: וַיִּקַּח אֵלִיָּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים לְמִסְפַּר שִׁבְטֵי בְּנֵי יַעֲקֹב) [Melakhim I 18:31]. This is the Tikkun of the altar of Hashem (דָּא הוּא תִּקּוּנָא דְּמִזְבֵּחַ יְיָ).

“To whom the word of Hashem came, saying: ‘Yisrael shall be your name’” (אֲשֶׁר הָיָה דְּבַר יְיָ אֵלָיו לֵאמֹר: יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ) [Melakhim I 18:31]. Why is “Yisrael” mentioned here? (מַאי טַעְמָא אִדְכַּר הָכָא יִשְׂרָאֵל). Rather, surely “Yisrael shall be your name”-certainly to ascend above and to return the enduring covenant to its place (אֶלָּא וַדַּאי: יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ-וַדַּאי לְאִסְתַּלָּקָא לְעֵילָא וּלְאַתְּבָא בְּרִית קַיָּימָא לְאַתְרֵיהּ). And this is what is written: “For the children of Yisrael have forsaken Your covenant” (וְהַיְינוּ דִּכְתִיב: כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל) [Melakhim I 19:10], and because of this: “Your altars they have torn down” (וּבְגִין כָּךְ: אֶת מִזְבְּחֹתֶיךָ הָרָסוּ) [ibid.].

Come and see (תָּא חֲזֵי), at every time that Yisrael guard the holy covenant (כָּל זִמְנָא דְּיִשְׂרָאֵל נָטְרוּ קְיָימָא קַדִּישָׁא), then existence is sustained above and below (כְּדֵין עָבְדֵי קִיּוּמָא לְעֵילָא וְתַתָּא). But when they abandon this covenant (וְכַד שָׁבְקֵי לְהַאי בְּרִית), then there is no sustenance above and below (כְּדֵין לָא אִשְׁתְּכַח קִיּוּם לְעֵילָא וְתַתָּא), as it is written: “If not for My covenant by day and by night, I would not have set the ordinances of heaven and earth” (דִּכְתִיב: אִם־לֹא בְּרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי) [Yirmeyahu 33:25]. And because of this, “And he repaired the altar of Hashem that was broken” (וּבְגִין כָּךְ: וַיְרַפֵּא אֶת מִזְבֵּחַ יְיָ הֶהָרוּס). And is it truly healing? Yes, indeed! (וְכִי רְפוּאָה אִיהוּ הָכִי הוּא וַדַּאי), for he sustained that place upon which faith depends (דְּהָא מְקַיֵּים לְהַהוּא אֲתַר דִּמְהֵימְנוּתָא תַלְיָא בֵּיהּ).

Come and see (תָּא חֲזֵי), likewise Pinchas, at the moment he was zealous over the act of Zimri (אוּף הָכִי פִּנְחָס, בִּשְׁעָתָא דְּקַנֵּי לְעוֹבָדָא דְּזִמְרִי), he restored this covenant in its place (אַתְקִין לְהַאי בְּרִית בְּאַתְרֵיהּ). And because of this, it is written: “Behold, I give him My covenant of peace” (וּבְגִין כָּךְ כְּתִיב: הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם) [Bamidbar 25:12]. And would it enter your mind that it was on account of Pinchas? (וְכִי סַלְקָא דַעְתָּךְ דְּבִגִין פִּנְחָס הֲוָה) What contention did Pinchas have with this covenant? (וּמַה קְטָטָא הֲוָה לֵיהּ לְפִנְחָס בְּהַאי בְּרִית) Rather, here the matter was restored to its place (אֶלָּא הָכָא אִתְקְשַׁר מִלָּה בְּדוּכְתֵּיהּ): “Behold, I give him My covenant” (הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי), and what will I give him? Peace (וּמָה אֶתֵּן לוֹ שָׁלוֹם), to rejoin each to its proper place (לְאִתְחַבְּרָא כָּל חַד בְּדוּכְתֵיהּ)-to reattach the covenant in its place (לְאִתְחַבְּרָא בְּרִית בְּאַתְרֵיהּ). And therefore it is written: “Behold, I give him My covenant (of peace)” (וְעַל דָּא: הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי [שָׁלוֹם]). And what is Shalom? It is his place to be joined with him (וּמַה [נ״א: אִיהוּ] שָׁלוֹם-דְּאִיהוּ אַתְרֵיהּ לְאִתְחַבְּרָא בַּהֲדֵיהּ), that which was separated from him through their sins (מַה דְּאִתְפָּרַשׁ מִנֵּיהּ בְּחוֹבַיְיהוּ); on account of him, it was rejoined (בְּגִינֵיהּ אִתְחַבַּר בֵּיהּ). And because he restored the matter to its place (וְעַל דָּא: הוֹאִיל וְהוּא אַתְקִין מִלָּה בְּדוּכְתֵּיהּ), from then onward: “And it shall be for him and his seed after him a covenant of eternal priesthood, because he was zealous for his God…” (מִכָּאן וּלְהָלְאָה: וְהָיְתָה לוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם, תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו..). [Bamidbar 25:13].