Daf 20b (דַּף כ׳ ע״ב)

He opened and said: “My beloved is mine and I am His, He who shepherds among the lilies” (פָּתַח וְאָמַר: דּוֹדִי לִי וַאֲנִי לוֹ הָרוֹעֶה בַּשּׁוֹשַׁנִּים). Who caused me to be to my beloved and my beloved to me? (מִי גָּרַם לִי, שֶׁאֲנִי לְדוֹדִי וְדוֹדִי לִי), because He leads His world among the lilies (מִפְּנֵי שֶׁהוּא מַנְהִיג עוֹלָמוֹ בַּשּׁוֹשַׁנִּים). Just as a lily has fragrance (מַה שׁוֹשָׁן יֵשׁ בּוֹ רֵיחַ), and it is red (וְהוּא אָדוֹם), they crush it (מוֹצְקִין אוֹתוֹ), and it turns to white (וְהוּא מִתְהַפֵּךְ לַלָבָן), and its fragrance never departs (וּלְעוֹלָם רֵיחוֹ לֹא זָז). So too the Holy One Blessed Be He (כַּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא), leads His world in this manner (מַנְהִיג עוֹלָמוֹ בְּדֶרֶךְ זֶה), for if not, the world would not be sustained on account of the sinning man (שֶׁאִלְמָלֵא כֵן לֹא יִתְקַיֵּים הָעוֹלָם בִּשְׁבִיל הָאָדָם הַחוֹטֵא). And the sinner is called red (וְהַחוֹטֵא נִקְרָא אָדוֹם), as it is said (כְּמָה דְּאַתְּ אָמֵר), (Isaiah 1) “If your sins are as red as scarlet, they shall whiten as snow” (אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ). He brings his offering to the fire, which is red (מַקְרִיב קָרְבָּנוֹ לָאֵשׁ שֶׁהוּא אָדוֹם). He sprinkles the blood around the altar, which is red (זוֹרֵק הַדָּם סָבִיב לַמִּזְבֵּחַ שֶׁהוּא אָדוֹם). The attribute of judgment is red (מִדַּת הַדִּין אָדוֹם), it is crushed (מוֹצְקִין אוֹתוֹ), fragrance (הַרֵיחַ), and the smoke rises entirely white (וְעוֹלֶה הֶעָשָׁן כֻּלּוֹ לָבָן), and then the red turns into white (וְאָז הָאָדוֹם נֶהְפַּךְ לְלָבָן), the attribute of judgment is transformed into the attribute of compassion (נֶהְפַּךְ מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים). And come and see (וְתָא חֲזֵי): every aspect of the attribute of judgment (כָּל מִדַּת הַדִּין), does not need its fragrance (אֵין צָרִיךְ הָרֵיחַ שֶׁלּוֹ), except from the side of redness (אֶלָּא מִצַּד אוֹדֶם). And this is what Rabbi Yehuda said (וְהַיְינוּ דְּאָמַר רִבִּי יְהוּדָה): what is written (מַה דִּכְתִּיב), (I Kings 18) “And they gashed themselves according to their custom... until blood gushed out upon them” (וַיִּתְגּוֹדְדוּ כְּמִשְׁפָּטָם וְגוֹ' עַד שְׁפָךְ דָּם עֲלֵיהֶם). But they knew (אֶלָּא הָיוּ יוֹדְעִים), that they would not reach from the attribute of judgment their desire (שֶׁלֹּא יַשִּׂיגוּ מִמִּדַּת הַדִּין כִּרְצוֹנָם), except through redness (זוּלָתִי בָּאוֹדֶם).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), moreover, red and white are always offered (וְעוֹד, אוֹדֶם וְלָבָן נִקְרַב לְעוֹלָם), and fragrance ascends from both (וְהָרֵיחַ עוֹלֶה מִשְּׁתֵּיהֶן). Just as the lily is red and white (מַה הַשּׁוֹשָׁן אָדוֹם וְלָבָן), so is the fragrance of the offering (כַּךְ רֵיחַ הַקָּרְבָּן). And the offering is from red and white (וְהַקָּרְבָּן, מֵאָדוֹם וְלָבָן). Come and see from the fragrance of the incense (בֹּא וּרְאֵה מֵרֵיחַ הַקְּטוֹרֶת), for among the spices, some are red and some are white (שֶׁהַשְּׁמָנִים, מֵהֶם אֲדוּמִים, וּמֵהֶם לְבָנִים), such as frankincense, which is white (כְּגוֹן הַלְּבוֹנָה, שֶׁהוּא לָבָן), myrrh of freedom is red (מָר דְּרוֹר אָדוֹם), and the fragrance ascends from red and white (וְהָרֵיחַ עוֹלֶה מֵאָדוֹם וְלָבָן). And therefore He leads His world among the lilies (וְעַל כֵּן מַנְהִיג עוֹלָמוֹ בַּשּׁוֹשַׁנִּים), which are red and white (שֶׁהוּא אָדוֹם וְלָבָן). And it is written (וּכְתִיב), (Ezekiel 44) “To offer to Me fat and blood” (לְהַקְרִיב לִי חֵלֶב וָדָם). Corresponding to this, a person offers his fat and his blood (כְּנֶגֶד זֶה, אָדָם מַקְרִיב חֶלְבּוֹ וְדָמוֹ), and he attains atonement (וּמִתְכַּפֵּר לוֹ); this is red, and this is white (זֶה אָדוֹם, וְזֶה לָבָן). Just as the lily, which is red and white (מַה הַשּׁוֹשָׁן שֶׁהוּא אָדוֹם וְהוּא לָבָן), cannot be crushed to become entirely white except through fire (אֵין מוֹצְקִין אוֹתוֹ לַחֲזוֹר כֻּלּוֹ לָבָן, אֶלָּא בָּאֵשׁ), so too the offering cannot be crushed to become entirely white except through fire (כַּךְ הַקָּרְבָּן אֵין מוֹצְקִין אוֹתוֹ לַחֲזוֹר כֻּלּוֹ לָבָן, אֶלָּא בָּאֵשׁ). Now, one who sits in his fast (עַכְשָׁיו, מִי שֶׁיּוֹשֵׁב בְּתַעֲנִיתוֹ), and offers his fat and his blood (וּמַקְרִיב חֶלְבּוֹ וְדָמוֹ), is not compressed to return completely to white except through fire (אֵינוֹ נִצְמַק לַחֲזוֹר כֻּלּוֹ לָבָן, אֶלָּא בָּאֵשׁ).

For so said Rabbi Yitzchak (דְאַר״י), from a person’s fast (מִתּוֹךְ תַּעֲנִיתוֹ שֶׁל אָדָם), his limbs are weakened (מַחֲלִישִׁין אֵבָרָיו), and fire prevails upon him (וְגוֹבֵר עָלָיו הָאֵשׁ), and at that moment (וּבְאוֹתָהּ שָׁעָה), he must offer his fat and blood in that fire (צָרִיךְ לְהַקְרִיב חֶלְבּוֹ וְדָמוֹ בְּאוֹתוֹ הָאֵשׁ), and that is called the altar of atonement (וְהוּא הַנִּקְרָא מִזְבֵּחַ כַּפָּרָה). And this is [the practice] of Rabbi El'azar (וְהַיְינוּ דְּרִבִּי אֶלְעָזָר), that when he would sit in a fast (כַּד הֲוָה יָתִיב בְּתַעֲנִיתָא), he would pray and say (הֲוָה מְצַלֵּי וְאָמַר): It is revealed and known before You, Hashem, my God and the God of my fathers (גָּלוּי וְיָדוּעַ לְפָנֶיךָ ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי), that I have offered before You my fat and my blood (שֶׁהִקְרַבְתִּי לְפָנֶיךָ חֶלְבִּי וְדָמִי), and I have heated them with the warmth of the weakness of my body (וְהִרְתַּחְתִּי אוֹתָם בַּחֲמִימוּת חוּלְשַׁת גּוּפִי). May it be Your will before You (יְהִי רָצוֹן מִלְּפָנֶיךָ), that the fragrance which ascends from my mouth at this hour (שֶׁיְּהֵא הָרֵיחַ הָעוֹלֶה מִפִּי בְּשָׁעָה זוֹ), be as the fragrance that rises from the offering on the fire of the altar (כְּרֵיחַ הָעוֹלֶה מֵהַקָּרְבָּן בָּאֵשׁ הַמִּזְבֵּחַ), and may You accept me favorably (וְתִרְצֵנִי).

It is found that a person offers in his fast his fat and blood (נִמְצָא, שֶׁאָדָם הוּא מַקְרִיב בְּתַעֲנִיתוֹ הַחֵלֶב וְהַדָּם), and the fragrance that rises from his mouth is the altar of atonement (וְהָרֵיחַ שֶׁעוֹלֶה מִפִּיו, הוּא מִזְבַּח כַּפָּרָה). And therefore the prayer was instituted in place of the offering (וּלְפִיכָךְ תִּקְּנוּ הַתְּפִלָּה בַּמָּקוֹם הַקָּרְבָּן), only that he should have intention for what was said above (וּבִלְבַד שֶׁיִּתְכַּוֵּן לְמָה דְּאַמְרָן). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), from here onward it is written (מִכָּאן וּלְהָלְאָה כְּתִיב), (Numbers 31) “Everything that comes through fire you shall pass through fire and it shall be purified” (כָּל דָּבָר אֲשֶׁר יָבוֹא בָּאֵשׁ תַּעֲבִירוּ בָּאֵשׁ וְטָהֵר). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), when the Beit haMikdash existed (כְּשֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם), a person would offer his offering in this manner and be atoned (אָדָם מַקְרִיב קָרְבָּנוֹ בְּעִנְיָן זֶה, וּמִתְכַּפֵּר לוֹ). Now, a person’s prayer atones for him in place of the offering (עַכְשָׁיו, תְּפִלָּתוֹ שֶׁל אָדָם מְכַפֵּר לוֹ בִּמְקוֹם הַקָּרְבָּן), in this same manner (כִּי הַאי גַּוְונָא).

Another matter (דָּבָר אַחֵר): “My beloved is mine and I am His, He who shepherds among the lilies” (דּוֹדִי לִי וַאֲנִי לוֹ הָרוֹעֶה בַּשּׁוֹשַׁנִּים). Just as among lilies, thorns are found within them (מַה הַשּׁוֹשַׁנִּים קוֹצִין מְצוּיִין בְּתוֹכָם), so too the Holy One Blessed Be He leads His world with Tzaddikim and with Wicked (אַף הַקָּדוֹשׁ בָּרוּךְ הוּא, מַנְהִיג עוֹלָמוֹ בְּצַדִּיקִים וּרְשָׁעִים). Just as the lilies, were it not for the thorns, the lilies could not endure (מַה הַשּׁוֹשַׁנִּים, אִלְמָלֵא הַקּוֹצִים, אֵין הַשּׁוֹשַׁנִּים מִתְקַיְּמִין), so too were it not for the Wicked, the Tzaddikim would not be recognized (כַּךְ אִלְמָלֵא הָרְשָׁעִים, אֵין הַצַּדִּיקִים נִיכָּרִים). For Rabbi Yehudah said (דְּאָמַר רִבִּי יְהוּדָה): in what way are the Tzaddikim recognized? (בְּמָה הַצַּדִּיקִים נִיכָּרִים), through the existence of the wicked (מִתּוֹךְ שֶׁיֵּשׁ רְשָׁעִים), for were there no wicked, the Tzaddikim would not be recognized (דְּאִלְמָלֵא רְשָׁעִים, אֵין הַצַּדִּיקִים נִיכָּרִים). Another matter: “He who shepherds among the lilies” (דָּבָר אַחֵר: הָרוֹעֶה בַּשּׁוֹשַׁנִּים), He leads His world in six years (הַמַּנְהִיג עוֹלָמוֹ בְּשֵׁשׁ שָׁנִים), and the seventh is Shabbat for Hashem (וְהַשְּׁבִיעִית שַׁבָּת לַה'). Another matter of “among the lilies” (דָּבָר אַחֵר: בַּשּׁוֹשַׁנִּים), refers to those who repeat (learn) the Torah(בְּאוֹתָם שֶׁשּׁוֹנִים בַּתּוֹרָה). And Moshe was shepherding the flock of Yitro, his father-in-law, the priest of Midyan (וּמֹשֶׁה הָיָה רוֹעֶה אֶת צֹאן יִתְרוֹ חוֹתְנוֹ כֹּהֵן מִדְיָן).

Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר), (Psalms 23) “A Psalm of David: Hashem is my shepherd, I shall not lack” (מִזְמוֹר לְדָוִד יְיָ רֹעִי לֹא אֶחְסָר). Meaning (כְּלוֹמַר), “Hashem is my shepherd” – Hashem is the one who shepherds me (יְיָ רֹעִי: יְיָ הָרוֹעֶה שֶׁלִּי). Just as the shepherd leads the flock and guides them to good pasture (מַה הָרוֹעֶה מַנְהִיג אֶת הַצֹּאן, וּמוֹלִיכָם לְמִרְעֶה טוֹב), to rich pasture, to places of flowing waters (לְמִרְעֶה שָׁמֵן, בִּמְקוֹם נַחֲלֵי מָיִם), he straightens their path in righteousness and justice (מְיַשֵּׁר הֲלִיכָתָן בְּצֶדֶק וּבְמִשְׁפָּט) so too the Holy One Blessed Be He (אַף הַקָּדוֹשׁ בָּרוּךְ הוּא), it is written (כְּתִיב): “In green pastures He lays me down, beside tranquil waters He leads me, He restores my soul” (בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי, עַל מֵי מְנוּחוֹת יְנַהֲלֵנִי, נַפְשִׁי יְשׁוֹבֵב).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): the way of the shepherd is to lead his flock with righteousness (דֶּרֶךְ הָרוֹעֶה, לִנְהוֹג בְּצֶדֶק אֶת צֹאנוֹ), to distance them from theft (לְהַרְחִיקָם מִן הַגָּזֵל), to lead them on a straight path (לְהַנְהִיגָם בְּמִישׁוֹר), and the staff in his hand, so that they not veer right or left (וְהַשֵּׁבֶט בְּיָדוֹ שֶׁלֹּא יַטּוּ יָמִין וּשְׂמֹאל). So too the Holy One Blessed Be He (כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא), He is the shepherd of Yisrael (הוּא רוֹעֶה אֶת יִשְׂרָאֵל), to guide them in a straight path (לְהַנְהִיגָם בְּמִישׁוֹר), and always the staff is in His hand, that they not turn right or left (וּבְכָל עֵת הַשֵּׁבֶט בְּיָדוֹ שֶׁלֹּא יַטּוּ יָמִין וּשְׂמֹאל). Another matter: “And Moshe was shepherding” (דָּבָר אַחֵר: וּמֹשֶׁה הָיָה רוֹעֶה) Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): know this (תֵּדַע לְךָ), that whenever the shepherd is wise to lead his flock (שֶׁכָּל זְמָן שֶׁהָרוֹעֶה חָכָם לְנַהֵל אֶת צֹאנוֹ), he is fit to accept upon himself the yoke of the Kingdom of Heaven (הוּא מוּכָן לְקַבֵּל עֹל מַלְכוּת שָׁמַיִם). But if the shepherd is foolish, it is said of him (אִם הָרוֹעֶה שׁוֹטֶה, עָלָיו נִקְרָא), (Proverbs 26) “There is more hope for a fool than for him” (תִּקְוָה לִכְסִיל מִמֶּנּוּ).