Daf 26b (דַּף כ״ו ע״ב)

Come and see (תָּא חֲזֵי), through the arousal from below (בְּאִתְעָרוּתָא דִּלְתַתָּא), when Yisrael aroused themselves toward Kudsha Berikh Hu (כַּד אִתְּעָרוּ יִשְׂרָאֵל לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), and cried out before Him (וְצָוְוחוּ לָקֳבְלֵיהּ), what is written? (מַה כְּתִיב) “And I remembered My covenant” (וָאֶזְכּוֹר אֶת בְּרִיתִי), for it is in the covenant that remembrance abides (דְּהָא בִּבְרִית הֲוֵי זָכוֹר). And then abomination is aroused (וּכְדֵין אִתְּעַר תִּיאוּבְתָּא), to bind all in one binding (לְאִתְקַשְּׁרָא כֹּלָּא בְּקִשּׁוּרָא חַד).

Once this covenant is aroused (כֵיוָן דְּהַאי בְּרִית אִתְּעַר), behold, the binding of all is aroused (הָא קִשּׁוּרָא דְּכֹלָּא אִתְּעַר). “And I remembered My covenant” (וָאֶזְכּוֹר אֶת בְּרִיתִי), to perform Zivug with it in its place (לְאִזְדַּוְּוגָא לֵיהּ בְּאַתְרֵיהּ). And for this reason (וְעַל דָּא), “Therefore say to the children of Yisrael: I am Hashem” (לָכֵן אֱמוֹר לִבְנֵי יִשְׂרָאֵל אֲנִי יי) (Exodus 6) “And Hashem spoke to Moshe and Aharon and commanded them to the children of Yisrael and to Pharaoh king of Egypt” (וַיְדַבֵּר יי אֶל מֹשֶׁה וְאֶל אַהֲרֹן וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם). Rabbi Yose said (רַבִּי יוֹסֵי אָמַר), to the children of Yisrael-to speak to them gently as is fitting (אֶל בְּנֵי יִשְׂרָאֵל לְדַבְּרָא לוֹן בְּנַחַת כַּדְקָא חֲזֵי), and to Pharaoh: to lead with honor (וְאֶל פַּרְעֹה: לְאַנְהָגָא בֵּיהּ יְקָר), and they have established it (וְאוּקְמוּהָ).

Rabbi Yisa said (אָמַר רִבִּי יֵיסָא), why is it adjacent here (אֲמַאי סָמִיךְ הָכָא), “These are the heads of their fathers’ houses” (Exodus 6) (אֵלֶּה רָאשֵׁי בֵית אֲבוֹתָם). Rather, Kudsha Berikh Hu said to him (אֶלָּא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), speak to the children of Yisrael gently (דַּבְּרוּ לוֹן לִבְנֵי יִשְׂרָאֵל בְּנַחַת), for even though they are sitting in hard servitude (דְאַף עַל גַּב דְּאִינּוּן יַתְבֵי בְּפוּלְחָנָא קַשְׁיָא), they are kings, sons of kings (מַלְכִין בְּנִי מַלְכִין אִינּוּן). And for this reason it is written (וּבְגִין כַּךְ, כְּתִיב), “These are the heads of the houses of their fathers” (אֵלֶּה רָאשֵׁי בֵית אֲבוֹתָם), these that you see (אִלֵּין דְּאַתְּ חָמֵי), they are the heads of their ancestral houses (רֵישֵׁי בֵּית אֲבָהָן אִינּוּן).

Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא), that all of them did not abandon their customs (דְּכֻלְּהוּ לָא שַׁקְּרוּ נִימוּסֵיהוֹן), and did not intermix with another people (וְלָא אִתְעָרְבוּ בְּעַמָּא אַחֲרָא), these are they who stood in their holy stations (אִלֵּין אִינּוּן דְּקַיְימוּ בְּדוּכְתַּיְיהוּ קַדִּישָׁא), and did not desire to be intermingled with the Egyptians (וְלָא שָׁקְרוּ לְאִתְעָרְבָא בְּהוּ בְּמִצְרָאֵי). Rabbi Acha said (אָמַר רִבִּי אֲחָא), this was in order to bring Moshe and Aharon (בְּגִין לְאַיְיתָאָה לְמֹשֶׁה וּלְאַהֲרֹן), for they were seen fit to bring Yisrael out (דְּאִינּוּן אִתְחָזוּן לְאַפָּקָא לְהוּ לְיִשְׂרָאֵל), and to speak to Pharaoh (וּלְמַלְּלָא לְפַרְעֹה), and to subdue him with the staff (וּלְרַדָּאָה לֵיהּ בְּחוּטְרָא), because among all the heads of Yisrael (בְּגִין דִּבְכָל רֵישֵׁיהוֹן דְּיִשְׂרָאֵל), none were found like them (לָא אִשְׁתְּכַח כְּוָותַיְיהוּ).

Come and see (תָּא חֲזֵי), (Exodus 6) “And El'azar son of Aharon took for himself from the daughters of Putiel a wife, and she bore to him Pinchas; these are the heads of the fathers of the Levi’im.” (וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת פִּינְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם). And is it so-these are the heads-but he alone was mentioned? (וְכִי אֵלֶּה רָאשֵׁי, וְהָא הוּא בִּלְחוֹדוֹי הֲוָה). Rather, because Pinchas sustained many thousands and myriads of Yisrael (אֶלָּא, בְּגִין דְּפִינְחָס קִיֵּים כַּמָּה אַלְפִין וְרִבְוָון מִיִּשְׂרָאֵל), and he upheld the heads of the fathers (וְהוּא קִיֵּים לְרָאשֵׁי אֲבָהָן), regarding Levi it is written “these” (כְּתִיב בֵּיהּ אֵלֶּה). Furthermore, “and she bore to him Pinchas; these are the heads”-(תּוּ, וַתֵּלֶד לוֹ אֶת פִּינְחָס אֵלֶּה רָאשֵׁי) the deeds of the heads of the Levi’im were found in him (אוֹבְדָא דְּרֵישֵׁי דְּלֵיוָאֵי אִשְׁתְּכַח בֵּיהּ), and what they diminished and extinguished (Leviticus 10) (וּמַה דְּאִינּוּן גָּרְעוּ וְאִתּוּקָדוּ), he fulfilled, and restored their Priesthood (הוּא אַשְׁלִים, וְרָוַח כְּהוּנָתָא דִּילְהוֹן), and into him was fixed the seal of both (וְשַׁרְיָא בֵּיהּ טַסְטוּקָא דְּתַרְוַיְיהוּ). The deeds of the heads of the Levi’im were found in him (אוֹבְדָא דְּרֵישֵׁי דְּלֵיוָאֵי אִשְׁתְּכַח בֵּיהּ), and who were they? Nadav and Avihu (וּמַאן נִינְהוּ. נָדָב וַאֲבִיהוּא). They separated and a letter remained from their place (אִינּוּן פְּרִישׁוּ אָת קַיְּימָא מֵאַתְרֵיהּ), and he came and joined them (וְהוּא אָתָא וְחָבַר לוֹן).

Because of this, he was given inheritance, and the spirit of both (בְּגִין כַּךְ, אִתְיְהִיב לֵיהּ יָרוּתָא, וְרוּחָא דְּתַרְוַיְיהוּ). And he is recalled here because of what followed from Levi (וְאַדְכַּר הָכָא עַל מַה דְּלֶהוֵי לְבָתַר). And if you say, why is Pinchas mentioned here? (וְאִי תֵּימָא, אֲמַאי אַדְכַּר הָכָא פִּינְחָס). Rather, Kudsha Berikh Hu saw toward Aharon (אֶלָּא חָמָא קוּדְשָׁא בְּרִיךְ הוּא לְאַהֲרֹן), at the time He said “And I remembered My covenant” (בְּשַׁעֲתָא דְּאָמַר וָאֶזְכֹּר אֶת בְּרִיתִי), that two sons of Aharon were destined to impair this covenant (דִּזְמִינִין תְּרֵין בְּנוֹהִי דְּאַהֲרֹן לְאַפְגָּמָא לֵיהּ לְהַאי בְּרִית), and now that He was sending him to Egypt (וְהַשְׁתָּא דְּקָא מְשַׁדֵּר לֵיהּ לְמִצְרַיִם), He desired to remove Aharon, that he not go on this mission (בָּעָא לְאַעְבְּרָא לֵיהּ לְאַהֲרֹן, דְּלָא לְמֵיהַךְ בִּשְׁלִיחוּתָא דָּא). Once Kudsha Berikh Hu saw that Pinchas was standing (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא, דְּקָאֵים פִּינְחָס), and upheld this covenant in its place (וְקִיֵּים לֵיהּ לְהַאי בְּרִית בְּאַתְרֵיהּ), and repaired their failing (וְאַתְקִין עֲקִימָא דִּילְהוֹן), immediately it was Aharon and Moshe (מִיָּד הוּא אַהֲרֹן וּמֹשֶׁה). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), now it is Aharon, he is the original Aharon (הַשְׁתָּא הוּא אַהֲרֹן, אִיהוּ אַהֲרֹן דְּקַדְמֵיתָא). (Exodus 6) “He is Aharon and Moshe, to whom Hashem said: Bring out the children of Yisrael from the land of Egypt…” (הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יי לָהֶם הוֹצִיאוּ אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם וְגו'). He is Aharon and Moshe (הוּא אַהֲרֹן וּמֹשֶׁה).

It should have said: they are Aharon and Moshe (הֵם אַהֲרֹן וּמֹשֶׁה מִבָּעֵי לֵיהּ). Rather, to include one in the other-spirit with water (אֶלָּא, לְאַכְלָלָא דָּא בְּדָא, רוּחָא בְּמַיָּא). He is Moshe and Aharon (הוּא מֹשֶׁה וְאַהֲרֹן): to include water with spirit (לְאַכְלָלָא מַיָּא בְּרוּחָא), and for this reason it is written “He is,” and not “they” (וְעַל דָּא כְּתִיב הוּא, וְלא הֵם).

Rabbi El‘azar and Rabbi Abba (רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא), were staying one night (הֲווֹ שְׁכִיחֵי לֵילְיָא חַד) in the house of their host in Lod (בְּבֵי אוֹשְׁפִּיזַיְּיהוּ בְּלוּד), they rose to engage in Orayta (קָמוּ לְאִשְׁתַּדַּלָּא בְּאוֹרַיְּיתָא). Rabbi El‘azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר), (Deuteronomy 4) “And you shall know today and return it to your heart, that Hashem is the Elohim.” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי יי הוּא הָאֱלֹהִים). This verse ought to have read thus (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ): “And you shall know today that Hashem is the Elohim, and return it to your heart.” (וְיָדַעְתָּ הַיּוֹם כִּי יי הוּא הָאֱלֹהִים וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ). (Rather, blessed is the one who toils in Orayta) (אֶלָּא, זַכָּאָה הוּא מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְּיתָא). Furthermore, come and see (תּוּ, תָּא חֲזֵי), “and return it to your heart” should have said “to your heart” in the singular form (וַהֲשֵׁבוֹתָ אֶל לִבֶּךָ מִבָּעֵי לֵיהּ).

Rather, Moshe said (אֶלָּא, אָמַר מֹשֶׁה), if you desire to stand upon this matter (אִי אַתְּ בָּעֵי לְמֵיקָם עַל דָּא), and to know that Hashem is the Elohim (וּלְמִנְדַּע כִּי יי הוּא הָאֱלֹהִים), then return it to your heart (וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ), and then you shall know Him (וּכְדֵין תִּנְדַּע לֵיהּ). Your heart-this refers to the good inclination and the evil inclination (לְבָבֶךָ: יֵצֶר טוֹב וְיֵצֶר רָע), which are integrated one with the other (דְּאִתְכְּלִיל דָּא בְּדָא), and they are one (וְאִיהוּ חַד); then you shall forget not that Hashem is the Elohim (כְּדֵין תִּשְׁכַּח כִּי יי הוּא הָאֱלֹהִים), for this is the unity of the inclinations (דְּהָא אִתְכְּלִיל דָּא בְּדָא, וְאִיהוּ חַד). And for this reason, “and return it to your heart,” to understand the matter (וְעַל דָּא וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ, לְמִנְדַּע מִלָּה). Again, Rabbi El‘azar said (תּוּ אָמַר רִבִּי אֶלְעָזָר), the guilty cause blemish above (חַיָּיבִין, עַבְדִּין פְּגִימוּתָא לְעֵילָּא); what is this blemish? (מַאי פְּגִימוּתָא). That the left is not integrated into the right (דִּשְׂמָאלָא לָא אִתְכְּלִיל בִּימִינָא), and the evil inclination is not integrated into the good inclination (דְּיֵצֶר רָע לָא אִתְכְּלִיל בְּיֵצֶר טוֹב), on account of the sins of mankind (בְּגִין חוֹבַיְיהוּ דִּבְנֵי נָשָׁא). And the blemish is not made, except through them truly (וּפְגִימוּ לָא עַבְדֵּי, אֶלָּא לוֹן מַמָּשׁ); This is what is written (הֲדָא הוּא דִּכְתִּיב) (Deuteronomy 32) “Corruption is theirs, not His children; their defect is theirs.” (שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם). As if to say, they made and did not make (כִּבְיָכוֹל עַבְדֵּי וְלָא עַבְדֵּי). They made-such that blessing from above is not drawn upon them (עַבְדֵּי: דְּלָא יִתְמַשֵּׁךְ עָלַיְיהוּ בִּרְכָּאן דִּלְעֵילָּא), as it is said (Deuteronomy 11) “He shall shut the heavens, and there shall be no rain” (כְּמָה דְּאַתְּ אָמַר: וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר). And did not make-for the heavens retain the blessing for themselves, what they need (וְלָא עַבְדֵּי: דְּהָא שְׁמַיָּא נַטְלֵי לוֹן לְגַרְמַיְיהוּ בִּרְכָּאן מַה דְּאִצְטְרִיךְ), and they do not draw it downward-truly their blemish is that they are guilty (וְלָא נַטְלֵי לְאַמְשָׁכָא לְתַתָּא; וַדַּאי מוּמָם דְּאִינּוּן חַיָּיבִין אִיהוּ).

Furthermore (תּוּ), lo [to him], spelled with a Vav (לוֹ בְּו״ו)—meaning that the right is not integrated into the left (דְּלָא אִתְכְּלִיל יְמִינָא בִּשְׂמָאלָא), because then the blessings are not drawn downward (בְּגִין דְּלָא יִתְמַשְּׁכוּן בִּרְכָּאן לְתַתָּא). Lo [not], spelled with an Aleph (לֹא בְּאָלֶ״ף)—for they are not drawn downward at all (דְּהָא לָא נַטְלֵי לְאִתְמַשְּׁכָּא לְתַתָּאֵי). Who causes this? (מַאן גָּרִים דָּא). Because the guilty ones separate the Yetzer Ra [Evil Inclination] from the Yetzer Tov [Good Inclination] (בְּגִין דְּחַיָּיבִין מַפְרִישִׁין יֵצֶר רָע מִיֵּצֶר טוֹב), and they cleave to the Yetzer Ra [Evil Inclination] (וּמִתְדַּבְּקִין בְּיֵצֶר רָע). p5-49