Daf 121b (דַּף קכ״א ע״ב)

In the beginning "Kadosh" ('Holy') (בְּקַדְמִיתָא קָדוֹשׁ), and now "Kodesh" ('Holiness') (וְהַשְׁתָּא קֹדֶשׁ). What is the difference between them p6-75(מַה בֵּין הַאי לְהַאי)? Rabbi Yosi said (אָמַר רִבִּי יוֹסִי), This is elevated above (דָּא לְעֵילָּא לְעֵילָּא), and this is not so elevated (וְדָא לָאו הָכִי). For it is written (דִּכְתִּיב): "And it shall be that whoever remains in Zion and whoever is left in Jerusalem shall be called "Kadosh" ('Holy') (וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם קָדוֹשׁ יֵאָמֶר לוֹ) (Isaiah 4). In that place it is called "Kadosh" (בְּהַאי אֲתָר אִקְרֵי קָדוֹשׁ), and higher above, "Kodesh" ('Holiness') (וּלְעֵילָּא לְעֵילָּא קֹדֶשׁ).

Rabbi Abba was going on the road (רַבִּי אַבָּא הֲוָה אָזִיל בְּאָרְחָא), and Rabbi Yosi and Rabbi Chiya were walking with him (וַהֲווּ אָזְלֵי עִמֵּיהּ רִבִּי יוֹסִי וְרִבִּי חִיָּיא). Rabbi Chiya said (אָמַר רִבִּי חִיָּיא), "And holy men shall you be unto Me" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי), how do we know this (מְנָלָן)? He answered him (אֲמַר לֵיהּ): Indeed, Rabbi Yosi and all the Friends have spoken well (הָא רִבִּי יוֹסִי וְכֻלְּהוּ חַבְרַיָּיא שַׁפִּיר קַאמְרוּ), and this is surely so (וְהָכִי הוּא). From where do we know this (מְנָלָן)? For it is written (דִּכְתִּיב): "Kodesh is Yisrael to Hashem, the first of His harvest" (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה) (Jeremiah 2). First (רֵאשִׁית): surely Chokhmah is called Reishit (וַדַּאי חָכְמָה אִקְרֵי רֵאשִׁית), as it is written (דִּכְתִּיב): "The beginning (Reishit) of wisdom is the fear of Hashem" (רֵאשִׁית חָכְמָה יִרְאַת יְיָ') (Psalms 111).

And because Yisrael are called "Kodesh" ('Holiness') (וּמִשּׁוּם דְּיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ), being perfected in all respects (בִּשְׁלִימוּ דְּכֹלָּא), it is written (כְּתִיב): "And flesh torn in the field (terefah) you shall not eat" (וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ) (Exodus 22). For Yisrael, who are perfected in everything (דְּהָא יִשְׂרָאֵל דְּאִינּוּן שְׁלֵמִין עַל כֹּלָּא), do not draw nourishment from the side of harsh judgment (לָא יַנְקִין מִסִּטְרָא דְּדִינָא קַשְׁיָא). "To the dog you shall cast it" (לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ). To the dog surely (לַכֶּלֶב וַדַּאי), for it represents brazen judgment, harsher than all others (דְּהוּא דִּינָא חֲצִיפָא תַּקִּיפָא עַל כֹּלָּא). Since harsh judgment rests upon it (כֵּיוָן דְּדִינָא תַּקִּיפָא שַׁרְיָא עֲלוֹי), and impurity is cast into it (וְאָטִיל זוּהֲמָא בֵּיהּ), it is forbidden for those called "Kodesh" ('Holiness') (אָסִיר לְהוּ לְאִינוּן דְּאִקְרוּן קֹדֶשׁ). Rather, "to the dog shall you cast it," certainly (אֶלָּא לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ וַדַּאי), as it is brazen judgment (דְּאִיהוּ דִּינָא חֲצִיפָא), stronger and harsher than all (דִּינָא תַּקִּיפָא יַתִּיר מִכֹּלָּא), as it is written (דִּכְתִּיב): "And the dogs are bold of spirit" (וְהַכְּלָבִים עַזֵּי נֶפֶשׁ) (Isaiah 56).

Come and see (תָּא חֲזֵי): when neveilah (an animal carcass) is mentioned in the Orayta (כַּד אִדְכַּר נְבֵלָה בְּאוֹרַיְיתָא), Yisrael is described as "Kadosh" ('Holy'), not "Kodesh" ('Holiness') (כְּתִיב בְּיִשְׂרָאֵל קָדוֹשׁ וְלָא קֹדֶשׁ). Here it is written (הָכָא כְּתִיב): "And holy men (anshei kodesh) shall you be unto Me, and flesh torn in the field (terefah) you shall not eat" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ). But there, with neveilah, it is written (וְהָתָם בִּנְּבֵלָה כְּתִיב): "You shall not eat any neveilah; to the stranger in your gates shall you give it..." (לֹא תֹאכְלוּ כָל נְבֵלָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה) "for you are a holy (kadosh) people" (כִּי עַם קָדוֹשׁ אַתָּה) (Deuteronomy 14). Holy, and not holiness (קָדוֹשׁ וְלֹא קֹדֶשׁ), For behold, a carcass is produced from the side of Yisrael (דְּהָא נְבֵלָה מִסִּטְרָא דְּיִשְׂרָאֵל אִתְעָבִיד), which disqualifies none but Yisrael (דְּלָא פָּסִיל הַאי אֶלָּא יִשְׂרָאֵל). And there are many kinds within the carcass (וְסַגִּיאִין גַּוְונִין אִית בָּהּ בִּנְּבֵלָה), as we have established (כְּמָה דְּאוֹקִימְנָא).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), it is written here (כְּתִיב הָכָא), "And you shall be unto Me men of holiness" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי), and it is written there (וּכְתִיב הָתָם), "For you are a holy people unto Hashem your God" (כִּי עַם קָדוֹשׁ אַתָּה לַיְיָ' אֱלֹהֶיךָ). "Unto Hashem your God" (לַיְיָ' אֱלֹהֶיךָ)? It should have stated (לִי מִבָּעֵי לֵיהּ) "unto Me." Rather, there (אֶלָּא הָתָם), it refers to the higher, highest level (לְעֵילָּא לְעֵילָּא), and here (וְהָכָא), to the Shekhinta (שְׁכִינְתָּא). And it is written (וּכְתִיב), "And it shall come to pass that whoever is left in Zion, and he who remains in Jerusalem, shall be called holy" (וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַם קָדוֹשׁ יֵאָמֶר לוֹ), but not "holiness" (וְלָא קֹדֶשׁ). Here it is "holy" (בְּכָאן קָדוֹשׁ), but above is "holiness" (וּלְעֵילָּא קֹדֶשׁ). It is written (כְּתִיב), "Yisrael is holiness unto Hashem, the first-fruits of His increase" (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה), spelled with the letter Heh (בְּהֵ''א), as we have established (כְּמָה דְּאוֹקִימְנָא). Therefore indeed (וְעַל דָּא), "And men of holiness shall you be unto Me" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וַדַּאי).

Rabbi Yitzchak was sitting before Rabbi Shimon (רַבִּי יִצְחָק הֲוָה יָתִיב קָמֵיהּ דְּרַבִּי שִׁמְעוֹן). He said to him (אֲמַר לֵיהּ), Behold it is written (הָא כְּתִיב), "Yisrael is holiness unto Hashem" (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ'), but the end of the verse states (סוֹפְיֵהּ דִּקְרָא כְּתִיב), "All who devour him shall bear guilt" (כָּל אֹכְלָיו יֶאְשָׁמוּ); what does this imply (מַאי קָא מַיְירֵי)? Rabbi Shimon said to him (אֲמַר לֵיהּ רַבִּי שִׁמְעוֹן), You have spoken well (שַׁפִּיר קָא אָמַר). "All who devour him shall bear guilt" (כָּל אֹכְלָיו יֶאְשָׁמוּ), this is as it is written (הַיְינוּ דִּכְתִּיב), "And if a man eats holiness unwittingly" (וְאִישׁ כִּי יֹאכַל קֹדֶשׁ בִּשְׁגָגָה). And it is written (וּכְתִיב), "And no stranger shall eat of holiness" (וְכָל זָר לֹא יֹאכַל קֹדֶשׁ). And because Yisrael are called holiness (וּמִשּׁוּם דְּיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ), it is written (כְּתִיב), "All who devour him shall bear guilt" (כָּל אֹכְלָיו יֶאְשָׁמוּ). Rabbi Yitzchak arose (אָתָא רִבִּי יִצְחָק) and kissed his hands (וְנָשִׁיק יְדוֹי), saying (אָמַר), If I had come here (אִי לָא אַתֵּינָא הָכָא) only to hear this word (אֶלָּא לְמִשְׁמַע מִלָּה דָּא), it would be sufficient (סַגֵּי).

He said to him (אֲמַר לֵיהּ), Rabbi, we have learned (רַבִּי, הָא תָּנֵינָן) that "holiness" (קֹדֶשׁ) is superior and higher than "holy" (יַתִּיר לְעֵילָּא מִן קָדוֹשׁ). If so (אִי הָכִי), it is written (הָא כְּתִיב), "Holy, holy, holy is Hashem of Hosts" (קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ' צְבָאוֹת), and this is the completeness of all (וְדָא שְׁלִימוּ דְּכֹלָּא). He replied (אֲמַר לֵיהּ), Come and see (תָּא חֲזֵי): when they are joined together as one (כַּד מִתְחַבְּרָן כַּחֲדָא), they all form one house (כֻּלְּהוּ אִתְעָבִידוּ חַד בֵּיתָא). And this house (וְהַאי בֵּיתָא), is called holiness (אִקְרֵי קֹדֶשׁ). The entirety of them is "holy" (כְּלָלָא דְּכֻלְּהוּ קָדוֹשׁ), and for this reason (וּבְגִינֵי כַּךְ), "holiness" (קֹדֶשׁ) is the totality (הוּא כְּלָלָא) in which all is included (דְּכֹלָּא אִתְכְּלִיל בֵּיהּ). And when Yisrael is included within perfect faith (וְיִשְׂרָאֵל כַּד אִתְכְּלִיל בְּהוּ מְהֵימְנוּתָא שְׁלֵימָתָא), they are called holiness (קֹדֶשׁ אִקְרוּן), the totality of all (כְּלָלָא דְּכֹלָּא). As it is written (דִּכְתִּיב), "Yisrael is holiness unto Hashem" (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ'). Therefore it says (וּבְגִינֵי כַּךְ), "And men of holiness shall you be unto Me" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי).

A certain legionnaire asked Rabbi Abba p6-76(לִגְיוֹן חַד שָׁאִיל לְרַ' אַבָּא), he said to him (אֲמַר לֵיהּ), "Is it not written (לָא כְּתִיב), 'Flesh torn in the field you shall not eat' (וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ)? If so (אִי הָכִי), what is the meaning of that which is written (מַאי דִּכְתִּיב), '(Psalms 111) He has given provision (teref) to those who fear Him (טֶרֶף נָתַן לִירֵאָיו)? It should have said (מִבָּעֵי לֵיהּ), 'He has given teref to the dogs' (טֶרֶף נָתַן לַכְּלָבִים). Why has He given it to those who fear Him (אֲמַאי נָתַן לִירֵאָיו)?" He said to him (אֲמַר לֵיהּ), "Empty one (רֵיקָא), does it say (מִי כְּתִיב), 'He has given terefah (torn animal) to those who fear Him' (טְרֵפָה נָתַן לִירֵאָיו)? It is written teref (prey) (טֶרֶף כְּתִיב). And if you say (וְאִי תֵּימָא), teref (prey) is like terefah (torn animal) (טֶרֶף כִּטְרֵפָה), He has certainly given it specifically to those who fear Him (נָתַן לִירֵאָיו וַדַּאי), for this matter (דְּמִלָּה דָּא), He was cautious with it and did not give it (לָא יָהֲבֵיהּ לְאִזְדַּהֲרָא בֵּיהּ), except to those who fear His Name (אֶלָּא לְאִינוּן דַּחֲלֵי שְׁמֵיהּ), and who fear Him (וְדַחֲלִין לֵיהּ). Therefore, this matter He has not given to you (בְּגִין כָּךְ הַאי מִלָּה לָא יָהִיב לְכוּ), for He knows (דְּהָא יָדַע) that you do not fear Him (דְּאַתּוּן לָא דַּחֲלִין לֵיהּ), nor guard His commandments (וְלָא נַטְרִין פִּקּוּדוֹי). Because this is a severe matter of Orayta (וּבְגִין דְּהַאי מִלָּה חוּמְרָא דְּאוֹרַיְיתָא), and one must carefully guard it (וּבָעֵי לְאִזְדַּהֲרָא בָּהּ), He has given it only to those who fear Him (נָתַן לִירֵאָיו), specifically to those who fear Him (לִירֵאָיו וַדַּאי), and not to others (וְלָא לְאָחֳרֵי). And all the strict matters of Orayta (וְכָל חוֹמְרֵי דְּאוֹרַיְיתָא), Kudsha Berikh Hu does not give them (לָא יָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא), except to those who fear sin (אֶלָּא לְאִינוּן דַּחֲלֵי חַטָּאָה), to those who fear His commandments (לְאִינוּן דַּחֲלֵי פִּקּוּדוֹי), and not to you (וְלָא לְכוּ)."

Rabbi El'azar taught (תָּאנֵי רִבִּי אֶלְעָזָר), It is written (כְּתִיב), "And men of "Kodesh" ('Holiness') shall you be to Me" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי). What is meant by "men" (מַהוּ וְאַנְשֵׁי), and afterward "Kodesh" ('Holiness') (וּלְבָתַר קֹדֶשׁ)? Rather, certainly "men of "Kodesh" ('Holiness') (אֶלָּא וְאַנְשֵׁי קֹדֶשׁ וַדַּאי). As we have learned (דְּתָנֵינָן), Yisrael did not leave to freedom (לָא נָפְקוּ יִשְׂרָאֵל לְחֵירוּ), except by way of Jubilee (אֶלָּא מִסִּטְרָא דְּיוֹבְלָא). After they went out to freedom (בָּתַר דְּנָפְקוּ לְחֵירוּ), this Jubilee took them under its wings (נָקִיט לוֹן הַאי יוֹבְלָא בְּגַדְפּוֹי), and they were called its men (וְאִקְרוּן גּוּבְרִין דִּילֵיהּ), its children (בְּנִין דִּילֵיהּ). And regarding Jubilee it is written (וּכְתִיב בֵּיהּ בְּיוֹבְלָא), "(Leviticus 25) It shall be a Jubilee, "Kodesh" ('Holiness') shall it be to you" (יוֹבֵל הִיא קֹדֶשׁ תִּהְיֶה לָכֶם), certainly "Kodesh" ('Holiness') (קֹדֶשׁ וַדַּאי), certainly "to you" (לָכֶם וַדַּאי). Therefore (וּבְגִינֵי כַּךְ), "men of "Kodesh" ('Holiness') shall you be to Me" (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי), certainly men of "Kodesh" ('Holiness') (אַנְשֵׁי קֹדֶשׁ וַדַּאי), truly His men (גּוּבְרִין דִּילֵיהּ מַמָּשׁ).