Daf 125b (דַּף קכ״ה ע״ב)

Come and see, (תָּא חֲזִי) when Yisrael's deeds are not proper, (בְּשַׁעֲתָא דְּיִשְׂרָאֵל לָא אִתְכְּשָׁרוּ עוֹבָדַיְיהוּ) what is written? (מַה כְּתִיב) "(Isaiah 3) My people—its oppressors are childish, and women rule over it." (עַמִּי נוֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ). Specifically, "rule over it," (מָשְׁלוּ בוֹ דַּיְיקָא) and we have explained this according to the secret of the book of King Shlomo, (וְהָא אוֹקִימְנָא מִלֵּי בְּרָזָא דְּסִפְרָא דְּשְׁלֹמֹה מַלְכָּא). Thus we found there. (וְהָכִי אַשְׁכְּחָן בֵּיהּ).

Further, we found that whoever eats this food mixed together— (תּוּ אַשְׁכְּחָאן, דְּכָל מַאן דְּאָכִיל הַאי מֵיכְלָא דְּאִתְחַבָּר כַּחֲדָא). either at one time or in a single meal—(אוֹ בְּשַׁעֲתָא חֲדָא, אוֹ בִּסְעוּדָתָא חֲדָא). for forty days, an image of a roasted kid appears within his shell, (אַרְבְּעִין יוֹמִין אִתְחַזְיָא גַּדְיָא מְקֻלָּסָא בִּקְלִפּוֹי) before those beings above, (לְגַבֵּי אִינּוּן דִּלְעֵילָּא) and impure forces approach him, (וְסִיַּעְתָּא מְסָאֲבָא מִתְקָרְבִין בַּהֲדֵיהּ) causing unholy judgments to awaken in the world. (וְגָרִים לְאַתְעֲרָא דִּינִין בְּעָלְמָא, דִּינִין דְּלָא קַדִּישִׁין). And if he fathers a son during those days, (וְאִי אוֹלִיד בַּר בְּאִינּוּן יוֹמִין) they lend him a soul from the other side, (אוֹזְפִין לֵיהּ נִשְׁמְתָא, מִסִּטְרָא אַחֲרָא) which is unnecessary. (דְּלָא אִצְטְרִיכָא). It is written, (וּכְתִיב) "(Leviticus 11) Sanctify yourselves and be holy…" (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים וְגוֹ').

If one comes to defile himself, he becomes surely defiled, (אָתֵי לְאִסְתַּאֲבָא, מְסָאֲבִין לֵיהּ וַדַּאי). For it is written, (דִּכְתִּיב) "(Leviticus 11) and you shall become defiled through them (וְנִטְמֵתֶם בָּם)," spelled without an alef, (חָסֵר א') a defilement sealed beyond all others, (מְסָאֳבוּתָא אֲטִימָא מִכֹּלָּא) with no permission to purify oneself easily, (דְּלֵית רְשׁוּ לְאִתְדַּכְּאָה הָכִי) as with other defilements that can be purified. (כִּשְׁאַר זִינֵי דִּמְסָאֳבוּתָא דְּמִתְדַּכִּין). Further, he becomes vulnerable to harmful spirits, (וְתוּ, דְּמִסְתָּפֵי מֵחֵיוָן בִּישָׁן) for in their eyes he appears as a kid, (דְּהָא בְּעֵינַיְיהוּ גַּדְיָא אִשְׁתְּכַח) and they can damage him, (וְיָכִיל לְאַתְּזְקָא) since the protective image of the human being has departed from him. (דְּהָא צֻלְמָא דְּבַר נָשׁ אִתְעֲבָר מִנֵּיהּ).

Rabbi Yeisa permitted eating chicken with cheese or milk. (רַבִּי יֵיסָא, שָׁרֵי לְמֵיכַל לְתַרְנְגוֹלָא בִּגְבִינָה אוֹ בְּחָלָבָא). Rabbi Shimon said, "It is forbidden for you, (אָמַר רִבִּי שִׁמְעוֹן אָסִיר לָךְ) so that one does not provide an opening for evil kinds. (דְּלָא יָהִיב אִינִישׁ פִּתְחָא לְזִינִין בִּישִׁין). They say to a Nazir, (לֵךְ לֵךְ אַמְרִין נְזִירָא) 'Go around, around; do not approach the vineyard!' (סְחוֹר סְחוֹר לְכַרְמָא לָא תִּקְרַב). Surely, this is forbidden for you, (וַדַּאי אָסִיר לָךְ הוּא) for it has strictness comparable to cattle meant for slaughter. (דְּחוּמְרָא אִית בֵּיהּ, כִּבְעִירָא לַשְּׁחִיטָה). And whoever permits this—(וּמַאן דְּשָׁרֵי הַאי) what is written? (מַה כְּתִיב) "(Amos 2) and you made the Nazirim drink wine," (וַתַּשְׁקוּ אֶת הַנְּזִירִים יָיִן) whoever permits this is as one who permits that. (מַאן דְּשָׁרֵי הַאי, כְּמַאָן דְּשָׁרֵי הַאי). And it is written, (וּכְתִיב) "(Devarim 14) You shall not eat any abomination," (לֹא תֹאכַל כָּל תּוֹעֵבָה) including "any"—to include all things. (כָּל, לְאַכְלָלָא כֹּלָּא).

It was taught, (תָּאנָא) by what merit (בְּמָה זָכוּ) were Daniel, Chananya, Mishael, and Azarya (דָּנִיֵאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה) saved from those trials? (דְּאִשְׁתְּזִיבוּ מֵאִינּוּן נִסְיוֹנֵי) Only because (אֶלָּא בְּגִין) they did not defile themselves (דְּלָא אִסְתָּאֲבוּ) with their food (בְּמֵיכְלֵיהוֹן). Rabbi Yehuda said, (אָמַר רִבִּי יְהוּדָה) it is written, (כְּתִיב) "(Daniel 1) And Daniel set upon his heart (וַיָּשֶׂם דָּנִיֵאל עַל לִבּוֹ) not to be defiled (אֲשֶׁר לֹא יִתְגָּאַל) by the king’s food, etc." (בְּפַת בַּג הַמֶּלֶךְ וְגוֹ'). It was taught in the hidden tradition (וְתָאנָא בִּסְתִימָא דְּמַתְנִיתִין): The food of that wicked one (מֵיכְלָא דְּהַהוּא רָשָׁע) was meat with milk (בִּשְׂרָא בְּחָלָבָא הֲוָה), and cheese together with meat (וּגְבִינָה עִם בִּשְׂרָא), apart from other foods (בַּר מֵיכְלָן אַחֲרָנִין), and this was placed before him (וְדָא סָלִיק לֵיהּ בְּפָתוֹרֵיהּ) every day (בְּכָל יוֹמָא). And Daniel, who guarded himself from this (וְדָנִיֵאל דְּאִסְתָּמַּר מֵהַאי), when he was cast (כַּד רָמוּ יָתֵיהּ) into the lions' den (לְגוּבָא דְּאַרְיָיוָותָא), remained complete (אִשְׁתְּלִים) in the image of his Master (בְּצוּלְמָא דְּמָארֵיהּ), and his image (וְלָא שָׁנֵי צוּלְמֵיהּ) did not change to another form (לְצוּלְמָא אַחֲרָא). Therefore, the lions feared him (וְעַל דָּא דַּחֲלוּ אַרְיָיוָותָא מִנֵּיהּ) and did not harm him (וְלָא חַבְּלוּהוּ). But that wicked one, (וְהַהוּא רָשָׁע) when his kingdom was removed from him, (בְּשַׁעֲתָא דְּמַלְכוּתָא אִתְעָדֵי מִנֵּיהּ) "(Daniel 4) and his dwelling was with the beasts of the field," (וְעִם חֵיוַת בָּרָא הֲוָה מָדוֹרֵיהּ) the image of his face was removed from him (אַעְדֵּי צוּלְמָא דְּאַנְפּוֹי מִנֵּיהּ), and from that day (וּמֵהַהוּא יוֹמָא) his appearance did not resemble (לָא אִתְחָזֵי צוּלְמֵיהּ) the image of a human being (צוּלְמָא דְּבַר נָשׁ). To every beast that came (וְכָל בְּעִירָא דְּאָתֵי), he appeared (אִתְחָזֵי לֵיהּ) as the image of its own species (צוּלְמָא דְּזִינֵיהּ) and type (וְנוּקְבֵיהּ), and they all came upon him (וַהֲווּ אַתְיָין עָלֵיהּ כֻּלְּהוּ), and many times (וּבְכַמָּה זִמְנִין) the beasts of the field consumed him (הֲווֹ אַכְלִין לֵיהּ חֵיוָת בָּרָא), aside from the specific punishment decreed upon him (בַּר דְּאִתְגְּזַר הַאי עוֹנְשָׁא עָלֵיהּ), as it is written, (דִּכְתִּיב) "(Chavakuk 1) and he mocked kings," (וְהוּא בַּמְּלָכִים יִתְקַלָּס) and because of this (בְּגִין כַּךְ), all mocked him (כֹּלָּא יִתְקַלְּסוּ בֵּיהּ) all that time (כָּל הַהוּא זִמְנָא).

Come and see (תָּא חֲזִי), what is written (מַה כְּתִיב): "(Daniel 1) And at the end of ten days (וּלְמִקְצַת יָמִים עֲשָׂרָה), their appearance seemed better (נִרְאָה מַרְאֵיהֶן טוֹב) than all the youths (מִכָּל הַיְלָדִים) who ate of the king's delicacies." (הָאוֹכְלִים אֶת פַּת בַּג הַמֶּלֶךְ) Their appearance seemed better (נִרְאָה מַרְאֵיהֶן טוֹב), for the image of their Master (דְּצוּלְמָא דְּמָארֵיהוֹן) was not removed from them (לָא אַעְדִּיאוּ מִנְּהוֹן), but from the others, it was removed. (וּמֵאַחֲרִנֵי אַעְדִּיאוּ) What caused this? (מַאן גָּרִים הַאי) Because they did not defile themselves (בְּגִין דְּלָא אִתְגַּעֲלוּ) with the defilement of their foods. (בְּגִיעוּלֵי מֵיכְלֵיהוֹן) Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), of whom it is written (דִּכְתִּיב בְּהוּ): "(Shemot 22) And you shall be holy men unto Me." (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי) "(Shemot 24) And to Moshe He said, 'Ascend to Hashem,' etc." (וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל יְיָ' וְגוֹ') "And to Moshe He said," (וְאֶל מֹשֶׁה אָמַר) who said? (מַאן אָמַר) This is the Shekhinta. (דָּא שְׁכִינְתָּא) "Ascend to Hashem," (עֲלֵהּ אֶל יְיָ') as it is written (כְּמָה דִּכְתִּיב): "(Shemot 19) And Moshe ascended to the Elohim," etc. (וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים וְגוֹ') (Some say: "And Hashem called unto him" [ס''א וַיִּקְרָא אֵלָיו יי']) Why all this? (אֲמַאי כָּל דָּא) To establish with them (לְקַיְּימָא עִמְּהוֹן) an enduring covenant (קַיָּים), since now they were circumcised (בְּגִין דְּהָא אִתְפְּרָעוּ), whereas they had not left Egypt this way, (מַה דְּלָא נָפְקוּ הָכִי מִמִּצְרַיִם) for they had been circumcised (דְּאִתְגְּזָרוּ) but had not uncovered themselves fully. (וְלָא אִתְפְּרָעוּ) Yet here, they did uncover (וְהָכָא הָא אִתְפְּרָעוּ), entering into a lasting covenant (וְעָאלוּ בִּבְרִית קַיָּימָא), as it is written (דִּכְתִּיב): "(Shemot 15) There He set for them a statute and an ordinance," (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט) specifically "and there He tested them," (דַּיְיקָא וְשָׁם נִסָּהוּ) through this holy sign (בְּהַאי אָת קַדִּישָׁא) that was revealed to them. (דְּאִתְגַּלְיָיא בְּהוּ) Here it was established for them (וְהָכָא אִתְקַיָּים בְּהוּ) by the hand of Moshe (עַל יְדָא דְּמֹשֶׁה), an everlasting decree (גְּזִירָה דְּקַיָּימָא), as it is written (דִּכְתִּיב): "And Moshe took the blood and sprinkled upon the people," etc. (וַיִּקַּח מֹשֶׁה אֶת הַדָּם וַיִּזְרֹק עַל הָעָם וְגוֹ')

Rabbi Yitzchak said: (אָמַר רִבִּי יִצְחָק) What is written, (מַאי דִּכְתִּיב) "and half the blood he sprinkled upon the altar," (וַחֲצִי הַדָּם זָרַק עַל הַמִּזְבֵּחַ) it does not say "in the altar," (בַּמִּזְבֵּחַ לָא כְּתִיב) but specifically "upon the altar." (אֶלָּא עַל הַמִּזְבֵּחַ דַּיְיקָא) "And you shall worship from afar," (וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק) what does "from afar" mean? (מַהוּ מֵרָחֹק) As you say, (כְּמָה דְאַתְּ אָמֵר) "(Jeremiah 31) From afar Hashem appeared unto me," (מֵרָחוֹק יְיָ' נִרְאָה לִי) and it is written (וּכְתִיב): "(Shemot 2) And his sister stood from afar." (וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק) Rabbi Abba taught, (תָּאנֵי רִבִּי אַבָּא) when the moon stands impaired (דְּקַיְּימָא סִיהֲרָא בִּפְגִימוּתָא), at that moment (וּבֵיהּ שַׁעֲתָא), Yisrael merits even more (זָכוּ יִשְׂרָאֵל יַתִּיר) the holy portion, (בְּחוּלָקָא קַדִּישָׁא) and decrees an enduring holiness (וְגָזְרוּ קַיָּימָא קַדִּישָׁא) with Kudsha Berikh Hu. (בְּקוּדְשָׁא בְּרִיךְ הוּא)