Daf 20a (דַּף כ׳ ע״א)

And all this, when men are found in sin (וְכָל דָּא, כַּד אִשְׁתְּכָחוּ גּוּבְרִין בְּחַטָּאָה), then surely they are not worthy for the Holy spirit to rest upon them (וְלָאו אִינּוּן כְּדָאִין לְמִשְׁרֵי עָלַיְיהוּ רוּחַ קוּדְשָׁא ודַּאי). “And if the whole congregation of Yisrael shall err” (Leviticus 4) (ואִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְגוֹ'), as we have established, in a ruling in which they erred (כְּמָה דְּאוֹקִימְנָא בְּהוֹרָאָה דְּטָעוּ בָּהּ). But, “and if the whole congregation of Yisrael shall err” — it should have written “and if all Yisrael shall err” (אֲבָל ואִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, ואִם כָּל יִשְׂרָאֵל יִשְׁגּוּ מִבָּעֵי לֵיהּ). What is “the whole congregation of Yisrael”? (מַאי כָּל עֲדַת יִשְׂרָאֵל).

Rather, these are those who are found in Yerushalayim (אֶלָּא אִינּוּן דְּאִשְׁתַּכְּחָן בִּיְרוּשָׁלַם), for from there goes forth the Orayta to the whole people (דְּהָא מִתַּמָּן נָפְקָא אוֹרַיְיתָא לְכָל עַמָּא). And if those who were there erred, then all Yisrael erred (וְאִי אִינּוּן דַּהֲווֹ תַּמָּן טָעָאן, כָּל יִשְׂרָאֵל טָעָאן). And we have learned, that since they erred there, the whole people erred (ותָנֵינָן דְּכֵיוָן דְּתַמָּן טָעָאן, כָּל עַמָּא טָעָאן), because all of them follow after them (בְּגִין דְּכֻלְּהוּ מַשְׁכֵי אֲבַתְרַיְיהוּ). “And the thing be hidden from the eyes of the congregation” (Leviticus 4) (ונֶעְלַּם דָּבָר מֵעֵינֵי הַקָּהָל) — the “eyes of the congregation” are the Sanhedrin (עֵינֵי הַקָּהָל אִלֵּין סַנְהֶדְרֵי), these are those appointed over Yisrael (אִלֵּין אִינּוּן דִּמְמָנָן עַל יִשְׂרָאֵל).

Ra‘aya Meheimna

This command is to bring an offering for the Great Sanhedrin who erred (פִּקּוּדָא דָּא לְהָבִיא קָרְבָּן עַל סַנְהֶדְּרֵי גְּדוֹלָה שֶׁטָעוּ). The Tannaim and Amoraim: there were seventy of the Great Sanhedrin, and Moshe was over them (תָּנָאִין ואֲמוֹרָאִין ע' סַנְהֶדְּרֵי גְּדוֹלָה הָיוּ, וּמֹשֶׁה עָלַיְיהוּ). And there were seventy of the Lesser Sanhedrin, and Aharon was over them (וְע' סַנְהֶדְּרֵי קְטַנָּה הֲווֹ, ואַהֲרֹן עָלַיְיהוּ). And because of this, the masters of the Mishnah said: Moshe was the shoshvina of the King (וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין, מֹשֶׁה שׁוּשְׁבִינָא דְּמַלְכָּא הֲוָה), and this is Tiferet (וְדָא תִּפְאֶרֶת), from there the Great Sanhedrin (מִתַּמָּן סַנְהֶדְּרֵי גְּדוֹלָה).

Aharon was the escort of the Matronita (אַהֲרֹן שׁוּשְׁבִינָא דְּמַטְרוֹנִיתָא), and this is Malkhut (וְדָא מַלְכוּת), the small hei we call it (הֵ''א זְעֵירָא קָרֵינָן לֵיהּ), as it is said: “I will serve you seven years for Rachel your younger daughter” (Bereshit 29) (כְּגוֹן אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה). And upon her name the Lesser Sanhedrin is called (וְעַל שְׁמָהּ אִתְקְרֵי סַנְהֶדְּרֵי קְטַנָּה). And from there the Sanhedrin knew seventy languages (וּמִתַּמָּן הֲווֹ ידְעִין סַנְהֶדְרִין שִׁבְעִין לָשׁוֹן), which are the seventy faces of the Torah (דְּאִינּוּן שִׁבְעִים פָּנִים לַתּוֹרָה), for there are seventy languages from the side of the wicked Malkhut and so forth, all in separation (דְּאִית שִׁבְעִים לָשׁוֹן מִסִּטְרָא דְּמַלְכוּת הָרְשָׁעָה וְכוּ', כֹּלָּא בְּפֵרוּדָא). This is what is written: “From these were divided the isles of the nations in their lands, each after his tongue” (Bereshit 10) (הֲדָא הוּא דִכְתִיב, מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצּוֹתָם לִלְשׁוֹנוֹתָם), all seventy tongues, in this separation one from another (כֻּלְּהוּ שִׁבְעִין לָשׁוֹן בְּפֵרוּדָא דָּא מִן דָּא).

But in the Orayta, seventy faces of the Torah in one tongue (אֲבָל בְּאוֹרַיְיתָא, ע' פָּנִים לַתּוֹרָה בְּלָשׁוֹן חַד). And this is Yesod (וְדָא יְסוֹד). Six halakhot are one, small Chokhmah, Malkhut (ו' הֲלָכָה חֲדָא, חָכְמָה זְעֵירָא מַלְכוּת), in which are seventy tongues (דְּבָהּ שִׁבְעִין לָשׁוֹן), as the count of Sod (Secret), from Yesod (כְּחוּשְׁבָּן סוֹד, מִן יְסוֹד). And Yesod is Lashon haKodesh (וִיסוֹד אִיהוּ לָשׁוֹן הַקֹּדֶשׁ), The Secret of the Merkavah (סוֹד הַמֶרְכָּבָה), in seventy thrones (בְּשִׁבְעִין קַתֶּדְרָאִין).

Upon them it is said: “Whoever answers Amen, may His great Name be blessed with all his strength, they tear up for him the decree of seventy years” (עָלַייהוּ אִתְּמַר כָּל הָעוֹנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכָל כֹּחוֹ, קוֹרְעִין לוֹ גְּזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה). One tongue is seventy tongues (לָשׁוֹן חַד, אִיהוּ שִׁבְעִים לָשׁוֹן), on the small measure of the small Chokhmah (עַל מִדָּה זְעֵירָא דְּחָכְמָה זְעֵירָא), which is the Yod on the small measure (דְּאִיהִי י' עַל מִדָּה זְעֵירָא). Upon the small Chokhmah, which is the Yod, upon the small measure of Chokhmah, the Bet, two branches (עַל חָכְמָה זְעֵירָא דְּאִיהִי י', עַל מִדָּה זְעֵירָא דְּחָכְמָה ב', תְּרֵין שִׂפְוון), in which are Da‘at and Tevunah (דִּבְּהוֹן דַּעַת וּתְבוּנָה), in them are completed seventy-two (בְּהוֹן אִשְׁתְּלִימוּ שִׁבְעִין וּתְרֵין). Thus concludes the Ra‘aya Meheimna (ע''כ רעיא מהימנא).

Rabbi Ḥiyya and Rabbi Yosei were walking on the road (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אַזְלֵי בְּאוֹרְחָא), until they were going along (עַד דַּהֲווֹ אַזְלֵי). Rabbi Yosei said to Rabbi Ḥiyya (אָמַר רִבִּי יוֹסֵי לְרִבִּי חִיָּיא), let us engage in matters of Orayta (נִשְׁתַּדֵּל בְּמִלֵּי דְּאוֹרַיְיתָא), in matters of Atik Yomin (בְּמִלֵּי דְּעַתִּיק יוֹמִין). Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא וְאָמַר), “I have acknowledged my sin to You…” (Psalms 32) (חַטָּאתִי אוֹדִיעֲךָ וגו׳). From here we learn (מִכָּאן אוֹלִיפְנָא), that any son of man who conceals his sins (דְּכָל בַּר נָשׁ דִּמְכַסֵּי חֶטְאוֹי), and does not confess them before the Holy King (וְלָא מְפֹרָשׁ לוֹן קָמֵי מַלְכָּא קַדִּישָׁא), and beseech mercy upon them (וְיִתְבַּע עָלַיְיהוּ רַחֲמֵי), he is not granted the opening of the gate of Teshuvah (לָא יָהֲבִין לֵיהּ לְמִפְתַח פִּתְחָא דִּתְשׁוּבָה), because he has hidden it (בְּגִין דְּאִיהוּ אִכְסִיף) — Some say: because he covered it (נ״א: מְכַסֵּי מִנֵּיהּ).

But if he confesses them before Kudsha Berikh Hu (וְאִי אִיהוּ פָּרִישׁ לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), Kudsha Berikh Hu has compassion upon him (קוּדְשָׁא בְּרִיךְ הוּא חָיִיס עָלֵיהּ), and mercy overcomes judgment (וְיִתְגַּבְּרוּן רַחֲמֵי עַל דִּינָא). And all the more so if he weeps (וְכָּל שֶׁכֵּן אִי אִיהוּ בָּכֵי), for all the gates that are sealed — he opens them (דְּהָא כָּל פִּתְחִין סְתִימִין אִיהוּ פָּתַח), and his prayer is accepted (וְאִתְקַבָּל צְלוֹתֵיהּ). And for this reason, confession of sins (וְעַל דָּא, פְּרִישׁוּ דְּחֶטְאוֹי), is a glory for the King (יְקָרָא הוּא דְּמַלְכָּא), to draw mercy over judgment (לְאַגְבָּרָא רַחֲמֵי עַל דִּינָא). And concerning this it is written (וְעַל דָּא כְּתִיב): “He who offers a sacrifice of thanksgiving honors Me.” (Psalms 50) (זוֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי). What is meant by “honors Me”? (מַהוּ יְכַבְּדָנְנִי) There are two honors (תְּרֵין כִּבוּדִין אִינּוּן): one above (חַד לְעֵילָּא), and one below (וְחַד לְתַתָּא), one in this world (חַד בְּעָלְמָא דֵּין), and one in the World to Come (וְחַד בְּעָלְמָא דְּאָתֵי).

This verse is difficult in all its aspects (הַאי קְרָא קַשְׁיָא בְּכֹלָּא), with many words (בִּסְגִיאוּת מִלִּין). For once I have confessed my transgressions, it is enough (דְּהָא בְּאוֹדֶה עֲלֵי פְּשָׁעַי סַגִי). What is “I acknowledged my sin to You, and I did not conceal my iniquity”? (מַהוּ חָטָאתִי אוֹדִיעֲךָ וַעֲוֹנִי לֹא כִסִּיתִי) And afterward, “I will confess my transgressions to Hashem”? (וּלְבָתַר אוֹדֶה עֲלֵי פְּשָׁעַי לַייָ) And furthermore, “I will confess my transgressions to Hashem” — it should have said to You (וְעוֹד דְּהָא אוֹדֶה עֲלֵי פְּשָׁעַי לַייָ, לְךָ מִבָּעֵי לֵיהּ).

Rather, David — all his words were spoken with the Holy spirit (אֶלָּא דָּוִד, כָּל מִלּוֹי בְּרוּחַ הַקֹּדֶשׁ אַמָרָן), and he spoke them to the Kingdom of Heaven (וּלְמַלְכוּתָא דִּשְׁמַיָּא אָמַר), for it is an emissary from below to above (בְּגִין דְּאִיהִי שְׁלִיחָא מִתַּתָּאֵי לְעֵילָּאֵי), and from above to below (וּמֵעִילָּאֵי לְתַּתָּאֵי), and one who seeks the King, must first make known to Her (וּמַאן דְּבָעֵי לְמַלְכָּא, לָהּ אוֹדַע בְּקַדְמִיתָא). And on this account: “I acknowledged my sin to You” (וְעַל דָּא חַטָּאתִי אוֹדִיעֲךָ) — Some say: he said it to the Kingdom of Heaven (ד״א: לְמַלְכוּתָא דִּשְׁמַיָּא קָאָמַר) — “and I did not conceal my iniquity”, to the Righteous One of the world (וַעֲוֹנִי לֹא כִסִּיתִי, מִצַּדִּיקוֹ שֶׁל עוֹלָם). “I said, I will confess my transgressions to Hashem” (אָמַרְתִּי אוֹדֶה עֲלֵי פְּשָׁעַי לַייָ) — this is the Holy King (דָּא מַלְכָּא קַדִּישָׁא), whose completeness is total (דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ), and the completeness which a son of man must offer before Him with thanksgiving (וּשְׁלָמָא דְּבָעֵי בַּר נָשׁ לְאַעֲלָאָה קָמֵיהּ בְּהוֹדָאָה). For peace-offerings are thus offered with thanksgiving (דְּהָא שְׁלָמִים הָכִי מִתְקָרְבִין בְּהוֹדָאָה), as it is written: “On the sacrifice of the thanksgiving of his peace-offerings” (Leviticus 7) (דִּכְתִיב: עַל זֶבַח תּוֹדַת שְׁלָמָיו). “And You forgave the iniquity of my sin forever” (Psalms 32) (וְאַתָּה נָשָׂאתָ עֲוֹן חַטָּאתִי סֶלָה). This refers to the Most High above all (דָּא לְעֵילָּא לְעֵילָּא), the place where Atika Kadisha dwells (אֲתַר דְּעַתִּיקָא קַדִּישָׁא שַׁרְיָא). Therefore, this verse grasps all (בְּגִין כָּךְ, הַאי קְרָא אָחִיד בְּכֹלָּא).