Daf 23a (דַּף כ״ג ע״א)

For we have learned (דְּתָנֵינָן): a certain maidservant saw at the sea what the eye of Yeḥezkel the prophet did not see (חָמָאת שִׁפְחָה חֲדָא עַל יַמָּא, מַה דְּלָא חָמָאת עֵינָא דִּיְחֶזְקֵאל נְבִיאָה). If they cleaved so much (אִי אִינּוּן אִתְדָּבָּקוּ כָּל כַּךְ), then all the more so the women of Yisrael (נְשֵׁיהוֹן דְּיִשְׂרָאֵל כָּל שֶׁכֵּן). Their children — all the more so (בְּנַיְיהוֹן כָּל שֶׁכֵּן). The men — all the more so (גּוּבְרִין כָּל שֶׁכֵּן). The Sanhedrin — all the more so (סַנְהֶדְרִין כָּל שֶׁכֵּן).

The princes [nesi'im] — all the more so (נְשִׂיאִים כָּל שֶׁכֵּן). And all the more so the supernal, faithful prophet, Moshe, who is above all (וְכָּל שֶׁכֵּן נְבִיאָה עִלָּאָה מְהֵימָנָא מֹשֶׁה, דְּאִיהוּ עַל כֹּלָּא). And now, these travelers of the wilderness whisper wisdom so much (וְהַשְׁתָּא אִלֵּין טַיָּיעֵי מַדְבְּרָא מְרַחֲשִׁין חָכְמְתָא כָּל כַּךְ), then all the more so the sages of the generation (כָּל שֶׁכֵּן חַכִּימֵי דָּרָא). And all the more so those who stood before Rabbi Shim‘on and learned from him every day (כָּל שֶׁכֵּן אִינּוּן דְּקַיְימֵי קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, וְאוֹלְפֵי מִינֵיהּ בְּכָל יוֹמָא). And all the more so, and all the more so Rabbi Shim‘on himself, who is exalted above all (כָּל שֶׁכֵּן וְכָל שֶׁכֵּן רַבִּי שִׁמְעוֹן דְּהוּא עִלָּאָה עַל כֹּלָּא). After Moshe died (בָּתַר דְּמִית מֹשֶׁה), what is written? “And this people will rise up and go astray…” (מַה כְּתִיב: וְקָם הָעָם הַזֶּה וְזָנָה וגו׳) (Deuteronomy 31).

So it is: Woe to the world when Rabbi Shim‘on departs from it (כַּךְ, וַוי לְעָלְמָא כַּד יִסְתָּלַק מִנֵּיהּ רַבִּי שִׁמְעוֹן), for the fountains of wisdom will be sealed from the world (דְּמַבּוּעֵי דְּחָכְמְתָא יִסְתְּתָמוּ מֵעָלְמָא). And a man will seek a word of wisdom, and will not find one who will say it (וְיִבְעֵי בַּר נָשׁ מִלָּה דְּחָכְמְתָא, וְלָא יִשְׁכַּח מַאן דְּיֵימָא). And the whole world will stumble in the Orayta (וְטָעָאן כָּל עָלְמָא בְּאוֹרַיְּיתָא), because none will be found among them to be aroused in wisdom (בְּגִין דְּלָא יִשְׁתְּכַּח בֵּינַיְיהוּ, מַאן דְּאִתְּעַר בְּחָכְמְתָא). At that time it is written (עַל הַהוּא זִמְנָא כְּתִיב): “And if the entire congregation of Yisrael shall err.” (וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ) (Leviticus 4). And if they err in the Orayta, and do not know its paths (וְאִם יִשְׁגּוּ בְּאוֹרַיְּיתָא, וְלָא יִנְדְּעוּן אוֹרְחָהָא), with what is it? Because a matter was hidden from the eyes of the congregation (בְּמַאי הוּא, בְּגִין: וְנְעְלַּם דָּבָר מֵעֵינֵי הַקָּהָל). That is, because none was found who knew to reveal the depths of the Orayta and its paths (דְּלָא יִשְׁתְּכַּח מַאן דְּיָדַע לְגַלָּאָה עֲמִיקְתָא דְּאוֹרַיְּיתָא וְאוֹרְחָהָא). Woe to those generations who are found then in the world (וַוי לְאִינּוּן דָּרִין דְּמִשְׁתַּכְּחֵי כְּדֵין בְּעָלְמָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): Kudsha Berikh Hu is destined to reveal the deep secrets of the Orayta (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְגַלָּאָה רָזִין עֲמִיקִין דְּאוֹרַיְּיתָא) in the time of the King Messiah (בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא), because: “For the earth shall be filled with the knowledge of Hashem, as the waters cover the sea.” (בְּגִין דְּמָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11). And it is written: “And they shall no longer teach every man his neighbor, and every man his brother, saying: Know Hashem; for they shall all know Me, from the least of them unto the greatest of them.” (וּכְתִיב: וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ וְאִישׁ אֶת אָחִיו לֵאמֹר דְּעוּ אֶת יְיָ כִּי כוּלָּם יֵדְעוּ אוֹתִי לְמִקְּטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31). Amen, so may it be His will (אָמֵן כֵּן יְהִי רָצוֹן). “When a ruler sins and does one of all the commandments… in error, and is guilty.” (אֲשֶׁר נָשִׂיא יֶחֱטָא וְעָשָׂה אַחַת וגו׳ בִּשְׁגָגָה וְאָשֵׁם) (Leviticus 4).

Rabbi Yitzḥak taught (תָּאנֵי רִבִּי יִצְחָק): Why is it that in every other place it is written and if (מַאי שְׁנָא בְּכָל אֲתַר דִּכְתִיב בְּהוּ וְאִם), as it is said: “And if the anointed priest shall sin” (כְּמָה דְאַתְּ אָמֵר: אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא), and “And if the whole congregation of Yisrael shall err” (וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ), but here it says: “When a ruler sins” (וְהָכָא: אֲשֶׁר נָשִׂיא יֶחֱטָא), and it does not say: And if a ruler sins (וְלָא כְּתִיב: וְאִם נָשִׂיא יֶחֱטָא). What does this come to show? (מַאי קָא מַיְירֵי). Rather, these priests are not so easily found in sin (אֶלָּא, אִלֵּין כַּהֲנַיָּיא לָא מִשְׁתַּכְּחֵי הָכִי בְּחַטָּאָה).

For the priest guards himself constantly (דְּהָא כֹּהֵן נָטִיר גַּרְמֵיהּ תְּדִירָא), because the responsibility of his Master rests upon him every day (בְּגִין דְּמָטוּלָא דְּמָארֵיהּ עָלֵיהּ בְּכָל יוֹמָא), and the responsibility of all Yisrael (וּמָטוּלָא דְּיִשְׂרָאֵל כֻּלְּהוּ), and the responsibility of each and every one (וּמָטוּלָא דְּכָל חַד וְחַד). Therefore it is conditional — if he sins — and for this reason it is written and if (וְעַל דָּא תַּוָּוהָא אִיהוּ כַּד יֶחֱטָא, וּבְגִין כָּךְ וְאִם כְּתִיב). So too with: “And if the whole congregation of Yisrael shall err” (וְכֵן: וְאִם כָּל עֲדַּת יִשְׂרָאֵל יִשְׁגּוּ). This is conditional, for it is possible that all will be found in one guilt, since if these sin, those may not sin (תַּוָּוהָא הוּא דְּכֻלְּהוּ יִשְׁתַּכְחוּ בְּחוֹבָה חַד, דְּאִי אִלֵּין יֶחֶטְאוּן, אִלֵּין לָא יֶחֶטְאוּן), and therefore it is written and if (וּבְגִינֵי כַּךְ וְאִם כְּתִיב).

But here it is written: “When a ruler sins” (אֲבָל הָכָא: אֲשֶׁר נָשִׂיא יֶחֱטָא) — surely! (וַדַּאי). Because his heart is haughty within him (בְּגִין דְּלִבֵּיהּ גַּס בֵּיהּ), and the people follow after him (וְעַמָּא אַזְלִין אֲבַתְרֵיהּ), and are appointed beneath him (וְאִתְמְנוּן תְּחוֹתוֹי). And for this reason it is written: “When a ruler sins.” (וְעַל דָּא: אֲשֶׁר נָשִׂיא יֶחֱטָא). For example, when he transgresses one of the negative commandments (כְּגוֹן דְּעָבַר עַל מִצְוֹת לֹא תַּעֲשֶׂה), and he commits one of them (וְהוּא עָבִיד חַד מִנַּיְיהוּ). Therefore it is not written concerning him and if, because these words are not in doubt (וְעַל דָּא לָא כְּתִיב בֵּיהּ וְאִם, דְּהָא מִלּוֹי לָא בְּסִפְקָא הֲווֹ).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “And the princes brought the shoham stones and the filling stones for the ephod and for the breastplate.” (וְהַנְּשִׂיאִים הֵבִיאוּ אֵת אַבְנֵי הַשֹּׂהַם וְאֵת אַבְנֵי הַמִּלּוּאִים לָאֵפוֹד וְלַחֹשֶׁן) (Exodus 35). Why is it that these things were brought by the Nesi’im, and not by any other man? (מַאי שְׁנָא דְּמִלִּין אִלֵּין אַקְרִיבוּ נְשִׂיאִים, וְלָא בַּר נָשׁ אָחֳרָא). For it is written: “Every one whose heart motivated him brought the offering of Hashem.” (וְהָא כְּתִיב: כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְיָ) (Exodus 35). And it is written: “And onyx stones and filling stones for the ephod and for the breastplate.” (וּכְתִיב: וְאַבְנֵי שֹׂהַם וְאַבְנֵי מִלּוּאִים לָאֵפוֹד וְלַחֹשֶׁן) (Exodus 35).

Rather, Kudsha Berikh Hu said (אֶלָּא, אָמַר קוּדְשָׁא בְּרִיךְ הוּא): Even though this offering depends upon all (אַף עַל גַּב דִּבְכֹלָּא תַּלְיָא הַאי נְדָבָה), these stones were brought up to the Nesi’im (סְלִיקוּ אִלֵּין אֲבָנִים לַנְּשִׂיאִים). Why? Because they are found upon the heart of the Kohen (מַאי טַעְמָא, בְּגִין דְּעַל לִבָּא דְּכַהֲנָא אִשְׁתְּכָחוּ).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): Let the Nesi’im, whose hearts are haughty within them (לֵיתוּ נְשִׂיאִים דְּלִבַּיְיהוּ גַּס בְּהוּ), bring those stones which are found upon the heart of the Kohen (וְיֵיתוּן אִלֵּין אֲבָנִים דְּאִינּוּן מִשְׁתַּכְּחֵי עַל לִבָּא דְּכַהֲנָא), and let atonement be made for them from the haughtiness of their hearts (וְיִתְכַּפֵּר עָלַיְיהוּ מִגַּסוּת לִבַּיְיהוּ). And it is written: “And they shall be upon the heart of Aharon when he comes before Hashem.” (וּכְתִיב: וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְיָ) (Exodus 28). And for this reason it is written: “And the princes brought the shoham stones and the filling stones…” (וְעַל דָּא: וְהַנְּשִׂיאִים הֵבִיאוּ אֵת אַבְנֵי הַשֹּׂהַם וְאֵת אַבְנֵי הַמִּלּוּאִים), to atone for them (לְכַפְּרָא עָלַיְיהוּ). And for this reason: “When a ruler sins” — surely (וּבְגִין כָּךְ: אֲשֶׁר נָשִׂיא יֶחֱטָא וַדַּאי). “And does one of all the commandments of Hashem his God which shall not be done…” (וְעָשָׂה אַחַת מִכָּל מִצְוֹת יְיָ אֱלֹהָיו אֲשֶׁר לֹא תֵעָשֶׂנָּה), as has already been established, that he has transgressed a negative commandment (כְּמָה דְּאוּקְמוּהָ, דְּעָבַר עַל מִצְוַת לֹא תַּעֲשֶׂה). “Or if his sin be made known to him” (אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ). Because his heart is haughty within him (דִּבְגִין דְּלִבֵּיהּ גַּס בֵּיהּ), he does not regard his sins (לָא אַשְׁגַּח בַּחֲטָאֵיהּ). But afterward it is made known to him (וּלְבָתַר אִתְיְידַע לֵיהּ), and he makes Teshuvah from it (וְעָבִיד מִנֵּיהּ תְּשׁוּבָה).

Rabbi Yehudah and Rabbi Yosei were sitting one night, and they were toiling in the Orayta (רִבִּי יְהוּדָה וְרִבִּי יוֹסֵי הֲווֹ יַתְבֵי חַד לֵילְיָא, וְלָעָאן בְּאוֹרַיְּיתָא). Rabbi Yehudah said to Rabbi Yosei (אָמַר רִבִּי יְהוּדָה לְרִבִּי יוֹסֵי): I see that the clarity of the Orayta at night is greater than by day — why? (חֲמֵינָא דְּצָחוּתָא דְּאוֹרַיְּיתָא בְּלֵילְיָא, הוּא יַתִּיר מִבִּימָמָא, אֲמַאי). He said to him (אָמַר לֵיהּ): Because the clarity of the Written Torah is the Oral Torah (בְּגִין דְּצָחוּתָא דְּתוֹרָה שֶׁבִּכְתָּב, תּוֹרָה שֶׁבְּעַל פֶּה הוּא). And the Oral Torah — at night she rules and is aroused more than by day (וְתוֹרָה שֶׁבְּעַל פֶּה, בְּלֵילְיָא שַׁלְטָא וְאַתְעֲרַת יַתִּיר מִבִּימָמָא). And in the time that she rules, then it is the clarity of the Orayta (וּבְזִמְנָא דְּאִיהִי שַׁלְטָא, כְּדֵין אִיהוּ צָחוּתָא דְּאוֹרַיְּיתָא).

Rabbi Yosei opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): “And none says: Where is God my Maker, Who gives songs in the night.” (וְלא אָמַר אַיֵּה אֱלוֹהַּ עוֹשָׂי נוֹתֵן זְמִירוֹת בַּלָּיְלָה) (Job 35). Come and see (תָּא חֲזִי): At the time when the north wind is aroused, and the night is divided (בְּשַׁעֲתָא דְּאִתְּעַר רוּחַ צָפוֹן, וְאִתְפְּלַג לֵילְיָא) — this has been established (הָא אוּקְמוּהָ), that a flame goes forth (דְּשַׁלְהוֹבָא חַד נָפִיק), and strikes beneath the wings of the rooster (וּבָטַשׁ תְּחוֹת גַּדְפּוֹי דְּתַרְנְגוֹלָא). And he flaps his wings and calls (וְאָקִישׁ גַּדְפּוֹי וְקָארֵי). And when that flame comes near him and arouses him, he looks at it and trembles, and he calls (וְהַהוּא שַׁלְהוֹבָא בְּזִמְנָא דְּמָטֵי גַּבֵּיהּ, וְאִתְּעַר לָקֳבְלֵיהּ, אִסְתָּכֵי בֵּיהּ, וְאִזְדַּעְזָע וְקָארֵי). And he looks and regards, for the honor of his Master, to do His will, and he calls to the sons of men (וְאִסְתְּכֵי וְאַשְׁגַּח בְּגִין יְקָרָא דְּמָארֵיהּ, לְמֶעְבַּד רְעוּתֵיהּ, וְקָאֲרִי לוֹן לִבְנֵי נָשָׁא).