Daf 35b (דַּף ל״ה ע״ב)

Until they were going, they found a man who was coming, and three branches of myrtle were in his hand (עַד דַּהֲווֹ אָזְלֵי, אַשְׁכָּחוּ חַד גַּבְרָא דְּהֲוָה אָתֵי, וְג' עַנְפֵּי הֲדַס בִּידֵיהּ). They drew near to him and said: Why do you have this? (קְרִיבוּ גַּבֵּיהּ, אָמְרוּ לֵיהּ לָמָּה לָךְ הַאי). He said: To rejoice in practice (אָמַר לְרַוְוחָא אוֹבְדָא).

Rabbi El'azar said: Well have you spoken, but these three, why? (אָמַר רִבִּי אֶלְעָזָר שַׁפִּיר קָאָמְרָת. אֲבָל ג' אִלֵּין לָמָּה). He said to him: One for Avraham, one for Yitzḥak, and one for Yaakov (אָמַר לֵיהּ, חַד לְאַבְרָהָם. חַד לְיִצְחָק, וְחַד לְיַעֲקֹב). And I bind them together as one, and I walk with them (וְקַשִׁירְנָא לְהוּ כַּחֲדָא, וְאָרַחְנָא בְּהוּ). Because it is written (Song of Songs 1): “For the fragrance of Your good oils, Your name is poured forth as oil” (בְּגִין דִּכְתִּיב לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ). Because by this fragrance the weakness of the soul is sustained, and by this faith it is sustained, and blessings are drawn above and below (בְּגִין דִּבְהַאי רֵיחָא, אִתְקְיַּים חוּלְשָׁא דְּנַפְשָׁא, וּבְהֵימְנוּתָא דָּא אִתְקַיְּימָא, וְאִתְנְגִידוּ בִּרְכָאן מֵעֵילָּא וְתַתָּא).

Rabbi El'azar said: Happy is the portion of Yisrael in this world and in the world to come (אָמַר רִבִּי אֶלְעָזָר זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

Come and see, the world—some say the soul—does not endure except by fragrance (תָּא חֲזֵי, לֵית עָלְמָא [נ״א נַפְשָׁא] מִתְקַיְּימָא, אֶלָּא עַל רֵיחָא). And from this fragrance another fragrance is recognized (וּמֵרֵיחָא דָּא אִשְׁתְּמוֹדְעָא רֵיחָא אָחֳרָא). For at the time that Shabbat departs—the bundle is separated—and the extra soul ascends, and the soul and the spirit that remain are separated in sadness, this fragrance comes, and they draw near one to another and rejoice (דְּהָא בְּשַׁעֲתָא דְּנָפִיק שַׁבְּתָא, [נִתְפָּרְדָה הַחֲבִילָה] וְסַלְּקָא נַפְשָׁא יְתֵירָא, וְאִשְׁתָּאֲרוּן נַפְשָׁא וְרוּחָא מִתְפָּרְשָׁן עֲצִיבִין, אָתָא רֵיחָא דָּא, וּמִתְקָרְבָן דָּא בְּדָא וְחַדָּאן). And because of this, one spirit seeks after another spirit to receive fragrance; once fragrance is received they draw near together and rejoice (וְעַל דָּא, בָּעֵי רוּחָא בָּתַר רוּחָא, לְקַבְּלָא רֵיחָא, כֵּיוָן דְּאִתְקָבַּל רֵיחָא מִתְקָרְבָן כַּחֲדָא וְחַדָּאן). In this manner, the fragrance of the offering—by fragrance all is drawn together as one, the lamps flare and they rejoice (כֵי הַאי גַּוְונָא רֵיחָא דְּקוּרְבְּנָא, בְּרֵיחָא דָּא מִתְקָרְבִין כֹּלָּא כַּחֲדָא, וּמִתְלַהֲטָן בּוּצִינֵי וְחַדָּאן).

Come and see: two lamps — one above and one below (תָּא חֲזֵי, תְּרֵי בּוּצִינֵי, חַד לְעֵילָּא וְחַד לְתַתָּא). If a son of man kindles this lamp below and extinguishes it (Some say: that one above) (אִי לָהִיט בַּר נָשׁ הַאי בּוּצִינָא דִּלְתַתָּא, וְכַבֵי לָהּ (ס''א לְהַהוּא דְּלְעֵילָּא)), that smoke which ascends (Some say: from the lower lamp) (הַהוּא תְּנָנָא דְּסָלִיק (נ''א מִבּוּצִינָא תַּתָּאָה)), kindles that supernal lamp (לָהִיט הַהוּא בּוּצִינָא עִלָּאָה). Thus the smoke of the offerings — this smoke that ascends — kindles the supernal lamps, and they blaze as one, and all draw near as one, in this fragrance (כַּךְ תְּנָנָא דְּקָרְבְּנִין, הַאי תְּנָנָא דְּסָלִיק, לָהִיט בּוּצִינֵי עִלָּאֵי, וּמִתְלַהֲטָן בְּחַד, וּמִתְקָרְבִין כֻּלְּהוּ כַּחֲדָא, בְּרֵיחָא דָּא). And because of this, “a pleasing fragrance to Hashem” (אִשֶּׁה רֵיחַ נִיחֹחַ לַיְיָ׳), and behold, they have established it (וְהָא אוּקְמוּהָ). And because of this, the fragrance of the offering is the sustenance of all, and the sustenance of the world (וְעַל דָּא, רֵיחָא דְּקָרְבְּנָא, קִיּוּמָא דְּכֹלָּא, וְקִיּוּמָא דְּעָלְמָא). And the offering is by the hand of the Kohen, who brings all near (וְקָרְבְּנָא עַל יְדָא דְּכַהֲנָא, דְּמִקְרַב כֹּלָּא). And because of this, the seven days of completion were completed in him, in order that all be blessed through his service, and that joys and blessings be found above and below (וּבְגִין כָּךְ, שִׁבְעָה יוֹמֵי אַשְׁלְמוּתָא, אִשְׁתְּלִימוּ בֵּיהּ, בְּגִין דְּיִתְבָּרְכוּן כֻּלְּהוּ בְּפוּלְחָנֵיהּ, וְיִשְׁתְּכָחוּ חֶדְוָואן וּבִרְכָּאן לְעֵילָּא וְתַתָּא). It is written (Yeshayahu 25): “Hashem my God, You are; I will exalt You, etc.” (כְּתִיב יְיָ' אֱלֹהַי אַתָּה אֲרוֹמִמְךָ וְגוֹ׳), this verse they have established: “Hashem my God, You are” (הַאי קְרָא אוּקְמוּהָ, יְיָ' אֱלֹהַי אַתָּה). For a son of man must give thanks to the Holy Name and praise Him for everything (דְּבָעֵי בַּר נָשׁ לְאוֹדָאָה לִשְׁמָא קַדִּישָׁא, וּלְשַׁבְּחָא לֵיהּ עַל כֹּלָּא). And what is the place of His praise, as they have established (וּמַאן אֲתַר שְׁבָחָא דִּילֵיהּ, כְּמָה דְּאוּקְמוּהָ). And here it is from the depth of all, as it is written: “For You have done a wonder” (וְהָכָא מֵעֲמִיקָא דְּכֹלָּא, דִּכְתִּיב כִּי עָשִׂיתָ פֶּלֶא). “Pele” — as it is written (Yeshayahu 9): “And his name was called Pele,” and behold it has been said (פֶּלֶא: כְּמָה דִּכְתִּיב וַיִּקְרָא שְׁמוֹ פֶּלֶא, וְהָא אִתְּמַר). “Counsels from afar” — “counsels”: as you say, “Yo‘etz” (עֵצוֹת מֵרָחוֹק, עֵצוֹת: כְּמָה דְאַתְּ אָמֵר, יוֹעֵץ). “From afar”: as it is written (Yirmeyahu 31): “From afar Hashem appeared to me” (מֵרָחוֹק: דִּכְתִּיב מֵרָחוֹק יְיָ' נִרְאָה לִי). And it is written (Mishlei 31): “From afar she brings her bread” (וּכְתִיב מִמֶּרְחָק תָּבִיא לַחְמָהּ).

“In Faithfulness [Emunah] and truth” (אֱמוּנָה אֹמֶן), as it is said: “A God of Faithfulness [Emunah] and without iniquity” (אֵל אֱמוּנָה וְאֵין עָוֶל) (Devarim 32:4). And they have established it (וְאוּקְמוּהָ): Faithfulness [Emunah] belongs to the night (אֱמוּנָה בַּלַּיְלָה), as it is said: “And Your Faithfulness [Emunah] in the nights” (וֶאֱמוּנָתְךָ בַּלֵּילוֹת) (Tehillim 92:3). And it is written: “They are new every morning; great is Your Faithfulness [Emunah]” (חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Eikhah 3:23). And Kudsha Berikh Hu is destined to purify Yisrael from their sins (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְדַכְּאָה לוֹן לְיִשְׂרָאֵל מֵחוֹבֵיהוֹן), as it is written: “And I will sprinkle upon you pure waters, and you shall be purified; from all your impurities and from all your idols I will purify you” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכָּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם) (Yechezkel 36:25).

Blessed is Hashem forever, Amen and Amen בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן

Parashat Shemini

nd it was on the eighth day and so forth” (Leviticus 9) (וַיְהִי בַּיוֹם הַשְּׁמִינִי וְגוֹ'). Rabbi Yitzḥak opened and said (Job 38): “When the morning stars sang together, and all the sons of Elohim shouted for joy” (רִבִּי יִצְחָק פָּתַח, בְּרָן יַחַד כֹּכְבֵי בֹּקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for Kudsha Berikh Hu gave them the Holy Orayta (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לוֹן אוֹרַיְיתָא קַדִּישָׁא), the joy of all (חֶדְוָותָא דְּכֹלָּא), the joy of Kudsha Berikh Hu (חֶדְוָותָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and His delight (וְאַטְיָילוּתָא דִּילֵיהּ), as it is written: “And I was His delight day by day” (וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם) (Mishlei 8:30). And Orayta is all one holy Name of Kudsha Berikh Hu (וְאוֹרַיְיתָא כֹּלָּא, חַד שְׁמָא קַדִּישָׁא אִיהִי דְּקוּדְשָׁא בְּרִיךְ הוּא). And in Orayta the world was created, as it is written (Proverbs 8):'I was with Him as a nursling (Amon)' (Proverbs 8:30). Do not read it as Amon (nursling), but rather as Uman (Craftsman) (וּבְאוֹרַיְיתָא אִתְבְּרֵי עָלְמָא דִּכְתִּיב, וָאֶהְיֶה אֶצְלוֹ אָמוֹן אַל תִּקְרֵי אָמוֹן אֶלָּא אוּמָן). And in Orayta man was created, as it is written (Bereshit 1): “And Elohim said: Let us make man” (וּבְאוֹרַיְיתָא אִתְבְּרֵי בַּר נָשׁ, הֲדָא הוּא דִכְתִיב, וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם). Kudsha Berikh Hu said to Orayta: I desire to create man (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְאוֹרַיְיתָא, בָּעֵינָא לְמִבְרֵי אָדָם). She said before Him: This man is destined to sin before You and to anger You; if You do not lengthen Your patience upon him, how will he endure in the world (אָמְרָה קַמֵּיהּ, הַאי בַּר נָשׁ זַמִּין לְמֶחֱטֵי וּלְאַרְגְזָא קַמָּךְ, אִי לָא תַּאֲרִיךְ רוּגְזָךְ עָלֵיהּ, הֵיךְ יְקוּם בְּעָלְמָא). He said to her: I and you will sustain him in the world, for was I called “long-suffering” for nothing (אָמַר לָהּ, אֲנָא וְאַתְּ נוֹקִים לֵיהּ בְּעָלְמָא, דְּהָא לָאו לְמַגָּנָא אִתְקָרֵינָא אֶרֶךְ אַפַּיִם). Some say: For all the time that they toil in Orayta they endure in the world (ס״א דְּהָא כָּל זִמְנָא דְּיִשְׁתַּדְּלוּן בְּאוֹרַיְיתָא מִתְקַיְּימִי בְּעָלְמָא).

Rabbi Ḥiyya said: The written Torah and the oral Torah were established in man in the world, as it is written (Bereshit 1): “Let us make man in our image after our likeness” (רִבִּי חִיָּיא אָמַר, תּוֹרָה שֶׁבִּכְתָּב וְתוֹרָה שֶׁבְּעַל פֶּה אוּקְמוּהָ לֵיהּ לְבַּר נָשׁ בְּעָלְמָא, הֲדָא הוּא דִכְתִיב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵינוּ). Rabbi Yose said from here (Ecclesiastes 2): “That which has already been done, it has already been done indeed” (רִבִּי יוֹסֵי אָמַר מֵהָכָא, אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, עָשׂוּהוּ וַדַּאי). And this is “image and likeness”: image in the male, likeness in the female, and therefore the service of Orayta is twofold, and this has been established (וְדָא הוּא צֶלֶם וּדְמוּת, צֶלֶם: בִּדְכוּרָא. דְּמוּת: בְּנוּקְבָּא. וְעַל דָּא שֵׁירוּתָא דְּאוֹרַיְיתָא ב׳, וְאוֹקְמוּהָ).