Daf 37b (דַּף ל״ז ע״ב)

A calf—why? (עֵגֶל לָמָּה). For it is written: a calf, the son of cattle, for a sin offering (דִּכְתִּיב עֵגֶל בֶּן בָּקָר לְחַטָּאת) (Leviticus 9), on account of that sin (בְּגִין הַהוּא חַטָּאת) that he committed originally (דַּעֲבַד בְּקַדְמִיתָא). And a ram for an elevation offering—what is the reason for a ram? (וְאַיִל לְעוֹלָה, מַאי טַעְמָא אַיִל). On account of the ram of Yitzchak (בְּגִין אַיִל דְּיִצְחָק), which was a perfect elevation offering (דַּהֲוָא עוֹלָה תְּמִימָה), and this one is fitting to be offered (וְהַאי אִתְחֲזֵי לְקָרְבָא), to complete everything (לְאַשְׁלְמָא כֹּלָּא). And this place is from the side of Yitzchak that it is drawn (וְהַאי אֲתַר, מִסִּטְרָא דְּיִצְחָק אִשְׁתְּאַב).

And this ram is offered as an elevation offering because of the ram of Yitzchak (וְהַאי אַיִל בְּגִין אַיִל דְּיִצְחָק מִתְקָרְבָא עוֹלָה), because it is an elevation offering (בְּגִין דְּאִיהִי עוֹלָה), for it ascends above (דְּהָא עוֹלָה לְעֵילָּא סַלְּקָא), and for the sake of crowning her in completeness (וּבְגִין לְאַעְטְּרָא לָהּ בִּשְׁלֵימוּתָא). A calf and a ram: the calf—for her, as we have said (עֵגֶל וְאַיִל: עֵגֶל בְּגִינָהּ, כִּדְקָאַמְרָן); the ram—to complete her with the completeness of Yitzchak, as is fitting (אַיִל, לְאַשְׁלְמָא לָהּ בִּשְׁלִימוּ דְּיִצְחָק כַּדְקָא חֲזֵי). And Yisrael, who sinned together with the Kohen in this matter (וְיִשְׂרָאֵל דְּחָבוּ עִמֵּיהּ דְּכַהֲנָא בְּהַאי), offer in this same manner (מַקְרִיבִין כְּגַוְונָא דָּא), as it is written: and an ox and a ram for peace offerings to slaughter before Hashem (דִּכְתִּיב וְשׁוֹר וְאַיִל לִשְׁלָמִים לִזְבּוֹחַ לִפְנֵי יְיָ') (Leviticus 9). An ox—for that which they sinned (שׁוֹר, עַל מַה דְּחָבוּ), and a ram—to complete this place in the completeness of Yitzchak (וְאַיִל לְאַשְׁלְמָא לְהַאי אֲתַר בִּשְׁלִימוּ דְּיִצְחָק).

Why is it different with the Kohen, that it is written concerning him: a calf for a sin offering (מַאי שְׁנָא בְּכַהֲנָא דִּכְתִּיב בֵּיהּ עֵגֶל לְחַטָּאת), and it is not written regarding Yisrael: an ox for a sin offering? (וְלָא כְּתִיב בְּיִשְׂרָאֵל שׁוֹר לְחַטָּאת). Rather, Yisrael already accepted punishment beforehand (אֶלָּא, יִשְׂרָאֵל הָא קַבִּילוּ עוֹנְשָׁא בְּקַדְמִיתָא), and because they accepted punishment in many places (וּבְגִין דְּקַבִּילוּ עוֹנְשָׁא בְּכַמָה אֲתַר), for this reason Kudsha Berikh Hu did not want to remind them of their sins as in the beginning (עַל דָּא קוּדְשָׁא בְּרִיךְ הוּא לָא בָּעָא לְאַדְכְּרָא לוֹן חוֹבַיְיהוּ כִּדְקַדְמֵיתָא), and for this reason it is not written here “for a sin offering,” but rather for peace offerings (וְעַל דָּא לָא כְּתִיב הָכָא לְחַטָּאת, אֶלָּא לִשְׁלָמִים), in order to show wholeness (בְּגִין לְאַחֲזָאָה שְׁלָמָא), for Kudsha Berikh Hu is in wholeness with them—with Yisrael—on this account (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁלָמָא בְּהוּ בְּיִשְׂרָאֵל עַל דָּא). But Aharon—because he did not receive punishment through the prayer of Moshe (אֲבָל אַהֲרֹן, דְּהָא לָא קַבִּיל עוֹנְשָׁא מִצְּלוֹתָא דְּמֹשֶׁה), as it is written: And with Aharon Hashem was very angry, etc. (דִּכְתִּיב, וּבְאַהֲרֹן הִתְאַנַּף יְיָ' וְגוֹ') (Deuteronomy 9). And it is written: And I prayed also for Aharon at that time (וּכְתִיב וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן בָּעֵת הַהִיא) (Deuteronomy 9).

And until now, that sin was hanging (וְעַד כְּעַן חוֹבָא הֲוָה תָּלֵי), as it is written: And a calf, the son of cattle, for a sin offering (כְּתִיב וְעֵגֶל בֶּן בָּקָר לְחַטָּאת) (Leviticus 9)—for a sin offering, indeed (לְחַטָּאת וַדַּאי), and a ram for an elevation offering (וְאַיִל לְעוֹלָה), in order that his sin be atoned (בְּגִין דִּיְכַפֵּר חוֹבֵיהּ), and that he be purified and completed in all (וְיִתְדַכֵּי וְיִשְׁתְּלִים בְּכֹלָּא). And on that day, the upper and lower realms were completed (וּבְהַהוּא יוֹמָא אִשְׁתְּלִימוּ עִלָּאִין וְתַתָּאִין), and peace was found in all (וְאִשְׁתְּכַח שְׁלָמָא בְּכֹלָּא), with joy above and below (בְּחֶדְוָותָא דִּלְעֵילָּא וְתַתָּא), and had it not been for the confusion caused by the sons of Aharon on that day (וְאִלְמָלֵא דְּאִשְׁתְּכַח עִרְבּוּבְיָא דִּבְנֵי אַהֲרֹן בְּהַהוּא יוֹמָא), from the day that Yisrael went out from the sea (מִן יוֹמָא דְּאִסְתָּלָקוּ יִשְׂרָאֵל מִן יַמָּא), there had not been such joy above and below as on that day (לָא אִשְׁתְּכַח חֶדְוָותָא דְּעִלָאֵי וְתַתָּאֵי כְּהַהוּא יוֹמָא). On that day, that sin was removed from the world (בְּהַהוּא יוֹמָא אִתְעַבָּר הַהוּא חוֹבָא מִן עָלְמָא), and the Kohanim and Yisrael were purified from it (וְאִשְׁתְּכָחוּ כַּהֲנָא וְיִשְׂרָאֵל מִתְדַּכְּאָן מִנֵּיהּ). All that day (כָּל הַהוּא יוֹמָא), all those heavenly accusers were passed away (אִתְעֲבָרוּ כָּל אִינּוּן מְקַטְרְגִין דִּלְעֵילָּא), and they were going and circling around the camps of Yisrael (וַהֲווּ אַזְלִין וְשָׁטָאן בְּסַחֲרָנַיְיהוּ דְּיִשְׂרָאֵל), and they were not found at that time (וְלָא אִשְׁתְּכָחוּ בְּהַהוּא עִדָנָא).

Until the moment caused it (עַד דְּגָרִים שַׁעֲתָא), and Nadav and Avihu arose (וְקָמוּ נָדָב וַאֲבִיהוּא), and disrupted—Some say: and confused—the joy of all (וְעִכְּבוּ חֶדְוָותָא דְּכֹלָּא (ס״א: וְעֵרְבְּבוּ). And wrath was found in the world (וְאִשְׁתְּכַח רוּגְזָא בְּעָלְמָא). This is what is written: And the Glory of Hashem appeared to all the people. And the two sons of Aharon, Nadav and Avihu, each took his firepan, etc. (הֲדָא הוּא דִכְתִיב, וַיֵּרָא כְבוֹד יְיָ' אֶל כָּל הָעָם, מִיַד וַיִּקְחוּ שְׁנֵי בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וְגוֹ') (Leviticus 9–10).

We have learned (תְּנָן): On that day, the joy of Knesset Yisrael was to be crowned (בְּהַהוּא יוֹמָא חֶדְוָותָא דְּכְּנֶסֶת יִשְׂרָאֵל הֲוַות לְאִתְקַטְּרָא), with the incense of faith (בְּקִיטוּרָא דִּמְהֵימְנוּתָא), with all the holy bonds (בְּכֻלְּהוּ קִשְׁרִין קַדִּישִׁין). For the ketoret ties all as one (דְּהָא קְטֹרֶת קָשִׁיר כֹּלָּא כַּחֲדָא), and for this reason it is called ketoret (וּבְגִין כָּךְ אִקְרֵי קְטֹרֶת). And they came, and bound all the other ones as one (וְאִינּוּן אָתוּ, וּקְשִׁירוּ כָּל אִינּוּן אָחֳרָנִין כַּחֲדָא), and set her apart outside (וְשָׁרוּ לָהּ לְבַר), for they did not bind her together with them (דְּלָא קָשְׁרוּ לָהּ בַּהֲדַיְיהוּ), and bound a different matter (וּקְשִׁירוּ מִלָּה אָחֳרָא).

And for this reason, the Kohanim were warned afterward (וּבְגִין כַּךְ, אַזְהַר לוֹן לְכַהֲנֵי לְבָתַר), as it is written: With this shall Aharon come into the Holy (דִּכְתִּיב, בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Leviticus 16). And in several aspects they disrupted the joy of Knesset Yisrael (וּבְכַמָּה גַּוְונִין עִרְבְּבוּ חֶדְוָותָא דְּכְנֶסֶת יִשְׂרָאֵל). One: that they were not married (חַד דְּלָא אִתְנְסִיבוּ), and were not fit to offer offerings (וְלָא אִתְחַזְיָין לְקָרְבָא), and to bless the worlds through their hands (וּלְאִתְבָּרְכָא עָלְמִין עַל יְדַיְיהוּ). And one: that the time was not proper (וְחַד דְּלָא הֲוָה שַׁעֲתָא כְּדְקָא יֵאוֹת). And one: that they forced the time (וְחַד דְּדַּחֲקוּ שַׁעֲתָא). And one: because from before this, their custom had already emerged (וְחַד, דְּהָא מִקַּדְמַת דְּנָא, נָפַק נִימוּסָא דִּלְהוֹן), and they offered before Hashem a foreign fire, etc. (וַיַּקְרִיבוּ לִפְנֵי יְיָ' אֵשׁ זָרָה וְגוֹ') (Leviticus 10). Indeed, a different matter was tied to this connection (וַדַּאי מִלָּה אָחֳרָא אִתְקְשָּׁרוּ בְּקִשּׁוּרָא דָּא), and they left Knesset Yisrael outside (וְשָׁרוּ לְכְנֶסֶת יִשְׂרָאֵל לְבַר).

Rabbi Pinchas said to him (אָמַר לֵיהּ רִבִּי פִּנְחָס): Do not say that they set her aside (לָא תֵּימָא דְּאִינּוּן שָׁארוּ לָהּ לְבַר), rather, Knesset Yisrael was not bound through them (אֶלָּא כְּנֶסֶת יִשְׂרָאֵל לָא אִתְקַשְּׁרָא עַל יְדַיְיהוּ). For in every place where there is no male and female (דְּהָא בְּכָל אֲתַר דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא), Knesset Yisrael does not dwell among them at all (כְּנֶסֶת יִשְׂרָאֵל לָא שַׁרְיָא בֵּינַיְיהוּ כְּלַל). Because of this, the Kohanim were warned (בְּגִין כַּךְ אַזְהַר לְכַהֲנֵי), as it is written: With this shall Aharon come into the Holy (דִּכְתִּיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Leviticus 16)—that male and female be found (דְּיִשְׁתְּכַח דְּכַר וְנוּקְבָּא). And for this reason the Kohen must not enter the holy until he is married (וְעַל דָּא לָא יִיעוּל כַּהֲנָא לְקוּדְשָׁא, עַד דְּיִתְנְסִיב), so that he be joined in the bond of Knesset Yisrael (בְּגִין דְּיִשְׁתָּתַּף בְּקִשּׁוּרָא דְּכְּנֶסֶת יִשְׂרָאֵל). For one who is not married leaves Knesset Yisrael outside (דְּמַאן דְּלָא אִנְסִיב, שָׁארֵי לָהּ לִכְּנֶסֶת יִשְׂרָאֵל לְבַר), and she is not joined with him (וְהִיא לָא אִשְׁתַּתְּפָא בַּהֲדֵיהּ), and because of this confusion was found on that day concerning them (וְעַל דָּא אִשְׁתְּכַח עִרְבּוּבְיָא בְּהַהוּא יוֹמָא לְגַבַּיְיהוּ). And it was on the eighth day (וַיְהִי בַּיוֹם הַשְּׁמִינִי) (Leviticus 9).

Rabbi Yosei opened and said (רִבִּי יוֹסֵי פָּתַח וְאָמַר): As a rose among the thorns, so is My beloved among the daughters (כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת) (Song of Songs 2). As a rose among the thorns—this is Knesset Yisrael (כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים, דָּא כְּנֶסֶת יִשְׂרָאֵל). And it has been established that Kudsha Berikh Hu praises her, Knesset Yisrael (וְהָא אוּקְמוּהָ דְּקוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח לָהּ לִכְנֶסֶת יִשְׂרָאֵל), and the affection of Kudsha Berikh Hu is upon her—to be joined with her (וַחֲבִיבוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָקֳבְלָהָא, לְאִתְדַּבְּקָא בָּהּ).

And for this reason, one who marries must praise Kudsha Berikh Hu (וְעַל דָּא, מַאן דְּאִנְסִיב, בָּעֵי לְשַׁבְּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and must praise Knesset Yisrael (וּלְשַׁבְּחָא לָהּ לְכְּנֶסֶת יִשְׂרָאֵל), for we have learned: in everything, action must be shown (דְּהָא תָּנֵינָן בְּכֹלָּא בָּעֵי לְאַחֲזָאָה עוֹבָדָא), just as a man cleaves to his mate (כְּמָה דְּאִיהוּ בַּר נָשׁ מִתְדְּבַק בְּבַת זוּגֵיהּ), and his affection is toward her (וַחֲבִיבוּתָא דִּילֵיהּ לָקֳבְלָהּ), so too, when he comes to serve before the Holy King (כַּד אָתֵי לְמִפְלַח קָמֵי מַלְכָּא קַדִּישָׁא), another Zivug is awakened (הוּא אִתְּעַר זִוּוּגָא אָחֳרָא). For the affection of Kudsha Berikh Hu is to cleave to Knesset Yisrael (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא חֲבִיבוּתָא דִילֵיהּ לְאִתְדַּבְּקָא בִּכְנֶסֶת יִשְׂרָאֵל), and whoever arouses this matter, Kudsha Berikh Hu blesses him (וּמַאן דְּאִתְעַר מִלָּה, קוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לֵיהּ), and Knesset Yisrael blesses him (וּכְּנֶסֶת יִשְׂרָאֵל מְבָרְכָא לֵיהּ), and this has been said (וְהָא אִתְּמַר).