Daf 39a (דַּף ל״ט ע״א)

And they are two voices (וּתְרֵי קַלֵי נִינְהוּ), for from within one voice emerges another voice (דְּהָא מִגּוֹ קָלָא, נָפִיק קָלָא). But it is one voice that is called the voice of the shofar (אֲבָל קוֹל חַד דְּאִקְרֵי קוֹל הַשּׁוֹפָר), and from here emerge the other voices (וּמֵהָכָא נָפְקוּ שְׁאָר קוֹלוֹת), from within that shofar in the Zivug of Thought (מִגּוֹ הַהוּא שׁוֹפָר בְּזִוּוּגָא דְּמַחֲשָׁבָה). And they are seven voices (וְשִׁבְעָה קוֹלוֹת נִינְהוּ), that emerge in the Zivug of Thought through the shofar (דְּנָפְקִין בְּזִוּוּגָא דְּמַחֲשָׁבָה בְּשׁוֹפָר). And this shofar waters them and saturates them—the Patriarchs—at first (וְדָא שׁוֹפָר דְּאַשְׁקֵי לוֹן וְרַוִּי לוֹן לַאֲבָהָן בְּקַדְמִיתָא), and afterward, [waters] the children (וּלְבָתַר לִבְנִין), and this matter has already been established (וְהָא אוּקְמוּהָ מִלָּה).

Come and see: And Aharon took Elisheva—to sweeten her (תָּא חֲזֵי, וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע, לְבַסְּמָא לָהּ), to gladden her (לְמֵחֱדֵי לָהּ), to join her to the King (לְחַבְּרָא לָהּ בְּמַלְכָּא), in a perfect Zivug (בְּזִוּוּגָא שְׁלִים), so that blessings should be found in all worlds through Aharon (לְאִשְׁתַּכְּחָא בִּרְכָאן לְעָלְמִין כֻּלְּהוּ, עַל יְדֵי דְּאַהֲרֹן). Because of this, the Kohen must be found in brightness of countenance (בְּגִין כָּךְ, בָּעֵי כַּהֲנָא לְאִשְׁתַּכְּחָא בִּנְהִירוּ דְּאַנְפִּין), in joy (בְּחֵידוּ), entirely like the supernal likeness (כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא), for through him, blessings and joy are found (דְּהָא עַל יְדוֹי בִּרְכָאן וְחֶדְוָון מִשְׁתַּכְּחֵי). And therefore judgment and wrath and sadness are removed from him (וְעַל דָּא אִתְרַחֲקָא מִנֵּיהּ דִּינָא וְרוּגְזָא וְעָצִיבוּ), so that no blemish will befall that place which he crowns (בְּגִין דְּלָא יִתְפְּגָם מֵהַהוּא אֲתַר דְּאִתְקְטַר בֵּיהּ). And for this: And your brothers, all the house of Israel, shall weep for the burning, but not the Kohanim (וְעַל דָּא: וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת הַשְּׂרֵפָה, וְלָאו כַּהֲנָא) (Leviticus 10). Regarding them it is written: Bless, Hashem, his might, and accept the work of his hands, etc. (עָלַיְיהוּ כְּתִיב: בָּרֵךְ יְיָ' חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה וְגוֹ') (Deuteronomy 33). Wine and strong drink you shall not drink—you and your sons with you, etc. (יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ וְגוֹ') (Leviticus 10).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): From this passage we hear that Nadav and Avihu had drunk wine (מִגּוֹ פַּרְשְׁתָּא דָּא שַׁמְעֵינָן, דְּנָדָב וַאֲבִיהוּא רְוִי חַמְרָא הֲווֹ), for [the Torah] warns the Kohanim in this matter (מִדְּאַזְהַר לְכַהֲנֵי בְּהָא). Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): And wine gladdens the heart of man, etc. (וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ וְגוֹ') (Psalms 104). If the Kohen wishes to rejoice and to be found in brightness of countenance more than all (אִי בָּעֵי כַּהֲנָא לְמֶחְדֵּי וּלְאִשְׁתַּכְּחָא בִּנְהִירוּ דְּאַנְפִּין יַתִּיר מִכֹּלָּא), why is wine forbidden to him? (אֲמַאי אָסִיר לֵיהּ חַמְרָא), for joy is found in it, and brightness of countenance is found in it (דְּהָא חֵידוּ בֵּיהּ אִשְׁתְּכַח, נְהִירוּ דְּאַנְפִּין בֵּיהּ אִשְׁתְּכַח). But the service of wine is joy—its end is sorrow (אֶלָּא שֵׁירוּתָא דְּחַמְרָא חֶדְוָותָא, סוֹפֵיהּ עֲצִיבוּ). And furthermore, wine comes from the side of the Levi’im (וְעוֹד דְּיַיִן מִסִּטְרָא דְּלֵיוָאֵי אָתֵי), from the place where wine dwells (מֵאֲתַר דְּחַמְרָא שָׁרֵי), for Orayta and the wine of Orayta are from the side of Gevurah (דְּהָא אוֹרַיְיתָא וְחַמְרָא דְּאוֹרַיְיתָא, מִסִּטְרָא דִּגְבוּרָה הוּא). Some say: its end is sorrow, and the Kohen—whose service and completion require joy and brightness of face—wine comes from the side of the Levi’im (ס״א: סִיפֵיהּ עֲצִיבוּ, וְכָהֲנָא שֵׁירוּתָא וְסִיוּמָא בָּעֵי חֵידוּ וּנְהִירוּ דְּאַנְפִּין, יַיִן אָתֵי מִסִּטְרָא דְּלֵיוָאֵי). And the side of the Kohen is clear and radiant waters (וְסִטְרָא דְּכַהֲנָא מַיִין צְלִילִין נְהִירִין).

Rabbi Yosei said (רִבִּי יוֹסֵי אָמַר): Each one blends into the other, and all are included one within the other (כָּל חַד אוֹזִיף לְחַבְרֵיהּ, וְכָלִיל כֹּלָּא דָּא בְּדָא). And because of this, wine begins with joy (וּבְגִין כָּךְ, חַמְרָא שָׁרֵי חֶדְוָותָא), because it is mingled with water (בְּגִין דְּכָלִיל מִגּוֹ מַיָּא), but afterward returns to its own place (וּלְבָתַר אַהְדָּר לְאַתְרֵיהּ), and becomes sorrowful, agitated, and evokes judgment (וְעָצִיב וְרָגִיז וְדָאִין דִּינָא). And the Kohen, whose service and completion must be with joy and brightness of face (כָּהֲנָא שֵׁירוּתָא וְסִיוּמָא בָּעֵי חֵידוּ וּנְהִירוּ דְּאַנְפִּין).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): From one place they emerge: wine, oil, and water (מֵאֲתַר חַד נָפְקוּ, יַיִן וְשֶׁמֶן וּמַיִם). Water and oil belong to the right, taken and inherited by the Kohanim (מַיִם וְשֶׁמֶן לִימִינָא, נַטְלֵי כַּהֲנֵי וְיַרְתֵּי לוֹן), and oil is greater than all (וְשֶׁמֶן יַתִּיר מִכֹּלָּא), for it is joy, service, and completion (דְּאִיהוּ חֶדְוָותָא, שֵׁירוּתָא וְסִיוּמָא). As it is written: Like the precious oil upon the head, running down upon the beard—the beard of Aharon (דִּכְתִּיב: כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן) (Psalms 133). And wine is to the left, inherited by the Levi’im (וְיַיִן לִשְׂמָאלָא, יַרְתֵּי לֵיוָאֵי), for raising the voice and for song (לְאַרְמָא קָלָא וּלְזַמְּרָא), but not for silence (וְלָא לִשְׁתּוּק). For wine is never silent (דְּהָא חַמְרָא לָא שָׁתִיק לְעָלְמִין), but oil is constant in silence (וְשֶׁמֶן בַּחֲשַׁאי הוּא תָּדִיר).

What is the difference between this one and that one? (מַה בֵּין הַאי לְהַאי). Rather: oil, which is in silence and continuous whisper, comes from the side of Thought (אֶלָּא, שֶׁמֶן דְּאִיהוּ בַּחֲשַׁאי בִּלְחִישׁוּ תָּדִיר, אָתֵי מִסִּטְרָא דְּמַחֲשָׁבָה), which is always in whisper and is not heard (דְּאִיהוּ בִּלְחִישׁוּ תָּדִיר וְלָא אִשְׁתְּמַע), and it is in concealment, and therefore from the right (וְהוּא בַּחֲשַׁאי, וְעַל דָּא הוּא מִימִינָא). And wine, which raises the voice and is never silent, comes from the side of Imma p1-11(וְיַיִן דְּאִיהוּ לְאַרְמָא קָלָא וְלָא שָׁתִיק לְעָלְמִין, אָתֵי מִסִּטְרָא דְּאִמָּא). And the Levi’im inherit the left side (וְיָרְתִין לֵיוָאֵי לִסְטַר שְׂמָאלָא), and they exist for singing and voice-raising (וְקַיְימֵי לְזַמְּרָא לְאַרְמָא קָלָא), and they exist in judgment (וְקַיְימֵי בְּדִינָא). And because of this it is written: By their mouth shall be every dispute and every plague (וּבְגִין כָּךְ כְּתִיב: וְעַל פִּיהֶם יִהְיֶה כָּל רִיב וְכָל נָגַע) (Deuteronomy 21). Because of this, when the Kohen enters the Mikdash to perform the service (בְּגִין כַּךְ, כַּהֲנָא כַּד יִיעוּל לְמַקְדְּשָׁא לְמִפְלַח פּוּלְחָנָא), it is forbidden for him to drink wine (אָסִיר לֵיהּ לְמִשְׁתֵּי חַמְרָא), for his service is in concealment (דְּהָא עוֹבָדוֹי בַּחֲשַׁאי אִינּוּן), and in concealment—Some say: it appears—it comes and is directed (וּבַחַשַׁאי (ס״א: אִתְחֲזֵי) אָתָן וְאִתְכְּוָּון ס״א: וּבַחַשַׁאי אִתְכַּוֵּין בְּמַה דְּאִתְכַּוֵּין), and is a Zivug for He to whom the Zivug is intended (וְזִוּוּג לְמַאן דְּזִוּוּג), and blessings are drawn forth for all the worlds (וְנָגִיד בִּרְכָאן לְעָלְמִין כֻּלְּהוּ), and all of it is in concealment (וְכֹלָּא בַּחֲשַׁאי), and furthermore, his entire service is in secret (וְעוֹד דְּעוֹבָדוֹי כֻּלְּהוּ בְּרָזָא). And wine reveals secrets (וְחַמְרָא מְגַלֶּה רָזִין הוּא), for all of its activity is in raising voice (דְּהָא כָּל עוֹבָדוֹי לְאַרְמָא קָלָא קָאֵים).

Rabbi Yehudah and Rabbi Yitzḥak were walking on the road (רִבִּי יְהוּדָה וְרִבִּי יִצְחָק הֲווֹ אַזְלֵי בְּאָרְחָא), from Bei Meironya to Tzippori (מִבֵּי מִרוֹנְיָא לְצִפּוֹרִי), and there was a certain young scholar frequently near them (Some say: with them) with wine mixed with honey (וַהֲוָה רַבְיָיא חַד שְׁכִיחַ בְּגַוָּון (ס״א: לְגַבַּיְיהוּ) בְּחַמְרָא בְּקִינְטָא דְּדוּבְשָׁא). Rabbi Yehudah said: Let us speak a word of Orayta and continue (אָמַר רִבִּי יְהוּדָה: נֵימָא מִלָּה דְּאוֹרַיְיתָא וְנֵזִיל).

Rabbi Yitzḥak opened and said: And your palate is like the best wine, going down for my beloved smoothly, etc. (פָּתַח רִבִּי יִצְחָק וְאָמַר: וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים וְגוֹ') (Song of Songs 7). And your palate is like the best wine—this is the wine of Orayta, which is good (וְחִכֵּךְ כְּיֵין הַטּוֹב, דָּא יֵינָא דְּאוֹרַיְיתָא, דְּאִיהוּ טָב). For another wine is not good (דְּהָא יֵינָא אֲחֲרִינָא לָאו אִיהוּ טָב), but the wine of Orayta is good for all (וְיֵינָא דְּאוֹרַיְיתָא טָב לְכֹלָּא)—good for this world, and good for the world to come (טָב לְעָלְמָא דָּא, וְטָב לְעָלְמָא דְּאָתֵי). And this is the wine that is most pleasing to Kudsha Berikh Hu (וְדָא הוּא יֵינָא דְּנִיחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא יַתִּיר מִכֹּלָּא). And in the merit of this, whoever is saturated with the wine of Orayta will be aroused for the World to Come (וּבִזְכוּ דָּא, מַאן דִּמְרַוִּי מִיֵינָא דְּאוֹרַיְיתָא, יִתְּעַר לְעָלְמָא דְּאָתֵי), and will merit life when Kudsha Berikh Hu resurrects the Righteous (וְיִזְכֵּי לְאַחֲיָיא, כַּד יוֹקִים קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא). Rabbi Yehudah said: He speaks with the lips of those who sleep (אָמַר רִבִּי יְהוּדָה: דּוֹבֵב שִׂפְתֵי יְשֵׁנִים), for we have learned that even in that world, he will merit to speak words of Orayta (הָא תָּנֵינָן דְּאֲפִילוּ בְּהַהוּא עָלְמָא, יִזְכֵּי לְמִלְעֵי בְּאוֹרַיְיתָא), as it is written: He speaks with the lips of those who sleep (Proverbs 7) (הֲדָא הוּא דִכְתִיב: דּוֹבֵב שִׂפְתֵי יְשֵׁנִים).

That youth [ravya] said: If it were written “your palate from the good wine,” I would have said so (אָמַר הַהוּא רַבְיָא: אִי כְּתִיב וְחִכֵּךְ מִיֵּין הַטּוֹב, הֲוִינָא אַמְרֵי הָכֵי), but it is written “like the good wine,” and not “from the good wine” (אֲבָל כְּיֵין הַטּוֹב כְּתִיב, וְלָא מִיֵּין). They looked at him (אַשְׁגְּחוּ בֵּיהּ), and Rabbi Yehudah said: My son, speak your word, for you have spoken well (אָמַר רִבִּי יְהוּדָה: בְּרִי, אֵימָא מִילָּךְ, דְּשַׁפִּיר קָא אַמְרַת).