Daf 56b (דַּף נ״ו ע״ב)

Rabbi Abba said (רִבִּי אַבָּא אָמַר): “Serve Hashem with Yir'ah [Awe]” (עִבְדוּ אֶת יְיָ בְּיִרְאָה) (Tehillim 2:11). This is the secret of the matter (רָזָא דְּמִלָּה הוּא): “Serve Hashem with Yir'ah [Awe]” (עִבְדוּ אֶת יְיָ בְּיִרְאָה). What is Yir'ah [Awe] here? (מַה יִרְאָה הָכָא). Rather (אֶלָּא), as we have established (כְּמָה דְּאוֹקִימְנָא), it is written: “Yir'at Hashem [The Awe of Hashem] is the beginning of Da'at [Knowledge]” (יִרְאַת יְיָ רֵאשִׁית דָּעַת) (Mishlei 1:7), and it is written: “The beginning of Chokhmah [Wisdom] is Yir'at Hashem [The Awe of Hashem]” (רֵאשִׁית חָכְמָה יִרְאַת יְיָ) (Tehillim 111:10). Yir'at Hashem [The Awe of Hashem] (יִרְאַת יְיָ)—this is the name by which Kudsha Berikh Hu is called (קוּדְשָׁא בְּרִיךְ הוּא הָכִי אִקְרֵי).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): “Serve Hashem with Yir'ah [Awe]” (עִבְדוּ אֶת יְיָ בְּיִרְאָה)—whoever desires to perform the service of his Master (מַאן דְּבָעֵי לְמֶעְבַּד פּוּלְחָנָא דְּמָארֵיהּ), from whatever place he begins (מֵאָן אֲתַר שָׁארֵי), and to whatever place he directs his service (וּבְאָן אֲתַר יְכַוֵּון פּוּלְחָנָא), it must be to unify the Name of his Master (לְיַחֲדָא שְׁמָא דְּמָארֵיהּ). Then it says: “with Yir'ah [Awe]” (הָדָר וְאָמַר בְּיִרְאָה), for Yir'ah [Awe] is the beginning of the service from below to above (בְּיִרְאָה הוּא שֵׁירוּתָא מִתַּתָּא לְעֵילָּא).

Come and see (תָּא חֲזֵי): the sons of Aharon (בְּנֵי אַהֲרֹן)—this we have already established (הַאי אוֹקִימְנָא), and this matter has already been explained (וְהָא אִתְּמַר מִלָּה). Come and see (תָּא חֲזֵי): what is written here? (מַה כְּתִיב הָכָא). “After the death” (אַחֲרֵי מוֹת) (Vayikra 16:1), and afterward: “Speak to Aharon your brother...” (דַּבֵּר אֶל אַהֲרֹן אָחִיךָ וְגוֹ׳), “With this shall Aharon come” (בְּזֹאת יָבֹא אַהֲרֹן) (Vayikra 16:3). From here we learn (אֶלָּא מִכָּאן): the service comes as a warning to the Kohanim (שֵׁירוּתָא לְאַזְהָרָא לְכַהֲנֵי). Whoever desires to guard himself with respect to this Zot [This] (כָּל מַאן דְּבַעְיָין לְאִזְדַּהֲרָא בְּהַאי זוֹאת), for this is Yir'at Hashem [The Awe of Hashem] (וְדָא הִיא יִרְאַת יְיָ).

Another teaching: after the death of the two sons of Aharon (דָּבָר אַחֵר. אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן). Rabbi Yosei said, it should have said: after the death of Nadav and Avihu (רִבִּי יוֹסֵי אָמַר, אַחֲרֵי מוֹת נָדָב וַאֲבִיהוּא מִבָּעֵי לֵיהּ), why does it say: the two sons of Aharon — is it not already known they were his sons? (מַאי טַעְמָא שְׁנֵי בְּנֵי אַהֲרֹן, וְהָא יְדִיעַ דִּבְנוֹי הֲווֹ).

Rather, thus it was taught: until that point, they were not standing in their own authority, but under the authority of their father (אֶלָּא הָכִי תָּאנָא, דְּעַד כָּאן לָאו בִּרְשׁוּתַיְיהוּ קַיְימֵי, אֶלָּא בִּרְשׁוּתָא דְּאָבוּהוֹן). And for that reason: when they came near before Hashem, and they died — it was because they forced the moment while their father was still alive (וּבְגִין כָּךְ, בְּקָרְבָתָם לִפְנֵי יְיָ וַיָּמֻתוּ, דְּאִינּוּן דָּחֲקוּ שַׁעֲתָא בְּחַיֵּי דְּאָבוּהוֹן). And all of it was on account of that sin which they committed, as it is written: when they offered foreign fire (וְכֹלָּא הֲוָה בְּגִין הַהוּא חוֹבָא דְּעָבְדוּ, דִּכְתִּיב, בְּהַקְרִיבָם אֵשׁ זָרָה) (Numbers 3).

For it is taught: in one place it says: when they offered foreign fire, and in another place it says: when they came near before Hashem (דְּתַנְיָא, בְּאָתַר חַד כְּתִיב בְּהַקְרִיבָם אֵשׁ זָרָה, וּבְאֲתָר חַד כְּתִיב בְּקָרְבָתָם לִפְנֵי יְיָ). And both are true (וְהַאי וְהַאי הֲוָה). And for that reason it says here “sons of Aharon,” and also “in their coming near” (וּבְגִין כָּךְ כְּתִיב הָכָא בְּנֵי אַהֲרֹן, וּכְתִיב בְּקָרְבָתָם).

It is taught (תָּנָא): Rabbi Ḥiyya said, one day I was walking on the road to go to Rabbi Shimon, to learn from him the section of the laws of Pesach (אָמַר רִבִּי חִיָיא, יוֹמָא חַד הֲוִינָא אָזִיל בְּאָרְחָא, לְמֵיהַךְ גַּבֵּי דְּרִבִּי שִׁמְעוֹן, לְמֵילַף מִנֵּיהּ פַּרְשְׁתָּא דְּפִסְחָא). I passed by a certain mountain, and I saw cracks and holes in a certain cliff, and two men were inside (עַרְעִית בְּחַד טוּרָא, וַחֲמֵינָא בְּקִיעִין גּוּמִּין בְּחַד טִינְרָא, וּתְרֵין גּוּבְרִין בָּהּ). As I continued walking, I heard the voices of those men, and they were saying: A psalm, a song for the sons of Korach: Great is Hashem and greatly to be praised… (עַד דַּהֲוִינָא אָזִיל, שְׁמַעְנָא קָלָא דְּאִינּוּן גּוּבְרִין, וַהֲווּ אַמְרִין, שִׁיר מִזְמוֹר לִבְנֵי קֹרַח גָּדוֹל יְיָ וּמְהֻלָּל מְאֹד וְגוֹ') (Psalms 48). What is “a psalm, a song”? (מַאי שִׁיר מִזְמוֹר). Rather, thus it was taught in the name of Rabbi Shimon: a psalm that is doubled — a song that is more praiseworthy than other songs (אֶלָּא הָכִי תָּאנָא מִשְּׁמֵיהּ דְּרִבִּי שִׁמְעוֹן, שִׁיר דְּאִיהוּ כָּפוּל, שִׁיר דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין). And because it is more praiseworthy than other songs, the word “song” is stated in it twice (וְעַל דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין, תְּרֵין זִמְנִין אִתְּמַר בֵּיהּ שִׁירָתָא). And so also: A psalm, a song for the Shabbat day (וְכֵן: מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92). Likewise: The Song of Songs which is for Shlomo — a song above all other songs (כְּהַאי גַּוְונָא: שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה, שִׁירָתָא לְעֵילָּא מִן שִׁירָתָא) (Song of Songs 1).

“A psalm, a song” — this is the song of Kudsha Berikh Hu, which the sons of Korach sang while sitting at the opening of Gehinnom (שִׁיר מִזְמוֹר — שִׁירָתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּקָא מְזַמְּרֵי בְּנֵי קֹרַח עַל אִינּוּן דְּיַתְבֵי עַל פִּתְחָא דְּגֵיהִנָּם). And who are they? They are their brothers, who dwell by the gates of Gehinnom (וּמַאן אִינּוּן, אֲחוּהוֹן דְּאִינּוּן דְּיַתְבֵי בְּתַרְעֵי דְּגֵיהִנָּם). And for this reason, this song was stated for the second day [of the week] (וְעַל דָּא, שִׁירָתָא דָא בְּיוֹם שֵׁנִי אִתְּמַר). I drew near to them and said to them, What are you doing in this place? (קָרִיבְנָא גַּבַּיְיהוּ, אֲמֵינָא לְהוּ, מַאי עֲסָקַיְיכוּ בַּאֲתַר דָּא). They said, We are merchants — and two days of the week we withdraw from the settlements and involve ourselves in Orayta (אָמְרוּ, מְזַבְּנֵי אֲנַן, וּתְרֵי יוֹמֵי בְּשַׁבְּתָא בָּדִילְנָא מִיִשּׁוּבָא וְנַעֲסֵק בְּאוֹרַיְתָּא). Because people do not allow us to engage in it every day (בְּגִין דְּלָא שַׁבְּקִין לָן בְּנֵי נָשָׁא כָּל יוֹמָא וְיוֹמָא). I said (אֲמֵינָא): Fortunate is your portion (זַכָּאָה חוּלָקֵיכוֹן). Then they opened and said (תּוּ פָּתְחוּ וְאָמְרוּ): Whenever the Tzaddikim [Righteous] depart from the world (בְּכָל זִמְנָא דְּצַדִּיקַיָּא מִסְתַּלְּקֵי מֵעָלְמָא), judgment is removed from the world (דִּינָא אִסְתַּלָּק מֵעָלְמָא), and the death of the Tzaddikim [Righteous] atones for the sins of the generation (וּמִיתַתְהוֹן דְּצַדִּיקַיָּא מְכַפֶּרֶת עַל חוֹבֵי דָּרָא). Therefore (וְעַל דָּא), the section concerning the sons of Aharon is read on Yom Kippur (פַּרְשְׁתָּא דִּבְנֵי אַהֲרֹן בְּיוֹמָא דְּכִפּוּרֵי קָרֵינָן לָהּ), to effect atonement for the sins of Yisrael (לְמֶהֱוֵי כַּפָּרָה לְחוֹבֵיהוֹן דְּיִשְׂרָאֵל).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): Occupy yourselves with the death of these Tzaddikim [Righteous] (אִתְעַסְּקוּ בְּמִיתַתְהוֹן דְּצַדִּיקַיָּא אִלֵּין), and it will be accounted to you as though you had offered Korbanin [Sacrifices] on this day for your atonement (וְיִתְחַשֵׁב לְכוּ כְּאִלּוּ אַתּוּן מְקָרְבִין קָרְבְּנִין בְּהַאי יוֹמָא לְכַפְּרָא עָלַיְיכוּ). For we have learned (דְּתָנֵינָן): As long as Yisrael remains in exile (כָּל זִמְנָא דְּיִשְׂרָאֵל יֵהוֹן בְּגָלוּתָא), and Korbanin [Sacrifices] are not offered on this day (וְלָא יִקְרְבוּן קָרְבְּנִין בְּהַאי יוֹמָא), and those two goats cannot be offered (וְאִינּוּן תְּרֵין שְׂעִירִין לָא יַכְלִין לְקָרְבָּא), let there be for them the remembrance of the two sons of Aharon (יְהֵא לְהוּ דֻּכְרָנָא דִּתְרֵי בְּנֵי אַהֲרֹן), and through them atonement shall be effected for them (וְיִתְכַּפֵּר עֲלַיְיהוּ).

For thus we have learned: it is written, and these are the names of the sons of Aharon the kohanim… (דְּהָכִי אוֹלִיפְנָא, דִּכְתִּיב, וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַכֹּהֲנִים וְגוֹ׳) (Numbers 3). And it is written: the firstborn Nadav and Avihu, El’azar and Itamar (וּכְתִיב, הַבְּכֹר נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר). It should have said: El’azar and Itamar — why are they listed after? (וְאֶלְעָזָר וְאִיתָמָר מִבָּעֵי לֵיהּ, מַהוּ אֶלְעָזָר וְאִיתָמָר). Rather, Avihu was equal to both of his brothers (אֶלָּא שָׁקוּל הֲוָה אֲבִיהוּא כִּתְרֵי אֲחוּי), and Nadav was equal to them all (וְנָדָב כְּכֻלְּהוּ). And there are those who teach it the other way around (וְאִית דְּמַתְנֵי לֵיהּ אַפְכָא): the firstborn Nadav — this one alone; and Avihu — this one alone; and each one was reckoned in the eyes of Moshe as equal to both El’azar and Itamar (הַבְּכֹר נָדָב דָּא בִּלְחוֹדוֹי, וַאֲבִיהוּא בִּלְחוֹדוֹי, וְכָל חַד אִתְחֲשִׁיב בְּעֵינֵיהּ כְּתַרְוַיְיהוּ, כְּאֶלְעָזָר וְאִיתָמָר). But Nadav and Avihu alone were equivalent to the seventy Sanhedrin who served before Moshe (אֲבָל נָדָב וַאֲבִיהוּא בִּלְחוֹדַיְיהוּ, שְׁקוּלִין הֲווֹ לְקָבֵל שִׁבְעִין סַנְהֶדְרִין, דַּהֲווֹ מְשַׁמְּשִׁין קָמֵי מֹשֶׁה). And for this reason, their deaths atone for Yisrael (וּבְגִין כַּךְ, מִיתָתְהוֹן מְכַפְּרָא עַל יִשְׂרָאֵל). And concerning this it is written: and your brothers, all the house of Yisrael, shall weep for the burning (וְעַל דָּא כְּתִיב, וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת הַשְּׂרֵפָה) (Leviticus 10). And Rabbi Shimon said: the firstborn Nadav — meaning, he was the one whose praise and honor exceeded all (וְאָמַר רִבִּי שִׁמְעוֹן, הַבְּכֹר נָדָב, כְּלוֹמַר, הַהוּא, דְּכָל שְׁבָחָא וִיקָרָא דִּילֵיהּ). Nadav and Avihu — all the more so, for these two, there were none like them in Yisrael (נָדָב וַאֲבִיהוּא, עַל אַחַת כַּמָּה וְכַמָּה, דְּהָנֵי תְּרֵי, לָא אִשְׁתְּכָחוּ כְּוָתַיְיהוּ בְּיִשְׂרָאֵל).