Daf 57a (דַּף נ״ז ע״א)

And Hashem spoke to Moshe after the death of the two sons of Aharon (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן) (Leviticus 16). Rabbi Ḥizkiyah opened and said (רִבִּי חִזְקִיָּה פָּתַח וְאָמַר): therefore thus says Hashem to the house of Ya‘akov, who redeemed Avraham, etc. (לָכֵן כֹּה אָמַר יְיָ אֶל בֵּית יַעֲקֹב אֲשֶׁר פָדָה אֶת אַבְרָהָם וְגוֹ׳) (Isaiah 29). This verse is difficult: it should have said, “therefore thus says Hashem, who redeemed Avraham” (הַאי קְרָא קַשְׁיָא, לָכֵן כֹּה אָמַר יְיָ אֲשֶׁר פָדָה אֶת אַבְרָהָם מִבָּעֵי לֵיהּ). What is, “thus says Hashem to the house of Ya‘akov, who redeemed Avraham”? (מַאי, כֹּה אָמַר יְיָ אֶל בֵּית יַעֲקֹב אֲשֶׁר פָדָה אֶת אַבְרָהָם).

Rather, this has already been established and this word already stated: that Ya‘akov redeemed Avraham indeed (אֶלָּא הָא אוּקְמוּהָ וְהָא אִתְּמַר, דְּיַעֲקֹב פָדָה אֶת אַבְרָהָם וַדַּאי). For at that moment when he fell into the fiery furnace of the Chaldeans, they judged his case (דִּבְהַהִיא שַׁעֲתָא דְּנָפַל בְּגוֹ נוּרָא דְּכַשְׂדָּאֵי, דָּנוּ דִּינֵיהּ). They said before Kudsha Berikh Hu: for what reason should this one be saved? He has no ancestral merit (וַאֲמָרוּ קַמֵי קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין מַאי יִשְׁתְּזִיב הָאִי, זְכוּת אֲבָהָן לֵית לֵיהּ). He said to them: he shall be saved on account of his children, for so it is taught, a son brings merit to the father (אָמַר לֵיהּ, יִשְׁתְּזִיב בְּגִין בְּנוֹי, דְּהָכִי תַּנְיָא, בְּרָא מְזַכֵּי אַבָּא). They said: but behold Yishma‘el will come forth from him (אָמְרוּ, הָא יִשְׁמָעֵאל דְּנָפִיק מִנֵּיהּ). He said: behold Yitzḥak, who will stretch out his neck upon the altar (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, הָא יִצְחָק דְּיוֹשִׁיט קְדָלֵיהּ עַל גַּבֵּי מַדְבְּחָא). They said: but behold Esav will come forth from him (אַמְרוּ, הָא עֵשָׂו דְּנָפִיק מִנֵּיהּ). He said: behold Ya‘akov, who is the perfect Throne [kurseya sheleimata], and all his children are complete before Me (אָמַר, הָא יַעֲקֹב דְּאִיהוּ כּוּרְסְיָא שְׁלֵימָתָא, וְכָל בְּנוֹהִי שְׁלֵימִין קָמָאי). They said: surely in this merit Avraham will be saved (אָמְרוּ, הָא וַדַּאי בִּזְכוּתָא דָּא יִשְׁתְּזִיב אַבְרָהָם). This is what is written: who redeemed Avraham (הֲדָא הוּא דִכְתִיב, אֲשֶׁר פָדָה אֶת אַבְרָהָם) (Isaiah 29).

Now Ya‘akov shall not be ashamed, nor shall his face now grow pale, when he sees his children, the work of My hands in his midst, sanctifying My Name (לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ, כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ, יַקְדִּישׁוּ שְׁמִי) (Isaiah 29). Who are his children, the work, etc.? (מַאן אִינּוּן יְלָדָיו מַעֲשֵׂה וְגוֹ׳). These are Ḥananyah, Mishael, and Azaryah (אִלֵּין אִינּוּן, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה), who even offered their very bodies to the fiery furnace in order to sanctify His Name (דַּאֲפִילוּ גַרְמַיְיהוּ לְגוֹ נוּרָא יַקִּידְתָא לְקַדָּשָׁא שְׁמֵיהּ). “Now Ya‘akov shall not be ashamed” — what is the reason it says Ya‘akov here? (לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב, מַאי בָּעֵי הָכָא יַעֲקֹב). Is it not written: and among them were of the children of Yehudah, Daniel, Ḥananyah, Mishael, and Azaryah? (וְהָא כְּתִיב, וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיאֵל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה) (Daniel 1).

They were called “children of Yehudah” (בְּנֵי יְהוּדָה אִקְרוּן). Therefore, it should have said: “Now Yehudah shall not be ashamed” (וּבְגִין כָּךְ, לֹא עַתָּה יֵבוֹשׁ יְהוּדָה מִבָּעֵי לֵיהּ). Why then does it say: “Now Ya‘akov shall not be ashamed”? (מַאי לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב). Rather, thus we have learned (אֶלָּא הָכִי תָּנֵינָן): at that time when they were forced to fall into the fire, each one lifted his voice and said before all those nations and kings and governors (בְּהַאי שַׁעֲתָא דְּאִתְּכְפִיתוּ, לְמִנְפַּל בְּנוּרָא, כָּל חַד אָרִים קַלֵיהּ וְאָמַר, גַּבֵּי כָּל אִינּוּן עַמִּין וּמַלְכִין וְאָפַרְכָיָא). Ḥananyah said: Hashem is with me, I shall not fear — what can man do to me? Hashem is with me among my helpers, and I shall see the downfall of my enemies; it is better to take refuge in Hashem, etc. (חֲנַנְיָה אָמַר, יְיָ לִי לֹא אִירָא מַה יַעֲשֶׂה לִי אָדָם, יְיָ לִי בְּעוֹזְרָי וַאֲנִי אֶרְאֶה בְּשׂוֹנְאָי, טוֹב לַחֲסוֹת בַּיְיָ וְגוֹ׳) (Psalms 118). Mishael opened and said: And you, do not fear, My servant Ya‘akov, says Hashem, etc., for I am with you to save you, says Hashem, etc. (מִישָׁאֵל פָּתַח וְאָמַר, וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב נְאֻם יְיָ וְגוֹ׳ כִּי אִתְּךָ אֲנִי נְאֻם יְיָ לְהוֹשִׁיעֶךָ כִּי אֶעֱשֶׂה וְגוֹ׳) (Jeremiah 30). At that time, when they all heard the Name of Ya‘akov, they mocked and laughed in scorn (בְּהַהִיא שַׁעֲתָא, דְּשַׁמְעוּ כֻּלְּהוּ שְׁמָא דְּיַעֲקֹב, תַּוְוהוּ וְחַיְיכוּ בְּלֵצָנוּתָא). Azaryah opened and said: Hear, O Yisrael: Hashem our Elohim, Hashem is One (עֲזַרְיָה פָּתַח וְאָמַר, שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) (Deuteronomy 6).

This is what is written: one shall say, I am Hashem’s, etc. (הֲדָא הוּא דִכְתִיב, זֶה יֹאמַר לַיְיָ אֲנִי וְגוֹ׳) (Isaiah 44). “One shall say, I am Hashem’s” — this is Ḥananyah (זֶה יֹאמַר לַיְיָ אֲנִי, דָּא חֲנַנְיָה). “And this one shall call himself by the name of Ya‘akov” — this is Mishael (וְזֶה יִקְרָא בְּשֵׁם יַעֲקֹב, דָּא מִישָׁאֵל). “And this one shall write on his hand ‘for Hashem,’ and by the name of Yisrael shall he be called” — this is Azaryah (וְזֶה יִכְתּוֹב יָדוֹ לַיְיָ וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה, דָּא עֲזַרְיָה). At that moment Kudsha Berikh Hu gathered His heavenly hosts and said to them (בֵּיהּ שַׁעֲתָא כָּנַשׁ קוּדְשָׁא בְּרִיךְ הוּא פָּמַלְיָא דִּילֵיהּ, אָמַר לוֹן): by which word, from among those words that these three uttered, shall I deliver them? (בְּמַאן מִלָּה, מֵאִינּוּן מִלִּין דְּאָמְרוּ אִלֵּין תְּלָתָא, אַשְׁזִיב לוֹן). They opened and said: that they may know that You alone — Your Name is Hashem, Most High over all the earth (פָּתְחוּ וְאָמְרוּ, וְיֵדְעוּ כִּי אַתָּה שִׁמְךָ יְיָ לְבַדֶּךָ, עֶלְיוֹן עַל כָּל הָאָרֶץ) (Psalms 83).

At that moment Kudsha Berikh Hu said to His Throne: My Throne, by which word from these words shall I deliver these Righteous? (בָּהּ שַׁעֲתָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְכוּרְסְיָיא, כּוּרְסְיָיא דִּילִי, בְּמַאן מִלָּה מֵאִינּוּן מִלִּין אַשְׁזִיב לְאִינּוּן צַדִּיקַיָּא). It answered Him: by this word, in which all live, I will deliver them — “Now Ya‘akov shall not be ashamed, nor shall his face grow pale” (אָמַר לֵיהּ, בְּהַאי מִלָּה דְּכֻלְּהוּ חַיְּיכִין בָּהּ, אַשְׁזִיב לוֹן לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ) (Isaiah 29). Just as Ya‘akov stood for Avraham in the furnace, so now shall he stand for these three — this is what is written: thus says Hashem to the house of Ya‘akov, who redeemed Avraham: “Now Ya‘akov shall not be ashamed, nor shall his face grow pale” (כְּמָה דְּקָאִים יַעֲקֹב לְגַבֵּי דְּאַבְרָהָם בְּנוּרָא, יְקוּם הַשְׁתָּא לְגַבֵּי אִלֵּין, הֲדָא הוּא דִכְתִיב, כֹּה אָמַר יְיָ אֶל בֵּית יַעֲקֹב אֲשֶׁר פָדָה אֶת אַבְרָהָם, לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְגוֹ׳) (Isaiah 29). From that mockery and scorn (מֵהַאי כִּסּוּפָא דְּלֵצָנוּתָא).

It was taught (תָּנָא): all those who lived by this word were consumed in that fire, and a flame of the fire killed them (כֻּלְּהוּ דַּהֲווֹ חַיְיכִין מִמִּלָּה דָּא, אִתּוֹקָדוּ בְּהַהוּא נוּרָא, וְקָטַל לוֹן שְׁבִיבָא דְּנוּרָא). Who delivered these? (מַאן שֵׁזִיב לְאִלֵּין). It was because they prayed before Kudsha Berikh Hu and united His Name as was fitting, and since they united His Name as was fitting, they were delivered from that fiery flame (עַל דַּהֲווֹ מְצָלָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא וּמְיַחֲדָן שְׁמֵיהּ כְּדְקָא יֵאוֹת, וְעַל דִּמְיַחֲדָן שְׁמֵיהּ כְּדְקָא יֵאוֹת, אִשְׁתֵּזִיבוּ מֵהַהוּא נוּרָא יָקִידְתָּא). But the two sons of Aharon brought foreign fire, and they did not unite His Name as was fitting, and they were consumed in the fire (תְּרֵי בְּנֵי אַהֲרֹן קְרִיבוּ אֶשָּׁא נוּכְרָאָה, דְּלָא אִתְיַחֲדוּ שְׁמֵיהּ כְּדְקָא יֵאוֹת, וְאִתּוּקָדוּ בְּנוּרָא).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): it is written, after the death (כְּתִיב, אַחֲרֵי מוֹת), and it is written, and they died (וּכְתִיב, וַיָּמוּתוּ). Since it already says: after the death of the two sons of Aharon, do I not know that they died? (כֵּיוָן דְּאָמַר, אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן, לָא יְדַעְנָא, דְּהָא וַיָּמוּתוּ). Rather thus we have learned: there were two deaths — one before Hashem, and one because they had no children, for anyone who does not merit to have children is considered as dead (אֶלָּא הָכִי תָּנֵינָן, תְּרֵי מִיתוֹת הֲווֹ — חַד לִפְנֵי יְיָ, וְחַד דְּלָא הֲווֹ לְהוּ בְּנִין, דְּכָל מַאן דְּלָא זָכֵי לִבְנִין, מִית הוּא). Therefore it is written: after the death, and they died (בְּגִין כַּךְ, אַחֲרֵי מוֹת, וַיָּמוּתוּ).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): what is that which is written, and Nadav and Avihu died before Hashem, when they brought foreign fire before Hashem, in the wilderness of Sinai, and they had no sons, and El'azar and Itamar ministered (מַאי דִּכְתִיב, וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְיָ בְּהַקְרִיבָם אֵשׁ זָרָה לִפְנֵי יְיָ בְּמִדְבַּר סִינַי, וּבָנִים לֹא הָיוּ לָהֶם, וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר) (Numbers 3). What has this to do with that — that it is written, they had no sons, and El'azar and Itamar ministered? (מַאי דָּא לְגַבֵּי דָּא, דִּכְתִיב, וּבָנִים לֹא הָיוּ לָהֶם, וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר). Rather, this is the secret of the matter: that which we said — “and they died” — means they had no children (אֶלָּא רָזָא דְּמִלְתָּא, הַאי דַּאֲמֵינָא, וַיָּמוּתוּ, דְּלָא הֲווֹ לְהוּ בְּנִין). And so it is indeed (וְהָכִי הוּא וַדַּאי). But not like other sons of the world, for even though they were not married, these did not die the death of the body alone; rather, it was their bodies that died, but the death of their souls did not occur (אֲבָל לָא כִּשְׁאָר בְּנֵי עָלְמָא, אַף עַל גַּב דְּלָא אַנְסִיבוּ, דְּהָא אִלֵּין לָא מִיתוּ אֶלָּא מִיתַת גַּרְמֵיהוֹן, אֲבָל מִיתַת נַפְשָׁהוֹן לָא מִיתוּ).