Daf 58b (דַּף נ״ח ע״ב)

And Hashem said to Moshe: speak to Aharon your brother, and let him not come at all times into the holy (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה, דַּבֵּר אֶל אַהֲרֹן אָחִיךָ וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16). Rabbi Abba said (אָמַר רִבִּי אַבָּא): there are times before Kudsha Berikh Hu when favor is present, blessings found, and prayers accepted (זִמְנִין אִית קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, לְאִשְׁתַּכְּחָא רַעֲוָון, וּלְאִשְׁתַּכְחָא בִּרְכָאן, וּלְמִתְבַּע בָּעוּתֵי). And times when favor is not found, blessings not prepared, and harsh judgments are aroused in the world (וְזִמְנִין דְּרַעֲוָון לָא אִשְׁתְּכָחוּ, וּבִרְכָּאן לָא מִזְדַּמְנָן, וְדִינִין קַשְׁיָין מִתְעָרִין בְּעָלְמָא). And times when judgment is suspended (וְזִמְנִין דְּדִינָא תָּלֵי).

Come and see (תָּא חֲזֵי): sometimes in the year favor is found (זִמְנִין אִית בְּשַׁתָּא דְּרַעֲוָוא אִשְׁתְּכַח). Sometimes in the year judgment is found (וְזִמְנִין אִית בְּשַׁתָּא דְּדִינָא אִשְׁתְּכַח). Sometimes in the year judgment is found and suspended (וְזִמְנִין אִית בְּשַׁתָּא דְּדִינָא אִשְׁתְּכַח וְתַלְיָא). Sometimes in the months favor is found in them (זִמְנִין אִית בְּיַרְחֵי דְּרַעֲוָא אִשְׁתְּכַח בְּהוֹן). Sometimes in the months judgments are found, and hang over all (וְזִמְנִין אִית בְּיַרְחֵי דְּדִינִין אִשְׁתְּכָחוּ וְתַּלְיָין עַל כֹּלָּא). Sometimes in the weeks favor is found (זִמְנִין אִית בְּשָׁבוּעֵי דְּרַעֲוָון מִשְׁתַּכְּחָן). Sometimes in the weeks judgments are found in the world (וְזִמְנִין אִית בְּשָׁבוּעֵי דְּדִינִין מִשְׁתַּכְּחָן בְּעָלְמָא). Sometimes in the days favor is found and the world sweetened (וְזִמְנִין אִית בְּיוֹמֵי דְּרַעֲוָוא אִשְׁתְּכַח בְּעָלְמָא וְעָלְמָא אִתְבַּסְמָא). Sometimes in the days judgments hang and are found, even in the hours (וְזִמְנִין אִית בְּיוֹמֵי דְּדִינִין תַּלְיָין וּמִשְׁתַּכְחָן, וַאֲפִילּוּ בְּשַׁעְתֵּי). And for this it is written: a time for every purpose (וְעַל דָּא כְּתִיב, וְעֵת לְכָל חֵפֶץ וְגוֹ׳) (Ecclesiastes 3). And it is written: but as for me, my prayer is to You (וּכְתִיב, וַאֲנִי תְפִלָּתִי לְךָ וְגוֹ׳) (Psalms 69). And it is written: seek Hashem while He is found (וּכְתִיב, דִּרְשׁוּ יְיָ בְּהִמָּצְאוֹ) (Isaiah 55). And it is written: why do You stand afar off, Hashem? You hide at times of trouble (וּכְתִיב, לָמָּה יְיָ תַעֲמוֹד בְּרָחוֹק, תַּעְלִים לְעִתּוֹת בַּצָּרָה) (Psalms 10). And it is written: from afar Hashem appeared to me (וּכְתִיב, מֵרָחוֹק יְיָ נִרְאָה לִי) (Jeremiah 31). And there are times when He is near, as it is written: Hashem is near to all who call upon Him (וְזִמְנִין דְּאִיהוּ קָרוֹב, דִּכְתִיב, קָרוֹב יְיָ לְכָל קוֹרְאָיו) (Psalms 145). For this reason it is written: and let him not come at all times into the holy (בְּגִין כָּךְ, וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): we have already established, the word is in its time (הָא אוֹקִימְנָא, מִלָּה בְּעִתּוֹ). And so it surely is (וְהָכִי הוּא וַדַּאי). Here Kudsha Berikh Hu came to warn Aharon, that he not err in the sin in which his sons erred (וְהָכָא אָתָא קוּדְשָׁא בְּרִיךְ הוּא לְאַזְהָרָא לְאַהֲרֹן, דְּלָא יִטְעֵי בְּהַהוּא חוֹבָא, דְּטָעוּ בְּנוֹי). For this time is known, therefore he should not join another time before the King (דְּהָא הַאי עֵת יְדִיעָא, בְּגִין כָּךְ לָא יִטְעֵי לְחַבְּרָא עֵת אָחֳרָא לְגַבֵּי מַלְכָּא). This is what is written: and let him not come at all times into the holy (הֲדָא הוּא דִכְתִיב, וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ). That is, even though he sees a time delivered into another dominion to govern the world, and it is delivered into his hands to unite with it, to draw near to Kudsha Berikh Hu — for I and My Name are one (כְּלוֹמַר, אַף עַל גַּב דְּיֵחֱמֵי עִידָּן דְּאִתְּמְסַר בִּידָא אָחֳרָא לְאִתְנָהֲגָא עָלְמָא, וְיִתְמְסַר בִּידוֹי לְיַחֲדָא בֵּיהּ לְקָרְבָא לֵיהּ לְקוּדְשָׁא, דְּהָא אֲנָא וּשְׁמִי חַד הוּא). Therefore it is written: and let him not come at all times into the holy (וּבְגִינֵי כַּךְ, וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ). And if he wishes to know with what he may enter — with “Zot” (וְאִי בָּעֵי לְמִנְדַּע בְּמָה יֵיעוּל, בְּזֹאת). With “Zot” shall Aharon enter the holy (בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ). For this “Zot” is the time bound in My Name, in this yod inscribed in My Name he shall enter into the holy (דְּהַאי זֹאת, הִיא עֵת דַּאֲחִידַת בִּשְׁמִי, בְּהַאי יו״ד דִּרְשִׁימָא בִּשְׁמִי יֵיעוּל אֶל הַקֹּדֶשׁ). But not at all times (אֲבָל וְאַל יָבֹא בְכָל עֵת).

It was taught; Rabbi Yosei said (תָּאנָא אָמַר רִבִּי יוֹסֵי): it is written, “He has made everything beautiful in its time” (כְּתִיב, אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ) (Kohelet 3:11). This matter was established by the Butzina Kaddisha [Holy Luminary] (הַאי מִלָּה אוֹקְמָהּ בּוּצִינָא קַדִּישָׁא). And so it is, as we have learned (וְהָכִי הוּא דְּתַנִּינָא): “He has made everything beautiful in its time” (אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ)—and so it is indeed (וְהָכִי הוּא וַדַּאי). “Everything” (אֶת הַכֹּל)—indeed everything (וַדַּאי). “Beautiful in its time” (עָשָׂה יָפֶה בְעִתּוֹ)—this with this (דָּא בְּדָא), and not mingled with others (וְלָא יִתְעָרְבוּן אָחֳרָנִין בֵּינַיְיהוּ). “In its time” exactly (בְּעִתּוֹ מַמָּשׁ), and not at another time (וְלָא בָּאֳחָרָא). Therefore the warning given to Aharon (בְּגִינֵי כַּךְ, אַזְהָרוּתָא לְאַהֲרֹן): “And let him not come at all times into the Holy” (וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Vayikra 16:2). But with what shall he enter? (אֲבָל בְּמָה יֵיעוּל). With Zot [This] (בְּזֹאת), as we have established (כְּמָה דְּאוֹקִימְנָא), as it is written: “With Zot shall Aharon come into the Holy” (דִּכְתִיב, בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Vayikra 16:3).

Rabbi El'azar was sitting before his father (רִבִּי אֶלְעָזָר הֲוָה יָתִיב קָמֵי אֲבוּהָ). He said to him (אָמַר לֵיהּ): it is written concerning the assembly of Korach (כְּתִיב בִּכְנִישְׁתָּא דְּקֹרַח): “And they perished from among the congregation” (וְיֹּאבְדוּ מִתּוֹךְ הַקָּהָל) (Bemidbar 16:33). What is the meaning of “And they perished”? (מַאי וְיֹּאבְדוּ). Rather (אֶלָּא), as it is written: “And I will cut off that soul from among its people” (כְּמָה דִּכְתִיב, וְהַאֲבַדְתִּי אֶת הַנֶּפֶשׁ הַהִיא מִקֶּרֶב עַמָּהּ) (Vayikra 23:30).

Some say: it is written concerning the sons of Aharon (ס״א כְּתִיב בִּבְנֵי אַהֲרֹן): “And fire went out from before Hashem and consumed them, and they died” (וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְיָ וַתֹּאכַל אוֹתָם וַיָּמֻתוּ) (Vayikra 10:2). And it is written concerning the assembly of Korach (וּכְתִיב בִּכְנִישְׁתָּא דְּקֹרַח): “And fire came forth from Hashem and consumed the two hundred and fifty men” (וְאֵשׁ יָצְאָה מֵאֵת יְיָ וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתָיִם ס״ד), thus they are weighed one against the other (דְּשָׁקִילִין דָּא כְּדָא).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): those sons of Aharon are different, for it is not written of them “loss,” as it is of the assembly of Korach, and they perished from among the congregation (שָׁאנֵי אִינּוּן בְּנֵי אַהֲרֹן, דְּלָא כְּתִיב בְּהוֹן אֲבֵדָה, כְּאִינּוּן דִּכְנִישְׁתָּא דְּקֹרַח, דִּכְתִיב בְּהוֹן וְיֹּאבְדוּ מִתּוֹךְ הַקָּהָל). And it is written: behold we perish, we are lost, we are all lost (וּכְתִיב, הֵן גָּוַעְנוּ אָבַדְנוּ כֻּלָּנוּ אָבַדְנוּ) (Numbers 17). To include those who offered the incense, the two hundred and fifty, who were truly destroyed (לְאַכְלְלָא אִינּוּן דְּאַקְרִיבוּ קְטֹרֶת בּוּסְמִין, מָאתָן וַחֲמִשִּׁין, דְּאִתְאֲבִידוּ וַדַּאי). But these were not destroyed (וְאִלֵּין לָא אִתְאֲבִידוּ). He said to him (אָמַר לֵיהּ): it is written, and let him not come at all times into the holy (כְּתִיב, וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16). And it is written, with this shall Aharon come into the holy (וּכְתִיב, בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ). Since it says: “and let him not come at all times,” why does it not write in what time he shall enter? (כֵּיוָן דְּאָמַר, וְאַל יָבֹא בְכָל עֵת, אֲמַאי לָא כְּתִיב, בְּמָה זִמְנָא יֵיעוּל). El’azar said to him (אָמַר לֵיהּ אֶלְעָזָר): behold it is already stated, and it is one word and one time — the kohanim knew it (הָא אִתְּמַר, וּמִלָּה חַד הוּא, וְזִמְנָא חַד הוּא, הֲווֹ יַדְעֵי כַּהֲנֵי). But concerning the sin in which his sons erred, he needed a warning here — and this has already been stated (אֲבָל עַל מַה דְּחָאבוּ בְּנוֹי, בָּעָא לְאַזְהָרָא הָכָא, וְהָא אִתְּמַר). He said to him: and so I think also, but I sought to settle the matter clearly before my eyes (אָמַר לֵיהּ, וַאֲנָא הָכִי סָבִירְנָא, וּבְגִין לְאִתְיַישְּׁבָא מִלָּה בְּעֵינָא). He said to him, El’azar my son, come and see (אָמַר לֵיהּ, אֶלְעָזָר בְּרִי תָּא חֲזֵי): all offerings and all elevations are pleasing before Kudsha Berikh Hu (כָּל קָרְבְּנִין וְכָל עִלָּוָון, נַיְיחָא הוּא דְּקוּדְשָׁא בְּרִיךְ הוּא), but none are as pleasing as the incense (אֲבָל לָא הֲוָה נַיְיחָא כְּמָה דְּהַאי קְטֹרֶת). For the incense is higher than all (דִּקְטֹרֶת מְעַלְיָא מִכֹּלָּא). Therefore it is offered within within, in whispering (וּבְגִין כָּךְ, הֲווֹ מַעֲלִין לֵיהּ לְגוֹ בְּגוֹ, בִּלְחִישׁוּ). And so it is already stated (וְהָא אִתְּמַר). And for this reason no man was punished with other offerings as with the incense (וּבְגִין כָּךְ, לָא אִתְעֲנָשׁוּ כָּל בְּנֵי נָשָׁא בִּשְׁאָר קָרְבְּנִין וְעִלָּוָון כְּמוֹ בַּקְּטֹרֶת). For all service of Kudsha Berikh Hu is bound and crowned here more than all (דְּכָל פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, הָכָא אִתְקְטַר וְאִתְקְשַׁר יַתִּיר מִכֹּלָּא). And therefore it is called incense (וְעַל דָּא אִקְרֵי קְטֹרֶת). And it is stated: oil and incense make glad the heart (וְהָא אִתְּמַר: שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב) (Proverbs 27).

Rabbi Shimon opened and taught (פָּתַח רִבִּי שִׁמְעוֹן וְדָרַשׁ): the fragrance of your good oils (לְרֵיחַ שְׁמָנֶיךָ טוֹבִים) (Song of Songs 1). This verse we have examined, and thus it is (הַאי קְרָא אִסְתַּכַּלְנָא בֵּיהּ, וְהָכִי הוּא). For fragrance—what fragrance? (לְרֵיחַ, מַאי רֵיחַ). The fragrance of the incense, which is most subtle, most exalted, most inward of all (רֵיחַ דִּקְטֹרֶת, דְּאִיהוּ דְּקִיקָא וּמָעַלְיָא וּפְנִימָאָה מִכֹּלָּא). When that fragrance ascends to bind, in that abundant flow of river-sources, they are aroused one by one and bound together (וְכַד סָלִיק הַהוּא רֵיחַ לְאִתְקַשְּׁרָא, בְּהַהוּא מְשַׁח רְבוּת דְּנַחֲלֵי מַבּוּעָא, אִתְּעֲרוּ דָּא בְּדָא וְאִתְקְטָרוּ כַּחֲדָא). Then those good anointings flow to the river (וּכְדֵין אִינּוּן מִשְׁחָן טָבָאן לְאַנְהָרָא). As it is said: the fragrance of your good oils (כְּמָה דְּאַתְּ אָמֵר, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים). Then the oil pours from level to level, among those levels called the Holy Name (וּכְדֵין אִתְרַק מִשְׁחָא מִדַּרְגָּא לְדַרְגָּא, בְּאִינּוּן דַּרְגִּין דְּאִקְרוּן שְׁמָא קַדִּישָׁא). This is what is written: oil poured forth is your name, therefore do maidens love you (הֲדָא הוּא דִכְתִיב, שֶׁמֶן תּוּרַק שְׁמֶךָ, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ) (Song of Songs 1). What are maidens? (מַאי עֲלָמוֹת). As we established: worlds — actual worlds (כְּמָה דְּאוֹקִימְנָא, עוֹלָמוֹת, עוֹלָמוֹת מַמָּשׁ). Another meaning: maidens as it is written: for the maidens, a song (דָּבָר אַחֵר: עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, כְּמָה דְּאַתְּ אָמֵר, עַל עֲלָמוֹת שִׁיר) (Psalms 46). And all is one (וְכֹלָּא חַד).