Daf 59b (דַּף נ״ט ע״ב)

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), and the peoples with equity (וְעַמִּים בְּמֵישָׁרִים). What is with equity? (מַהוּ בְּמֵישָׁרִים). As you say: uprightly have they loved you (כְּמָה דְאַתְּ אָמֵר, מֵישָׁרִים אֲהֵבוּךָ), to include the two keruvim, male and female — upright indeed (לְאַכְלְלָא תְּרֵין כְּרוּבִין, דְּכַר וְנוּקְבָּא, מֵישָׁרִים וַדַּאי). And for this reason: and the peoples with equity (וְעַל דָּא, וְעַמִּים בְּמֵישָׁרִים). And it is written: and he heard the voice speaking to him from between the two keruvim, and it spoke to him (וּכְתִיב, וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו מִבֵּין שְׁנֵי הַכְּרוּבִים וַיְדַבֵּר אֵלָיו) (Numbers 7).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): from here we learn that in any place where male and female are not found, it is not fitting to behold the face of the Shekhinta (מִכָּאן אוֹלִיפְנָא, דִּבְכָל אֲתַר דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא, לָאו כְּדַאי לְמֵחֱמֵי אַפֵּי שְׁכִינְתָּא). This is what is written: the upright shall behold Your face (הֲדָא הוּא דִכְתִיב, יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ) (Psalms 140). And we learned: it is written: righteous and upright is He (וְתָנֵינָן, כְּתִיב, צַדִּיק וְיָשָׁר הוּא) (Deuteronomy 32) — male and female (דְּכַר וְנוּקְבָּא). So too here, the keruvim — male and female (אוּף הָכָא כְּרוּבִים, דְּכַר וְנוּקְבָּא). And upon them it is written: You established equity (וְעָלַיְיהוּ כְּתִיב, אַתָּה כּוֹנַנְתָּ מֵישָׁרִים) (Psalms 99). And the peoples with equity (וְעַמִּים בְּמֵישָׁרִים). And for this reason it is written: and their faces, each toward his brother (וּבְגִינֵי כַּךְ, וּפְנֵיהֶם אִישׁ אֶל אָחִיו) (Exodus 25). And we have already established this (וְהָא אוֹקִימְנָא).

It was taught, Rabbi Yosei said (תַּנְיָא אָמַר רִבִּי יוֹסֵי): one time the world was in need of rain (זִמְנָא חֲדָא, הֲוָה צְרִיכָא עַלְמָּא לְמִטְרָא). They came before Rabbi Shimon (אָתוּ לְקָמֵיהּ דְּרַבִּי שִׁמְעוֹן) — some say: they went to him (ס״א: אָזְלוּ לְגַבֵּיהּ).

Rabbi Yissa, Rabbi Ḥizkiyah, and the other friends (רִבִּי יֵיסָא וְרִבִּי חִזְקִיָּה וּשְׁאָר חַבְרַיָּיא). They found him going to visit Rabbi Pinchas ben Ya’ir, he and Rabbi El’azar his son (אַשְׁכְּחוּהוּ דְּהֲוָה אָזִיל לְמֵחֱמֵי לְרִבִּי פִּנְחָס בֶּן יָאִיר, הוּא וְרִבִּי אֶלְעָזָר בְּרֵיהּ). When he saw them, he opened and said (כֵּיוָן דְּחָמָא לוֹן, פָּתַח וְאָמַר): a song of ascents: behold how good and how pleasant it is for brothers to dwell also together (שִׁיר הַמַּעֲלוֹת, הִנֵּה מַה טּוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד) (Psalms 133).

What is for brothers to dwell also together? (מַאי שֶׁבֶת אַחִים גַּם יָחַד). As it is said: and their faces, each toward his brother (כְּמָה דְאַתְּ אָמֵר, וּפְנֵיהֶם אִישׁ אֶל אָחִיו) (Exodus 25). At the time they gazed one at another, face to face, it is written: how good and how pleasant (בְּשַׁעֲתָא דַּהֲווֹ חַד בְּחַד, מַשְׁגִּיחִין אַנְפִּין בְּאַנְפִּין, כְּתִיב, מַה טוֹב וּמַה נָעִים) (Psalms 133). But when the male turned his face away from the Nukvah, woe to the world (וְכַד מְהַדֵּר דְּכוּרָא אַנְפּוֹי מִן נוּקְבָּא, וַי לְעָלְמָא). Then it is written: there is one who is swept away without justice (כְּדֵין כְּתִיב, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט) (Proverbs 13). Without justice indeed (בְּלֹא מִשְׁפָּט וַדַּאי). And it is written: righteousness and justice are the foundation of Your throne (וּכְתִיב, צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ) (Psalms 89). One does not go without the other (דְּלָא אָזִיל דָּא בְּלָא דָּא). And when justice departs from righteousness, woe to the world (וְכַד מִשְׁפָּט מִתְרַחֵק מִצֶדֶק, וַי לְעָלְמָא). There is one swept away without justice (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט) (Proverbs 13).

And now I see that you have come, because the male is not joined with the female (וְהַשְׁתָּא חֲמֵינָא, דְּאַתּוּן אֲתִיתוּן, עַל דִּדְכוּרָא לָא שַׁרְיָא בְּנוּקְבָּא). He said: if for this you have come to me, sit (אָמַר, אִי לְדָא אֲתִיתוּן גַּבָּאי, תִּיבוּ). For this day I have seen that all has returned to rest, face in face (דְּהַאי יוֹמָא אִסְתַּכַּלְנָא, דְּיִתְהַדָּר כֹּלָּא לְמִשְׁרֵי אַנְפִּין בְּאַנְפִּין). And if for Orayta you have come, dwell with me (וְאִי לְאוֹרַיְיתָא אֲתִיתוּן, שָׁרוּ גַּבָּאי). They said to him: for all this we have come to our master (אָמְרוּ לֵיהּ, לְכֹלָּא קָא אֲתֵינָא לְגַבֵּי דְּמוֹר). Let one slip away from us to bring word to our brethren, the rest of the companions, and we will come before our master (יִשְׁתְּמִיט חַד מִינָן לְבַשְּׂרָא לַאֲחָנָא שְׁאָר חַבְרַיָּיא, וַאֲנָן נֵיתִיב לְקָמֵיהּ דְּמוֹר).

While they were going, he opened and said (עַד דַּהֲווֹ אַזְלֵי, פָּתַח וְאָמַר): black am I, yet comely, O daughters of Jerusalem (שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָיִם) (Song of Songs 1). Kenesset Yisrael said before Kudsha Berikh Hu (אָמְרָה כְּנֶסֶת יִשְׂרָאֵל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא): black am I in exile, but comely am I in the commandments of the Orayta (שְׁחוֹרָה אֲנִי בְּגָלוּתָא, וְנָאוָה אֲנִי בְּפִקּוּדֵי אוֹרַיְיתָא). For even though Yisrael are in exile, they do not abandon them (דְּאַף עַל גַּב דְּיִשְׂרָאֵל בְּגָלוּתָא, לָא שַׁבְקֵי לוֹן). As the tents of Kedar — these are the sons of Keturah (כְּאָהֳלֵי קֵדָר, דְּאִינּוּן בְּנֵי קְטוֹרָה) — some say: as the mountains (נ״א: טוּרֵי).

Who darkened their faces always (דְּאִתְקַדְּרוּ אַנְפַּיְיהוּ תְּדִירָא). Yet as the curtains of Shlomo — as that vision of heaven purified, as it is written: stretching the heavens like a curtain (וְעִם כָּל דָּא כִּירִיעוֹת שְׁלֹמֹה, כְּהַהוּא חֵיזוֹ שְׁמַיָא לְמִדְכֵּי, דִּכְתִיב נוֹטֶה שָׁמַיִם כַּיְרִיעָה) (Psalms 104). Do not look at me because I am Blackend (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחוֹרֶת) (Song of Songs 1). What is the reason? Some say: I am black because the sun has scorched me (מַאי טַעְמָא — נ״א: אֲנִי שְׁחַרְחוֹרֶת בְּגִין שֶׁשְּׁזָפַתְנִי). Because the sun scorched me, for the sun did not shine on me to give me light as was fitting (אַל תִּרְאוּנִי, בְּגִין שֶׁאֲנִי שְׁחַרְחֹרֶת. שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, דְּלָא אִסְתָּכַּל בִּי שִׁמְשָׁא לְאַנְהָרָא לִי כְּדְקָא יֵאוֹת).

Yisrael, what do they say? The sons of my mother were angry with me (יִשְׂרָאֵל מַה אִינּוּן אַמְרִין, בְּנֵי אִמִּי נִחֲרוּ בִי) (Song of Songs 1). Who are the sons of my mother? These are the great ministers appointed over the other nations (מַאן אִינּוּן בְּנֵי אִמִּי — אִלֵּין רַבְרְבִין מְמָנָן תְּרִיסִין עַל שְׁאָר עַמִּין). Another matter: the sons of my mother literally (דָּבָר אַחֵר, בְּנֵי אִמִּי מַמָּשׁ). As it is said: He cast down from heaven to earth… (כְּמָה דְאַתְּ אָמֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וְגוֹ׳) (Lamentations 2). And when He cast down from heaven to earth, they set me as a keeper of the vineyards (וְכַד הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ, שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים). Why is this? (מַאי טַעְמָא). Because my own vineyard I did not keep (דְּכַרְמִי שֶׁלִּי לֹא נָטָרְתִּי) (Song of Songs 1). And we have learned: the sons of my mother indeed rose against me (וְתָנֵינָן, בְּנֵי אִמִּי וַדַּאי אִסְתְכָּמוּ עָלַי).

Meaning, when the earth was separated from heaven (כְּלוֹמַר, כַּד אִתְעָדֵי אֶרֶץ מִשָּׁמַיִם), as we have established: and his sister stood afar off (כְּמָה דְּאוֹקִימְנָא, דִּכְתִיב, וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק) (Exodus 2). And here it is surely said: behold how good and how pleasant it is for brothers to dwell also together (וְהָכָא אִתְּמַר וַדַּאי, הִנֵּה מַה טוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד) (Psalms 133). And in them we have established: also together (וּבְהוּ אוֹקִימְנָא, גַּם יָחַד). As it is said: and also in this, when they are in the land of their enemies… (כְּמָה דְאַתְּ אָמֵר, וְאַף גַּם זֹאת בִּהְיוֹתָם) (Leviticus 26).

Brothers dwelling together — this includes all (שֶׁבֶת אַחִים בִּכְלַל). Since it is written also, it comes to include all those above, for all dominion is found in that place (כֵּיוָן דִּכְתִיב, גַּם, לְאַכְלְלָא כָּל אִינּוּן דִּלְעֵילָּא, דְּכָל שׁוּלְטָנוּתָא בְּהַהוּא אֲתַר אִשְׁתְּכַח). Another matter: behold how good and how pleasant etc. (דָּבָר אַחֵר, הִנֵּה מַה טּוֹב וּמַה נָעִים וְגוֹ'). These are the companions, at the time when they sit together and do not separate one from another (אִלֵּין אִינּוּן חַבְרַיָּיא, בְּשַׁעֲתָא דְּאִינּוּן יַתְבִין כַּחֲדָא, וְלָא מִתְפָּרְשָׁן דָּא מִן דָּא). At first they appear as men at war, seeking to kill one another (בְּקַדְמִיתָא אִתְחָזוּן גּוּבְרֵי מַגִּיחֵי קְרָבָא, דְּבָעוּ לְקָטְלָא דָּא לְדָא). Afterwards they return in brotherly love (לְבָתַר, אִתְהֲדָרוּ בִּרְחִימוּתָא דְּאַחְוָה).

Kudsha Berikh Hu—what does He say? (קוּדְשָׁא בְּרִיךְ הוּא מַהוּ אוֹמֵר). “Behold, how good and how pleasant it is for brothers also to dwell together” (הִנֵּה מַה טּוֹב וּמַה נָעִים, שֶׁבֶת אַחִים גַּם יָחַד) (Psalms 133:1). “Also”—to include with them the Shekhinta (גַּם, לְאַכְלְלָא עִמְּהוֹן שְׁכִינְתָּא). And not only this (וְלֹא עוֹד), but Kudsha Berikh Hu listens to their words, and it is pleasing to Him, and He rejoices in them (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אָצִית לְמִלּוּלַיְיהוּ, וְנִיחָא לֵיהּ וְחַדֵּי בְּהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Then those who feared Hashem spoke one with another, and Hashem listened and heard, and a book of remembrance was written before Him...” (אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ, וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע, וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו וְגוֹ׳) (Malachi 3:16). And you, Friends here (וְאַתּוּן חַבְרַיָּיא דְּהָכָא), just as you have been in love and brotherhood until now (כְּמָה דַּהֲוִיתוֹן בַּחֲבִיבוּתָא בִּרְחִימוּתָא מִקַּדְמַת דְּנָא), so too from this time forward (הָכִי נָמֵי מִכָּאן וּלְהָלְאָה) do not separate one from another (לָא תִּתְפָּרְשׁוּן דָּא מִן דָּא), until Kudsha Berikh Hu rejoices with you (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא יַחְדֵּי עִמְּכוֹן), and peace shall be proclaimed over you (וְיִקְרֵי עָלַיְיכוּ שְׁלָם). And through you peace shall be found in the world (וְיִשְׁתְּכַּח בְּגִינֵיכוֹן שְׁלָמָא בְּעָלְמָא). This is what is written (הֲדָא הוּא דִכְתִיב): “For my brothers and my companions’ sake, I will now say: Peace be within you.” (לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא שָׁלוֹם בָּךְ) (Psalms 122:8).