Daf 60a (דַּף ס׳ ע״א)

They went (אָזְלוּ). While they were going, they came to the house of Rabbi Pinchas ben Ya’ir (עַד דַּהֲווֹ אַזְלֵי, מָטוּ לְבֵי רִבִּי פִּנְחָס בֶּן יָאִיר). Rabbi Pinchas went out and kissed him (נָפַק רִבִּי פִּנְחָס, וּנְשָׁקֵיהּ). He said: fortunate am I to kiss the Shekhinta (אָמַר, זָכֵינָא לְנַשְּׁקָא שְׁכִינְתָּא). Happy is my portion (זַכָּאָה חוּלָקִי). He prepared for them pillows of couches and cushions of tapestry (אַתְקִין לְהוּ טִיקְלֵי דְּעַרְסֵי, קַפְטוּרֵי דְּקִילְטָא).

Rabbi Shimon said: Orayta does not need this, pass them over and they will sit (אָמַר רִבִּי שִׁמְעוֹן, אוֹרַיְיתָא לָא בָּעֵי הָכִי, אַעְבָּר לְהוֹן, וְיָתִיבוּ). Rabbi Pinchas said: before we eat, let us hear from the Master of Orayta a word (אָמַר רִבִּי פִּנְחָס, עַד לָא נֵיכוּל, נִשְׁמַע מִמָּארֵיהּ דְּאוֹרַיְיתָא מִלָּה). For all the words of Rabbi Shimon are revealed (דְּהָא רַבִּי שִׁמְעוֹן כָּל מִלּוֹי בְּאִתְגַּלְיָיא אִינּוּן). He is a man who does not fear above or below (אִיהוּ גַּבְרָא דְּלָא דָּחִיל מֵעֵילָּא וּמִתַּתָּא). Not to say he does not fear above — for Kudsha Berikh Hu agreed with him (לְמֵימַר לָא דָּחִיל מֵעֵילָּא, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִסְתָּכַּם בֵּיהּ). Not below — as a lion does not fear sheep (לָא דָּחִיל מִתַּתָּא, כְּאַרְיֵה דְּלָא דָּחִיל מִבְּנֵי עָנָא).

Rabbi Shimon said to Rabbi El’azar his son (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרִיה): El'azar, stand in your place and say a new word before Rabbi Pinchas and the other companions (אֶלְעָזָר, קוּם בְּקִיּוּמָךְ, וְאֵימָא מִלָּה חַדְתָּא לְגַבֵּי דְּרִבִּי פִּנְחָס וּשְׁאָר חַבְרַיָּיא).

Rabbi El’azar arose, opened and said (קָם רִבִּי אֶלְעָזָר, פָּתַח וְאָמַר): And Hashem spoke to Moshe after the death of the two sons of Aharon etc. (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן וְגוֹ׳) (Leviticus 16). This verse must be examined, for it seems to be extra (הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, דְּאִתְחֲזֵי דְּיַתִּירָא אִיהוּ). For it is written after it: and Hashem said to Moshe: speak to Aharon your brother (דְּהָא כְּתִיב בַּתְרֵיהּ, וַיֹּאמֶר יְיָ אֶל מֹשֶׁה, דַּבֵּר אֶל אַהֲרֹן אָחִיךָ).

From here is the service of the portion (מִכָּאן שֵׁירוּתָא דְּפַרְשְׁתָּא). This first verse, what is it? That it is written: and Hashem spoke to Moshe (הַאי קְרָא דִּלְעֵילָּא, מַאי הוּא, דִּכְתִיב, וַיְדַבֵּר יְיָ אֶל מֹשֶׁה). What did He say to him? Afterwards it is written: and Hashem said to Moshe… (מַאי הוּא דְּאָמַר לֵיהּ, וּלְבָתַר וַיֹּאמֶר יְיָ אֶל מֹשֶׁה). Rather, at the time when Kudsha Berikh Hu gave the incense of spices to Aharon (אֶלָּא בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב קְטֹרֶת בּוּסְמִין לְאַהֲרֹן), He desired that no other man in his lifetime should use it (בָּעָא, דְּלָא יִשְׁתַּמֵשׁ בֵּיהּ בְּחַיּוֹי בַּר נָשׁ אָחֳרָא). Why is this? (מַאי טַעְמָא). Because Aharon increased peace in the world (בְּגִין דְּאַהֲרֹן אַסְגֵּי שְׁלָמָא בְּעָלְמָא). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): you wish to increase peace in the world; by your hand peace shall increase above (אַתְּ בָּעֵי לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא, עַל יְדָךְ יִסְגֵּי שְׁלָמָא לְעֵילָּא). Behold, the incense of spices shall be delivered into your hand from now and forever (הָא קְטֹרֶת בּוּסְמִין, יְהֵא מָסוּר בְּיָדְךָ מִכָּאן וּלְהָלְאָה), and in your lifetime no other man shall use it (וּבְחַיֶּיךָ לָא יִשְׁתַּמֵשׁ בֵּיהּ בַּר נָשׁ אָחֳרָא).

Nadav and Avihu hastened, in the lifetime of their father, to offer what had not been given to them (נָדָב וַאֲבִיהוּא אַקְדִימוּ בְּחַיֵּי דְּאָבוּהוֹן, לְאַקְרְבָא מַה דְּלָא אִתְמְסַר לְהוּ). And this matter caused them to err in it (וּמִלָּה דָּא, גָּרִים לְהוֹן דְּטָעוּ בֵּיהּ). It was taught (וְתָאנָא): Moshe was wondering, who caused them this error, and he was saddened (מֹשֶׁה הֲוָה מְהַרְהֵר, מַאן גָּרַם לוֹן טָעוּתָא דָּא, וַהֲוָה עָצִיב). What is written? And Hashem spoke to Moshe after the death of the two sons of Aharon (מַה כְּתִיב, וַיְדַבֵּר יְיָ אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן) (Leviticus 16). And what did He say to him? When they drew near before Hashem, and they died (וּמַה אָמַר לֵיהּ, בְּקָרְבָתָם לִפְנֵי יְיָ וַיָמוּתוּ) (Leviticus 16). When they offered is not written, but when they drew near (בְּהַקְרִיבָם לָא כְּתִיב, אֶלָּא בְּקָרְבָתָם).

Kudsha Berikh Hu said to Moshe (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): this caused them, that they pressed the hour in the lifetime of their father, and they erred in it (דָּא גַּרְמָא לְהוּ, דְּדַּחֲקוּ שַׁעֲתָא בְּחַיֵּי אֲבוּהוֹן, וְטָעוּ בָּהּ). And this is what is written: which He had not commanded them (וְהַיְינוּ דִכְתִיב, אֲשֶׁר לֹא צִוָּה אוֹתָם) (Leviticus 10). Them He did not command — but Aharon He commanded (אוֹתָם לֹא צִוָּה, אֲבָל לְאַהֲרֹן צִוָּה). And what of the two sons of Aharon? Because they pressed the hour in the lifetime of their father, they caused themselves all this (וּמַה תְּרֵין בְּנֵי אַהֲרֹן, עַל דְּדָחִיקוּ שַׁעֲתָא בְּחַיֵּי אֲבוּהוֹן, גָּרְמוּ לְגַרְמַיְיהוּ כָּל כַּךְ). How much more for me, before Abba, and Rabbi Pinchas, and the other companions (אֲנָא לְגַבֵּי אַבָּא וְרִבִּי פִּנְחָס וּשְׁאָר חַבְרַיָּיא, עַל אַחַת כַּמָה וְכַמָּה). Rabbi Pinchas came, kissed him, and blessed him (אָתָא רִבִּי פִּנְחָס, נְשָׁקֵּיהּ וּבַרְכֵיהּ).

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר): behold his bed, which is Shlomo’s, sixty mighty men are around it… (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ וְגוֹ׳) (Song of Songs 3). Behold his bed, which is Shlomo’s — what is his bed? This is the throne of glory of the King (הִנֵה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, מַאי מִטָּתוֹ. דָּא כּוּרְסֵי [נ״א עַרְסָא] יְקָרָא דְּמַלְכָּא). As it is written: the heart of her husband trusts in her (דִּכְתִיב בֵּיהּ, בָּטַח בָּהּ לֵב בַּעְלָהּ) (Proverbs 31). Of Shlomo — the King to whom peace belongs, for all is His (שֶׁלִּשְׁלֹמֹה, מַלְכָּא דִּי שְׁלָמָא, כֹּלָּא דִּילֵיהּ הוּא).

Sixty mighty men surround it — these are those united on the side of harsh judgment, called sixty lashes of fire (שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ, דְּאִתְאַחֲדָן בְּסִטְרָהָא מִדִּינָא קַשְׁיָא, וְאִקְרוּן שִׁתִּין פּוּלְסֵי דְּנוּרָא). Some say: sixty mighty weapons of severe armaments (ס״א: שִׁתִּין מְזַיְנֵי זִיוּנֵי קַשְׁיָין). That Youth is clothed in them (דְּהַהוּא נַעַר, אִתְלְבַּשׁ בְּהוּ).

From his right, a sharp edge of a mighty sword (מִימִינֵיהּ, שִׁנָּנָא דְּחַרְבָּא תַּקִּיפָא). From his left, embers of mighty fire (מִשְּׂמָאלֵיהּ, גּוֹמְרֵי דְּנוּרָא תַּקִּיפָא), united in engravings — some say in wrappings (דְּמִתְאַחֲדָא בִּגְלִיפוֹי [ס״א בִּקְלִיפוֹי]) — in seventy thousand flaming tongues of consuming fire (בְּשִׁבְעִין אֶלֶף לַהֲטֵי נוּרָא דְּאַכְלָא). And these are the sixty weapons of harsh armaments (וְאִינּוּן שִׁתִּין מְזַיְינֵי זִיּוּנֵי קַשְׁיָין), from those mighty forces of that supernal Gevurah of Kudsha Berikh Hu (מֵאִינּוּן גְּבוּרָן תַּקִּיפִין, דְּהַהִיא גְּבוּרָה עִלָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא).

This is what is written: of the mighty men of Yisrael (הֲדָא הוּא דִכְתִיב, מִגִּבּוֹרֵי יִשְׂרָאֵל). And it was taught: regarding this bed, what is written of it? She rises while it is yet night (וְתָאנָא, בְּהַאי עַרְסָא, מַה כְּתִיב בָּהּ, וַתָּקָם בְּעוֹד לַיְלָה) (Proverbs 31). When it suckles from the side of the right — some say from the side of Din (כַּד יַנְקָא מִסִּטְרָא דִּימִינָא [ס״א מִסִּטְרָא דְּדִינָא]) — and she gives prey to her household (וַתִּתֵּן טֶרֶף לְבֵיתָהּ) (Proverbs 31). What is prey? As you say: and he tore, and none could rescue (מַאי טֶרֶף, כְּמָה דְאַתְּ אָמֵר, וְטָרַף וְאֵין מַצִּיל) (Micah 5). This is what is written: all holding swords, trained in war (הֲדָא הוּא דִכְתִיב, כֻּלָּם אֲחוּזֵי חֶרֶב מְלוּמְּדֵי מִלְחָמָה) (Song of Songs 3). They are ready in every place to execute judgment (זְמִינִין בְּכָל אֲתַר לְמֶעְבַּד דִּינָא), and they are called masters of clamor and wailing (וְאִקְרוּן, מָארֵי דִּיבָבָא וִילָלָה).

Every man with his sword upon his thigh (אִישׁ חַרְבּוֹ עַל יְרֵכוֹ) (Song of Songs 3). As it is said: gird your sword upon your thigh, O mighty one (כְּמָה דְאַתְּ אָמֵר, חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר) (Psalms 45). Because of fear in the nights (מִפַּחַד בַּלֵּילוֹת) (Song of Songs 3). This has been established: from the fear of Gehinom, etc. (הָא אוּקְמוּהָ, מִפַּחְדָהּ דְּגֵיהִנָּם וְכוּ׳). But from fear in the nights — meaning, all these forces draw from fear, from that place called Fear (אֲבָל מִפַּחַד בַּלֵּילוֹת, כְּלוֹמַר, כָּל דָּא מָאֵן אֲתַר נַטְלִין, מִפַּחַד, מֵהַהוּא אֲתַר דְּאִקְרֵי פַּחַד). As it is said: and the fear of Yitzḥak was with me (כְּמָה דְאַתְּ אָמֵר, וּפַחַד יִצְחָק הָיָה לִי) (Bereshit 31). And Ya‘akov swore by the Fear of his father Yitzḥak (וַיִשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק) (Bereshit 31). In the nights — at the times when they are commanded to perform judgment (בַּלֵּילוֹת, בְּזִמְנִין דְּאִינּוּן מִתְפַּקְדִין לְמֶעְבַּד דִּינָא). And it was taught: it is written, she considers a field and takes it (וְתָאנָא, כְּתִיב, זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ) (Proverbs 31).

This is what is written: and all the beasts of the field play there (הֲדָא הוּא דִכְתִיב, וְכָל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם) (Job 40). And about this it is written: this great and wide sea… there ships go… (וְעַל דָּא כְּתִיב, זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם וְגוֹ׳, שָׁם אֳנִיּוֹת יְהַלֵּכוּן וְגוֹ׳) (Psalms 104). As it is said: she is like the merchant ships, she brings her bread from afar (כְּמָה דְאַתְּ אָמֵר, הָיְתָה כָּאֳנִיּוֹת סוֹחֵר, מִמֶּרְחָק תָּבִיא לַחְמָהּ) (Proverbs 31). From afar indeed — from the beginning of the brain, from the supernal head, she brings her bread (מִמֶּרְחָק וַדַּאי, מֵרֵישָׁא דְּמוֹחָא, וּמֵעֵילָּא דְּרֵישָׁא, תָּבִיא לַחְמָהּ). By the hand of the Tzaddik, when they are joined together as one, then joy is in all (עַל יְדָא דְּצַדִּיק, כַּד מִזְדַּוְּוגָן כְּחַד, כְּדֵין חֵידוּ בְּכֹלָּא). This is what is written: Leviathan, this You created to play with (הֲדָא הוּא דִכְתִיב, לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ) (Psalms 104).