Daf 62b (דַּף ס״ב ע״ב)

He opened and said (פָּתַח וְאָמַר), “You prepare before me a table in the presence of my enemies, etc.” (תַּעֲרוֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צוֹרְרָי וְגוֹ') (Psalms 23). They sat (יָתְבוּ), some say: rejoiced (ס״א חֲדוֹ), there, that entire day (תַּמָּן, כָּל הַהוּא יוֹמָא), and the companions were all rejoicing in the words of Orayta (וַהֲווּ חַבְרַיָּא כֻּלְּהוּ חַדָּן בְּמִלֵּי דְּאוֹרַיְּיתָא), and the joy of Rabbi Shim‘on was great (וְחֶדְוָותָא דְּרַבִּי שִׁמְעוֹן הֲוָה סַגֵּי). Rabbi Pinchas took Rabbi El‘azar (נָטַל רִבִּי פִּנְחָס לְרִבִּי אֶלְעָזָר), and did not leave him all that day and all that night (וְלָא שַׁבְקֵיהּ כָּל הַהוּא יוֹמָא וְכָל לֵילְיָא), and he rejoiced with him (וַהֲוָה חַדֵּי עִמֵּיהּ).

He recited upon him (קָרָא עָלֵיהּ), “Then you shall delight yourself in Hashem” (אָז תִּתְעַנַּג עַל יְיָ׳) (Isaiah 58). All joy and additional delight, this is my portion (כָּל חֶדְוָותָא וְעִנּוּגָא יַתִּירָא דָּא דְּחוּלָקִי הוּא), upon this that it is mine, for thus it is written, “Happy is the people whose portion is thus, etc.” (עַל דָּא דְּעַמִּי הוּא, עַל דָּא כְּתִיב, אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְגוֹ׳) (Psalms 144). They are destined in that world to proclaim upon me (זְמִינִין בְּהַהוּא עָלְמָא לְאַכְרְזָא עָלַי), “Happy is your portion, Rabbi Pinchas, that you merited all of this” (זַכָּאָה חוּלָקָךְ רִבִּי פִּנְחָס דְּאַנְתְּ זָכִית לְכָל הַאי), “Peace to you, and peace to your helpers, for your God helps you” (שָׁלוֹם לְךָ וְשָׁלוֹם לְעוֹזְרֶךָ כִּי עֲזָרְךָ אֱלֹהֶיךָ) (I Chronicles 12).

They rose early to go (אַשְׁכִּימוּ לְמֵיזַל), Rabbi Pinchas arose and held on to Rabbi El‘azar (קָם רִבִּי פִּנְחָס וְאָחִיד בֵּיהּ בְּרִבִּי אֶלְעָזָר), and did not allow him to depart (וְלָא שַׁבְקֵיהּ לְמֵיהַךְ). Rabbi Pinchas added blessing to Rabbi Shim‘on (אוֹזִיף רִבִּי פִּנְחָס לְרַבִּי שִׁמְעוֹן וּבַרְכֵיהּ), and to all the companions (וּלְכֻלְּהוּ חַבְרַיָּיא). Until they were going, Rabbi Shim‘on said to the companions (עַד דַּהֲווּ אַזְלֵי אָמַר לְהוּ רִבִּי שִׁמְעוֹן לְחַבְרַיָּיא), “It is a time to act for Hashem” (עֵת לַעֲשׂוֹת לַיְיָ׳) (Psalms 119).

Rabbi Abba came and asked (אָתָא רִבִּי אַבָּא וְשָׁאִיל), it is written, “And Aharon shall place lots upon the two goats, etc.” (כְּתִיב וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת וְגוֹ׳) (Leviticus 16). Why these lots (הָנֵי עַדְבִין לָמָּה). And why must Aharon give lots (וְאַהֲרוֹן לָמָּה לֵיהּ לְמֵיהַב עַדְבִין). And why this explanation (וּפַרְשְׁתָּא דָּא לָמָּה). Yet I have already learned before the Master the order of the Day (וְהָא אוֹלִיפְנָא קַמֵּי דְּמַר סִדְרָא דְּיוֹמָא), and this I desire to know (וְהַאי בְּעֵינָא לְמִנְדַּע).

Rabbi Shim‘on opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר), “And he took from them Shim‘on, and bound him before their eyes” (וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם) (Bereshit 42). And what did Yosef see to take Shim‘on with him more than his brothers (וְכִי מַה חָמָא יוֹסֵף לְמֵיסַב לְשִׁמְעוֹן עִמֵּיהּ יַתִּיר מֵאֲחוֹהִי). Rather Yosef said (אֶלָּא אָמַר יוֹסֵף), “In every place Shim‘on (and Levi) is an opening of judgment” (בְּכָל אֲתַר שִׁמְעוֹן [וְלֵוִי] פְּתִיחוּתָא דְּדִינָא אִיהוּ [אִינוּן]). And at that time when I went from Abba to my brothers (וְהַהִיא שַׁעֲתָא דַּאֲזִילְנָא מֵאַבָּא לְגַבַּיְיהוּ דְּאֶחָי), Shim‘on first opened with judgment (שִׁמְעוֹן פָּתַח בְּקַדְמִיתָא בְּדִינָא), as it is written, “And they said each one to his brother, Behold, this dreamer comes, and now let us, etc.” (הֲדָא הוּא דִּכְתִיב וַיֹּאמְרוּ אִישׁ אֶל אָחִיו הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא וְעַתָּה לְכוּ וְגוֹ׳) (Bereshit 37). Afterwards, in Shekhem (לְבָתַר בִּשְׁכֶם), “And the two sons of Ya‘akov, Shim‘on and Levi, took, etc.” (וַיִּקְחוּ שְׁנֵי בְּנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי) (Bereshit 34). All of them were in judgment (כֻּלְּהוּ בְּדִינָא הֲווֹ). Better to take this one, and not to stir conflict among all the tribes (טַב לְמֵיסַב דָּא וְלָא יִתְּעַר קְטָטוּתָא בְּכֻלְּהוּ שְׁבָטִין).

And we have learned (וְתָנֵינָן), what did Shim‘on see to be joined in Zivug with Levi more than all? (מַאי קָא חָמָא שִׁמְעוֹן לְאִזְדַּוְּוגָא בְּלֵוִי יַתִּיר מִכֹּלָּא). And behold, Re’uven was his brother and was close to him (וְהָא רְאוּבֵן הֲוָה אָחוּהָּ וְסָמִיךְ לֵיהּ).

Rather, Shim‘on saw and knew that Levi comes from the side of judgment (אֶלָּא שִׁמְעוֹן חָמָא וְיָדַע דְּלֵוִי מִסִּטְרָא דְּדִינָא קָא אָתֵי), and Shim‘on, from the side of severe judgment, joined all the more (וְשִׁמְעוֹן מִסִּטְרָא דְּדִינָא קַשְׁיָא יַתִּיר אִתְאֲחָד). He said, “Let us join one with the other, and we will destroy the world” (אָמַר נִתְעֲרָב חַד בְּחַד וַאֲנָן נֶחֱרִיב עָלְמָא). What did Kudsha Berikh Hu do? (מָה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא). He took his portion for Levi (נָטַל לֵיהּ לְחוּלָקֵיהּ לְלֵוִי), and said, “From here on, let not Shim‘on dwell in the same lot with him alone” (אָמַר מִכָּאן וּלְהָלְאָה שִׁמְעוֹן לֵיתִיב בְּקוּפְטִירָא בַּהֲדֵיהּ בִּלְחוֹדוֹי).

It was taught (תָּאנָא), on the side of Imma (בְּסִטְרָא דְּאִמָּא), two radiant garments were joined in the left hand (תְּרֵין גַּרְדִּינֵי טְהִירִין אִתְאַחֲדָן בִּידָא שְׂמָאלָא). Some say: two shields (נ״א: תְּרִיסִין). And we have already established that they are those who shake the earth every single day (וְהָא אוֹקִימְנָא דְּאִינּוּן מְאַלְלֵי אַרְעָא בְּכָל יוֹמָא וְיוֹמָא). And this is the secret of that which is written, “Two men, spies” (וְהַיְינוּ רָזָא דִּכְתִיב שְׁנַיִם אֲנָשִׁים מְרַגְּלִים) (Joshua 2).

And it was taught (וְתָאנָא), happy is the portion of Yisrael more than all the nations, idol worshippers (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל יַתִּיר מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), that Kudsha Berikh Hu desires to purify them and have compassion upon them (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְדַכְּאָה לְהוּ, וּלְרַחֲמָא עָלַיְיהוּ), for they are His portion and His lot (דְּאִינּוּן חוּלָקֵיהּ וְעַדְבֵיהּ). This is what is written, “For Hashem’s portion is His people, etc.” (הֲדָא הוּא דִכְתִיב כִּי חֵלֶק יְיָ׳ עַמּוֹ וְגוֹ׳) (Deuteronomy 32). And it is written, “He made him ride upon the high places of the earth” (וּכְתִיב יַרְכִּיבֵהוּ עַל בָּמֳתֵי אָרֶץ) (Deuteronomy 32). Upon the high places of the earth — precisely (עַל בָּמֳתֵי אָרֶץ דַּיְיקָא), for they are joined above, above (דְּהָא אִינּוּן אִתְאַחֲדָן לְעֵילָּא לְעֵילָּא).

And because of this, Kudsha Berikh Hu’s love cleaves to them (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא רְחִימוּתָא דִּילֵיהּ אִתְדְּבָק בְּהוּ). This is what is written, “I have loved you, says Hashem” (הֲדָא הוּא דִכְתִיב אָהַבְתִּי אֶתְכֶם אָמַר יְיָ׳) (Malachi 1). And it is written, “Because of Hashem’s love for you, etc.” (וּכְתִיב כִּי מֵאַהֲבַת יְיָ׳ אֶתְכֶם וְגוֹ׳) (Deuteronomy 7). And from the great love with which He loves them (וּמִגּוֹ רְחִימוּתָא יַתִּירָא דְּרָחִים לְהוּ), He gave them one day in the year to purify them (יָהַב לוֹן יוֹמָא חַד בְּשַׁתָּא לְדַכְאָה לְהוּ), and to cleanse them from all their sins (וּלְזַכָּאָה לְהוּ מִכָּל חוֹבֵיהוֹן). As it is written, “For on this day, etc.” (דִּכְתִּיב כִּי בַיּוֹם הַזֶּה וְגוֹ׳) (Leviticus 16). So that they may be meritorious in this world and in the World to Come (בְּגִין דִּיהוֹן זַכָּאִין בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), and no sin shall be found in them (וְלָא יִשְׁתְּכַּח בְּהוּ חוֹבָא). And because of this, on this day, Yisrael are crowned (וְעַל דָּא בְּיוֹמָא דָּא מִתְעַטְּרִין יִשְׂרָאֵל), and they rule over all judgments and over all radiances (וְשַׁלְטִין עַל כֻּלְּהוּ גַּרְדִּינִין וְעַל כֻּלְּהוּ טְהִירִין).

It was taught (תָּאנָא), “And Aharon shall place lots upon the two goats” (וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת) (Leviticus 16). “And Aharon shall place” (וְנָתַן אַהֲרֹן), because he comes from the side of Chesed (בְּגִין דְּאָתֵי מִסִּטְרָא דְּחֶסֶד). “Upon the two goats” (עַל שְׁנֵי הַשְּׂעִירִים), upon — precisely (עַל דַּיְיקָא), in order that the Matronita may be sweetened (בְּגִין דְּתִתְבֲּסַם מַטְרוֹנִיתָא). “One lot for Hashem and one lot for Azazel” (גּוֹרָל אֶחָד לַיְיָ׳ וְגוֹרָל אֶחָד לַעֲזָאזֵל) — but behold, they are two goats (וְהָא תְּרֵין שְׂעִירִין אִינּוּן), why one for Hashem? (אֲמַאי חַד לַיְיָ׳). Rather, Kudsha Berikh Hu said (אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא), “Let this one remain before Me (יֵתִיב הַאי גַּבָּאי), and let one go and roam in the world (וְחַד יֵזִיל וְיִשׁוֹט בְּעָלְמָא).

For if both of them would join together (דְּאִלְמָלֵי תַּרְוַיְיהוּ מִזְדַּוְּוגָן), the world would not be able to endure” (לָא יָכִיל עָלְמָא לְמִסְבַּל). That one went out (נָפַק הַאי), he went and roamed in the world (אָזִיל וְשָׁאט בְּעָלְמָא), and he found Yisrael (וְאַשְׁכַּח לְהוּ לְיִשְׂרָאֵל), with many services (בְּכַמָּה פּוּלְחָנִין), in many degrees (בְּכַמָּה דַּרְגִּין), in many good customs (בְּכַמָּה נִמוּסִין טָבָן).

He was not able against them (לָא יָכִיל לְהוּ), for all of them had peace among them (כֻּלְּהוּ שְׁלָמָא בֵּינַיְיהוּ), he was not able to enter among them with slander (לָא יָכִיל לְמֵיעָל בְּהוּ בְּדַלְטוֹרָא). It is also written: “He went and roamed in the world, and found Yisrael in such a manner” (אָזַל וְשָׁאט בְּעָלְמָא, וְאַשְׁכַּח לְיִשְׂרָאֵל כְּהַאי גַּוְונָא). Some say: “Yisrael below, likewise in such a manner” (נ״א: יִשְׂרָאֵל לְתַתָּא אוּף הָכִי כְּהַאי גַּוְונָא). This goat they send to him (הַאי שְׂעִירָא שַׁלְחִין לֵיהּ), for the sake of all the sins of Yisrael (בְּמַטוּלָא דְּכָל חוֹבַיְיהוּ דְּיִשְׂרָאֵל).