Daf 63a (דַּף ס״ג ע״א)

It was taught (תָּאנָא), how many destructive bands join together (כַּמָה חֲבִילֵי טְרִיקִין מִזְדַּוְּוגָן). Some say: “are prepared” (נ״א: מִזְדַּמְנַן). These are under his hand (דְּאִינּוּן תְּחוֹת יְדֵיהּ), and are appointed to shake the earth (וּמְמָנָן לְאַלְלָא אַרְעָא), upon all those (עַל כָּל אִינּוּן) who transgress the words of the Orayta (דְּעַבְרִין עַל פִּתְגָּמֵי אוֹרַיְּיתָא). And on that day (וְהַהוּא יוֹמָא), the slanderer is not found to speak among Yisrael (לָא שְׁכִיחַ דַּלְטּוֹרָא לְמַלְּלָא בְּהוּ בְּיִשְׂרָאֵל). Some say: “the accuser” (ס״א: פַּטְרָא). When that goat reaches the mountain (כַּד מָטָא הַאי שְׂעִירָא לְגַבֵּי טוּרָא), how many joys upon joys are sweetened in it (כַּמָה חֵידוּ עַל חֵידוּ מִתְבַסְּמִין כֻּלְּהוּ בֵּיהּ). And that prosecutor who goes forth (וְהַהוּא גַרְדִּינָא דְּנָפִיק), turns back and declares the praise of Yisrael (אַהְדָּר וְאָמַר תּוּשְׁבַּחְתָּא דְּיִשְׂרָאֵל). The accuser becomes an advocate (קַטֵיגוֹרָא אִתְעָבִיד סַנֵיגוֹרָא).

And come and see (וְתָּא חֲזֵי), not only this alone (לָאו דָּא בִּלְחוֹדוֹי הוּא), but in every place where Yisrael seek to be purified from their sins (אֶלָּא בְּכָל אֲתַר דְּבַעְיָין יִשְׂרָאֵל לְאִתְדַכְּאָה מֵחוֹבַיְיהוּ), Kudsha Berikh Hu gives them a time (קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לוֹן עֵיטָא), to bind the masters of judgment (לְקַשְּׁרָא מָארֵי דְּדִינָא), and to sweeten them through those offerings and elevations that are offered before Kudsha Berikh Hu (וּלְבַסְּמָא לְהוּ בְּאִינּוּן קָרְבְּנִין וְעִלָּוָון דִּקְרֵבִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And then they are not able to accuse (וּכְדֵין לָא יַכְלִין לְאַבְאָשָׁא). And on that day more than all (וְהַהוּא יוֹמָא יַתִּיר עַל כֹּלָּא), just as Yisrael sweeten all below (כְּמָה דְּמְבַסְּמִין יִשְׂרָאֵל לְתַתָּא לְכֹלָּא), so they sweeten all those who have slander (הָכִי מְבַסְּמִין לְכָל אִינּוּן דְּאִית לְהוּ דַּלְטּוֹרָא). Some say: “accusation” (ס״א: פַּטְרָא). And all of it is a sacrifice and a service to Kudsha Berikh Hu (וְכֹלָּא קָרְבְּנָא הוּא וּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא).

It was taught (תָּאנָא), “At that time, as it is written, ‘And Aharon shall take the two goats, etc.’” (בְּהַהִיא שַׁעֲתָא דִּכְתִּיב וְלָקַח אַהֲרֹן אֶת שְׁנֵי הַשְּׂעִירִים וְגוֹ׳) (Leviticus 16). They are aroused on that day above (מִתְעָרִין אִינּוּן בְּהַהוּא יוֹמָא לְעֵילָּא), and they desire to rule and to go forth into the world (וּבַעְיָין לְשַׁלְּטָאָה וּלְמֵיפָּק בְּעָלְמָא). Some say: “to wander” (נ״א: לְשַׁטָּאָה). When the Kohen offers these below (כֵּיוָן דְּכַהֲנָא מְקָרֵב אִלֵּין לְתַתָּא), they are drawn close above (מִתְקָרְבִין אִינּוּן לְעֵילָּא). Then lots ascend in all directions (כְּדֵין עַדְבִין סַלְּקִין בְּכָל סִטְרִין). The Kohen gives lots below (כַּהֲנָא יָהַב עַדְבִין לְתַתָּא), the Kohen gives lots above (כַּהֲנָא יָהִיב עַדְבִין לְעֵילָּא). Just as one remains in Kudsha Berikh Hu below (כְּמָה דְּחַד אִשְׁתְּאַר בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא), and one they send forth into that wilderness (וְחַד אַפְּקִין לֵיהּ לְהַהוּא מַדְבְּרָא), so too above (הָכִי נָמֵי לְעֵילָּא), one remains in Kudsha Berikh Hu (חָד אִשְׁתְּאַר בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and one goes out and roams in the world (וְחַד נָפִיק וְשָׁט בְּעָלְמָא), into that upper wilderness (לְהַהוּא מַדְבְּרָא עִלָּאָה), and one is bound with the other (וְחַד בְּחַד מִתְקַשָּׁר). It is written, “And Aharon shall lean both his hands upon the head of the live goat, and confess over it, etc.” (כְּתִיב וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו וְגוֹ׳) (Leviticus 16).

For this reason it is written, “And Aharon shall lean both his hands” (בְּגִין כָּךְ וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָיו) — that Kudsha Berikh Hu is established upon his hands (דְּקוּדְשָׁא בְּרִיךְ הוּא יִסְתְּכַּם עַל יְדוֹי). “Upon the head of the live goat” (עַל רֹאשׁ הַשָּׂעִיר הַחַי) — the “live” precisely (הַחַי דַּיְיקָא), in order to include that which is above (לְאַכְלְלָא הַהוּא דִּלְעֵילָּא). “And he shall confess over it all the iniquities” (וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת) (Leviticus 16), just as it is written, “And he shall confess that which he has sinned upon it” (כְּמָה דִּכְתִּיב וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ) (Leviticus 5). And we have established regarding “upon it” (וְאוֹקִימְנָא עָלֶיהָ), that a person is purified, and upon it remains all that guilt (דְּאִתְדָּכֵּי בַּר נָשׁ וְאִשְׁתְּאַר עָלֶיהָ כָּל הַהוּא חוֹבָא). So too here, “And he shall confess over it” (אוּף הָכִי וְהִתְוַדָּה עָלָיו), after the Kohen has confessed on behalf of Yisrael (בָּתַר דְּאוֹדֵי כַּהֲנָא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל), “over it” — meaning, that they shall all remain upon it (עָלָיו: כְּלוֹמַר, יִשְׁתַּאֲרוּן כֻּלְּהוּ עָלָיו).

Ra‘aya Meheimna

It is commanded (פִּקּוּדָא) that the (דָּא), High Priest serve the service of that day [Yom Kippur] as is required (לְמִפְלַח רַבָּא כַּהֲנָא פּוּלְחָנָא דְּהַהוּא יוֹמָא כְּמָה דְּאִצְּטְרִיךְ), and to send the goat to Azazel (וּלְמִשְׁלַח שָׂעִיר לַעֲזָאזִל). This secret is as you say (רָזָא דָּא כְּמָה דְאַתְּ אָמֵר), in order to be separated from the holy people (בְּגִין לְאִתְפָּרְשָׁא מֵעַמָּא קַדִּישָׁא), and their sins not be sought before the King (וְלָא יִתְבַּע חוֹבֵיהוֹן קָמֵי מַלְכָּא), and that he not accuse them (וְלָא יְקַטְרֵג עָלַיְיהוּ).

For he has no strength or dominion (דְּהָא לֵית לֵיהּ תְּקִיפוּ וְשׁוּלְטָנוּ), except when wrath is aroused above (בַּר כַּד אִתָּקַף רוּגְזָא מִלְּעֵילָּא). And with that gift he is turned afterward into a guardian over them (וּבְהַהוּא דּוֹרוֹנָא אִתְהַפָּךְ לְבָתַר אַפּוֹטְרוֹפוֹסָא עָלַיְיהוּ), and because of this he is thrust away from before the King (וְעַל דָּא אִתְדַּחְיָיא מִקַּמֵּי מַלְכָּא). And we have established (וְהָא אוֹקִימְנָא), because he is the end of all flesh (בְּגִין דְּאִיהוּ קֵץ כָּל בָּשָׂר). And the holy people give him what he requires — the goat (וְעַמָּא קַדִּישָׁא יָהֲבִין לֵיהּ כְּמָה דְּאִצְּטְרִיךְ לֵיהּ שָׂעִיר). And this is the secret, “Behold, Esav my brother is a hairy man” (וְרָזָא דָּא הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר) (Bereshit 27). Just as there is in the side of holiness male and female (כְּמָה דְּאִיהוּ בִּסְטָר דִּקְדוּשָּׁה דְּכַר וְנוּקְבָּא), so too in the side of impurity male and female (אוּף הָכִי בִּסְטָר מְסָאֲבוּ דְּכַר וְנוּקְבָּא). A proverb they say (מַתְלָא אַמְרֵי): “To the dog cast a bone, let him lick the dust of your feet” (לְכַלְבָּא אַרְמֵי לֵיהּ גַּרְמָא, יְלַחֵךְ עַפְרָא דְּרַגְלָךְ).

They asked Ben Zoma (שָׁאֲלוּ לְבֶן זוֹמָא), “What is the law regarding castrating a dog?” (מַהוּ לְסָרוּסֵי כַּלְבָא). He said to them (אָמַר לָהֶם), “‘And in your land you shall not do’” (וּבְאַרְצְּכֶם לֹא תַּעֲשׂוּ) (Leviticus 22) — anything that is in your land you shall not do (כָּל שֶׁבְּאַרְצְּכֶם לֹא תַּעֲשׂוּ). Just as the world requires this one (כְּמָה דְּאִצְּטְרִיךְ עָלְמָא לְהַאי), so the world requires that one (הָכִי אִצְּטְרִיךְ עָלְמָא לְהַאי). And upon this it is said, “‘And behold it was very good’ — this is the Angel of Death” (וְעַל דָּא אִתְּמַר וְהִנֵּה טוֹב מְאֹד דָּא מַלְאָךְ הַמָּוְת) (Bereshit 1). He is not to be abolished from the world (לֵית לְבַטְלָא לֵיהּ מִן עָלְמָא). The world requires him (עָלְמָא אִצְּטְרִיךְ לֵיהּ), even though it is written of him, “And the dogs are greedy, they never know satisfaction, etc.” (אַף עַל גַּב דִּכְתִּיב בֵּיהּ וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְגוֹ׳) (Isaiah 56). They shall not be abolished from the world (לָא יִתְבַטְלוּן מִן עָלְמָא). All is required — good and evil (כֹּלָּא אִצְּטְרִיךְ טוֹב וָרָע). And because of this (וּבְגִּינֵי כַּךְ), on this day it is ours to throw him a bone to the dog (אִית לָן בְּיוֹמָא דָּא לְמִרְמֵי לֵיהּ גַּרְמָא לְכַלְבָּא), until he is dragged (עַד דְּאִיהוּ גָּרִיר). Then whoever is to enter, may enter into the Palace of the King (יֵיעוּל מַאן דְּיֵיעוּל לְגַבֵּי הֵיכָלָא דְּמַלְכָּא), and there is none to protest against him (וְלֵית מַאן דְּיִמְחֵי בִּידוֹי). Afterwards, he will wag his tail against him (לְבָתַר יְכָשְׁכֵּשׁ לֵיהּ בִּזְנָבֵיהּ).

What is written? “And he shall confess over it all the iniquities of the children of Yisrael” (מַה כְּתִיב וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל) (Leviticus 16), and it is written, “And the goat shall bear upon it all their iniquities” (וּכְתִיב וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם) (Leviticus 16). When he sees this goat (כֵּיוָן דְּאִיהוּ חָמֵי הַאי שָׂעִיר), his desire is toward it (תִּיאוּבְתֵּיהּ לְגַבֵּיהּ), and to be included with it (וּלְאִשְׁתַּכְלְּלָא בַּהֲדֵּיהּ), and he does not know from those sins which the goat is carrying (וְלָא יָדַע מֵאִינּוּן חוֹבִין דְּקָא נָטִיל שָׂעִיר). He returns toward Yisrael (תָּב לְגַבַּיְיהוּ דְּיִשְׂרָאֵל), he sees them without sins, without transgressions (חָמֵי לוֹן בְּלָא חוֹבִין, בְּלָא פְּשָׁעִין), for all of them were placed upon the head of the goat (דְּהָא כֻּלְּהוּ שָׁרָאן בְּרֵישָׁא דְּשָעִיר). He ascends above (סָלִיק לְעֵילָּא), and praises them before Kudsha Berikh Hu (וְשַׁבַּח לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And Kudsha Berikh Hu sees the testimony of that accuser (וְקוּדְשָׁא בְּרִיךְ הוּא חָמֵי סַהֲדוּתָא דְּהַהוּא מְקַטְרְגָא), and since his desire is to have mercy upon His people (וְהוֹאִיל וְתִיאוּבְתֵיהּ לְרַחֲמָא עַל עַמֵּיהּ), even though He knows all deeds (אַף עַל גַּב דְּאִיהוּ יָדַע כָּל עוֹבָדָא), He has compassion upon Yisrael (חָס עֲלֵייהוֹן דְּיִשְׂרָאֵל).

And all is established in this (וְכֹלָּא שַׁרְיָא בְּדָא), in order that the secret of judgment not be aroused above (בְּגִין דְּלָא יִתְּעַר רָזָא דְּדִינָא מִלְּעֵילָּא), and this one become strong and the sons of the world be destroyed (וְיִתְּקַף הַאי וְיִשְׁתֵּצּוּן בְּנֵי עָלְמָא). For this comes from the side of severe judgment (דְּהָא דָּא מִסִּטְרָא דְּדִינָא קַשְׁיָא קָא אָתֵי). And if this one is aroused (וְאִי יִתְּעַר הַאי), it is aroused by the sins of mankind (בְּחוֹבֵי בְּנֵי אֵינָשָׁא אִתְּעַר). For he has no awakening to ascend above to arouse severe judgment, except through the sins of mankind (דְּהָא לֵית לֵיהּ אַתְּעֲרוּ לְסַלְּקָא לְעֵילָּא לְאִתְּעָרָא דִּינָא קַשְׁיָא בַּר בְּדִיל חוֹבֵי בְּנֵי נָשָׁא).

For at the time that a person commits sin (דְּהָא בְּשַׁעֲתָא דְּבַּר נָשׁ עָבִיד חוֹבָא), this one gathers (אִתְכְּנַשׁ הַאי), and many thousands of his helpers (וְכַמָּה אֶלֶף סַיְיעָן דִּילֵיהּ), and they gather there (וּמִתְכַּנְּפֵי תַּמָּן), and they take it (וְנַטְלֵי לֵיהּ), and ascend above (וְסַלְקֵי לְעֵילָּא), were it not for the Merciful One to save them (רַחֲמָנָא לִישֵׁזְבָן). And above all, Kudsha Berikh Hu gives a time for Yisrael to be delivered from all sides (וְעַל כֹּלָּא יָהַב קוּדְשָׁא בְּרִיךְ הוּא עֵיטָא לְיִשְׂרָאֵל לְאִשְׁתְּזָבָא מִכָּל סִטְרִין). And upon this it is written: “Happy is the people that is so for them, happy is the people whose God is Hashem” (וְעַל דָּא כְּתִיב אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁיְיָ׳ אֱלֹהָיו) (Psalms 144). (ע״כ רַעְיָא מְהֵימְנָא — Thus concludes Ra‘ya Meheimna).

Rabbi Abba said to him (אָמַר לֵיהּ רִבִּי אַבָּא), “If so, behold it is written, ‘And they shall no longer slaughter their sacrifices to the goat-demons’” (אִי הָכִי וְהָא כְּתִיב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים) (Leviticus 17). He said to him (אָמַר לֵיהּ), “It is different here (שָׁאנֵי הָכָא), for there they would offer sacrifice to the goat-demons (דְּהָתָם לַשְּׂעִירִים הֲווֹ קְרֵבִין קָרְבְּנָא). And because of this it is not written, ‘And they shall no longer slaughter their sacrifices goat-demons’ (וּבְגִין כָּךְ לָא כְּתִיב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם שְׂעִירִים), but rather, ‘to the goat-demons’ (אֶלָּא לַשְּׂעִירִים), for there they were serving the goat-demons with worship and dominion (דְּהָתָם לַשְּׂעִירִים הֲווֹ עַבְדֵּי פּוּלְחָנָא וְשׁוּלְטָנוּתָא). But here, ‘And the goat shall bear upon it all their iniquities’ (וְהָכָא וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם) (Leviticus 16), and the sacrifice is not performed except for Kudsha Berikh Hu (וְקָרְבְּנָא לָא אִתְעָבִיד אֶלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא). Come and see (תָּא חֲזֵי): for because of the sacrifice, the supernal and lower ones are sweetened (דִּבְגִינֵי קָרְבְּנָא מִתְבַּסְּמָן עִלָּאִין וְתַתָּאִין), and judgment does not rest nor rule upon Yisrael (וְדִינָא לָא שַׁרְיָא וְשַׁלְטָא עָלַיְיהוּ דְּיִשְׂרָאֵל).