Daf 64a (דַּף ס״ד ע״א)

It was taught (תָּאנָא), “‘And from the congregation of the children of Yisrael he shall take two goats for a sin-offering’” (וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי שְׂעִירֵי עִזִּים לְחַטָּאת) (Leviticus 16). “And from the congregation” (וּמֵאֵת עֲדַת), in order that it be from all of them (בְּגִין דִּיְהֵא מִכֻּלְּהוּ), and atonement be made for all of them (וְיִתְכַּפֵּר לְכֻלְּהוּ).

For all the sins of the children of Yisrael depend here (דְּהָא כָּל חוֹבַיְיהוּ דִּבְנֵי יִשְׂרָאֵל הָכָא תַּלְיָין), and all of them are atoned through this (וְכֻלְּהוּ מִתְכַּפְּרֵי בְּדָא). And it does not suffice through one man alone (וְלָא סָגֵי מִבַּר נָשׁ חַד). And from where are they taken? (וּמֵאָן אֲתַר אִתְנְסִיבוּ). From those boxes in the courtyard which collect payment (מֵאִינּוּן קוּפִּין דְּבַעֲזָרָה נַטְלִין אַגְרָא), and they would bring them from that money which came from all (וְאַיְיתֵי לְהוּ מֵאִינּוּן דָּמֵי דַּהֲווֹ מִכֻּלְּהוּ). And that other goat, which was left for Kudsha Berikh Hu (וְהַהוּא שְׂעִירָא אָחֳרָא דְּהֲוָה אִשְׁתְּאַר לְּקוּדְשָׁא בְּרִיךְ הוּא), they make as a sin-offering first (עַבְדִּין לֵיהּ חַטָּאת בְּקַדְמִיתָא).

And behold, we have already established in what place it was bound (וְהָא אוֹקִימְנָא בְּאָן אֲתַר הֲוָה מִתְקַשְּׁרָא). And after this, these are offered (וּלְבָתַר דָּא מִתְקָרְבִין הָנֵי), and all is sweetened (וּמִתְבַּסְּמִין כֹּלָּא), and Yisrael remain meritorious before Kudsha Berikh Hu (וְאִשְׁתָּאָרוּ יִשְׂרָאֵל זַכָּאִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), from all the sins which they committed before Him (מִכָּל חוֹבִין דְּעָבְדוּ וְחָבוּ קָמֵיהּ). This is what is written, “‘For on this day atonement shall be made for you, etc.’” (הֲדָא הוּא דִכְתִיב כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם וְגוֹ׳) (Leviticus 16).

Further, Rabbi Shim‘on said (תּוּ אָמַר רִבִּי שִׁמְעוֹן): “‘And Ya‘akov said to Rivkah his mother, Behold, Esav my brother is a hairy man, and I am a smooth man’” (וַיֹּאמֶר יַעֲקֹב אֶל רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר וְאָנֹכִי אִישׁ חָלָק) (Bereshit 27). What is this hinting to? (מַאי קָא רְמִיזָא). Rather, surely Esav is “a hairy man” (אֶלָּא וַדַּאי עֵשָׂו אִישׁ שָׂעִיר), he is from that which is called “hairy goat” (הוּא מֵהַהוּא דְּאִקְרֵי שָׂעִיר), for from that side he comes (דְּהָא מֵהַהוּא סִטְרָא אָתֵי). “And I am a smooth man” (וְאָנֹכִי אִישׁ חָלָק) — a man from that side which apportions to all the other great nations their ministers (גְּבַר מֵהַהוּא דְּפָלִיג לְכָל שְׁאָר עַמִּין רַבְרְבִין מְמָנָן). As it is written, “‘Which Hashem your God has allotted unto them’” (דִּכְתִּיב אֲשֶׁר חָלַק יְיָ׳ אֱלֹהֶיךָ אוֹתָם) (Deuteronomy 4). And it is written, “‘For Hashem’s portion is His people, etc.’” (וּכְתִיב כִּי חֵלֶק יְיָ׳ עַמּוֹ וְגוֹ׳) (Deuteronomy 32).

Further, “a smooth man” (תּוּ אִישׁ חָלָק) — from the two goats, one remained (מִתְּרֵי שְׂעִירִים וְאִשְׁתְּאַר חֲדָא). For the Kohen apportions: one to his portion (דְּכַהֲנָא פָּלִיג לֵהּ, חַד לְחוּלָקֵיהּ), and one to Kudsha Berikh Hu (וְחַד לְּקוּדְשָׁא בְּרִיךְ הוּא). Why? (אֲמַאי). Because upon his shoulders are placed all the sins of Ya‘akov (בְּגִין דְּיַטְעִין עַל כַּתְפּוֹי כָּל חוֹבוֹי דְּיַעֲקֹב), as it is written, “‘And the goat shall bear upon it all their iniquities’” (דִּכְתִּיב וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם) (Leviticus 16) — the iniquities of Tam (עֲוֹנוֹת תָּם).

It was taught (תָּאנָא), on that day how many gates are opened before Yisrael to receive their prayers (בְּהַהוּא יוֹמָא כַּמָה פִּתְחִין פְּתִיחָן לָקֳבְלֵיהוֹן דְּיִשְׂרָאֵל לְקַבְּלָא צְלוֹתֵיהוֹן). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), for Kudsha Berikh Hu desires to make them meritorious and to purify them (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְזַכָּאָה לוֹן, וּלְדַכְּאָה לוֹן). This is what is written: “‘For on this day shall atonement be made for you, etc.’” (הֲדָא הוּא דִכְתִיב כִּי בַיּוֹם הַזֶּה יְכַפֵּר וְגוֹ׳) (Leviticus 16).

On this day the Kohen is crowned with many crowns (בְּהַאי יוֹמָא אִתְעֲטָּר כַּהֲנָא בְּכַמָּה עִטְרִין). On this day the service of the Kohen is more precious and great than all other services (בְּהַאי יוֹמָא פּוּלְחָנָא דְּכַהֲנָא יַקִּירָא וְרַב מִכָּל פּוּלְחָנִין). For all receive a portion in those offerings before Kudsha Berikh Hu (לְכֹלָּא יָהַב חוּלָקָא בְּאִינּוּן קָרְבְּנִין דְּקוּדְשָׁא בְּרִיךְ הוּא).

On this day Chesed is crowned in the world (בְּהַאי יוֹמָא אִתְעֲטָּר חֶסֶד בְּעָלְמָא). Some say: “is aroused” (ס״א: אִתְעַר) — through the hand of the Kohen (עַל יְדָא דְּכַהֲנָא), who offers sacrifices for the sins of the people (מְקָרֵב קָרְבְּנִין עַל חוֹבֵיהוֹן דְּעַמָּא). For his own sin at first (עַל חוֹבֵיהּ בְּקַדְמִיתָא), and afterwards for the sins of the people (וּלְבָתַר עַל חוֹבֵיהוֹן דְּעַמָּא). He offers elevations for himself and for the people (מְקָרֵב עִלָּוָון עָלֵיהּ וְעַל עַמָּא). And behold, we have already established these matters (וְהָא אוֹקִימְנָא מִלֵּי).

While they were going (עַד דַּהֲווֹ אָזְלֵי), they sat in one field and prayed (יָתְבוּ בְּחַד חֲקַל, וְצַלּוּ). A cloud of fire descended and encircled them (נָחַת חַד עֲנָנָא דְּאֶשָּׁא, וְאַסְחַר לוֹן). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן), “Behold, I see that Kudsha Berikh Hu has His desire here” (הָא חֲמֵינָא דְּקוּדְשָׁא בְּרִיךְ הוּא רְעוּתָא דִּילֵיהּ הָכָא). Let us sit (נֵיתִיב). They sat and were speaking words of Orayta (יָתְבוּ וַהֲווּ אַמְרֵי מִלֵּי דְּאוֹרַיְיתָא).

He opened and said (פָּתַח וְאָמַר): “‘Cold water upon a weary soul, and good news from a far country’” (מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק) (Proverbs 25). Behold, we have looked into the words of King Shlomo (הָא אִסְתַּכַּלְנָא בְּמִלּוֹי דִּשְׁלֹמֹה מַלְכָּא), and all of them, some say: “in wisdom” (וְכֻלְּהוּ ס״א: בְּחָכְמָתָא), he spoke in wisdom (בְּחָכְמָה אַמָרָן).

Come and see (תָּא חֲזֵי): three books of wisdom Shlomo brought forth into the world (ג׳ סִפְרִין דְּחָכְמְתָא אַפִּיק שְׁלֹמֹה לְעָלְמָא), and all of them are in supernal wisdom (וְכֻלְּהוּ בְּחָכְמְתָא עִלָּאָה). Shir haShirim is Chokhmah (שִׁיר הַשִּׁירִים חָכְמָה), Kohelet is Binah (קֹהֶלֶת תְּבוּנָה), and Mishlei is Da‘at (וּמִשְׁלֵי דַּעַת). Corresponding to these three, he made three books (לָקֳבֵל ג׳ אִלֵּין, עֲבַד ג׳ סְפָרִים). Shir haShirim corresponds to Chokhmah — thus it is (שִׁיר הַשִּׁירִים כְּנֶגֶד חָכְמָה הָכֵי הוּא). Kohelet corresponds to Binah — thus it is (קֹהֶלֶת לְקָבֵל תְּבוּנָה, הָכֵי הוּא). Mishlei corresponds to Da‘at (מִשְׁלֵי לְקָבֵל דַעַת). By what is this seen? (בְּמָאי אִתְחֲזֵי). Rather, all those verses are in two aspects (אֶלָּא כָל אִינּוּן קְרַאֵי בִּתְרֵי גְּוָונֵי אִינּוּן): the beginning and the end — two aspects appear (רֵישָׁא וְסֵיפָא תְּרֵי גְּוָונֵי אִתְחַזְיָיא). And when the verses are contemplated (וְכַד מִסְתַּכְּלֵי קְרַאֵי), this one is included in that one, and that one included in this one (דָא כְּלִיל בְּדָא, וְדָא כְּלִיל בְּדָא). Because of this, it is weighed as corresponding to Da‘at (בְּגִין כָּךְ שָׁקִיל לָקֳבְלֵיהּ דְּדַעַת).

This verse — its beginning is not its end, and its end is not its beginning (הַאי קְרָא לָאו רֵישֵׁיהּ סֵיפֵיהּ וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). And when we looked into it (וְכַד אִסְתַּכַּלְנָא בֵּיהּ), all is included one within the other (כֹּלָּא כָּלִיל חַד בְּחַד), from its end to its beginning and from its beginning to its end (בֵּין מִסֵיפֵיהּ לְרֵישֵׁיהּ, בֵּין מֵרֵישֵׁיהּ לְסֵיפֵיהּ). “‘Good news from a far country, cold water upon a weary soul’” (שְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה) (Proverbs 25). “‘Cold water upon a weary soul, and good news from a far country’” (מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק) (Proverbs 25). This and that are both the calming of the spirit (וְדָא וְדָא נַיְיחָא דְּרוּחָא). As this is the calming of the spirit, so is this the calming of the spirit (כְּמָה דְּהַאי נַיְיחָא דְּרוּחָא, כַּךְ הַאי נַיְיחָא דְּרוּחָא).

While they were sitting (עַד דַּהֲווֹ יַתְבֵי), a man came (אָתָא חַד בַּר נָשׁ) and said (אָמַר), “You are the disciples of Rabbi Shim‘on gathered from the pasture” (אִנְתּוּ דְּרִבִּי שִׁמְעוֹן אַתְּסִיאַת מִמַּרְעָהָא). And the friends heard a voice (וְחַבְרַיָּיא שָׁמְעוּ קָלָא), that Kudsha Berikh Hu had forgiven the sins of the generation (דְּקוּדְשָׁא בְּרִיךְ הוּא שָׁבַק לְאִינּוּן חוֹבֵי דְּדָרָא). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן), “Behold, this verse has been fulfilled here (הָא אִתְקַיָּים הָכָא קְרָא): ‘And good news from a far country’ (וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק) — thus is the calming of the spirit, like cold water upon a weary soul (הָכִי הוּא נַיְיחָא דְּרוּחָא, כְּמוֹ מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה).” He said to them (אָמַר לְהוּ), “Arise, let us go, for Kudsha Berikh Hu has moved for us in miracles” (נְקוּם וְנֵזִיל דְּקוּדְשָׁא בְּרִיךְ הוּא אַרְחִישׁ לָן בְּנִסִּין).