Daf 69b (דַּף ס״ט ע״ב)

Come and see (תָּא חֲזֵי): it is written, “‘And this shall be to you a statute forever’” (כְּתִיב וְהָיְתָה זֹּאת לָכֶם לְחֻקַּת עוֹלָם) (Leviticus 16). It should have said: “And it shall be to you” (וְהָיְתָה לָכֶם מִבָּעֵי לֵיהּ). What is “this” (מַאי זֹאת)? That which we have said: “a statute forever” (הָא דְּאַמָרָן, לְחֻקַּת עוֹלָם).

In every place “a statute forever” is called the decree of the King (בְּכָל אֲתַר וַאֲתַר חֻקַּת עוֹלָם אִתְקְרֵי, גְּזֵרַה דְּמַלְכָּא), who places all His laws in this place, and seals them (דְּעַיִּיל כָּל נִמוּסוֹי בַּאֲתַר דָּא, וְאַסְתִּים לוֹן), as one who seals all upon a single threshold (כְּמָאן דְּסָתִים כֹּלָּא, בְּאַסְקוּפָא חֲדָא). This is truly “a statute forever” (חֻקַּת עוֹלָם וַדַּאי).

In this “Zot [this]” (בְּהַאי זֹאת), He inscribed and engraved all His hidden things and all His mysteries (רָשִׁים וְחָקַק כָּל גְּנִיזִין דִּילֵיהּ, וְכָל טְמִירִין דִּילֵיהּ). “‘In the seventh month, on the tenth of the month’” (בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ) (Leviticus 16). On the tenth, precisely (בֶּעָשׂוֹר דַּיְיקָא), as we have established (כְּמָה דְּאוֹקִימְנָא). “‘You shall afflict your souls’” (תְּעַנּוּ אֶת נַפְשׁוֹתֵיכֶם) — indeed so (וַדַּאי הָכִי הוּא). And it has already been said: “your souls” indeed (וְהָא אִתְּמַר נַפְשׁוֹתֵיכֶם וַדַּאי). For the matter depends on the soul (דְּהָא בְּנַפְשָׁא תַּלְיָא מִלְּתָא). And for this reason, eating and drinking on the ninth (וּבְגִין כַּךְ, אֲכִילָה וּשְׁתִיָּה מִתְּשִׁיעָאָה) is greater than on the following day (יַתִיר מִיּוֹמָא אָחֳרָא). And even though this word has been said in another manner (וְאַף עַל גַּב דְּהַאי מִלָּה אִתְּמַר בְּגַוְונָא אָחֳרָא), all is fitting (וְכֹלָּא שַׁפִּיר). And this and that are one matter, each in its place (וְהַאי וְהַאי מִלָּה חֲדָא, וְכָל חַד בְּאַתְרֵיהּ). And so it is (וְהָכִי הוּא).

And it was taught (וְתָאנָא): on this day, all joy and all light and all forgiveness of the worlds (בְּהַאי יוֹמָא, כָּל חֵידוּ, וְכָל נְהִירוּ, וְכָל וַותְּרָנוּתָא דְּעָלְמִין) all depend upon the supernal Imma (כֻלְּהוּ תַּלְיָין בְּאִימָּא עִלָּאָה), for all fountains flow and go forth from her (דְּכָל מַבּוּעִין נַגְדִּין וְנָפְקִין מִנָּהּ). And then all those lamps shine, and shine with radiance in joy, until all is sweetened (וּכְדֵין נְהִירִין כָּל אִינּוּן בּוּצִינִין, וְנַהֲרִין בִנְהִירוּ בְּחֶדְוָותָא, עַד דְּמִתְבְּסַם כֹּלָּא). And then all those judgments are found in radiance (וּכְדֵין כָּל אִינּוּן דִּינִין אִשְׁתְּכָחוּ בִּנְהִירוּ), and judgment is not made (וְדִינָא לָא אִתְעָבִיד). And for this reason it is written: “‘You shall afflict your souls’” (וְעַל דָּא תְּעַנּוּ אֶת נַפְשׁוֹתֵיכֶם) (Leviticus 16).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): behold, my Master has already established this from the body of the Mishnah (הָא אוֹקִים לָהּ מֹר, מִן גּוּפָא דְּמַתְנִיתָא): Yisrael were not exiled from their land until they denied Kudsha Berikh Hu (לָא גָּלוּ יִשְׂרָאֵל מֵאַרְצָם, עַד שֶׁכָּפְרוּ בְּקוּדְשָׁא בְּרִיךְ הוּא). As it is written: “‘We have no portion in David, and neither inheritance in the son of Yishai’” (דִּכְתִּיב אֵין לָנוּ חֵלֶק בְּדָוִד וְלֹא נַחֲלָה בְּבֶן יִשַׁי) (2 Samuel 20). And this has already been said (וְהָא אִתְּמַר). Another verse we found about this matter (קְרָא אַחֲרִינָא אַשְׁכַּחְנָא בְּהַאי): “‘See to your own house, David’” (דִּכְתִּיב רְאֵה בֵיתְךָ דָּוִד) (I Kings 12).

He said to him (אָמַר לֵיהּ): so it is indeed (הָכִי הוּא וַדַּאי). “House of David” it is called (בֵּית דָּוִד אִקְרֵי), as it is written: “‘House of Ya‘akov, come and let us walk in the light of Hashem’” (כְּמָה דִכְתִּיב בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר יְיָ׳) (Isaiah 2). “House of Ya‘akov” — as it is said: “‘And the house of My glory will I glorify’” (בֵּית יַעֲקֹב, כְּמָה דְאַתְּ אָמֵר וּבֵית תִּפְאַרְתִּי אֲפָאֵר) (Isaiah 60). “‘Let us walk in the light of Hashem’” — as it is written: “‘And a river went out of Eden to water the garden’” (לְכוּ וְנֵלְכָה בְּאוֹר יְיָ׳, דִּכְתִּיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). And He planted this garden to delight in it with the Righteous, who dwell within it (וְנָטַע הַאי גַּן לְאִשְׁתַּעְשְׁעָא בֵּיהּ עִם צַדִּיקַיָּיא, דְּבֵיהּ שַׁרְיָין).

It was taught (תָּאנָא): it is written: “‘However, on the tenth of this seventh month is Yom Kippur, and you shall afflict your souls’” (כְּתִיב אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפּוּרִים הוּא וְגוֹ׳ וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם) (Leviticus 23). And it is written: “‘And it shall be to you a statute forever, in the seventh month, etc.’” (וּכְתִיב וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי וְגוֹ׳) (Leviticus 16). Why is “however” (אַךְ) written here? (אַךְ דִּכְתִיב, מַאי קָא בָּעֵי הָכָא).

He said to him (אָמַר לֵיהּ): it comes for exclusion (לְמִעוּטָא קָא אַתְיָא). For since it said: “‘And you shall afflict your souls on the ninth of the month’” (דְּכֵיוָן דְּאָמַר וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ) (Leviticus 23), it then said afterwards: “‘However, on the tenth’” (אָמַר לְבָתַר אַךְ בֶּעָשׂוֹר). But it should have said: “However, the tenth” (אַךְ עָשׂוֹר מִבָּעֵי לֵיהּ), for on the tenth the matter depends (דְּבֶעָשׂוֹר תַּלְיָא מִלְּתָא).

He said to him (אָמַר לֵיהּ): if so, what of this verse: “‘However, on the first day you shall put away leaven out of your houses’” (אִי הָכִי, אַךְ בַּיוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאוֹר מִבָּתֵּיכֶם) (Exodus 12)? And we have learned: “‘However’ divides — half is prohibited in eating chametz, and half is permitted” (וְתָנֵינָן אַךְ חִלֵּק, חֶצְיוֹ אָסוּר בַּאֲכִילַת חָמֵץ, וְחֶצְיוֹ מוּתָּר). So too here “‘However, on the tenth of the month’” (אוּף הָכָא אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ), perhaps half is prohibited in labor (some say: in eating) (אֵימָא דְּחֶצְיוֹ אָסוּר בַּמְּלָאכָה (נ״א בַּאֲכִילָה) — and half is permitted (וְחֶצְיוֹ מוּתָּר).

He said to him (אָמַר לֵיהּ): here too it depends on “‘and you shall afflict your souls’” (אוּף הָכָא בִּוְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם תַּלְיָא). For affliction is not found except from the middle of the day and onward (דְּהָא עִנּוּי לָא אִשְׁתְּכַח אֶלָּא מִפַּלְגּוּת יוֹמָא וּלְהָלְאָה). And rightly so it is written: “‘However’ divides, in ‘you shall afflict your souls’” (וְשַׁפִּיר הוּא אַךְ חִלֵּק בִּוְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): it is written, “‘For on this day he shall atone for you, etc.’” (כְּתִיב כִּי בַּיוֹם הַזֶה יְכַפֵּר עֲלֵיכֶם וְגוֹ׳) (Leviticus 16). It should have said: “I shall atone for you” (אֲכַפֵּר עַלֵיכֶם מִבָּעֵי לֵיהּ). Rather, “he shall atone for you” (אֶלָּא יְכַפֵּר עֲלֵיכֶם) — to include the Jubilee (לְאַכְלְלָא יוֹבְלָא), which draws forth fountains to give drink on this day to every limb (דְּנָגִיד מַבּוּעֵי לְאַשְׁקָאָה בְּהַאי יוֹמָא לְכָל עִיבָר), to saturate all, and to water all (לְאַרְוָאָה כֹּלָּא, וּלְאַשְׁקָאָה כֹּלָּא). And this “for you” (וְדָא עֲלֵיכֶם), means: for your sake, to purify you on this day (כְּלוֹמַר, בְּגִינֵיכוֹן לְדַכְּאָה לְכוֹן בְּהַאי יוֹמָא), as it is written: “‘Before Hashem you shall be purified’” (דִּכְתִיב לִפְנֵי יְיָ׳ תִּטְהָרוּ). And judgment shall not rule over you (וְלָא יִשְׁלוֹט עָלַיְיכוּ דִּינָא).

Rabbi Yehuda said (רִבִּי יְהוּדָה אָמַר): happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), that Kudsha Berikh Hu is pleased with them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ), and desires to purify them (וּבָעֵי לְדַכְּאָה לְהוּ), that no guilt be found in them (דְּלָא יִשְׁתְּכַח בְּהוּ חוֹבָה). For they are the children of His palace, and dwell within His palace (בְּגִין דִּיהוֹן בְּנֵי הֵיכָלֵיהּ, וִידוּרוּן בְּהֵיכָלֵיהּ). And at the time to come it is written: “‘And I will sprinkle clean water upon you, and you shall be clean’” (וּלְזִמְנָא דְּאָתֵי כְּתִיב וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וְגוֹ׳) (Ezekiel 36).

Rabbi Yehuda opened (רִבִּי יְהוּדָה פָּתַח): “‘A Song of Ascents. Out of the depths I have called You, Hashem’” (שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ׳) (Psalms 130). We have learned (תָּנֵינָן): at the time that Kudsha Berikh Hu created the world (בְּשַׁעֲתָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He wished to create man (בָּעָא לְמִבְרֵי בַּר נָשׁ). He consulted with the Orayta (אַמְלִיךְ בְּאוֹרַיְיתָא). It said before Him (אָמְרָה קַמֵּיהּ): do You wish to create this man? (תִּבְעֵי לְמִבְרֵי הַאי בַּר נָשׁ). He is destined to sin before You (זַמִּין הוּא לְמֶחֱטֵי קַמָּךְ). He is destined to provoke before You (זַמִּין הוּא לְאַרְגָּזָא קַמָּךְ). If You do with him according to his deeds (אִי תַּעֲבִיד לֵיהּ כְּעוֹבָדוֹי), behold, the world will not be able to exist before You (הָא עָלְמָא לָא יָכִיל לְמֵיקָם קַמָּךְ), all the more so this man (כָּל שֶׁכֵּן הַהוּא בַּר נָשׁ).

He said to it (אָמַר לֵיהּ): and is it for nothing that I am called (וְכִי לְמַגָּנָא אִתְקָרִינָא): “‘El, merciful and gracious, slow to anger’” (אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם) (Exodus 34)? And before Kudsha Berikh Hu created the world (וְעַד לָא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He created Teshuvah (בָּרָא תְּשׁוּבָה). He said to Teshuvah (אָמַר לָהּ לִתְשׁוּבָה): I wish to create man in the world (אֲנָא בָּעֵינָא לְמִבְרֵי בַּר נָשׁ בְּעָלְמָא), on condition that when they return to you from their sins (עַל מְנָת דְּכַד יְתוּבוּן לָךְ מֵחוֹבֵיהוֹן), you will be ready to forgive their sins (דְּתֶהֱוִי זְמִינָא לְמִשְׁבַּק חוֹבֵיהוֹן), and to atone for them (וּלְכַפְּרָא עָלַיְיהוּ). And at every time Teshuvah is prepared for mankind (וּבְכָל שַׁעֲתָא וְשַׁעֲתָא תְּשׁוּבָה זְמִינָא לְגַבֵּי בְּנֵי נָשָׁא). And when mankind returns from their sins (וְכַד בְּנֵי נָשָׁא תַּיְיבִין מֵחוֹבַיְיהוֹן), this Teshuvah comes before Kudsha Berikh Hu (הַאי תְּשׁוּבָה תָּבַת לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), and atones for all (וְכִפֵּר עַל כֹּלָּא). And the judgments are subdued (וְדִינִין אִתְכַּפְיָין), and all are sweetened (וּמִתְבַּסְּמָן כֻּלְּהוּ), and man is purified from his sins (וּבַר נָשׁ אִתְדָּכֵי מֵחוֹבֵיהּ).