Daf 48b (דַּף מ״ח ע״ב)

And Shlomo, concerning her, said: “I said, I will be wise, but she is far from me” (וּשְׁלֹמֹה בְגִינָהּ אָמַר אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי) (Ecclesiastes 7:23), because of the Red Heifer, which purifies the impure and defiles the pure who engages with her (בְּגִין פָּרָה אֲדוּמָה דְאִיהִי מְטַהֶרֶת אֶת הַטָּמֵא וּמְטַמְּאָה אֶת הַטָּהוֹר דְּאִתְעַסַּק בָּהּ). And the mystery of the matter: “Who can bring a pure out of an impure? Not one” (וְרָזָא דְמִלָּה מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד) (Job 14:4). She purifies the impure, from the side of the right (מְטַהֶרֶת אֶת הַטָּמֵא מִסִּטְרָא דִימִינָא), for the priest, from the side of the right, is called “a pure man” (דְּכַהֲנָא מִסִּטְרָא דִימִינָא אִתְקְרֵי אִישׁ טָהוֹר). Because from the side of the right, she is the waters of Orayta (בְּגִין דִלְסִטְרָא דִימִינָא אִיהִי מַיָּא דְאוֹרַיְיתָא). Some say: from the side (נ״א דסטרא).

Even though he is impure, he is purified in her (אַף עַל גַּב דִיְהֵא טָמֵא אִתְדַּכִּי בָּהּ). And she defiles the pure-this is Gevurah (וּמְטַמֶּאֶת אֶת הַטָּהוֹר דָא גְבוּרָה), from the side of Samael, who fell from his holiness (דִלְסִטְרָא סמא״ל דְנָפַל מִקְּדוּשָׁתֵיהּ). And that which was pure, he defiles (וּמַה דַּהֲוָה טָהוֹר סָאִיב לֵיהּ), because he rules over armies of defilement (בְּגִין דְשַׁלִּיט עַל חֲיָּילִין דִמְסָאֲבוּ). And the priest, who is pure, when he was engaged to draw near the goat to Azazel, purified Yisrael from all their sins (וְכַהֲנָא דְאִיהוּ טָהוֹר כַּד הֲוָה מִשְׁתַּדֵּל לְקָרְבָא לֵיהּ לַעֲזָאזֵל, הֲוָה מְטַהֵר לְיִשְׂרָאֵל מִכָּל חוֹבִין דִלְהוֹן), as it is said: “For on this day He shall atone for you, to purify you…” (כְּמָה דְאַתְּ אָמַר כִּי בַּיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם וגו׳) (Leviticus 16:30). And he, who was pure, became defiled through that Azazel (וְאִיהוּ דַהֲוָה טָהוֹר הֲוָה מִתְטַמֵּא בְּהַהוּא עֲזָאזֵל). And so with the waters of niddah-the priest purified her, but he was made impure until evening, when he became purified (וְהָכִי לְמֵי נִדָּה הֲוָה כַהֲנָא מְטַהֵר לָהּ, וְאִיהוּ הֲוָה מִסְתָּאֵב עַד עִדָּן רַמְשָׁא דַהֲוָה מִתְדַכֵּי). And furthermore, she purifies the impure: when Moshe was born it is said about him, regarding the daughter of Pharaoh: “And she saw him, that he was good” (וְעוֹד מְטַהֶרֶת אֶת הַטָּמֵא, כַּד נוֹלַד מֹשֶׁה אִתְּמַר בֵּיהּ וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא) (Exodus 2:2). For she saw with him the Shekhinta (דְחָמַאת עִמֵּיהּ שְׁכִינְתָּא). And immediately when the daughter of Pharaoh touched him, she was purified and healed from her leprosy (וּמִיָּד דְנָגְעָה בֵּיהּ בַּת פַּרְעֹה אִתְדַּכִּיאַת וְאִתְּסִיאַת מִצָּרַעִתָּא דִילָהּ). And Moshe was stricken with leprosy, as it is said: “And behold, his hand was leprous, like snow” (וּמֹשֶׁה אִתְדַּבְּקַת בֵּיהּ צָרַעַת, כְּמָה דְאַתְּ אָמַר וְהִנֵּה יָדוֹ מְצוֹרַעַת כַּשָּׁלֶג) (Exodus 4:6). For at that time when the daughter of Pharaoh touched him, the Shekhinta flew from him (דִבְהַהוּא זִמְנָא דְנָגְעָה בֵיהּ בַּת פַּרְעֹה, פָרְחַת שְׁכִינְתָּא מִנֵּיהּ).

And because of this, when he sought to draw near at the bush, she said to him: “Do not come near here; take off your shoes from your feet” (וּבְגִין דָּא כַד בָּעָא לְאִתְקָרְבָא לְגַבָּהּ בַּסְּנֶה, אָמְרָה לֵיהּ אַל תִּקְרַב הֲלוֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ) (Exodus 3:5), until he should strip off that body upon which the daughter of Pharaoh had touched him (עַד דְּיִתְפַּשַּׁט מֵהַהוּא גוּפָא דְנָגְעַת בֵּיהּ בַּת פַּרְעֹה). There he was shown, that the body of man in this world is leprosy from the filth of the serpent (תַּמָּן אַחֲזֵי לֵיהּ, דְגוּפָא דְבַר נַשׁ בְּהַאי עָלְמָא, אִיהוּ צָרַעַת מִמַּשְׁכָּא דְחִוְיָא).

After he stripped off from himself, and returned to the Garden of Eden, he was clothed with his holy body (לְבָתַר דְאִתְפַּשַּׁט מִנֵּיהּ, וְהָדַר לְגִנְּתָא דְעִדֶּן, אִתְלַבַּשׁ בְּגוּפָא קַדִּישָׁא דִילֵיהּ). And this is: “And behold, it returned to his flesh” (וְדָא אִיהוּ וְהִנֵּה שָׁבָה כִּבְשָׂרוֹ) (Exodus 4:7). And so Moshe was clothed in it, and this is: “And behold, it returned to his flesh” (וְהָכִי אִתְלַבַּשׁ מֹשֶׁה בָּהּ, וְדָא אִיהוּ וְהִנֵּה שָׁבָה כִּבְשָׂרוֹ). As before, when it is said about him: “Bone of my bones and flesh of my flesh” (כְּקַדְמֵיתָא דְאִתְּמַר בֵּיהּ עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי) (Bereshit 2:23). And because of this it is said to him: “Take off your shoes from your feet” (וּבְגִין דָּא אָמַר לֵיהּ שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ) (Exodus 3:5) - this body that was for him was like a shoe, that which the daughter of Pharaoh had touched (דָּא גוּפָא דַהֲוָה לֵיהּ כְּנַעַל, הַהוּא דְנָגְעָה בֵיהּ בַּת פַּרְעֹה). And he was clothed in another (וְאִתְלַבַּשׁ בְּאָחֳרָא). And at that time the Shekhinta returned upon him (וּבְהַהוּא זִמְנָא אַהֲדַרַת עֲלֵיהּ שְׁכִינְתָּא).

And because of this it appeared to him in the letters that He made in the first sign (וּבְגִין דָּא אִתְחֲזֵי לֵיהּ בְּאָתִין דְּעָבַד בְּאָת קַדְמָאָה). Some say: was shown (נ״א אחזי). And He said to him: “Put now your hand into your bosom…” (וְאָמַר לֵיהּ הָבֵא נָא יָדְךָ בְּחֵיקֶךָ וכו׳) (Exodus 4:6). And why “into your bosom”? (וְאַמַּאי בְּחֵיקֶךָ) Here is hinted: “From her who lies in your bosom, guard the doors of your mouth” (הָכָא רָמִיז מִשּׁוֹכֶבֶת חֵיקֶךָ שְׁמוֹר פִּתְחֵי פִיךָ) (Micah 7:6). “And behold, his hand was leprous, like snow” (וְהִנֵּה מְצוֹרַעַת כַּשָּׁלֶג) (Exodus 4:6). And afterward He showed him that he was purified in the Orayta (וּלְבָתַר אַחֲזֵי לֵיהּ דְּאִתְדַּכְיָא בְאוֹרַיְיתָא). This is what is written about it: “And behold, it returned to his flesh” (הֲדָא הוּא דִכְתִיב בָּהּ וְהִנֵּה שָׁבָה כִּבְשָׂרוֹ) (Exodus 4:7). And furthermore, the lower Shekhinta is the Egla Arufah (וְעוֹד שְׁכִינְתָּא תַּתָּאָה אִיהִי עִגְלָה עֲרוּפָה), and from the side of the cow-ox. And this is: “The face of the ox to the left” (וּמִסִּטְרָא דְפָרָה שׁוֹר, וְדָא אִיהוּ וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל) (Ezekiel 1:10). And from the side of the calf: “A calf, the son of cattle, for a sin-offering” (וּמִסִּטְרָא דְעִגְלָה, עִגֶל בֶּן בָּקָר לְחַטָּאת) (Leviticus 9:2). And the cow is indeed called the upper Shekhinta when she takes from Gevurah (וּפָרָה וַדַּאי אִתְקְרִיאַת שְׁכִינְתָּא עִלָּאָה כַּד נָטְלַת מִן גְּבוּרָה). And the lower Shekhinta is the calf when she takes from him (וּשְׁכִינְתָּא תַּתָּאָה עִגְלָה כַּד נְטִילַת מִנֵּיהּ).

And furthermore, the horns of the cow are Netzach and Hod (וְעוֹד קַרְנֵי פָרָה נֶצַח וָהוֹד). “With them shall he gore the peoples together” (בָּהֶם עַמִּים יְנַגַּח יַחְדָּיו) (Deuteronomy 33:17). The horns of the re’em are Chesed and Gevurah (קַרְנֵי רְאֵם חֶסֶד גְּבוּרָה), with which He makes war against Amalek, and He will wipe him out and his seed from the world (דְיַעֲבִיד בְּהוֹן קְרָבָא בַעֲמָלֵק, וְיִמְחֵי לֵיהּ וּלְזַרְעִיהּ מִן עָלְמָא). And furthermore, the horns of the cow are the Talmidei Chakhamim (Torah scholars), who dispute one with another in the Orayta (וְעוֹד קַרְנֵי פָרָה אִלֵּין תַּלְמִידֵי חֲכָמִים דְּמִתְוַוכְּחִין דָּא עִם דָּא בְאוֹרַיְיתָא). And they gore each other like oxen, one with another (וּמִתְנַגְּחִין כַּשְּׁוָורִים דָּא עִם דָּא). Because the Oral Torah is from the side of Gevurah, which is called Elohim (בְּגִין דְּאוֹרַיְיתָא דְעַל פֶּה אִיהִי מִסִּטְרָא דִגְבוּרָה דְאִתְקְרֵי אלהי״ם). And in it the Orayta opens: “Bereshit bara Elohim” (וּבֵיהּ פָּתְחַת אוֹרַיְיתָא בְּרֵאשִׁית בָּרָא אלהי״ם) (Bereshit 1:1). And because of this, the Talmidei Chakhamim (Torah scholars) gore each other in the Orayta like oxen (בְּגִין דָּא תַּלְמִידֵי חֲכָמִים אִינוּן מִתְנַגְּחִין בְּאוֹרַיְיתָא כַּשְּׁוָורִים דָּא עִם דָּא).

And because of this: “Hashem shall go forth like a mighty man” (וּבְגִין דָּא יהו״ה כַּגִּבּוֹר יֵצֵא) (Isaiah 42:13), from the side of Gevurah (מִסִּטְרָא דִגְבוּרָה). He shall cry out in Teru‘ah, He shall roar in Shevarim, upon His enemies He shall prevail in Tekiah (יָרִיעַ בִּתְרוּעָה, יַצְרִיחַ בַּשְּׁבָרִים, עַל אוֹיְבָיו יִתְגַּבָּר בִּתְקִיעָה). At that time all the Sefirot receive from Gevurah (בְּהַהוּא זִמְנָא כָל סְפִירָן נָטְלִין מִגְּבוּרָה). And the Name Yod Heh Vav Heh (וּשְׁמָא דְיו״ד ה״א וא״ו ה״א), and even the angels above, and Yisrael below (וַאֲפִילוּ מַלְאָכִים דִּלְעִילָא, וְיִשְׂרָאֵל דִּלְתַתָּא). And afterward, when He takes vengeance upon them (וּלְבָתַר דְּנָטִיל נוּקְמָא מִנַּיְיהוּ), He will be filled with mercy upon Yisrael (יִתְמַלֵּא רַחֲמִין עַל יִשְׂרָאֵל). And before He takes vengeance upon Amalek, He will not sit upon His Throne (וְקֳדָם דִּיְהֵא נָטִיל נוּקְמָא מֵעֲמָלֵק, לָא יְתִיב בְּכָרְסַיָּא). And in that time when He takes vengeance upon the children of Esav, He will come to appease the Hind [the Doe], while she is crying out and weeping (וּבְהַהוּא זִמְנָא דְנָטִיל נוּקְמָא מִבְּנֵי עִשָׂו, יֵיתֵי לְפַיְיסָא לְאַיָּלָתָא, וְאִיהִי גַעִיָ״א וּבוֹכָה). This is what is written: “Rachel weeps for her children” (הֲדָא הוּא דִכְתִיב רָחֵל מְבַכָּה עַל בָּנֶיהָ) (Jeremiah 31:14). Until the Holy One, blessed be He, says to remove them from the world, and He will kill them (עַד דְּאוֹמֵי לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא לוֹן מֵעָלְמָא, וְיִקְטוֹל בְּהוֹן). Until the sea is stained from their blood (עַד דְּיִצְטַבַּע יַמָּא מִן דִּמְהוֹן), and He will kill them until the beasts are sustained from them twelve years, and the birds of heaven for seven years (וְיִקְטוֹל בְּהוֹן עַד דְּיִתְפַּרְנְסוּן מִנְּהוֹן חֵיוָון בָּרָא תְּרֵי עֲשַׂר שְׁנִין, וְעוֹפִין דִּשְׁמַיָּא שֶׁבַע שְׁנִין).

And furthermore: Gei‘a [cantillation mark], Telisha [cantillation mark], Azla Gerish [cantillation mark] (וְעוֹד גַעִיָ״א, תַּלְשָׁ״א, אַזְלָ״א גְרִי״שׁ). Gei‘a [cantillation mark] is in the Teru‘ah [broken blast], and He inflicts stoning upon them (גַעִיָ״א בִתְרוּעָה, וְיָהִיב בְּהוֹן סְקִילָה). This is what is written: “And He shall stretch over it the line of tohu and the stones of bohu” (הֲדָא הוּא דִכְתִיב וְנָטָה עָלֶיהָ קַו תֹהוּ וְאַבְנֵי בֹהוּ) (Isaiah 34:11). Telisha [cantillation mark] is in the Shevarim [broken blasts]: Tel Esh [a mound of fire] (תַּלְשָׁ״א בַּשְּׁבָרִים תֵּ״ל אֵ״שׁ). And this is burning (וְדָא שְׂרֵיפָה). Tel [mound] is strangulation (תֵּ״ל דָּא חָנֵק). In this manner, Esh [fire] is burning by fire (כְּגַוְונָא דָא אֵ״שׁ שְׂרֵיפָה). Azla Gerish [cantillation mark] is in the Tekia [sustained blast], which is like a spear to slay them by Hereg [execution by the sword] (אַזְלָ״א גְרִי״שׁ בִּתְקִיעָה, דְאִיהוּ כְּרוּמְחָא לְקַטְלָא לוֹן בַּהֶרֶג).