"Why have You dealt ill"
Moses and Elijah both said to the Creator, "Why have you brought evil?" This indicates the power of the evil side over the people of the Covenant. We learn that the Prophet Elijah did not die, and continues to act as messenger to the people of the covenant to this present day. Neither Moses nor Elijah died, we are told, but were instead brought directly into heaven immediately after shedding their bodies. The rabbis refer to a particular strength acquired by the soul when it is confronted by the powerful desire existing between man and women, and how, more than any other human, the soul of Elijah was on the side of the male.
The people of the covenant are endowed with the most intense desire to receive. They can bring more Light to this world than all other nations combined, but they can bring also more darkness if they are ruled by their Evil Inclination. The strength to both recognize and subdue our negative impulses is impressed into our soul. We further receive the purifying Light of Moses and Elijah, whose influences help us rise above the desires of our physical body. We touch the divine realm of immortality and infuse our lives with this sacred and eternal energy.
72. Rabbi Yosi opened a discussion of Elijah with the verse, "And he cried to Hashem, and said, 'Hashem my Elohim, have You also brought evil upon the widow with whom I lodge, by slaying her son?'" (I Melachim 17:20). Come and behold, There were two who said harsh words to the Holy One, blessed be He - Moses and Elijah. Moses asks, "Why have You dealt ill (lit, 'evil') with this people?" (Shemot 5:22), and Elijah said, "have You also brought evil...by slaying her son?" They both said the same thing.
72. רִבִּי יוֹסֵי פְּתַח קְרָא בְּאֵלִיָּהוּ, דִּכְתִיב וַיִּקְרָא אֶל ה' וַיֹּאמַר ה' אֱלֹהָי הֲגַם עַל הָאַלְמָנָה אֲשֶׁר אֲנִי מִתְגּוֹרֵר עִמָּהּ הֲרֵעוֹתָ לְהָמִית אֶת בְּנָהּ. תָּא חֲזֵי, תְּרֵי הֲווֹ דְּקָאָמְרִין מִלִּין לָקֳבֵיל קוּדְשָׁא בְּרִיךְ הוּא, מֹשֶׁה וְאֵלִיָּהוּ, מֹשֶׁה אָמַר, לָמָּה הֲרֵעוֹתָ לָעָם הַזֶּה. וְאֵלִיָּהוּ אָמַר, הֲרֵעוֹתָ לְהָמִית אֶת בְּנָהּ, וְתַרְוַיְיהוּ מִלָּה חָדָא קָאֲמָרוּ.
73. HE ASKS, Why DID THEY BOTH SAY, "WHY HAVE YOU BROUGHT EVIL?" HE ANSWERS, Because permission was given to the Other Side to rule over Yisrael. Moses said "dealt evil," which means gave permission to the Other Side of evil to reign upon them. Elijah said "brought evil," WHICH ALSO MEANS THAT You allowed the Other Side to take his soul. This is why he said "brought evil." All is one mystery - "BROUGHT EVIL" IS THE SECRET OF GIVING SWAY TO THE OTHER SIDE CALLED 'EVIL.'
73. מ"ט. אֶלָּא רָזָא אִיהוּ, מֹשֶׁה אֲמַר, לָמָּה הֲרֵעוֹתָ, מַאי טַעְמָא. אֶלָּא, בְּגִין דְּאִתְיְהֵיב רְשׁוּ לְסִטְרָא אָחֳרָא לְשַׁלְּטָאָה עֲלַיְיהוּ דְיִשְׂרָאֵל, הֲרֵעוֹתָ: יְהַבְתְּ רְשׁוּ לְסִטְרָא אָחֳרָא דְרַע, לְמִשְׁלַט עֲלַיְיהוּ. אֵלִיָּהוּ אָמַר הֲרֵעוֹתָ יְהַבְתְּ רְשׁוּ לְסִטְרָא דְרַע, לִיטוֹל נִשְׁמָתָא דְּדָא, וְדָא הוּא הֲרֵעוֹתָ, וְכֹלָּא רָזָא חָדָא.
74. Come and behold, Elijah said, "have You also brought evil upon the widow with whom I lodge," because the Holy One, blessed be He, said to Elijah, "behold, I have commanded a widow woman there to sustain you" (I Melachim 17:9). Whoever nourishes and sustains the needy, especially in days of famine, is united with and cleaves to the Tree of Life, and draws life unto himself and his children, as has already been explained. Now, Elijah said, Whoever sustains one soul in the world merits life and merits to be united with the Tree of Life. Yet now the tree of death, the evil side, has power over the widow, whom You commanded to sustain me. Hence HE SAID, "have You brought evil."
74. תָּא חֲזֵי, אֵלִיָּהוּ אֲמַר, הֲגַם עַל הָאַלְמָנָה אֲשֶׁר אֲנִי מִתְגּוֹרֵר עִמָּהּ, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אֲמַר לֵיהּ לְאֵלִיָּהוּ, הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ, וְכָל מַאן דְּזָן וּמְפַרְנֵס לְמַאן דְּאִצְטְרִיךְ לֵיהּ, וְכ"ש בְּיוֹמָא דְכַפְנָא, הָא אִתְאַחֵיד בְּאִילָנָא דְחַיֵּי, וְגָרֵים לֵיהּ חַיִּים וְלִבְנוֹי, וְהָא אוֹקִימְנָא. וְהַשְׁתָּא אֵלִיָּהוּ אֲמַר, כָּל מַאן דְּקַיַּים נַפְשָׁא בְּעַלְמָא, זָכֵי לֵיהּ חַיִּים, וְזָכֵי לְאִתְאַחֲדָא בְּאִילָנָא דְחַיֵּי, וְהַשְׁתָּא שָׁלְטָא אִילָנָא דְמוֹתָא סִטְרָא דְרַע, עַל הָאַלְמָנָה דְּאַנְתְּ פְּקַדְתְּ לְמֵיזַן לִי, בְּגִין כָּךְ הֲרֵעוֹתָ.
75. HE ASKS, What if you say that no evil is brought on man by the Holy One, blessed be He. HE ANSWERS, Come and behold, When a man walks to the right, the Holy One, blessed be He, always protects him, and the Other Side cannot have mastery over him. Evil is subdued before him and cannot rule. When the protection of the Holy One, blessed be He, is removed because he cleaved to evil, then evil sees him unprotected, obtains power, and comes to destroy him. Then it is given permission to take away his soul.
75. וְאִי תֵימָא דְּרַע לָא אִתְעֲבֵיד לְבַר נָשׁ מֵעִם קוּדְשָׁא בְּרִיךְ הוּא. תָּא חֲזֵי, בְּזִמְנָא דְבַר נָשׁ אָזֵיל לִימִינָא, נְטִירוּ דְקוּדְשָׁא בְּרִיךְ הוּא תָּדִיר לְגַבֵּיהּ, וְלָא יָכֵיל סִטְרָא אָחֳרָא לְשַׁלְטָאָה עֲלֵיהּ, וְהַאי רָע אִתְכַּפְיָא קַמֵּיהּ, וְלָא יָכֵיל לְשַׁלְּטָאָה. וְכֵיוָן דִּנְטִירָא דְקוּדְשָׁא בְּרִיךְ הוּא אִתְעַבְרָא מִנֵּיהּ, בְּגִין דְּאִיהוּ אִתְדַּבַּק בְּרָע, כְּדֵין הַהוּא רָע, כֵּיוָן דְּחָמֵי דְּלָאו עִמֵּיהּ נְטִירוּ, כְּדֵין שַׁלִּיט עֲלֵיהּ, וְאָתֵי לְשֵׁיצָאָה לֵיהּ, וּכְדֵין אִתְיְהֵיב לֵיהּ רְשׁוּ, וְנָטֵיל נִשְׁמָתֵיהּ.
76. Moses said, "Why have You dealt ill?" -- because the evil side was given permission to reign over Yisrael, who became its slaves. Another explanation of "why have You dealt ill?" is that he saw many FROM YISRAEL die and be given to the side of evil.
76. מֹשֶׁה אֲמַר לָמָּה הֲרֵעוֹתָ, דְּאִתְיְהֵיב לֵיהּ רְשׁוּ לְסִטְרָא דְרָע, לְמִשְׁלַט עֲלַיְיהוּ דְיִשְׂרָאֵל, לְמֶהֱוֵי בְּשִׁעְבּוּדָא דִילֵיהּ. דָּבָר אַחֵר לָמָּה הֲרֵעוֹתָ, דְּחָמָא כַּמָּה מִנְהוֹן דַּהֲווֹ מֵתִין, וְאִתְמְסָרוּ בְּסִטְרָא דְרָע.
77. Come and behold, When good, the right, is stirred, then gladness, goodness, and blessings abide, all in secrecy, as has already been explained in connection with THE SONS OF JACOB, who said 'Blessed be the name of His kingdom forever and ever' in a whisper. There is secrecy because union is then carried out properly. THUS IT IS CLEAR WHY JOSEPH SAID AT THE TIME OF UNION, "CAUSE EVERY MAN TO GO OUT FROM ME" - AS UNION HAS TO BE PERFORMED IN SECRECY.
77. תָּא חֲזֵי, בְּשַׁעְתָּא דְּטוֹב אִתְעַר, דְּאִיהוּ יְמִינָא, כָּל חֵידוּ, וְכָל טִיבוּ, וְכָל בִּרְכָאן מִשְׁתַּכְּחָן, וְכֹלָּא בַּחֲשַׁאי אִיהוּ, כְּמָה דְאוֹקְמוּהָ, דְּאָמְרֵי בשכמל"ו בַּחֲשַׁאי, וְרָזָא דָא בְּגִין דְּאִיהוּ כְּדֵין יִחוּדָא כִּדְקָא חָזֵי.
78. Rabbi Chiya asks, How could Elijah, who, once he decreed the Holy One, blessed be He, executed such as the one that heaven will not let dew or rain fall, be afraid of Izevel, who threatened him with the words, "and more also, if I make not your life as the life of one of them by tomorrow about this time" (I Melachim 19:2). How could he take fright and immediately run for his life?
78. אֲמַר רִבִּי חִיָּיא, וְכִי אֵלִיָּהוּ, כֵּיוָן דְּאִיהוּ גָּזַר, וְקוּדְשָׁא בְּרִיךְ הוּא מְקַיֵּים, וְאִיהוּ גָּזֵיר עַל שְׁמַיָא, דְּלָא לַאֲחָתָא מִטְרָא וְטַלָּא, הֵיךְ דָּחֵיל אִיהוּ מֵאִיזֶבֶל, דְּשַׁדְּרַת לֵיהּ, דִּכְתִיב כִּי כָעֵת מָחָר אָשִׂים אֶת נַפְשְׁךָ כְּנֶפֶשׁ אַחַד מֵהֶם, וּמִיָּד דָּחֵיל וְעָרַק עַל נַפְשֵׁיהּ.
79. Rabbi Yosi replied, It has been explained that the righteous do not wish to trouble their Master, where harm is obvious to the eye. Shmuel, for example, asks, "How can I go? If Saul hears it, he will kill me. And Hashem said, Take a heifer with you ..." (I Shmuel 16:2). For the righteous do not wish to trouble their Master about obvious harm. Elijah, too, when he saw danger, did not wish to bother his Master.
79. א"ל רִבִּי יוֹסֵי, הָא אוֹקְמוּהָ, דְּצַדִּיקַיָא, לָא בָּעָאן לְאַטְרָחָא לְמָארֵיהוֹן, בַּאֲתַר דְּנִזְקָא אִשְׁתַּכְּחַת לְעֵינָא. כְּגַוְונָא דִשְׁמוּאֵל, דִּכְתִיב אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי, א"ל עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ, בְּגִין דְּצַדִּיקַיָּא, לָא בָּעָאן לְאַטְרָחָא לְמָארֵיהוֹן, בַּאֲתַר דְּנִזְקָא אִשְׁתַּכַּח. אוֹף הָכֵי אֵלִיָּהוּ, כֵּיוָן דְּחָמָא דְּנִזְקָא אִשְׁתַּכַּח, לָא בָּעֵי לְאַטְרָחָא לְמָארֵיהּ.
80. He said to him, I have heard here that scripture does not say of Elijah, 'He feared (Heb. vayira) and went for his life,' but rather, "When he saw (Heb. vayar) that" (I Melachim 19, 3), which means he saw something. What did he see? He saw that the Angel of Death has been following him these many years, yet he was not delivered into his hands. And now he "went for his life (lit. 'Nefesh')," which means that he went to the source of the sustenance of the Nefesh, which is the Tree of Life, to cleave to it, SO THE ANGEL OF DEATH WOULD NO LONGER FOLLOW HIM.
80. א"ל אֲנָא מִלָּה שְׁמַעְנָא, דְּהָא בְּאֵלִיָּהוּ לָא כְתִיב בֵּיהּ וַיִּירָא וַיֵּלֶךְ אֶל נַפְשׁוֹ, אֶלָּא וַיַּרְא, רְאִיָה חָמָא, וּמַה חָמָא, אֶלָּא חָמָא, דְּהָא מִכַּמָּה שְׁנִין אֲזַל בַּתְרֵיהּ מַלְאַךְ הַמָּוֶת, וְלָא אִתְמְסַר בִּידֵיהּ, וְהַשְׁתָּא וַיֵּלֶךְ אֶל נַפְשׁוֹ, מַאי וַיֵּלֶךְ אֶל נַפְשׁוֹ, אֲזַל לְקִיּוּמָא דְנַפְשָׁא, וּמַאן אִיהוּ אִילָנָא דְחַיֵּי לְאִתְדַּבְּקָא תַּמָּן.
81. Come and behold, It is written everywhere else "to his Nefesh," yet here it is written, "For his Nefesh." I have heard a secret from Rabbi Shimon, who said that all the souls in the world come from the same river, YESOD OF ZEIR ANPIN. They are all received by the Bundle of Life, THE NUKVA, and the female conceives from the male when the two sides are both desirous - the female of the male, AND THE MALE OF THE FEMALE. When the male has GREAT passion, the souls are of greater endurance, because everything depends on the desire and passion of the Tree of Life, ZEIR ANPIN. Elijah, who came from that passion OF THE MALE more than other people, endured AND DID NOT DIE.
81. תָּא חֲזֵי, כֻּלְּהוּ כְּתִיב אֶת נַפְשׁוֹ, וְהָכָא כְּתִיב אֶל נַפְשׁוֹ, וְרָזָא דָא שְׁמַעְנָא, דַּאֲמַר ר"ש, כָּל נִשְׁמָתִין דְּעַלְמָא, כֻּלְּהוּ נָפְקֵי מֵהַהוּא נָהָר דְּנָגֵיד וְנָפֵיק, וְכֻלְּהוּ נָקִיט לוֹן, הַהוּא צְרוֹרָא דְחַיָּיא, וְכַד נוּקְבָא אִתְעַבְּרַת מִן דְּכוּרָא, כֻּלְּהוּ בְּתֵיאוּבְתָּא דִּתְרֵין סִטְרִין, בְּתֵיאוּבְתָּא דְּנוּקְבָא לְגַבֵּי דְכוּרָא, וְכַד תֵּיאוּבְתָּא דִּדְכוּרָא נָפְקָא בִּרְעוּתָא, כְּדֵין אִינוּן נִשְׁמָתִין בְּקִיּוּמָא יַתִּיר, בְּגִין דְּכֹלָּא בְּתֵיאוּבְתָּא וּרְעוּ דְּאִילָנָא דְּחַיָּיא. וְאֵלִיָּהוּ, בְּגִין דַּהֲוָה מֵהַהוּא רְעוּתָא, יַתִּיר מִבַּר נָשׁ אָחֳרָא, אִתְקַיַּים.
82. It is therefore written "for his Nefesh," instead of "to his Nefesh," for to (Heb. et) implies the female, THE NUKVA CALLED 'ET,' BUT 'FOR' ALLUDES TO THE MALE. You might say THAT IT IS WRITTEN, "For the woman He said" (Beresheet 3:16), WHO IS A FEMALE. HE REPLIED, It includes male and female, for when THE FEMALE is included within the male, then it is written, "For the woman He said," whereas "to the woman" indicates the female alone, not included with the male. Similarly, "for his Nefesh" indicates the male alone, whereas "to his Nefesh" indicates the female alone. Because Elijah is of the side of the male more than all other people in the world, he endured more than the others and did not die as did the other inhabitants of the world. For he comes from the Tree of Life and is not made of dust AS ARE THE REST OF MEN. He therefore ascended and did not die as do other people, as it is written, "And Elijah went up by a storm of wind into heaven" (II Melachim 2:11).
82. וּבְגִין כָּךְ אֶל נַפְשׁוֹ כְּתִיב, וְלָא כְתִיב אֶת נַפְשׁוֹ, דְּהָא אֶת נַפְשׁוֹ דָּא הִיא נוּקְבָא. וְאִי תֵימָא וְאֶל הָאִשָּׁה אָמַר, כְּלָלָא דִּדְּכַר וְנוּקְבָא, כַּד הִיא בְּגוֹ דְּכוּרָא, כְּדֵין וְאֶל הָאִשָּׁה אָמַר. אֶת הָאִשָּׁה, נוּקְבָא בִּלְחוֹדָהָא, וְלָא דִּדְּכוּרָא. כְּגַוְונָא דָא אֶל נַפְשׁוֹ, דָּכָר בִּלְחוֹדוֹי, אֶת נַפְשׁוֹ נוּקְבָא בִּלְחוֹדָהָא וְלָא כְּלִילוּ דִּדְּכוּרָא. וּבְגִין דְּאִיהוּ מִסִּטְרָא דִּדְּכוּרָא, יַתִּיר מִכָּל בְּנֵי עַלְמָא, אִתְקַיַּים בְּקִיּוּמֵיהּ יַתִּיר, וְלָא מִית כִּשְׁאָר בְּנֵי עַלְמָא, בְּגִין דְּכֹלָּא אִיהוּ מֵאִילָנָא דְחַיֵּי, וְלָא מִגּוֹ עַפְרָא, וּבְגִין דָּא אִסְתַּלַּק לְעֵילָא, וְלָא מִית כְּאֹרַח כָּל בְּנֵי עַלְמָא, דִּכְתִיב וַיַּעַל אֵלִיָּהוּ בִּסְעָרָה הַשָּׁמַיִם.
83. Come and behold the verse, " ...A chariot of fire, and horses of fire" (I Melachim 2:11). The spirit shed the body, and he did not die the way of other men. He remained a holy angel like other sacred supernal beings, carrying messages in the world like an angel. It has already been explained that the miracles performed by the Holy One, blessed be He, are carried out by him.
83. תָּא חֲזֵי, מַה כְּתִיב וְהִנֵּה רֶכֶב אֵשׁ וְסוּסֵי אֵשׁ וגו,' דְּהָא כְּדֵין אִתְפַּשַּׁט גּוּפָא מִן רוּחָא, וְאִסְתַּלַּק דְּלָא כִּשְׁאָר אֹרַח בְּנֵי עַלְמָא, וְאִשְׁתָּאַר מַלְאֲכָא קַדִּישָׁא, כִּשְׁאָר קַדִּישֵׁי עֶלְיוֹנִין, וְעָבֵיד שְׁלִיחוּתָא בְעַלְמָא, וְהָא אוֹקְמוּהָ, דְּנִסִּין דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּעַלְמָא, עַל יְדֵיהּ אִתְעֲבִידָן.
84. Come and behold the verse, " ...And he requested for himself (lit. 'to his Nefesh') that he might die" (I Melachim 19:4), whereas previously it is written, "and went for his life (lit. 'for his Nefesh')" (Ibid.), which we have already explained alluded to his endurance. Here it is written, "to his Nefesh to die," to indicate the tree where death dwells, NAMELY, THE NUKVA, ACCORDING TO THE SECRET OF THE VERSE, "HER FEET GO DOWN TO DEATH" (MISHLEI 5:5). There the Holy One, blessed be He, revealed Himself to him, as it is written, "Go out and stand upon the mountain" (I Melachim 19:11), followed by the words, "and after the earthquake a fire; but Hashem was not in the fire, and after the fire a still small voice," which alludes to the innermost place, from where all lights radiate.
84. וְתָא חֲזֵי, מַה כְּתִיב וַיִּשְׁאַל אֶת נַפְשׁוֹ, בְּקַדְמֵיתָא וַיֵּלֶךְ אֶל נַפְשׁוֹ, כְּמָה דְאִתְּמָר בְּקִיּוּמָא, וְהָכָא אֶת נַפְשׁוֹ לָמוּת, אִילָנָא דְבֵיהּ שַׁרְיָא מוֹתָא, וְתַמָּן אִתְגְּלֵי עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דִכְתִיב צֵא וְעָמַדְתָּ בָּהָר. מַה כְּתִיב בַּתְרֵיהּ, וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָאֵשׁ ה' וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה, דָּא הוּא אֲתַר פְּנִימָאָה דְּכֹלָּא, דְּמִנֵּיהּ נָפְקִין כָּל נְהוֹרִין.
85. It is written, "And when Elijah heard it, he wrapped his face in his mantle...And, behold, there came a voice to him, and said, What are you doing here, Elijah? And he said, I have been very jealous" (I Melachim 19:13). The Holy One, blessed be He, said to him, "How long will you be jealous for Me." You have closed the door so that death will never have power over you and the world cannot tolerate your presence with My children, WHOM YOU ACCUSE. He answers, "Because the children of Yisrael have forsaken your covenant" (Ibid. 14). He said, Upon your life, wherever people will observe the Holy Covenant, THAT IS, CIRCUMCISION, you shall be present.
85. מַה כְּתִיב וַיְהִי כִּשְׁמֹעַ אֵלִיָּהוּ וַיָּלֶט פָּנָיו בְּאַדַּרְתּוֹ וְהִנֵּה אֵלָיו קוֹל וַיֹּאמֶר מַה לְּךָ פֹה אֵלִיָּהוּ וַיֹּאמֶר קַנֹּא קִנֵּאתִי, א"ל קוּדְשָׁא בְּרִיךְ הוּא עַד מָתַי אַתָּה מְקַנֵּא לִי, טְרָקַת גַּלָּא דְּלָא יָכֵיל לְשַׁלְּטָאָה בָּךְ מוֹתָא לְעָלְמָא, וְעַלְמָא לָא יָכֵיל לְמִסְבְּלָךְ עִם בָּנַי, א"ל כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל וגו.' אֲמַר לֵיהּ חַיֶּיךָ, דִּבְכָל אֲתַר דְּבָנַי יְקַיְּימוּ קְיָים קַדִּישָׁא, אַנְתְּ תְּהֵא זַמִּין תַּמָּן.
86. Come and behold what Elijah caused by his words. It is written, "Yet I will leave seven thousand in Yisrael, all the knees that have not bowed to the Baal, and every mouth that has not kissed him" (I Melachim 19:18). The Holy One, blessed be He, said to him, 'From now on, the world cannot endure you along with My children, BECAUSE YOU BRING ACCUSATIONS AGAINST THEM.' " ...Aand Elijah the son of Shafat of Avel-mechola shall you anoint to be prophet in your place" (Ibid. 16). Thus, there will be another prophet for My children, and you shall go to your place.
86. תָּא חֲזֵי, מַה גָּרַם הַהִיא מִלָּה דְאֵלִיָּהוּ, דִּכְתִיב וְהִשְׁאַרְתִּי בְּיִשְׂרָאֵל שִׁבְעַת אֲלָפִים כָּל הַבִּרְכַּיִם אֲשֶׁר לֹא כָּרְעוּ לַבַּעַל וְכָל הַפֶּה אֲשֶׁר לֹא נָשַׁק לוֹ. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה, דְּלָא יָכֵיל עַלְמָא לְמִסְבְּלָךְ עִם בָּנַי, וְאֶת אֱלִישָׁע בֶּן שָׁפָט מֵאָבֵל מְחוֹלָה תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ, יְהֵא נְבִיאָה אָחֳרָא לְגַבֵּי בָּנַי, וְאַתְּ תִּסְתַּלַּק לְאַתְרָךְ.
87. Come and behold, Any man who is jealous for the Holy One, blessed be He, is not subject to the power of the Angel of Death as are other men. Instead, peace is upon him, as was said of Pinchas, "Behold, I give to him My covenant of peace" (Bemidbar 25:12).
87. ותָּא חֲזֵי, כָּל הַהוּא בַּר נָשׁ, דִּמְקַנֵּי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, לָא יָכֵיל מַלְאֲכָא דְמוֹתָא לְשַׁלְּטָאָה בֵּיהּ, כִּשְׁאָר בְּנֵי נָשָׁא, וְיִתְקַיֵּים בֵּיהּ שְׁלָם, וְהָא אוֹקְמוּהָ, כְּמָה דְאִתְּמָר בְּפִנְחָס, לָכֵן אֱמוֹר הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם.