Daf 47a (דַּף מ״ז ע״א)

Because of this it is written afterward: And Elohim created the Great Dragons (וּבְגִין כָּךְ כְּתִיב בַּתְרֵיהּ וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), Some say: these are Leviathan and its mate (ד״א: הָא אוֹקִימְנָא אִלֵּין לוִיתָן וּבַת זוּגוֹ). These are the seventy great princes over the seventy nations (אִלֵּין אִנּוּן שִׁבְעִין מְמַנָּן רַבְרְבָן עַל שִׁבְעִין עַמִּין), and for this reason they were all created to rule over the earth (וּבְגִין כָּךְ אִתְבְּרִיאוּ כֻּלְהוּ לְמֶהֱוֵי שַׁלִּיטָאן עַל אַרְעָא).

And every living soul that creeps (וְאֵת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת) these are Yisrael (אִלֵּין אִנּוּן יִשְׂרָאֵל), who are surely the soul of that living being (דְּאִנּוּן נֶפֶשׁ וַדַּאי דְּהַהוּא חַיָּה), and are called one nation in the earth (וְאִקְרוּן גּוֹי אֶחָד בָּאָרֶץ). Which the waters swarmed according to their kind (אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵיהֶם)-these are those who labor in Orayta (דְּאִנּוּן מִשְׁתַּדְּלִין בְּאוֹרַיִּיתָא). And every winged bird according to its kind (וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ)-these are the Righteous (אִלֵּין צַדִּיקַיָּיא), in whom and for whose sake there is living soul (דִּבְּהוֹן וּבְגִין כָּךְ אִנּוּן נֶפֶשׁ חַיָּה). Another view: and every winged bird, as it is properly stated (דָּבָר אַחֵר: וְאֵת כָּל עוֹף כָּנָף כְּדְקָא אִתְּמָר)-these are the messengers of the world (אִלֵּין אִנּוּן שְׁלוּחֵי עָלְמָא).

Rabbi Abba said: the living soul-these are Yisrael (אָמַר רַבִּי אַבָּא: נֶפֶשׁ חַיָּה דְּאִנּוּן יִשְׂרָאֵל), Some say: they are Yisrael (ד״א: אִנּוּן יִשְׂרָאֵל), because they are the children of Kudsha Berikh Hu (בְּגִין דְּאִנּוּן בְּנֵי דְּקוּדְשָׁא בְּרִיךְ הוּא), Some say: the children of Kudsha Berikh Hu (ד״א: בְּנִין לְקוּדְשָׁא בְּרִיךְ הוּא), and their Neshamot are holy and come from Him (וְנִשְׁמַתְהוֹן קַדִּישִׁין מִנֵּיהּ אָתְיָין). The souls of the other nations, idolaters and star-worshippers-what is their source? (נַפְשָׁאן דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת מֵאָן אֲתַר הוּא). Rabbi El'azar said: from those left-side forces that are impure, they have Neshamot (אָמַר רַבִּי אֶלְעָזָר: מֵאִנּוּן סִטְרֵי שְׂמָאלָא דִּמְסָאֲבֵי לוֹן אִית לוֹן נִשְׁמָתִין).

And because of this, they are all impure (וּבְגִין כָּךְ כֻּלְהוּ מְסָאֲבִין), and they render impure whoever draws near to them (וּמְסָאֲבִין לְמָאן דְּקָרַב בַּהֲדַיְיהוּ). And Elohim said, “Let the earth bring forth a living soul” etc. (וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה וְגו׳)-these are all other creatures, each one according to its species (כֻּלְהוֹן שְׁאָר חֵיוָון אָחֳרָנִין כָּל חַד וְחַד כְּפוּם זִינֵיהּ).

And Rabbi El'azar said: this supports what we said (וְאָמַר רַבִּי אֶלְעָזָר: הַאי מְסַיֵּיעַ לְמַה דְּאֲמָרָן), that living soul refers to Yisrael (נֶפֶשׁ חַיָּה אִלֵּין יִשְׂרָאֵל), who are the supreme holy soul (דְּאִנּוּן נֶפֶשׁ חַיָּה קַדִּישָׁא עִלָּאָה). Cattle, creeping things, and beasts of the earth (בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ)-these are the other nations, idolaters and star-worshippers (אִלֵּין שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), for they are not a living soul (דְּלָא אִנּוּן נֶפֶשׁ חַיָּה), Some say: uncircumcised (ד״א: עָרְלָה), as we said above (כִּדְּקָאֲמָרָן).

And Elohim said: Behold, I have given you every herb bearing seed (וַיֹּאמֶר אֱלֹהִים: הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זוֹרֵעַ זֶרַע)-to correspond to the level of Binah, which is called Elohim (לְקֳבֵל דַּרְגָּא דְּבִינָ״ה דְּאִקְרֵי אֱלֹהִים), for since the supernal Imma saw them complete, she granted them delights from above to endure in the world (דְּכֵיוָן דְּאִימָּא עִלָּאָה חָמָאת לוֹן שְׁלֵמִין יָהִיב לוֹן תָּפְנוּקִין מִלְּעֵילָא לְאִתְקַיְּימָא בְּעָלְמָא).

Come and see: Adam Kadma’ah, Kudsha Berikh Hu gave him every herb bearing seed (תָּא חֲזֵי: אָדָם קַדְמָאָה קוּדְשָׁא בְּרִיךְ הוּא יָהַב לֵיהּ כָּל עֵשֶׂב זוֹרֵעַ זֶרַע), but did not give him permission to eat of beasts and fowl of the heavens (וְלָא יָהַב לֵיהּ רְשׁוּ לְמֵיכַל בְּעִירֵי וְעוֹפֵי שְׁמַיָּא), because it was revealed before Him that he was destined to be deceived by that serpent, who was more cunning than all the beasts of the field (בְּגִין דְּגַלֵּי קַמֵּיהּ דְּהוּא זַמִּין לְאִתְפַּתָּאָה בְּהַהוּא נָחָשׁ דְּאִיהוּ עָרוּם מִכָּל חַיַּת הַשָּׂדֶה). The Holy One Blessed Be He said: let him be distanced from it, and let him have no dealings with it, nor with beasts nor with fowl (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲרְחֵקִינֵיהּ מִנֵּיהּ, וְלָא יְהֵא לֵיהּ עֵסֶק בֵּיהּ וְלָא בִּבְעִירֵי וְלָא בְּעוֹפֵי), because Kudsha Berikh Hu removed from man a stumbling block from before him, lest he be sustained in the world (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אָרִים לֵיהּ לְבַר נָשׁ מִכְשׁוֹל מִקָּמֵיהּ מֵאִים יִתְקַיֵּים בְּעָלְמָא). But when Noach came, who is called a Tzaddik, what is written of him? (אֲבָל כַּד אֲתָא נֹחַ דְּאִקְרֵי צַדִּיק מָה כְּתִיב בֵּיהּ) “And Noach built an altar to Hashem” (וַיִּבֶן נֹחַ מִזְבֵּחַ לַיְיָ) (Bereshit 8).

And we have established that this was the altar upon which Adam haRishon had offered (וְהָא אוּקִימְנָא: הַהוּא מִזְבֵּחַ דְּאַקְרִיב בֵּיהּ אָדָם הָרִאשׁוֹן). And why does it say “And he built”? (וּמַאי טַעְמָא וַיִּבֶן) Because the transgressors of the world had rendered it blemished (בְּגִין דְּחַיָּיבֵי עָלְמָא עַבְדֵי בָּהּ פְּגִימוּ). Noach came and offered upon that altar in its rightful place (אֲתָא נֹחַ וְקָרִיב הַהוּא מִזְבֵּחַ בְּבַעְלָהּ), and this is what is written: “And he offered burnt offerings upon the altar”-written defectively, without a Vav (הֲדָא הוּא דִּכְתִיב: וַיַּעַל עֹלוֹת בַּמִּזְבֵּחַ חָסֵר).

When Kudsha Berikh Hu saw that the offering was made upon that altar, and that he brought purified beasts (כַּד חָמָא קוּדְשָׁא בְּרִיךְ הוּא דְּאִתְקְרִיב הַהוּא מִזְבֵּחַ וְקָרִיב הַנְהוּ בְּעִירֵי דַכְיֵי), He gave him permission to eat of all the animals (יָהַב לֵיהּ רְשׁוּ לְמֵיכַל כֻּלְּהוּ בְּעִירֵי). Why is this so? (מַאי טַעְמָא) Because he strengthened in that covenant of the Tree of Life (בְּגִין דְּאַתְקִיף בְּהַהוּא בְּרִית עֵץ הַחַיִּים), and brought it near to the Tree of Knowledge (וְקָרִיב לֵיהּ בְּעֵץ הַדַּעַת), and effected then Unification in the beginning (וְעָבַד יִחוּדָא בְּקַדְמִיתָא), but afterward he was enticed, for he desired to test that sin and not to cleave to it (אֶלָּא דִּלְבָתַר אִתְפָּתָא דְּבָעָא לְמִבְדַּק בְּהַהוּא חוֹבָה וְלָא לְאִתְדַּבַּק בֵּיהּ), and even so, he was not saved from it, and that vineyard was planted (וַאֲפִלּוּ הֲכִי לָא אִשְׁתֵּזִיב מִנֵּיהּ, וְנָצִיב הַהוּא כַּרְמָא).

Come and see (תָּא חֲזֵי), Adam who was destined to be enticed by the trees (אָדָם דְּזַמִּין לְאִתְפַּתָּאָה בְּאִילָנֵי), was not given the trees (לָא יָהַב לֵיהּ אִילָנֵי), and they were distanced from him (וְאַרְחֶקִינְהוּ מִנֵּיהּ), for they are not mentioned for him (דְּהָא לָא אִדְכָּר לוֹן), except that he made himself profane (אֶלָּא דְּאִיהוּ עָבַד גַּרְמֵיהּ חוֹל), and that vineyard was planted (וְנָצִיב הַהוּא כַּרְמָא), which is called Beit Yisrael (דְּאִקְרֵי בֵּית יִשְׂרָאֵל). At first, he was perfected in it (בְּקַדְמִיתָא אִשְׁתְּלִים בֵּיהּ), and he was covered upon it (וְחַפְיָא עָלֵיהּ), some say: and he was saved through it (נ״א: וְאִשְׁתֵּזִיב בָּהּ). And what is Beit Yisrael? (וּמַאן אִיהִי בֵּית יִשְׂרָאֵל) That is the Ark of the Covenant (דָּא תֵּיבָה דְּאִקְרֵי אֲרוֹן הַבְּרִית). And now, when he wished to test (וְהַשְׁתָּא כַּד בָּעָא לְמִבְדַּק), what is written? (מָה כְּתִיב) “And he drank of the wine” (וַיֵּשְׁתְּ מִן הַיַּיִן) (Bereshit 9), just as you say (כְּמָה דְּאַתְּ אָמֵר), “and she took of its fruit” (וַתִּקַּח מִפִּרְיוֹ).

Afterwards: “and he uncovered himself within his tent” (לְבָתַר: וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה). That breach was revealed initially (גָּלֵי הַהוּא פִּרְצָה בְּקַדְמִיתָא), within his dwelling, inwardly (בְּגוֹ מַשְׁכְּנֵיהּ בְּגוֹ לְגוֹ). And if not for that altar that protected him (וְאִי לָאו הַהוּא מַדְבְּחָא דְּאַגִּינַת עָלֵיהּ), because he had cleaved to it originally (מִשּׁוּם דְּאִתְדַּבַּק בָּהּ בְּקַדְמִיתָא), he would have been seized immediately (הֲוָה נִתְפָּס מִיָּד). And despite all this, since he did not do it except to test (וְעִם כָּל דָּא כַּד לָא עֲבַד לֵיהּ אֶלָּא לְמִבְדַּק), the Orayta covered over him and did not expose him (כָּסֵי עָלֵיהּ אוֹרַיְּיתָא וְלָא פַרְסְמֵיהּ), as it exposed Adam (כְּמָה דְּפִרְסֵם לְאָדָם). And that altar is the atonement upon him (וְהַהוּא מַדְבְּחָא הוּא כַּפָּרָה עָלֵיהּ).

Come and see (תָּא חֲזֵי), the altar of the eternal house is thirty-two by thirty-two cubits (מִזְבֵּחַ שֶׁל בֵּית עוֹלָמִים הוּא שְׁלֹשִׁים וּשְׁתַּיִם עַל שְׁלֹשִׁים וּשְׁתַּיִם אַמָּה), some say: it is (נ״א: וְהִיא) a hint to the thirty-two wondrous paths of Chokhmah (הִיא רְמִיזָא בִּשְׁנַיִם וּשְׁלֹשִׁים נְתִיבוֹת פְּלִיאוֹת חָכְמָה). For this is the lower Chokhmah (דְּהָא חָכְמָה תַּתָּאָה אִקְרֵי), its upper cubit and inward cubit (עָלָהּ אַמָּה וְכָנָס אַמָּה), this is the Yesod to receive Tzedek above (זְהוּ יְסוֹ״ד לְקַבֵּל צֶדֶ״ק דִּלְעֵילָא), for in her are all the levels, and all are revealed in her (דְּהָא כְּגוֹוְנָא דְּכוּלְּהוּ דַּרְגִּין אִית בָּהּ וְכֻּלְּהוּ אִתְחַזְיָין בָּהּ), for she is called appearance (דְּהָא מַרְאֶה אִקְרֵי).

Its upper is five and its inward one cubit (עָלָהּ חֲמֵשׁ וְכָנָס אַמָּה), this is the encircling level to receive that level that cleaves to her (זְהוּ סוֹבֵב לְקַבֵּל הַהוּא דַּרְגָּא דְּאִתְדַּבַּק בָּהּ), for it encircles that altar (דְּאִיהוּ סוֹבֵב לְהַהוּא מִזְבֵּחַ), and this is what is written: “and His right hand embraces me” (Shir HaShirim 2) (הֲדָא הוּא דִּכְתִיב: וִימִינוֹ תְּחַבְּקֵנִי), for from the Yesod until that level, there are five levels (דְּהָא מִיְּסוֹ״ד עַד הַהוּא דַּרְגָּא חֲמִשָּׁה דַּרְגִּין אִינוּן).

Upon it three and inward one cubit (עָלָהּ שָׁלוֹשׁ וְכָנָס אַמָּה), these are the horns to receive those three levels (אֵלּוּ קְרָנוֹת לְקַבֵּל אִינוּן תְּלָתָא דַּרְגִּין) that come to her from them, power above and flow (דְּאַתְיָין לָה מִנַּיְיהוּ תְּקִיפוּ עִלָּאָה וְשֶׁפַע). And because of this, David who was anointed with a horn-his kingship endured (וּבְגִין כָּךְ דָּוִד שֶׁנִּמְשַׁח בְּקֶרֶן נִמְשְׁכָה מַלְכוּתוֹ), because he is among those horns of the altar, the power of the supernal altar (בְּגִין דְּאִיהוּ בְּאִינוּן קְרָנוֹת הַמִּזְבֵּחַ תְּקִיפוּ דְּמַדְבְּחָא עִלָּאָה).

Come and see (תָּא חֲזֵי), four horns, a cubit by a cubit are upon the altar (אַרְבַּע קְרָנוֹת, אַמָּה עַל אַמָּה אִית בֵּיהּ בַּמִּזְבֵּחַ), for it is the throne of David, the fourth day, to give flow from those three cubits to those four horns (בְּגִין דְּאִיהוּ כִּסֵּא דָּוִד יוֹם רְבִיעָאִי לָתֵת לָהּ שֶׁפַע מֵאִינוּן שְׁלֹשׁ אַמּוֹת לְאִינוּן אַרְבַּע קְרָנוֹת). And when the Kohanim would offer from the side of Chesed the continual burnt offering upon the altar (וְכַד הֲווּ מַקְרִיבִין כְּהָנֵי מִסִּטְרָא דְּחֶסֶד עֹלַת הַתָּמִיד לְגַבֵּי מִזְבֵּחַ), they would offer it to that place which is called altar (הֲווּ מַקְרִיבִין לֵיהּ הַהוּא אַתְרָא דְּאִקְרֵי מִזְבֵּחַ). And when they would do the gifts of the blood of the burnt offering (וְכַד הֲווּ עַבְדִּין מָתָנוֹת מִדַּמָּא דְּעוֹלָה), they would ascend and go in that surrounding, which is their level and the portion of their fathers (הֲווּ סָלְקִין וַהֲווּ אַזְלִין בְּהַהוּא סוֹבֵב דְּאִיהוּ דַּרְגָּא דִּידְהוּ וְחוּלָקֵיהּ דַּאֲבוּהוֹן), who would give two gifts which are four (דְּיַהֲבִין שְׁתֵּי מָתָנוֹת שֶׁהֵן אַרְבַּע), to receive that place which is called Olah [Ascent/Burnt Offering] (לְקַבֵּל הַהוּא אַתְרָא דְּאִקְרֵי עוֹלָה).

And to correspond to the two gifts of that firstborn who took two portions (וְלָקֳבֵל שְׁתֵּי מָתָנוֹת דְּהַהוּא בְּכוֹרָא דְּנָטִיל תְּרֵין חוּלָקִין), this is what is written: “And Ya‘akov was a wholesome man, dwelling in tents” (Bereshit 25) (הֲדָא הוּא דִּכְתִיב: וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים), i.e., mercy and judgment (רַחֲמֵי וְדִינָא), and that Tzaddik took his two portions (וְנָסִיב הַהוּא צַדִּיק תְּרֵין חוּלָקִין דִּידֵיהּ), this is what is written: “His birthright was given to Yosef” (Divrei HaYamim I 5) (הֲדָא הוּא דִּכְתִיב : נִתָּנָה בְּכֹרָתוֹ לְיוֹסֵף), and two portions of his father (וּתְרֵין חוּלָקִין דְּאָבוֹהִי), and he took all this entirety (וְנָסִיב כֹּלָּא הַאי כָּ״ל), and filled that place which is called Yam (וְאַמְלֵי לְהַהוּא אַתְרָא דְּאִקְּרֵי יָם). This is what is written: “All the rivers go to the sea” (Kohelet 1) (הֲדָא הוּא דִּכְתִיב: כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם).

This Altar of the Burnt-Offering stood upon it (הַאי מִזְבֵּחַ הָעוֹלָה הֲוָה גַּבֵּיהּ), behold-it is nine cubits to correspond to nine levels (הַא ט׳ אַמּוֹת לְקֳבֵל ט׳ דַּרְגִּין), which exist until the Tzaddik the ninth of all (דְּאִיכָּא עַד צַדִּיק תְּשִׁיעָאָה דְּכוֹלָא), Good indeed (טוֹ״ב וַדַּאי). And it is built like a storehouse, wide at the bottom and narrow at the top (וְאִיהוּ כְּבִנְיָן אוֹצָר רְחַבָה מִלְּמַטָּה וּקְצָרָה מִלְּמַעְלָה), as it is written: “And Hashem Elohim built the side that He took from the man into a woman” (כְּמוֹ שֶׁכָּתוּב: וַיִּבֶן יי אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם לְאִשָּׁה). And this supernal Alter is the wife of the supernal Adam (וְהַאי מִזְבֵּחַ עִלָּאָה הִיא אִשְׁתּוֹ דְּאָדָם דִּלְעֵילָא), and therefore it is called “The Altar of the Burnt-Offering (וּבְגִין כָּךְ אִקְרֵי מִזְבֵּחַ עוֹלָה), as it is said: “The Ark of the Covenant” (Yehoshua 3) (כְּמוֹ שֶׁנֶּאֱמַר: אֲרוֹן הַבְּרִית), and this is Kenesset Yisrael (וְדָא כְּנֶסֶת יִשְׂרָאֵל).

And it is called Alter-why is it called so? (וְאִקְרֵי מִזְבֵּחַ מַאי טַעְמָא אִקְרֵי הָכִי), because when the people of the world do not prepare their deeds (בְּגִין דְּכַד בְּנֵי עַלְמָא לָא מַכְשְׁרָן עוֹבַדָּיְיהוּ), she sacrifices for them (אִיהִי דַּבְחָא לוֹן). As it is written: “I too will smite you in wrath” (Vayikra 26) (כְּמוֹ שֶׁכָּתוּב: וְהִכֵּיתִי אֶתְכֶם אַף אֲנִי). For all the weapons of war of the King are given into her hand (דְּהָא כָּל מָאנֵי קְרָבָא דְּמַלְכָּא בִּידֵיהּ אִתְמְסָרוּ), as it is written: “Behold, Solomon’s bed, sixty mighty men are around it” (Shir HaShirim 3) (וּכְמוֹ שֶׁכָּתוּב: הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ). And therefore, the perfect Orayta, Kudsha Berikh Hu gave to Yisrael (וּבְגִין כָּךְ אוֹרַיְיתָא שְׁלֵימָתָא קוּדְשָׁא בְּרִיךְ הוּא יַהֲבָה לוֹן לְיִשְׂרָאֵל), to merit by it life of the World to Come, and to be saved from the judgment of that Alter (לְמִזְכֵּי בָהּ לְחַיֵּי עָלְמָא לְאִשְׁתֵּזָבָא מִדִּינוֹי דְּהַהוּא מִזְבֵּחַ). That no man has permission to offer upon her (מָה דְּלֵית רְשׁוּ לְגַבְרָא אַחֲרָא לְקָרְבָּא לְגַבָּהּ).

And if you say, behold we saw Moshe offered upon her seven days at first (וְכִי תֵימָא הָא חֲמֵינָא מֹשֶׁה קָרִיב לְגַבָּהּ שִׁבְעָה יוֹמִין בְּקַדְמִיתָא), come and see (תָּא חֲזֵי): It is written, “His left is under my head, and his right embraces me” (Shir HaShirim 2) (כְּתוּב שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי). This verse was said about Kenesset Yisrael (הַאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְּמַר), when she dwells on the earth during all those seven days in completeness (כַּד אִיהִי שַׁרְיָאָה בְּאַרְעָא בְּכָל אִינוּן שִׁבְעָה יוֹמִין כֻּלְּהוּ בִּשְׁלִימוּ).

This is what is written: “Seven days shall your hands be filled” (Vayikra 8) (הֲדָא הוּא דִּכְתִיב: שִׁבְעַת יָמִים יְמַלֵּא אֶת יֵדְכֶם), and therefore they are called “the seven days of milu’im” precisely (וּבְגִין כָּךְ אִקְרוּן שִׁבְעַת יְמֵי הַמִּלּוּאִים דַּיֵּיקָא). And why did he offer a bull first-tamid of the morning, certainly as an burnt offering (וּמַאי קָרִיב פָּר בְּרֵישָׁא תָּמִיד שֶׁל שַׁחַר עוֹלָה וַדַּאי). And afterward he offered a sin-offering bull (וּלְבָתַר קָרִיב פָּר חַטָּאת), to bring peace between that sin-offering bull and Aharon who sinned regarding her (לְמֵיהַב שְׁלָמָא בֵּין הַהוּא פָּר חַטָּאת וְאַהֲרֹן דְּחָב לְגַבָּהּ), when he made the calf (כַּד עֲבַד עֶגְלָא) Some say: as an burnt offering (נ״א: עוֹלָה). And this is Kenesset Yisrael (וְדָא כְּנֶסֶת יִשְׂרָאֵל), and the sin-offering is its counterpart (וְהַחַטָּאת לְקֳבֵּלָהּ אִיהוּ).

And this bull is the bull of the anointed priest (וְדָא פָּר כֹּהֵן מָשִׁיחַ), when he sins concerning the Alter (כַּד אִיהוּ חָב לְגַבֵּי מִזְבֵּחַ), which is not found in any other man, only in the female aspect for a sin-offering (מָה דְּלָא אִית בְּגֶבֶר אַחֲרָא אֶלָּא נוּקְבְתָא לְחַטָּאת). And afterward he offers a burnt offering upon her (וּלְבָתַר קָרִיב עוֹלָה לְגַבָּהּ). Once the Burnt-offering is brought upon this Alter (כֵּיוָן דְּאִתְקְרִיב עוֹלָה לְגַבֵּי הַאי מִזְבֵּחַ), then it is milui’im-filling and completeness (כְּדֵין מִלוּאִים הוּא). Milui’im above, milui’im below (מִלוּאִים לְעֵילָא מִלוּאִים לְתַתָּא), and all the worlds are in joy (וְכֻלְּהוּ עָלְמִין בְּחֶדְוָה), for the Matronita is united with her Husband (דְּהָא מַטְרוֹנִיתָא אִתְחַבְּרַת בְּבַעְלָהּ), and then is offered upon that Alter the ram of the milui’im (וּכְדֵין קָרִיב לְגַבֵּי הַהוּא מִזְבֵּחַ אֵיל הַמִּלּוּאִים). And he placed from that blood upon the lobe of Aharon’s ear (וְיָהִיב מֵהַהוּא דָּמָא עַל תַּנּוֹךְ אוּדְנָא דְּאַהֲרֹן), in order that he be soft to hear with softness and not with harshness (בְּגִין דְּתְּהוֵי רְכִיכָא לְמִשְׁמָע בִּרְכִיכוּ וְלָא בְּקַשְׁיוּ). And that he receive the words of Orayta (וִיקַבֵּל מִלֵּי דְּאוֹרַיְתָּא), not to separate the Oral Torah from the Written Torah (דְּלָא לְאַפְרָדָא תּוֹרָה שֶׁבְּעַל פֶּה מִתּוֹרָה שֶׁבִּכְתָב), and to bring completion to all the worlds (וּלְאַשְׁלָמָא עָלְמִין כֻּלְּהוּ), and likewise to his sons (וְכֵן לִבְנוֹי). And he commanded them to sit at the gate of that Tent (וּפַקִּיד לוֹן דְּיָתְבוּן בְּהַהוּא תַּרְעָא דְּהַהוּא אֹהֶל), to guard that place (לְמִיטַר הַהוּא אַתְרָא), that no uncircumcised or impure one should approach (דְּלָא יִתְקְרַב עָרֵל וְטָמֵא), and that they should be completed, all of them, for seven supernal days (וְיִשְׁתַּלְּמוּן כֻּלְּהוֹן שִׁבְעָה יוֹמִין עִלָּאִין), and ascend into that level of Chesed, which is from below to above, the seventh (וְיִסְתַּלְּקוּן בְּהַהוּא דַּרְגָא דְּחֶסֶד דְּאִיהוּ מִתַּתָּא לְעֵילָא שְׁבִיעָאָה), for they at first attached themselves to that entrance of the Tent of Meeting (דְּהָא אִינוּן בְּקַדְמִיתָא אִתְדַּבְּקוּ בְּהַהוּא פֶּתַח אֹהֶל מוֹעֵד), and afterward ascended upward (וּלְבָתַר אִסְתַּלְּקוּ לְעֵילָא). And afterwards what is written? “And His right hand embraces me” (וּלְבָתַר מָה כְּתִיב וִימִינוֹ תְּחַבְּקֵנִי), this is what is written (הֲדָא הוּא דִּכְתִיב): “And it was on the eighth day, Moshe called to Aharon” (וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן), and commanded him to offer that calf with which he sinned (וּפַקִּיד לֵיהּ לְמִיסַב הַהוּא עֵגֶל דְּחָב בֵּיהּ), and to bring it near to that Alter (וִיקַרְבִּינֵיה לְגַבֵּיהּ הַהוּא מִזְבֵּחַ), and he was ashamed to draw near to it (וְאִיהוּ הֲוָה כַּסִּיף לְקָרְבָּא לְגַבֵּיהּ), for he feared its flames (דְּדָחִיל מִשָּׁלְהוֹבוֹי).

Moshe said to him (אָמַר לֵיהּ מֹשֶׁה), “Draw near to the Alter and perform your sin-offering first” (שם) (קְרָב אֶל הַמִּזְבֵּחַ וַעֲשֵׂה אֶת חַטָּאתְךָ בְּקַדְמִיתָא), “and place from that blood upon those horns” (וְהַב מֵהַהוּא דָּמָא בְּאִינוּן קְרָנוֹת), for he sinned first against them (בְּגִין דְּחָב בְּקַדְמִיתָא לְגַבַּיְיהוּ), and withheld their blessing (וּמָנַע מִנְּהוֹן בִּרְכָּאן). And afterward it is written (וּלְבָתַר [שם]) “and the blood he poured upon the base of the Alter” (וְאֶת הַדָּם יָצַק אֶל יְסוֹד הַמִּזְבֵּחַ), to pour into that Yesod (לְאַצְקָא בָּהּ הַהוּא יְסוֹד). What is “he poured”? As it is said (מַאי יָצַק כְּמָה דְּאַתְּ אָמֵר): “And he made the sea cast” (וַיַּעַשׂ אֶת הַיָּם מוּצָק). And afterward he offered upon that Alter the Burnt-offering (וּלְבָתַר קָרִיב לְהַהוּא מִזְבֵּחַ הַהוּא עוֹלָה), and he did first the head and afterward the leg (וַעֲבַד בְּקַדְמִיתָא רֹאשׁ וּלְבָתַר רֶגֶל). And afterward, on behalf of Yisrael, he offered a goat (וּלְבָתַר עַל יִשְׂרָאֵל קָרִיב שְׂעִיר עִזִים), for from that side of the evil inclination they cleaved to idolatry (דְּהָא מֵהַהוּא סִטְרָא דְּיֵצֶר הָרָע אִתְדַּבְּקוּ בַּעֲבוֹדָה זָרָה), and afterward a calf and a lamb for a burnt-offering (וּלְבָתַר עֵגֶל וְכֶבֶשׂ לְעוֹלָה).

Come and see: at first a calf for a sin-offering (תָּא חֲזֵי בְּקַדְמִיתָא עֵגֶל לְחַטָּאת), once it was brought completely toward its mother (כֵּיוָן דְּקָרִיב לֵיהּ בִּשְׁלִימוּ לְגַבֵּיהּ אִמֵּיהּ), afterward he brought it to its father (לְבָתַר קָרִיב לֵיהּ לְגַבֵּי אֲבוֹי), this is what is written: “as a burnt offering” (הֲדָא הוּא דִּכְתִיב לְעוֹלָה), and afterward an ox and a ram for peace-offerings (וּלְבָתַר שׁוֹר וְאַיִל לִשְׁלָמִים), for there is peace in all the worlds (דְּהָא שְׁלָמָא בְּכֻלְּהוּ עָלְמִין), and this ox is of the left side (וְהַאי שׁוֹר דְּסִטְרָא דִּשְׂמָאלָא). And the rams of Yitzchak do not perform judgment except for peace-peace above, peace below (וְאֵילוֹ דְיִצְחָק לָא עַבְדִין דִּינָא אֶלָּא לִשְׁלָמִים, שְׁלָמָא לְעֵילָא, שְׁלָמָא לְתַתָּא), and then Kudsha Berikh Hu opened upon them (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא פָּתַח עֲלַיְיהוּ): “Behold how good and how pleasant it is for brothers to dwell also together” (Tehillim 133) (הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד). “To dwell”-to dwell brothers, right and left, Moshe and Aharon (שֶׁבֶת-שֶׁבֶת אַחִים, יְמִינָא וּשְׂמָאלָא, מֹשֶׁה וְאַהֲרֹן); “also”-to include Kenesset Yisrael together (גַּם-לְאַכְלָלָא לִכְּנֶסֶת יִשְׂרָאֵל יַחַד). Tzaddik-all in perfect unification (צַדִּיק כָּלָּא בְּיִחוּדָא שְׁלֵימָתָא), then what is written? “Like the precious oil upon the head, running down upon the beard” (כְּדֵין מַה כְּתִיב: כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ, יוֹרֵד עַל הַזָּקָן), for once male and female are joined, it is complete (כֵּיוָן דְּאִתְחַבְּרוּ דְּכַר וּנְקֵבָא, שְׁלִים), therefore: “Like the precious oil upon the head” refers first to Atika of all, the Head of all Heads (בְּגִין כָּךְ: כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ-בְּקַדְמִיתָא עַתִּיקָא דְּכָלָּא, רֵישָׁא דְּכָל רֵישִׁין).

“Running down upon the beard”-this is Chesed, Gevurah, and Tiferet, which are all called “Elder” (יוֹרֵד עַל הַזָּקָן-דָּא: חֶסֶד וּגְבוּרָה וְתִפְאֶרֶת, דְּכֻלְּהוּ אִקְרוּן זָקֵן). As it is written: “And Avraham was old” (Bereshit 24) (כְּתִיב וְאַבְרָהָם זָקֵן); “And it came to pass when Yitzchak was old” (וַיְהִי כִּי זָקֵן יִצְחָק); “And the eyes of Yisrael were heavy with age” (וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן). “Upon the mouth of His measures”-this is the Tzaddik, and she is the “mouth of His measures” (עַל פִּי מִדּוֹתָיו-דָּא: צַדִּיק, וְאִיהִי פִּי מִדּוֹתָיו). And afterward: “Like the dew of Hermon descending upon the mountains of Tziyon” (וּלְבָתַר: כְּטַל חֶרְמוֹן שֶׁיוֹרֵד עַל הַרְרֵי צִיּוֹן)-these are the seven mountains that are called “Mountains of Tziyon” (אִלֵּין שֶׁבַע הָרִים דְּאִקְּרוּן הַרְרֵי צִיּוֹן). “For there Hashem commanded the blessing” (כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה)-once they are united (כֵּיוָן דְּאִתְחַבְּרוּ). “Life forever”-this is the Tree of Life in that world (חַיִּים עַד הָעוֹלָם-דָּא: עֵץ חַיִּים בְּהַהוּא עוֹלָם). And all this is on account of those offerings that arouse goodness above and below (וְכָל דָּא בְּגִין הַנְּהוּ קָרְבָּנִין דְּמִתְעָרִין טִיבוּ לְעֵילָא וּלְתַתָּא). And afterward, thus the Kohanim from the side of Chesed draw near to that Alter, that which no other man has permission to approach (וּלְבָתַר הֲכִי כְּהָנֵי דְּמִסִטְרָא דְּחֶסֶד קְרֵבִין לְגַבֵּיהּ דְּהַהוּא מִזְבֵּחַ, מָה דְּלֵית רְשׁוּ לִגְבַר אַחֲרָא לְקָרְבָּא). And they hide the holy ones in the north side of the Alter (וְנַכְסִין נִכְסָת קוּדְשִׁין בִּצְפוֹנָא דְּמִזְבֵּחַ), for in the north side it resides-when Gevurah approaches her, those avengers are stirred (בְּגִין דְּבִסְטָר צְפוֹנָא דְּאִית בָּהּ, כַּד קָרִיב גְּבוּרָה לְגַבָּהּ, עַבְדָּא אִינוּן נוּקְמִין). Therefore, the Kohanim make peace in the world, so the world not be consumed in the flame of the Alter (בְּגִין כָּךְ עַבְדִּין כְּהָנֵי שְׁלָמָא בְּעָלְמָא דְּלָא יִתוֹקַד עָלְמָא בִּשְׁלְהוֹבוֹי דְּמִזְבֵּחַ). And then life descends to the world-this is what is written: “My covenant was with him: life and peace” (Malakhi 2) (וּכְדֵין חַיִּים נַחְתִּין לְעָלְמָא, הֲדָא הוּא דִּכְתִיב: בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם). What is the reason-“life”? Because he made peace (מַאי טַעְמָא חַיִּים-בְּגִין דְּהוּא עֲבַד שָׁלוֹם).

The Kohanim make peace through the offering-what is the offering? white and red. (וְכַהֲנֵי עַבְדִין שָׁלוֹם בְּקָרְבָּנָא מַאי קָרְבָּנָא לָבָן וְאָדוֹם). Fat and blood. (חֵלֶב וְדָם). The fat is to correspond to that level of total beauty. (חֵלֶב לְקֳבֵל הַהוּא דַּרְגָּא שׁוּפְרָא דְכוֹלָא). "The fat of the land" we interpret as the beauty of the earth. (חֵלֶב הָאָרֶץ מְתַרְגְּמִינָן שׁוּפְרָא דְאַרְעָא). The blood is to correspond to that level which is called Nefesh, as it is written (Yirmeyahu 51): Hashem of Hosts has sworn by His Nefesh. (דָּם לְקֳבֵל הַהוּא דַּרְגָּא דְּאִקְרֵי נֶפֶשׁ דִּכְתִיב נִשְׁבַּע יְיָ צְבָאוֹת בְּנַפְשׁוֹ). (Amos 6): "Hashem has sworn by His Nefesh".(נִשְׁבַּע יְיָ בְּנַפְשׁוֹ). And when a human brings this blood, it is as though he offers his own Nefesh. (וּבַר נָשׁ כַּד קָרִיב הַאי דָּמָא כְּאִילוּ מַקְרִיב נַפְשֵׁיהּ). This is what is written (Vayikra 17): For the blood, it is in the Nefesh, it shall atone. (הֲדָא הוּא דִכְתִיב כִּי הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר). And for this reason, the Orayta warned them (וּבְגִין כָּךְ אַזְהַר לוֹן אוֹרַיִּיתָא), whoever eats from that fat and blood that are offered from it on the Alter (מַאן דְּיֵיכוּל מֵהַהוּא חֵלֶב וְדָם דִּמְקָרְבִין מִנֵּיהּ לְמַדְבְּחָא), shall be cut off from that Alter (יִשְׁתְּצֵי מֵהַהוּא מַדְבְּחָא), as it is written: "That Nefesh shall be cut off from her people." (הַאי דִּכְתִיב וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מֵעַמֶּיהָ). Why is that? (מַאי טַעְמָא) Because he should have offered that fat upon the Alter (בְּגִין דַּהֲוָה לֵיהּ לְמִקְרְבֵיהּ לְהַהוּא חֵלֶב עַל מַדְבְּחָא), and that blood upon the Yesod (וְהַהוּא דָּם בַּיְסוֹד), to unify the quality of day with the night (לְאַכְלָלָא מִדַּת יוֹם בַּלַּיְלָה), and the quality of night with the day (וּמִדַּת לַיְלָה בְּיוֹם). And in the Olat haTamid, which is the inclusive offering of all (וּבְעוֹלַת הַתָּמִיד דְּאִיהִי כְּלָלָא דְּכוֹלָא), for atonement on behalf of all Yisrael (לְכַפָּרָא עַל כָּל יִשְׂרָאֵל), for the [the commandment of] 'Do' [Positive], and [the commandment of] 'Do Not' [Negative] that is corrected by a 'Do' [Positive] (עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה הַנִּיתָּק לַעֲשֵׂה), why is this so? (מַאי טַעְמָא) Because, behold, there are four (בְּגִין דְּהָא אֲרְבָּא), some say: Atara (ס״ת אַתְרָא), the level of Burnt offering is a positive commandment (דַּרְגָּא דְעוֹלָה עֲשֵׂה אִיהוּ). And they make for him gifts (וְעַבְדִין לֵיהּ מָתָּנוֹת), to integrate with that place which is called “Kol” and with Yisrael (לְאַכְלָלָא לְהַהוּא אַתְרָא דְּאִקְרֵי כָּ״ל וּלְיִשְׂרָאֵל). And to which place do they give those gifts (וּלְאָן אַתְרָא יַהֲבִין אִינוּן מָתָּנוֹת) One is on the northeastern corner (חֲדָא בְּקֶרֶן מִזְרָחִית צְפוֹנִית), to arouse the East, which is mercy (לְאַתְעָרָא מִזְרָח דְּאִיהוּ רַחֲמֵי), and to arouse the North in joy toward that Alter (וּלְאִתְעָרָא צָפוֹן בְּחֶדְוָה לְגַבֵּיהּ דְּהַהוּא מִזְבֵּחַ). And afterward, on the southwestern corner (וּלְבָתָר בְּקֶרֶן מָעֲרָבִית דְּרוֹמִית), to integrate that Alter which is called West in the South, which is Chesed (לְאַכְלָלָא הַהוּא מִזְבֵּחַ דְּאִקְרֵי מַעֲרָב בַּדָּרוֹם דְּאִיהוּ חֶסֶ״ד). And for this reason, all of it is considered one gift (וּבְגִין כָּךְ כֹּלָּא חֲדָא מַתָּנָה), as it is written: “His left hand is under my head, and His right hand embraces me” (הֲדָא הוּא דִכְתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי). His left-that is the East, which is the North-under my head at first (שְׂמֹאלוֹ דְּמִזְרָח דְּאִיהוּ צָפוֹן תַּחַת לְרֹאשִׁי בְּקַדְמִיתָא), and afterward, His right hand embraces me-that is Chesed (וְהָדָר וִימִינוֹ תְּחַבְּקֵנִי דְּאִיהוּ חֶסֶ״ד).

Another matter: what is the reason that he does not give a gift at the south-eastern corner, but at the north-western? (דָבָר אַחֵר מַאי טַעְמָא דְּלָא יַהֲבִין מַתָּנָה בְּקֶרֶן דְּרוֹמִית מִזְרָחִית, צְפוֹנִית מַעֲרָבִית) For that southeastern corner is at the front, when the Kohanim ascend by that ramp on the southern side, which is their portion, which is Chesed. (דְּהָא הַהוּא קֶרֶן דְּרוֹמִית מִזְרָחִית אִיהוּ בְּקַדְמִיתָא כַּד סָלְקִין כַּהֲנַיָּא בְּהַהוּא כֶּבֶשׁ דְּבַדָּרוֹם סִטְרָא וְחוּלָקָא דִידְהוּ דְּאִיהוּ חֶסֶ״ד). And they said: all turnings that you turn must be only to the right side of the Alter, in order to join the eastern side to that Alter. (וְאַמְרִין כָּל פְּנִיוֹת שֶׁאַתָּה פוֹנֶה אִיהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְבֵּחַ בְּגִין לְחַבְּרָן סִטְרָא דְּמִזְרָח בְּהַהוּא מִזְבֵּחַ). And it would have been fitting for the Kohen to offer the blood gift at the front, on that southeastern corner, for this one is the first of all the levels. (וַהֲוָה לֵיהּ לְכַהֲנָא לְמֵיהַב מַתָּנָה בְּקַדְמִיתָא בְּהַהוּא קֶרֶן דְּרוֹמִית מִזְרָחִית דְּהַאי אִיהוּ קַדְמָאָה לְאִינוּן דַּרְגִּין). And moreover, Chesed is aroused upon it at the outset. (וְלֹא עוֹד אֶלָּא דְּאִתְעָר לְגַבָּהּ חֶסֶ״ד בְּקַדְמִיתָא). But the friends were aroused and said: Because it is written (Vayikra 4): “To the Yesod of the Altar of the Burnt Offering,” from the Yesod of the eternal Alter (הָא אִתְעָרוּ חַבְרַיָּיא וְאַמְרִין בְּגִין דִּכְתִיב אֶל יְסוֹד מִזְבַּח הָעוֹלָה, מִן יְסוֹד לַמִּזְבֵּחַ שֶׁל עוֹלָם). Some say: Burnt Offering (ס״א: עוֹלָה)-that is to say, the Yesod, which is the Tzaddik, must approach it. (כְּלוֹמַר קָרֵב יְסוֹד דְּאִיהוּ צַדִּיק לְגַבָּהּ). And the southeastern corner had no Yesod. (וְקֶרֶן דְּרוֹמִית מִזְרָחִית לָא הָיָה לָהּ יְסוֹד).

Come and see: it is written concerning Yehudah (Bereshit 37): “Come, let us sell him to the Yishma‘elim.” (תָּא חֲזֵי, כְּתִיב בֵּיהּ בִּיהוּדָה לְכוּ וְנִמְכְּרֵנוּ לַיִשְׁמְעֵאלִים). And because he sinned with respect to that Yesod, and separated him from that supernal land, and gave counsel to sell him (וּבְגִין דְּאִיהוּ חָב לְגַבֵּי הַהוּא יְסוֹד, וְאַפְרֵשֵׁיהּ מֵהַהוּא אֶרֶץ עִלָּאָה, וְיָהַב עֵצָה לְמִזְבַּן יָתֵיהּ)-for that reason, in his portion there is no Yesod. (בְּגִין כָּךְ בְּהַהוּא חוּלָקָא דִּידֵיהּ לָא הֲוָה לֵיהּ יְסוֹד). And thus we learned: What was the portion of Yehudah? The Har haBayit and the chambers in the courtyards. (וְהָכִי תָנֵינָן: מָה הֲוָה חוּלָקֵיהּ דִּיהוּדָה הַר הַבַּיִת וּלְשָׁכוֹת בָּעֲזָרוֹת). And what was the portion of Binyamin, who is the Tzaddik below? The Ulam, the Palace, and the Holy of Holies. (וּמָה הָיָה חוּלָקֵיהּ דְּבִנְיָמִן דְּאִיהוּ צַדִּיק לְתַתָּא אוּלָם וְהֵיכָל וּבֵית קֹדֶשׁ הַקֳּדָשִׁים). And a strip extended from the portion of Yehudah toward the East (וּרְצוּעָה נַפְקָא מֵחוּלָקֵיהּ דִּיהוּדָה דְּאִיהִי כְּלַפֵּי מִזְרָח)-for the exile also was from the East (דְּהָא דְּגָלוּ נָמֵי מִמִּזְרָח הֲוָה)-and it entered into the portion of Binyamin. (וְנִכְנֵסָה בְּחוּלָקֵיהּ דְּבִנְיָמִן). And upon it was the Alter constructed. (וְעֲלָהּ אִתְבְּנֵי מַדְבְּחָא). For the Alter was in the portion of Yehudah, as we have established (דְּהָא מַדְבְּחָא חוּלָקֵיהּ דִּיהוּדָה הֲוָה, כְּדְּאוֹקִימְנָא)-as it is written (Bereshit 30): “And she ceased bearing,” meaning the thrones are established upon his support. (וַתַּעֲמֹד מִלֵּדֶת, דְּקַיְּימָא כוֹרְסַיָּיא עַל סָמְכוֹהִי). And he was the fourth support to receive Kenesset Yisrael, who is the fourth. (וַהֲוָא סַמְכָּא רְבִיעָאָה לְקַבֵּל כְּנֶסֶת יִשְׂרָאֵל דְּאִיהִי רְבִיעָאָה). And it is written concerning her (Tehillim 118): “The stone that the builders despised has become the head of the corner.” (וּכְתִיב בָּהּ: אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה). And David his son held fast to it, to that Alter, as we have established in the secret of faith (וְדָוִד בְּרֵיהּ אֲחִיד בֵּיהּ בְּהַהוּא מִזְבֵּחַ כְּדְּאוֹקִימְנָא בְּרָזָא דִמְהֵימְנוּתָא). And Binyamin the Tzaddik was pained over it, longing to draw it near to himself (וּבִנְיָמִין הַצַּדִּיק מִצְטָעֵר עָלֵיהּ לְקָרְבָּא יָתֵיהּ לְגַבֵּיהּ)-this is what is written (Devarim 33): “He hovers over him all the day.” (הֲדָא הוּא דִכְתִיב חוֹפֵף עַלָּיו כָּל הַיּוֹם). Therefore, Binyamin the Tzaddik below merited, and became the host for Gevurah. (בְּגִין כָּךְ זָכָה בִנְיָמִין הַצַּדִּיק לְתַתָּא וְנַעֲשָׂה אוּשְׁפִּיזָא לִגְבוּרָ״ה). This is what is written (Devarim 33): “And between his shoulders does He dwell”-meaning his portion is in the West. (הֲדָא הוּא דִכְתִיב וּבֵין כְּתֵפָיו שָׁכֵן, דְּאִיהוּ חוּלָקֵיהּ בַּמַּעֲרָב). And now, the Shekhinta is between two Tzaddikim: the Tzaddik above, Yosef the Tzaddik, and below, Binyamin. (וְהַשְׁתָּא שְׁכִינְתָּא בֵּין תְּרֵין צַדִּיקִים. צַדִּיק לְעֵילָא יוֹסֵף הַצַּדִּיק. לְתַתָּא בִנְיָמִין). This one is the husband of the Matronita, and this one is the host. (הַאי בַּעְלָהּ דְּמַטְרוֹנִיתָא, וְהַאי אוּשְׁפִּיזָא). Therefore, it is written (Tehillim 113): “He causes the barren woman to dwell in the house.” (בְּגִין כָּךְ כְּתִיב מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת). This refers to the world that is revealed (some say: revealed)-that is, the lower Shekhinta, who is the barren woman of the house. (דָּא עַלְמָא דְּאִתְכָּלְיָא [ס״א: דְּאִתְגַּלְיָא], דָּא שְׁכִינְתָּא תַּתָּאָה דְּאִיהִי עֲקֶרֶת הַבַּיִת). The essence of this world is Rachel, between two Tzaddikim, above and below. (עִיקָרָא דְּהַאי עַלְמָא רָחֵל בֵּין תְּרֵין צַדִּיקִים לְעֵילָא וְתַתָּא). For this reason, the Beit HaMikdash is called “the eternal house.” (בְּגִין כָּךְ אִתְקְרֵי בֵּי מִקְדְּשָׁא בֵּית עוֹלָמִים). The Alter of the eternal house was in the inheritance of Binyamin. (מִזְבֵּחַ שֶׁל בֵּית עוֹלָמִים הֲוָה בְּאַחֲסָנָתֵּיהּ דְבִנְיָמִין). But when the Shekhinta dwelled in the inheritance of Yosef in Shiloh, it was not called “eternal house,” (אֲבָל כַּד שַׁרְיָיא שְׁכִינְתָּא בְּאַחֲסָנָתֵּיהּ דְיוֹסֵף בְּשִׁילֹה, לֹא קָארֵי לָהּ בֵּית עוֹלָמִים) because “olam”-eternity-is Hod above and below, “The mother of children rejoices”-this is the Shekhinta. (דְּהָא עוֹלָם הוֹ״ד לְעֵילָא וְתַתָּא, אֵם הַבָּנִים שְׂמֵחָה, דָּא שְׁכִינְתָּא). For this reason: Hallelu–Yah! (בְּגִין כָּךְ: הַלְלוּיָהּ).

Come and see: when that Tzaddik was sold into Egypt, Binyamin his brother was the Tzaddik below, and he took his place in order that it should not become blemished. (תָּא חֲזֵי, כַּד אִזְדַּבָּן הַהוּא צַדִּיק לְמִצְרָיִם, בִּנְיָמִין אֲחוּהִי הֲוָה צַדִּיק לְתַתָּא, וְנָטַל אַתְרֵיהּ דְּלָא לְאִתְפָּגְמָא). And the ten sons whom he had, he named them after that Tzaddik, (וּלְאִינוּן עֲשָׂרָה בְּנִין דַּהֲווּ לֵיהּ, קָרָא לוֹן עַל שְׁמֵיהּ דְּהַהוּא צַדִּיק) as the friends established: 'Bela' (is named) on account of him being swallowed among the nations." (כְּדְאוּקְמוּהַ חַבְרַיָּיא: בֶּלַע עַל שֵׁם שְׁנִבְלַע בֵּין הָאוּמוֹת). For this reason we have learned: the Yesod moved across the entire western side, and across the entire northern side, (בְּגִין כָּךְ תָּנֵינָן: הַיְסוֹד הָיָה מְהַלֵּךְ עַל פְּנֵי כָל הַמַּעֲרָב, וְעַל פְּנֵי כָל הַצָּפוֹן) consuming into the East half an amah, and into the South half an amah, (אוֹכֵל בַּמִּזְרָח חֲצִי אַמָּה, וּבַדָּרוֹם חֲצִי אַמָּה) because Binyamin’s portion was in the West. (בְּגִין דְּחוּלָקֵיהּ דְבִנְיָמִין הֲוָה מַעֲרָב). For this reason, he possessed Yesod, (בְּגִין כָּךְ אִית לֵיהּ יְסוֹד) for he ruled in regard to that Tzaddik, the Yesod Olam. (דְּהָא הוּא שָׁלִיט הֲוָה לְגַבֵּי הַהוּא צַדִּיק יְסוֹד עוֹלָם). But in the portion of Yehudah, which is the East, he had no Yesod, (אֲבָל בְּחוּלָקֵיהּ דִּיהוּדָה דְּאִיהוּ מִזְרָח, לָא הֲוָה לֵיהּ יְסוֹ״ד) because he distanced him-he gave counsel to sell him into Egypt. (דְּהָא אִיהוּ אֲרְחִיקֵיהּ מִנֵּיהּ, דִּיהַב עֵצָה לְמִזְבְּנֵיהּ לְמִצְרָיִם).

Come and see: the arrangement of the banners encircled that Alter of the Burnt-Offering, which is called Mishkan. (תָּא חֲזֵי סִדְרָא דְּדְגָלִּים הֲרֵי הוּא סָחְרָנֵי הַהוּא מַדְבְּחָא דְעוֹלָה דְּאִקְרֵי מַשְׁכְּנָא). Yehudah and those adjacent to him were in the East. (יְהוּדָה וְדִּסְמִיכִין לֵיהּ בַּמִזְרָח). And who were adjacent? Yissakhar, who encamped with him through the strength of the Orayta. (וּמַאן סְמִיכִין יִשָׂשׂכָר דְּאַגִין עָלֵיהּ בְּחֵילָא דְאוֹרַיְיתָא). And after him, Zevulun, who supported Yissakhar by giving them provision and strength to engage in the Orayta. (וּלְבָתָר זְבֻלוּן דְסָמִיךְ לְיִשָׂשׂכָר דִּיהַב לוֹן מְלָאי וְחֵילָא לְאִתְעַסְקָא בְּאוֹרַיְיתָא). Ephraim, Menasheh, and Binyamin were in the West. (אֶפְרָיִם וּמְנַשֶׁה וּבִנְיָמִן לְמַעֲרָב). Reuven and those adjacent to him were in the South. (רְאוּבֵן וְדִּסְמִיכִין לֵיהּ בַּדָרוֹם). Dan and those adjacent to him were in the North. (דָן וְדִסְמִיכִין לֵיהּ בַּצָּפוֹן). And come and see: it is written regarding that Tzaddik (Bereshit 37): “And he was a youth with the sons of Bilhah,” (וְתָּא חֲזֵי כְּתִיב בֵּיהּ בְּהַהוּא צַדִּיק וְהוּא נַעַר אֶת בְּנֵי בִּלְהָה) and it is written regarding the sons of Leah (ibid): “And they hated him.” (וּכְתִיב בִּבְנֵי לֵאָה וַיִשְׂנֵאוּ אוֹתוֹ). Therefore we have learned: this Yesod traversed the entire West, (בְּגִין כָּךְ תָנֵינָן הַאי יְסוֹ״ד הָיָה מְהַלֵּךְ עַל פְּנֵי כָּל הַמָעֲרָב) for it was the portion of the brother who preserved that place and in whom it was built. (דְּהָא חוּלָקֵיהּ דְּאַחוֹי דְּנָטַר הַהוּא אַתְרָא וְדִבְנוֹי הֲוָה). And upon the whole North-because those who dwelled in the North did not hate him. (וְעַל פְּנֵי כָּל הַצָּפוֹן בְּגִין דְהַנְהוּ דַהֲווּ שָׁרָאָן בַּצָּפוֹן לָא הֲווּ שָׂנְאִין לֵיהּ). He consumed into the East a half amah, because Yehudah performed half a salvation and said, “What profit [is there]?” and did not allow them to kill him. (אוֹכֵל בַּמִזְרָח חֲצִי אָמָה. בְּגִין דְּעָבַד יְהוּדָה פַּלְגוּ הַצָלָה וְאָמַר מָה בֶּצַע וְלֹא שָׁבָק [לוֹן] לְמִקְטְלֵיהּ). And in the South, a half amah, because Reuven said (Bereshit 37): “To rescue him from their hands,” and Gad also, who dwelled there, did not hate him. (וּבַדָרוֹם חֲצִי אָמָה בְּגִין דִרְאוּבֵן אָמַר לְהַצִיל אוֹתוֹ מִיַדָּם, וְגָד נָמֵי דַהֲוָה שָׁרֵי תַמָּן לָא הֲוָה סָנֵי לֵיהּ).

Come and see (תָּא חֲזֵי), how crooked are human beings (כַּמָּה עֲקִימִין אִינוּן בְּנֵי נָשָׁא), who do not wish to strive in the path of life (דְלָא בָעָאן לְאִשְׁתָּדְלֵי בְּאָרְחָא דְחַיֵּי), which Kudsha Berikh Hu showed to His children (דְאוֹרִיתָ לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִבְנוֹי), and warned them about it (וְאַזְהָר לוֹן עֲלָהּ), and said (וְאָמַר): “and you shall meditate in it day and night” (וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה) (Joshua 1:8). For you have no permission to separate day from night. (דְּלֵית לָךְ רֵשׁוּ לְאַפְרָשָׁא יוֹם מִלַּיְלָה). And for this reason, Yehudah-even though his portion and encampment was in the West, which is night-when he encamped around that Mishkan, he was bound to the East, which is day. (וּבְגִין כָּךְ יְהוּדָה אַף עַל גַּב דְּחוּלָקֵיהּ וְעַדְבֵיהּ הֲוָה מַעֲרָב דְּאִיהוּ לַיְלָה, כַּד הֲוָה שָׁארֵי סַחֲרָנֵיהּ הַהוּא מַשְׁכְּנָא אִתְדַבַּק בַּמִזְרָח דְּאִיהוּ יוֹם). And Kudsha Berikh Hu hinted to him and said (Devarim 30): “And you shall choose life”-not to separate day from night. (וְקוּדְשָׁא בְּרִיךְ הוּא רָמַז לֵיהּ וְאָמַר לֵיהּ וּבָחַרְתָּ בַּחַיִּים דְלָא לְאַפְרָשָׁא יוֹם מִלַּיְלָה). And whoever separates them causes death. (וּמַאן דְפַרִישׁ לוֹן גָּרִים מוֹתָא). And because of that sin, his sons died-because they corrupted their ways and did not join day with night, (וּבְהַהוּא חוֹבָה מִיתוּ בְּנוֹי בְּגִין דְחַבִילוּ אוֹרְחֵיהוֹן וְלָא דַבִּיּקוּ יוֹם בַּלַּיְלָה) because they did not labor properly to unite white with red to atone for that sin of his, by which he separated them at the beginning. (בְּגִין דְלָא אִשְׁתָּדְלוּ כְּדְקָא חָזֵי לְחַבְּרָא חִוְורָא בְּסֻמָּקָא בְּגִין לְכַפָּרָא הַהוּא חוֹבָה דִילֵיהּ דְאַפְרִישׁ לוֹן בְּקַדְמִיתָא).

When they sold that Tzaddik, who is called Day, they separated him from Kenesset Yisrael, who is called Night. (כַּד זַבִּין לְהַהוּא צַדִּיק דְּאִקְרֵי יוֹם, דְּאַפְרֵשֶׁיה מִכְּנֶסֶת יִשְׂרָאֵל דְּאִקְרֵי לַיְלָה). And Kudsha Berikh Hu hinted to him to draw near East to West, and said to him (Bamidbar 2): “And those who encamp to the front, eastward: the banner of the camp of Yehudah,” to bring near East to West, to bestow upon him abundance of blessings from above. (וְרָמַז לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְקָרְבָּא מִזְרָח בַּמַּעֲרָב, וְאָמַר לֵיהּ וְהַחוֹנִים קְדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה, לְקָרְבָּא מִזְרָח לְמַעֲרָב לְמֵיהַב לֵיהּ שֶׁפַע בִּרְכָאָן מִלְּעֵילָא). And the sons of Yosef and Binyamin-even though Binyamin was attached to the East-Kudsha Berikh Hu hinted to him to encamp in the West, to bring Kenesset Yisrael close to the Tzaddik, all in a straight path. (וּבְנֵי יוֹסֵף וּבִנְיָמִן אַף עַל גַּב דְּבִנְיָמִן הֲוָה מִתְדַּבָּק בַּמִּזְרָח, רָמַז לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמִשְׁרֵי בַּמַּעֲרָב, לְקָרְבָּא כְּנֶסֶת יִשְׂרָאֵל לְגַבֵּי צַדִּיק, כֹּלָּא בְּאֹרַח מֵישַׁר). This is what is written (Hoshea 14): “For the ways of Hashem are upright, and the Tzaddikim walk in them.” (הֲדָא הוּא דִכְתִיב: כִּי יְשָׁרִים דַּרְכֵי יְיָ, וְצַדִּיקִים יֵלְכוּ בָּם). And Reuven, who was attached to the side of Chesed, encamped in the South. (וּרְאוּבֵן דְּאִתְדַּבָּק בְּסִטְרָא דְּחֶסֶ״ד, יִשְׁרֵי בִּדְרוֹמָא). And Dan, to atone for the sin of the Calf that his descendants received, and he was on the northern side, encamped in the North, to atone for that sin. (וְדָן, בְּגִין לְכַפָּרָא הַהוּא חוֹבָא דְּעֶגְלָא דִּיקַבְּלוּן בְּנוֹי, וְאִיהוּ מִסִּטְרָא דִּצְפוֹנָא, יִשְׁרֵי לִצְפוֹנָא לְכַפָּרָא הַהוּא חוֹבָה). For this reason it is written regarding the Sea that Shlomo made: “Ten by ten,” (בְּגִין כָּךְ כְּתִיב בַּיָּם שֶׁעָשָׂה שְׁלֹמֹה: עֲשָׂרָה עַל עֲשָׂרָה) and “A line of thirty amot circled it”-all is in the secret of Wisdom. (וְקַו שְׁלוֹשִׁים בָּאַמָּה יָסוֹב, כֻּלָּא בְּרָזָא דְּחָכְמְתָא). As it is written (כְּתִיב בֵּיהּ): “standing upon twelve oxen (עוֹמֵד עַל שְׁנֵים עָשָׂר בָּקָר), three facing north (שְׁלוֹשָׁה פּוֹנִים צָפוֹנָה), and three facing west (וּשְׁלוֹשָׁה פּוֹנִים יָמָּה), and three facing south (וּשְׁלוֹשָׁה פּוֹנִים נֶגְבָּה), and three facing east (וּשְׁלוֹשָׁה פּוֹנִים מִזְרָחָה), and the sea above them from above (וְהַיָּם עֲלֵיהֶם מִלְמַעְלָה)”—that sea of wisdom was established upon them (הַהוּא יַמָּא דְּחָכְמְתָא אִתְתְּקַן בְּהוּ).

Come and see: when the Kohanim would perform that sin-offering for atonement of 'Do Not' [Negative] sins that carry the penalty of excision [karet], (תָּא חֲזֵי כַּד הֲווּ עַבְדִין כַּהֲנַיָּא הַהוּא חַטָּאת לְכַפָּרָה חוֹבִין דְּלָא תַעֲשֶׂה הֲוָה דְּאִית בְּהוּ כָּרֵת) and the Burnt-offering would atone for one who did not perform a positive commandment, (וְעוֹלֶה לְכַפָּרָה עַל מַאן דְּלָא עֲבִיד מִצְוֹת עֲשֵׂה) it would come from that side-an burnt offering, which is male. (אָתֵי וּמֵהַהוּא סִטְרָא אָתֵי עוֹלָה דְּאִיהוּ זָכָר). And it is written (Shemot 20): 'Remember [Zachor] the Sabbath day'-a positive commandment, (וּכְתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת-מִצְוַת עֲשֵׂה) and for this reason we offer on Shabbat two lambs the additional burnt offering, (וּבְגִין כָּךְ אָנוּ מַקְרִיבִין בְּשַׁבָּת תְּרֵין אִמְרִין דְּמוּסָף עוֹלָה) because in that of the right side is added to that Tzaddik the Nehiru of Atika Kadisha. (בְּגִין דְּבְּהַהוּא דִּיְמִינָא אִתּוֹסַף לְהַהוּא צַדִּיק נְהִירוּ דְעַתִּיקָא קַדִּישָׁא). When it is united with Kenesset Yisrael, which is “Shamor” (keep), a negative commandment, (כַּד אִתְדַּבַּק בִּכְנֶסֶת יִשְׂרָאֵל דְּאִיהִי שָׁמוֹר לֹא תַעֲשֶׂה) therefore in Shabbat there is both 'Do' [Positive], and 'Do Not' [Negative] that entails the penalty of excision [karet]. (בְּגִין כָּךְ אִית בֵּיהּ בְּשַׁבָּת עֲשֵׂה וְלֹא תַעֲשֶׂה דְּאִית בֵּיהּ כָּרֵת). For whoever damages that place which is called “lo-ta‘aseh” 'Do Not' [Negative], and separates their Zivug, their soul is cast out from there. (דְּהָא מַאן דְּעָבַד פְּגִימוּ בְּהַהוּא אַתְרָא דְּאִקְרֵי לֹא תַעֲשֶׂה וְאַפְרֵישׁ זִוּוּגָא דִּילְהוֹן-אִשְׁתָּצֵי מִתַּמָּן נַפְשָׁא דִּילֵיהּ). And who is that? One who performs weekday labors on Shabbat in the sacred, which is united with Shabbat in Shabbaton, (וּמַאן אִיהוּ מַאן דְּעָבִיד עוֹבָדִין דְּחוֹל בְּשַׁבְּתָא בַּקֹּדֶשׁ דְּאִתְדַּבַּק בְּשַׁבָּת בְּשַׁבָּתוֹן) and all the worlds are in joy and light. (וְכֻלְּהוּ עָלְמִין בְּחֶדְוָה בִּנְהִירוּ). But one who did not act except in error brings a sin-offering to correspond to that level of the Alter. (אֲבָל מַאן דְּלָא עֲבִיד אֶלָּא בִּשְׁגָגָה מַקְרִיב חַטָּאת לְקֳבֵל הַהוּא דַּרְגָּא דְּמִזְבֵּחַ). And on Rosh Chodesh, which is the renewal of the moon, we offer (Bamidbar 28) two young bulls, (וּבְרֹאשׁ חוֹדֶשׁ דְּאִיהוּ חַדְּתוּתָא דְּסִיהֲרָא, אֲנַן מַקְרִיבִין פָּרִים בְּנֵי בָקָר שְׁנַיִם) for from the side of the unblemished Red Heifer they come, and they are above, to repair her blemish, (דְּהָא מִסִּטְרָא דְּפָרָה אֲדוּמָה תְּמִימָה אָתוּ, וְאִינוּן לְעֵילָא לְאַשְׁלָמָא פְּגִימוּ דִילָהּ) and to bestow upon her abundance-one from two-from that place which is called “burnt offering”. (וּלְמֵיהַב לָהּ שֶׁפַע עַל חַד תְּרֵין מֵהַהוּא אֲתַר דְּאִקְרֵי עוֹלָה) And at that time Nehiru is added to the moon. (וְאִתוֹסַף בְּהַהוּא זִמְנָא נְהִירוּ לְסִיהֲרָא). One ram is brought for her-this is the ram of Yitzchak. (אַיִל אֶחָד לְקָרְבָּא לָהּ-אֵילוֹ דְּיִצְחָק). “His left hand is under my head” (Shir HaShirim 2): the lambs of the first year, seven in number, (׳שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי-כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה) to embrace her with the right-seven males are offered, whole and perfect in all. (לְחַבְּקָא לָהּ יְמִינָא-וְשַׁבְעָה דַּכְרִין אִתְקַרְבִין בָּהּ, תְּמִימִים שְׁלֵמִים בְּכוֹלָא). And we offer one male goat for a sin-offering, for this sin-offering comes from the same side as the Bull of the Sin Offering, as it is written: “Shamor” (keep). (וַאֲנַן מְקָרְבִין שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, דְּהַאי חַטָּאת מֵהָאי סִטְרָא דְּפַר חַטָּאת אָתֵי, דִּכְתִיב: שָׁמוֹר). And “Shamor” (keep) is 'Do Not' [Negative], and we offer the goat sin-offering that comes for 'Do Not' [Negative]. (וְשָׁמוֹר לֹא תַעֲשֶׂה אִיהוּ, וַאֲנַן מְקָרְבִין שְׂעִיר חַטָּאת דְּאָתֵי עַל לֹא תַעֲשֶׂה).

In its Musaf offering, on Rosh Chodesh, which comes for atonement for impurity of the Mikdash and its holy things (בְּמוּסָף דִּידָהּ בְּרֹאשׁ חוֹדֶשׁ דְאָתֵי לְכַפָּרָה עַל טוּמְאַת מִקְדָּשׁ וְקֹדָשָׁיו)-as it is written (Yechezkel 43): “And the House of Yisrael shall no longer defile My holy name,” (דִּכְתִיב וְלֹא יְטַמְּאוּ עוֹד בֵּית יִשְׂרָאֵל שֵׁם קָדְשִׁי) that no uncircumcised or impure may draw near to Kenesset Yisrael. (דְּלָא יִתְקַרַּב בִּכְנֶסֶת יִשְׂרָאֵל עָרֵל וְטָמֵא). But for Musaf of Shabbat, there is no such offering, (אֲבָל מוּסָף דְּשַׁבָּת לֵיכָּא לְקָרְבָּא) because Atika Kadisha is revealed, and shines in that will for all worlds, and everything is found in Nehiru. (בְּגִין דְּהָא אִתְגְּלֵי עַתִּיקָא קַדִּישָׁא וְנָהִיר בְּהַהוּא רָצוֹן לְכֻלְּהוּ עָלְמִין וְכֹלָּא אִשְׁתְּכַח בִּנְהִירוּ) for Shabbat has no judgment at all, (דְּהָא שַׁבָּת בְּלָא דִּינָא כְּלָל אִיהוּ) and the Serpent has no dominion. (וְלָא שָׁלִיט חִוְיָּא). The Kohanim from the side of Chesed conceal themselves in the North of the Alter, (עֲקִימָא וְכַהֲנֵי מִסִּטְרָא דְּחֶסֶ״ד נַכְסִין יָתֵיהּ בִּצְפוֹנָא דְּמִזְבֵּחַ) and even Yisrael may act, (וְאֲפִלּוּ יִשְׂרָאֵל יַכְלִין לְמֶעְבָּד) except that they have no permission to approach that Alter to bring an offering-but to slaughter, it is permitted. (בָּר דְּלֵית לוֹן רְשׁוּ לְמִקְרַב לְהַהוּא לַמִּזְבֵּחַ לְקָרְבָּא, אֲבָל לְמֵיכַס שָׁרֵי). And in the North is the place of that goat, for the goat draws from the North, (וּבִצְפוֹנָא אִיהוּ אַתְרֵיהּ דְּהַהוּא שָׂעִיר, דְּהָא שָׂעִיר מִצְּפוֹנָא יָנִיק) and we offer its blood upon the Alter and perform four applications on four corners, (וַאֲנַן מְקָרְבִין דָּמָא לְמַדְבְּחָא וְעַבְדִּין ד׳ מַתָּנוֹת עַל ד׳ קְרָנוֹת) in order to surround her from all sides, that none may approach who is not fit to enter the Holy of Holies. (בְּגִין לְאַקַפָּא לָהּ מִכָּל סִטְרִין דְּלָא יִתְקַרַּב מַאן דְּלָא חֲזֵי לְקָרְבָּא לְקֹדֶשׁ הַקֳּדָשִׁים). And this sin-offering which we perform from it is the Holy of Holies, (וְהַאי חַטָּאת דְּעֲבְדִּינָן מִנֵּיהּ קֹדֶשׁ הַקֳּדָשִׁים) it is so that the side of defilement not be awakened from it in the world. (אִיהוּ דְּלָא יִתְעַר סִטְרָא דִּמְסָאֲבָא מִנֵּיהּ בְּעַלְמָא). And come and see: in the Burnt-Offering, there are two applications that are four-the secret of unification, for the Burnt-Offering is united on the Alter. (וְתָא חֲזֵי: בְּעוֹלָה ב׳ מַתָּנוֹת שֶׁהֵן אַרְבַּע-רָזָא דְּיִחוּדָא, דְּמִתְיַחֵד עוֹלָה בַּמִּזְבֵּחַ). But the sin-offering has four applications, which are not but to guard and surround those Gibborim, who are from the side of Gevurah, around that holy throne, (אֲבָל חַטָּאת אַרְבַּע מַתָּנוֹת, דְּלָאו אִינוּן אֶלָּא לְנַטְרָא וּלְאַקַפָּא אִינוּן גִּבּוֹרִין דְּאִינוּן מִסִּטְרָא דִּגְבוּרָה, לְהַהוּא מִטָּה כּוּרְסַיָּיא קַדִּישָׁא) and to repair the blemish that was caused in it. (וּלְאַשְׁלָמָא הַהוּא פְּגִימוּ דְּעָבְדוּ בָּהּ). And the one who caused people to do that sin-he draws from the side of the Sa’ir; (וּמַאן דְּגָרִים לוֹן לִבְנֵי נָשָׁא לְמֶעְבָּד הַהוּא חוֹבָה, מִסִּטְרָא דְּשָׂעִיר אָתֵי) therefore the sin-offering of the individual is a female goat, and the sin-offering of the Nasi is a male goat, and the sin-offering of the anointed Kohen is a bull (בְּגִין כָּךְ: חַטָּאת יָחִיד שְׂעִירָה, וְחַטָּאת נָשִׂיא שָׂעִיר, וְחַטָּאת כֹּהֵן מָשִׁיחַ פָּר) all from the left side. (כּוּלְּהוּ מִסִּטְרָא דִּשְׂמָאלָא). And at times, an individual brings a female lamb to correspond to Kenesset Yisrael and all other commandments. (וּלְזִמְנִין קַרִיב יָחִיד כִּשְׂבָּה לְקֳבֵל כְּנֶסֶת יִשְׂרָאֵל וְכֻלְּהוּ שְׁאָר מִצְוֹת). But for idolatry by the community, they offer a bull for burnt offering and a goat for sin-offering, and that sin-offering is written defective, without an Alef. (אֶלָּא בַּעֲבוֹדָה זָרָה דְּצִבּוּר מְקָרְבִין פָּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת, וְהַהוּא חַטָּאת חֲסֵר אִיהוּ בְּלֹא אַלֶף). Because it is a significant deficiency-for sin-offering is a diminished word, as it is written (Melakhim I 1): “And I and my son Shlomo shall be chata’im (sinners).” (בְּגִין דְּאִיהוּ גְּרִיעוּת סַגִּיאָה, דְּהָא חַטָּאת לִישָׁנָא דִּגְרִיעָא הוּא, דִּכְתִיב וַהֲיִיתִי אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים). And every one is a goat, one year old, from the left side. (וְכָל חַד עֵז בַּת שְׁנָתוֹ מִסִּטְרָא דִּשְׂמָאלָא). And that bull is a gift above to the Tzaddik, for they separated that Ark from that Covenant. (וְהַהוּא פָּר דּוֹרוֹן לְעֵילָא אִיהוּ לְצַדִּיק, דְּאַפְרִידוּ הַהוּא אֲרוֹן מֵהַהוּא בְּרִית). And the goat for sin-offering is to correspond to Kenesset Yisrael, from whom blessing was withheld. (וְשָׂעִיר לְחַטָּאת לְקֳבֵל כְּנֶסֶת יִשְׂרָאֵל, דְּמָנְעוּ מִינָהּ בִּרְכָּאָן). And despite all this, if an individual sins in all 'Do Not' [Negative] commandments that carry the penalty of excision [karet], a female goat is required as the initial offering. (וְעִם כָּל דָּא, יָחִיד כַּד חָב בְּכֻלְּהוּ מִצְוֹת לֹא תַעֲשֶׂה דְּאִית בְּהוּ כָּרֵת-שְׂעִירָת עִזִּים בָּעֵי לְקָרְבָּא לְכַתְּחִלָּה) Unless he does not have one, and then he may bring a female lamb. (אֶלָּא כַּד לֵית לֵיהּ-דְּיַקְרִיב כִּשְׂבָּה).

And come and see: Kenesset Yisrael is the fourth of the days, and for this reason, she requires four applications, (וְתָא חֲזֵי: כְּנֶסֶת יִשְׂרָאֵל רְבִיעִית הִיא לְיוֹמֵי, וּבְגִין כָּךְ ד׳ מַתָּנוֹת בָּעְיָא) and that pleasing aroma rises from those lambs. (וְסַלִּיק הַהוּא רֵיחַ נִיחוֹחַ מֵאִינוּן אִמְרִין). Then Kenesset Yisrael is appeased, and does not enact vengeance, for it was in error. (וּכְדֵין נְיָיחָא לְכְנֶסֶת יִשְׂרָאֵל, וְלָא עֲבְדַת נוּקְמִין, דְּהָא בִּשְׁגָגָה הֲוָה). (Bamidbar 28): “In the first month,” which is the fourteenth, we perform the Pesach, (וּבַחֹדֶשׁ הָרִאשׁוֹן-דְּאִיהוּ אַרְבָּעָה עַל עֲשָׂר-עַבְדִּינָן פֶּסַח) because it is to be remembered forever-this is the Pesach that Kudsha Berikh Hu made for Yisrael. (בְּגִין דְּיְהוֵי דְּכִיר לָן לְעָלַם-הוּא פֶּסַח דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל) who slaughtered that lamb and brought forth the Shekhinta and Yisrael from the defiled place. (דְּקָטַל הַהוּא טָלֶה, וְאַפִּיק שְׁכִינְתָּא וְיִשְׂרָאֵל מֵאַתְרָא מְסָאָבָא). And there was union on the tenth: Kenesset Yisrael united on the tenth, which is the Tzaddik, and his place is alluded to in ten. (וְאִתְחַבְּר אַרְבָּעָה בַּעֲשׂוֹר-כְּנֶסֶת יִשְׂרָאֵל אִתְחַבְּרָא בַּעֲשׂוֹר, דְּאִיהוּ צַדִּיק, וְרָמִיז אַתְרֵיהּ בְּעֶשֶׂר). Then, “a Pesach for Hashem.” ( וּכְדֵין פֶּסַח לַייָּ). And therefore, one who is pure and has removed that foreskin, and the holy sign of the Tzaddik is revealed in him-which is Yod (וּבְגִין כָּךְ, מַאן דְּאִיהוּ טָהוֹר, וְיִסְתַּלַּק מִנֵּיהּ הַהוּא עָרְלָה, וְיִתְחָזֵי רְשִׁימָא קַדִּישָׁא דְּצַדִּי״ק-דְּאִיהוּ יו״ד) and he does not offer the Pesach for Hashem-who is Kenesset Yisrael to the Tzaddik-who is fit to be offered in the Mikdash, and not the uncircumcised or impure (וְלֹא קָרִיב פֶּסַח לַייָּ [דְּאִיהוּ] כְּנֶסֶת יִשְׂרָאֵל לְצַדִּיק, דְּהוּא חֲזֵי לְקָרְבָּא לְמִקְדְּשָׁא, וְלֹא עָרֵל וְטָמֵא) if he does not offer, the penalty of excision [karet] applies to him. (דְּאִי לָא קָרִיב-אִית בֵּיהּ כָּרֵת). And why? For the entire Orayta does not carry the penalty of excision [karet] except for 'Do Not' [Negative] commandments. (וּמַאי טַעְמָא דְּהָא כָּל אוֹרַיְיתָא לָא אִית בָּהּ כָּרֵת אֶלָּא עַל מִצְוֹת לֹא תַעֲשֶׂה). Why is it that Pesach and Circumcision, which are positive commandments, carry the penalty of excision [karet]? (מַאי [וּמַאי] טַעְמָא-בְּפֶסַח וּמִילָה, דְּאִינוּן מִצְוֹת עֲשֵׂה כָּרֵת) Rather, because of the level-it is caused by the level of Kenesset Yisrael, which is Pesach, (אֶלָּא בְּגִין דְּדַרְגָּא קָא גָרִים-דְּאִיהִי כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי פֶּסַח) And it is called [or: he is called] the negative commandments; it needs to be joined with the positive commandment, and to be included within it — the measure of night within the day. (וְאִקְרֵי [אַקְרֵי] מִצְוֹת לֹא תַעֲשֶׂה, בָּעְיָא לְאִתְחַבְּרָא בַּעֲשֵׂה, וּלְאִתְכַּלְּלָא בֵּיהּ-מִדַּת לַיְלָה בְּיוֹם). And who is this? This is the Tzaddik, for he is the word and the positive commandment, and he is included within the negative commandments — the measure of day in the night (וּמַאן אִיהוּ דָּא צַדִּי״ק, דְּאִיהוּ מִילָה וּמִצְוַת עֲשֵׂה, וְאִתְכְּלִיל בְּמִצְוֹת לֹא תַעֲשֶׂה-מִדַּת יוֹם בַּלַּיְלָה). And if a man is not circumcised, he is not fit to offer them. (וְאִי לָא אִתְגְּזַר בַּר נָשׁ, לָא אִתְחֲזֵי לְקָרְבָּא לוֹן). Therefore, the 'Do Not' [Negative] commandment stands upon him, and he is judged with the penalty of excision [karet], for his soul may not enter the Mikdash. (בְּגִין כָּךְ קַיָּימָא מִצְוַת לֹא תַעֲשֶׂה עָלֵיהּ, וְדַיְינָת לֵיהּ בְּכָרֵת, דְּלָא יֵיעוּל נַפְשֵׁיהּ לְמִקְדְּשָׁא). And likewise with the Pesach: Kenesset Yisrael must unite with her husband. (וְכֵן בְּפֶסַח-בָּעְיָא כְּנֶסֶת יִשְׂרָאֵל לְאִתְחַבְּרָא בְּבַעְלָהּ). And if a man does not act and does not offer the Pesach for Hashem, that law stands upon him and judges him. (וְאִי לָא עֲבִיד בַּר נָשׁ וְלָא קָרִיב פֶּסַח לַייָּ, קַיָּימָא עָלֵיהּ וְדַיְינָת לֵיהּ). And he is not brought out from under Pharaoh’s hand, and his soul is not delivered from the holy place, but remains in the defiled place of Egypt. (וְלָא אַפִּיקַת יָתֵיהּ מִתְּחוֹת יְדָא דְּפַרְעֹה, וְאִשְׁתַּצִיאַת נַפְשֵׁיהּ מֵאַתְרָא קַדִּישָׁא, וְאִשְׁתָּאַרַת בְּאַתְרָא מְסָאָבָא-בְּמִצְרָיִם). For Yisrael, had they not fulfilled those two commandments, they would not have left from there. (דְּהָא יִשְׂרָאֵל, אִי לָא עֲבִידוּ הֲנֵי תְּרֵין פִּקּוּדִין, לָא נַפְקוּ מִתַּמָּן). And for this reason it is written (Devarim 16): “Shamor et Chodesh haAviv (Guard the month) and perform the Pesach to Hashem your God.” (וּבְגִין כָּךְ כְּתִיב : שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב, וְעָשִׂיתָ פֶּסַח לַייָּ אֱלֹהֶיךָ). “Shamor” (Keep)-this is the general category of the feminine, 'Do Not' [Negative]. (שָׁמוֹר-כְּלָלָא דְּנוּקְבָא לֹא תַעֲשֶׂה). Et-this is the general category of all. (אֵת-כְּלָלָא דְּכוֹלָא). “Chodesh haAviv”-for in that time, the barley ripens, and from it the Omer is brought, a tenth of an eifah, on the morrow after Shabbat. (חֹדֶשׁ הָאָבִיב-דְּהָא בְּהַהוּא שַׁעְתָּא שְׂעוֹרָה אֲבִיב, וּמְקָרְבִין מִנֵּיהּ עֹמֶר עֲשִׂירִית הָאֵיפָה, מִמָּחֳרַת הַשַּׁבָּת אִיהוּ). And we count seven complete weeks in order to ascend above and receive from those fifty supernal days of Imma Ila’ah, Orayta. (וְסַפְרִין שֶׁבַע שְׁבוּעִין שְׁלֵמִין, לְאִסְתַּלְּקָא לְעֵילָא וּלְקַבְּלָא מֵאִינוּן חַמְשִׁין יוֹמִין עִלָּאִין-דְּאִימָּא עִלָּאָה, אוֹרַיְיתָא).

Which is called bread, as it is written (Mishlei 9): “Come, partake of my bread.” (דְּאִקְרֵי לֶחֶם-דִּכְתִיב לְכוּ לַחֲמוּ בְּלַחְמִי). And we offer on the fiftieth day, on which the Orayta was given, two loaves- Written Torah and Oral Torah. (וַאֲנַן מְקָרְבִין בְּיוֹמָא דְּחַמְשִׁין-דְּאִתְיְהִיב בֵּיהּ אוֹרַיְיתָא-שְׁתֵּי הַלֶּחֶם: תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה). And the goodness of Atika Kadisha-which is Imma Ila’ah-descends into those seven complete weeks. (וְנָחִית טִיבוּ דְּעַתִּיקָא קַדִּישָׁא, דְּאִימָּא עִלָּאָה, בְּאִינוּן שֶׁבַע שְׁבוּעִין שְׁלִימָן בְּכוֹלָא). And each of those seven levels is interincluded with seven, as we established in the secret of faith. (וְכָל חַד מֵאִינוּן שֶׁבַע דַּרְגִּין, כַלִּיל בְּשִׁבְעָה-כְּדְּאוֹקִימְנָא בְּרָזָא דִּמְהֵימְנוּתָא). Therefore (Devarim 16): “Shamor et Chodesh haAviv and perform the Pesach for Hashem”-bring them in unification. (בְּגִין כָּךְ : שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַייָּ-קָרִיב לוֹן בְּיִחוּדָא). For through this, He brought you out of Egypt by night, and completed this level which is called “a night of guarding,” (Leil Shimurim), (דְּהָא בֵּיהּ אַפְּקָךְ מִמִּצְרָיִם לַיְלָה, וְתַשְׁלִים לְהַאי דַּרְגָּא דְּאִקְרֵי לֵיל שִׁמּוּרִים) and you shall offer the male to her, and she will be called Complete Night. (וְתַקְרִיב דְּכוּרָא לְגַבָּהּ, וְתִתְקְרֵי לַיְלָה שְׁלֵימָא). And come and see: a virgin maiden, before a male has drawn near to her, is called Na’ar; afterward, she is called Na’arah. (וְתָּא חֲזֵי: נַעֲרָה בְּתוּלָה, עַד לָא אִתְקַרִיב דְּכוּרָא לְגַבָּהּ, אִקְרֵי נַעַר; לְבָתַר, אִקְרֵי נַעֲרָה). This is what is written (Devarim 22): “And they shall give to the father of the na’arah”-perfectly precise. (הֲדָא הוּא דִכְתִיב: וְנָתְנוּ לַאֲבִי הַנַּעֲרָה-שְׁלֵימָא דַּיְיקָא). And this is when she is found to be whole and not approached by one (alternate: by one) who is unfit. (וְדָא אִיהוּ: כַּד אִשְׁתַּכְּחַת שְׁלֵימָא, וְלָא אִתְקַרִיב מַאן [ס״א: לְמַאן] דְּלָא אִתְחֲזֵי). Likewise here: at first—“a night of guarding”; afterward, “this night for Hashem”-when “Zeh” is joined to “Zot”. (אוּף הָכָא: בְּקַדְמִיתָא-לֵיל שִׁמּוּרִים; לְבָתַר-הַלַּיְלָה הַזֶּה לַייָּ, כַּד אִתְקַרִיב זֶה לְזֹאת). For this reason, one who is uncircumcised or impure is not fit to draw near to that Pesach. (בְּגִין כָּךְ לָא אִתְחֲזֵי לְאִתְקָרְבָּא בְּהַהוּא פֶּסַח-עָרֵל וְטָמֵא). And her blood requires exactly one application, as it is said (Shir HaShirim 6): “One is My dove, My perfect one; one is she to her mother.” (וְדָמָהּ טָעוּן מַתָּנָה אַחַת דַּיְיקָא, כְּמָה דְּאֲמַר: אַחַת הִיא יוֹנָתִי תַמָּתִי, אַחַת הִיא לְאִמָּהּ). She is preserved in purity so that Yisrael do not become defiled in their ways; (הִיא נָטְרַת בְּנָהָא, דְּלָא יִסְתַּאֲבוּן בְּנִמוּסָיְיהוּ יִשְׂרָאֵל) for this reason, the Tribes of Yah emerged from there. (בְּגִין כָּךְ שִׁבְטֵי יָהּ נַפְקוּ מִתַּמָּן) And Yod was united in Heh, and not in another place, as those others did. (וְאִתְחַבְּרַת יו״ד בְּה״א, וְלָא בַּאֲתַר אַחֲרָא, כְּמָה דְּעָבְדוּ אִינוּן). But when they came out from Bavel, where they had become defiled, they defiled the Mikdash. (אֲבָל כַּד נַפְקוּ מִבָּבֵל, דְּאִסְתָּאֲבוּ תַּמָּן, סָאִיבוּ מַקְדְּשָׁא). For this reason, the Serpent ruled over them, and no sovereignty of Yisrael was found in that time-because they defiled the Mikdash with foreign women. (בְּגִין כָּךְ חִוְיָּא שָׁלִיט בְּהוּ, וְלָא אִשְׁתְּכַח שׁוּלְטָנוּתָא לְיִשְׂרָאֵל בְּהַהוּא זִמְנָא-בְּגִין דְּסָאִיבוּ מַקְדְּשָׁא בַּנָּשִׁים נָכְרִיּוֹת). From here, whoever defiles himself below, defiles above. (מִכָּאן: מַאן דְּמְסָאֵב גַּרְמֵיהּ לְתַתָּא, מְסָאֵב לְעֵילָא). And whoever sanctifies himself below, sanctifies above. (וּמַאן דְּקַדִּישׁ גַּרְמֵיהּ לְתַתָּא, מְקַדֵּשׁ לְעֵילָא). Therefore, they were worthy to have a miracle performed for them at the time of their departure from Bavel, just as at the time of the Exodus from Egypt (וְעַל דָּא: רְאוּיִּין הֲווּ דְּיִתָּעֲבַד לְהוּ נִיסָא בְּהַהִיא שַׁעְתָּא דְּנַפְקוּ מִבָּבֶל כְּשָׁעְתָּא דְּנַפְקוּ מִמִּצְרָיִם)-but the sin caused otherwise. (אֶלָּא דְּגָרִים חוֹבָא). And on the fifteenth of the first month is the portion of Avraham, who is first and holds to the degree of Chesed. (וּבַחֲמִשָּׁה עָשָׂר לְיָרְחָא קַדְמָאָה חוּלָקָא דְּאַבְרָהָם, דְּאִיהוּ קַדְמָאָה וְאַחִיד בְּדַרְגָּא דְּחֶסֶ״ד). We offer before Kudsha Berikh Hu two bulls-two portions added to the degree of Chesed from Atika Kadisha. (אֲנַן מַקְרִיבִין לְקוּדְשָׁא בְּרִיךְ הוּא תְּרֵין פָּרִים לְאוֹסָפָא תְּרֵין חוּלָקִין לְדַרְגָּא דְּחֶסֶד מֵעַתִּיקָא קַדִּישָׁא). One ram corresponds to the degree of Yitzchak-and we require a ram, the tongue of severity, (אַיִל אֶחָד לְקֳבֵל דַּרְגָּא דְּיִצְחָק, וּבָעֵינָן אַיִל לִישָׁנָא דְּתַקִּיפוּ) because his portion is strong water. (בְּגִין דְּחוּלָקָא דִידֵיהּ תַּקִּיפוּ מַיָּא). And we require that the degree of Gevurah be sweetened in supernal Chesed, to do goodness with all Yisrael. (וּבָעֵינָן דְּיִסְתַּכֵּם הַהוּא דַּרְגָּא דִּגְבוּרָ״ה בְּחֶסֶד עִלָּאָה, לְמֶעְבַּד טִיבוּ עִם כָּל יִשְׂרָאֵל). And to take vengeance on those who harmed them, and to remove the impure side of waters. (וּלְאִתְפָּרְעָא מֵאִינוּן דְּעֲאַקִין לוֹן, וּלְאַסְחֲרָא לֵיהּ סִטְרָא דְּמַיָּין). This is what is written (Bereshit 30): “To uncover the white.” (הַאי דִּכְתִיב: מָחְשׂוֹף הַלָּבָן).

Seven unblemished lambs (שִׁבְעָה כְּבָשִׂים תְּמִימִים) to correspond to all the levels that are completed in it. (לְקֳבֵל כֻּלְּהוּ דַּרְגִּין דְּיִשְׁתַּלְּמוּן בֵּיהּ). And likewise, on each and every day-seven lambs, on the first day of all the seven supernal days-each one is completed in the mystery of seven. (וְכֵן בְּכָל יוֹמָא וְיוֹמָא, שִׁבְעָה אִמְרִין, בְּיוֹמָא קַדְמָאָה דְּכוּלְּהוּ שִׁבְעָה יוֹמִין עִלָּאִין-כָּל חַד אִשְׁתַּלִּים בְּרָזָא דְּשֶׁבַע) and they are seven complete Shabbatot to receive the supernal Nehiru of the Orayta. (וִיהוֹן שֶׁבַע שַׁבָּתוֹת תְּמִימוֹת לְקֳבֵל נְהִירוּ עִלָּאָה דְּאוֹרַיְיתָא). A goat for sin-offering, for atonement over the defilement of the Mikdash, (שֵׂעִיר חַטָּאת לְכַפָּרָה עַל סָאִיבוּ דְּמַקְדְּשָׁא) and it shall not have permission, that goat, to stir confusion or accusation upon Yisrael. (וְלֹא יְהֵא לֵיהּ רְשׁוּ לְהַהוּא שָׂעִיר לְעַרְבְּבָא וְלֹא לְאַסְטָנָא עַל יִשְׂרָאֵל). As it is written (Bamidbar 28): “And on the day of the firstfruits, when you offer a new meal offering,” (וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה) to correspond to the level of Ya‘akov-for then the world was completed and renewed. (לְקֳבֵל דַּרְגָּא דְּיַעֲקֹב, דְּהָא כְּדֵין אִשְׁתַּלִּים עַלְמָא וְאִתְחַדַּשׁ). And we count seven weeks to unify all in the supernal Jubilee, which gives to this firstborn son the crown of the Orayta, (וַאֲנַן מָנִינָן שֶׁבַע שְׁבוּעִין, בְּגִין לְחַבְּרָא כֹּלָּא בְּיוֹבְלָא עִלָּאָה, דְּיַהֲבָא לְהַאי בְּרָא בּוּכְרָא עֲטָרָה דְּאוֹרַיְיתָא) which is interincluded in forty-nine faces and comes forth from supernal Chokhmah, through the fifty gates of Binah. (דְּאִתְכַּלִּילָת בְּמ״ט אַנְפִּין, וְנַפְקָא מֵחָכְמָה עִלָּאָה, בְּאִינוּן חַמְשִׁין שַׁעֲרֵי בִּינָה). And it is given to this firstborn son by the hand of Moshe, who also held in that level. (וְאִתְיְּהִיבַת לְהַאי בְּרָא בּוּכְרָא עַל יְדֵי דְּמֹשֶׁה, דְּאֲחִיד נָמֵי בְּהַאי דַּרְגָּא). This is what is written (Shir HaShirim 3): “Go forth and see, O daughters of Tziyon, in King Shlomo,” (הֲדָא הוּא דִּכְתִיב: צְאֵינָה וּרְאֵינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה) the king to whom all peace belongs. (בְּמַלְכָּא דִּשְׁלָמָא כֹּלָּא דִילֵיהּ). For we have established that this level is complete on all sides and is called complete in the secret of faith, as it is written (Bereshit 25): “And Ya‘akov was a man of Tam (wholeness).” (וְהָא] דְּהָא אוֹקִימְנָא-דְּהַאי דַּרְגָּא שְׁלִים מִכָּל סִטְרִין, וּשְׁלִים אִקְרֵי בְּרָזָא דִּמְהֵימְנוּתָא, דִּכְתִיב: וְיַעֲקֹב אִישׁ תָּם). “On the day of his wedding”-this is when the Orayta was given. (בְּיוֹם חֲתוּנָתוֹ-דָּא כַּד אִתְיְּהִיבַת אוֹרַיְיתָא). “And on the day of the joy of his heart”-when the Beit HaMikdash was built. (וּבְיוֹם שִׂמְחַת לִבּוֹ-כַּד אִתְבַּנֵּי בֵּי מַקְדְּשָׁא).

Come and see: it is written “In the third month”-this level which is called third became joined in the month, and that is His wedding. (תָּא חֲזֵי: כְּתִיב בַּחֹדֶשׁ הַשְּׁלִישִׁי-דְּאִתְחַבַּר הַאי דַּרְגָּא דְּאִקְרֵי שְּׁלִישִׁי בַּחֹדֶשׁ, וְהִיא חֲתוּנָתוֹ). Therefore it is written (Shemot 19): “And Yisrael encamped there opposite the mountain.” (עַל דָּא כְּתִיב: וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר). This level is the firstborn son, opposite the mountain (הַאי דַּרְגָּא בְּרָא בּוּכְרָא, נֶגֶד הָהָר)-to correspond to that mountain which is known to be smaller than all other mountains above, and yet is exalted and lifted up when it joins above, and is called Har Sinai. (לְקֳבֵל הַהוּא הַר דְּאִתְיְּידַע דְּאִיהוּ זְעֵיר מִכָּל טוּרַיָּא דִּלְעֵילָא, דְּאִיהוּ רָם וְנִשָּׂא כַּד אִתְחַבַּר לְעֵילָא, וְאִקְרֵי הַר סִינַי).

For seven mountains, and seven days, and seven lands Kudsha Berikh Hu created in the world-to correspond to the seven supernal days. (דְּהָא ז׳ טוּרִין, וְז׳ יוֹמִין, וְז׳ אַרְצוֹת-בָּרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא, דְּאִינוּן לְקֳבֵל שִׁבְעָה יוֹמִין עִלָּאִין). And from all of them, He chose none to give the Orayta, except for Har Sinai, which is the secret of Kenesset Yisrael. (וְלָא בָחַר מִכֻּלְּהוּ לְמֵיהַב אוֹרַיְיתָא, אֶלָּא בְּהַר סִינַי, דְּאִיהוּ רָזָא דְּכְנֶסֶת יִשְׂרָאֵל). And in Yam Kinneret also, from which comes tekhelet, which resembles the Throne of Glory-Kenesset Yisrael. (וּבְיַם כִּנֶּרֶת נָמֵי, דְּאָתֵי מִתַּמָּן תְּכֵלֶת, דְּדָמֵי לְכִיסֵּא הַכָּבוֹד-כְּנֶסֶת יִשְׂרָאֵל). Kinneret-this is the Tzaddik, and this sea of Kinneret is, as the friends have established. (כִּנֶּרֶת-דָּא צַדִּי״ק, וְהַאי יָם דְּכִנֶּרֶת הוּא, כְּדְּאוּקְמוּהַ חַבְרַיָּיא).

A harp was suspended above the bed of David, and at midnight, when the northern wind blew, it would play on its own. (כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד, וּבְשָׁעָה שֶׁרוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ, מְנַגֵּן מֵאֵלָיו). And David would rise to engage in Orayta at midnight, to unite with Kenesset Yisrael. (וְדָוִד קָם לְמִלְעֵי בְּאוֹרַיְיתָא חֲצוֹת לַיְלָה, לְאִתְחַבְּרָא בִּכְּנֶסֶת יִשְׂרָאֵל). And in the Land of Yisrael, which is the seventh of all, the central point of the lower earth, Kudsha Berikh Hu chose it to correspond to the supernal point. (וּבְאֶרֶץ יִשְׂרָאֵל-שְׁבִיעָאָה דְּכוֹלָא, נְקֻדָּה אֶמְצָעִיתָּא דְּאַרְעָא תַתָּאָה-בָּחַר קוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהִי לְקֳבֵל נְקֻדָּה עִלָּאָה).

What is the reason that the Torah was given on Har Sinai above? (מָאי טַעְמָא בֵּיהּ בְּהַר סִינַי דִּלְעֵילָא לְמֵיהַב בֵּיהּ אוֹרַיְיתָא) And your sign is in this Ark, to give in it the covenant, (שֶׁבִּכְתָב וְסִימָנִיךְ בְּהַאי אֲרוֹן לְמֵיהַב בֵּיהּ בְּרִית) for in this Ark are laid all the good hidden treasures. (בְּגִין דִּבְּהָאי אֲרוֹן מוּנָחִין כָּל גְּנִיזִין טָבִין) And the Written Torah, which is called Brit (covenant), is placed within it. (וְתוֹרָה שֶׁבִּכְתָב דִּאִקְרֵי בְּרִית, בֵּיהּ מוּנָחָא). And all the battle instruments of the King are delivered into its hands, and all the lower worlds derive sustenance from it. (וְכָל מָאַנֵי קְרָבָא דְּמַלְכָּא בְּיָדֵיהּ אִתְמְסָרוּ, וְכֻלְּהוּ עָלְמִין דִּלְתַּתָּא מִינָהּ יַנְקִין).

If Yisrael merit to observe the Orayta, then all the goodness of the world is given to them. (זָכוּ יִשְׂרָאֵל לְמֵיטַר אוֹרַיְיתָא, כְּדֵין יַהֲבַת לוֹן כָּל טִיבוּ דְּעָלְמָא). And if not, then she punishes them-this is what is written (Vayikra 26): “And I too will chastise you.” (וְאִי לָא, כְּדֵין יַסְרָת לוֹן-הֲדָא הוּא דִּכְתִיב: וְיִסַּרְתִּי אֶתְכֶם אַף אֲנִי). This refers to Kenesset Yisrael. (דָּא כְּנֶסֶת יִשְׂרָאֵל). And when you connect the word Ani with her Dalet, it becomes Adonai, and she is judge over the world. (וְכַד תְּחַבֵּר בְּאֲנִי דָּלֶ״ת דִּילָהּ, אִקְרֵי אֲדֹנָי, וְדַיְינָא לְעָלְמָא). For this reason, it is written (Devarim 4): “And this is the Torah which Moshe placed.” (בְּגִין כָּךְ כְּתִיב: וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה). With “Zot” was the Torah given. (בְּזֹאת אִתְיְּהִיבַת אוֹרַיְיתָא).

Come and see: the Written Torah is called Tzaddik, and it is placed in “Zot”, for this covenant is placed within it. (תָּא חֲזֵי: אוֹרַיְיתָא שֶׁבִּכְתָב צַדִּי״ק אִקְרֵי, וּמוּנָח בְּזֹאת, דְּהַאי בְּרִית מָנְחָא בֵּיהּ). As it is written: “The Ark of the Covenant,” for within it is the covenant, which is Tzaddik. (דִּכְתִיב: אֲרוֹן הַבְּרִית-בְּגִין דְּמוּנָח בֵּיהּ בְּרִית, דְּאִיהוּ צַדִּי״ק). Therefore, “VeZot haTorah”-the Vav joins with “Zot”, and then “which Moshe placed”-a potion of life for the world. (בְּגִין כָּךְ וְזֹאת הַתּוֹרָה-אִתְחַבַּר ו״ו בְּזֹאת, וּכְדֵין אֲשֶׁר שָׂם מֹשֶׁה, סַם חַיִּין לְעָלְמָא). For this is the Tree of Life, connected to her. (דְּהָא אִילָנָא דְּחַיֵּי אִתְדַּבַּק בָּהּ). But when men’s actions are not worthy, the Vav is removed from “Zot”, and then it is written (Vayikra 14): “Zot” shall be the law of the metzora”-and this one is considered as dead. (וְכַד לָא מָכְשְׁרִין בְּנֵי נָשָׁא עוֹבַדָּיְיהוּ, אִסְתַּלַּק ו״ו מִזֹאת, וּכְדֵין כְּתִיב: זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע, וְזֶהוּ חָשׁוּב כַּמֵּת). And it is written (Bamidbar 19): “This is the Torah: when a man dies in a tent”-Vav is removed from “Zot”, and this tent becomes vengeance. (וּכְתִיב : זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל-אִסְתַּלַּק ו״ו מִזֹאת, וְעָבִיד הַאי אֹהֶל נוּקְמִין). This is what is written (ibid): “Zot chukat haTorah which Hashem commanded.” (הַיְינוּ דִּכְתִיב זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה יְיָ). And because the Vav was not joined with the Heh, they caused the Mikdash to become defiled, and they caused death. (וּבְגִין דְּלָא אִתְחַבַּר ו״ו בְּה״א, גָּרְמוּ דְּסָאִיבוּ מַקְדְּשָׁא, וְגָּרִימוּ לוֹן מוֹתָא). For whoever separates them causes death to his soul (דְּהָא מַאן דְּאַפְרִישׁ לוֹן, גָּרִים מוֹתָא לְנַפְשֵׁיהּ) until the Red heifer comes and atones for her son. (עַד דְּאָתַת פָּרָה וְכִפְּרָה עַל בְּנָהּ). And from her is made the sprinkling upon those defiled by death. (וְעַבְדִּין מִינָהּ הַזָּאָה עַל טְמֵאֵי מֵתִים).

This is the Torah in which the Vav is not joined (זֹאת הַתּוֹרָה דְּלָא אִתְחַבָּר בָּהּ ו״ו), until they performed the sprinkling for those vessels of Midyan (עַד דְּעָבְדוּ הַזָּאָה לְאִינוּן כְּלֵי מִדְיָן). And afterward (Devarim 4) “And this is the Torah which Moshe placed…” etc. (וּלְבָתַר וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם וְגוֹ׳), life was joined to it (חַיִּים אִתְדַּבַּק בָּהּ). (Devarim 33) “And this is the blessing” (וְזֹאת הַבְּרָכָה), a blessing was joined to it through this “this” (בְּרָכָה אִתְדַּבַּק בָּהּ בְּהַאי זֹאת).

But in every place where you find in Torah the phrase “this is the Torah” without a Vav (אֲבָל כָּל אֲתַר דְּתִשְׁכַּח בְּתוֹרָה זֹאת הַתּוֹרָה בְּלָא ו״ו), it is because of guilt (בְּגִין חוֹבָה) (Vayikra 13) “This is the Torah of the affliction of tzara‘at” (זֹאת תּוֹרַת נֶגַע צָרַעַת), (Vayikra 14) “This is the Torah for every affliction of the tzara‘at” (זֹאת הַתּוֹרָה לְכָל נֶגַע הַצָּרַעַת), (Bamidbar 5) “This is the Torah of the jealousies” (זֹאת תּוֹרַת הַקְּנָאוֹת), because they made themselves impure and defiled the sanctuary (בְּגִין דְּסָאִיבוּ גַּרְמֵיהוֹן וְסָאִיבוּ מַקְדְּשָׁא). (Vayikra 6) “This is the Torah of the burnt offering” (זֹאת תּוֹרַת הָעוֹלָה), it is not written there with a Vav (לָא כְּתִיב בֵּיהּ וא״ו), until the sons of Aharon perform its completion (עַד דְּיַעַבְדוּ לָהּ שְׁלִימוּ בְּנֵי אַהֲרֹן), to join this [Torah] to her husband (לְחַבְּרָא לְזֹאת בְּבַעְלָהּ). (Vayikra 6) “

“And this is the Torah of the meal-offering” (וְזֹאת תּוֹרַת הַמִּנְחָה): it does not come because of sin (לָא אַתְיָיא עַל חֵטְא), for it is a freewill offering (דְּהָא נְדָבָה הִיא). Or, if it comes with a burnt-offering (אוֹ דְּאַתְיָיא עִם עוֹלָה), behold, the burnt-offering effects completion (וְהָא עַבְדָּא עוֹלָה שְׁלִימוּ). (Vayikra 6) “This is the Torah of the sin-offering” (זֹאת תּוֹרַת הַחַטָּאת): it comes because of sin (אַתְיָיא עַל חֵטְא), for they have defiled this “Zot” [This] (דְּסָאִיבוּ לְהַאי זֹאת). “And this is the Torah of the guilt-offering” (וְזֹאת תּוֹרַת הָאַשָׁם): because they did not cause so great a blemish (בְּגִין דְּלָא עָבְדוּ כָּל כָּךְ פְּגִימוּ), and therefore it comes masculine and not feminine (וּבְגִין כָּךְ אַתְיָיא דְּכוּרָא וְלָא נוּקְבָא). (Vayikra 7) “And this is the Torah of the sacrifice of the peace-offerings” (וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים): because they come for wholeness, the Vav is joined with it (בְּגִין דְּאַתְיָין לִשְׁלָמָא אִתְחַבָּר בָּהּ וָא״ו). (ibid.)

“This is the Torah for the burnt-offering, for the meal-offering, and for the sin-offering” (זֹאת הַתּוֹרָה לָעוֹלָה לַמִּנְחָה וְלַחַטָּאת): because of the sin-offering that is in the verse (בְּגִין חַטָּאת דְּאִית בִּקְרָא), and one sinner may destroy much good (וְחוֹטֵא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה). This we have established (דָּא אוֹקִימְנָא): that in every place the Vav adds to the first matter (בְּכָל אַתְרָא וָא״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן).

“And this is the Torah which he set, etc.” (וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם וְגוֹ׳): what is the reason for the Vav? (מַאי טַעְמָא וָא״ו). Behold, “Zot” [This] was not said previously (הָא לָא אָמַר זֹאת בְּקַדְמִיתָא), so why is “and Zot” written? (אַמַּאי כְּתִיב וְזֹאת). Because of the elixir of life that was joined with it (בְּגִין סַם חַיִּים דְּאִתְדַּבַּק בָּהּ). (Devarim 33) “And this is the blessing” (וְזֹאת הַבְּרָכָה): because of the blessing, even though “Zot” [This] was not written previously (בְּגִין בְּרָכָה אַף עַל גַּב דְּלָא כְּתִיב זֹאת בְּקַדְמִיתָא), or a word connected to that which came before (אוֹ מִלָּה עַל מָה דְּיֵיתֵי).

But in all of them, why is “and Zot” not written? (אֲבָל בְּכוּלְּהוּ מַאי טַעְמָא לָא כְּתִיב וְזֹאת). Because the Vav was not joined with it (בְּגִין דְּלָא אִתְדַּבַּק וָא״ו). And this which is written, “And this is the Torah of the guilt-offering” (וְהַאי דִּכְתִיב וְזֹאת תּוֹרַת הָאַשָׁם), is because it is written above, “This is the Torah of the sin-offering” (בְּגִין דִּכְתִיב לְעֵיל זֹאת תּוֹרַת הַחַטָּאת), and the Vav adds to the first matter (וָא״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן). Therefore the Orayta [Torah] was given through this “Zot” [This] (בְּגִין כָּךְ אִתְיְהִיבַת אוֹרַיְּיתָא בְּהַאי זֹאת). And for this reason it is written (Vayikra 26), “I too will do this” (וּבְגִין כָּךְ כְּתִיב אַף אֲנִי אֶעֱשֶׂה זֹאת): I will remove the Vav from her (אֲסַלֵּק מִינָהּ וָא״ו), and she will execute vengeance upon them (וְתַּעֲבִיד בְּהוּ נוּקְמִין).

And all the sacrifices come to draw near to this “Zot” [This] above, in this third [level] (וְכוּלְּהוּ קָרְבָּנִין אַתְיָין לְקָרְבָּא לְהַאי זֹאת לְעֵילָא בְּהַאי שְׁלִישִׁי). And we offer on this day two bulls in the Musaf [additional offering] (וַאֲנַן מְקָרְבִין בְּהַאי יוֹמָא תְּרֵין פָּרִים בְּמוּסָף), to add to her two portions (לְאוֹסָפָא לֵיהּ תְּרֵין חוּלָקִין). One ram, to join with it the supernal ram of Gevurah [Might] (אַיִל אֶחָד לְאִתְחַבְּרָא לֵיהּ אֵילָא דִּגְבוּרָ״ה). Seven lambs, corresponding to all the levels that unite in this celebration (שִׁבְעָה אִמְרִין לְקֳבֵל כוּלְּהוּ דַּרְגִּין דְּיֵחְדוּן בְּהַאי הִלּוּלָא). A goat of goats, to atone for the defilement of the sanctuary by the guilty ones below (שֵׂעִיר עִזִּים לְכַפָּרָא עַל דְּסָאִיבוּ מַקְדְּשָׁא חַיָּיבִין דִּלְתַּתָּא). (Bamidbar 29) “In the seventh month” (בַּחֹדֶשׁ הַשְּׁבִיעִי), corresponding to the level of Yitzchak, with whom Knesset Yisrael [Assembly of Israel] is joined through two bulls (לְקֳבֵל דַּרְגָּא דְּיִצְחָק דְּיִתְחַבַּר בֵּיהּ כְּנֶסֶת יִשְׂרָאֵל בִּתְּרֵין פָּרִים). This is that which is written (Bereshit 8), “And the ark rested in the seventh month, on the seventeenth day” (הַאי דִּכְתִיב וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בְּשִׁבְעָה עָשָׂר), for Knesset Yisrael [Assembly of Israel], who is the seventh, was added to ten (דְּאִתּוֹסְפָא כְּנֶסֶת יִשְׂרָאֵל דְּאִיהִי שְׁבִיעִית עַל עֶשֶׂר), adjacent to the ten (סְמִיכָא לַעֲשָׂרָה). Therefore, one bull, to add to her the strength of Imma Ila’ah [Supernal Mother] to judge the world (בְּגִין כָּךְ פָּר אֶחָד לְאוֹסָפָא לֵיהּ חֵילָא דְּאִימָּא עִלָּאָה לְמֵידָן עַלְמָא). But not two (אֲבָל תְּרֵין לָא), because the world cannot bear harsh judgment (בְּגִין דְּלָא יָכִיל עַלְמָא לְמִסְבַּל דִּינָא תַּקִּיפָא).

One ram - its Gevurah is a tongue of strength (אַיִל אֶחָד, גְּבוּרָה דִּילֵיהּ לִישָׁנָא דְּתַקִּיפוּ), as it is written (Tehillim 22) “My strength, hasten to my help” (אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה). And this ram you will find in all Musafin (וְהַאי אַיִל תַּשְׁכַּח בְּכוּלְּהוּ מוּסָפִין), for they add strength of Gevurah upon them (דְּמוֹסִיפִין חֵילָא דְּגְבוּרָה עֲלַיְיהוּ). Except for Shabbat, in which is rest (בָּר מְשַׁבְּתָא דְּאִית בֵּיהּ נִיחָא), and there is no Din at all (וְלֵית בֵּיהּ דִּינָא כְּלָל), for the Atika Kadisha is revealed, delights and goodness to all the supernal ones (דְּאִתְגַלְיָיא עַתִּיקָא קַדִּישָׁא חֵידוּ וְטָבָאן לְכוּלְּהוּ עִלָּאִין). (Bamidbar 28) “Lambs of the first year” (כְּבָשִׂים בְּנֵי שָׁנָה), to give strength to all the levels (לְמֵיהַב חֵילָא לְכוּלְּהוּ דַּרְגִּין). A goat of goats - that defilement not be seen in the sanctuary on the day of judgment (שֵׂעִיר עִזִּים דְּלָא יִתְחָזֵי סָאִיבוּ בְּמַקְדְּשָׁא בְּיוֹמָא דְּדִינָא), and on this day upper Gevurah is joined with lower judgment - Rosh Chodesh - to arouse the world (וּבְהָאי יוֹמָא אִתְחַבַּר גְּבוּרָה עִלָּאָה בְּדִינָא תַּתָּאָה דְּרֹאשׁ חוֹדֶשׁ לְמֵידָן עַלְמָא).

Come and see - Gevurah is harsh judgment (תָּא חֲזֵי גְּבוּרָה דִּינָא קַשְׁיָא), Kenesset Yisrael is soft judgment (כְּנֶסֶת יִשְׂרָאֵל דִּינָא רַפְיָא). But the obligation of the day is one bull (אַךְ חוֹבַת הַיּוֹם פָּר אֶחָד), because the world is able to bear it (בְּגִין דְּיָכִיל עַלְמָא לְמִסְבַּל). And therefore, on Rosh Chodesh, two bulls - that is atonement (וּבְגִין כָּךְ בְּרֵישׁ יַרְחָא תְּרֵין פָּרִים דְּהִיא כַּפָּרָה).

On the tenth of the month, to correspond to the level of Moshe (בַּעֲשָׂרָה לְיַרְחָא לְקֳבֵל דַּרְגָּא דְּמֹשֶׁה), in his Musaf - one young bull (בְּמוּסָף דִּילֵיהּ פָּר בֶּן בָּקָר אֶחָד), in which there is not added so much judgment, because it is the day of atonement (דְּלָא אִתְּוֹסַף בֵּיהּ דִּינָא כָּל כָּךְ בְּגִין דְּהוּא יוֹמָא דְּכַפָּרָה). One ram - strong (אַיִל אֶחָד תַּקִּיף), to break the wicked of the world (לְתַבְּרָא רְשִׁיעֵי עַלְמָא), and we need to bring calm to still the wrath (וּבַעֵינָן לְמֶעְבַּד נַיְיחָא לְשַׁכְּכָא רָגְזָא). Seven lambs, to add to all the levels (כְּבָשִׂים שִׁבְעָה לְאוֹסָפָא לְכוּלְּהוּ דַּרְגִּין). One goat of goats, added here in the obligation of the day, for atonement on the defilement of the sanctuary (שֵׂעִיר עִזִּים אֶחָד אִתְּוֹסַף הַכָּא בְּחוֹבַת הַיּוֹם לְכַפָּרָא עַל סוֹאֲבַת מַקְדְּשָׁא), because Kudsha Berikh Hu from above atones for all (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא מִלְּעֵילָא מְכַפֵּר כֹּלָּא), and no defilement remains in the world (וְלָא יִשְׁתָּאַר סָאִיבוּ בְּעָלְמָא). Therefore, once a year (בְּגִין כָּךְ חַד בְּיוֹמָא), for atonement of the Holy of Holies - one time in the year (לְכַפָּרָא קֹדֶשׁ הַקֳּדָשִׁים חַד זִמְנָא בְּשַׁתָּא), because not so much defilement is found there (בְּגִין דְּלָא אִשְׁתְּכַח כָּל כָּךְ סָאִיבוּ תַּמָּן).

And one outside, for the outer Alter, that no defilement remain in the world (וְחַד לְבָרָא לַמִּזְבֵּחַ הַחִיצוֹן דְּלָא יִשְׁתַּכַּח סָאִיבוּ בְּעָלְמָא). On the fifteenth of the month, to correspond to the level of Aharon, who grasps in Hod and also ascends in Chesed (בַּחֲמִשָּׁה עָשָׂר לְיַרְחָא לְקֳבֵל דַּרְגָּא דְּאַהֲרוֹן דְּאַחִיד בְּהוֹ״ד וְאִסְתַּלַּק נָמֵי בְּחֶסֶ״ד). And for this reason, at this time (וּבְגִין כָּךְ בְּהַאי זִמְנָא), even with all the nations of the world, Kudsha Berikh Hu acts with goodness (אֲפִילוּ עִם כָּל אוּמִין דְּעָלְמָא עֲבִיד קוּדְשָׁא בְּרִיךְ הוּא טִיבוּ), because the Chesed of Aharon is added to the Chesed of Avraham (בְּגִין דְּאִתְּוֹסַף חֶסֶ״ד דְּאַהֲרוֹן עִם חֶסֶ״ד דְּאַבְרָהָם), and they offer during it for seven days their offerings (וְאִינוּן מְקָרְבִין בֵּיהּ בְּשִׁבְעָה יוֹמִין קָרְבָּנִין עֲלָוָון), so that the whole world should be unified in the joy of Yisrael (בְּגִין דְּיְחְדוּ כֻּלֵּיהּ עָלְמָא בְּחֶדְוָותָא דְּיִשְׂרָאֵל). Seventy bulls - to correspond to the seventy nations, the worshippers of stars and constellations of the world (ע׳ פָּרִים לְקֳבֵל ע׳ אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּעָלְמָא); and on the first day - thirteen bulls (וּבְיוֹמָא קַדְמָאָה פָּרִים שְׁלוֹשָׁה עָשָׂר), to show that they are not worthy to be sustained in the world except by the goodness of Kudsha Berikh Hu (לְאַחְזָאָה דְּלָאו אִינוּן כְּדָאי לְאִתְקַיְימָא בְּעָלְמָא אֶלָּא בְּטִיבוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), in whom there are thirteen pathways of mercy (דְּאִית בֵּיהּ תְּלֵיסַר מְכִילָן דְּרַחֲמֵי).

Two rams - to be strength for that level of supernal Chesed, over the one, two more than are offered on all Musafin (אֵילִים שְׁנַיִם לְמֶהֱוֵי תַקִּיפוּ לְהַהוּא דַּרְגָּא דְּחֶסֶ״ד עִלָּאָה עַל חַד תְּרֵין מִמַּה דִּמְקָרְבִין בְּכוּלְּהוּ מוּסָפִין), because this festival corresponds to the level of Aharon, who grasps the sixth level (בְּגִין דְּהַאי חַגָּא אִיהוּ לְקֳבֵל דַּרְגָּא דְּאַהֲרוֹן דְּאַחִיד בְּדַרְגָּא שְׁתִיתָאִי), and it is called the sixth day (וְאִקְרֵי יוֹם שְׁתִיתָאִי), the day of Kudsha Berikh Hu - one thousand years (יוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אֶלֶף שְׁנִין). And on that day, Kudsha Berikh Hu is destined to add to the one, twofold goodness to His people (וּבְהַהוּא יוֹמָא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאוֹסָפָא עַל חַד תְּרֵין טִיבוּ לְעַמֵּיהּ). This is what is written (Shemot 16): “And it shall be on the sixth day, and they shall prepare that which they bring, and it shall be double what they gather day by day” (הֲדָא הוּא דִּכְתִיב וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ אָז וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם), and in all the supernal levels blessing is added (וּבְכוּלְּהוּ דַּרְגִּין דִּלְעֵילָא אִתְּוֹסַף בִּרְכָּאָן).

And on that day, the King Mashiach will come, and it will be called Chag haAsif - the Festival of Ingathering (וּבְהַהוּא יוֹמָא יֵיתֵי מַלְכָּא מְשִׁיחָא וְיִתְקְרֵי חַג הָאָסִיף), for Kudsha Berikh Hu will gather into it the exile of His people (דְּיַכְנִישׁ קוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ גָּלוּתָא דְּעַמֵּיהּ); this is what is written (Yeshayahu 11): “And it shall be on that day that Hashem will again set His hand a second time to acquire the remnant of His people” (הֲדָא הוּא דִּכְתִיב וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף יְיָ שֵׁנִית יָדוֹ לִקְנוֹת אֶת שְׁאָר עַמּוֹ). And it will be called Chag haSukkot (וְיִתְקְרֵי חַג הַסֻּכּוֹת), for all seven levels cover Yisrael like a sukkah (דְּכֻלְּהוּ שִׁבְעָה דַּרְגִּין חַפְיָין עַל יִשְׂרָאֵל כְּסֻכָּה), and therefore all the Clouds of Glory walk with Yisrael in the wilderness (וּבְגִין כָּךְ כֻּלְּהוּ עֲנָנֵי כָבוֹד אַזְלִין עִם יִשְׂרָאֵל בְּמַדְבְּרָא) in the merit of Aharon (בִּזְכוּתָא דְּאַהֲרוֹן); therefore, fourteen lambs are offered every day (בְּגִין כָּךְ י״ד אִמְרִין בְּכָל יוֹמָא). And over the seven days - behold, it is seven times over (וּבְשִׁבְעָה יוֹמִין הָא שִׁבְעָתַיִם), and it will shine sevenfold the radiance of the sun (וְיַנְהִיר שִׁבְעָתַיִם נְהִירוּ דְּשִׁמְשָׁא). And Kudsha Berikh Hu will have compassion on the world (וְקוּדְשָׁא בְּרִיךְ הוּא יְרָחֵם עַל עַלְמָא), and one goat of goats - a sin-offering (וְשָׂעִיר עִזִּים אֶחָד חַטָּאת), for atonement for the defilement of the sanctuary, which the nations of the world defiled (לְכַפָּרָא עַל סָאִיבוּ מַקְדְּשָׁא דְּסָאִיבוּ אוֹמֵי עַלְמָא), the idolaters and astrologers (עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), on the second day - to correspond to the level of Yitzchak (בְּיוֹמָא תִּנְיָנָא לְקֳבֵל דַּרְגָּא דְּיִצְחָק). On the third day - to correspond to the level of Ya'akov (בְּיוֹמָא תְּלִיתָאָה לְקֳבֵל דַּרְגָּא דְּיַעֲקֹב). On the fourth day - to correspond to the level of Yosef (בְּיוֹמָא רְבִיעָאָה לְקֳבֵל דַּרְגָּא דְּיוֹסֵף). On the fifth day - to correspond to the level of Moshe (בְּיוֹמָא חֲמִישָּׁאָה לְקֳבֵל דַּרְגָּא דְּמֹשֶׁה). On the sixth day - to correspond to the level of Aharon (בְּיוֹמָא שְׁתִיתָאָה לְקֳבֵל דַּרְגָּא דְּאַהֲרוֹן).

And come and see - in this festival and the departing festival (וְתָא חֲזֵי בְּהַאי חַגָּא וּבְחַגָּא דִּפְטִירוּ), seven days in which all supernal days are included (שִׁבְעָה יוֹמֵי דִּכְלִילָן כֻּלְּהוּ יוֹמִין דִּלְעֵילָא בְּהוּ), unlike the other festivals in which Musaf is offered (מָה דְּלֵית כֵּן בִּשְׁאָר חַגִּין דִּמְקָרְבִין בְּהוּ מוּסָף), but this is what we have established in the secret of faith (אֶלָּא הַיְינוּ דְּאוֹקִימְנָא בְּרָזָא דִּמְהֵימְנוּתָא): (Bereshit 30) “He peeled the white strips that were on the rods” (בראשית ל׳: מָחְשֹׂף הַלָּבָן אֲשֶׁר עַל הַמַּקְלוֹת), for all those seven, seven levels, he made wage on the side of Chesed - the departing festival (דִּי לְכָל אִינוּן שִׁבְעָה שִׁבְעָה דַּרְגִּין אַסְחַר לוֹן בִּסְטַר דְּחֶסֶ״ד חַגָּא דִּפְטִירָא), to correspond to Avraham who comes from Chesed (לְקֳבֵל אַבְרָהָם דְּאָתֵי מִחֶסֶ״ד). Therefore, all the levels are there (בְּגִין כָּךְ כֻּלְּהוּ דַּרְגִּין תַּמָּן), for Ya'akov hired himself for all levels completely - on the side of Chesed (דְּהָא לְכוּלְּהוּ דַּרְגִּין אֶסְחַר יַעֲקֹב שְׁלֵימָא לְסִטְרָא דְּחֶסֶ״ד). This festival - to correspond to the level of Aharon who grasps in Chesed - all are with him (הַאי חַגָּא לְקֳבֵל דַּרְגָּא דְּאַהֲרוֹן דְּאַחִיד בְּחֶסֶד כֻּלְּהוּ עִמֵּיהּ).

Another matter: because all the levels and all the righteous (דָּבָר אַחֵר בְּגִין דְּכוּלְּהוּ דַּרְגִּין וּכְּלוּלְהוּ זַכָּאִין), when Yisrael went forth from Egypt, Kudsha Berikh Hu was revealed there in His crowns (כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי תַּמָּן בִּכְתְרוֹי), and He is destined to do the same in the days when Mashiach comes (וְזַמִּין לְמֶעְבַּד כֵּן בְּיוֹמֵי דְּיֵיתֵי מְשִׁיחָא). Therefore, all the crowns are hinted at here and there (בְּגִין כָּךְ כֻּלְּהוּ כִּתְרִין רְמִיזִין הַכָּא וְהָכָא), and they are taken as one doubled seven of blessings - here from there (וְנַטְלִין עַל חַד תְּרֵין שֶׁבַע בִּרְכָּאָן הַכָּא מֵהַתָּם).

And there, [there are] one and seven, unlike the other Musafin [additional offerings] (וְהָתָם עַל חַד שִׁבְעָה מִשְּׁאָר מוּסָפִין). This is what is written (Mikhah 7): “As in the days of your going out from the land of Egypt, I will show him wonders” (הֲדָא הוּא דִּכְתִיב כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת). It should have said, “as the day of your going out” (כְּיוֹם צֵאתְךָ הֲוָה לֵיהּ לְמֵימַר); why does it say, “as in the days”? (מַאי כִּימֵי). Because all the supernal days were prepared there and were prepared here (דְּכוּלְּהוּ יוֹמִין עִלָּאִין אִזְדְּמָנוּ הָתָם וְאִזְדָּמְנוּ הַכָּא). Therefore, Nifla’ot [Wonders]: Nun [fifty] wonders, fifty wonders (בְּגִין כָּךְ נִפְלָאוֹת נ׳ פְּלָאוֹת, חֲמִשִּׁין פְּלָאוֹת), for the fifty gates of Binah [Understanding] Kudsha Berikh Hu [the Holy One, blessed be He] opened, to bring them out from there (דְּהָא נ׳ תַּרְעִין דְּבִינָ״ה פָּתַח קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא לוֹן מִתַּמָּן). And for this reason, in the Orayta [Torah], the Exodus from Egypt is mentioned fifty times (וּבְגִינֵי כַךְ בְּאוֹרַיְּיתָא אִדְכַּר יְצִיאַת מִצְרַיִם נ׳ זִמְנִין), corresponding to the fifty gates (לְקֳבֵל נ׳ תַּרְעִין); so will He act in the days of Mashiach [Messiah] (כְּדֵין יַעֲבִיד לְיוֹמֵי מְשִׁיחָא). And what is “I will show him”? (וּמַאי אַרְאֶנּוּ). Rather, “I will show him”—that Elder who saw from the beginning (אֶלָּא אַרְאֶנּוּ לְהַהוּא סָבָא דְּחָזָא בְּקַדְמִיתָא), as it is written (Shemot 14), “And Yisrael saw the great hand” (וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה); and then he is destined to see the punishment of Edom (כְּדֵין זַמִּין לְמֶחְזֵי פּוּרְעָנוּתָא דֶּאֱדוֹם).

Another matter: for the sake of the seven Righteous (דָּבָר אַחֵר, דִּבְּגִינְהוֹן דְּשִׁבְעָה צַדִּיקַיָּיא), Kudsha Berikh Hu is destined to remove all the nations of the world (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא לְכָל אוּמִין דְּעָלְמָא), and nothing will remain in the world except Kudsha Berikh Hu alone and Yisrael, one nation (וְלָא יִשְׁתָּאַר בְּעָלְמָא אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי וְיִשְׂרָאֵל גּוֹי אֶחָד). For this reason - here, seven days (בְּגִין כָּךְ הַכָּא שִׁבְעָה יוֹמִין).

Come and see, for this reason they diminish and continue diminishing (תָּא חֲזֵי, דִּבְגִין כַּךְ מִתְמָעֲטִין וְהוֹלְכִין). And on the eighth day, Yisrael rules alone in the world (וּבְיוֹמָא תְּמִינָאָה שַׁלְטִין יִשְׂרָאֵל לְחוֹדָּיְיהוּ בְּעָלְמָא), and they offer one bull and one ram - the mystery of unification (וּמָקְרִיבִין פָּר אֶחָד אַיִל אֶחָד, רָזָא דְּיִחוּדָא). Seven lambs - to correspond to seven levels (שִׁבְעָה כְּבָשִׂים לְקֳבֵל שִׁבְעָה דַּרְגִּין). A goat of goats - even though at that time Kudsha Berikh Hu will have removed defilement from the world (שְׂעִיר עִזִּים, אַף עַל גַּב דְּבְהַהוּא זִמְנָא יַעֲבְרִינֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵעָלְמָא), still, there will remain from it [the notion] that they not cease from being fruitful and multiplying (עִם כָּל דָּא יִשְׁתָּאַר מִנֵּיהּ דְּלָא יִתְבַּטְּלוּן מִפִּרְיָה וְרִבְיָה). And in that time, living waters will go forth from Chokhmah Ila’ah (וּבְהַהוּא זִמְנָא יִפְקוּן מַיִם חַיִּים מֵחָכְמָה עִלָּאָה) (Zekhariah 14) half to the eastern sea - this is Chesed Ila’ah, and half to the western sea - this is lower Gevurah and upper Gevurah (חֶצְיָם אֶל הַיָּם הַקַּדְמוֹנִי דָּא חֶסֶד עִלָּאָה, וְחֶצְיָם אֶל הַיָּם הָאַחֲרוֹן דָּא גְּבוּרָ״ה תַּתָּאָה וּגְבוּרָ״ה עִלָּאָה), in summer and in winter - from the side of fire and from the side of water (בַּקַּיִץ וּבַחֹרֵף בְּסִטְרָא דְּאֶשָׁא וּבְּסִטְרָא דְּמַיָּא), for there will not remain any judgment in the world - only mercy and life and freedom in the world (דְּלָא יִשְׁתָּאַר דִּינָא בְּעָלְמָא אֶלָּא כֹּלָּא רַחֲמֵי וְחַיִּים וְחֵירוּ בְּעָלְמָא).

And come and see - in this festival they perform the libation of water (וְתָא חֲזֵי בְּהַאי חַגָּא עַבְדִּין נִסוּךְ הַמָּיִם), the outpouring of Chesed from those sixty [channels] from the six days of Creation (נְבִיעַ דְּחֶסֶד בְּאִינוּן שִׁתִּין מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית), and all seven supernal days receive from those living waters that go forth from the supernal Yerushalayim- hidden (וְכוּלְּהוּ שִׁבְעָה יוֹמִין עִלָּאִין מְקַבְּלִין מֵאִינוּן מַיִם חַיִּים דְּנָפְקִין מִירוּשָׁלַיִם עִלָּאָה טְמִירָא). And in that place is hinted those living waters (וּבֵאָן אֲתַר רָמִיז לְאִינוּן מַיִם חַיִּים), in those sixty [channels] (בְּאִינוּן שִׁתִּין). And the Pious and Righteous rejoice in this celebration (וְחֲסִידֵי וְצַדִּיקַיָּיא חַדָּאן בְּהַאי הִלּוּלָא), because it alludes to that goodness that Kudsha Berikh Hu is destined to perform when He removes defilement from the earth (בְּגִין דִּרְמִיזָא לְהַהוּא טִיבוּ דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד כַּד יַעְבֵּר קוּדְשָׁא בְּרִיךְ הוּא סָאִיבוּ מֵאַרְעָא), that those living waters - pure - will descend into those sixty channels (דְּיֶחְתוּן אִינוּן מַיִם חַיִּים טְהוֹרִים בְּאִינוּן שִׁתִּין), into that supernal Alter, that sea - the final one (בְּהַהוּא מִזְבֵּחַ עִלָּאָה הַהוּא יָם הָאַחֲרוֹן). And those three log of water - eighteen eggs - to correspond to the Tzaddik called “life of the worlds” (וְאִינוּן תְּלָתָא לוֹגִין מַיִם י״ח בֵּצִים לְקֳבֵל צַדִּיק דְּאִקְרֵי חַ״י הָעוֹלָמִים), and through him water descends into those sixty [channels] (וְעַל יְדֵיהּ מַיִם נַחְתִּין בְּאִינוּן שִׁתִּין).

And come and see - Hillel the Elder, when he would rejoice during this hilula (וְתָא חֲזֵי הִלֵּל הַזָּקָן כַּד הֲוָה חַדֵּי בְּהַאי הִלּוּלָא), said: “If I am here, all is here. But if I am not here, who is here?” (אָמַר אִם אֲנִי כָּאן הַכֹּל כָּאן. וְאִם אֵין אֲנִי כָּאן מִי כָּאן). He hinted and said - if the Shekhinta, which is called “Ani” (I), dwells here (הוּא רָמִיז וְאָמַר אִי שְׁכִינְתָּא דְּאִקְרֵי אֲנִי שַׁרְיָיא כַּאן), all is here - that place which is called “kol (All)” (הַכֹּל כָּאן), all that comes to unite within it (הַהוּא אַתְרָא דְּאִקְרֵי כָּל דְּאָתֵי לְאִזְדַּוְּוגָא בָּהּ). But if “Ani” is not here - who is here? (וְאִם אֵין אֲנִי כָּאן מִי כָּאן), for perfect goodness is not accounted as such unless the Shekhinta dwells in the Holy Land (דְּהָא לָא חֲשִׁיבָא טִיבוּ שְׁלֵימָא בְּגִין דִּשְׁכִינְתָּא לָא שַׁרְיָיא בְּאַרְעָא קַדִּישָׁא). But when those bulls are completed, then it is written (Yeshayahu 12): “And you shall draw water in joy from the fountains of salvation” (אֲבָל כַּד יִשְׁתְּלָמוּ אִינוּן פָּרִים כְּדֵין כְּתִיב וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה). Who are they? Six fountains that pour into this salvation (מַאן אִינוּן שִׁית מַעַיְינֵי דְּאִינוּן מְרִיקִין בְּהַאי יְשׁוּעָה), and then the whole world is in joy, because the Shekhinta goes out from the defilement of the other nations (וּכְדֵין עַלְמָא כֻּלֵּיהּ בְּחֶדְוָה בְּגִין דְּנָפְקַא שְׁכִינְתָּא מִבֵּין הַהוּא סָאִיבוּ דִּשְׁאָר עַמִּין). For this reason (Bamidbar 29): “On the eighth day, an atzeret shall be for you” (בְּגִין כָּךְ בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם).

Come and see - ten plantings (Neti'ot), aravah-"willow.", and the water libation are a halakhah to Moshe from Sinai (תָּא חֲזֵי עֶשֶׂר נְטִיעוֹת, עֲרָבָה וְנִסוּךְ הַמָּיִם - הֲלָכָה לְמֹשֶׁה מִסִּינַי). Other matters of Orayta - Torah (שְׁאָר מִלֵּי דְּאוֹרַיְיתָא - תּוֹרָה), but here - Halakhah (וְהָכָא הֲלָכָה). What is the reason? (מַאי טַעְמָא) Rather, because this place, which is called Har Sinai (אֶלָּא בְּגִין דְּהַאי אַתְרָא דְּאִקְרֵי הַר סִינַי), the Oral Torah was taught to Moshe to bind the bonds of faith (תּוֹרָה שֶׁבְּעַל פֶּה אוֹלִיפַת לֵיהּ לְמֹשֶׁה לְקַשְׁרָא קִשְׁרִין דִּמְהֵימְנוּתָא), those ten plantings that Kudsha Berikh Hu planted (אִינוּן עֶשֶׂר נְטִיעִין דְּנָצָב קוּדְשָׁא בְּרִיךְ הוּא), for He holds them in that place which is called “erev” - the seventh (דְּהָא אֲחִיד לוֹן בְּהַהוּא אַתְרָא דְּאִקְרֵי עֶרֶב שְׁבִיעִית), and they produce fruit in that field of a se’ah (וְיַעְבְּדוּן פְּרִי בְּהַהוּא בֵּית סְאָה), because it brings nourishment to the world in that seventh year (בְּגִין דְּאַיְיתֵי מְזוֹנָא לְעָלְמָא בְּהַאי שְׁבִיעִית). For they have no nourishment except from that sixth year in which they sow seed (דְּלֵית לוֹן מְזוֹנָא אֶלָּא מֵהַהוּא שַׁתָּא שְׁתִיתָאָה דְּזַרְעִין בָּהּ זַרְעִין). This is what is written (Hoshea 10): “Sow for yourselves according to righteousness, reap according to Chesed” (הֲדָא הוּא דִּכְתִיב זִרְעוּ לָכֶם לִצְדָקָה קִצְרוּ לְפִי חֶסֶד), that what they sow shall be for the one called perfect Tzedakah (מָה דְּזַרְעִין יְהֵא לְהַהוּא אַחֲרָא דְּאִקְרֵי צְדָקָה שְׁלֵימָה), and then - “reap according to Chesed” - then it will be supernal goodness (וּכְדֵין וְקִצְרוּ לְפִי חֶסֶד, כְּדֵין יְהֵא טִיבוּ עִלָּאָה). And who is “according to Chesed”? That is Avraham (וּמַאן אִיהוּ לְפִי חֶסֶד דָּא אַבְרָהָם).

And come and see - below, there are seven labors among them (וְתָא חֲזֵי לְתַתָּא שִׁבְעָה עֲבִידָן אִית בֵּינֵיהוֹן): sowing, to correspond to Imma Ila’ah (זְרִיעָ״ה לְקֳבֵל אִימָּא עִלָּאָה), as it is written (Bereshit 47): “Here is for you seed” (הֲדָא הוּא דִּכְתִיב הֵא לָכֶם זֶרַע). Reaping, to correspond to the level of Avraham (קְצִירָ״ה לְקֳבֵל דַּרְגָּא דְּאַבְרָהָם), as it is written: “And reap according to Chesed” (הֲדָא הוּא דִּכְתִיב: וְקִצְרוּ לְפִי חֶסֶד). Threshing on the threshing-floor, to correspond to the level of Yitzchak (דִּישָׁ״ה בַּחָרוּץ לְקֳבֵל דַּרְגֵּיהּ דְּיִצְחָק), who performs Din, and separates measure from chaff (דְּעָבִיד דִּינָא וְאַפְרִישׁ תֹּכֵן מֵהַהוּא בָּר). Din is separated from it and judgment is done upon the wicked of the world (דִּינָא אַפְרִישׁ מִנֵּיהּ וְעֲבַד דִּינָא בִּרְשִׁיעֵי עַלְמָא), and then they are like chaff before the wind (וּכְדֵין אִינְהוּ כְּמוֹץ לִפְנֵי רוּחַ). And this ruach - that is the level of Ya'akov (וְהַאי רוּחַ דָּא דַּרְגָּא דְּיַעֲקֹב), as it is written (Bereshit 45): “And the spirit of Ya'akov was revived” (דִּכְתִיב: וַתְּחִי רוּחַ יַעֲקֹב). And corresponding to him - winnowing (וּלְקִבְלֵיהּ זוֹרֶ״ה), and that chaff is given to the fire to consume (וְהוּא מוֹץ לְאֶשָּׁא אִתְּיְהִיב לְמֵיכָל). Grinding - to correspond to the level of Moshe (טוֹחֵ״ן לְקֳבֵל דַּרְגָּא דְּמֹשֶׁה). Kneading - to correspond to the level of Aharon (לָּ״שׁ לְקֳבֵל דַּרְגָּא דְּאַהֲרוֹן). Baking - to correspond to the level of the Tzaddik (אוֹפֵ״ה לְקֳבֵל דַּרְגָּא דְּצַדִּי״ק), and it becomes bread in the hands of the Tzaddik, in that light which is in Tziyon (וְאִתְּעֲבִיד לֶחֶ״ם בְּיָדוֹ דְּצַדִּי״ק בְּהַהוּא אוֹר דְּאִית בְּצִיּוֹן), as it is written (Tehillim 136): “He gives bread to all flesh” (הֲדָא הוּא דִּכְתִיב: נוֹתֵן לֶחֶם לְכָל בָּשָׂר). First - to “kol” (All), and afterward to that place which is called basar (flesh) (בְּקַדְמִיתָא לְכָ״ל וּלְבָתַר לְהַהוּא אַתְרָא דְּאִקְרֵי בָּשָׂר). And what is this bread? It is sustenance (וּמָאי לֶחֶם דָּא קִיּוּמָא). And in that seventh year, no labor is performed (וּבְהַאי שַׁתָּא שְׁבִיעָתָּא לָא עָבְדִין עֲבִידְתָּא), only that bread which was given to them from the sixth year is eaten (אֶלָּא אַכְּלִין הַהוּא לֶחֶם דְּאִתְּיְהִיב לְהוּ מִשָּׁתָּא שְׁתִיתָאָה). And all the worlds rest in joy (וְכֻלְּהוּ עָלְמִין בְּחֶדְוָה נָיְיחִין), and all - poor and wealthy - are equal in that place (וְכֻלְּהוּ מִסְכְּנִי וַעֲתִּירֵי כֻּלְּהוּ שָׁוִין בְּהַאי אֲתַר), for all below are sustained from that seventh year (דְּהָא כֻּלְּהוּ תַּתָּאֵי מֵהָאי שַׁתָּא שְׁבִיעָתָּא מִתְּזָנִין). And if a person makes merchandise out of those fruits (וְאִי בַּר נָשׁ עֲבִיד בְּאִינוּן פֵּירִין סְחוֹרָתָא), this place of poverty withholds blessing from him (הַאי דְּאַתְרָא דְּעַנִּיּוּתָא מָנַע מִנֵּיהּ בִּרְכָּאָן), and therefore, blessing is withheld from him (בְּגִין כָּךְ מָנַע מִנֵּיהּ בִּרְכָּאָן). And a person must recognize that this Holy Land (וּבָעֵי בַּר נָשׁ לְאַחֲזָאָה דְּהַאי אַרְעָא קַדִּישָׁא), Kudsha Berikh Hu has delight in her with her husband (דְּקוּדְשָׁא בְּרִיךְ הוּא אִית לָהּ נַיְיחָא בְּבַעְלָהּ), and Kudsha Berikh Hu gives bread to this “kol” (All) (וְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֶחֶם לְהַאי כָּ״ל). And All - to that place that is called basar (וְכָּ״ל לְהַהוּא אַתְרָא דְּאִקְרֵי בָּשָׂ״ר) - from besari, “my flesh” (מִבְּשָׂרִי), and it has no light of its own (וְלֵית לָהּ נְהוֹרָא מִדִּילָה), only those sefichin (Self-Sown Plants) of the sixth year that were sown in her on their own (אֶלָּא הַנְּהוּ סְפִיחֵי דִּשְׁתִּיתַאָה דְּאִזְדְּרָעוּ בָּהּ מִמֵּילָא)). And a person must, in that eve of the seventh year, perform the labor of the land (וּבָעֵי בַּר נָשׁ בְּהַהוּא עֶרֶב שְׁבִיעִית לְמֶעְבַּד עֲבִידְתָּא דְּאַרְעָא), in those ten plantings that are completed within it (בְּאִינוּן עֶשֶׂר נְטִיעָן אִשְׁתְּלִימוּ בָּהּ), that this land be unified with them (דְּתִּתְיַחֵד הַאי אַרְעָא בְּהוּ), and not separate from them, and also be called a 'Planting' herself (וְלָא תִתְפָּרָשׁ מִנַּיְיהוּ וְתִתִּקְרֵי אַף הִיא נְטִיעָה), a planting established by Kudsha Berikh Hu (נְצִיבוּ דְּנָצַב קוּדְשָׁא בְּרִיךְ הוּא), so that she not be withheld from that goodness she has with her husband (בְּגִין דְּלָא יִתִּמְנַע מִינָהּ הַהוּא טִיבוּ דְּאִית לָהּ עִם בַּעְלָהּ), a restful union in the seventh (נַיְיחָא בַּשְׁבִיעִית). For this reason, Adam was created on the sixth day (בְּגִין כָּךְ אָדָם בְּיוֹמָא שְׁתִּיתָאָה אִתְּבְּרֵי), and his mate was joined with him to delight in Shabbat (וְאִזְדַּוְּוגַת עִמֵּיהּ בַּת זוּגֵיהּ לְאִתְעַנְּגָא בְּשַׁבְּתָא), and now Tzedek is joined in the sixth, to bring radiance to this Mount Sinai (וְהַשְׁתָּא אִזְדַּוְּוגַת צֶדֶ״ק בִּשְׁתִּיתָאָה לְמֵיהַב נְהִירוּ לְהַאי הַר סִינַי).

And come and see - Mount Chorev is called so when joined with her by Vav (וְתָא חֲזֵי, הַר חוֹרֵב אִתְקְרֵי כַּד אִזְדַּוַּוג עִמֵּיהּ וא״ו). But if the sons of men separate the Vav from her (וְאִי בְּנֵי נָשָׁא מַפְרִישִׁין וא״ו מִינָהּ), it is called a sword for Hashem (אִקְרֵי חֶרֶב לַיְיָ), for it is written “sword,” and vengeance is performed (דְּהָא חֶרֶב כְּתִיב, וְעַבְדָּא נוּקְמִין). For this reason, Halakhah to Moshe from Sinai - the Oral Torah - is to be included within those ten 'Plantings' in the eve of the seventh (בְּגִין כָּךְ הֲלָכָה לְמֹשֶׁה מִסִּינַי תּוֹרָה שֶׁבְּעַל פֶּה דְּיִכְלְלוּן יָתָהּ בְּאִינוּן עֶשֶׂר נְטִיעָן עֶרֶב שְׁבִיעִית), and sustenance will come to the world in the seventh (וְיֵיתֵי מְזוֹנָא לְעָלְמָא בַּשְׁבִיעִית), for it is a place that has no light except what is given to her from that Vav (דְּהוּא אַתְרָא דְּלֵית לָהּ נְהוֹרָא אֶלָּא מָה דְּאִתְּיְהִיב לָהּ מֵהַהוּא וא״ו).

And come and see - when Yisrael made the calf and removed blessing from this Mount Chorev (וְתָא חֲזֵי יִשְׂרָאֵל כַּד עֲבַדוּ עֶגְלָא וְאַפְרִישׁוּ בִּרְכָּאָן מֵהַאי הַר חוֹרֵב), by removing from it the Vav (דְּאַפְרִישׁוּ מִינֵּיהּ וא״ו), they cut down the plantings - those neti‘in (וְקַצִּיצוּ בִּנְטִיעוֹת בְּאִינוּן נְטִיעָן). What is written? (Shemot 33): “And the Children of Yisrael stripped themselves of their ornaments from Mount Chorev” (מָה כְּתִיב: וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֵדְיָם מֵהַר חוֹרֵב). That ornament is the supernal adornment - the tefillin of head and arm, which were equal in strength (הַהוּא עֲדִי עִלָּאָה, תְּפִלִּין דְּרֵישָׁא וּדְרוֹעָא), which they cast from themselves (דְּשָׁוְויָין בְּיָד כֵּהָה אַעְדִּיאוּ מִנְּהוֹן). And from where was it given to them? From Mount Chorev, when the Vav was joined with her (וּמֵאַן אֲתַר אִתְּיְהִיב לוֹן מֵהַר חוֹרֵב כַּד אִזְדַּוַּוג בָּהּ וא״ו). But now (Mishlei 16): “And a talebearer separates the intimate friend” (וְהַשְׁתָּא וְנִרְגָּן מַפְרִיד אַלּוּף), and the sword has awakened against them (וְאִתְעָרוּ עֲלֵיהוֹן חֶרֶב). For this reason, the sons of Levi, who attended to this place, were exempted from punishment (בְּגִין כָּךְ בְּנֵי לֵוִי דְּעָבְדוּ לְוָיָה לְהַאי אַתְרָא, אִתְפְּרָעוּ מִנְּהוֹן). This is what is written (Shemot 32): “And Moshe stood at the gate of the camp and said: ‘Whoever is for Hashem, come to me,’ and all the sons of Levi gathered to him” (הֲדָא הוּא דִּכְתִיב וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַי־יָי אֵלָי, וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי), for they did not cause division but rather accompaniment (דְּהָא לָא עֲבָדוּ פִּרוּדָא אֶלָּא לְוָיָה). And Moshe said to them (Shemot 32): “So says Hashem, pass and return from gate to gate in the camp” (וְאָמַר לוֹן מֹשֶׁה כֹּה אָמַר יְיָ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לְשַׁעַר בַּמַּחֲנֶה), because this “koh” gave them permission to carry out judgments (בְּגִין דְּהַאי כ״ה יָהֲבַת לוֹן רְשׁוּתָא לְמֶעְבַּד דִּינִין). And who is this “koh”? That is Mount Chorev (וּמַאן אִיהוּ כ״ה דָּא הַר חוֹרֵב). And for this reason they slew from among them “about three thousand men” (וּבְגִין כָּךְ קָטְלוּ מִנְּהוֹן כִּשְׁלוֹשֶׁת אַלְפֵי אִישׁ) - it does not say “three thousand,” but “about three thousand” (שְׁלוֹשֶׁת לָא אִתְּמַר אֶלָּא כִּשְׁלוֹשֶׁת), corresponding to those three levels that filled this well (לְקֳבֵל הַנְּהוּ תְּלָתָא דַּרְגִּין דְּהֲווּ מַלְיָין לְהַאי בְּאֵר). This is what is written (Bereshit 29): “And behold, there were three flocks of sheep lying upon it” (הֲדָא הוּא דִּכְתִיב וְהִנֵּה שָׁם שְׁלוֹשָׁה עִדְרֵי צֹאן רֹבְצִים עָלֶיהָ), for they were the cause of being separated from her (בְּגִין דְּאִינוּן גָּרְמוּ דְּיִסְתַּלְקוּן מִינָהּ), and this has already been explained (וְהָא אוּקְמוּהָ).

For this reason, the Oral Torah was entrusted to Moshe, upon those ten plantings (בְּגִין כָּךְ פְּקִידָּת לֵיהּ הַאי תּוֹרָה שֶׁבְּעַל פֶּה לְמֹשֶׁה עַל אִינוּן עֶשֶׂר נְטִיעָן), and the aravah that encircles this Alter, with those “willows of the brook” (וַעֲרָבָה דְּיָקִיפוּן לְהַאי מִזְבֵּחַ בְּאִינוּן עַרְבֵי נַחַל), to correspond to two levels that encircle above - Netzach and Hod (לְקֳבֵל תְּרֵין דַּרְגִּין דְּמָקִיפִין לְעֵילָא דְּאִינוּן נֶצַ״ח הוֹ״ד). And then they perform the water libation, from those living waters that come by the hand of the Tzaddik (וּכְדֵין יַעַבְדוּן נִסוּךְ הַמָּיִם מֵאִינוּן מַיִם חַיִּים דְּאַתְיָין עַל יְדֵי דְּצַדִּיק), and may they never be withheld from this Alter of supernal goodness (וְלָא יִמְנֵעוּן מֵהָאי מִזְבֵּחַ טִיבוּ עִלָּאָה). And come and see - all the other days of the year, they perform the wine libation on this Alter (וְתָא חֲזֵי כָּל שְׁאָר יוֹמֵי דְּשָׁתָא בְּהַאי מִזְבֵּחַ עַבְדִּין נִסוּךְ הַיַּיִן), a hint to the Din that enters into it to judge the world (רָמִיז לְדִּינָא דְּעָיֵיל בָּהּ לְמֵידָן עַלְמָא). But during the festival, they also do so with living waters (אֲבָל בְּחַג עַבְדִּין אוּף בְּמַיִם חַיִּים), for life and Nehiru are added at that time (דְּהָא חַיִּים וּנְהִירוּ אִתְּוֹסַף בְּהַהוּא זִמְנָא), as it is written (Yeshayahu 11): “For the earth shall be filled with the knowledge of Hashem, as the waters cover the sea” (כְּדִכְתִיב כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ כַּמַּיִם לַיָּם מְכַסִּים).

Ten times Yisrael was counted (עֲשָׂרָה פַּעֲמָיִם נִמְנוּ יִשְׂרָאֵל): once in their descent to Egypt, as it is written (Bereshit 46), “All the souls of the house of Ya'akov who came to Egypt…” etc. (אַחַת בִּיְרִידָתָן לְמִצְרָיִם, דִּכְתִיב כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה וְגו׳); and once in their ascent, as it is written (Shemot 12), “about six hundred thousand” (וְאַחַת בַּעֲלִיָּיתָן, דִּכְתִיב כְּשֵׁשׁ מֵאוֹת אֶלֶף). And two in the Book of Numbers (Chumash HaPekudim), and two in the days of Saul: one in Bezek and one with the lambs (Telaim) (וּשְׁנַיִם בְּחֻמַּשׁ הַפְּקוּדִים, וּשְׁנַיִם בִּימֵי שָׁאוּל, אֶחָד בְּבֶזֶק וְאֶחָד בַּטְּלָאִים); and one in the days of David, as it is written (Shmuel II 24): “And Yoav gave the number of the people to the king” (וְאֶחָד בִּימֵי דָּוִד, וַיִּתֵּן יוֹאָב אֶת מִסְפַּר הָעָם אֶל הַמֶּלֶךְ); and one in the days of Ezra, as it is written (Ezra 2): “The whole congregation together was as one” (וְאֶחָד בִּימֵי עֶזְרָא, כָּל הַקָּהָל כְּאֶחָד); and one in the future to come, as it is written (Yirmeyahu 33): “Again shall the flocks pass under the hands of one who counts” (וְאֶחָד לְעָתִיד לָבוֹא, עוֹד תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה).

Happy is the man who finds Chokhmah (אַשְׁרֵי אָדָם מָצָא חָכְמָה) - this is the Supernal Adam, upon whom rests the goodness of Atika (דָּא אָדָם עִלָּאָה דְּאַשְׁרֵי עֲלוֹי טִיבוּ דְּעַתִּיקָא). When is this? When Chokhmah arrives, as it is said (Mishlei 18): “He who finds a woman finds good and obtains favor from Hashem” (אֵימָתַי, כַּד מָטָא חָכְמָה, כְּמָה דְּאַתְּ אָמֵר מָצָא אִשָּׁה מָצָא טוֹב וַיָּפֶק רָצוֹן מֵיְיָ). This is the desire of Atika (דָּא רְעוּתָא דְּעַתִּיקָא). And what is this Chokhmah? This is the small Chokhmah, which is great through its union with that which is above (וּמַאי אִיהוּ הַאי חָכְמָה דָּא חָכְמָה זְעִירָא דְּהִיא רַבְרְבָא בְּאִתְחַבְּרוּתָא לְעֵילָא). “Finds” - what is “finds”? Like that which is discovered in all things (מָצָא - מַאי מָצָא כְּגוֹן דְּאִשְׁתַּכְּחַת בְּכֹלָּא). And the Adam brings forth Tevunah, who must contemplate and gaze and extract from the supernal depth Tevunah (וְאָדָם יָפִיק תְּבוּנָה, דְּבָעֵי לְעַיְּינָא וּלְאִסְתַּכְּלָא וּלְאַפָּקָא מֵעוֹמְקָא עִלָּאָה תְּבוּנָה), to illuminate this Chokhmah (לְאַנְהֲרָא לְהַאי חָכְמָה). And by whom is she illuminated? By that supernal one who brings forth desire from above to illumine her (וְעַל יְדֵי דְּמַאן אִתְנַהִירָת עַל יְדֵי עִלָּאָה דְּמַפִּיק רָצוֹן מִלְּעֵילָא לְאַנְהֲרָא לָהּ).

Seven holy forms does the Holy One Blessed Be He possess (שֶׁבַע צוּרוֹת קְדוֹשׁוֹת יֵשׁ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא), and all of them are reflected in the human being (וְכוּלָן כְּנֶגְדָן בָּאָדָם), as it is said: “In the image of Elohim He created him, male and female He created them” (שֶׁנֶּאֱמַר: בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ, זָכָר וּנְקֵבָה בָּרָא אוֹתָם). And these are they: the right thigh and the left thigh (וְאֵלּוּ הֵן: שׁוֹק יָמִין וּשְׁמֹאל), the right hand and the left hand (יָד יָמִין וּשְׁמֹאל), the torso (גוּף), and the covenant (וּבְרִית) - behold, that is six (הֲרֵי שֵׁשׁ). But didn’t you say seven? (וְהָא אֲמַרְתָּ שִׁבְעָה) The seventh is through his wife (שֶׁבַע הֲוֵי בְּאִשְׁתּוֹ), and they became one flesh (וְהָיוּ לְבָשָׂר אֶחָד).

To what is this matter compared? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה) To a king who thought in his heart to plant in his garden nine male trees, and all of them were palms (לְמֶלֶךְ שֶׁעָלָה בְּלִבּוֹ לִטֹּעַ בְּגַנּוֹ תִּשְׁעָה אִילָנִים זְכָרִים, וְהָיוּ כֻּלָּם דְּקָלִים). He said: if they are all of one type, it is impossible for them to endure (אָמַר: כְּשֶׁיִּהְיוּ כֻּלָּם מִין אֶחָד, אִי אֶפְשָׁר לְהִתְקַיֵּים). What did he do? He planted an Etrog among them (מָה עָשָׂה נָטַע אֶתְרוֹג בֵּינֵיהֶם), and it was one of those nine he had thought would be male (וְהוּא אֶחָד מֵאוֹתָן הַתִּשְׁעָה שֶׁעָלָה בְּלִבּוֹ לִהְיוֹת זְכָרִים). And what is the Etrog? It is female (וְאֶתְרוֹג מַאי הֲוֵי נְקֵבָה). And this is what is written (Vayikra 23): “the fruit of a beautiful tree, branches of palm trees…” (וְהַיְינוּ דִּכְתִיב : פְּרִי עֵץ הָדָר, כַּפֹּת תְּמָרִים).

“He created them male and female” (זָכָר וּנְקֵבָה בְּרָאָם) - is it possible to say this? But isn’t it written: “And Elohim created the man in His image, in the image of Elohim He created him” - and afterward, “I shall make him a helper corresponding to him” (אֶפְשָׁר לוֹמַר כֵּן וְהָא כְּתִיב: וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ וְגוֹ׳, וְאַחַר כָּךְ: אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ). “And He took one of his sides and closed up the flesh in its place” (וַיִּקַּח אַחַת מִצַּלְעוֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה). Rather, say that the Torah writes of Yetzirah, and also of Asiyah, and also of Beriah (אֶלָּא אֵימָא: דִּכְתִיב יְצִירָה, וּכְתִיב בָּהֶן עֲשִׂיָּה, וּכְתִיב בָּהֶן בְּרִיאָה). Asiyah, as it is written: “Male and female He created them” (עֲשִׂיָּה: דִּכְתִיב: זָכָר וּנְקֵבָה בָּרָא אוֹתָם), at the moment when the soul is joined to the body and everything is gathered together (בְּעֵת הִרְכִּיב הַנְּשָׁמָה עַל הַגּוּף וְאָסַף הַכֹּל). And from where do we know that Yetzirah is a term of gathering? As it is written: “And Hashem Elohim formed every beast of the field and every bird of the heavens, and He brought them to the man…” (וּמְנַלַּן דְּהָאי יְצִירָה לִישְׁנָא דְּאַסּוּפֵי הוּא דִּכְתִיב: וַיִּיצֶר יְיָ אֱלֹהִים כָּל חַיַּת הַשָּׂדֶה וְכָל עוֹף הַשָּׁמַיִם, וַיָּבֵא אֶל הָאָדָם). And this is what is written regarding Adam: “Male and female He created them, and He blessed them” (וְהַיְינוּ דִּכְתִיב עַל הָאָדָם: זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אוֹתָם).

In the image of Elohim He created him - in all his limbs and all his parts (בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ בְּכָל אֵבָרָיו וְכָל חֲלָקָיו), and behold, we have said Vav - and to what is it compared? (וְהָא אֲמְרִינַן וא״ו, וּלְמָה הוּא דּוֹמֶה) To “He wraps in light like a garment” (לְעוֹטֶה אוֹר כַּשַּׂלְמָה), and this Vav is nothing other than the six extremities (וְהַאי וא״ו אֵינָה אֶלָּא שֵׁשׁ קְצָווֹת). He said to him: the covenant of circumcision and the Zivug of a man are counted as one (אָמַר לֵיהּ: בְּרִית מִילָה וְזִוּוּגוֹ שֶׁל הָאָדָם חַשְׁבֵינַן אֶחָד); his two hands - that is three (שְׁתֵּי יָדָיו - ג׳); his head and his torso - five (רֹאשׁוֹ וְגוּפוֹ - ה׳); his two thighs - six (שְׁתֵּי שׁוֹקָיו - ו׳). And corresponding to them, likewise in the heavens, as it is written (Kohelet 7): “Also this, opposite that, did the Elohim make” (וּכְנֶגְדָם כְּמוֹתָם בַּשָּׁמַיִם, דִּכְתִיב: גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים). And that is “days” - as it is written (Shemot 31): “For in six days Hashem made the heavens and the earth…” (וְהַיְינוּ יָמִים: כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ), and it does not say “in six days,” which teaches that each day has its own force (וְלֹא אָמַר בְּשֵׁשֶׁת יָמִים - מְלַמֵּד שֶׁכָּל יוֹם וָיוֹם יֵשׁ לוֹ כֹּחוֹ).

And Elohim said: “Be fruitful and multiply…” etc. (וַיֹּאמֶר אֱלֹהִים: פְּרוּ וּרְבוּ וְגו׳). This commandment is to be engaged in this world in fruitfulness and multiplication (i.e., with procreation (פִּקּוּדָא דָּא לְאִתְעַסְקָא בְּהַאי עָלְמָא בְּפִרְיָה וְרִבְיָה), and to produce offspring, to expand the Holy Name to all directions (וּלְמֶעֱבַד תּוֹלָדִין, לְאִתְפַּשְׁטָא שֵׁמָא קַדִּישָׁא לְכָל סִטְרִין), and to gather spirits and souls, so there may be glory for Kudsha Berikh Hu above and below (וּלְמִלְקַּט רוּחִין וְנִשְׁמָתִין, לְמֶהֱוֵי יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָא וְתַתָּא). For whoever does not engage in procreation - the image of his Master is not found in this world (דְּכָל מָאן דְּלָא אִתְעַסַּק בְּפִרְיָה וְרִבְיָה, אַזְעִיר דִּיוּקְנָא דְּמָרֵיהּ דְּלָא אִשְׁתְּכַח בְּהַאי עָלְמָא), and he causes that the Shekhinta not dwell in this world (וְגָרֵים דְּלָא שַׁרְיָיא שְׁכִינְתָּא בְּהַאי עָלְמָא). For as more spirits and souls are added (דְּכְמָה דְּאִתוֹסְפוּן רוּחִין וְנִשְׁמָתִין), so too is added delight and radiance in this world - the glowing majesty of the King (הֲכִי אִתּוֹסַף לְנַחֲתָא בְּהַאי עָלְמָא זִיו יְקָרָא דְּמַלְכָּא), as it is written (Mishlei 14): “In a multitude of people is the glory of the King, but in the lack of a nation is the destruction of sovereignty” (דִּכְתִיב: בְּרֹב עָם הַדְרַת מֶלֶךְ, וּבְאֶפֶס לְאֹם מַחְתַּת רָזוֹן).

“The majesty of the King” - this is the radiance of the King’s glory which is added to descend into this world (הֲדְרַת מֶלֶךְ דָּא זִּיו יְקָרָא דְּמַלְכָּא דְּאִתְּוֹסַף לְנַחֲתָא בְּהַאי עָלְמָא); “the ruin of sovereignty” - this is the diminishment of the image of the King that has been diminished from this world (מַחְתַּת רָזוֹן דָּא זְעִירוּ דְּדִיּוּקְנָא דְּמַלְכָּא דְּאַזְעִיר מֵהָאי עָלְמָא), just as it is diminished from above (הֲכִי אֲזְעִיר מֵעֵילָא). For that radiance does not descend (דְּהָא הַהוּא זִיוָא לָא נָחִית), and it is accounted upon that person as if he has destroyed an image - as if he has diminished the image below in likeness to that above (וְאִתְחַשַּׁב עַל הַהוּא בַּר נָשׁ כְּאִילּוּ אוֹשִׁיד דָּמִין, דְּגָרַע דִּיּוּקְנָא דִּלְתַּתָּא כְּגוֹוָנָא דִּלְעֵילָא), as it is written: “For in the image of Elohim He made man” (דִּכְתִיב: כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם). And he has diminished the Tzelem Elohim below (וְאִיהוּ אֲזְעִיר צֶלֶם אֱלֹהִים לְתַתָּא), and the likeness and the image above (וּדְמוּת וּדִיּוּקְנָא לְעֵילָא). And for this reason, a person must engage in procreation (וְעַל דָּא אִצְטְרִיךְ בַּר נָשׁ לְאִתְעַסְקָא בְּפִרְיָה וְרִבְיָה), and to make a Tzelem Elohim, to increase the glory of Hashem in all directions (וּלְמֶעֱבַד צֶלֶם אֱלֹהִים לְאַסְגָּאָה יְקָרָא דַּי־יָ בְּכָל סִטְרִין).

Ra‘aya Meheimna

his commandment is to fulfill Be fruitful and multiply (רַעְיָא מְהֵימְנָא פִּקּוּדָא דָּא לְקַיֵּים פִּרְיָה וְרִבְיָה), to fulfill [having] a son and a daughter (לְקַיֵּם בֵּן וּבַת). Because the father is there - the letter Yod (בְּגִין דְּאָב תַּמָּן יו״ד), and the mother is there - the letter Heh (וְאֵם תַּמָּן ה״א), the son is there - the letter Vav (בֵּן תַּמָּן ו״ו), the daughter is there - the letter Heh (בַּת תַּמָּן ה״א). And a father and mother who do not have a son and daughter (וְאָב וְאֵם דְּלֵית לוֹן בֵּן וּבַת), also Hashem does not dwell upon them (גַּם יְיָ לָא שַׁרְיָא עָלַיְיהוּ). And in this manner - in the act of Creation - it is said Be fruitful and multiply (וּכְגַוְנָא דָּא בְּעוֹבָדָא דִּבְּרֵאשִׁית אָמַר פְּרוּ וּרְבוּ). Pru (Be fruitful) from the right side (פְּרוּ מִסִּטְרָא דִּיְמִינָא), and Urvu (and multiply) from the left side (וּרְבוּ מִסִּטְרָא דִּשְׂמָאלָא), through which Elohim created all (דְּבֵיהּ בָּרָא אֱלֹקִים כֹּלָּא), and created this central pillar (וּבְרָא דָּא עַמּוּדָא דְּאֶמְצָּעִיתָא). Et ha’aretz - this is the Shekhinta (אֶת הָאָרֶץ דָּא שְׁכִינְתָּא). And why are four needed - father, mother, son, and daughter? (וְאַמַּאי צָּרִיךְ ד׳, בְּאָב וְאֵם בֵּן וּבַת) Because they are sanctified and blessed with three sanctities and seven blessings (בְּגִין דְּהָא אִתְקַדָּשׁוּ וְאִתְבָּרְכוּ בְּשָׁלֹשׁ קְדוּשׁוֹת וְשֶׁבַע בִּרְכָּאָן), which are ten (דְּאִינּוּן יו״ד). They need to be four letters upon whom rest ten (צְּרִיכִין לְמֶהֱוֵי ד׳ אַתְּוָן דְּשַׁרְיָין עָלַיְיהוּ עֲשָׂרָה), for a person to be Reshut haYachid ('Private Domain') for his Master (לְמֶהֱוֵי בַּר נָשׁ רְשׁוּת הַיָּחִיד לְמָארֵיהּ), whose width is four and height is ten (דְּרָחְבּוֹ ד׳ וְגָבְהוֹ יו״ד).

And whoever engages in Orayta and in mitzvah (וּמָאן דְּמִתְעַסֵּק בְּאוֹרַיְתָא וּבְמִצְוָה), with awe and love of his Master (בִּדְחִילוּ וּבִרְחִימוּ דְּמָארֵיהּ), in the place where Yirah rests - there is Yod (בַּאֲתַר דְּיִרְאָה שַׁרְיָא תַּמָּן יו״ד), in the place where love rests - there is Heh (בַּאֲתַר דְּאַהֲבָה שַׁרְיָא תַּמָּן ה״א), in the place where Torah rests - there is Vav (בַּאֲתַר דְּתוֹרָה שַׁרְיָא וא״ו), and in the place where mitzvah rests - there is Heh (וּבְאַתַר דְּמִצְוָה שַׁרְיָא ה״א).

In the place of thought - of which it is said (Shmuel II 7): “And “Zot” is the Torah of the man” (בַּאֲתַר דְּמַחֲשָׁבָה דְּאִתְּמַר בָּהּ וְזֹאת תּוֹרַת הָאָדָם), completely encompassing all (כַּלִּיל מִכֹּלָּא), there rests within it the letters Yod, Heh, Vav, Heh (שַׁרְיָא בֵּיה יו״ד ה״א וא''ו ה״א). As it is written (Tehillim 127): “If Hashem does not build the house, in vain do its builders labor on it” (כְּדִכְתִיב: אִם יְיָ לֹא יִבְנֶה בַּיִת שָׁוְא עָמְלוּ בּוֹנָיו בּוֹ). What is “in vain do its builders labor in it”? (מַאי שָׁוְא עָמְלוּ בּוֹנָיו בּוֹ) These are Samael and the Serpant (אִינוּן סַמָּאֵ״ל וְנָחָשׁ).

Let us make man in Our image, after Our likeness (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ), that he be integrated in six directions, all-inclusive, in likeness of that which is above (דְּאִתְכְּלִיל בְּשִׁית סִטְרִין כָּלִיל מִכֹּלָּא כְּגַוְונָא דִלְעֵילָא), in polished forms arranged in the mystery of Chokhmah, fittingly - all in supernal perfection (בְּשַׁיְיפֵי מְתַקְנָן בְּרָזָא דְחָכְמְתָא כְּדְקָא יָאוּת כֹּלָּא תִּקּוּנָא עִלָּאָה). Let us make man - a mystery of male and female, all within supernal holy Chokhmah (נַעֲשֶׂה אָדָם רָזָא דְּכַר וְנוּקְבָא כֹּלָּא בְּחָכְמְתָא קַדִּישָׁא עִלָּאָה). In Our image, after Our likeness - that this be completed through that, to become (בְּצַלְמֵנוּ כִּדְמוּתֵנוּ לְאִשְׁתַּכְלְלָא דָא בְּדָא לְמֶהֱוִי), alternative reading:“one” (ד״א ל״ג חַד), he who is singular in the world, ruling over all (הוּא יְחִידָאָי בְּעָלְמָא שַׁלִּיט עַל כֹּלָּא).

And Elohim saw all that He had made (וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה), alternative reading: in general (ד״א כְּלַל), and behold, it was very good (וְהִנֵּה טוֹב מְאֹד). Here was rectified that which was not said “for it is good” on the second day (הָכָא אִתְתַּקַּן מַה דְּלָא אִתְּמָר כִּי טוֹב בַּשֵּׁנִי), because in it death was created (בְּגִין דְּאִתְבְּרֵי בֵּיהּ מוֹתָא), and here it is said: “and behold, it was very good” (וְהָכָא אִתְּמָר וְהִנֵּה טוֹב מְאֹד). And it proceeds as our friends said: “And behold, it was very good” - this is death (וְאָזְלָא כְּמָה דְּאָמְרֵי חַבְרַיָיא וְהִנֵּה טוֹב מְאֹד זֶה מָוֶת).

And Elohim saw all that He had made (וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה), and behold, it was very good (וְהִנֵּה טוֹב מְאֹד). And did He not see it beforehand? (וְכִי לָא חָמָא לֵיהּ קוֹדֶם), rather, everything was already seen by Kudsha Berikh Hu (אֶלָּא כֹּלָּא חָמָא לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), and one who says “et kol (all)” - this is to exalt all generations that will come afterward (וּמַאן דְּאָמַר אֶת כָּל, לְאַסְגָּאָה כָּל דָּרִין דְּיֵיתוּן לְבָתַר כֵּן), and likewise all that will be renewed in the world in every generation, even before it enters the world (וְכֵן כָּל מַה דְּיִתְחַדֵּשׁ בְּעָלְמָא בְּכָל דָּרָא וְדָרָא עַד לָא יֵיתוּן לְעָלְמָא). “That He had made” - this includes all the works of Bereshit (אֲשֶׁר עָשָׂה, דָּא כָּל עוֹבָדִין דִבְרֵאשִׁית), for there was created the foundation and root of all that will come and be renewed in the world thereafter (דְּתַמָּן אִתְבְּרֵי יְסוֹדָא וְעִקְּרָא לְכָל מַה דְּיֵיתֵי וְיִתְחַדֵּשׁ בְּעָלְמָא לְבָתַר כֵּן). And for this reason, Kudsha Berikh Hu saw it before it was, and arranged all within the work of Bereshit (וּבְגִין כָּךְ חָמָא לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עַד לָא הֲוָה וְשַׁוֵּי כֹּלָּא בְּעוֹבָדָא דִּבְרֵאשִׁית).

“The sixth day” - why is it that in all other days the letter heh was not written, but here it is? (יוֹם הַשִּׁשִּׁי, מַאי שְׁנָא בְּכֻלְהוּ יוֹמֵי דְּלָא אִתְּמָר בְּהוּ ה״א), rather, here, when the world was completed, the female joined with the male in one union (אֶלָּא הָכָא כַּד אִשְׁתַּכְלַל עָלְמָא אִתְחַבְּרַת נוּקְבָא בִּדְכוּרָא בְּחִבּוּרָא חַד), the heh on the sixth day - this is, Yesod (ה׳ בַּשִּׁשִּׁי [ד״א דַּאִיהוּ ס״א יְסוֹד]) - to become all one (לְמֶהֱוֵי כֹּלָּא חַד).

Vayekhulu (And they were completed) - all was completed as one p1-52(וַיְכֻלּוּ, אִשְׁתַּכְלְלוּ כֹּלָּא חַד), completed from all, and perfected in all (אִשְׁתַּכְלְלוּ מִכֹּלָּא וְאִשְׁתַּלִימוּ בְּכֹלָּא). And the heavens and the earth were completed, and all their host (וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם).

Rabbi El'azar opened (רַבִּי אֶלְעָזָר פָּתַח): (Tehillim 31) “How great is Your goodness, which You have hidden for those who fear You, You have wrought for those who take refuge in You, in the sight of man” (מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם). Come and see (תָּא חֲזֵי): Kudsha Berikh Hu created man in the world (קוּדְשָׁא בְּרִיךְ הוּא בָּרָא לְבַר נָשׁ בְּעָלְמָא), and prepared him to be whole in his service and to rectify his path (וְאַתְקִין לֵיהּ לְמֶהוֵי שְׁלִים בְּפוּלְחָנֵיהּ וּלְאִתְתַּקָּנָא אָרְחוֹי), in order that he might merit the supernal light hidden by Kudsha Berikh Hu for the Righteous (בְּגִין דְּיִזְכֵּי לִנְהוֹרָא עִלָּאָה דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא), as it is said (Yeshayahu 64): “No eye has seen, O Elohim, except You - what He will do for one who waits for Him” (כְּמָא דְאַתְּ אָמֵר: עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ).

Rabbi Berekhyah sat and expounded (יָשָׁב רַבִּי בְּרָכְיָה וְדָּרַשׁ), what is this that we say every day: the World to Come? (מָאי הַאי דְּקָא אֲמְרִינָן כָּל יוֹמָא הָעוֹלָם הַבָּא), and we do not know what it says (וְלֹא יָדְעִינָן מָאי קָאָמַר). The World to Come is interpreted as “the World that is coming” (הָעוֹלָם הַבָּא מְתַּרְגֵּם עָלְמָא דְּאָתֵי), which teaches that before the world was created (מְלַמֵּד שְׁקוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), it arose in thought to create a great light to shine (עָלָה בְּמַחְשָׁבָה לִבְרוֹא אוֹר גָּדוֹל לְהָאִיר), and a great light was created (וְנִבְרָא אוֹר גָּדוֹל), such that no creature could endure it (שֶׁאֵין כָּל בִּרְיָה יְכוֹלָה לִשְׁלוֹט בּוֹ). The Holy One Blessed Be He foresaw that they would not be able to bear it (צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינָן יְכוֹלִין לְסוֹבְלוֹ), so He took the seventh and placed it in its place (לָקַח שְׁבִיעִי וְשָׂם לָהֶם בִּמְקוֹמוֹ), and the rest He stored away for the Tzaddikim for the time to come (וְהַשְׁאָר גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבֹא). He said: If they merit in this seventh and guard it (אָמַר אִם יִזְכּוּ בָּזֶה הַשְׁבִיעִי וְיִשְׁמְרוּהוּ), I will give them that one for the eternal world (אֶתֵּן לָהֶם זֶה לְעוֹלָם אַחֲרוֹן). And this is what is written: The World to Come (וְהַיְינוּ דִּכְתִיב: הָעוֹלָם הַבָּא), for it already came before the six days of Bereshit (שֶׁכְּבָר בָּא מִקוֹדֶם שֵׁשֶׁת יְמֵי בְּרֵאשִׁית). This is what is written (Tehillim 31): “How great is Your goodness that You have hidden for those who fear You; You have performed for those who take refuge in You in the presence of men” (הֲדָא הוּא דִכְתִיב: מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם). And with what - some say: if a person is worthy - does a person merit that supernal light? (וּבְמָה [נ״א: זַכֵּי בַּר נָשׁ] יִזְכֵּי לֵיהּ לְבַר נָשׁ לְהַהוּא נְהוֹרָא), with Orayta (בְּאוֹרַיִּיתָא). For whoever exerts himself in Orayta every day (דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיִּיתָא בְּכָל יוֹמָא), he will merit to have a portion in the world to come (יִזְכֵּי לְמֶהוֵי לֵיהּ חוּלְקָא בְּעָלְמָא דְאָתֵי), and it will be considered as if he built worlds (וְיִתְחַשֵׁב לֵיהּ כְּאִלּוּ בָאנֵי עָלְמִין), for with Orayta the world was built and completed (דְּהָא בְּאוֹרַיִּיתָא אִתְבְּנֵי עַלְמָא וְאִשְׁתַּכְלַל). This is what is written (Mishlei 3): “Hashem founded the earth with Chokhmah, He established the heavens with Tevunah” (הֲדָא הוּא דִכְתִיב: יְיָ בְּחָכְמָה יָסַד אֶרֶץ, כּוֹנֵן שָׁמַיִם בִּתְבוּנָה). And it is written (Mishlei 8): “And I was by Him, a craftsman; I was delights day by day” (וּכְתִיב: וָאֶהְיֶה אֶצְלוֹ אָמוֹן, וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם). And whoever exerts himself in it - builds worlds and sustains them (וְכָל דְּאִשְׁתַּדַּל בָּהּ שַׁכְלִיל עָלְמִין וְקַיִּים לֵיהּ).