Daf 102a (דַּף ק״ב ע״א)

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר), to a jester who stands before the king (לְשַׁטְיָא דְּקָאִים קָמֵי מַלְכָּא), give him wine (הַב לֵיהּ חַמְרָא), and afterward tell him (וּלְבָתַר אֵימָא לֵיהּ), and show him (וְאַחֲזֵי לֵיהּ), all the transgressions you have done (כָּל אִינּוּן טַעֲוָון דְּעַבְדַּת), and all those evil things (וְכָל אִינּוּן בִּישִׁין), and he will come and praise you (וְהוּא יֵיתֵי וִישַׁבְּחָךְ), and say that there is none like you in the world (וְיֵימָּא דְּלָא יִשְׁתְּכַּח בְּעָלְמָא כְּוָותָךְ).

So too here (אוּף הָכָא), behold the accuser stands constantly before the King (הָא קָאִים דַּלְטוֹרָא תָּדִיר קַמֵּי מַלְכָּא), Yisrael give him this gift (יִשְׂרָאֵל יָהֲבִין לֵיהּ הַאי דּוֹרוֹן), and in this gift is a note (וּבְהַאי דּוֹרוֹן פִּתְקָא), [containing] all the evils (לְכָל בִּישִׁין), and all the transgressions (וּלְכָל טַעֲוָון), and all the sins that Yisrael did (וּלְכָל חוֹבִין דְּעַבְדוּ יִשְׂרָאֵל), and he comes and praises Yisrael (וְהוּא אָתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל), and becomes an advocate for them (וְאִתְעָבִיד סַנֵּיגוֹרָא עָלַיְיהוּ). And Kudsha Berikh Hu turns all of it back onto the head of his nation’s wicked one (וְקוּדְשָׁא בְּרִיךְ הוּא אַהְדַּר כֹּלָּא לְרֵישָׁא דְּבִישֵׁי דְּעַמֵּיהּ), because it is written (Proverbs 25): “For you are heaping coals upon his head” (בְּגִין דִּכְתִּיב: כִּי גֶחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), woe to the nation of Esav (וַוֵי לוֹן לְעַמָּא דְּעֵשָׂו), at the moment when this goat is sent to that accuser appointed over them (בְּשַׁעֲתָא דְּהַאי שָׂעִיר מְשַׁדְּרֵי לְהַהוּא דִּלְטוֹרָא מְמָנָא דְּעָלַיְיהוּ), for through it he comes to praise Yisrael (דִּבְגִינֵיהּ אָתֵי לְשַׁבַּחָא לוֹן לְיִשְׂרָאֵל), and Kudsha Berikh Hu turns all those sins upon the head of his nation (וְקוּדְשָׁא בְּרִיךְ הוּא אַהְדַּר כָּל אִינּוּן חוֹבִין לְרֵישָׁא דְּעַמֵּיהּ), because it is written (Psalms 101): “A speaker of lies shall not be established before My eyes” (בְּגִין דִּכְתִּיב: דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), if the nations of the world had known about this goat (אִלְמָלֵי הֲווֹ יַדְעֵי אוּמוֹת הָעוֹלָם מֵהַאי שָׂעִיר), they would not allow Yisrael even one day in the world (לָא שַׁבְקִין לוֹן לְיִשְׂרָאֵל יוֹמָא חַד בְּעָלְמָא).

Come and see (תָּא חֲזֵי), that entire day he is engaged with that goat (כָּל הַהוּא יוֹמָא מִשְׁתַּדַּל אִיהוּ בְּהַהוּא שָׂעִיר), and because of this, Kudsha Berikh Hu atones for Yisrael (וּבְגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לְהוּ לְיִשְׂרָאֵל), and purifies them from everything (וְדָכֵי לוֹן מִכֹּלָּא), and no accuser is found before Him (וְלָא אִשְׁתְּכַּח קַטֵּגוֹרְיָא קַמֵּיהּ). Afterward, he comes and praises Yisrael (לְבָתַר, הוּא אָתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל). Then He asks him, as you say (וּכְדֵין שָׁאִיל לֵיהּ, כְּמָה דְּאַתְּ אָמֵר): “And Hashem said to the Satan, from where do you come?” (וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא) - and he responds in praise of Yisrael (אָתִיב בְּתוּשְׁבַּחְתַּיְיהוּ דְּיִשְׂרָאֵל), and the accuser becomes an advocate and goes away (וְקַטֵּיגוֹרָא אִתְעָבִיד סַנֵּיגוֹרָא וְאָזִיל לֵיהּ).

Then Kudsha Berikh Hu said to the seventy princes who surround the throne (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְשִׁבְעִין שָׂרִין דְּסָחֲרִין כּוּרְסְיָיא), did you see this accuser (חֲמִיתּוּן הַאי דִּלְטוֹרָא), how he constantly stands against My children (הֵיאַךְ קָאִים עַל בָּנַי תָּדִיר) some say: they gathered (נ״א: אסתכמו) behold, one goat was found with him (הָא שְׂעִירָא חֲדָא דְּאִשְׁתְּכַח) some say: was sent to him (נ״א: אשתדר) with a note of all their sins (בְּפִתְקָא דְּכָל חוֹבַיְיהוּ), and all their transgressions (וְכָל טָעֲוָּתַיְיהוּ), and everything they sinned and transgressed before Me (וְכָל מַה דְּחָטוּ וְחָבוּ קַמַּאי), and he received them (וְהוּא קַבִּיל לוֹן). Then they all agreed that those sins should return upon his nation (כְּדֵין אִסְתְכָּמוּ כֻּלְּהוּ דְּיָהַדְרוּן אִינּוּן חוֹבִין עַל עַמֵּיהּ).

Rabbi Abba said (רִבִּי אַבָּא אָמַר), all those sins and transgressions cling to him (כָּל אִינּוּן חוֹבִין וְחַטָּאִין מִתְדַּבְּקִין בֵּיהּ), as it is written: And You shall cast into the depths of the sea all their sins (כְּמָה דִּכְתִּיב וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חֲטֹּאתָם) (Micah 7). And afterward, they all return upon the heads of his people (וּלְבָתַר כֻּלְּהוּ מִתְהַדְּרָן בְּרֵישֵׁיהוֹן דְּעַמֵּיהּ), this is what is written: And the goat shall bear upon it all their iniquities to a land of separation (הֲדָא הוּא דִכְתִיב וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם אֶל אֶרֶץ גְּזֵרָה) (Leviticus 16). On this day the Kohen is crowned with supernal crowns (בְּהַאי יוֹמָא מִתְעַטָּר כַּהֲנָא בְּעִטְרִין עִלָּאִין), and he stands between upper and lower beings (וְהוּא קָאִים בֵּין עִלָּאֵי וְתַתָּאֵי), and he atones for himself and for his house (וּמְכַפֵּר עָלֵיהּ וְעַל בֵּיתֵיהּ), and for the Kohanim (וְעַל כַּהֲנֵי), and for the Temple (וְעַל מַקְדְּשָׁא), and for all Yisrael (וְעַל יִשְׂרָאֵל כֻּלְּהוּ).

It was taught (תָּאנָא), at the moment he enters with the blood of the bull (בְּשַׁעֲתָא דְּעָאל בְּדָמָא דְּפָר), he focuses on the head of the faith (מְכַוִּין בְּרֵישָׁא דִּמְהֵימְנוּתָא), and he sprinkles with his finger (וְאָדֵי בְּאֶצְבְּעֵיהּ), as it is written: And he shall sprinkle it upon the cover and before the cover (כְּמָה דִּכְתִּיב וְהִזָה אוֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת) (Leviticus 16). And how does he do it (וְהֵיךְ עָבִיד)? He dips with the tip some say: with the knuckle of his finger (בָּסִים בְּקִפְטָא נ״א בְּקַטְפָּא דְּאֶצְבְּעָא), and sprinkles like one who lashes (וְאָדֵי כְּמַצְלִיף), with drops of the finger (בְּטִיפִין דְּאֶצְבְּעָא), to the sides of the knobs (some say: to the crown, some say: to the cover (לְסִטְרֵי קַפְתּוּרָא (נ״א קְטָעוּרָא) (נ״א כַּפּוֹרְתָּא). He sprinkles and focuses (אָדֵי וְאִתְכְּוַּון), and begins to count: one (וְשָׁארִי לְמִמְנֵי אַחַת), one and one (אַחַת וְאַחַת). One alone (אַחַת בִּלְחוֹדָהָא), one that includes all (אַחַת דְּכָלִיל כֹּלָּא), one the praise of all (אַחַת שְׁבָחָא דְּכֹלָּא), one all is returned to its source (אַחַת דְּכֹלָּא אֲהַדְּרָן לַקֳבְלָהּ), one the head of all p1-11(אַחַת רֵישָׁא דְּכֹלָּא). Afterward, one and one (לְבָתַר אַחַת וְאַחַת), which dwell together (דְּאִינּוּן שַׁרְיָין כַּחֲדָא), in desire and in brotherhood (בִּרְעוּתָא בְּאַחְוָותָא), and never separate for eternity (וְלָא מִתְפָּרְשָׁן לְעָלְמִין).

After he reaches this “one” that is Imma of all (בָּתַר דְּמָטָא לְהַאי וְאַחַת דְּהִיא אִמָּא דְּכֹלָּא). From here he begins to count in Zivug (מִכָּאן שָׁארֵי לְמִמְנֵי בְּזִוּוּגָא), and he counts and says (וּמָנֵי וְאָמַר): one and two (אַחַת וּשְׁתַּיִם), one and three (אַחַת וְשָׁלֹשׁ), one and four (אַחַת וְאַרְבַּע), one and five (אַחַת וָחָמֵשׁ), one and six (אַחַת וָשֵׁשׁ), one and seven (אַחַת וָשֶׁבַע). To draw and to extend toward this one which is supernal Imma (בְּגִין לְאַמְשָׁכָא וּלְנַגְדָּא לְהַאי אַחַת דְּהִיא אִימָּא עִלָּאָה), in known gradations (בְּדַרְגִּין יְדִיעָן), to the crown of lower Imma some say: to the river of Imma (לְכִתְרָא נ״א לְנַהֲרָא לְאִימָּא דְּאִימָא תַּתָּאָה). And to draw deep lights from their place into Knesset Yisrael (וּלְאַמְשָׁכָא נַהֲרִין עֲמִיקִין מֵאַתְרַיְיהוּ לִכְּנֶסֶת יִשְׂרָאֵל). And for this reason, on this day, two lights shine together (וְעַל דָּא יוֹמָא דָּא תְּרֵין נְהוֹרִין נַהֲרִין כַּחֲדָא), supernal Imma shines to lower Imma (אִימָּא עִלָּאָה נַהֲרָא לְאִימָּא תַּתָּאָה). And for this reason it is written “Yom haKippurim” as has been said (וְעַל דָּא כְּתִיב יוֹם הַכִּפּוּרִים כְּמָה דְּאִתְּמַר).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), one rope was tied to the feet of the Kohen (קִפְטְרָא חֲדָא קְשִׁירָא בְּרַגְלוֹי דְּכַהֲנָא), at the time when he entered (בְּשַׁעֲתָא דְּהֲוָה עָאל), so that if he would die there they would pull him out from outside (דְּאִי יָמוּת הָתָם יַפְּקוּהוּ מִלְּבַר). And how would it be known (וּבְמַּה יַדְעֵי)? By that thread of crimson it was known and made clear (בְּהַהוּא זְהוֹרִיתָא אִתְיְידַע וְאִשְׁתְּמוֹדַע), when its color did not change (כַּד לָא יְהָפֵךְ גַּוְונוֹי). At that moment it was recognized that the Kohen was found inside in sin (בְּהַהִיא שַׁעֲתָא אִשְׁתְּמוֹדַע דְּכַהֲנָא אִשְׁתְּכַח לְגוֹ בַּחֲטָּאָה). And if he came out in peace, by the crimson thread it was known and made clear (וְאִי יִפּוּק בִּשְׁלָם בִּזְהוֹרִיתָא אִתְיְידַע וְאִשְׁתְּמוֹדַע), that its color turned to white (דְּיֵהָפֵךְ גַּוְונוֹי לְחִוָּור). Then joy is above and below (כְּדֵין חֶדְוָותָא הִיא בְּעִלָּאֵי וְתַתָּאֵי). And if not, all were found in sorrow (וְאִי לָאו כֻּלְּהוּ אִשְׁתְּכָחוּ בְּצַעֲרָא), and all knew that their prayers were not accepted (וַהֲווּ יַדְעֵי כֹּלָּא דְּלָא אִתְקְבָּלוּ צְלוֹתְהוֹן).