Daf 110a (דַּף ק״י ע״א)

“And he shall flay the Olah [burnt offering] and cut it into its pieces” (וְהִפְשִׁיט אֶת הָעוֹלָה וְנִתַּח אוֹתָהּ לִנְתָחֶיהָ) (Vayikra 1:6). And the Emurin [designated fats] and Pedarim [fat portions], which are consumed throughout the night (וְאֵמוּרִין וּפְדָרִין דְּאִינּוּן מִתְאַכְּלִין כָּל הַלַּיְלָה), are atonement for the limbs of his body and his soul (אִינּוּן כַּפָּרָה דְּאֵבָרִין דְּגוּפָא דִּילֵיהּ וְנַפְשֵׁיהּ), so that they not be burned in Gehinom (דְּלָא יִתּוֹקְדוּן בְּגֵיהִנָּם), and not be delivered into the hand of the Angel of Death (וְלָא יִתְמַסְּרוּן בִּידָא דְּמַלְאָךְ הַמָּוֶת). And because a person sins through the Yetzer Hara [evil inclination] (וּבְגִין דְּבַּר נָשׁ חָב בְּיִצֶּר הָרָע), which is the Tzafoni [Northern One] (דְּאִיהוּ צְּפוֹנִי), therefore its slaughter is in the north, to deliver him from that Tzafoni [Northern One] (הָכִי שְׁחִיטָתוֹ בַּצָּפוֹן לְשֵׁזָבָא לֵיהּ מֵהַהוּא צְּפוֹנִי).

And regarding offerings, take with them an a fortiori from the prophets (וּבְקָרְבְּנִין, טוֹל בְּהוּ קַל וָחוֹמֶר מִנְבִיאִים). For even though Torah is the Name of Hashem (דְּאַף עַל גַּב דְּתוֹרָה אִיהִי שֵׁם יְהוָֹ״ה), and prophecy, of which it is said: The Spirit of Hashem guided them (וּנְבוּאָה דְּאִתְּמַר בָּהּ רוּחַ יְיָ תְּנִיחֶנוּ) (Isaiah 63). With all this, not all masters of Torah are equal (עִם כָּל דָּא, לָאו כָּל מָארֵי תּוֹרָה שְׁקִילִין), and not all prophets are equal (וְלָאו כָּל נְבִיאִים שְׁקִילִין). For there are prophets whose prophecy is in garments of the King (דְּאִית נְבִיאִים, דִּנְבוּאָה דִּלְהוֹן בִּלְבוּשִׁין דְּמַלְכָּא), and so too is the Oral Torah (וְהָכִי הוּא אוֹרַיְיתָא דְּבְּעַל פֶּה), with many masters of doubts and resolutions (כַּמָה מָארֵי סְפֵקוֹת וּפֵרוּקִין), in the garment of the King (בִּלְבוּשָׁא דְּמַלְכָּא). And there are others who ascend higher, in the limbs of the body of the King (וְאִית אָחֳרָנִין דְּסַלְּקִין יַתִּיר, בְּאֵבָרִים דְּגוּפָא דְּמַלְכָּא), of which it is said: And I saw, and I beheld, in vision, with eyes (דְּאִתְּמַר בְּהוֹן: וָאֶרְאֶה, וְרָאִיתִי, בַּמַרְאֶה, בְּעַיְינִין).

Hashem, I have heard Your report and I was afraid (יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי) (Habakkuk 3) - in hearing (בִּשְׁמִיעָה). Yeḥezkel, his visions and his prophecy were in sight (יְחֶזְקֵאל אִסְתַּכְּלוּתֵיהּ וּנְבִיאוּתֵיהּ מְעַיְינִין). Ḥavakuk - from ears, in hearing (חֲבַקּוּק מֵאוּדְּנִין בִּשְׁמִיעָה). Therefore Yeḥezkel saw all these visions of the Merkavah in sight, with the eye of the intellect (וּבְגִין דָּא, יְחֶזְקֵאל חָזָא כָּל אִלֵּין מַרְאוֹת דְּמֶרְכָּבָה בִּרְאִיָיה, בְּעֵין הַשֵּׂכֶל). Ḥavakuk, in hearing (חֲבַקּוּק, בִּשְׁמִיעָה). And there is a prophet whose prophecy is in the mouth (וְאִית נְבִיאָה דִּנְבוּאָתֵיהּ בְּפוּמָא). This is what is written (הֲדָא הוּא דִכְתִיב): And he touched my mouth (וַיִּגַּע עַל פִּי) (Isaiah 6). Another prophecy is from the scent of the nose (נְבוּאָה אָחֳרָא מֵרֵיחָא דְּחוֹטָמָא). This is what is written (הֲדָא הוּא דִכְתִיב): And the spirit entered into me (וַתָּבֹא בִי הָרוּחַ) (Ezekiel 2). And there is prophecy by the hand (וְאִית דִּנְבוּאָתֵיהּ בְּיַד).

This is what is written (הֲדָא הוּא דִכְתִיב): And by the hand of the prophets I gave parables (וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12). And others are within, in the inner life of the King (וְאַחֲרָנִין לִפְנִים בְּחַיֵּי הַמֶּלֶךְ). And others are before and within (וְאָחֳרָנִין לִפְנַי לִפְנִים). And so it is in Oryata (וְהָכִי בְּאוֹרַיְיתָא): simple meanings (פְּשָׁטִי״ם), proofs (רְאָיוֹ״ת), homiletics (דְּרָשׁוֹ״ת), secrets (סוֹדוֹ״ת) of the mysteries of Torah, and above them, hidden of hidden things, unto Hashem (דְּסִתְרֵי תּוֹרָה, וּלְעֵילָּא סִתְרֵי סְתָרִים לַי־הוָ״ה). So too in offerings (הָכִי בְּקָרְבְּנִין): even though all offerings are to Hashem (אַף עַל גַּב דְּקָרְבְּנִין כֻּלְּהוּ לַי־הוָ״ה), He takes them all (אִיהוּ נָטִיל כֹּלָּא), and divides the offerings to His retinue (וּפָלִיג קָרְבְּנִין לְמַשִׁירְיָין דִּילֵיהּ). From them He apportions to the dogs - these are the invalid offerings (מִנְּהוֹן פָּלִיג לַכְּלָבִים, אִינוּן קָרְבָּנִין פְּסוּלִין) - which He gives to Samael, the dog, and to his retinue (דְּיָהִיב לְהוֹן לְסָמָאֵ״ל כֶּלֶב, וּלְמַשִׁרְיָיתֵיהּ). And therefore the form of the dog descends (וּבְגִין דָּא הֲוָה נָחִית דִּיּוּקְנָא דְּכַלְבָּא). And from them to the demons (וּמִנְּהוֹן לְשֵׁדִים), among whom are those like beasts (דְּאִית בְּהוֹן כִּבְעִירָן), and from them like ministering angels (וּמִנְּהוֹן כְּמַלְאָכֵי הַשָּׁרֵת), and from them like human beings (וּמִנְּהוֹן כִּבְנֵי נָשָׁא). To those whose deeds are like demons (לְאִינּוּן דְּעוֹבָדֵיהוֹן כַּשֵׁדִּים), their offerings are apportioned to the demons (פָּלִיג קָרְבָּנֵהוֹן לַשֵׁדִּים).

Those whose deeds are like the angels (אִלֵּין דְּעוֹבָדֵיהוֹן כְּמַלְאָכִין), their offerings are apportioned to the angels (פָּלִיג קָרְבָּנִין דִּלְהוֹן לְמַלְאָכִים). This is what is written (הֲדָא הוּא דִכְתִיב): My offering, My bread, for My fire-offerings (אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי) (Numbers 28). For their offerings are not dependent on beasts (דְּאִינּוּן קָרְבָּנִין דִּלְהוֹן, לָאו תַּלְיָין בִּבְעִירָן). The offerings of beasts are those of the Amei ha’aretz (Unlearned) (דְּקָרְבָּנִין דִּבְעִירָן, אִינּוּן דְּעַמֵּי הָאָרֶץ). These offerings of the angels of human beings (אִינּוּן קָרְבְּנִין דִּבְנֵי נָשָׁא [דְּמַלְאָכִין]) are prayers and good deeds (צְּלוֹתִין וְעוֹבָדִין טָבִין). The offerings of the sages, masters of middot (קָרְבָּנִין דְּתַּלְמִידֵי חֲכָמִים, מָארֵי מִדּוֹת), these are the masters of the secrets of Orayta (אִלֵּין מָארֵי רָזֵי דְּאוֹרַיְיתָא), and the hidden mysteries within them (וְסִתְרִין גְּנִיזִין דִּבְהוֹן). Kudsha Berikh Hu Himself descends (קוּדְשָׁא בְּרִיךְ הוּא נָחִית הוּא בְּגַרְמֵיהּ), to receive their offerings (לְקַבְּלָא קָרְבָּנִין דִּלְהוֹן). For she is the Torah of Hashem, perfect, the holy Shekhinta, from one hundred middot (דְּאִיהִי תּוֹרַת יְיָ תְּמִימָה, שְׁכִינְתָּא קַדִּישָׁא, מֵי׳ מִדּוֹת).

And the disciples of the Rabbis (וְתַלְמִידֵי דְּרַבָּנָן), their words are like the eating of the remainder of the meal-offerings (אִינּוּן מִלִּין דִּלְהוֹן כַּאֲכִילַת שְׁיָרֵי מְנָחוֹת). And there are others who surpass them (וְאִית אָחֳרָנִין דְּמִתְגַּבְּרִין עָלַיְיהוּ), whose Orayta is like the eating of the meal-offerings themselves (דְּאוֹרַיְיתָא דִּלְהוֹן כַּאֲכִילַת מְנָחוֹת עַצְּמָן), and not the remainder of the meal-offerings (וְלָא שְׁיָרֵי מְנָחוֹת). And there are others whose Orayta is the eating of holy offerings (וְאִית אָחֳרָנִין דְּאוֹרַיְיתָא דִּלְהוֹן אֲכִילַת קֳדָשִׁים), foods of many kinds for the King (מַאֲכָלִים מִכַּמָּה מִינִין לְמַלְכָּא). And all the meal-offerings which are foods of the offerings (וְכָל מְנָחוֹת דְּמַאֲכָלִין דְּקָרְבָּנִין), Kudsha Berikh Hu appointed to be brought to Him (מָנֵּי קוּדְשָׁא בְּרִיךְ הוּא לְקָרְבָא לֵיהּ), all of them, in His house, which is the Shekhinta (כֻּלְּהוּ בְּבֵיתָא דִּילֵיהּ, דְּאִיהִי שְׁכִינְתָּא). And this is the commandment to bring offerings in the chosen House (וְהַאי אִיהוּ פִּקּוּדָא לְקָרְבָא קָרְבָּנוֹת בְּבֵית הַבְּחִירָה), to fulfill what is written (לְקַיֵּים): But in this let him who glories glory, etc. (כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל וְגוֹ׳) (Jeremiah 9).

To the King, whose servants and prefects and rulers of the kingdom send to Him many gifts (לְמַלְכָּא דַּהֲווֹ עַבְדוֹי וַאֲפַרְכְּסוֹי וְשׁוּלְטָנֵי מַלְכוּתָא שַׁלְחֵי לֵיהּ כַּמָה דּוֹרוֹנֵי), He said: whoever wishes to send Me a gift (אָמַר, מַאן דְּבָעֵי לְמִשְׁלַח לִי דּוֹרוֹנָא), let him not send except by the hand of the Matronita (לָא יִשְׁלַּח אֶלָּא בְּיַדָא דְּמַטְרוֹנִיתָא), to fulfill what is written of her (לְקַיֵּים בָּהּ): and His kingdom rules over all (וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103). And because of this the Shekhinta is called an offering to Hashem (וּבְגִין דָּא אִתְקְרִיאַת שְׁכִינְתָּא קָרְבָּן לַיְיָ), a burnt-offering to Hashem (עוֹלָה לַיְיָ), a guilt-offering to Hashem (אָשָׁם לַיְיָ). And even the offerings of menstruants and of women after childbirth and of lepers and of men with a discharge and of women with a discharge (וַאֲפִילּוּ קָרְבָּן נִדּוֹת וְיוֹלְדוֹת וּמְצּוֹרָעִים וְזָבִים וְזָבוֹת), all must be brought to Hashem and to His Shekhinta (כֹּלָּא צָּרִיךְ לְקָרְבָא לַיְיָ וּשְׁכִינְתֵּיהּ). And afterwards, she distributes to all (וּלְבָתַר אִיהִי פְלִיגַת לְכֹלָּא).

This is what is written (הֲדָא הוּא דִכְתִיב): she gives prey to her household and a portion to her maidens (וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31). And even nourishment for the beasts (וַאֲפִילּוּ מְזוֹנָא דְּחֵיוָון), such as the barley offering, food for the animals (כְּגוֹן קָרְבָּן שְׂעוֹרִים מַאֲכָל בְּעִירָן), and the food of the slaves and maidservants of the royal house (וּמַאֲכַל עֲבָדִים וּשְׁפָחוֹת דְּבֵי מַלְכָּא), and even of the dogs and the donkeys and the camels (וַאֲפִילּוּ דְּכַלְבֵי וּדְחֲמָרֵי וּגְמַלֵּי), to fulfill in her: and His kingdom rules over all (לְקַיֵּים בָּהּ וּמַלְכוּתוֹ בְּכֹל מָשָׁלָה). And from where do we know that by her hand all is distributed? (וּמְנָלָן דְּעַל יְדָהָא פָּלִיג כֹּלָּא). For it is written (דִּכְתִיב): she gives prey to her household and a portion to her maidens (וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ). Because Kudsha Berikh Hu is Yud-Heh, Vav is Yud-Heh, all is Yud-Heh-Vav (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא בֶּן י״ה, ו׳ בֶּן י״ה, כָּלִיל י״הו). And His completion is the Heh (וּשְׁלִימוּ דִּילֵיהּ ה׳), she is the burnt-offering to Hashem (אִיהִי עוֹלָה לַיְדוָ״ד), the offering to Hashem (קָרְבָּן לַיְדוָ״ד), the peace-offering to Hashem (שְׁלָמִים לַיְיָ). His nearness, His wholeness (קְרִיבוּ דִּילֵיהּ, שְׁלִימוּ דִּילֵיהּ), in which Yud-Heh-Vav is completed, to become Yud-Heh-Vav-Heh (דְּבֵיהּ אַשְׁלִים י״הו, לְמֶהֱוִי יְדוָ״ד). And all is restored in Him (וְכֹלָּא אִתְהַדָּר בֵּיהּ).

And because of this it is written (וּבְגִין דָּא כְּתִיב): He that sacrifices to the elohim shall be destroyed, except to Hashem alone (זוֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְדוָ״ד לְבַדּוֹ) (Exodus 22). That no authority is given to the Sitra achra in the offering (דְּלָא יָהִיב שׁוּלְטָנוּתָא לְסִטְרָא אָחֳרָא בְּקָרְבַּנָא). For all other elohim are the world of separation (דְּכָל אֱלֹהִים אֲחֵרִים עָלְמָא דְּפֵרוּדָא אִינּוּן), and they have neither nearness nor union (וְלֵית לוֹן קְרִיבָא וְיִחוּדָא). And Kudsha Berikh Hu separated them from His Name (וְקוּדְשָׁא בְּרִיךְ הוּא אַפְרִישׁ לוֹן מִשְּׁמֵיהּ), like He separated darkness from light (כְּגוֹן דְּאַפְרִישׁ חֹשֶׁךְ מֵאוֹר). This is what is written (הֲדָא הוּא דִכְתִיב): And Elohim separated between the light and between the darkness (וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ) (Bereshit 1). And whoever brings near to Kudsha Berikh Hu that which He separated (וּמַאן דְּקָרִיב לְקוּדְשָׁא בְּרִיךְ הוּא מַה דְּאַפְרִישׁ), it is as if he brings the impurity of niddah to her husband (כְּמַאן דְּקָרִיב מְסָאֲבוּ דְּנִדָּה לְבַעְלָהּ). And this is the secret (וְהַאי אִיהוּ רָזָא): And to a woman in the impurity of her niddah you shall not come near to uncover her nakedness (וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִּקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18).