Daf 146b (דַּף קמ״ו ע״ב)

It was taught (תָּאנָא), Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): the Kohen must raise his right hand over the left (כֹּהֵן בָּעֵי לְזַקְפָא יְמִינָא עַל שְׂמָאלָא), as it is written (דִּכְתִּיב): “And Aharon lifted up his hand toward the people and blessed them” (וְיִשָּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרֲכֵם) (Leviticus 9). It is written “his hand” (יָדוֹ כְּתִיב), and not “his hands” (וְלָא יָדָיו), because of the superiority of the right over the left (מִשּׁוּם דִּשְׁבָחָא דִּימִינָא עַל שְׂמָאלָא). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): this is a mystery (רָזָא הוּא), for it is written: “And he shall rule over you” (וְהוּא יִמְשׁוֹל בָּךְ) (Bereshit 3).

It was taught (תָּאנָא): a Kohen who desires to spread his hands must have holiness added upon his holiness (כֹּהֵן דְּבָעֵי לְפָרְסָא יְדוֹי, בָּעֵי דְּיִתּוֹסַף קְדוּשָּׁה עַל קְדוּשָּׁה דִּילֵיהּ), for he must sanctify his hands by a sanctified hand (דְּבָעֵי לְקַדְּשָׁא יְדוֹי, עַל יְדָא דְּקַדִּישָׁא). What is this sanctified hand (מַאן יְדָא דְּקַדִּישָׁא)? This is Levi (דָּא לֵיוָאָה). For the Kohen must take holiness of water from his hand (דְּבָעֵי כַּהֲנָא לִיטוֹל קְדוּשָּׁה דְּמַיָיא מִיְּדוֹי), as it is written: “And you shall sanctify the Levites” (וְקִדַּשְׁתָּ אֶת הַלְּוִיִּם) (Numbers 8)—behold, they are sanctified (הָא אִינּוּן קַדִּישִׁין). And it is written of them: “And also your brothers, the tribe of Levi” (וּכְתִיב בְּהוּ בַּלְוִיִּם, וְגַם אֶת אַחֶיךָ מַטֵּה לֵוִי) (Numbers 18)—the tribe of your father as a whole (שֵׁבֶט אָבִיךָ כְּלָל). From here we learn (מִכָּאן), that every Kohen who spreads his hands must be sanctified by the hand of the sanctified one (דְּכָל כֹּהֵן דְּפָרִיס יְדוֹי, בָּעֵי לְאִתְקַדְּשָׁא עַל יְדֵי דְּקַדִּישָׁא), to add holiness upon his holiness (לִיתוֹסַף קְדוּשָּׁה עַל קְדוּשָׁתֵיהּ). And because of this, he must not take sanctification of water from another man who is not sanctified (וְעַל דָּא, לָא יִטּוֹל קְדוּשָּׁה דְּמַיָיא מִבַּר נָשׁ אַחֲרָא, דְּלָא הֲוִי קַדִּישָׁא).

And it was taught in the Concealed Book (וּבִצְנִיעוּתָא דְּסִפְרָא תָּאנָא): Levi, who sanctifies the Kohen by his hand, must himself be sanctified first (לֵוִי דְּאִתְקַדָּשׁ כַּהֲנָא עַל יְדוֹי, בָּעֵי הוּא לְאִתְקַדְּשָׁא בְּקַדְמִיתָא). And why Levi? That he should be sanctified by the hand of another Kohen (וַאֲמַאי לֵוִי, וְיִתְקַדַּשׁ עַל יְדָא דְּכַהֲנָא אַחֲרָא). It was taught (תָּאנָא): another Kohen is not required (כַּהֲנָא אַחֲרָא לָא בָּעֵי). For behold, a Kohen who is not complete (דְּהָא כֹּהֵן דְּלָא שְׁלִים), it is not fitting that this complete Kohen should be blemished through the hand of one who is incomplete (לָא בָּעֵי הַאי כַּהֲנָא שְׁלִים, לְאִתְפְּגַם עַל יְדָא דִּפְגִימָא דְּלָא שְׁלִים). But Levi, who is complete (אֲבָל לֵוִי דְּאִיהוּ שְׁלִים), and is seen fit to ascend to the platform and serve in the Tent of Meeting (וְאִתְחַזֵּי לְסַלְּקָא בְּדוּכָנָא, וּלְמִפְלַח בְּמִשְׁכַּן זִמְנָא)—behold, he is complete (הָא שְׁלִים הוּא). And he is called holy (וְהָא אִקְרֵי קָדוֹשׁ), as it is written: “And you shall sanctify the Levites” (דִּכְתִיב וְקִדַּשְׁתָּ אֶת הַלְּוִיִּם) (Numbers 8). Rabbi Tanchum said (אָמַר רִבִּי תַּנְחוּם): he is also called pure (אַף אִקְרֵי טָהוֹר), as it is written: “And you shall purify them” (דִּכְתִיב, וְטִהַרְתָּ אוֹתָם) (Numbers 8). And because of this, the Kohen must add holiness upon his holiness (וּבְגִין כַּךְ בָּעֵי לְאוֹסָפָא כַּהֲנָא קְדוּשָּׁה עַל קְדוּשָׁתֵיהּ).

It was taught (תָּאנָא): the Kohen who spreads his hands must not join finger to finger (כַּהֲנָא דְּפָרִיס יְדוֹי, בָּעֵי דְּלָא יִתְחַבְּרוּן אֶצְבְּעָן דָּא בְּדָא), so that the holy crowns may each be blessed individually, each one by itself as is fitting for it (בְּגִין דְּיִתְבָּרְכוּן כִּתְרִין קַדִּישִׁין, כָּל חַד וְחַד בִּלְחוֹדוֹי, כְּמָה דְּאִתְחֲזֵי לֵיהּ). For the holy Name must be separated into distinct letters, not mixing one with the other (בְּגִין דִּשְׁמָא קַדִּישָׁא בָּעֵי לְאִתְפָּרְשָׁא בְּאַתְוָון רְשִׁימִין, דְּלָא לְאַעְרְבָא דָּא בְּדָא). And he must not intend otherwise (וְלָא יִתְכַּוְון [נ״א: וּלְאַתְכַּוָּנָא] בְּאִינּוּן מִלִּין).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): Kudsha Berikh Hu desires that the supernal ones be blessed (בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְבָּרְכוּן עִלָּאֵי), so that the lower ones be blessed (בְּגִין דְּיִתְבָּרְכוּן תַּתָּאֵי). And the supernal ones, who are holy with supernal holiness, are blessed by means of the lower ones (וְיִתְבָּרְכוּן עִלָּאֵי דְּאִינּוּן קַדִּישִׁין בִּקְדוּשָּׁה עִלָּאָה, עַל יְדָא דְּתַתָּאֵי). And the lower ones are holy with supernal holiness, and they are the holiest of all those below (דְּאִינּוּן קַדִּישִׁין בִּקְדוּשָּׁה עִלָּאָה, דְּאִינּוּן קַדִּישִׁין מִכָּל קַדִּישִׁין דִּלְתַּתָּא). As it is written: “And Your chasidim shall bless You” (דִּכְתִּיב, וַחֲסִידֶיךָ יְבָרְכוּכָה) (Psalms 145).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): any Kohen who does not know this secret—whom he blesses, and what blessing he blesses—behold, that blessing is not his blessing (כָּל כֹּהֵן דְּלָא יָדַע רָזָא דָּא, וּלְמַאן מְבָרֵךְ, וּמַאן הִיא בִּרְכָתָא דִּמְבָרֵךְ, לָאו בִּרְכָתָא דִּילֵיהּ בִּרְכָתָא). And this is what is written: “For the lips of the Kohen shall guard knowledge, and they shall seek Torah from his mouth” (וְהַיְינוּ דִכְתִּיב, כִּי שִׂפְתֵי כֹּהֵן יִשְׁמְרוּ דַעַת, וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ) (Malachi 2). What is “knowledge” (מַאי דַעַת)? It is Da’at plain (דַעַת סְתָם). “And Torah they shall seek from his mouth”—the supernals shall seek from his mouth (וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ, עִלָּאִין, יְבַקְשׁוּ מִפִּיהוּ). And what shall they seek from his mouth (וּמַאי יְבַקְשׁוּ מִפִּיהוּ)? Torah (תוֹרָה). Torah in general (תוֹרָה סְתָם), just as the supernal Torah, which is called Torah in general, is held (הֵיךְ אֲחִידָא תּוֹרָה דִּלְעֵילָּא דְּאִקְרֵי תּוֹרָה סְתָם). For it was taught (דְּתַנְיָא): Torah that is written and Torah that is oral are those supernal crowns which are so called (תוֹרָה שֶׁבִּכְתָּב וְתוֹרָה שֶׁבְּעַל פֶּה, בְּאִינּוּן כִּתְרִין עִלָּאִין דְּאִתְקְרוּן הָכִי). What is the reason (מַאי טַעֲמָא)? Because “he is the angel of Hashem Tzeva’ot” (כִּי מַלְאַךְ יְיָ צְבָאוֹת הוּא) (Malachi 2). And we have learned (וְתָנֵינָא): the Kohen must intend in those supernal words (דְּבָעֵי כַּהֲנָא לְכַוְּונָא בְּאִינּוּן מִלִּין דִּלְעֵילָּא), to unite the holy Name as is fitting (לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּמָה דְּאִצְטְרִיךְ).

Ra‘aya Meheimna

The commandment after this (פִּקּוּדָא בָּתַר דָּא): Birkat Kohanim—“May Hashem bless you” (יְבָרֶכְךָ יְיָ), “May Hashem shine [His face upon you]” (יָאֵר יְיָ), “May Hashem lift up [His face toward you]” (יִשָּׂא יְיָ) (Numbers 6). Its source is from these three Names (מְקוֹרָא מִתְּלַת שְׁמָהָן אִלֵּין): Yod–Heh–Vav–Heh (יו״ד ה״א וָא״ו ה״א) [Some say: Yod–Hei–Viv–Hei (ס״א יו״ד ה״י וי״ו ה״י). Holiness: Ehyeh–Ehyeh–Ehyeh (קְדוּשָּׁה, אֶהְיֶ״ה אֶהְיֶ״ה אֶהְיֶ״ה), whose source is Yod–Heh–Vav–Heh (דִּמְקוֹרָא דִּילֵיהּ, יו״ד הֵ״א וָא״ו הֵ״א). The bond of the two (קִשּׁוּרָא דְּתַרְוַיְהוּ), their unification (יִחוּד דְּתַרְוַויְיהוּ): Adonai (אֲדֹנָ״י). In it is Aleph–Yod (דְּבֵיהּ א״י), hinted in YAHDVNHY (דִּרְמִיזִין יאהדונה״י). [Some say: Yahedonai, and this is the middle column, and the Shekhinta is YAHDVNHY (ס״א: יאהדונהי וְדָא עַמּוּדָא דְּאֶמְצָעִיתָא וּשְׁכִינְתָּא אִיהִי יאהדונהי).] [Some say: its source is from these three Names, Yod–Heh–Vav–Heh, hinted in YAHDVNHY, and this is the middle column, the Shekhinta, YAHDVNHY (Some say: AYDHVNHY (ס״א: מְקוֹרָא מִג׳ שְׁמָהָן אִלֵּין יו״ד ה״י וי״ו ה״י דְּרְמִיזִין יאהדונהי, וְדָא עַמּוּדָא דְּאֶמְצָעִיתָא, שְׁכִינְתָּא יאהדונה״י (נ״א: אידהונה״י).] And they are hinted with Aleph–Yod (וּרְמִיזִין א״י), the fourth, from two Names revealed (רְבִיעָאָה, מִתְּרֵי שְׁמָהָן מְפָרְשָׁן), which are inscribed in them (דִּרְשִׁימִין בְּהוֹן). (Thus concludes Ra‘aya Mehemna) (ע״כ רַעְיָא מְהֵימְנָא)

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): it was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא), the holy Name is revealed and concealed (שְׁמָא קַדִּישָׁא אִתְגַּלְיָיא וְאִתְכַּסְיָיא). When revealed, it is written as Yod–He–Vav–He (דְּאִתְגַּלְיָיא, כְּתִיב בְּיו״ד הֵ״א וָא״ו הֵ״א). When concealed, it is written in other letters (דְּאִתְכַּסְיָיא כְּתִיב בְּאַתְוָון אַחֲרָן). And from that which is concealed is that hidden one of all (וּמְהַהוּא דְּאִתְכַּסְיָיא הַהוּא טְמִירָא דְּכֹלָּא). Some say: “in other letters, and that which is concealed is the hidden one of all” (ס״א: אַחֲרָנִין, וְהַהוּא דְּאִתְכַּסְיָיא הוּא טְמִירוֹ דְּכֹלָּא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): even that which is revealed is concealed in other letters (וַאֲפִילּוּ הַהוּא דְּאִתְגַּלְיָיא, אִתְכַּסְיָא בְּאַתְוָון אַחֲרָן), for the sake of that hidden one who is hidden within (בְּגִין הַהוּא טְמִירָא דִּטְמִירִין בְּגוֹ). For here the Kohen must join the holy Name (דְּהָא הָכָא בָּעֵי כַּהֲנָא לְצָרְפָא שְׁמָא קַדִּישָׁא), and draw down mercies (וּלְמֵיחַת רַחֲמֵי), all of which are included in the speech of the twenty-two letters (דְּכֻלְּהוּ כְּלִילָן בְּדִיבּוּר דְּכ״ב אַתְוָון). Some say: “which all are included” (ס״א: דְּכֻלְּהוּ מְכִילָן). Some say: “in two crowns” (ס״א: בִּתְרֵי כַּתְרֵי).

The crowns of mercy (כִּתְרֵי דְּרַחֲמֵי). And in these letters of this Name, are concealed the twenty-two vessels of mercy (וּבְהָנֵי אַתְוָון דְּהַאי שְׁמָא, סְתִימָאן כ״ב מְכִילָן דְּרַחֲמֵי), and the thirteen of Atika, concealed and hidden from all (וְי״ג דַּעֲתִיקָא סָתִים וְגָנִיז מִכֹּלָּא), and the nine revealed from Ze’ir Anpin (וְט׳ דְּאִתְגַּלְיָין מִזְּעֵיר אַנְפִּין). And all join in the combination of one Name (וּמִתְחַבְּרָן כֻּלְּהוּ בְּצֵרוּפָא דִּשְׁמָא חַד), which the Kohen directs when he spreads his hands with the twenty-two engraved letters (דְּהֲוָה מְכַוִּון כַּהֲנָא כַּד פְּרֵיס יְדוֹי בְּכ״ב אַתְוָון גְּלִיפָן). And it was taught (וְתָאנָא): when modesty was in the world (כַּד הֲוָה צְנִיעוּתָא בְּעָלְמָא), this Name was revealed to all (הֲוָה מִתְגַּלְיָיא שְׁמָא דָּא לְכֹלָּא). But when brazenness increased in the world (מִדְּאַסְגֵי חֲצִיפוּתָא בְּעָלְמָא), it became concealed in its letters (סָתִים בְּאַתְווֹי). For when it was revealed, the Kohen would intend, and the Name would be explained (דְּכַד הֲוָה מִתְגַּלְיָיא, כַּהֲנָא מְכַוִּין, וּשְׁמָא מִתְפְּרַשׁ). In what would he intend (בְּמַאי מְכַוִּין)? He would intend in the hidden, concealed and stored one (מְכַוִּין בִּסְתִּימָא דְּטָמִיר וְגָנִיז), and it would be revealed and explained (וּמִתְגַּלְיָיא וּמִתְפְּרַשׁ). But when brazenness increased in the world (מִדְּאַסְגֵי חֲצִיפוּתָא בְּעָלְמָא), all was concealed in inscribed letters (סָתִים כֹּלָּא בְּאַתְוָון רְשִׁימִין).