Daf 97a (דַּף צ״ז ע״א)

Come and see (תָּא חֲזֵי): It is written, “On the eighth day, an Atzeret” (כְּתִיב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת) (Leviticus 23). What is Atzeret? (מַאן עֲצֶרֶת). Rather, in that place where all are bound as one, it is called Atzeret (אֶלָּא בְּהַהוּא אֲתַר, דְּכֹלָּא מִתְקַשְּׁרָן כַּחֲדָא, אִקְרֵי עֲצֶרֶת). What is Atzeret? (מַאי עֲצֶרֶת). Some say: a gathering, an assembly (ס״א כְּנוּפְיָא כְּנִישׁוּ). And if you say here, that it is called Atzeret, what is the reason? (וְאִי תֵּימָא הָכָא דְּאִקְרֵי עֲצֶרֶת, מַאי טַעֲמָא). Rather, in all those days they were the days of the banquets of the branches of the Ilan (אֶלָּא בְּכָל אִינּוּן יוֹמִין, יוֹמֵי סְעוּדָתֵי דְּעַנְפֵי אִילָנָא).

And for this reason, seventy bulls were offered (וְעַל דָּא, שִׁבְעִים פָּרִים אִינּוּן). Afterwards, it is the joy of the Ilan itself-the body-and the joy of the Orayta (לְבָתַר, חֶדְוָותָא דְּגוּפָא דְּאִילָנָא מַמָּשׁ, וְחֶדְוָותָא דְּאוֹרַיְיתָא). And because of this, it is one day, an Atzeret (וּבְגִינֵיהּ הוּא יוֹמָא חַד עֲצֶרֶת). The joy of Orayta, the joy of the Ilan, which is the body (חֶדְוָותָא דְּאוֹרַיְיתָא, חֶדְוָותָא דְּאִילָנָא, דְּהוּא גּוּפָא). And for this reason, there is no portion on this day except for Kudsha Berikh Hu and Knesset Yisrael (וְעַל דָּא לֵית חוּלָקָא בְּהַאי יוֹמָא, אֶלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל).

Therefore it is written: “An Atzeret shall be for you” (בְּגִין כָּךְ, עֲצֶרֶת תִּהְיֶה לָכֶם), for you, and not for another (לָכֶם, וְלָא לְאָחֳרָא).p1-8 For at the time when the King is found, all is found in Him (דְּהָא בְּשַׁעֲתָא דְּמַלְכָּא אִשְׁתְּכַח, כֹּלָּא אִשְׁתְּכַח בֵּיהּ). And for this we have learned (וְעַל דָּא תָּנֵינָן): On Atzeret, concerning the fruits of the tree (בַּעֲצֶרֶת עַל פֵּירוֹת הָאִילָן). And it has already been established (וְהָא אוּקְמוּהָ): Therefore it is called “one,” one indeed, as we have said (בְּגִין כָּךְ אֶחָד אִקְרֵי, אֶחָד וַדַּאי, כְּמָה דְּאַמָרָן).

Come and see (תָּא חֲזֵי): What is written-“From your dwellings you shall bring two wave-loaves… they shall be of fine flour; they shall be baked leavened” (מַה כְּתִיב, מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה וְגוֹ׳, סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה) (Leviticus 23). Why here is it leavened? (מַאי שְׁנָא הָכָא חָמֵץ). In Knesset Yisrael (בְּכְנֶסֶת יִשְׂרָאֵל). Rather, because all is grasped in it (אֶלָּא בְּגִין דְּכֹלָּא אֲחִידָן בֵּיהּ). Likewise in the tree (וְכֵן בְּאִילָנָא): for in the tree are bound the branches (דְּהָא בְּאִילָנָא אֲחִידָן עַנְפִין), in the tree are bound the leaves (בְּאִילָנָא אֲחִידָן עָלִין), the husks, and many judgments in all directions (קְלִיפִין, דִּינִין סַגִּיאִין בְּכָל סִטְרִין). All is found in it (כֹּלָּא אִשְׁתְּכַח בֵּיהּ). And because this tree atones for the evil inclination (וּבְגִין דְּהַאי אִילָנָא, מְכַפֵּר עַל יֵצֶר הָרָע), which is within the abode of man (דְּהוּא בְּבֵי מוֹתְבֵיהּ דְּבַר נָשׁ).

Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): From this tree are nourished all the other trees below (מֵהַאי אִילָנָא אִתְּזָנוּ כָּל שְׁאָר אִילָנִין לְתַתָּא). And it is rooted upon one deep river (וְהוּא אִשְׁתָּרְשָׁא עַל חַד נַהֲרָא עֲמִיקָא), that flows and goes forth, and its waters never cease forever (דְּנָגִיד וְנָפִיק וְלָא פַּסְקִין מֵימוֹי לְעָלְמִין). Concerning it, it is written: “And he shall be like a tree planted upon waters, and by a stream spreads its roots” (עָלֵיהּ כְּתִיב, וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו) (Jeremiah 17). And for this it is called Orayta (וְעַל דָּא אִקְרֵי אוֹרַיְיתָא): “She is a Tree of Life…” (עֵץ חַיִּים הִיא וְגוֹ׳) (Proverbs 3). And what is “those who support her are happy”? (וּמַאי וְתוֹמְכֶיהָ מְאוּשָּׁר). Behold it has been established (הָא אוּקְמוּהָ). But “those who support her are happy,” as you say: “With my happiness, for daughters have called me happy” (כְּמָה דְּאַתְּ אָמֵר: בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת) (Bereshit 30).

Ra‘aya Meheimna

“And he shall wave the omer…” (וְהֵנִיף אֶת הָעֹמֶר וְגוֹ׳) (Leviticus 23). This commandment is (פִּקּוּדָא דָּא): to offer the offering of the omer (לְקָרְבָא קָרְבָּן הָעֹמֶר). This sacrifice is entirely in the cleaving of above and below (קָרְבְּנָא דָּא, כֹּלָּא אִיהוּ בִּדְבֵקוּתָא עֵילָּא וְתַתָּא). The Matronita and her children go together (מַטְרוֹנִיתָא וּבְנָהָא כַּחֲדָא אַזְלִין). This omer, Yisrael bring in their purification (עֹמֶר דָּא, מְקָרְבִין יִשְׂרָאֵל בְּדַכְיוּתָא דִּלְהוֹן), and that offering is from barley (וְהַהוּא קָרְבְּנָא אִיהוּ מִן שְׂעוֹרִים). And this is offered in order to arouse love between woman and her husband (וְדָא אִתְקְרִיבוּ, לְמֵיעַל רְחִימוּ בֵּין אִתְּתָא וּבַעְלָהּ).

The harlot-woman distanced herself from between them, for she is not able to stand before her (אֵשֶׁת זְנוּנִים, אִתְרַחֲקַת גַּרְמָהּ מִבֵּינַיְיהוּ, דְּלָא יָכִילַת לְמֵיקָם עַל גַּבָּהּ). The woman of valor draws herself near to be brought close to the great priest (אֵשֶׁת חַיִל קְרִיבַת גַּרְמָהּ לְקָרְבָא לְגַבֵּי כַּהֲנָא רַבָּא). Surely she is pure, as it is written: “Then she shall be cleared and shall conceive seed” (וַדַּאי טְהוֹרָה הִיא, וְנִקְּתָה וְנִזְרְעָה זָרַע) (Numbers 5). And she increases in strength and love toward her husband (וְאוֹסִיפַת חֵילָא וּרְחִימוּ לְגַבֵּי בַּעְלָהּ). The harlot-woman flees from the sanctuary, not to come near to it (אֵשֶׁת זְנוּנִים עַרְקַת מִן מַקְדְּשָׁא, דְּלָא לְמִקְרַב לְגַבֵּיהּ). For had she in that time, when the woman of valor examined herself, drawn near, she would have been lost from the world (דְּאִלְמָלֵא בְּהַהוּא זִמְנָא דְּאֵשֶׁת חַיִל אִבְדִיקַת גַּרְמָהּ, אִיהִי אִתְקְרִיבַת לְגַבָּהּ, אִתְאֲבִידַת מֵעָלְמָא). Therefore she does not wish to come near to the sanctuary, but flees from it (וְעַל דָּא לָא בַּעְיָא לְקָרְבָא לְמַקְדְּשָׁא, וְעַרְקַת מִנֵּיהּ). And Yisrael remain meritorious, without another admixture, with the mystery of faith (וְאִשְׁתָּאָרוּ יִשְׂרָאֵל זַכָּאִין, בְּלָא עִרְבּוּבְיָא אָחֳרָא, לְגַבֵּי רָזָא דִּמְהֵימְנוּתָא).

The mystery of this side is twofold (רָזָא דְּסִתְרָא דָּא, תַּרְתֵּין אַחֲתָן). And when this one draws near to that one, in her examination, her belly swells and her thigh falls (וְכַד אַרְחַת דָּא לְגַבֵּי דָּא, בִּבְדִּיקוּ דִּילָהּ, צָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ). For the examination of the woman of valor is the potion of death to the harlot-woman (דְּהָא בְּדִיקוּ דְּאֵשֶׁת חַיִל, סָמָא דְּמוֹתָא לְאֵשֶׁת זְנוּנִים). And this is the counsel that Kudsha Berikh Hu gave to His children (וְדָא אִיהוּ עֵיטָא, דְּיָהַב קוּדְשָׁא בְּרִיךְ הוּא לִבְנוֹי): to offer this offering for the sake of the woman of valor, so that the harlot-woman may flee from her (לְקָרְבָא קָרְבְּנָא דָּא בְּגִין אֵשֶׁת חַיִל, דְּתַעֲרוֹק אֵשֶׁת זְנוּנִים מִנָּהּ). And Yisrael remain without another admixture, meritorious in this world and in the World to Come (וְאִשְׁתַּאֲרוּ יִשְׂרָאֵל בְּלָא עִרְבּוּבְיָא אָחֳרָא, זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). (Thus concludes the passage in the Ra‘aya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא).

Rabbi Abba and Rabbi Ḥiyya were walking on the road (רִבִּי אַבָּא וְרִבִּי חִיָּיא הֲווֹ אָזְלֵי בְּאוֹרְחָא). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): It is written, “And you shall count for yourselves from the morrow after the Shabbat, from the day that you brought the omer of the wave offering…” (כְּתִיב, וּסְפַרְתֶּם לָכֶם מִמָּחֳרָת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת עֹמֶר הַתְּנוּפָה) (Leviticus 23). What does this come to teach? (מַאי קָא מַיְירֵי). He said to him (אָמַר לֵיהּ): Behold, the friends have already established this (הָא אוּקְמוּהָ חַבְרַיָּיא).

Ra‘aya Meheimna

“And you shall count for yourselves from the morrow after the Shabbat…” (וּסְפַרְתֶּם לָכֶם מִמָּחֳרָת הַשַּׁבָּת וְגוֹ׳) (Leviticus 23). Commandment thirty-one, to count the counting of the omer (פִּקּוּדָא ל״א דָּא, לִסְפּוֹר סְפִירַת הָעֹמֶר). This we have already established (הָא אוֹקִימְנָא). And the secret is this (וְרָזָא דָּא): Yisrael, even though they were purified to perform the Pesach and went out from defilement (יִשְׂרָאֵל, אַף עַל גַּב דְּאִתְדָּכוּ לְמֶעְבַּד פִּסְחָא, וְנָפְקוּ מִמְּסָאֲבוּ), they were not yet complete and purified as was fitting (לָא הֲווֹ שְׁלֵמִין וְדַכְיָין כַּדְקָא חֲזֵי). And for this reason, Hallel is not complete on the days of Pesach (וְעַל דָּא, לָאו הַלֵּל גָּמוּר בְּיוֹמֵי דְּפִסְחָא), for until then they were not completed properly (דְּעַד כְּעַן לָא אִשְׁתְּלִימוּ כַּדְקָא יָאוּת).

Like a woman who goes out from impurity (כְּאִתְּתָא דְּנָפְקָא מִמְּסָאֲבוּ), and once she has gone out, from then and onward she counts for herself (וְכֵיוָן דְּנָפְקָא, מִתַּמָּן וּלְהָלְאָה, וְסָפְרָה לָהּ). So too here, Yisrael, when they went out from Egypt, they went out from defilement (אוּף הָכָא יִשְׂרָאֵל, כַּד נָפְקוּ מִמִּצְרַיִם, נָפְקוּ מִמְּסָאֲבוּ), and they performed the Pesach, to eat at the table of their Father (וְעָבְדוּ פֶּסַח, לְמֵיכַל בְּפָתוֹרָא דְּאָבוּהוֹן). And from then and onward they make a reckoning, for the woman to draw near to her husband, to cleave to him (וּמִתַּמָּן וּלְהָלְאָה יַעַבְדוּן חוּשְׁבָנָא, לְמִקְרַב אִתְּתָא לְבַעְלָהּ, לְאִתְחַבְּרָא בַּהֲדֵיהּ). And these fifty days of purification are to ascend to the mystery of the World to Come (וְאִינּוּן חַמְשִׁין יוֹמִין דְּדַכְיוּ, לְאַעֲלָא לְרָזָא דְּעָלְמָא דְּאָתֵי), and to receive the Orayta, and for the woman to draw near to her husband (וּלְקַבְּלָא אוֹרַיְיתָא, וּלְמִקְרַב אִתְּתָא לְבַעְלָהּ). And because these days are the days of the male world (וּבְגִין דְּאִלֵּין יוֹמִין, יוֹמִין דְּעָלְמָא דִּדְכוּרָא), this reckoning was not given except to men alone (לָא אִתְמְסַר חוּשְׁבָּנָא דָּא אֶלָּא לְגַבְרֵי בִּלְחוֹדַיְיהוּ). And for this reason this reckoning is in standing (וְעַל דָּא חוּשְׁבָּנָא דָּא, בַּעֲמִידָה אִיהוּ). And the words of the lower world are in sitting and not in standing (וּמִלִּין דְּעָלְמָא תַּתָּאָה, בִּישִׁיבָה, וְלָא בַּעֲמִידָה). And the secret is this: the prayer of standing and the prayer of sitting (וְרָזָא דָּא, צְּלוֹתָא דְּעֲמִידָה, וּצְּלוֹתָא מְיוּשָׁב). And these fifty are forty-nine (וְאִלֵּין חַמְשִׁין, מ״ט אִינּוּן), the total of the aspects of the Orayta (כְּלַל אַנְפֵּי אוֹרַיְיתָא). For on the fiftieth day is truly the mystery of the Orayta (דְּהָא בְּיוֹמָא דְּחַמְשִׁין, אִיהוּ רָזָא דְּאוֹרַיְיתָא מַמָּשׁ). And these are the fifty days, in which are Shemitah and Yovel (וְאִלֵּין אִינּוּן חַמְשִׁין יוֹמִין, דְּבֵיהּ שְׁמִטָה וְיוֹבְלָא). And if you say: fifty, are they not forty-nine? (וְאִי תֵּימָא, חַמְשִׁין, מ״ט אִינּוּן). One is hidden, and upon it the world depends (חַד טְמִירָא אִיהוּ, וְעָלְמָא אִסְתְּמִיךְ עָלֵיהּ). And on that fiftieth day the hidden is revealed and concealed-some say: and found-in it (וּבְהַהוּא יוֹמָא דְּחַמְשִׁין, אִתְגַּלְיָא טְמִירָא, וְאִתְכַּסְיָא, נ״א וַאִשְׁתְּכַח, בֵּיהּ). Like a king who comes to the house of his groomsmen and is found there (כְּמַלְכָּא דְּאָתֵי לְבֵי שׁוּשְׁבִינֵיהּ, וְאִשְׁתְּכַח תַּמָּן). So too here on the fiftieth day-and behold, we have established this mystery (אוּף הָכָא יוֹמָא דְּחַמְשִׁין, וְהָא אוּקִימְנָא רָזָא דָּא).

Commandment thirty-three, after this, to perform the Festival of Shavuot (פִּקּוּדָא ל״ג בָּתַר דָּא, לְמֶעְבַּד חַג שָׁבוּעוֹת), as it is written: “And you shall perform the Festival of Weeks to Hashem your God” (דִּכְתִּיב וְעָשִׂיתָ חַג שָׁבוּעוֹת לַיְיָ׳ אֱלֹהֶיךָ) (Deuteronomy 16). Shavuot: because Yisrael entered into the mystery of fifty days, which are seven weeks (שָׁבוּעוֹת: עַל דְּעָאלוּ יִשְׂרָאֵל לְרָזָא דְּחַמְשִׁין יוֹמִין, דְּאִינּוּן שִׁבְעָה שָׁבוּעוֹת). And with the offering of the omer the evil inclination was nullified, which fled from the woman of valor (וּבְקָרְבְּנָא דְּעֹמֶר, אִתְבְּטַל יֵצֶּר הָרָע, דְּעַרְקַת מֵאֵשֶּׁת חַיִל). And when it was not brought there, Yisrael cleaved to Kudsha Berikh Hu, and it was nullified above and below (וְכַד תַּמָּן לָא אִתְקְרִיב, מִתְדַּבְּקִין יִשְׂרָאֵל בְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְבְּטָל מֵעֵילָּא וּמִתַּתָּא). And for this reason it is called in this manner Atzeret, for in it is the nullification of the evil inclination (וּבְגִין כַּךְ אִקְרֵי בְּגַוְונָא דָּא עֲצֶּרֶת, דְּאִית בֵּיהּ בִּטוּל יִצֶּר הָרָע). And for this reason no sin-offering is written in it, as in the other festivals, where a sin-offering is written for Hashem (וְעַל דָּא לָא כְּתִיב בֵּיהּ חַטָּאת, כִּשְׁאָר זְמַנִין, דִּכְתִּיב בְּהוּ חַטָּאת לַיְיָ׳). And then all the lights gather to the Woman of Valor, and for this reason Atzeret (וּכְדֵין כָּל נְהוֹרִין אִתְכְּנָשׁוּ לְאֵשֶׁת חַיִל, וּבְגִין כַּךְ עֲצֶּרֶת).

Shavuot-and it is not written how many they are (שָׁבוּעוֹת, וְלָא כְּתִיב כַּמָה אִינּוּן). Rather, wherever it is stated without specification, the name itself causes, and they are from seven (אֶלָּא בְּכָל אֲתַר דְּאִתְּמַר סְתָם, שְׁמָא גָּרִים דְּאִינּוּן מִן שֶׁבַע). And it is written: “Seven weeks you shall count for yourself” (וּכְתִיב שִׁבְעָה שָׁבוּעוֹת תִּסְפֹּר לָךְ) (Deuteronomy 16). Why is it written only “weeks”? (אֲמַאי כְּתִיב שָׁבוּעוֹת בִּלְחוֹדוֹי). Rather, so it needed to be written simply, “weeks,” to include above and below (אֶלָּא הָכִי אִצְּטְרִיךְ שָׁבוּעוֹת סְתָם, לְאַכְלְלָא עֵילָּא וְתַתָּא). For in every place where these are aroused, those also are aroused with them (דְּהָא בְּכָל אֲתַר דְּאִלֵּין מִתְעָרֵי, אִלֵּין אוּף הָכִי מִתְעָרֵי עִמְּהוֹן). Before Shlomo was, they were not revealed (עַד לָא הֲוָה שְׁלֹמֹה, לָא הֲווֹ אִתְגַּלְיָין). Once Shlomo came, he made from them detail, as it is written: “Seven days and seven days” (כֵּיוָן דְּאָתָא שְׁלֹמֹה, עָבֵד מִנַּיְיהוּ פְּרָט. דִּכְתִּיב, שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים) (I Kings 8:65). This is detail (דָּא אִיהוּ פְּרָט).

At another time, in general, “weeks” is written simply (בִּזְמָנָא אָחֳרָא בִּכְלַל, שָׁבוּעוֹת סְתָם). And it was not necessary for any other man to make from them detail, except Shlomo (וְלָא אִצְּטְרִיךְ לְבַר נָשׁ אָחֳרָא לְמֶעְבַּד מִנְּהוֹן פְּרָט, בַּר שְׁלֹמֹה). Because those seven days below did not shine in completeness until Shlomo came, and then the moon stood in fullness in those seven days (בְּגִין דְּאִינּוּן שִׁבְעַת יָמִים דִּלְתַתָּא, לָא נְהִירוּ בִּשְׁלִימוּ, עַד דְּאָתָא שְׁלֹמֹה, וּכְדֵין קַיְּימָא סִיהֲרָא בְּאַשְׁלְמוּתָא, בְּאִינּוּן שִׁבְעַת יוֹמִין). And here, the Festival of Shavuot is written simply, because the lower ones were included in the upper ones, but they did not shine as in the days of Shlomo (וְהָכָא חַג שָׁבוּעוֹת סְתָם, בְּגִין דְּאִתְכְּלָלוּ תַּתָּאֵי בְּעִלָּאֵי, וְלָא אַנְהִירוּ כְּיוֹמָא דִּשְׁלֹמֹה).

Commandment thirty-four, after this, to offer the two loaves (פִּקּוּדָא ל״ד בָּתַר דָּא, לְקָרְבָא שְׁתֵּי הַלֶּחֶם). This we have established (הָא אוֹקִימְנָא). The two loaves: two Shekhinot, upper and lower, joined together as one (שְׁתֵּי הַלֶּחֶם: תַּרְתֵי שְׁכִינְתֵּי, עֵילָּא וְתַתָּא, וְאִתְחַבְּרָן כַּחֲדָא). Corresponding to them: the two breads on Shabbat, the food of double measure, of upper and lower (לְגַבֵּיהוֹן, תְּרֵין נָהֲמֵי בְּשַׁבָּת, מְזוֹנָא דְּחַד תְּרֵין, דְּעֵילָּא וְתַתָּא). And for this it is written: “Two omers for one” (וְעַל דָּא כְּתִיב, שְׁנֵי הָעֹמֶר לָאֶחָד) (Exodus 16). For one, indeed, to be united in one place (לָאֶחָד וַדַּאי, לְאִתְיַיחֲדָא בַּאֲתַר חַד). For that which is called “One” (לְהַהוּא דְּאִקְרֵי אֶחָד). And who is it? The voice, the voice of Ya'akov (וּמַאן אִיהוּ. הַקּוֹל קוֹל יַעֲקֹב), who inherits above and below, two breads as one (דְּאִיהוּ יָרִית עֵילָּא וְתַתָּא, תְּרֵין נָהֲמֵי כַּחֲדָא). And because Shabbat is the mystery of upper and lower, and all is Shabbat, two breads were offered (וּבְגִין דְּשַׁבָּת אִיהוּ רָזָא דְּעֵילָּא וְתַתָּא, וְכֹלָּא אִיהוּ שַׁבָּת, אִתְקְרִיבוּ תְּרֵין נָהֲמֵי). Thus it concludes (ע״כ).

Commandment after this, to arrange the bread and the frankincense, to offer the omer (פִּקּוּדָא בָּתַר דָּא לְהַסְדִּיר לֶחֶם וּלְבוֹנָה, לְהַקְרִיב עֹמֶר). As it is written: “And you shall perform on the day when you wave the omer a lamb without blemish for a burnt offering” (דִּכְתִיב וַעֲשִׂיתֶם בְּיוֹם הֲנִיפְכֶם אֶת הָעֹמֶר כֶּבֶשׂ תָּמִים לְעוֹלָה) (Leviticus 23). And so too on Shavuot, to offer the two loaves (וְכֵן בְּשָׁבוּעוֹת לְהַקְרִיב שְׁתֵּי הַלֶּחֶם). And so in all good days, to offer the additional offering (וְהָכִי בְּכָל יוֹמִין טָבִין, לְהַקְרִיב קָרְבָּן דְּמוּסָפִין). Rather, indeed, on every day of the festivals, one must offer his offering (אֶלָּא וַדַּאי בְּכָל יוֹמָא דְּמוֹעָדַיָיא, צָרִיךְ לְקָרְבָּא קָרְבְּנָא דִּילֵיהּ). He must offer upon it the addition that it has, like the addition of the ketubah and the gift which the groom adds to the bride (צָּרִיךְ לְקָרְבָּא עָלֵיהּ תּוֹסֶפֶת דְּאִית לֵיהּ, כְּגוֹן תּוֹסֶפֶת כְּתוּבָתָא וּמַתְּנָתָא, דְּאוֹסִיף חָתָן לְכַלָּה). And Shabbat the Queen, who is the bride, on Shabbatot and on all good days, requires addition-these are the additional offerings of the sacrifices-and a gift, which are the priestly gifts (וְשַׁבָּת מַלְכְּתָא, דְּאִיהִי כַּלָּה, בְּשַׁבָּתוֹת וּבְכָל יוֹמִין טָבִין, צְּרִיכָה תּוֹסֶפֶת, דְּאִינּוּן מוּסָפִין דְּקָרְבְּנִין, וּמַתְּנָתָא, דְּאִינּוּן מַתְּנוֹת כְּהוּנָה). And on Shavuot, which is the giving of the Torah (וּבְשָׁבוּעוֹת דְּאִיהוּ מַתַּן תּוֹרָה), when the two Tablets of the Orayta were given (דְּאִתְיְיהִיבוּ תְּרֵין לוּחִין דְּאוֹרַיְיתָא), from the side of the Tree of Life (מִסִּטְרָא דְּאִילָנָא דְּחַיִּי), it is necessary to bring near to them the two loaves (צָּרִיךְ לְקָרְבָא לְגַבַּיְיהוּ, שְׁתֵּי הַלֶּחֶם), which are heh–heh of the two days of Shavuot-they are yod–vav (דְּאִינּוּן ה״ה דִּתְרֵין יוֹמִין דְּשָׁבוּעוֹת אִינוּן י״ו), it is necessary to bring near to them the two loaves from those Heh–Heh (צָּרִיךְ לְקָרְבָא לְגַבַּיְיהוּ, שְׁתֵּי הַלֶּחֶם מְּאִינּוּן ה״ה), for this is the bread of the Orayta, of which it is said: “Come, eat of my bread” (for it is written) (דְּהָא אִיהוּ נָהֲמָא דְּאוֹרַיְיתָא, דְּאִתְּמַר בֵּיהּ לְכוּ לַחֲמוּ בְלַחְמִי) (Proverbs 9), Heh–Heh, from “the One who brings forth bread from the earth” (ה״ה, מִן הַמּוֹצִּיא לֶחֶם מִן הָאָרֶץ). And this is the food of Adam (וְהַאי אִיהוּ מַאֲכָל אָדָם), which is Yod–Heh–Vav–Heh (דְּאִיהוּ יו״ד ה״א וָא״ו ה״א). “This is the Torah: Adam” (זֹאת הַתּוֹרָה אָדָם) (Numbers 19). “A man who shall bring near from you an offering to Hashem” (אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ׳) (Leviticus 1). An omer of barley is the food of cattle (עוֹמֶר שְׂעוֹרִין, מַאֲכָל בְּעִירָן), who are the holy beasts (דְּאִינּוּן חַיּוֹת הַקֹּדֶשׁ), from which it is necessary to bring near-this is what is written: “From the animal” (דְּמִנְּהוֹן צָּרִיךְ לְקָרְבָא, הֲדָא הוּא דִכְתִיב, מִן הַבְּהֵמָה) (Leviticus 1). “Rams” are those who gore in the Mishnah, in these plain meanings (אֵלִים: מְנַגְּחִים בְּמַתְנִיתִין, בְּאִלֵּין פַּשְׁטִין). “From the cattle”: bulls that gore in the Mishnah with greater force (מִן הַבָּקָר: פָּרִים מְנַגְּחִים בְּמַתְנִיתִין, בְּתוּקְפָּא יַתִּיר). “And from the flock”: the rest of the people, their offering is prayers (וּמִן הַצֹּאן: שְׁאָר עַמָּא, קָרְבְּנָא דִּלְהוֹן צְּלוֹתִין), and concerning them it is said: “And you are My flock, the flock of My pasture; you are men” (וְעָלַיְיהוּ אִתְּמַר, וְאַתֵּן צֹּאנִי צֹּאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34).

The masters of Kabbalah and the masters of middot are from the side of the Tree of Life (דְּמָארֵי קַבָּלָה, וּמָארֵי מִדּוֹת, אִינּוּן מִסְּטַר דְּאִילָנָא דְּחַיִּי). The rest of the people are from the side of the Tree of Good and Evil-prohibition and permission (שְׁאָר עַמָּא מִסִּטְרָא דְּאִילָנָא דְּטוֹב וָרָע, אָסוּר וְהֶתֵּר). And therefore, “from the animal” is their food-omer of barley bread (וּבְגִין דָּא, מִן הַבְּהֵמָה, מַאֲכָל דִּלְהוֹן, עֹמֶר לֶחֶם שְׂעוֹרִים), “and he measured six measures of barley” (וַיָּמָד שֵׁשׁ שְׂעוֹרִים) (Ruth 3). “And he placed [them] upon her”-the Oral Orayta, which is the six orders of Mishnah (וַיָּשֶׁת עָלֶיהָ, אוֹרַיְיתָא דִּבְעַל פֶּה, דְּשִׁית סִדְרֵי מִשְׁנָה). But those of the Tree of Life-who are “man”-their Orayta is the bread of Kudsha Berikh Hu (אֲבָל אִלֵּין דְּאִילָנָא דְּחַיִּי, דְּאִינּוּן אָדָם אוֹרַיְיתָא דִּלְהוֹן, נָהֲמָא דְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “Come, eat of my bread”-and this is the two loaves (הֲדָא הוּא דִכְתִיב, לְכוּ לַחֲמוּ בְלַחְמִי וְהַיְינוּ שְׁתֵּי הַלֶּחֶם) (Proverbs 9). All the Tannaim and Amoraim rejoiced and said: “Who stands before Sinai?” (חֲדוּ כֻּלְּהוּ תָּנָאִין וַאֲמוֹרָאִין, וְאָמְרוּ מַאן קָאִים קַמֵּי סִינַי). (Thus concludes Ra‘aya Meheimna) (ע״כ רעיא מהימנא)p1-9