Daf 195b (דַּף קצ״ה ע״ב)

And do not say (וְלָא תֵּימָא), that Kudsha Berikh Hu does not receive him until he specifies his sins from the day he was in the world (דְּלָא מְקַבֵּל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, עַד דִּיְּפָרֵט חֶטְאוֹי מִיּוֹמָא דְּהֲוָה בְּעָלְמָא). Some say: if so (ס״א אִי הָכִי), those that are hidden from him are such that he is not able to grasp (אָן [או] אִינּוּן דְּאִתְכְּסוּן מִנֵּיהּ, דְּלָא יָכִיל לְאַדְבְּקָא). Rather, he does not need to specify, except those that he remembers from among them (אֶלָּא לָא אִצְטְרִיךְ לְפָרְשָׁא, בַּר אִינּוּן דְּיִדְכַּר מִנַּיְיהוּ). And if he sets his will upon them, all the others are drawn after them (וְאִי שַׁוִּי רְעוּתֵיהּ בְּהוּ, כָּל אַחֲרָנִין אִתְמַשְּׁכָן אֲבַּתְרַיְיהוּ). For we have learned (דְּהָא תָּנֵינָן): one does not inspect the upper holes of the house above, nor those below, in the removal of chametz (אֵין בּוֹדְקִין חוֹרֵי בֵּיתָא עִלָּאִין לְעֵילָּא, וְלָא אִינּוּן תַּתָּאִין לְתַתָּא בְּבִיעוּר חָמֵץ).

But once he inspects according to the sight of his eyes that which he is able to grasp, all is drawn after this and is nullified with it (אֶלָּא כֵּיוָן דְּבָדִיק כְּפוּם חֵיזוּ דְּעֵינוֹי מַה דְּיָכִיל לְאַדְבְּקָא, כֹּלָּא אִתְמְשַׁךְ בָּתַר דָּא, וְאִתְבְּטִּיל בַּהֲדֵיהּ). And thus we learn in Nega‘im (וְהָכִי גַּרְסֵינָן בִּנְגָּעִים): twenty-four principal limbs are those that do not defile on account of living flesh (כ״ד רָאשֵׁי אֵבָרִים אִינּוּן דְּלָא מְטַמְאִין מִשּׁוּם מִחְיָה). And the Kohen was not troubled to pursue after them (וְכַהֲנָא לָא הֲוָה אַטְרַח אֲבַּתְרַיְיהוּ), as it is written: “According to all that the eyes of the priest can see” (וְהַיְינוּ דִּכְתִּיב לְכָל מַרְאֵה עֵינֵי הַכֹּהֵן) (Leviticus 13). A place where the Kohen is able to see the affliction with one gaze, and he does not need to twist himself or cast his eyes here and there-so it is here (אֲתָר דְּיָכִיל כַּהֲנָא לְמֵחֱזֵי מַכְתְּשָׁא בְּאִסְתַּכְּלוּתָא חֲדָא, וְלָא אִצְטְרִיךְ לְמַאֲכָא גַּרְמֵיהּ, וּלְאָרָמָא עֵינוֹי הָכָא וְהָכָא. אוּף הָכִי). Thus there is no need to specify his sins-Some say: to request-from the day he was [in the world], which are the lower holes of the house; nor those that are hidden, which he cannot grasp, which are the upper holes of the house above (לָא אִצְטְרִיךְ לְפַרְטָא חֶטְאוֹי [לְמִבְעֵי] מִן יוֹמָא דְּהֲוָה, דְּאִינּוּן חוֹרֵי בֵּיתָא תַּתָּאִין, וְלָא אִינּוּן דְּאִתְכְּסוּ, דְּלָא יָכִיל לְאַדְבְּקָא, דְּאִינּוּן חוֹרֵי בֵּיתָא עִלָּאִין לְעֵילָּא). Some say: rather, come and see-“According to all that the eyes of the priest can see,” and all are drawn after them (ס״א אֶלָּא, תָּא חֲזֵי לְכָל מַרְאֵה עֵינֵי הַכֹּהֵן, וְכֻלְּהוּ אִתְמַשְּׁכָן אֲבַּתְרַיְיהוּ). And because of this David made himself among the pious (וְעַל דָּא שַׁוִּי דָּוִד גַּרְמֵיהּ גּוֹ חֲסִידִים).

He made himself among the servants, as it is written: “Behold, as the eyes of servants to the hand of their masters” (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי עֲבָדִים, דִּכְתִּיב הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם) (Psalms 123). And it is written: “Save Your servant, You are my God” (וּכְתִיב הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי) (Psalms 86). He made himself among those who give over their souls for the sanctification of His Name, as it is written: “Gladden the soul of Your servant, for to You, Hashem, I lift my soul” (שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי אִינּוּן דְּמַסְרֵי נַפְשַׁיְיהוּ עַל קְדוּשַּׁת שְׁמֵיהּ. דִּכְתִּיב שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ כִּי אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא) (Psalms 86). In all these four, King David made himself before his Master (בְּכָל הָנֵי אַרְבַּע, עָבֵד גַּרְמֵיהּ דָּוִד מַלְכָּא קַמֵּי מָארֵיהּ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): I lift my hands in prayer before the Holy King (אֲרֵימִית יְדַי בִּצְלּוֹ לְקַמֵּי מַלְכָּא קַדִּישָׁא). For we have learned (דְּהָא תָּנֵינָן): it is forbidden for a man to lift his hands above, except in prayer, blessings, and supplications before his Master (אָסוּר לֵיהּ לְבַר נָשׁ לְאַרְמָא יְדוֹי לְעֵילָּא, בַּר בְּצַלּוּ, וּבְבִרְכָּאן וְתַחֲנוּנִים לְמָרֵיהּ). As it is written: “I have lifted up my hand to Hashem, the most high El” (דִּכְתִּיב, הֲרִימוֹתִי יָדִי אֶל יְיָ אֵל עֶלְיוֹן) (Bereshit 14). And we translate: I lift my hands in prayer (וּמְתַּרְגְּמִינָן, אֲרֵימִית יְדַי בִּצְלּוֹ), for the fingers of the hands contain supernal words (דְּהָא אֶצְבְּעָאן דְּיָדִין מִלִּין עִלָּאִין אִית בְּהוּ). And now, I do thus (וְהַשְׁתָּא אֲנָא הָכִי עֲבִידְנָא). And I say (וַאֲמֵינָא), that whoever arranges these four before his Master and makes himself with intent, in this fitting order (דְּכָל מַאן דְּאִלֵּין אַרְבַּע יְסַדֵּר קַמֵּי מָארֵיהּ, וְעָבִיד גַּרְמֵיהּ בִּרְעוּתָא, בְּתִקּוּנָא דָּא כַּדְּקָא יָאוּת), in this order his prayer is not returned empty (בְּתִקּוּנָא דָּא לָא תֵּהָדַר צְלוֹתֵיהּ בְּרֵיקָנַיָּיא).

At first, he makes himself a servant, to arrange praise before his Master and to sing before Him (בְּקַדְמִיתָא עֶבֶד, לְסַדְּרָא שְׁבָחָא קַמֵּי מָארֵיהּ, וּלְזַמְּרָא קַמֵּיהּ). And this is in the praises before the prayer (וְדָא בְּתוּשְׁבְּחָן דְּקַמֵּי צְלוֹתָא). Afterwards, he makes himself a servant, after he prays the prayer of standing (Amidah) (וּלְבָתַר עֶבֶד, לְבָתַר דְּצַלֵּי צְלוֹתָא דַּעֲמִידָה), he is the servant who arranged the prayer of his Master (אִיהוּ עַבְדָּא דְּסִדֵּר צְלוֹתָא דְּמָארֵיהּ).

Afterwards, he makes himself a servant, after he prays all his prayers and goes forth (וּלְבָתַר עֶבֶד, לְבָתַר דְּצַלֵּי כָּל צְלוֹתֵיהּ, וְאָזִיל לֵיהּ). And because of this David three times made himself in this prayer a servant (וְעַל דָּא דָּוִד תְּלַת זִמְנִין עֲבַד גַּרְמֵיהּ בִּצְלוֹתָא דָּא עֶבֶד). As it is written: “Save Your servant, You are my God” (דִּכְתִּיב הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי) (Psalms 86). “Gladden the soul of Your servant” (שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ) (Psalms 86). And it is written: “Give Your strength to Your servant” (וּכְתִיב תְּנָה עֻזְּךָ לְעַבְדֶּךָ) (Psalms 86).

Behold three times (הָא תְּלַת זִמְנִין), he needed to make himself a servant (אִצְטְרִיךְ לְשַׁוָּאָה גַּרְמֵיהּ עֶבֶד). Afterwards, to make himself among those who give over their souls for the sanctification of His Name (לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ גּוֹ אִינּוּן דְּמַסְרֵי נַפְשַׁיְיהוּ עַל קְדוּשַׁת שְׁמֵיהּ), and this is in the union of “Shema Yisrael” (וְהַיְינוּ בְּיִחוּדָא דִּשְׁמַע יִשְׂרָאֵל), for whoever sets his will thus in this verse is considered as if he gave over his soul for the sanctification of His Name (דְּכָל מַאן דְּשַׁוִּי הָכִי רְעוּתֵיהּ בְּהַאי קְרָא, אִתְחֲשִׁיב לֵיהּ כְּאִלּוּ מָסַר נַפְשֵׁיהּ עַל קְדוּשַׁת שְׁמֵיהּ). Afterwards, to make himself poor (לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ עָנִי), at the time when he enters and knocks at the gates of the lofty heights (בְּזִמְנָא דְּעָאל וְדַפִיק דָּשִׁין דְּרוֹמֵי מְרוֹמִים), when he says True and Firm (כַּד אָמַר אֱמֶת וְיַצִּיב), and connects redemption to prayer (וְסָמֵיךְ גְּאוּלָה לִתְפִלָּה), to be in the prayer of the Amidah (לְמֶהֱוִי בִּצְלוֹתָא דַּעֲמִידָה), broken of heart, poor and destitute (תָּבִיר לִבָּא, עַנְיָא וּמִסְכְּנָא). And to set his will to be included among the poor, in the breaking of the heart and the humility of the soul (וּלְשַׁוָּאָה רְעוּתֵיהּ, לְאִתְכַּלְּלָא גּוֹ מִסְכְּנֵי, בִּתְבִירוּ דְּלִבָּא, בִּמְאִיכוּ דְּנַפְשָׁא). Afterwards, to make himself among the pious (לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ גּוֹ חֲסִידִים), in Shomea Tefillah, to specify his sins (בְּשׁוֹמֵעַ תְּפִלָּה, לְפָרְשָׁא חֶטְאוֹי). For thus it is necessary for an individual in Shomea Tefillah, in order to cleave to the right hand, which is stretched forth to receive those who return, and then he is called pious (דְּהָכִי אִצְטְרִיךְ יָחִיד בְּשׁוֹמֵעַ תְּפִלָּה, בְּגִין לְאִתְדַּבְּקָא בִּימִינָא, דִּפְשׁוּטָה לְקַבְּלָא לְאִינּוּן דְּתָבִין, וּכְדֵין אִקְרֵי חָסִיד). Behold, these four are as is fitting (הָא אַרְבַּע אִלֵּין כְּדְקָא יֵאוֹת).

Who encompasses all these? (מַאן כָּלִיל לְכָל הָנֵי). He who must include them, and this is the servant, who includes all the rest (הַהוּא דְּקָא אִצְטְרִיךְ לְכַלְלָא לוֹן, וְהַאי אִיהוּ עֶבֶד, דְּאַכְלִיל לְכָל שְׁאָר). Three are servants in three places, and all are one (תְּלַת עַבְדִּין אִינּוּן בִּתְלַת דּוּכְתִּין, וְכֻלְּהוּ חַד). And concerning them it is written: Behold, as the eyes of servants to the hand of their masters, etc. (וְעָלַיְיהוּ כְּתִיב, הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם וְגוֹ׳) (Psalms 123). Between servant and servant are the others (בֵּין עֶבֶד לְעֶבֶד אִינּוּן אַחֲרָנִין). Between the first servant and the second servant, he must give over his soul for the union of the sanctification of His Name, and make himself poor and destitute in the prayer of the Amidah, and make himself among the pious in Shomea Tefillah (בֵּין עֶבֶד קַדְמָאָה, לְעֶבֶד תִּנְיָינָא, אִית לֵיהּ לְמִמְסַר נַפְשֵׁיהּ עַל יִחוּדָא דִּקְדוּשַּׁת שְׁמֵיהּ, וּלְשַׁוָּאָה גַּרְמֵיהּ עָנִי וּמִסְכְּנָא בִּצְלוֹתָא דַּעֲמִידָה, וּלְשַׁוָּאָה גַּרְמֵיהּ גּוֹ חֲסִידִים בְּשׁוֹמֵעַ תְּפִלָּה). The third servant is after he finishes and arranges everything (עֶבֶד תְּלִיתָאָה בָּתַר דְּסִיֵּים וְסִדֵר כֹּלָּא).