Daf 224a (דַּף רכ״ד ע״א)

And further: Yod is a point (וְעוֹד, יוֹד נְקוּדָה). Vav is a wheel (ו׳ גַּלְגַּל). And there is no motion in the wheel in the six directions, as the calculation of Vav (וְלֵית תְּנוּעָה בְּגַּלְגַּל בְּשִׁית סִטְרִין כְּחוּשְׁבַּן ו׳), except through that point (אֶלָּא בְּהַהִיא נְקוּדָה). And that point is the union of all (וְהַהוּא נְקוּדָה אִיהוּ יִחוּדָא דְּכֹלָּא), and testimony is borne about that Yachid, that has no second (וְאַסְהִידַת עַל הַהוּא יָחִיד, דְּלֵית לֵיהּ שֵׁנִי), about whom the Sages established (דְּאוֹקְמוּהָ עָלֵיהּ רַבָּנָן): that one must unify Him, in order to crown Him over the heavens and the earth, and over the four directions of the world (שֶׁצָרִיךְ לְיַחֲדוֹ כְּדֵי שֶׁתַּמְלִיכֵהוּ עַל הַשָּׁמַיִם וְעַל הָאָרֶץ, וְעַל ד׳ רוּחוֹת עָלְמָא). Bet-heavens and earth (ב׳, שָׁמַיִם וָאָרֶץ). Gimel-the pillar that bears them (ג׳, עַמּוּדָא סָבִיל לוֹן). Dalet-four beasts (ד׳, אַרְבַּע חֵיוָן). Hei-the throne (ה׳ כֻּרְסְיָיא). Vav-six grades of the throne (ו׳ שִׁית דַּרְגִּין לְכֻרְסְיָיא). And further: Alef Bet Gimel Dalet Hei Vav Zayin Ḥet Tet: Adam (וְעוֹד, א ב ג ד ה ו ז ח ט: אָדָם). Yod-his union, Malkhut, the wealth of Adam (י׳ יִיחוּד דִּילֵיהּ, מַלְכוּת, עֲשִׁירָאָה דְּאָדָם). Nine corresponds to nine letters (תֵּשַׁע, אִיהוּ לָקֳבֵל תֵּשַׁע אַתְוָון). Happy are Yisrael, who know the secret of their Master (זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּיַדְעִין רָזָא דְּמָארֵיהוֹן). Another matter: “Command the children of Yisrael and say to them: My offering, My bread, for My fires, of pleasing aroma” (Numbers 28) (דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחוֹחִי).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): In the offering there is smoke, and there is scent, and there is pleasing scent (בְּקָרְבָּנָא אִית עָשָׁן, וְאִית רֵיחַ, וְאִית רֵיחַ נִיחֹחַ). Smoke is from the side of judgment (עָשָׁן אִיהוּ מִסִּטְרָא דְּדִינָא). This is what is written: “For then Hashem’s anger shall smoke” (Deuteronomy 29) (הֲדָא הוּא דִכְתִיב כִּי אָז יֶעְשַׁן אַף יְיָ). “Smoke rose in His nostrils, and fire from His mouth devoured” (Psalms 18) (עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ מִפִּיו תֹּאכֵל). “Pleasing aroma”-mercies (רֵיחַ נִיחֹחִי, רַחֲמֵי). “And the scent of your nose like apples” (Song of Songs 7) (וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים).

Ra‘ya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא): And behold, both of them-smoke and scent-are in the nose, and the verses are witnesses (וְהָא תַּרְוַויְיהוּ עָשָׁן וְרֵיחַ, אִינּוּן בְּאַף, וּקְרָאִין סַהֲדִין). One: “Smoke rose in His nostrils” (Psalms 18) (חַד, עָלָה עָשָׁן בְּאַפּוֹ). And a second: “And the scent of your nose like apples” (Song of Songs 7) (וְתִנְיָינָא, וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים). And why is one called smoke, judgment, and the second mercy (וַאֲמַאי אִתְקְרֵי חַד עָשָׁן דִּינָא וְתִנְיָינָא רַחֲמֵי)? But: in the nose there are two openings (אֶלָּא, בְּחוֹטָמָא אִית תְּרֵין חַלּוֹנִין). And it is said: on the left, “Smoke rose in His nostrils” (וְאִתְּמַר בִּשְׂמָאלָא, עָלָה עָשָׁן בְּאַפּוֹ).

What is “rose”? From the heart that is on the left, opposite Gevurah (מַאי עָלָה. אֶלָּא מִלִבָּא דְּאִיהוּ בִּשְׂמָאלָא, לָקֳבֵל גִבּוֹר). From the right descends a spirit toward it (מִימִינָא נָחִית רוּחָא לְגַבֵּיהּ), to cool it, and to calm its anger (לְקַרְרָא לֵיהּ, וּלְשַׁכְּכָא רוּגְזֵיהּ), from the side of Chesed (מִסִּטְרָא דְּחֶסֶד), where the brain is (דְּתַמָּן מוֹחָא). Chokhmah is to the right: “One who wishes to become wise should turn southward” (חָכְמָה לִימִינָא, הָרוֹצֶה לְהַחְכִּים יַדְרִים). Binah is in the heart, to the left: “One who wishes to become wealthy should turn northward” (בִּינָה בְּלִבָּא, כְּלַפֵּי שְׂמָאלָא, הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין). And because of this: “Smoke rose in His nostrils”-from Binah toward Chokhmah (וּבְגִין דָּא עָלָה עָשָׁן בְּאַפּוֹ, מִן בִּינָה לְגַבֵּי חָכְמָה), which is on the right (דְּאִיהִי לִימִינָא), and receives it with joy, with the melody of the Levites (וּמְקַבֵּל לֵיהּ בְּחֶדְוָה, בְּנִגּוּנָא דְּלֵיוָאֵי). And this smoke does not rise, except by means of fire (וְהַאי עָשָׁן לָא סָלִיק, אֶלָּא עַל יְדֵי אֵשׁ), that burns in wood (דְּאַדְלִיק בְּעֵצִים), which are limbs full of commandments (דְּאִינּוּן אֵבָרִים מַלְיָין פִּקוּדִין), the wood of the burnt offering (עֲצֵי עוֹלָה).

Masters of Torah (מָארֵי תּוֹרָה), the Orayta is what ignites in them (אוֹרַיְיתָא דְּאִיהִי אַדְלִיקָת בְּהוֹן), fire in the strength of Gevurah (אֵשׁ בְּתּוּקְפָא דִּגְבוּרָה), and smoke rises in them (וְעָלָה עָשָׁן בְּהוֹן). In the Binah is the smoke of the arrangement (בַּבִּינָה עָשָׁן הַמַעֲרָכָה). And since it rises to the nose, it is called ketoret (וּמִדִּסְלִיקַת לְאַף, אִתְקְרֵי קְטֹרֶת). This is what is written: “They shall place incense in Your nose” (Deuteronomy 33) (הֲדָא הוּא דִכְתִיב, יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ). And nothing cancels death in the world like the ketoret (וְלֵית דְּבָטִיל מוֹתָנָא בְּעָלְמָא, כַּקְּטֹרֶת), for it is the binding of judgment with mercy, with a pleasing scent in the nose (דְּאִיהוּ קִשּׁוּרָא דְּדִינָא בְּרַחֲמֵי, עִם רֵיחַ נִיחוֹחַ בְּאַף). The Targum of kesher is ketiru (תַּרְגּוּם דְּקֶשֶׁר קְטִירוּ). Rabbi Yehudah said: Happy is our portion, that hidden words are revealed in revelation (אָמַר רִבִּי יְהוּדָה, זַכָּאָה חוּלָקָנָא דְּרַוַוחְנָא מִלִּין סְתִימִין בְּאִתְגַּלְיָיא). Still the Holy Luminary said: After prayer it is as an offering (עוֹד אָמַר בּוּצִינָא קַדִּישָׁא, דְּבָתַר דִּצְלוֹתָא אִיהִי כְּקָרְבְּנָא). Whoever says the order of the ketoret after Tehillah leDavid cancels death from his house (מַאן דְּיֵימָּא פִּטּוּם הַקְּטֹרֶת, בָּתַר תְּהִלָּה לְדָוִד, בָּטִיל מוֹתָנָא מִבֵּיתָא).

Ra‘ya Meheimna said: Now it is necessary to know how the prayers were established corresponding to the offerings (אָמַר רַעְיָא מְהֵימָנָא, כְּעַן בָּעֵי לְמִנְדַּע, אֵיךְ אַתְקִינוּ צְלוֹתִין לָקֳבֵל קָרְבְּנִין). But there are three prayers, corresponding to “The one lamb you shall offer in the morning”-this is the prayer of Shacharit (אֶלָּא תְּלַת צְלוֹתִין, לָקֳבֵל אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר, דָּא צְלוֹתָא דְּשַׁחְרִית), about which it is said: “And Avraham rose early in the morning to the place where he had stood before Hashem” (Bereshit 19) (דְּאִתְּמַר בָּהּ, וַיַּשְׁכֵּם אַבְרָהָם בַבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם אֶת פְּנֵי יְיָ).

And the Sages established: there is no standing except prayer (וְאוֹקְמוּהָ רַבָּנָן, דְּלֵית עֲמִידָה אֶלָּא צְלוֹתָא). “And the second lamb you shall offer between the evenings”-this is the prayer of Minchah, which Yitzḥak established (וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם, לְקַבֵּל צְלוֹתָא דְּמִנְחָה, דְּתַקִּין לָהּ יִצְחָק). This is what is written: “And Yitzḥak went out to meditate in the field towards evening” (Bereshit 24) (הֲדָא הוּא דִכְתִיב, וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עֶרֶב). And there is no sichah except prayer (וְלֵית שִׂיחָה, אֶלָּא צְלוֹתָא).

The prayer of Arvit corresponds to the fats and entrails consumed all night (צְלוֹתָא דְּעַרְבִית, לָקֳבֵל אֱמוּרִין וּפְדָרִין דְּמִתְאַכְּלִין כָּל הַלַּיְלָה). This is what is written: “And he encountered the place, and he lay down there, for the sun had set” (Bereshit 28) (הֲדָא הוּא דִכְתִיב, וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ). And there is no encounter except prayer (וְלֵית פְּגִיעָה, אֶלָּא צְלוֹתָא). Meanwhile, since we are in this place, why is it written: “And he took from the stones of the place and placed them at his head, and lay down in that place” (Bereshit 28) (אַדְּהָכִי דַּאֲנָן בַּאֲתָר דָּא, אֲמַאי כְּתִיב וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשׁוֹתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא)? Did he not have pillows and cushions to sleep upon (וְכִי לָא הֲווֹ לֵיהּ כָּרִים וּכְסָתוֹת לְמִשְׁכַּב)? But since the groom came to the bride, even though his custom was not to sleep except upon pillows and cushions, yet when she gave him stones for a bed, he accepted everything with the desire of the heart (אֶלָּא הוֹאִיל וְאָתָא חָתָן לְגַבֵּי כַּלָּה, אַף עַל גַּב דְּלָא הֲוָה אָרְחוֹי לְמִשְׁכַּב אֶלָּא בְּכָּרִים וּכְסָתוֹת, וְאִיהִי יְהִיבַת לֵיהּ אֲבָנִים לְמִשְׁכַּב, יְקַבֵּל כֹּלָּא בִּרְעוּתָא דְּלִבָּא).

And behold, it is said (וְהָא אִתְּמַר). And so too it is said in the earlier composition (וְאוֹף הָכִי אִתְּמַר בְּחִבּוּרָא קַדְמָאָה). What is it that is written: “And Ya‘akov said when he saw them” (Bereshit 32) (מַהוּ דִּכְתִּיב, וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם)? Rabbi Shimon said: Good (אָמַר רַבִּי שִׁמְעוֹן תִּיב). And say the verse (וְאֵימָא קְרָא). Thus ends Ra‘ya Meheimna (ע״כ רעיא מהימנא), as written on Daf 225b, except that encounter is in Ra‘ya Meheimna there (ככתוב דף רכ״ה ע״ב אלא פגיעה בר״מ שם).

Ra‘aya Meheimna

Ra‘ya Meheimna said: There are no offerings except to distance impure sides, and to bring near holy levels (אָמַר רַעְיָא מְהֵימָנָא, לֵית קָרְבְּנִין, אֶלָּא לְרַחֲקָא סִטְרִין מִסְאֲבִין, וּלְקָרְבָא דַּרְגִּין קַדִּישִׁין). And it is said in the earlier composition concerning them (וְאִתְּמַר בְּחִבּוּרָא קַדְמָאָה, דִּלְהוֹן): the spirits of heaviness-these are fires and all those forces, as it is said (ערקין דכבדא, אלין אישים וכל אינון חיילין ואתמר). There are among them great, and among them great and small, and they spread into many sides (עַרְקִין דְּכַבְדָא אִית מִנְּהוֹן רַבְרְבִין, אִית מִנְּהוֹן רַבְרְבִין וּזְעִירִין, וּמִתְפַּשְׁטִין מִנְּהוֹן לְכַמָּה סִטְרִין). And these take the limbs, and the fats, and the entrails that are consumed all night (וְאִלֵּין נַטְלִין אֵבָרִין וְאֱמוּרִין וּפְדָרִין דְּמִתְאַכְּלִין כָּל הַלַּיְלָה), for the offering is all to Hashem (דְּהָא קָרְבָּן כֹּלָּא לַיְיָ).

The Holy Luminary said: Ra‘ya Meheimna, but did you not say above that the offerings of Kudsha Berikh Hu are nothing but to bring Yod into Hei, and Vav into Hei (אָמַר בּוּצִּינָא קַדִּישָׁא, רַעְיָא מְהֵימָנָא, וַהֲלֹא אַמְרַת לְעֵיל דְּקָרְבְּנִין דְּקוּדְשָׁא בְּרִיךְ הוּא לָאו אִינּוּן אֶלָּא לְקָרְבָא י׳ בְּה׳ ו׳ בְּה׳)? Rather, even though all offerings must be brought before Him, He apportions to all the camps, food of the offerings, to each one as is fitting (אֶלָּא, אַף עַל גַּב דְּכָל קָרְבָּנִין צְּרִיכִין לְקָרֵב קַמֵּיהּ, אִיהוּ פָּלִיג לְכָל מַשִּׁרְיָין, מַאֲכָלִין דְּקָרְבְּנִין, לְכָל חַד כַּדְקָא חֲזֵי לֵיהּ). To the intellectual ones, nourishment of Orayta, and drink of wine and water of Orayta (לְשִׂכְלִיִּים, מְזוֹנֵי דְּאוֹרַיְיתָא, וּמִשְׁתְּיָיא דְּיִינָא וּמַיָּא דְּאוֹרַיְיתָא). To the natural ones, who are demons in the likeness of men, He gives natural foods (לְטִבְעִיִּים, דְּאִינּוּן שֵׁדִים דְּאִינּוּן כִּבְנֵי אָדָם, יָהִיב לוֹן אִלֵּין מַאֲכָלִין טִבְעִיִּים), that their fire descends to consume them (דְּנָחִית אֶשָּׁא דִּלְהוֹן, לְמֵיכַל לוֹן).

As the Sages established: If they are worthy, the fire descends like a lion to consume the offerings (כְּמָה דְּאוֹקְמוּהָ רַבָּנָן, אִי זָכוּ, הֲוָה נָחִית כְּמוֹ אַרְיֵה דְּאֶשָּׁא לְמֵיכַל קָרְבְּנִין). And if not, it descends there like a dog of fire (וְאִי לָא, הֲוָה נָחִית תַּמָּן כְּמִין כַּלְבָּא דְּאֶשָּׁא). And so too, when a person dies: if he is worthy, it descends in the likeness of a lion to receive his soul (וְאוֹף הָכִי כַּד מִית בַּר נָשׁ, אִי זָכֵי, נָחִית בִּדְמוּת אַרְיֵה, לְקַבְּלָא נַפְשֵׁיהּ). And if not, in the likeness of a dog-about which David said: “Save my soul from the sword, my only one from the hand of the dog” (Psalms 22) (וְאִי לָאו בִּדְמוּת כֶּלֶב, דְּאָמַר דָּוִד עָלֵיהּ, הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי). And in order that Kudsha Berikh Hu save the bodies of Yisrael from them and their souls (וּבְגִין לְשֵׁיזָבָא קוּדְשָׁא בְּרִיךְ הוּא גּוּפֵיהוֹן דְּיִשְׂרָאֵל מִנְּהוֹן וְנַפְשֵׁהוֹן), He appointed the bringing of offerings of their cattle and their bodies in their place (מָנֵי, לְקָרֵב קָרְבְּנִין דִּבְעִירָן וְגוּפָן בְּאַתְרַיְיהוּ), to fulfill: “If your enemy is hungry, feed him bread; and if he is thirsty, give him water to drink” (Proverbs 25) (לְקַיֵּים אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לָחֶם וְאִם צָּמֵא הַשְׁקֵהוּ מָיִם).

But Kudsha Berikh Hu does not take except the desire of the heart, and its brokenness, which is Yisrael (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא, לָא נָטִיל אֶלָּא רְעוּתָא דְּלִבָּא, וּתְבִירוּ דִּילֵיהּ (דאיהו ישראל)). This is what is written: “The sacrifices of Elohim are a broken spirit; a broken and contrite heart, Elohim, You will not despise” (Psalms 51) (הֲדָא הוּא דִכְתִיב, זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה). In the manner of earthen vessels, of which it is said: when they are broken, they are purified (כְּגַוְונָא דִּכְלֵי חֶרֶס, דְּאִתְּמַר בְּהוֹן נִשְׁבָּרוּ נִטְהָרוּ).

The Kohen is the brain (כַּהֲנָא מוֹחָא), the Levi is the heart (לֵוִי לִבָּא), the body is Yisrael (גּוּפָא יִשְׂרָאֵל). And it is said concerning them: “Kohanim in their service, and Levi’im on their platform, and Yisrael in their station” (וְאִתְּמַר בְּהוֹן, כֹּהֲנִים בַּעֲבוֹדָתָם, וּלְוִּיִם בְּדוּכָנָם, וְיִשְׂרָאֵל בְּמַעֲמָדָם). And if the liver wishes to draw near to the heart, its fats, which are impure, He does not take (וְאִי כָּבֵד בָּעֵי לְקָרְבָא לְגַבֵּי דְּלִבָּא, חֶלְבֵּיהּ דְּאִינּוּן מִסְאֲבִין, אִיהוּ לָא נָטִיל); but rather its richness of pure fat (אֶלָּא שַׁמְנוּנוֹ דְּחֵלֶב טָהוֹר). In the same manner as in the body there is pure fat and impure fat, clear blood without dross and turbid blood with dross (כְּגַוְונָא דְּאִית בְּגוּפָא, חֵלֶב טָהוֹר וְחֵלֶב טָמֵא, דָּם צָּלִיל בְּלָא פְּסוֹלֶת, וְדָם עָכוּר בַּפְּסוֹלֶת). And the veins of the heart are holy forces (וְעַרְקִין דְּלִבָּא, חַיָּילִין קַדִּישִׁין), and the veins of the liver are impure forces (וְעַרְקִין דְּכָבֵד, חַיָּילִין מִסְאֲבִין). So too are the camps of the evil inclination and the camps of the good inclination-these are appointed over the veins of the heart, and those are appointed over the veins of the liver (אוּף הָכִי אִינּוּן מַשִׁרְיָין דְּיֵצֶּר הָרָע, וּמַשִׁרְיָין דְּיִצֶּר הַטוֹב, אִלֵּין מְמָנָן עַל עַרְקִין דְּלִבָּא, וְאִלֵּין מְמָנָן עַל עַרְקִין דְּכַבְדָא). So too, two nations: Yisrael, and the nations of the world, idolaters of the stars and constellations (אוּף הָכִי תְּרֵי אוֹמֵי, יִשְׂרָאֵל, וְאוּמִין דְּעָלְמָא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת).

Ra‘ya Meheimna said to him: Well have you spoken in all (אָמַר לֵיהּ רַעְיָא מְהֵימָנָא, שַׁפִּיר קָא אַמְרַת בְּכֹלָּא), but even Yisrael are not all equal (אֲבָל אֲפִילּוּ יִשְׂרָאֵל לָאו כֻּלְּהוּ שָׁוִין). For there are among them sons of kingship, from the side of the Holy Malkhut, crowned from the ten Sefirot and from all the existences and appellations (דְּאִית בְּהוֹן בְּנֵי מַלְכוּת, מִסִּטְרָא דְּמַלְכוּת קַדִּישָׁא, כְּלִילָא מֵעֶשֶׂר סְפִירָאן, וּמִכָּל הֲוָויָּין וְכִנּוּיִין). And there are among them servants, from the side of the servant, which is “his servant, the elder of his house” (Bereshit 24) (וְאִית מִנְּהוֹן עַבְדִּין, מִסִּטְרָא דְּעֶבֶד, דְּאִיהוּ עַבְדּוֹ זְקַן בֵּיתוֹ). And there are among them like cattle, and it is said concerning them: “And you, My sheep, the sheep of My pasture, you are man” (Ezekiel 34) (וְאִית מִנְּהוֹן כִּבְעִירָן, וְאִתְּמַר בְּהוֹן, וְאַתֵּן צֹּאנִי צֹּאן מַרְעִיתִי אָדָם אַתֶּם). And those that resemble sheep, Kudsha Berikh Hu appointed to be brought with cattle in their place, to atone for them (וְאִינּוּן דְּדַמְיָין לְעָנָא, קוּדְשָׁא בְּרִיךְ הוּא מָנֵי לְקָרְבָא בְּעִירָן בְּאַתְרַיְיהוּ, לְכַפְּרָא עָלַיְיהוּ). And those that resemble angels, their offerings are good deeds, upon whom angels are appointed, who bring them before Kudsha Berikh Hu in their place (וְאִינּוּן דְּדַמְיָין לְמַלְאָכִין, קָרְבְּנִין דִּלְהוֹן אִינּוּן עוֹבָדִין טָבִין, דִּמְמָנָן עָלַיְיהוּ מַלְאָכִים, דִּמַקְרִיבִין לְּקוּדְשָׁא בְּרִיךְ הוּא בְּאַתְרַיְיהוּ). And those who are children to Hashem, this is what is written: “You are children to Hashem your Elohim” (Deuteronomy 14) (וְאִינּוּן דַּהֲווֹ בְּנִין לַיְדוָֹד, הֲדָא הוּא דִכְתִיב, בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם). In their sins the letters separate, and their repair (some say: their repair is the Orayta) (בְּחוֹבִין דִּלְהוֹן מִתְפָּרְדֵי אַתְוָון, וְתִקּוּנָא (ס״א דלהון הוא אורייתא)), is that the Orayta, which is the Name of Hashem, be to join the letters Yod with Hei, Vav with Hei, in their offering (הוּא דְּלֶהֱוִי אוֹרַיְיתָא דְּאִיהוּ שֵׁם יְדוָֹד, לְקָרְבָא אַתְוָון, י׳ בְּה׳, ו׳ בְּה׳, בְּקָרְבְּנָא דִּלְהוֹן).

Behold, in all offerings, whether of cattle, or of angels appointed over the commandments, or in kingship, or in His Name, all must be brought before Kudsha Berikh Hu (הֲרֵי בְּכָל קָרְבְּנִין, בֵּין דִּבְעִירֵי, בֵּין דְּמַלְאָכִין דִּמְמָנָן עַל פִּקוּדִין, בֵּין בְּמַלְכוּתָא, בֵּין בִּשְׁמֵיהּ. כֹּלָּא צָּרִיךְ לְקָרְבָא לְקוּדְשָׁא בְּרִיךְ הוּא), in His Orayta, in holy letters (דאורייתא דיליה בְּאַתְוָון קַדִּישִׁין). And He rides upon the four living creatures of angels (וְאִיהוּ רָכִיב בְּאַרְבַּע חֵיוָן דְּמַלְאָכִים). And He rides upon the four elements, from which were created the four natural living creatures (וְאִיהוּ רָכִיב בְּאַרְבַּע יְסוֹדִין, דְּמִנְּהוֹן אִתְבְּרִיאוּ אַרְבַּע חֵיוָן טִבְעִיִּים). And He it is who brings water with fire, and wind with earth (וְאִיהוּ הוּא דִּמְקָרֵב מַיָּא בְּאֶשָּׁא, וְרוּחָא בְּעַפְרָא). This is what is written: “He makes peace in His heights” (Job 25) (הֲדָא הוּא דִכְתִיב, עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו). And so too, He brings Micha’el, who is water intellectual, with Gavri’el, who is fire intellectual (וְאוֹף הָכִי הוּא מְקָרֵב מִיכָאֵל דְּאִיהוּ מַיִם שִׂכְלִיִּים, עִם גַּבְרִיאֵל דְּהוּא אֵשׁ שִׂכְלִי). And He brings Uri’el, who is air-meaning intellectual spirit-with Refa’el, who is dust-meaning intellectual earth (וְאִיהוּ מְקָרֵב אוּרִיאֵל, דְּאִיהוּ אַוִּיר, דְּהַיְינוּ רוּחַ שִׂכְלִי, עִם רְפָאֵל, דְּאִיהוּ אֵפֶר, דְּהַיְינוּ עָפָר שִׂכְלִית).

For the moment Kudsha Berikh Hu withdraws from among them, they have no power (דְּמִיָּד דְּאִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא מִבֵּינַיְיהוּ, לֵית בְּהוֹן חֵילָא). And if you say: Behold it is written, “In every offering to Hashem” (וְאִי תֵּימָא, הָא כְּתִיב בְּכָל קָרְבְּנִין לַיְדוָֹ״ד), and how can we say that there is separation in the letters (וְאֵיךְ אָמַרְנָא דְּאִית פִּרוּדָא בְּאַתְוָון)? Rather, this is said regarding the levels that were created and are called by His Name, but are not He Himself (אֶלָּא הַאי אִתְּמַר, בְּדַרְגִּין דְּאִתְבְּרִיאוּ וְאִתְקְרִיאוּ בִּשְׁמֵיהּ. וְלָא דְּאִינּוּן אִיהוּ מַמָּשׁ). This is what is written: “Everyone that is called by My Name, and for My glory I created him, I formed him, I also made him” (Isaiah 43) (הֲדָא הוּא דִכְתִיב, כֹּל הַנִקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַּרְתִּיו אַף עֲשִׂיתִיו).

For there are the letters of Hashem in Atzilut, in which there is no separation and division (דְּאִית אַתְוָון דַּיְדוָֹ״ד בַּאֲצִּילוּת, דְּלֵית בְּהוֹן פִּרוּדָא וְהַפְסָקָה), for they are like fountains to the trees that they water (דְּאִינּוּן כְּמַבּוּעִין לְגַבַּיְיהוּ, דְּאַשְׁקְיָּין לְאִילָנִין). And therefore those that were created resemble: Yod to the head, Vav to the body, and the two Hei to the ten fingers (וּבְגִין אִלֵּין דְּאִתְבְּרִיאוּ, אִדָמְיָין י׳ לְרֵישָׁא, ו׳ לְגוּפָא, ה׳ ה׳ לְעֶשֶׂר אֶצְּבְּעָן). But the Cause of causes, above all, that is called YHVH (אֲבָל עִלּוֹת הָעִלּוֹת עַל כֹּלָּא, דְּאִתְקְרֵי יְדוָֹ״ד), it is said of Him: “And to whom will you liken Me, that I should be equal? says the Holy One” (Isaiah 40) (אִתְּמַר בֵּיהּ, וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוְה יֹאמַר קָדוֹשׁ). “And to whom will you liken El? And what likeness will you compare to Him?” (Isaiah 40) (וְאֶל מִי תְּדַמְּיוּן אֵל וּמַה דְּמוּת תַּעַרְכוּ לוֹ). “I, Hashem, I have not changed” (Malachi 3) (אֲנִי יְיָ לֹא שָׁנִיתִי).

Sins cannot reach Him to separate His letters, Yod from Hei, Vav from Hei, for there is no division in Him (לָא מָטֵי בֵּיהּ חוֹבִין לְאַפְרְשָׁא אַתְווֹי, י׳ מֵה׳, ו׳ מֵה׳, דְּלֵית בֵּיהּ פִּרוּדָא). And regarding Him it is said: “Evil does not dwell with You” (Psalms 5) (וְעָלֵיהּ אִתְּמַר, לֹא יְגוּרְךָ רָע). He rules over all, and none rules over Him (אִיהוּ שַׁלִּיט עַל כֹּלָּא, וְלֵית מַאן דְּשָׁלִיט בֵּיהּ). He grasps all, and none grasps Him (אִיהוּ תָּפִיס בְּכֹלָּא, וְלֵית מַאן דְּתָפִיס בֵּיהּ). And He is not called Hashem, nor by any of the Names, except when His light spreads upon them (וְאִיהוּ לָא אִתְקְרֵי יְדוָֹ״ד, וּבְכָל שְׁמָהָן, אֶלָּא בְּאִתְפַּשְּׁטוּת נְהוֹרֵיהּ עָלַיְיהוּ). But when He withdraws from them, He has from Himself no Name whatsoever of theirs (וְכַד אִסְתְּלִיק מִנַּיְיהוּ, לֵית לֵיהּ מִגַּרְמֵיהּ שֵׁם כְּלָל מִנְּהוֹן). “Deep, deep, who can find it out?” (Ecclesiastes 7) (עָמוֹק עָמוֹק מִי יִמְצָּאֶנּוּ). No light can gaze upon Him, for He is not darkened (לֵית נְהוֹרָא יָכִיל לְאִסְתַּכְּלָא בֵּיהּ, דְּלָא אִתְחַשְּׁכַת).

Even Keter Elyon, whose light is strong above all levels and all the hosts of heaven, higher and lower, it is said of it: “He made darkness His hiding place” (Psalms 18) (אֲפִילּוּ כֶּתֶר עֶלְיוֹן, דְּאִיהוּ נְהוֹרֵיהּ תַּקִּיף עַל כָּל דַּרְגִּין, וְעַל כָּל חֵילֵי שְׁמַיָא, עִלָּאִין וְתַתָּאִין, אִתְּמַר עָלֵיהּ, יָשֶׁת חֹשֶׁךְ סִתְרוֹ). And regarding Chokhmah and Binah: “Cloud and thick darkness are around Him” (Psalms 97) (וְעַל חָכְמָה וּבִינָה, עָנָן וַעֲרָפֶל סְבִיבָיו). How much more the other Sefirot, how much more the living creatures, how much more the elements that are dead (כָּל שֶׁכֵּן שְׁאַר סְפִירָאן. כָּל שֶׁכֵּן חֵיוָן. כָּל שֶׁכֵּן יְסוֹדִין, דְּאִינּוּן מֵתִים). He surrounds all worlds, and none surrounds Him, not above, not below, nor to the four directions, except Him alone (אִיהוּ סוֹבֵב עַל כָּל עָלְמִין, וְלֵית סוֹבֵב לוֹן לְכָל סִטְרָא, עֵילָּא וְתַתָּא, וּלְאַרְבַּע סִטְרִין, בַּר מִנֵיהּ). And there is none that goes out from His domain (וְלֵית מַאן דְּנָפִיק מֵרְשׁוּתֵיהּ לְבַר).

He fills all the worlds (אִיהוּ מְמַלֵא כָּל עָלְמִין). And there is no other that fills them (וְלֵית אוֹחֲרָא מְמַלֵא לוֹן). Some say: there is no god, etc., for them, except from Him (ס״א אֱלָהָא וְכוּ׳ לוֹן בַּר מִנֵּיהּ). He gives them life, and there is no other god above Him to give Him life (אִיהוּ מְחַיֶּה לוֹן וְלֵית עָלֵיהּ אֱלָהָא אַחֲרָא, לְמֵיהַב לֵיהּ חַיִּין). This is what is written: “And You give life to them all” (Nehemiah 9) (הֲדָא הוּא דִכְתִיב, וְאַתָּה מְחַיְּה אֶת כּוּלָם). And because of this Daniel said: “And all the inhabitants of the earth are considered as nothing, and He does according to His will in the host of heaven” (Daniel 4) (וּבְגִינֵיהּ אָמֹר דָּנִיאֵל, וְכָל דְּאָרֵי אַרְעָא כְּלָּא חֲשִׁיבִין וּכְמִצְּבְּיֵיהּ עָבִיד בְּחֵיל שְׁמַיָא). He binds and unifies species to their species, above and below (אִיהוּ מְקַשֵּׁר וּמְיַחֵד זִינָא לְזִינֵיהּ, עֵילָּא וְתַתָּא).

And there is no closeness for them in the four elements, except by Kudsha Berikh Hu when He is among them (וְלֵית קוּרְבָא לְהוּ בְּד׳ יְסוֹדִין, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא כַּד אִיהוּ בֵּינַיְיהוּ). From the moment they sinned-those who are called “You are children to Hashem your Elohim”-He withdrew from the letters, and they remained in separation (מִיַּד דְּחָבוּ, אִלֵּין דְּאִתְקְרִיאוּ בָּנִים אַתֶּם לַיְדוָֹד אֱלֹקֵיכֶם, אִסְתְּלַּק מִן אַתְוָון, אִשְׁתְּאָרוּ בְּפֵרוּדָא). And what is their repair? To bring the letters together in Kudsha Berikh Hu-Yod with Hei, Vav with Hei (וּמַאי תִּקּוּנֵיהּ, לְקָרְבָא אַתְוָון בְּקוּדְשָׁא בְּרִיךְ הוּא, י׳ בְּה׳, ו׳ בְּה׳). So too, His servants, from the side of the living creatures-in their sins they caused Him to withdraw from them (אוּף הָכִי אִינּוּן עַבְדִּין דִּילֵיהּ, מִסִּטְרָא דְּחֵיוָן. בְּחוֹבִין דִּלְהוֹן גָּרְמוּ לֵיהּ, לְאִסְתַּלְּקָא מִנְּהוֹן).

What is their repair? That Kudsha Berikh Hu descend upon them, to draw them near (מַאי תָּקַנְתָּא דִּלְהוֹן. לְנַחְתָּא קוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ, לְקָרְבָא לוֹן). So too, those that are from the four elements-which are the cattle of Kudsha Berikh Hu, who caused Him to depart from them-what is their repair? To bring them near to Kudsha Berikh Hu (אוּף הָכִי אִינּוּן דַּהֲווֹ מֵאַרְבַּע יְסוֹדִין, דְּאִינּוּן עָאנָא דְקוּדְשָׁא בְּרִיךְ הוּא, דְּגַרְמוּ לְסַלְּקָא קוּדְשָׁא בְּרִיךְ הוּא מִינַּיְיהוּ. מַאי תַּקְנָה. לְקָרְבָא לוֹן לְּקוּדְשָׁא בְּרִיךְ הוּא). And because of this, in all He appointed: “An offering to Hashem, My offering, My bread, for My fires” (Numbers 28) (וּבְגִין דָּא בְּכֻלְּהוּ מָנֵי, קָרְבָּן לַיְדוָֹד, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי). Also, “The one lamb you shall offer in the morning, and the second lamb you shall offer between the evenings” (Numbers 28) (אוּף אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֶת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם). And it is written: “And you shall take two turtledoves or two young pigeons” (Leviticus 5) (וּכְתִיב שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְנֵי יוֹנָה). Each species goes to its kind (כָּל זִינָא אָזִיל לְזִינֵיהּ). And Kudsha Berikh Hu brings all near in this place-He is the Cause above all, and there is no god besides Him (וְקוּדְשָׁא בְּרִיךְ הוּא מְקָרֵב כֹּלָּא בַּאֲתָר דָּא, אִיהוּ עִלַּת עַל כֹּלָּא, דְּלֵית אֱלָהָא בַּר מִנֵּיהּ). And there is no one able to bring the forces near, except Him (וְלֵית מַאן דְּיָכִיל לְקָרְבָא חֵילִין, בַּר מִנֵּיהּ).