Daf 224b (דַּף רכ״ד ע״ב)

But the forces of the nations, idol worshippers of the stars and constellations, these are from the side of separation (אֲבָל חֵילִין דְּאוּמִין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, אִינּוּן מִסִּטְרָא דְּפֵרוּדָא). Woe to the one who causes through his sins to elevate the letters, and the living creatures, and the elements (וַוי לְמַאן דְּגָרִים בְּחוֹבוֹי, לְאַעֲלָא אַתְוָון וְחֵיוָן וִיסוֹדִין).

For immediately Kudsha Berikh Hu withdraws from Yisrael (דְּמִיָּד אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא מִיִשְׂרָאֵל), and the nations, idol worshippers of the stars and constellations, enter among them (וְיִיעָלוּן אוּמִין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת בֵּינַיְיהוּ). They have no nearness to Kudsha Berikh Hu, for there are no offerings outside the Land (לֵית לוֹן קְרִיבוּת בְּקוּדְשָׁא בְּרִיךְ הוּא, דְּלֵית קוֹרְבְּנִין בְּחוּצָּה לָאָרֶץ). And because of this, the Sages established: “He who dwells outside the Land is like one who has no god” (וּבְגִין דָּא אוּקְמוּהָ רַבָּנָן, הַדָּר בְּחוּצָּה לָאָרֶץ דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱלוֹהַּ). At that moment when these words were spoken, all the holy letters, the holy living creatures, and the four elements descended toward him (בְּהַהוּא זִמְנָא דְּאָמַר מִלִּין אִלֵּין, נַחְתּוּ כָּל אַתְוָון קַדִּישִׁין, וְחֵיוָן קַדִּישִׁין, וְד׳ יְסוֹדִין, לְגַבֵּיהּ). And they blessed him and said: Through you, Ra‘ya Meheimna, Kudsha Berikh Hu has descended upon us, and species are brought to their kind (וּבָרִיכוּ לֵיהּ וְאָמְרוּ, עַל יְדָךְ רַעְיָא מְהֵימָנָא, נָחִית עֲלָן קוּדְשָׁא בְּרִיךְ הוּא, וּמִתְקָרְבִין זִינָא לְזִינֵיהּ). Blessed are You, Kudsha Berikh Hu, in the four elements (בְּרִיךְ אַנְתְּ לְּקוּדְשָׁא בְּרִיךְ הוּא, בְּאַרְבַּע יְסוֹדִין). Now everything is clarified in its place (כְּעַן אִתְבְּרִיר כֹּלָּא עַל בּוּרְיֵיהּ). Thus ends Ra‘ya Meheimna p1-13(ע״כ רעיא מהימנא).

Rabbi Pinchas said: I was contemplating-watchfulness is indeed in the heart (אָמַר רִבִּי פִּנְחָס, מִסְתָּכַּל הֲוִינָא, שְׁמִירָה בַּלֵּב אִיהוּ וַדַּאי), for “the vision is in the heart” (דחמא בלב). Some say: the heart is a likeness of the supernal Heart (ס״א ולב דוגמא דלב עילאה). And therefore “Keep” is in the heart, and not in another place (וְעַל דָּא שָׁמוֹר בַּלֵּב, וְלָאו בַּאֲתָר אַחֲרָא). Remembrance is in the male, in the brain, which rides and rules over the heart (זְכִירָה בַּזָּכָר, בְּמוֹחָא, דְּרָכִיב וְשָׁלִיט עַל הַלֵּב). And there is no remembrance except in the brain (וְלֵית זְכִירָה אֶלָּא בְּמוֹחָא). And therefore “Remember” is to the male, and “Keep” to the female (וְעַל דָּא זָכוֹר לְזָכָר וְשָׁמוֹר לִנְקֵבָה). The brain, which is male, rides and rules over the heart (מוֹחָא דְּאִיהוּ דְּכוּרָא, רָכִיב וְשָׁלִיט עַל הַלֵּב). The heart rules and rides over the liver (לֵב שַׁלִּיט וְרָכִיב עַל הַכָּבֵד). The liver is Samael, and the serpent-this one with that one, and they are one (כָּבֵד סָמָאֵל וְנָחָשׁ דָּא בְּדָא, וְאִיהוּ חַד). (Some say: they are male and female (ס״א ואינון דכר ונוקבא). The extra lobe of the liver and the liver (יוֹתֶרֶת הַכָּבֵד וְכָבֵד). And therefore, in the offering, the extra lobe of the liver is the serpent (וְעַל דָּא בְּקוֹרְבָּנָא, יוֹתֶרֶת הַכָּבֵד, דָּא נָחָשׁ). The liver is the food of the male, the secret of Samael (כָּבֵד מֵיכְלָא דִּדְכוּרָא, רָזָא דְּסָמָאֵ״ל).

Rabbi Shimon said: Surely it is so, and it is fitting (אָמַר רַבִּי שִׁמְעוֹן, וַדַּאי כַּךְ הוּא, וְיָאוּת הוּא). And the clarification of the word, the secret and the mysteries of the offering, are thus (וּבְרִירָא דְּמִלָּה, וְרָזָא וְסִתְרִין דְּקָרְבָּן, הָכִי הוּא). The liver takes first, it and its extra lobe (כָּבֵד נָטִיל בְּקַדְמִיתָא, הוּא וְיוֹתֶרֶת דִּילֵיהּ). Some say: and afterward its extra lobe (ס״א ולבתר יותרת דיליה). Samael and his mate (סָמָאֵל וּבַת זוּגוֹ). Some say: and afterward all the forces, which are the hosts (ס״א ולבתר כל וכו׳ דאינון חיילין). And all the veins of the liver, its forces and its camps (וְכָל אִינּוּן עַרְקִין דְּכַבְדָא. חַיָּילִין וּמַשִׁרְיָין דִּלְהוֹן). And their portion, that they eat the fats, the richness of the offering (וּנְטִילוּ דִּלְהוֹן, דְּאַכְלִין חֲלָבִין שַׁמְנִינוֹ דְּקָרְבְּנָא).

This is what is written: “And the fat that is upon them” (Exodus 29) (הֲדָא הוּא דִכְתִיב, וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶם). And then everything draws near to the heart (וּכְדֵין קָרִיב כֹּלָּא לְגַבֵּי לֵב). And the heart does not take from all (וְלֵב לָא נָטִיל מִכֹּלָּא), but only the confession that is made within it (אֶלָּא וִדּוּי דְּאִתְעָבִיד בֵּיהּ), and it ascends in that smoke and prayer that is performed over the offering (וְסָלִיק בְּהַהוּא תְּנָנָא וּצְלוֹתָא דְּאִתְעָבִיד עָלֵיהּ דְּקָרְבְּנָא). The heart draws near to the brain (לֵב קָרִיב לְגַבֵּי מוֹחָא), the desire of union of the Kohen is in it, and the joy of the Levites (רְעוּתָא דְּיִחוּדָא דְּכַהֲנָא בֵּיהּ, וְחֶדְוָותָא דְּלֵיוָאֵי). The brain-this is the light that comes from the supernal brain (מוֹחָא דָּא, נְהוֹרָא דְּאַתְיָא מִמּוֹחָא עִלָּאָה).

The brain draws near to that which is concealed from all, that is not known at all (מוֹחָא קָרִיב לְגַבֵּיהּ טָמִיר מִכֹּלָּא, דְּלָא אִתְיְדַע כְּלַל). (Some say: to that which is concealed, meaning that it is not separated at all (ס״א לגביה, מכלל דלא אתפרע כלל). And all is bound, this with that (וְכֹלָּא אִתְקְשַׁר דָּא בְּדָא). And the brain draws near-rest for the spirit of all (וּמוֹחָא קָרִיב נַחַת רוּחַ דְּכֹלָּא). The veins of the liver, these are fiery beings, and all their forces (עַרְקִין דְּכַבְדָא, אִלֵּין אִישִׁים, וְכָל אִינּוּן חַיָּילֵיהוֹן). The liver, as it is said (כָּבֵד, כְּמָה דְּאִתְּמַר). The extra lobe of the liver is its female, its Nukvah (יוֹתֶרֶת נְקֵבָה, נוּקְבָּא דִּילֵיהּ). Why is it called “extra lobe” (אֲמַאי יוֹתֶרֶת)?

Because it is not joined with the male, except when an hour is left to her, after she has committed her adultery, and she leaves him (דְּלָא אִתְחַבְּרַת בִּדְכוּרָא אֶלָּא כַּד אַשְׁאָרַת לָהּ שַׁעֲתָא, לְבָתַר דְּעַבְדַּת נְאוּפָהָא, וְשַׁבְקָא לֵיהּ). Further, the extra lobe of the liver, the female, when she wishes to be joined with a man, she is made into appendages for him, that are not considered at all (תּוּ, יוֹתֶרֶת נְקֵבָה, דְּכַד בַּעְיָא לְאִתְחַבְּרָא בְּבַּר נָשׁ, אִתְעָבִידַת לְגַבֵּיהּ שִׁיּוּרִין, דְּלָא אִתְחֲשָּׁבַת כְּלַל). Afterward she draws near little by little toward him, until she becomes for him one union (לְבָתַר אִיהִי אִתְקָרְבַת זְעֵיר זְעֵיר לְגַבֵּיהּ, עַד דְּאִתְעַבֵידָא לֵיהּ חִבּוּרָא חֲדָא). And from these veins of the liver, other small ones spread, to many kinds, and all of them take the fats and the entrails (וּמֵאִלֵּין עַרְקִין דְּכַבְדָא, מִתְפַּשְּׁטָן אָחֳרָן זְעִירִין, לְכַמָּה זַיְינִין, וְכֹלָּא נַטְלִין אֵמוּרִין וּפְדָרִין). And all of them are included in the liver (וְכֻלְּהוּ כְּלִילָן בַּכָּבֵד).