Daf 240b (דַּף ר״מ ע״ב)

Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח): “I have come into My garden, My sister, My bride…” (בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה וְגו׳) (Song of Songs 5). This verse has been established (הַאי קְרָא אוֹקְמוּהָ), but there are inner mysteries in the korban (אֲבָל אִית סְתָרִים בְּקָרְבָּנָא), some say: six orders of the korban (ס״א: שִׁית סִדְרִין דְּקָרְבָּנָא) are here, and all has been said (הָכָא, וְכֹלָּא אִתְּמַר). Rabbi Shimon said to him (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן): It is fitting, that you began a word and closed it-so say it (יָאוּת הוּא, דְּשָׁרִית מִלָּה וְסַתַּמְתָּ, אֵימָא). Some say: why was it sealed? (ס״א: נִסְתַּמְתָּ, אֲמַאי) He said: Because I saw a word in the book of Enoch, and I have learned (אָמַר: בְּגִין דַּחֲמֵינָא בְּסִפְרָא דְּחֲנוֹךְ מִלָּה, וְאוֹלִיפְנָא). He said: I will say that word which I saw and heard (אָמַר: אֵימָא הַהִיא מִלָּה דְּחָמִית וְשַׁמְעַת).

He said: It is all one matter (אָמַר: כֹּלָּא חַד מִלָּה), Kudsha Berikh Hu said this (קוּדְשָׁא בְּרִיךְ הוּא אָמַר דָּא): “I have come into My garden” (בָּאתִי לְגַנִּי), because all the sacrifices of the world, when they ascend (בְּגִין דְּכָל קָרְבְּנִין דְּעָלְמָא כַּד סַלְּקִין), all of them enter into the Garden of Eden at first (כֻּלְּהוּ עַיְילִין לְגוֹ גִּנְתָא דְּעֵדֶן בְּקַדְמִיתָא), the secret of Kenesset Yisrael (רָזָא דְּכְּנֶסֶת יִשְׂרָאֵל). And how does the beginning and the service of the korban go? (וְהֵיאַךְ בְּקַדְמִיתָא וְשִׁירוּתָא דְּקָרְבָּנָא) At the time when the person confesses his sins upon it (בְּשַׁעֲתָא דְּבַר נָשׁ אוֹדֵי חֶטְאוֹי עָלָהּ), and the slaughter and the sprinkling of its blood upon the altar (וּנְכִיסוּ וּזְרִיקוּ דְּדָמֵיהּ עַל מַדְבְּחָא).

Now it is necessary to consider (הַשְׁתָּא אִית לְאִסְתַּכְּלָא): how the holy spirits are pleased from this (הֵיאַךְ אִינּוּן רוּחִין קַדִּישִׁין אִתְהֲנוּן מֵהַאי). And what is the reason for the animal sacrifice (וּמַאי טַעְמָא דְּקָרְבָּנָא דִּבְהֵמָה)? For it would have been sufficient to break the human being’s spirit and return in repentance (וְהָא יַתִּיר הֲוָה סַגְיָא לְתַבְרָא בַּר נָשׁ הַהוּא רוּחָא וּלְאָתָבָא בְּתִיּוּבְתָּא). Why then the slaughter of the animal (מַאי טַעְמָא נְכִיסוּ דִּבְהֵמָה), and to burn it in the fire of the altar? (וּלְאוֹקְדָא לֵיהּ בְּנוּרָא דְּמַדְבְּחָא) Rather, it is a secret (אֶלָּא רָזָא הוּא), because there is a Behemah that grazes upon a thousand mountains (בְּגִין דְּאִית בְּהֵמָה דִּרְבִיעָא עַל אֶלֶף טוּרִין), and one thousand mountains it consumes each day (וְאֶלֶף טוּרִין אַכְלַת בְּכָל יוֹמָא), and all of them are called: “Behemot upon the mountains of a thousand” (וְכֻלְּהוּ אִקְרוּן בְּהֵמוֹת בְּהַרְרֵי אָלֶף) (Psalms 50). And regarding this we have learned: “There is a city that consumes a city” (וְעַל דָּא תָּנֵינָן, דְּאִית בְּעִירָא אָכִיל בְּעִירֵי). And what are they made from? From fire (וּמִמַּה הֲווֹ מֵאֶשָּׁא). And that Behemah swallows them all with one gulp (וְכֻלְּהוּ לָחִיךְ לוֹן הַהִיא בְּהֵמָה בִּלְחִיכָא חֲדָא). This is what is written: “For Hashem your Elohim is a consuming fire, a jealous God” (הֲדָא הוּא דִכְתִיב: כִּי יְיָ אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא) (Deuteronomy 4). And all the waters of the Yarden (וְכָל מַיָּא דְּיַרְדֵּן), which fill in six years (דְּאַמְלָא בְּשִׁית שְׁנִין), it swallows them in one gulp (הִיא עַבְדַת לֵיהּ גְּמִיעָה חֲדָא). This is what is written: “Will he trust that he will draw the Yarden into his mouth?” (הֲדָא הוּא דִכְתִיב: יִבְטָח כִּי יַגִּיחַ יַרְדֵּן אֶל פִּיהוּ) (Job 40).

The inner aspect of the matter (סִתְרָא דְּמִלָּה), more severe than all of these (חֲמִירָא דְּכָל הָנֵי), is the essence and foundation of these lower animals (עִקָּרָא וִיסוֹדָא לְהָנֵי בְּעִירֵי דִּלְתַּתָּא), because the spirit from them spreads below (בְּגִין דְּרוּחָא מִנַּיְיהוּ מִתְפַשְּׁטָא), some say the spirits of the animals were spread from them (ס״א דְּרוּחֵי דְּבְעִירֵי מִנַּיְיהוּ אִתְפַּשְּׁטוּ), and that spirit is formed below in the animals (וְאִתְצָיָיר הַהוּא רוּחָא לְתַתָּא בִּבְעִירֵי). And when a person sins (וְכַד חָב בַּר נָשׁ), he brings an animal for a korban (אַיְיתֵי בְּעִירָא לְקָרְבְּנָא), and the spirit of that animal ascends and returns to its place (וְהַהוּא רוּחָא דִּבְעִירָא דָּא סַלְּקָא וְתָב לְאַתְרֵיהּ), and that spirit spreads through them all (וּמִתְפָּשַּׁט הַהוּא רוּחָא בְּכֻלְּהוּ). And all those of that species are drawn near (וְכָל אִינּוּן דְּזִינָא דָּא מִתְקָרְבִין), and they come and are nourished from that fat and blood (וְאַתְיָין וְאִתְהַנְיָין מֵהַהוּא חֶלְבָּא וְדָמָא), which is the garment of that spirit (דְּהַהוּא לְבוּשָׁא דְּרוּחָא דָּא), for that spirit was from their side (דְּהָא מִסִּטְרָא דִּלְהוֹן הֲוָה), some say that spirit was theirs (ס״א הַהוּא רוּחָא דִּלְהוֹן). And they were all nourished and sustained (וְכֻלְהוֹן אִתְהַנוּ וְאִתְּזָנוּ), and they became defenders for that person (וְאִתְעַבְּדוּן סַנֵּיגוֹרִין עַל הַהוּא בַּר נָשׁ), and he enters the straight path as it is said (וְעָאל דֶּרֶךְ וְשֶׁט כְּמָה דְּאִתְּמַר), and for this reason the korban is from the animal (וּבְגִין כָּךְ קָרְבְּנָא מִן הַבְּהֵמָה).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן) blessed is my son before Kudsha Berikh Hu (בְּרִיךְ בְּרִי לְקוּדְשָׁא בְּרִיךְ הוּא) concerning you it is said “Let your father and your mother rejoice and she who bore you shall exult” (עֲלָךְ אִתְּמַר יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ) (Proverbs 23). “Let your father rejoice” this is the one above (יִשְׂמַח אָבִיךָ דִּלְעֵילָּא), “and your mother” this is Kenesset Yisrael (וְאִמֶּךָ דָּא כְּנֶסֶת יִשְׂרָאֵל), “and she who bore you shall exult” this is the daughter of Rabbi Pinchas ben Yair the Chassid (וְתָגֵל יוֹלַדְתֶּךָ דָּא בְּרָתֵיהּ דְּרִבִּי פִּנְחָס בֶּן יָאִיר חֲסִידָא). El'azar my son say this the animal offering is the korban but what is the offering of the birds (אֶלְעָזָר בְּרִי אֵימָא הָא קוּרְבָּנָא דִּבְהֵמָה קָרְבְּנָא דְּעוֹפֵי מַאי) as it is written “And if from the birds his offering be a burnt offering” (דִּכְתִּיב וְאִם מִן הָעוֹף עוֹלָה קָרְבָּנוֹ) (Leviticus 1). He said to him I have not seen but I have contemplated the matter of the animal not the matter of the birds and I will not speak because I have not seen and until now I have not heard (אָמַר לֵיהּ לָא חֲמֵינָא אֲבָל אִסְתַּכַּלְנָא מֵהַאי מִלָּה דִּבְהֵמָה מִלָּה דְּעוֹפֵי וְלָא אֵימָא בְּגִין דְּלָא חֲמֵינָא וְעַד כְּעַן לָא שְׁמַעְנָא).

He said to him El'azar you have spoken well (אָמַר לֵיהּ אֶלְעָזָר יָאוּת אֲמָרְתּ), but the secret of the korbanot contains many secrets there (אֲבָל רָזָא דְּקָרְבְּנִין סִתְרִין סַגִּיאִין תַּמָּן), and they are not transmitted for revealing except to those truly worthy (וְלָא אִתְמְסָרוּ לְגַלָּאָה בַּר לְזַכָּאֵי קְשׁוֹט), for the secret of their Master is not hidden from them (דְּרָזָא דְּמָארֵיהוֹן לָא אִתְכַּסֵּי מִנַּיְיהוּ). The inner side of the korbanot this is the aspect belonging to those sacred beings (סִתְרָא דְּקָרְבְּנִין דָּא אִיהוּ סִתְרָא לְאִינּוּן מָאנִין), some say: the sacred Chayot (ס״א חַיּוֹן קַדִּישִׁין). Four likenesses are engraved in the Throne (ד׳ דִּיוּקְנִין חָקוּקִין בְּכִסֵּא), and this is the Throne and sustenance of the Holy King (וְדָא אִיהוּ כּוּרְסְיָיא וּפַרְנָסָא דְּמַלְכָּא קַדִּישָׁא): the face of an ox (פְּנֵי שׁוֹר), the face of an eagle (פְּנֵי נֶשֶׁר), the face of a lion (פְּנֵי אַרְיֵה), the face of a man (פְּנֵי אָדָם), the face of a man that includes them all (פְּנֵי אָדָם דְּכָלִיל לְכֻלְּהוּ). And all the faces gaze one into another (וְכָל אַנְפִּין מִסְתַּכְּלִין אִלֵּין לְאִלֵּין), and they are interincluded with each other (וְאִתְכְּלִילָן אִלֵּין בְּאִלֵּין), and from them is spread into many sides and myriads above and below (וּמִנַּיְיהוּ מִתְפַּשְּׁטָן לְכַמָּה סִטְרִין וְרִבְוָון עֵילָּא וְתַתָּא), which have no measure or number or calculation (דְּלֵית לוֹן שִׁיעוּרָא וּמִנְיָנָא וְחֶשְׁבּוֹן).

The face of the ox (פְּנֵי שׁוֹר), a spirit spread from it into the animals (אִתְפְּשָׁט לִבְעִירֵי רוּחָא מִנֵּיהּ), into four species (לְאַרְבְּעָה זַיְינִין), and they are integrated into one (וְאִתְכְּלִילָן בְּחַד), and these are they (וְאִלֵּין אִינּוּן): bulls (פָּרִים), and rams (וּכְבָשִׂים), and he-goats (וְעַתּוּדִים), and goats (וְעִזִּים). And these are prepared for the korban (וְאִלֵּין קַיְימִין לְקָרְבְּנָא). And because from them come the holy armies (וּבְגִין דְּמִנְּהוֹן הֲווֹ אִינּוּן חַיָּילִין קַדִּישִׁין), which spread from that face of the ox (דְּמִתְפַּשְּׁטֵי מֵהַהוּא פְּנֵי שׁוֹר), they are drawn to their foundation (מִתְקָרְבִין לְיִסוֹדָא דִּלְהוֹן), and they are nourished from that foundation and their garment (וְאִתְהֲנוּן מֵהַהוּא יְסוֹדָא וּלְבוּשָׁא דִּלְהוֹן). And if they did not have a foundation in this world (וְאִי לָא דַּהֲווּ לְהוּ יְסוֹדָא דְּהַאי עָלְמָא), they would not be drawn there (לָא מִתְקָרְבִין תַּמָּן).

In the same manner that it is pleasing to the Holy Shekhinta (כְּגַוְונָא דַּהֲוִי נַיְיחָא לִשְׁכִינְתָּא קַדִּישָׁא), from the spirit of the Righteous (מֵרוּחֵיהוֹן דְּצַדִּיקַיָּיא), and she draws near to receive the spirit of that righteous one (וְאִתְקְרִיבַת לְקַבְּלָא רוּחָא דְּהַהוּא זַכָּאָה), and is pleased by it (וְאִתְהֲנָאָת מִנֵּיהּ), because that spirit came from her (בְּגִין דְּמִנָּהּ הֲוָה הַהוּא רוּחַ), so too these are pleased from their own foundation (כַּךְ אִלֵּין אִתְהֲנוּן מִסִּטְרָא דִּיְסוֹדָא דִּלְהוֹן), and they are pleased from that garment which draws near to them (וְאִתְהֲנוּן מֵהַהוּא לְבוּשָׁא דְּמִתְקָרְבֵי לֵיהּ), some say because it is a garment spirit (ס״א דְּהָא רוּחַ מַלְבּוּשָׁא), some say thus these are pleased from that garment which draws near from the side of their foundation, for the fat and the blood are the garment of that spirit which was theirs (ס״א כָּךְ אִלֵּין מִתְהֲנִי מֵהַהוּא לְבוּשָׁא דְּמִתְקָרְבוּ מִסִּטְרָא דִּיְסוֹדָא דִּלְהוֹן דְּהָא חֶלְבָּא וְדַמָּא לְבוּשָׁא דְּרוּחָא דִּלְהוֹן הֲוָה). And for this they are nourished from them (וּבְגִין כָּךְ אִתְהֲנוּן מִנַּיְיהוּ).

The face of the eagle (פְּנֵי נֶשֶׁר), from it spread into the birds a spirit (אִתְפְּשָׁט לְעוֹפָא רוּחַ מִנֵּיהּ). And the eagle is in two aspects (וְנֶשֶׁר בִּתְרֵין סִטְרִין אִיהוּ). And the secret of this is as written: “And let fowl fly” (וְרָזָא דָּא וְעוֹף יְעוֹפֵף) (Bereshit 1), two spirits (תְּרֵין רוּחִין). And for this reason it spreads and descends (וּבְגִין כַּךְ אִתְפְּשָׁט וְנַחְתָּא), some say the eagle is in two directions, right and left, and the secret of what is written “let fowl fly,” is that two spirits go forth and descend from it (ס״א וְנֶשֶׁר בִּתְרֵין סִטְרִין אִיהוּ יְמִינָא וּשְׂמָאלָא וְרָזָא דָּא וְעוֹף יְעוֹפֵף וּבְגִין כָּךְ תְּרֵין רוּחֵי מִתְפַּשְׁטִין מִנֵּיהּ וְנַחֲתִין). From the right and from the left are the bird offerings (מִימִינָא וּמִשְּׂמָאלָא קָרְבְּנָא דְּעוֹפֵי).