Daf 241a (דַּף רמ״א ע״א)

From every pure side (מִכָּל סְטָר דַּכְיָא), only the dove and the turtledoves are offered (לָא אִתְקְרִיב אֶלָּא יוֹנָה וְתוֹרִים), for they are in truth bound to their mates more than all other birds (דְּאִינּוּן בִּקְשׁוֹט לְזִוּוּגַיְיהוּ מִכָּל שְׁאַר עוֹפִין). And they are pursued, and do not pursue (וְהֵם נִרְדָּפִין וְלֹא רוֹדְפִין). And this one is faithful to this one, the female to her mate (וּמְהֵימָנָא דָּא לְדָא נוּקְבָא לְבַר זוּגוֹ). And for this reason the korban is from them (וְעַל דָּא קָרְבְּנָא מִנַּיְיהוּ). And the holy spirits descend and draw near (וְנַחְתֵּי וּמִתְקָרְבֵי אִינּוּן רוּחִין קַדִּישִׁין), and they are nourished from their foundation and essence (וְאִתְהַנְיָין מִיְּסוֹדָא וְעִקָּרָא דִּלְהוֹן). And if you should say (וְאִי תֵּימָא), how can a small portion spread from this dove, or from this turtledove, into many sides and countless armies (הֵיךְ אִתְפְּשַׁט זְעֵיר מֵהַאי יוֹנָה אוֹ מִשַּׁפְנִינָא דָּא לְכַמָּה סִטְרִין חַיָּילִין דְּלֵית לוֹן שִׁיעוּרָא)? The same from one animal as well (אוֹ מִן בְּעִירָא חֲדָא אוּף הָכִי).

Come and see (תָּא חֲזֵי): one small candle burning (חַד שְׁרָגָא דָּקִיק דָּלִיק), all the world is filled with its light (אִתְמַלְּיָיא מִנֵּיהּ כָּל עָלְמָא). Further, one small spark ignites a great flame (תּוּ אָעָא דָּקִיק אַדְלִיק לְרַבְרְבָא). Until here, the korban comes from the two forms engraved in the Throne (עַד הָכָא קָרְבְּנָא מִתְּרֵין סִטְרִין דְּחָקִיקִין בְּכִסֵּא). Now it is necessary to ask (הַשְׁתָּא אִית לְמִשְׁאַל): the four likenesses that are engraved in the Throne (ד׳ דִּיוּקְנִין אִינּוּן דְּחָקוּקִין בְּכִסֵּא), why are there not korbanot from others (מַאי טַעְמָא לֵית קָרְבְּנִין מֵאַחֲרָנִין)? But surely from all of them there is a korban (אֶלָּא וַדַּאי מִכֻּלְּהוּ אִית קָרְבְּנָא). The lion is engraved in the Throne (אַרְיֵה חָקוּק בְּכוּרְסְיָיא), at the time of the complete korban the lion descends and enters into the fire (בְּשַׁעֲתָא דְּקָרְבְּנָא שְׁלִים אַרְיֵה נָחִית וְעָאל בְּאֶשָּׁא), and eats and is sustained from there (וְאָכִיל וְאִתְנֲהֵי מִתַּמָּן). Man is engraved in the Throne (אָדָם חָקוּק בְּכוּרְסְיָיא), man is the root of all (אָדָם עִקָּרָא דְּכֹלָּא), and he offers there his spirit and his soul (וּמַקְרִיב תַּמָּן רוּחֵיהּ וְנִשְׁמָתֵיהּ). And the supernal man is sustained from the lower man (וְאָדָם עִלָּאָה אִתְהֲנֵי מֵאָדָם תַּתָּאָה), and each species is offered to its own species (וְכָל זִינָא אִתְקְרִיב לְזִינֵיהּ), and is nourished from it from its own essence and foundation (וְאִתְהֲנֵי מִנֵּיהּ מִדִילֵיהּ מַמָּשׁ וּמִיסוֹדָא דִּילֵיהּ). And if you should say (וְאִי תֵּימָא): the lion does not have a foundation below in the korban (הָא אַרְיֵה דְּלֵית לֵיהּ יְסוֹדָא לְתַתָּא בְּהַהוּא קָרְבְּנָא). The lion is included in all (אַרְיֵה כָּלִיל בְּכֻלְּהוּ), for it belongs to the right side (דְּהָא לִימִינָא הֲוִי), and therefore it eats from all (וּבְגִין כָּךְ אָכִיל בְּכֻלְּהוּ). And all the rest do not eat, (some say, from its species (וְכָל שְׁאַר לָא אָכְלִין (ס״א מִנֵּיהּ מִזִּינֵיהּ), because it is from the right side (בְּגִין דִּימִינָא הוּא). Thus all four likenesses that are engraved in the Throne (הָא כָּל ד׳ דִּיוּקְנִין דְּחָקוּקִין בַּכִּסֵּא) are drawn to the korban (מִתְקָרְבִין לְקָרְבְּנָא), and for this reason the korban is complete (וּבְגִין כָּךְ הֲוֵי קָרְבְּנָא שְׁלִים). And when they are nourished from their essence and foundation (וְכַד אִתְהֲנוּן מֵעִקָּרָא וִיסוֹדָא דִּלְהוֹן), then the spirit descends to ignite the supernal Luminaries (כְּדֵין נַחַת רוּחַ לְאַדְלְקָא בּוּצִינִין עִלָאִין).

Kohanim, Levi’im, and Yisraeli (כַּהֲנֵי וְלֵיוָאֵי וְיִשְׂרָאֵלֵי), give foundation and essence to those supernal levels that are theirs (יָהֲבֵי יְסוֹדָא וְעִקָּרָא לְאִינּוּן דַּרְגִּין עִלָּאִין דִּלְהוֹן), some say they are themselves the ones (ס״א אִינּוּן). And every level gives to its foundation (וְכָל דַּרְגָּא יָהִיב לִיסוֹדֵיהּ) the four likenesses of the Throne at the beginning (ד׳ דִּיוּקְנִין דְּכוּרְסְיָיא בְּקַדְמִיתָא). As we have said, species corresponds to its species (כִּדְאַמַרָן זִינָא לָקוֹבֵל זִינֵיהּ), and they are drawn near at the beginning, each species to its species (וּמִתְקָרְבֵי אִינּוּן בְּקַדְמִיתָא זִינָא לְזִינֵיהּ). The face of the ox, all the faces that spread into those species, as we have said (פְּנֵי שׁוֹר כֻּלְּהוּ פָּנִים דְּמִתְפָּשְׁטָן לְאִינּוּן זִינִין כִּדְקָאַמְרָן), all are drawn to their essence and foundation (כֻּלְּהוּ מִתְקָרְבֵי לְעִקָּרָא וִיסוֹדָא דִּלְהוֹן). The face of the eagle, as we have said (פְּנֵי נֶשֶׁר כִּדְאַמַרָן). The face of the lion, as we have said (פְּנֵי אַרְיֵה כִּדְאַמַרָן). The face of the man, who offers his spirit and soul, and is brought before the supernal man (פְּנֵי אָדָם דְּמַקְרִיב רוּחֵיהּ וְנִשְׁמָתֵיהּ מִתְקְרִיב לְגַבֵּי אָדָם עִלָּאָה).

The kohen who unifies the Holy Name (כַּהֲנָא דִּמְיַחֵד שְׁמָא קַדִּישָׁא), is brought before the supernal kohen (מִתְקָרֵיב לְגַבֵּי כַּהֲנָא עִלָּאָה), he who enters the Beit Kodesh HaKodashim (הַהוּא דְּעָאל לְבֵית קֹדֶשׁ הַקֳּדָשִׁים). And this one is brought near, and he lights with his arrangement the radiance of the countenance (וְאִתְקְרִיב דָּא וְאַדְלִיק בְּתִקּוּנֵיהּ בִּנְהִירוּ דְּאַנְפִּין), some say the letters (ס״א דְּאַתְוָן), as a counterpart to the kohen below (לְקַדְמוּת כַּהֲנָא דִּלְתַּתָּא). The Levi’im who play music in joy (לֵיוָאֵי דִּי מְנַגְּנֵי בְּחֶדְוָה), their side rejoices (הַהוּא סִטְרָא דִּלְהוֹן חַדֵּי), and the countenance shines (וְאַנְהִיר אַנְפִּין). Yisrael who stand upon the korban with prayer (יִשְׂרָאֵל דְּקָרִיב עַל קָרְבְּנָא בִּצְלוֹתָא), some say who establish themselves (ס״א דְּקַיְּימוּ), for prayer is above all (דְּהָא צְלוֹתָא עַל כֹּלָּא הֲוָה). Yisrael Saba, some say the supernal one (אִתְעַר לְגַבַּיְיהוּ יִשְׂרָאֵל סָבָא ס״א עִלָּאָה), the holy sealed one, some say the holy nose (סְתָמָא קַדִּישָׁא ס״א חוֹטְמָא), is aroused toward them and the countenance shines (וְאַנְהִיר אַנְפִּין). Each species to its own species (כָּל זִינָא לְזִינֵיהּ), and every matter goes after its foundation (וְכָל מִלָּה בָּתַר יְסוֹדָא דִּילֵיהּ אַזְלָא), and the lower levels are aroused toward the supernal levels (וְאַתְּעֲרוּ דַּרְגִּין תַּתָּאִין לְדַרְגִּין עִלָּאִין). And even though all of them are aroused (וְאַף עַל גַּב דְּכֻלְּהוּ מִתְעָרִין), and the levels engraved in the Throne are aroused toward the levels of the earth, their foundation (וְאַתְּעֲרוּ דַּרְגִּין דְּחָקִיקִין בַּכִּסֵּא לְגַבֵּי דַּרְגִּין דְּאַרְעָא יְסוֹדָא דִּלְהוֹן). And those supernal levels that are hidden, all are aroused and draw near to the banquet and delight themselves (וְאִינּוּן דַּרְגִּין עִלָּאִין דְּמִטַּמְּרָן כֻּלְּהוּ מִתְעָרֵי וּמִתְקָרְבֵי לִסְעוּדָתָא וּמִתְעַדְּנֵי). But no permission is given to any of them to eat, neither to the supernal levels nor to the lower levels, and to enjoy any enjoyment, and not to stretch out a hand to the korban, until the supernal King eats and is satisfied, and gives them permission (אֲבָל לֵית רְשׁוּ לְחַד מִנַּיְיהוּ לְמֵיכַל לָא לְדַרְגֵּי עִלָּאֵי וְלָא לְדַרְגֵּי תַּתָּאֵי וּלְמִתְהֲנֵי שׁוּם הֲנָאָה וְלָא לְאוֹשִׁיט יְדָא בְּקָרְבָּנָא עַד דְּמַלְכָּא עִלָּאָה אָכִיל וְאִתְהֲנֵי וְיָהִיב לוֹן רְשׁוּ). After He has given them permission (לְבָתַר דְּיָהַב לוֹן רְשׁוּ), each one is satisfied and eats as is fitting (כָּל חַד וְחַד אִתְהֲנֵי וְאָכִיל כַּדְקָא יָאוּת). And this is what is written: “I have gathered my myrrh with my spice” (וְהַיְינוּ דִּכְתִיב אָרִיתִי מוֹרִי עִם בְּשָׂמִי) (Song of Songs 5), these are the supernal levels (אִלֵּין אִינּוּן דַּרְגִּין עִלָּאִין). “My myrrh with my spice” means He ate and was satisfied as is fitting (מוֹרִי עִם בְּשָׂמִי אַכְלֵי וְאִתְהֲנֵי כַּדְקָא יָאוּת), some say this is the right arm with the left thigh (ס״א דָּא דְּרוֹעָא יְמִינָא בִּירְכָּא שְׂמָאלָא). “I ate my honeycomb with my honey” (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי), this is Ya'akov with Rachel (דָּא יַעֲקֹב בְּרָחֵל), this is eating as is fitting (דָּא אֲכִילָה כַּדְקָא יָאוּת). “I drank my wine with my milk” (שָׁתִיתִי יֵינִי עִם חֲלָבִי), this is the left arm with the right thigh (דָּא דְּרוֹעָא שְׂמָאלָא בְּיַרְכָּא יְמִינָא). Behold, all these are supernal levels, some say korbanot (הָא כֻּלְּהוּ דַּרְגִּין ס״א קָרְבָּנִין עִלָּאִין), with which the Holy King is first satisfied (דְּאִתְהֲנֵי בְּהוּ מַלְכָּא קַדִּישָׁא בְּקַדְמִיתָא). And this is His food and His enjoyment (וְדָא מֵיכְלָא דִּילֵיהּ וַהֲנָאָה דִּילֵיהּ). Until here is the food of the supernal King at first (עַד הָכָא מֵיכְלָא דְּמַלְכָּא עִלָּאָה בְּקַדְמִיתָא).