Daf 241b (דַּף רמ״א ע״ב)

From here and onward (מִכָּאן וּלְהָלְאָה), permission is given to the four likenesses engraved in the Throne (יָהִיב רְשׁוּ לְד׳ דִּיוּקְנִין דְּחָקִיקִין בְּכוּרְסְיָיא), and to all those who spread forth from them (וּלְכָל אִינּוּן דְּמִתְפָּשְּׁטָן מִנַּיְיהוּ), to enjoy and to eat (לְאִתְהֲנֵי וּלְמֵיכַל). This is what is written (הֲדָא הוּא דִכְתִיב): “Eat, friends, drink and be intoxicated, beloved ones” (Song of Songs 5) (אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים). “Eat, friends” are these four likenesses that we said (אִכְלוּ רֵעִים אִלֵּין אִינּוּן אַרְבַּע דִּיוּקְנִין דְּאַמַרָן). “Drink and be intoxicated, beloved ones” are all those who spread forth from them (שְׁתוּ וְשִׁכְרוּ דּוֹדִים כָּל אִינּוּן דְּמִתְפַּשְּׁטֵי מִנַּיְיהוּ). And all of them ate and were spread, and were satisfied as is fitting, and the faces shone, and all the worlds were in joy (וְכֻלְּהוּ אַכְלֵי וּמִתְפַּשְּׁטֵי וְאִתְהֲנוּן כַּדְקָא יָאוּת וְאַנְהִירוּ אַנְפִּין וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָה). And each one, whether supernal levels or lower levels, in their foundation they draw near and are satisfied (וְכָל חַד וְחַד בֵּין דַּרְגִּין עִלָּאִין וּבֵין דַּרְגִּין תַּתָּאִין בִּיסוֹדָא דִּלְהוֹן מִתְקָרְבִין וּמִתְהֲנִין). This is the mystery and inner aspect of the korban as it should be (דָּא אִיהוּ רָזָא וְסִתְרָא דְּקָרְבְּנָא כַּדְקָא חֲזֵי).

Rabbi El'azar, Rabbi Abba, and the rest of the friends came and prostrated themselves before him (אָתוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּשְׁאַר חַבְרַיָּיא וְאִשְׁתְּטָחוּ קַמֵּיהּ). Rabbi Abba said (אָמַר רִבִּי אַבָּא): If the Torah had not been given at Mount Sinai, but only that Kudsha Berikh Hu said, behold Rabbi Shimon bar Yochai is My Torah and My secrets, that would have been enough for the world (אִלְמָלֵא לָא אִתְמְסַר אוֹרַיְיתָא בְּטוּרָא דְּסִינַי אֶלָּא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא הָא בַּר יוֹחָאי אוֹרַיְיתָא וְסִתְרִין דִּילִי דַּיֵי לְעָלְמָא). Woe when you depart from this world (וַוי כַּד תִּסְתָּלַּק מִן עָלְמָא). Who will shine the Luminaries of the Torah, for all will darken from that day (מַן יַנְהִיר בּוּצִינִין דְּאוֹרַיְיתָא כֹּלָּא יִתְחֲשַׁךְ מֵהַהוּא יוֹמָא). For until the King Mashiach comes, there will not be a generation like this generation, in which Rabbi Shimon dwells (דְּהָא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא לָא לִיהֱוֵי דָּרָא כְּדָרָא דָּא דְּרַבִּי שִׁמְעוֹן שָׁרִי בְּגַוִּיהּ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): “Concerning this mystery (עַל רָזָא דָּא), it is forbidden for a person to taste anything (אָסִיר לֵיהּ לְבַּר נָשׁ לִטְעוֹם כְּלוּם), until the supernal King eats (עַד דְּיֵיכוּל מַלְכָּא עִלָּאָה). And what is this (וּמַה אִיהוּ)? Prayer (צְלוֹתָא).

The prayer of a person is in this manner (צְלוֹתָא דְּבַר נָשׁ כְּגַוְונָא דָּא): first, they summon the likenesses engraved upon the Throne (בְּקַדְמִיתָא מְזַמְנִין לְדִיּוּקְנִין דְּחָקִיקִין בְּכוּרְסְיָיא), over those creatures whose spirits spread over birds and beasts for the offering (עַל אִינּוּן בִּרְיָין דְּמִתְפַּשְּׁטֵי רוּחִין דִּלְהוֹן עַל עוֹפֵי וּבְעִירֵי לְקָרְבְּנָא), creatures whose spiritual foundation in this world is from them (בִּרְיָין דְּרוּחָא דִּלְהוֹן יְסוֹדָא בְּהַאי עָלְמָא מִנַּיְיהוּ). And this is what is written (וְהַיְינוּ): “How manifold are Your works, Hashem” (מָה רַבּוּ מַעֲשֶׂיךָ יְיָ) (Psalms 104). For the creatures fit for the offering (דְּהָא בִּרְיָין דְּאִתְחַזְיָין לְקָרְבְּנָא), their spirit spreads over them (רוּחָא דִּילְהוֹן מִתְפַּשַּׁט עָלַיְיהוּ); the four likenesses summon them over these offerings (אַרְבַּע דִּיוּקְנִין מְזַמְּנָן עַל קָרְבְּנִין אִלֵּין). And this is what we have said (וְהַיְינוּ דְּקָאָמַרָן): “And the Ofanim [Wheels] and the Chayyot HaKodesh [holy living creatures] (וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ), and all those other hosts that spread forth from them” (וְכָל אִינּוּן חַיָּילִין אַחֲרָנִין דְּקָא מִתְפַּשְּׁטֵי מִנַּיְיהוּ).

And afterwards, the great Kohen [Priest], who unifies the Holy Name (וּלְבָתַר כַּהֲנָא רַבָּא דְּקָא מְיַיחֵד שְׁמָא קַדִּישָׁא)—this is “With everlasting love You have loved us,” and so forth (הַיְינוּ אַהֲבַת עוֹלָם אַהֲבְתָּנוּ וְכו׳).

The unification that he unifies (יִחוּדָא דְּקָא מְיַיחֵד), this is “Hear O Yisrael, Hashem is our God, Hashem is One” (Deuteronomy 6) (הַיְינוּ שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד). And after, the Levi who is aroused to the melody (וּלְבָתַר לֵיוָאֵי דְּקָא מִתְעָרֵי לְנִגּוּנָא), this is “And it shall be, if you will surely hear…” (Deuteronomy 11) (הַיְינוּ וְהָיָה אִם שָׁמוֹעַ וְגו׳), “Take heed to yourselves lest your heart be deceived…” (הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה וְגו׳). This is the melody of the Levi’im [Levites] (דָּא נִגּוּנָא דְּלֵיוָאֵי), in order to conceal the side (בְּגִין לְאַסְתָּרָא סִתְרָא). [Some say: to arouse the side] (ס״א לְאִתְעָרָא סִטְרָא). This is in this korban [offering] (דָּא בְּקוֹרְבָּנָא דָּא). And afterwards, Yisrael—this is “True and certain and established” (וּלְבָתַר יִשְׂרָאֵל דָּא אֱמֶת וְיַצִּיב וְנָכוֹן).

Yisrael Saba, who stands over the offering (יִשְׂרָאֵל סָבָא דְּקַיְּימָא עַל קָרְבְּנָא)—the supernal offering (קָרְבְּנָא עִילָּאָה), behold, the levels that are the ten supernal inner levels of all (הָא דַּרְגִין דְּאִיהִי יוֹד דַּרְגִּין עִלָּאִין פְּנִימָאִין דְּכֹלָּא)—stands upon the table (קַיְּימָא עַל פָּתוֹרָא). But no permission is given to any one of them to eat (אֲבָל לֵית רְשׁוּ לְחַד מִנַּיְיהוּ לְמֵיכַל), or to stretch out a hand to the offering (וּלְאוֹשִׁיט יְדָא לְקָרְבְּנָא), until the supernal King eats (עַד דְּמַלְכָּא עִלָּאָה אָכִיל). And this is the first three and the last three (וְהַיְינוּ ג׳ רִאשׁוֹנוֹת וְג׳ אַחֲרוֹנוֹת). Once He has eaten (כֵּיוָן דְּאִיהוּ אָכִיל), He gives permission to the four likenesses (יָהִיב רְשׁוּ לְד׳ דִּיוּקְנִין), and to all those sides that spread forth from them, to eat (וּלְכָל אִינּוּן סִטְרִין דְּמִתְפָּרְשָׁן מִנַּיְיהוּ לְמֵיכַל).

Then Adam, who is the likeness that includes all the other likenesses (כְּדֵין אָדָם דְּאִיהוּ דִּיוּקְנָא דְּכָלִיל כָּל שְׁאַר דִּיוּקְנִין), humbles himself and falls upon his face (מָאִיךְ וְנָפִיל עַל אַנְפּוֹי), and hands over his self and his spirit to the supernal Adam (וּמָסִיר גַּרְמֵיהּ וְרוּחֵיהּ לְגַבֵּי אָדָם דִּלְעֵילָּא), who stands over those likenesses (דְּקַיְּימָא עַל אִינּוּן דִּיוּקְנִין), who includes all likenesses (דְּכָלִיל כָּל דִּיוּקְנִין), to arouse Him upon him as is fitting (לְאַתְּעָרָא לֵיהּ עָלֵיהּ כַּדְּקָא חֲזֵי). And this is what is written: “To You, Hashem, I lift up my soul” (Psalms 25) (וְהַיְינוּ אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא), to arouse the three other likenesses and all those that spread from them (לְאַתְּעָרָא תְּלַת דִּיוּקְנִין אַחֲרָנִין וְכָל אִינּוּן דְּמִתְפַּשְּׁטֵי מִנַּיְיהוּ). “A Psalm of praise of David” and this is “They shall utter, they shall sing, they shall say, they shall speak” (Psalms 145) (תְּהִלָּה לְדָוִד וְהַיְינוּ יַבִּיעוּ יְרַנֵּנוּ יֹאמֵרוּ יְדַבֵּרוּ). And all of them eat and are satisfied, each one as is fitting for him (וְכֻלְּהוּ אַכְלִין וְאִתְהֲנֵי כָּל חַד וְחַד כַּדְּקָא חֲזֵי לֵיהּ). From here and onward a person should place his distress within Him (מִכָּאן וּלְהָלְאָה לֵימָא בַּר נָשׁ עָאקוּ דִּילֵיהּ בֵּיהּ), some say in his heart (ס״א דִּלְבֵיהּ). This is what is written: “May Hashem answer you in the day of trouble” (Psalms 20) (הֲדָא הוּא דִכְתִיב יַעַנְךָ יְיָ בְּיוֹם צָרָה). Distress is like a fetus sitting in the womb, to turn all advocates upon him, upon that person (עָאקוּ כְּעוּבַּרְתָּא דְּיָתְבָא בְּעָאקוּ לְאִתְהַפְּכָא כֻּלְּהוֹן סַנֵּיגוֹרִין עָלֵיהּ דְּבַּר נָשׁ). And concerning this it is written: “Happy is the people that is so to them” (Psalms 144) (וְעַל דָּא כְּתִיב אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְגו׳).

Rabbi Shimon was going to Tiberias (רַבִּי שִׁמְעוֹן הֲוָה אָזִיל לִטְבֶרְיָא), Elijah encountered him (פָּגַע בֵּיהּ אֵלִיָּהוּ). He said to him: Peace upon you, master (אָמַר לֵיהּ שְׁלָמָא עָלֵיהּ דְּמוֹר). Rabbi Shimon said to him: What is Kudsha Berikh Hu engaged with in heaven (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן בְּמַאי קָא עָסִיק קוּדְשָׁא בְּרִיךְ הוּא בִּרְקִיעָא). He said to him: With the korbanot He is engaged, and He speaks new words in your name (אָמַר לֵיהּ בְּקָרְבָּנוֹת עָסִיק וְאָמַר מִלִּין חֲדָתִּין מִשְּׁמָךְ). Fortunate are you, and I have come to greet you with peace (זַכָּאָה אַנְתְּ וַאֲתֵינָא לְאַקְדְּמָא לְךָ שְׁלָם). And one word I wish to ask of you, to agree upon (וּמִלָּה חֲדָא בָּעֵינָא לְמִשְׁאַל מִנָּךְ לְאַסְכְּמָא). In the heavenly academy they asked a question (בִּמְתִיבְתָּא דִּרְקִיעָא שְׁאֶלְתָּא שָׁאִילוּ): the World to Come has no eating and no drinking (עָלְמָא דְּאָתֵי לֵית בֵּיהּ אֲכִילָה וּשְׁתִיָּה). But behold it is written: “I have come into My garden, My sister, My bride… I have eaten My honeycomb with My honey, I have drunk My wine with My milk” (Song of Songs 5) (וְהָא כְּתִיב בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה וְגו׳ אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי וְגו׳). One who has no eating and drinking, he says: “I have eaten My honeycomb with My honey, I have drunk My wine with My milk” (מַאן דְּלֵית בֵּיהּ אֲכִילָה וּשְׁתִיָּה אִיהוּ אָמַר אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי).