Daf 251b (דַּף רנ״א ע״ב)

Afterwards they judged it with fire, as it is written: “The graven images of their gods you shall burn with fire” (לְבָתַר דַּיְינִין לֵיהּ בְּנוּרָא, דִּכְתִיב, פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ) (Deuteronomy 7). Kudsha Berikh Hu said: “Do not eat of it raw” (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אַל תֹּאכְלוּ מִמֶּנּוּ נָא) (Exodus 12). So that they should not say: With desire and with craving for their idol we eat it thus p1-26(דְּלָא יֵימְרוּן בִּרְעוּתָא וּבְתִּיאוּבְתָּא דְּדָחַלְנָא, אַכְלִין לֵיהּ הָכִי). But prepare it roasted, and not boiled (אֶלָּא אַתְקִינוּ לֵיהּ צָלִי, וְלֹא מְבוּשָׁל). For if boiled, it would be hidden, and they would not see it (דְּאִלוּ מְבוּשָׁל יְהֵא טָמִיר, וְלָא יֶחמוּן לֵיהּ). But its preparation is that they should see it thus, burning in the fire, because its smell spreads (אֶלָּא תִּקּוּנָא דִּילֵיהּ דְּיֶחֱמוּן לֵיהּ הָכִי מוֹקְדָא בְּנוּרָא, בְּגִין דְּרֵיחֵיהּ נוֹדֵף). And further, its head upon its legs, bowed upon its entrails (וְתוּ רֵישֵׁיהּ עָלֵיהּ כָּפוּף עַל קַרְסוּלוֹי). So that they should not say that it is another animal or something else, but they shall recognize it, that it is their idol (דְּלָא יֵימְרוּן דְּחַיָּה, אוֹ מִלָּה אַחֲרָא הוּא, אֶלָּא דְּיִשְׁתְּמוֹדְעוּן לֵיהּ, דְּאִיהוּ דַּחֲלָא דִּלְהוֹן).

And further, that they should not eat it with craving, but with satiety, as a way of shame and disgrace (וְתוּ, דְּלָא יֵיכְלוּן לֵיהּ בְּתִיאוּבְתָּא, אֶלָּא עַל שַׂבְעָא, אֹרַח קְלָנָא וּבִזָּיוֹן). And further: “Nor shall you break a bone in it” (וְתוּ, עֶצֶם לֹא תִשְׁבְּרוּ בוֹ) (Exodus 12). But they should see its bones cast in the marketplace, and they shall not be able to rescue it (אֶלָּא דְּיֶחֱמוּן גַּרְמוֹי רָמָאן בְּשׁוּקָא, וְלָא יֵיכְלוּן לְשֵׁזָבָא לֵיהּ). And concerning this it is written: “And with their gods Hashem made judgments” (וְעַל דָּא כְּתִיב, וּבֵאלֹהֵיהֶם עָשָׂה יְיָ שְׁפָטִים) (Numbers 33) - many judgments (דִּינִין סַגִּיאִין). And also: “And your staff in your hand” (תּוּ, וּמַקֶּלְכֶם בְּיֶדְכֶם) (Exodus 12) - and not sword, nor spear, nor other weapons of war (וְלָא חַרְבָּא וְרוֹמְחָא וּשְׁאַר מָאנֵי קְרָבָא).

Rabbi Yehudah said: Behold, it has been established that the Egyptians worshipped the constellation Aries, and therefore they worshipped the lamb (אָמַר רִבִּי יְהוּדָה, הָא אוֹקְמוּהָ, דְּמִצְרָאֵי פַּלְחֵי לְמַזָּל טָלֶה, וּבְגִין כָּךְ פַּלְחִין לְאִימְרָא). Rabbi Yose said: If so, they should worship Aries, and not the lamb (אָמַר רִבִּי יוֹסֵי, אִי הָכִי, טָלֶה יִפְלְחוּן, וְלָא אִימְרָא). He said to him: They worship both, but the constellation Aries descends and rests in the ram and in the lamb, and therefore they worship all p1-27(אָמַר לֵיהּ, כֹּלָּא פַּלְחִין, אֶלָּא מַזָּל טָלֶה נָחִית וְסָלִיק בְּטָלֶה וְאִימְרָא, וּבְגִין כָּךְ פַּלְחִין לְכֹלָּא). He said to him: Thus I have heard, that in every large flock (some say: of sheep) was their dread, and therefore Kudsha Berikh Hu slew all the firstborn of cattle (אָמַר לֵיהּ, הָכִי שְׁמַעְנָא, דְּכָל בְּעִירָא רַבָּא [ס״א דְּצֹאן] דַּחֲלָא דִּלְהוֹן הֲוָה, וְעַל דָּא קָטִיל קוּדְשָׁא בְּרִיךְ הוּא כָּל בְּכוֹר בְּהֵמָה). And behold, it has been said, that these are supernal ranks, which are called thus (וְהָא אִתְּמַר, דְּאִלֵּין אִינּוּן דַּרְגִּין דִּלְעֵילָּא, דְּאִקְרוּן הָכִי).p1-28

Rabbi El'azar said: It is written: “You shall eat no leavened thing” (אָמַר רִבִּי אֶלְעָזָר, כְּתִיב כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ) (Exodus 12), and it is written: “Leaven shall not be eaten” (וּכְתִיב לֹא יֵאָכֵל חָמֵץ) (Exodus 13). Rather, this is male, and that is female (אֶלָּא דָּא דְּכַר, וְדָא נוּקְבָּא). Rabbi Shimon said: El'azar my son, concerning this it is written: “You shall not eat” (אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, בְּדָא כְּתִיב לֹא תֹּאכֵלוּ), and concerning this it is written: “It shall not be eaten” (וּבְדָא כְּתִיב לֹא יֵאָכֵל). Why is it not written: “You shall not eat” (אֲמַאי לָא כְּתִיב לֹא תֹּאכְלוּ). Rather, the female, who strays in her path, is in certain prohibition, but the male, who is bound with a thread of purity more, is by request (אֶלָּא, נוּקְבָּא דְּאִיהִי אַסְטִיאַת אָרְחָהָא, בְּאַזְהָרָה וּדְאַי, דְּכַר דְּאִיהוּ אָחִיד בְּחוּטָא דְּדַכְיוּ יַתִּיר, בְּבַקָּשָׁה). And concerning this it is written: “It shall not be eaten,” “You shall not eat” (וְעַל דָּא כְּתִיב לֹא יֵאָכֵל, לֹא תֹּאכֵלוּ).

He said to him: Father, but it is written: “You shall not eat upon it chametz” (אָמַר לֵיהּ אַבָּא, וְהָא כְּתִיב לֹא תֹאכַל עָלָיו חָמֵץ) (Deuteronomy 16). He said to him: Many additional understandings are given for the honor of the sacrifice (אָמַר לֵיהּ, אַסְגֵּי תָּבִין יְתֵירִין לִיקָרָא לְקָרְבְּנָא). But at first, by request, “It shall not be eaten” (אֲבָל בְּקַדְמִיתָא, בְּבַקָּשָׁה לֹא יֵאָכֵל). But afterwards, by prohibition: “You shall not eat,” which is stricter than both (אֲבָל לְבָתַר, בְּאַזְהָרָה לֹא תֹּאכְלוּ, דְּהוּא קַשְׁיָא מִתַּרְוַויְיהוּ).

Machmetzet [leaven]—what is the reason? (מַחְמֶצֶת מַאי טַעְמָא). Because the odor of death is there (בְּגִין דְּרֵיחָא דְּמוֹתָא אִית תַּמָּן). Chametz [leaven] is male (חָמֵץ, דְּכַר). Machmetzet [leaven] is female (מַחְמֶצֶת, נוּקְבָּא). “Her feet go down to death” (רַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5). At the beginning and the end of the word you shall find her (בְּרֵישָׁא וְסֵיפָא דְּתֵיבָה תִּשְׁכַּח לָהּ). And because of this, whoever eats chametz on Pesach hastens death upon himself (וּבְגִין דָּא מַאן דְּאָכִיל חָמֵץ בַּפֶּסַח, אִיהוּ אַקְדִּימַת לֵיהּ מוֹתָא), and he should know that he is dead in this world and in the World to Come (וְלִינְדַע דְּמִית הוּא בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). It is written: “And that soul shall be cut off” (כְּתִיב, וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא) (Exodus 12).

Matzah - why is it called matzah (מַצָּה, אֲמַאי [ס״א אִתְקַרְיָאת מַצָּה]). Rather, thus we have learned: Shaddai - because He said to His world “enough,” He will say to our troubles “enough” (אֶלָּא הָכִי תָּנֵינָן, שַׁדַּי: בְּגִין דְּאָמַר לְעוֹלָמוֹ דַּי, דְּיֹאמַר לְצָרוֹתֵינוּ דַּי). So too matzah, because it shatters and drives away all evil forces and makes strife with them (אוּף הָכִי מַצָּה, בְּגִין דְּקָא מְשַׁדֵּד דְּמַבְרָחַת לְכָל סִטְרִין בִּישִׁין, וְעָבִיד קְטָטָה בְּהוּ). In the manner of Shaddai of the mezuzah, who drives away demons and destructive forces at the doorway (כְּגַוְונָא דְּשַׁדַּי דִּמְזוּזָה, דְּמַבְרִיחַ לְשֵׁדִים וּמַזִּיקִים דְּתַרְעָא). So too, she drives them away from all dwellings of holiness and makes quarrel and strife with them (אוּף הָכִי אִיהִי מַבְרָחַת לוֹן מִכָּל מִשְׁכְּנֵי קְדוּשָּׁה, וְעָבִיד מְרִיבָה וּקְטָטָה בְּהוּ). As you say: 'Trial and Strife' [Massah u-Merivah] (כְּמָה דְאַתְּ אָמֵר, מַסָּה וּמְרִיבָה) (Exodus 17). Therefore it is written matzah (עַל דָּא כְּתִיב מַצָּה). And behold, massa is with a samekh (וְהָא מַסָּה בְּסָמֶךְ אִיהוּ). Rather, its translation is matzuta (a trial) (אֶלָּא תַּרְגּוּמוֹ דְּמַסָּה, אִיהוּ מָצוּתָא).

Ra‘aya Meheimna

Rabbi Shimon opened and said: “Rebuke the beast of the reeds, the assembly of mighty ones, with the calves of the peoples” (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר, גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים) (Psalms 68). “Rebuke the beast of the reeds” - this is the reed with which Esav is united (גְּעַר חַיַּת קָנֶה, דָּא קָנֶה דְּאִתְאֲחָד בֵּיהּ עֵשָׂו), which is the great city of Rome (דְּאִיהִי קַרְתָּא דְּרוֹמִי רַבְּתָא), that Gabriel planted a reed in the great sea, and they built upon it a great city of Rome (דְּנָעַץ גַּבְרִיאֵל קָנֶה בְּיַמָּא רַבָּא, וּבָנוּ עָלֶיהָ כְּרָךְ גָּדוֹל דְּרוֹמִי). A reed of chametz (קָנֶה דְּחָמֵץ). And when deliverance shall come to Yisrael, it will be broken (וְכַד יִיתֵי פּוּרְקָנָא לְיִשְׂרָאֵל, יִתְבַּר לֵיהּ). This is what is written: “Rebuke the beast of the reeds, the assembly” (הֲדָא הוּא דִכְתִיב, גְּעַר חַיַּת קָנֶה עֲדַת). And chametz will be removed at once from the world (וּמִתְעַבָּר מִיַּד חָמֵץ מֵעָלְמָא). Its leaven is Rome (מַחְמֶצֶּת דִּילֵיהּ רוֹמִי). And matzah will be revealed in the world, which is the Beit haMikdash, the First House and the Second (וְיִתְגַּלְיָּא מַצָּה בְּעָלְמָא, דְּאִיהִי בֵּי מַקְדְּשָׁא דְּבַיִת רִאשׁוֹן וּבַיִת שֵׁנִי).

The Holy Luminary said (some say: Ra‘aya Meheimna) (אָמַר בּוּצִּינָא קַדִּישָׁא [ס״א רַעְיָא מְהֵימְנָא]), that these correspond to the pupil of the right eye and the pupil of the left eye (דְּאִינּוּן לָקֳבֵל בַּת עַיִן יָמִין, וּבַת עַיִן שְׂמֹאל). And these correspond to the double loaves, great Rome and small Rome (וְאִינּוּן לָקֳבֵל לֶחֶם מִשְׁנֶה רוֹמִי רַבָּתִי, רוֹמִי זְעֵירָא). Corresponding to the two clouds (לָקֳבֵל תְּרֵין עֲנָנִין), which cover over the pupil of the right eye and the left eye (דִּמְכַסְּיָין עַל בַּת עֵינָא יְמִינָא וּשְׂמָאלָא). And these correspond to se’or [leavening agent] and chametz [leaven] (וְאִינּוּן לָקֳבֵל שְׂאוֹר וְחָמֵץ). Until these are removed from the world (וְעַד דְּאִלֵּין יִתְבַּעֲרוּן מֵעָלְמָא), so that not one of them shall be seen or found (בַּל יִרָאֶה וּבַל יִמָּצֵּא חַד מִנַּיְיהוּ), the First House and the Second House will not be revealed in the world (בַּיִת רִאשׁוֹן וְשֵׁנִי לָא יִתְגַּלְיָין בְּעָלְמָא). And the remedy for the cloud of the eye, that darkens the pupil of the right and the left, what is their remedy? Bitter herb of the calf (וְאַסְוָותָא דַּעֲנָנָא עֵינָא, דְּאַחֲשִׁיךְ לְבַת עֵינָא יָמִין וּשְׂמֹאל, מַה יְהֵא אַסְוָותָא דִּלְהוֹן. מָרָה דְּעֶגְלָא). And this is: “There the calf shall feed, there shall he lie down” (וְהַיְינוּ שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ) (Isaiah 27). “There the calf shall feed” - this is Mashiach son of Yosef, of whom it is said: “His firstborn bullock, majesty is his” (שָׁם יִרְעֶה עֵגֶל, דָּא מָשִׁיחַ בֶּן יוֹסֵף, דְּאִתְּמַר בֵּיהּ בְּכוֹר שׁוֹרוֹ הָדָר לוֹ) (Deuteronomy 33). “And there shall he lie down” - this is Mashiach son of David (וְשָׁם יִרְבָּץ, דָּא מָשִׁיחַ בֶּן דָּוִד).

One shall remove great Rome (חַד אַעְבָּר רוֹמִי רַבָּתִי). And one shall remove small Rome (וְחַד אַעְבָּר רוֹמִי זְעֵירְתָּא). And Gabriel and Michael will stand against them (וְגַבְרִיאֵ״ל דְּמִיכָאֵל לָקֳבְלַיְיהוּ אִינּוּן). And because of this, the letter Ḥet, which is a small thread, will break it, and Hashem will enter into His place (וּבְגִין דָּא ח׳, דְּאִיהוּ חוּטָא זְעֵירָא, תָּבַר לָהּ, וְיֵיעוּל ה׳ בְּאַתְרָהָא). At first reed and rush grew (דִּבְקַדְמֵיתָא קָנֶה וָסוּף קָמֵלוּ). Reed - the dominion of Rome (קָנֶה שֻׁלְטָנוּתָא דְּרוֹמִי). And rush - all the kings, that Kudsha Berikh Hu will break (וָסוּף לְכָל מַלְכִין, דְּעָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְתַּבְרָא לֵיהּ). “Rebuke the beast of the reeds” - rebuke the evil beast (גְּעַר חַיַּת קָנֶה, גְּעַר חַיָּה בִּישָׁא). The Ḥet of chametz, and He will break its legs from leaven, of which it is said: “Her feet go down to death” (ח׳ מִן חָמֵץ, וְאַתְבַּר רַגְלֵיהּ מִן מַחְמֶצֶּת, דְּאִתְּמַר בָּהּ רַגְלֶיהָ יוֹרְדוֹת מָוֶת) (Proverbs 5). And further: “Rebuke the beast of the reeds” - He will break the leg of Qof from Qaneh, and “Hineh” shall remain (וְעוֹד גְּעַר חַיַּת קָנֶה, יַתְבַּר רֶגֶל קוֹף מִן קָנֶה, וְיִשְׁתְּאַר הִנֵּה).

Immediately: “Behold Hashem Elohim will come with might” (מִיָּד הִנֵּה יְיָ אֱלֹהִים בְּחָזָק יָבֹא) (Isaiah 40). “First to Zion: Behold, behold them; and to Jerusalem a herald I will give” (רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם וְלִירוּשָׁלַם מְבַשֵּׂר אֶתֵּן) (Isaiah 41). “Hineh”: sixty after one thousand and two hundred (הִנֵּה: ס׳ בָּתַר אֶלֶף וּמָאתָן). And the Holy Luminary said (וְאָמַר בּוּצִּינָא קַדִּישָׁא), (Exodus 49) “All the souls of the house of Ya'akov were sixty-six” (כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב שִׁשִּׁים וָשֵׁשׁ) (Bereshit 46). Sixty, for the arousal of the first Mashiach (שִׁשִּׁים, לְאַתְעָרוּתָא דְּמָשִׁיחַ רִאשׁוֹן). And six, for the arousal of the second Mashiach (וָשֵׁשׁ, לְאַתְעָרוּתָא דְּמָשִׁיחַ שֵׁנִי). Six years remain until seventy-two (אִשְׁתָּאֲרוּ ו׳ שָׁנִים לְע״ב), to fulfill through them (לְקַיֵּים בְּהוּ), (Leviticus 25) “Six years you shall sow your field, and six years you shall prune your vineyard and gather its produce” (שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמוֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ), as it is said (דְּאִתְּמַר), (Jeremiah 2) “Yisrael is holiness to Hashem, the first of His produce” (קֹדֶשׁ יִשְׂרָאֵל לַי־י רֵאשִׁית תְּבוּאָתֹה).

If so, what is written above (אִם כֵּן, מַה כְּתִיב לְעֵיל)? (Jeremiah 31) “Sing with joy for Ya'akov” (רָנוּ לְיַעֲקֹב שִׂמְחָה). Rather, four redemptions are destined to be (אֶלָּא אַרְבַּע גְּאוּלוֹת עֲתִידִין לְמֶהֱוִי), corresponding to the four cups of Pesach (לָקֳבֵל אַרְבַּע כּוֹסוֹת דְּפֶסַח). Because Yisrael are scattered to the four corners of the world (בְּגִין דְּיִשְׂרָאֵל מְפוּזָרִין בְּאַרְבַּע פִּנּוֹת עָלְמָא), and those who are distant from the nations (וְאִינּוּן דִּיהוֹן רְחוֹקִין מֵאוּמִין), they preceded with “Sing” (אַקְדִּימוּ לְרָנוּ). The second, to the sixty (וְתִנְיָינִין, לְשִׁתִּין). The third, to the sixty-six (וּתְלִיתָאִין, לְשִׁתִּין וְשִׁית). The fourth, to the seventy-two (וּרְבִיעָאִין לְע״ב).

And these salvations shall be in four beasts (וּפוּרְקָנִין אִלֵּין, יִהוֹן בְּאַרְבַּע חֵיוָן), in the name of Hashem riding upon them (בְּשֵׁם יְדוָֹד דְּרָכִיב עָלַיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב), (Habakkuk 3) “For You ride upon Your horses, Your chariots are salvation” (כִּי תִרְכַּב עַל סוּסֶךָ מַרְכְּבוֹתֶיךָ יְשׁוּעָה). Corresponding to them, below shall be aroused four banners (דְּלָקֳבְלַיְיהוּ, יִתְּעַר לְתַתָּא אַרְבַּע דְּגָלִין), and twelve tribes (וּתְרֵיסָר שְׁבָטִין). In the mystery of “Hashem is King, Hashem was King, Hashem will reign forever and ever” (בְּרָזָא דַּיְדוָֹד מֶלֶךְ, יְדוָֹד מָלָךְ, יְדוָֹד יִמְלוֹךְ לְעוֹלָם וָעֶד) (Exodus 15). Twelve letters are they (תְּרֵיסָר אַתְוָון אִינּוּן), corresponding to the twelve tribes (לָקֳבֵל תְּרֵיסָר שְׁבָטִין), and twelve faces of the three Patriarchs (וְי״ב אַנְפִּין דִּתְלַת אֲבָהָן), of whom it is said: “The Patriarchs, they are the Merkavah” (דְּאִתְּמַר עָלַיְיהוּ הָאָבוֹת הֵן הֵן הַמֶרְכָּבָה). And these ten tribes are a thousand years (וְאִינּוּן עֶשֶׂר שְׁבָטִין, אֶלֶף שְׁנִין).

Two tribes are two hundred years (תְּרֵין שְׁבָטִין, מָאתָן שְׁנִין). And from the twelve letters depend seventy-two names (וּמִּי״ב אַתְוָון, תַּלְיָין ע״ב שְׁמָהָן), which are seventy-two years, after one thousand and two hundred (דְּאִינּוּן ע״ב שְׁנִין, בָּתַר אֶלֶף וּמָאתָן). And these are twenty-four, to each beast from three beasts (וְאִינּוּן כ״ד, לְכָל חַיָּה מִתְּלַת חֵיוָן). Twenty-four, his secret (כ״ד רָזָא דִּילֵיהּ), (Isaiah 6) “And one called to another and said” (וְקָרָא זֶה אֶל זֶה וְאָמַר). And these are three groups, from the twenty-four forms (וְאִינּוּן תְּלַת כִּתּוֹת, מִן כ״ד צּוּרוֹת). One group says: “Holy” (כַּת אַחַת אוֹמֶרֶת קָדוֹשׁ). And the second group says: “Holy” (וְכַת תִּנְיָינָא אוֹמֶרֶת קָדוֹשׁ). And the third group says: “Holy” (וְכַת תְּלִיתָאָה אוֹמֶרֶת קָדוֹשׁ). Immediately the left side is aroused (מִיַּד אִתְּעַר שְׂמָאלָא), with forty-two letters (בְּמ״ב אַתְוָון), that perform judgment upon Amalek (דְּעָבַד דִּינָא בַּעֲמָלֵק).

(Deuteronomy 22) “If a bird’s nest happens to be before you on the way” (כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ)-masters of Scripture (מָארֵי מִקְרָא). “On any tree” (בְּכָל עֵץ)-masters of Mishnah (מָארֵי מִשְׁנָה). For they are like chicks nesting in the branches of the tree (דְּאִינּוּן כָּאֶפְרוֹחִים, דִּמְקַנְּנִין בְּעַנְפֵי אִילָנָא). There are those who say: “On any tree”-these are Yisrael (אִית דְּאַמְרֵי, בְּכָל עֵץ, אִלֵּין יִשְׂרָאֵל), of whom it is said (דְּאִתְּמַר בְּהוּ), (Isaiah 65) “For as the days of the tree are the days of My people” (כִּי כִימֵי הָעֵץ יְמֵי עַמִּי). Or “upon the earth”-these are masters of Torah (אוֹ עַל הָאָרֶץ, אִלֵּין מָארֵי תּוֹרָה), some say: Mishnah (ד״א מִשְׁנָה), of whom it is said: “Upon the earth you shall lie, and you shall live the life of suffering, and in Torah you shall labor” (דְּאִתְּמַר בְּהוּ, עַל הָאָרֶץ תִּישָׁן וְחַיֵּי צַּעַר תִּחְיֶה וּבַתּוֹרָה אַתָּה עָמֵל). Chicks: these are the young of the priesthood (אֶפְרוֹחִים: אִלֵּין פִּרְחֵי כְּהוּנָה). Or eggs: these are those whom Kudsha Berikh Hu sustains, from the horns of rams down to the eggs of lice (אוֹ בֵּיצִּים: אִלֵּין דְּזָן לוֹן קוּדְשָׁא בְּרִיךְ הוּא מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵּי כֵּנִים). And the mother crouches upon the chicks (וְהָאֵם רוֹבֶצֶּת עַל הָאֶפְרוֹחִים), at the time when sacrifices were offered (בְּזִמְנָא דַּהֲווֹ קְרֵבִין קָרְבְּנִין). What is written? “You shall not take the mother upon the children” (מַה כְּתִיב לֹא תִקַח הָאֵם עַל הַבָּנִים).

The Temple was destroyed (חָרַב בֵּי מַקְדְּשָׁא), and the sacrifices were nullified (וּבָטְלוּ קָרְבְּנִין). What is written? “You shall surely send away the mother” (מַה כְּתִיב, שַׁלֵּח תְּשַׁלַּח אֶת הָאֵם). And the children went into exile (וְגָלוּ הַבָּנִים), and this is “and the children you shall take for yourself” (וְהַיְינוּ וְאֶת הַבָּנִים תִּקַּח לָךְ), from that side of the letter Alef joined with Vav (מִסִּטְרָא דָּא׳ דְּאָת ו׳), which is the long world (דְּאִיהוּ עוֹלָם אָרוֹךְ), of which it is said (דְּאִתְּמַר בֵּיהּ), (Deuteronomy 22) “In order that it be good for you, and you shall prolong days” (לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים), to the world which is entirely long (לְעוֹלָם שֶׁכֻּלּוֹ אָרוֹךְ). And in the place of the sacrifices (וּבַאֲתָר דְּקָרְבְּנִין), they established prayers (תַּקִּינוּ צְּלוֹתִין), and they chirp with voices of songs (וּמְצַּפְצְּפִין בְּקָלִין דְּשִׁירִין). With the voice of the recitation of Shema (בְּקוֹל דִּקְרִיאַת שְׁמַע), toward the middle pillar which is above (לְגַבֵּי עַמּוּדָא דְּאֶמְצָּעִיתָא דְּאִיהוּ לְעֵילָּא). For Imma and the daughter are in exile (דְּהָא אִימָּא וּבְרַתָּא בְּגָלוּתָא), and immediately when He descends (וּמִיַּד דְּנָחִית), they bind Him with the daughter (קַשְׁרִין לֵהּ בִּבְרַתָּא), who is the weak hand (דְּאִיהִי יַד כֵּהָה), to bind Vav with Heh (לְמֶהֱוִי קָשִׁיר ו׳ עִם ה׳), in six Sefirot (בְּשִׁית סְפִירָאן). Immediately they whisper toward Chokhmah (מִיָּד מְלַחֲשִׁין לְגַבֵּי חָכְמָה), “Blessed be the Name of the glory of His kingdom forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד).

“One” and “Glory” (אֶחָ״ד כָּבוֹ״ד), together their gematria is M”H, from Chokhmah (גִימַטְרִיָא מ״ה מִן חָכְמָה). That descends toward Imma (דְּנָחִית לֵיהּ לְגַבֵּי אִמָּהּ), and immediately when it descends (וּמִיַּד דְּנָחִית), the people bind it with the binding of the Tefillin of the head (קַשְׁרִין לֵיהּ עַמָּא בְּקִשּׁוּרָא דִּתְפִילִּין דְּרֵישָׁא). And for this reason, in the four sections of Tefillin (וּבְגִין דָּא בְּאַרְבַּע פָּרְשִׁיָין דִּתְפִילִּין): “Sanctify to Me” is Chokhmah (קַדֶּשׁ לִי, חָכְמָה). “And it shall be when Hashem brings you” is Binah (וְהָיָה כִּי יְבִיאֲךָ, בִּינָה). “Hear, O Yisrael” is Tiferet, inclusive of six Sefirot, in six words (שְׁמַע יִשְׂרָאֵל תִּפְאֶרֶת, כָּלִיל ו׳ סְפִירָן, בְּשִׁית תֵּיבִין). “And it shall be if you surely listen” is Malkhut, the weak hand (וְהָיָה אִם שָׁמוֹעַ, מַלְכוּת, יַד כֵּהָה).

Prayer is Keter, the letter Kaf upon his head (צְּלוֹתָא כֶּתֶר כ׳ עַל רֵישֵׁיהּ), “There is none holy like Hashem” (אֵין קָדוֹשׁ כַּיְדוָֹד), for Sandalfon binds all the prayers and makes them into a crown (דְּסַנְדַּלְפוֹן קוֹשֵׁר כָּל צְּלוֹתִין, וְעָבִיד לוֹן כֶּתֶר). At that time it is necessary to arrange the Menorah (בְּהַהוּא זִמְנָא צָּרִיךְ לְסַדְּרָא מְנוֹרָא), some say the table (ס״א פָּתוֹרָא), for the feast of the King (לִסְעוּדָתָא דְּמַלְכָּא), and the dwelling, and the lamp, and the Ark, and the altar (וּמַשְׁכְּנָא וּמְנַרְתָּא וַאֲרוֹנָא וּמַדְבְּחָא), and all kinds of service-vessels of the house of the King (וְכָל מִינֵי שִׁמּוּשָׁא דְּבֵיתָא דְּמַלְכָּא). And not after the table do we go (וְלָאו בָּתַר פָּתוֹרָא אַזְלֵינָן), for that is not the work of Kudsha Berikh Hu (דְּלָאו עוֹבָדָא דְּקוּדְשָׁא בְּרִיךְ הוּא). Rather, we go only after the table that is the work of the hands of Kudsha Berikh Hu (דְּלָא אַזְלֵינָן אֶלָּא בָּתַר פָּתוֹרָא דְּאִיהוּ עוֹבָדֵי יְדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), which is His Shekhinta (דְּאִיהוּ שְׁכִינְתֵּיהּ).

His Mishkan, His table, His lamp, His Ark, His altar (מִשְׁכָּן דִּילֵיהּ, פָּתוֹרָא דִּילֵיהּ, מְנַרְתָּא דִּילֵיהּ, אֲרוֹנָא דִּילֵיהּ, מַדְבְּחָא דִּילֵיהּ), she is inclusive of all the vessels of service for the supernal King (אִיהִי כְּלִילָא מִכָּל מָאנֵי שִׁמּוּשָׁא לְמַלְכָּא עִלָּאָה). These are they who prepare the wine and bread of the supernal King (אִינְהוּ אִינּוּן דִּמְתַּקְנֵי חַמְרָא וְנָהֲמָא דְּמַלְכָּא עִלָּאָה), of whom it is said: “My offering, My bread, for My fire” (דְּאִתְּמַר בְּהוּ אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי). For none may draw near to Him except those called “the fires of Hashem” (דְּלֵית לְקָרְבָא לֵיהּ לְגַבֵּיהּ אֶלָּא אִלֵּין דְּאִתְקְרִיאוּ אִשֵּׁי יְיָ). And therefore it is written: “My offering, My bread, for My fire” (וּבְגִין דָּא אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי). Of this it is said (דְּעָלֵיהּ אִתְּמַר), (Proverbs 9) “Come, eat of My bread” (לְכוּ לַחֲמוּ בְּלַחְמִי).

And it is called the Bread of Faces (וְאִתְקְרֵי לֶחֶם הַפָּנִים), which are the twelve faces (דְּאִינּוּן י״ב אַנְפִּין). (Numbers 6) “May Hashem bless you, May Hashem make His face shine, May Hashem lift His face” (יְבָרֶכְךָ יְהוָֹה, יָאֵר יְהוָֹה, יִשָּׂא יְהוָֹה)-these are the twelve faces of the three beasts (תְּרֵיסָר אַנְפִּין דִּתְלַת חֵיוָן). And what is the bread of these faces (מַאי לֶחֶם דְּאִלֵּין פָּנִים). This is the bread of Adam (דָּא נַהֲמָא דְּאָדָם), which is Yod Heh Vav Heh (דְּאִיהוּ יוֹ״ד הֵ״א וָא״ו הֵ״א). And it has bread in four faces (וְאִית לֵיהּ נַהֲמָא בְּאַרְבַּע אַנְפִּין), which are the four letters of Hashem (דְּאִינּוּן אַרְבַּע אַתְוָון יְדוָֹד). This bread of the table of the King (הַאי נַהֲמָא דְּפָתוֹרָא דְּמַלְכָּא), it is fine sifted flour (אִיהוּ סֹלֶת נְקִיָּה). His furnace, in which the bread is baked, is the Shekhinta (כִּבְשָׁן דִּילֵיהּ, דְּאוֹפֶה בֵּיהּ נַהֲמָא, שְׁכִינְתָּא). There it is cooked and completed (תַּמָּן אִתְבְּשַׁל וְאִשְׁתְּלִים). And therefore, one does not break [bread] except from the place that finished its cooking (וּבְגִין דָּא, אֵין בּוֹצְּעִין אֶלָּא מֵאֲתָר דְּגָמַר בִּשׁוּלָא). Like the manner of the completion of fruit, that is the completion of its ripening (כְּגַוְונָא דִּשְׁלִימוּ דְּפֶרִי, אִיהוּ גְּמַר בִּישׁוּלוֹ). And this is Adonai, the completion and perfection of Hashem, which is the Bread of the Faces (וְהַאי אִיהוּ אֲדֹנָי, גְּמַר וּשְׁלִימוּ דַּיְדוָֹד, דְּאִיהוּ לֶחֶם הַפָּנִים).

Adonai-His furnace (אֲדֹנָי, כִּבְשָׁן דִּילֵיהּ). For she is subdued under her Husband (דְּאִיהִי כְּבוּשָׁה תְּחוֹת בַּעְלָהּ). And concerning her it is said (וּבְגִינָהּ אִתְּמַר), (Exodus 19) “And Mount Sinai was all in smoke because Hashem had descended upon it in the fire, and its smoke ascended like the smoke of a furnace” ((שמות יט) וְהַר סִינַי עָשָׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְיָ בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן). And not like the furnace of a common fire (וְלֹא כְּכִבְשָׁן דְּאֵשׁ דְּהֶדְיוֹט), but like a furnace in which He subdues His mercies for His people (אֶלָּא כְּכִבְשָׁן, דְּבֵיהּ כָּבַשׁ רַחֲמָיו לְעַמֵּיהּ), when they pray and request supplications (כַּד מְצָּלִין וּבָעוּן בָּעוּתִין), “so may Your mercies subdue Your anger” (כֵּן יִכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ). And in it [are] the “subduings” of the Merciful One-“What is it to You?” (וּבֵיהּ כִּבְשֵׁי דְּרַחֲמָנָא לָמָּה לָךְ). And in the bread of Orayta, there is fine flour that the King gives to those of whom it is said: “All Yisrael are sons of kings” (וּבְנַהֲמָא דְּאוֹרַיְיתָא, אִית סֹלֶת דִּיְהָב לֵיהּ מַלְכָּא, לְאִינּוּן דְּאִתְּמַר עָלַיְיהוּ, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים).

The food of the Righteous (מֵיכְלָא דְּצַּדִּיקַיָּיא). And there is bread of Orayta that is bran, for those servants and maidservants of the King’s house (וְאִית נַהֲמָא דְּאוֹרַיְיתָא, דְּאִיהוּ פְּסוֹלֶת, לְאִינּוּן עַבְדִּין וּשְׁפָחוֹת, דְּבֵי מַלְכָּא). And therefore concerning the Matronita it is said (וּבְגִין דָּא בְּמַטְרוֹנִיתָא אִתְּמַר), (Proverbs 31) “And she rises while it is still night, and gives prey to her household, and a portion to her maidens” ((משלי לא) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ), these are the masters of Mishnah (דְּאִינּוּן מָארֵי מַתְנִיתִין). And therefore it is said concerning the food of the King: “And a tenth of an ephah of fine flour,” indeed (וּבְגִין דָּא אִתְּמַר בְּמֵיכְלָא דְּמַלְכָּא, וַעֲשִׂירִית הָאֵיפָה סוֹלֶת וַדַּאי), and this Yod from Adonai, she is the tenth (וְדָא יוֹ״ד מִן אֲדֹנָי, אִיהִי עֲשִׂירִית). And this is the fine flour of the palace of the King-found praiseworthy (וְדָא סֹלֶת דְּהֵיכְלָא דְּמַלְכָּא אַשְׁבְּחַת), or another reading: found in the food of the King (ד״א דְּמִיכְלָא דְּמַלְכָּא אִשְׁתַּכְחַת).

Arise, Holy Luminary (קוּם בּוּצִּינָא קַדִּישָׁא), you and Rabbi El'azar your son (אַנְתְּ וְרִבִּי אֶלְעָזָר בְּרָךְ), and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yose, and Rabbi Hiyya, and Rabbi Yudai (וְרִבִּי אַבָּא, וְרִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי חִיָּיא, וְרִבִּי יוּדָאִי), to prepare a gift for the King (לְתַקְּנָא דּוֹרוֹנָא לְמַלְכָּא), and to bring near all the limbs, which are Yisrael (וּלְקָרְבָא כָּל אֵבָרִין, דְּאִינּוּן יִשְׂרָאֵל), offerings to Kudsha Berikh Hu-the one who is called Neshama toward the limbs of the holy Shekhinta, a fire of the Most High (קָרְבְּנִין לְּקוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּאִתְקְרֵי נְשָׁמָה, לְגַבֵּי אֵבָרִים שְׁכִינְתָּא קַדִּישְׁתָּא, אֵשׁ שֶׁל גָּבוֹהַּ).

That grasps the woods that are called “the woods of the burnt-offering” (דְּאָחִיד בְּעֵצִּים, דְּאִתְקְרִיאוּ עֲצֵּי הָעוֹלָה), which are the Tree of Life and the Tree of the Knowledge of Good and Evil (דְּאִינּוּן עֵץ הַחַיִּים וְעֵץ הַדַּעַת טוֹב וָרָע). Holy woods they are called-these are masters of Torah (עֲצֵּי הַקֹּדֶשׁ אִתְקְרִיאוּ, אִינּוּן מָארֵי תּוֹרָה), in whom Orayta is grasped (דְּאִתְאֲחִידַת בְּהוֹן אוֹרַיְיתָא), of which it is said (דְּאִתְּמַר בָּהּ), (Jeremiah 23) “Behold, My word is like fire-says Hashem” ((ירמיה כג) הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְיָ). And it is said of it: “An offering to Hashem, a sacrifice to Hashem, a fire-offering to Hashem” (וְאִתְּמַר בָּהּ, עוֹלָה לַיְיָ, קָרְבָּן לַיְיָ, אִשֶּׁה לַיְיָ), and it is said: “My offering, My bread, for My fire” (וְאִתְּמַר אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי).

And behold it is written that no sacrifice may be brought except to Hashem (וְהָא כְּתִיב דְּלֵית לְקָרְבָא קָרְבָּן אֶלָּא לַיְיָ). What is it? “My offering, My bread, for My fire” (מַאי נִיהוּ, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי). Rather, it is the way that when one brings a gift to draw near to the King (אֶלָּא אָרְחָא, דְּמַאן דְּקָרִיב דּוֹרוֹנָא, לְמִקְרַב לֵיהּ לְמַלְכָּא), afterwards the King distributes it to whomever He desires (וּלְבָתַר אִיהוּ פָּלִיג לֵיהּ, לְמַאן דְּבָעֵי). So too Yisrael bring Orayta near to Kudsha Berikh Hu (אוּף הָכִי יִשְׂרָאֵל, מַקְרִיבִין אוֹרַיְיתָא לְּקוּדְשָׁא בְּרִיךְ הוּא), for it is His bread, His wine, and His flesh (דְּאִיהוּ לַחְמוֹ, וְאִיהוּ יִינוֹ, וְאִיהוּ בָּשָׂר דִּילֵיהּ). And it is said of it (וְאִתְּמַר בָּהּ), (Bereshit 2) “Bone of my bones and flesh of my flesh” (עֶצֶּם מֵעֲצָּמַי וּבָשָׂר מִבְּשָׂרִי). Flesh of holiness, which the masters of the academies have established (בְּשַׂר קֹדֶשׁ, דְּאוֹקְמוּהָ עָלָה מָארֵי מְתִיבְתָּאן), that we are engaged with the flesh descending from heaven (בְּבָשָׂר הַיוֹרֵד מִן הַשָּׁמַיִם עֲסְקֵינָן).

What does Kudsha Berikh Hu do with that gift (קוּדְשָׁא בְּרִיךְ הוּא מַאי עָבִיד מֵהַהוּא דּוֹרוֹנָא)? Like a King who eats at His table (לְמַלְכָּא דְּאָכִיל עַל פָּתוֹרָא), upon which are brought all kinds: fine flour, intermediate, and bran (דְּקַרְבִין עַל פָּתוֹרֵיהּ מִכָּל מִין וָמִין, סֹלֶת, וּבֵינוֹנִי, וּפְסוֹלֶת). And He distributes from His table to all the masters of the banquet (וְאִיהוּ פָּלִיג מִפָּתוֹרֵיהּ, לְכָל מָארֵי סְעוּדָתָא), to each one as is fitting (לְכָל חַד כַּדְּקָא יָאוּת), by the hands of His appointed ones (עַל יְדֵי מְמָנָן דִּילֵיהּ). And from that bread, which is the fine flour, which the King eats (וּמֵהַהוּא נַהֲמָא, דְּאִיהוּ סֹלֶת, דְּמַלְכָּא אָכִיל), He appoints to give to those who are beloved to Him (אִיהוּ מָנֵי לְמֵיהַב לְאִינּוּן דִּרְחִימִין גַּבֵּיהּ). This is what is written: “My offering, My bread, for My fire, a sweet savor” (הֲדָא הוּא דִכְתִיב, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִחוֹחִי). That is (דְּהַיְינוּ), (Deuteronomy 18) “The fire-offerings of Hashem and His inheritance they shall eat” (אִשֵּׁי יְיָ וְנַחֲלָתוֹ יֹאכֵלוּן). And this is the one of which it is said (וְדָא הוּא הַהוּא דְּאִתְּמַר בֵּיהּ), (Proverbs 9) “Come, eat of My bread, and drink of the wine I have mixed” (לְכוּ לַחֲמוּ בְּלַחְמִי וּשְׁתוּ בְּיַיִן מָסַכְתִּי). This is from the side of the Tree of Life (הַאי אִיהוּ מִסִּטְרָא דְּאִילָנָא דְּחַיִּי).

But from the side of the Tree of Knowledge of Good and Evil (אֲבָל מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע), He appoints to give the intermediate to the angels (מַנִי לְמֵיהַב בֵּינוֹנִי, לְמַלְאָכִים), and the bran to the demons and destroyers (וּפְסוֹלֶת לַשֵּׁדִין וּמַזִּיקִין), who serve the horses and horsemen of the King (דְּאִינּוּן מְשַׁמְּשִׁין לְסוּסְוָון וּלְפָרַשְׁיָין דְּמַלְכָּא). And so too, the horsemen of the King (וְאוֹף הָכִי דְּפָרָשִׁין דְּמַלְכָּא), they are the masters of Mishnah (הֲווֹ מָארֵי מִשְׁנָה), who are like angels (דְּאִינּוּן כְּמַלְאָכִים). The Jewish demons serve them (מְשַׁמְּשִׁין לוֹן שֵׁדִים יְהוּדָאֵי), who are inscribed with the letter of Shaddai (דְּאִינּוּן רְשִׁימִין בְּאוֹת שַׁדַּי), some say: with the letter Yod (ס״א בְּאוֹת יו״ד). And there are demons and destroyers from the side of impurity (וְאִית שֵׁדִּין וּמַזִּיקִין מִסִּטְרָא דִּמְסָאֳבוּ), who are called demons that serve the stars and constellations (דְּאִתְקְרִיאוּ שֵׁדִים עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת). As it is written (וְאִתְּמַר), (Ecclesiastes 7) “This opposite that Hashem has made” (וְזֶה לְעוּמַת זֶה עָשָׂה הָאֱלֹהִים). And therefore the masters of Mishnah said (וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין), that there are three kinds among them (דְּאִינּוּן ג׳ מִינִין מִינַּיְיהוּ): one kind is like the ministering angels (חַד מִין דִּלְהוֹן כְּמַלְאָכֵי הַשָּׁרֵת), and the second kind is like human beings (וּמִין תִּנְיָינָא, כִּבְנֵי אָדָם), and the third kind is like animals (וּמִין תְּלִיתָאי, כִּבְעִירָן). And there are among them wise in Orayta, of the written and of the oral (וְאִית בְּהוֹן חַכִּימִין בְּאוֹרַיְיתָא דְּבִכְתָב וְדִבְעַל פֶּה).

He is called Yosef the Demon, because he begot for him a demon (אִתְקְרֵי יוֹסֵף שִׁידָא, עַל שֵׁם דְּאוֹלִיד לֵיהּ שֵׁד). And not for disgrace did the masters of Mishnah say (וְלָאו לְמַגָּנָא אָמְרוּ מָארֵי מַתְנִיתִין), “If the Rav is like the angel of Hashem of hosts, they should seek Torah from his mouth” (אִם הָרַב דּוֹמֶה לְמַלְאַךְ יְיָ צְּבָאוֹת תּוֹרָה יְבַקְשׁוּ מִפִּיהוּ). And Ashmedai the king, he and his family (וְאַשְׁמְדָאי מַלְכָּא, הוּא וְכָל מִשְׁפַּחְתֵּיהּ), behold, we have established that they are Jewish demons (הָא אוֹקִימְנָא דְּאִינּוּן שֵׁדִּין יְהוּדָאִין), who are subdued through Orayta, and through the names of Orayta (דְּאִתְכַּפְיָין בְּאוֹרַיְיתָא, וּבִשְׁמָהָן דְּאוֹרַיְיתָא). And the sons of Aharon (וּבְנֵי אַהֲרֹן), because they delayed their sacrifices (בְּגִין דַּעֲרִיכוּ קָרְבְּנֵיהוֹן), therefore they were punished (בְּגִין דָּא אִתְעֲנָשׁוּ). For all sacrifices, even though they are offered before the King (דְּכֻלְּהוּ קָרְבְּנִין אַף עַל גַּב דְּאִתְקְרִיבוּ לְגַבֵּי מַלְכָּא), He distributes them to each one as is fitting (אִיהוּ פָּלִיג לוֹן לְכָל חַד כַּדְּקָא חֲזֵי). And He took His portion that was proper for Him (וְנָטַל לְחוּלָקֵיהּ מַה דְּאִתְחֲזִי לֵיהּ). Thus concludes the Ra‘ya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).