Daf 254b (דַּף רנ״ד ע״ב)

And while she is bound in their hands (וּבְעוֹד דְּהִיא קְשִׁירָא בִּידַיְיהוּ), they whisper with their voices (אִינּוּן מְלַחֲשֵׁי בְּקַלֵיהוֹן), and she chirps with them (וְאִיהִי מְצַפְצְפָא בַּהֲדַיְיהוּ), and she flies upward and descends (וּפַרְחַת לְעֵילָּא, וְנַחְתַּת). And all those children under the wings of their Mother (וְכָל אִינּוּן בְּנִין דִּתְחוֹת גַּדְפֵּי אִמְּהוֹן), when they hear the chirping of their sister (כֵּיוָן דְּשַׁמְעֵי הַהוּא צִפְצוּפָא דְּאַחֲתְהוֹן), and the whisper of that voice (וּלְחִישׁוּ דְּהַהוּא קָלָא), immediately they go out from under the wings of their Mother (מִיַּד נַפְקֵי מִתְּחוֹת גַּדְפָהָא דְּאִמְּהוֹן), and fly toward that bird (וּפַרְחֵי לְגַבֵּי הַהוּא צִפּוֹרָא). And Yisrael take them and hold them (וְיִשְׂרָאֵל נַטְלֵי לוֹן, וְאַחְדֵּי בְּהוּ). And if not for that bird which was held at first (וְאִלְמָלֵא הַהוּא צִפּוֹרָא דְּקָא אַחְדֵּי בְּקַדְמִיתָא), they would never have flown toward them (אִינּוּן לָא פַּרְחֵי לְגַבַּיְיהוּ לְעָלְמִין), and would not have been able to be held by them (וְלָא יַכְלִין לְאַחֲדָא בְּהוּ).

How do they hunt the prey of this holy bird? (הֵיךְ צָדִין צֵידָה דְּהַאי צִפָּרָא קַדִּישָׁא). They prepare before it precious food with joy and every delight (מְתַקְּנִין לְקָמָא מֵיכְלָא יַקִּירָא בְּחֶדְוָוה, וְכָל עִנּוּגִין). And they enter the synagogue and the study hall (וְעָאלִין לְבֵי כְּנִשְׁתָּא וּלְבֵי מִדְרָשָׁא), and chirp toward her with a soft whisper, as is fitting (וּמְצַפְצְפָן לְגַבָּהּ בְּקַל לְחִישׁוּ כַּדְּקָא יָאוּת). And she, who is hidden under the wings of the Mother (וְאִיהִי דִּמְטַמְּרָא תְּחוֹת גַּדְפָהָא דְּאִימָּא), raises her head and sees the tables prepared and the chirping toward her as is fitting (זַקְפָת רֵישָׁא, וְחָמָאת פָּתוֹרִין מְתֻקְּנָן, וְצִפְצוּפִין לְגַבָּהּ כַּדְּקָא יָאוּת). She goes out and flies toward them, as was said (נַפְקַת וּפַרְחַת לְגַבַּיְיהוּ כְּמָה דְּאִתְּמַר), and with her all those children are bound (וּבָה אֲחָדִין כָּל אִינּוּן בְּנִין). And they send away that fourth that is upon them, and she goes (וּמְשַׁלְּחִין לְהַהוּא דִּרְבִיעָא עָלַיְיהוּ וְאַזְלַת). Because from the seventh heaven and above-“That which is hidden from you, do not inquire” (בְּגִין דְּהָא מִן רְקִיעָא שְׁבִיעָאָה וּלְעֵילָּא, בַּמְכוּסֶּה מִמָּךְ אַל תִּדְרוֹשׁ). Send her away, for you cannot cleave to her (שָׁלַח לֵיהּ, דְּלָא תִּיכוֹל לְאַדְבְּקָה). And concerning this it is written (וְעַל דָּא כְּתִיב), (Deuteronomy 22) “You shall surely send away” (שַׁלֵּח תְּשַׁלַּח וְגוֹ׳).

Mikra Kodesh [holy calling] (מִקְרָא קֹדֶשׁ): this is the calling and chirping (דָּא קְרִיאָה וְצִפְצוּפָא), which they make to that holy bird at first (דְּעַבְדִּין לְהַהוּא צִפָּרָא קַדִּישָׁא בְּקַדְמִיתָא). When the other days are bound with her (וְכֵיוָן דְּאַחְדִּין בָּהּ שְׁאַר יוֹמִין), they are called Mikra’ei Kodesh [holy callings] (אִקְרוּן מִקְרָאֵי קֹדֶּשׁ). This bird is called Kodesh [holy] (הַאי צִפָּרָא אִקְרֵי קֹדֶשׁ), as it is written (דִּכְתִּיב): “For it is holy to you” (כִּי קֹדֶשׁ הִיא לָכֶם). Because she is Kodesh [holy] (וּבְגִין דְּאִיהִי קֹדֶשׁ), she calls to them all (אִיהִי קָרְאָה לְכוּלְהוּ), and they come to her (וְאַתְיָין לְגַבָּהּ). Therefore they are called Mikra’ei Kodesh [holy callings] (וּבְגִין כַּךְ אִקְרוּן מִקְרָאֵי קֹדֶשׁ).

She calls (אִיהִי קָרְאָה), and Yisrael chirp with her (וְיִשְׂרָאֵל מְצַפְצְפָן בַּהֲדָהּ), and call likewise (וּקְרָאָן אוּף הָכִי). Because of this, they come to them (וְעַל דָּא אִינּוּן אַתְיָין לְגַבַּיְיהוּ), and are bound with them (וְאַחְדֵּי בְּהוּ). Therefore (וְגִין כַּךְ): “These are the appointed times of Hashem, Mikra’ei Kodesh [holy callings], which you shall proclaim them” (אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ אֲשֶׁר תִּקְרְאוּ אוֹתָם) (Leviticus 23). Mikra’ei Kodesh [holy callings] (מִקְרָאֵי קֹדֶשׁ): through their chirping (בְּצִפְצוּפָא דִּלְּהוֹן), and through that holy bird, Kodesh [holy], which calls to them (וּבְהַהוּא צִפָּרָא קַדִּישָׁא קֹדֶשׁ, דְּקָרָא לוֹן).

Ra‘aya Meheimna

Ra‘ya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא), these words-how hidden they are to one who does not know, and revealed to one who knows them (מִלִּין אִלֵּין, כַּמָּה סְתִימִין אִינּוּן, לְמַאן דְּלָא יָדַע, וְגַלְיָין לְמַאן דְּיָדַע בְּהוּ). Surely that bird is the Shekhinta (וַדַּאי הַהוּא צִפּוֹרָא אִיהוּ שְׁכִינְתָּא). Her nest-this is the Temple (קֵן דִּילָהּ, דָּא בֵּי מַקְדְּשָׁא). And Yisrael are the chicks, over whom Imma sits (וְיִשְׂרָאֵל אִינּוּן אֶפְרוֹחִין, דְּאִמָּא יָתְבָא עֲלַיְיהוּ). This is what is written (הֲדָא הוּא דִּכְתִיב), (Deuteronomy 22) “And the mother crouches upon the chicks” (וְהָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים), and these are the Masters of Mishnah, who fly in her commandments (וְאִינּוּן מָארֵי מִשְׁנָה, דְּפַרְחִין בְּפִקּוּדִין דִּילָהּ). Or eggs-these are the Masters of Scripture (אוֹ בֵיצִּים, אִינּוּן מָארֵי מִקְרָא). And at the time that Yisrael sinned and the Temple was destroyed, what is written? “You shall surely send away the mother” (וּבְזִמְנָא דְּחָבוּ יִשְׂרָאֵל, וְאִתְחָרִיב בֵּי מַקְדְּשָׁא, מַה כְּתִיב. שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם), that is what is written (הֲדָא הוּא דִּכְתִיב), (Isaiah 50) “Because of your transgressions your mother was sent away” (וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). And concerning the Masters of the six orders of Mishnah it is written: “And the children you shall take for yourself” (וְאִינּוּן מָארֵי שִׁיתָא סִדְרֵי מִשְׁנָה כְּתִיב בְּהוּ, וְאֶת הַבָּנִים תִּקַּח לָךְ).

For they are six, from the side of the six sons beneath the supernal Imma, which are in the six words of the Shema (דְּאִינּוּן שִׁית, מִסִּטְרָא דְּשִׁית בְּנִין דִּתְחוֹת אִמָּא עִלָּאָה, דְּאִינּוּן בְּשִׁית תֵּיבִין דִּקְרִיאַת שְׁמַע). Or in the six orders of Mishnah-one who increases and one who decreases, provided that he directs his heart to Heaven (אוֹ בְּשִׁית סִדְרֵי מִשְׁנָה, אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְכַוֵּין לִבּוֹ לַשָּׁמַיִם). And they are bound with the bonds of tefillin, on the head and on the arm (וְקַשְׁרִין לוֹן בְּקִשְׁרִין דִּתְפִלִּין, עַל רֵישָׁא וְעַל דְּרוֹעָא). And how are the sons taken? With several light chirpings of the Shema (וּבְמַאי נַטְלִין בְּנִין, בְּכַמָּה צִפְצוּפִין דְּקַלִּין דִּקְרִיאַת שְׁמַע). And afterward with whisperings of the silent prayer, toward Imma and the Daughter, which are the two Names Heh, Heh (וּלְבָתַר לַחֲשִׁין בִּלְחִישׁוּ בִּצְלוֹתָא דַּחֲשַׁאי, לְגַבֵּי אִמָּא וּבְרַתָּא, וְאִינּוּן ה׳ ה׳). And they descend to the Vav, with its bond, which is Yod (וְנַחְתִּין לְגַבֵּיהּ ו׳, בְּקֶשֶׁר דִּילֵיהּ דְּאִיהוּ יו״ד). And the upper Heh rests upon the Vav, as tefillin on its head (וְשַׁרְיָא ה׳ עִלָּאָה, עַל ו׳, תְּפִלִּין עַל רֵישֵׁיהּ). The lower He descends upon the Yod, which is the knot of the upper Heh, upon the head of the Vav (ה׳ זְעֵירָא, נָחַת לְגַבֵּי יו״ד, דְּאִיהוּ קֶשֶׁר דְּה׳ עִלָּאָה, עַל רֹאשׁ ו׳). And the Vav is bound with her, in the Heh of the weak hand (וְאִיהוּ ו׳, קֶשֶׁר עִמָּהּ בְּה׳ דְּיָד כֵּהָה). And because of this, the chicks are from the side of the letter Vav, which includes the six orders of Mishnah (וּבְגִין דָּא, אֶפְרוֹחִין מִסִּטְרָא דְּאָת ו׳, כָּלִיל ו׳ סִדְרֵי מִשְׁנָה).

Or eggs-these are the Masters of Mikra, of whom it is said: “A five-year-old for Scripture,” and this is the Heh (אוֹ בֵּיצִּים, אִלֵּין מָארֵי מִקְרָא, דְּאִתְּמַר עָלַיְיהוּ, בֶּן חָמֵשׁ שָׁנִים לְמִקְרָא, וְדָא ה׳). Sons from the side of the son of Yah-these are the Masters of Kabbalah (בְּנִין מִסִּטְרָא דְּבֶן יָ"הּ, אִלֵּין מָארֵי קַבָּלָה). Concerning them it is said: “You shall not take the mother with the children” (Deuteronomy 22) (עָלַיְיהוּ אִתְּמַר, לֹא תִקַּח הָאֵם עַל הַבָּנִים).

And the Masters of Kabbalah are the Masters of Talmud (וּמָארֵי קַבָּלָה, אִינּוּן מָארֵי תַּלְמוּד). And it is said about them: “And you shall teach them diligently” (Deuteronomy 6) (וְאִתְּמַר עָלַיְיהוּ, וְשִׁנַּנְתָּם). And the Masters of Mishnah explained it: Do not read “and you shall teach them diligently,” but rather “you shall divide them into thirds”-a third in Mikra, a third in Mishnah, a third in Talmud (וְאוֹקְמוּהָ מָארֵי מָתְנִיתִין, אַל תִּקְרֵי וְשִׁנַּנְתָּם, אֶלָּא וְשִׁלַּשְׁתָּם, דְּאִינּוּן שְׁלִישׁ בַּמִקְרָא, שְׁלִישׁ בַּמִשְׁנָה, שְׁלִישׁ בַּתַּלְמוּד). And the secret of the matter: “If a bird’s nest happens to be before you in the way”-this refers to the Masters of Mikra (וְרָזָא דְּמִלָּה, כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ, בְּמָארֵי מִקְרָא). “And you shall make a Menorah of pure gold” (Exodus 25) (וְעָשִׂיתָ מְנוֹרַת זָהָב טָהוֹר).

Behold, they established it: “and you shall make a Menorah”-this is a generality; “gold”-a particular; “beaten work”-a generality (הָא אוֹקְמוּהָ, וְעָשִׂיתָ מְנוֹרַת, כְּלָל. זָהָב, פְּרָט. מִקְשָׁה, כְּלָל). And many verses the Masters of Mishnah expound by increasing and diminishing, like ribbah and mi‘et (וְכַמָּה מִקְרָאִין מָארֵי מַתְנִיתִין, אִינּוּן מַרְבִּין וּמְמַעֲטִין, כְּגוֹן רִבָּה וּמִיעֵט). Likewise, they increase-do not read “mah” but rather “me’ah” (אוּף הָכִי, מַרְבִּין, אַל תִּקְרֵי מַה, אֶלָּא מֵאָה). Likewise, do not read “and you shall teach them diligently” but “you shall divide them into thirds” (אוּף הָכִי, אַל תִּקְרֵי וְשִׁנַּנְתָּם, וְשִׁלַּשְׁתָּם). Rather, we expound from it: a third in Mikra, a third in Mishnah, a third in Talmud, as it is taught in Kiddushin (אֶלָּא וְדַרְשֵׁינָן מִנֵּיהּ, שְׁלִישׁ בַּמִקְרָא, שְׁלִישׁ בַּמִשְׁנָה, שְׁלִישׁ בַּתַּלְמוּד. כִּדְאִיתָא בְּקִדּוּשִׁין). Likewise, “on the day that Moshe completed”-we expound it as “the bride” (Numbers 7) (אוּף הָכִי, בְּיוֹם כַלֹּת מֹשֶׁה, כַלָּת דַּרְשִׁינָן בֵּיהּ). If you say that we expound them from themselves (אִי תֵּימָא דְּדַרְשֵׁינָן לוֹן מִנְּהוֹן), how so-from the Alef-Bet, and not from themselves (כֵּיצַּד מֵאַלְפָא בֵּיתָא, וְלָא מֵעַצְּמָן), for they do not have permission to add (דְּאִינּוּן לֵית לוֹן רְשׁוּ, לְאוֹסָפָא), nor to remove a letter from it, which is the Vav (וְלָא לְמִגְרַע אוֹת מִנֵּיהּ, דְּהִיא וָו), or to exchange this letter with another (אוֹ לְאַחְלְפָא אָת דָּא בְּאָת אַחֲרָא).

Behold, it is written “kallot” full in the Orayta (הָא כְּתִיב כַּלוֹת מָלֵּא בְּאוֹרַיְּיתָא). Who gave them permission to remove a letter from it, which is the Vav (מַאן יָהִיב לוֹן רְשׁוּת לְמִגְרַע אוֹת מִנֵּיהּ, דְּהוּא וָו)? For there is not here a word that is exchanged in the Alef-Bet (הָא לָא אִית הָכָא מִלָּה דְּאִתְחַלִּיף בְּאַלְפָא בֵּיתָא). Rather, upon those deficient words which are full (אֶלָּא עַל אִלֵּין תֵּיבִין חֲסֵרִין, דְּאִינּוּן מְלֵאִים), and full words which are deficient (וּמְלֵאִים, דְּאִינּוּן חֲסֵרִים), and upon all interpretations that they are able to make, to adorn the Bride with her ornaments (וְעַל כָּל פֵּירוּשִׁין דְּיַכְלִין לְמֶעְבַּד לְקַשְׁטָא כַּלָּה בְּתַכְשִׁיטִין דִּילָהּ), Kudsha Berikh Hu appointed them to do (קוּדְשָׁא בְּרִיךְ הוּא מָנֵּי לְמֶעְבַּד), as they say, and to believe them (כְּמָה דְּיֵימְרוּן, וּלְמֶהֱוִי מַאֲמִין לוֹן).

This is what is written: “According to the Torah which they shall teach you” (Deuteronomy 17) (הֲדָא הוּא דִכְתִיב, עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ). Like an artisan who cuts garments of kingship (לְאוּמָן דְּחָתַךְ מָאנֵי לְבוּשִׁין דְּמַלְכוּתָא), and makes from them many pieces (וְעָבִיד מִנְּהוֹן חֲתִיכָן סַגִּיאִין), those who know the places where pieces are missing (אִינּוּן דְּיַדְעִין אַתְרִין דְּחָסֵרִין אִלֵּין חֲתִיכוֹת), or those that remain (אוֹ אִלֵּין דְּמִשְׁתַּאֲרִין), they arrange those garments (אִינּוּן מְתַקְּנִין אִינּוּן לְבוּשִׁין), and place the added pieces where they are lacking (וְשָׁוְיָן אִינּוּן חֲתִיכוֹת דְּאִתּוֹסְפָן, בַּאֲתָר דְּמִעוּטִין), and pieces that are diminished, they increase upon them (וַחֲתִיכוֹת דְּאִינּוּן מְעַטִין, מוֹסִיפִין עָלַיְיהוּ). And this is “According to the Torah which they shall teach you” (וְהַאי אִיהוּ עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ). And if you say, if so, what is it that sometimes one of them errs, and says, “I retract” (וְאִי תֵּימָא, אִי כַּךְ הוּא, מַאי אִיהוּ דִּלְזִמְנִין טָעֵי חַד מִנַּיְיהוּ, וְיֵימָּא הַדְרֵי בִּי)? Rather, until they make a ruling from that word over which they dispute (אֶלָּא עַד דְּיָעַבְדֵי הוֹרָאָה מֵהַהִיא מִלָּה דְּחוֹלְקִין עָלָהּ), the one who raised an objection to it can say, “I retract” (יָכִיל הַהוּא דְּאַקְשֵׁי עָלָהּ, לְמֵימַר הַדְרֵי בִּי). For not all who loosen the ornaments of the Bride know where the pieces go (דְּלָא כָּל מְפָרְקֵי תַּכְשִׁיטִין דְּכַלָּה, יַדְעִין בַּחֲתִיכוֹת לְאָן אַזְלָן), until there is a ruling in its clarity-the decisions of the halakhot in their clarity (עַד דִּיְהֵא פְּסָק עַל בּוּרְיֵיהּ, פִּרוּקִין דַּהֲלָכוֹת עַל בּוּרְיֵיהוֹן).

The Menorah-its seven lamps (מְנוֹרָה, שֶׁבַע בּוֹצִּינִין דִּילָהּ), “the seven maidens suitable to be given to her from the king’s house” (Esther 2) (אֵת שֶׁבַע הַנְּעָרוֹת הָרְאוּיוֹת לָתֶת לָהּ מִבֵּית הַמֶּלֶךְ). Corresponding to the Shin of three heads-Shin (לָקֳבֵל שִׁי״ן דִּתְלַת רָאשִׁין שׁ), and the Shin of four heads of the tefillin (וְשִׁי״ן דְּאַרְבַּע רָאשִׁין דִּתְפִילִּין). And these correspond to the seven blessings of the Shema (וְאִינּוּן לָקֳבֵל ז׳ בִּרְכָאן דִּקְרִיאַת שְׁמַע), which are: in the morning, two before it and one after it (דְּאִינּוּן בַּשַּׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ), and in the evening, two before it and two after it (וּבָעֶרֶב מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ). After this, the great Kohen in the service, who ministers with the wings of the mitzvah-bells and pomegranates-these are the straps and compartments and the tzitz of the tefillin (לְבָתַר, כַּהֲנָא רַבָּא בַּעֲבוֹדָה, דִּמְשַׁמֵּשׁ בְּכַנְפֵי מִצְּוָה, פַּעֲמוֹנִים וְרִמּוֹנִים, אִינּוּן קִשְׁרִין וְחוּלְיָין וְצִּיץ תְּפִילִּין). From there and onward, “And you shall make an altar to burn incense” (Exodus 30) (מִתַּמָּן וְאֵילָךְ, וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת).

Ra‘aya Meheimna opened (פָּתַח רַעְיָא מְהֵימָנָא), some say: Rabbi Shimon (ד״א רַבִּי שִׁמְעוֹן), and said (וְאָמַר): It is written in this parashah, “And you shall offer an offering made by fire, a burnt offering to Hashem” (וְכְתִיב בְּפַרְשְׁתָּא דָּא, וְהִקְרַבְתֶּם אִשֶּׁה עוֹלָה לַיְיָ). And they explained it-that the Burnt Offering [Olah] ascends to the fires (וְאוֹקְמוּהָ, דְּעוֹלָה לָאִשִּׁים). And for this reason 'Olah' [Burnt Offering] next to 'Isheh' [Fire-offering]." (וּבְגִין כָּךְ סָמַךְ עוֹלָה לְאִשֶּׁה). And further they explained it-that “the Burnt Offering” comes only upon the thought of the heart (וְעוֹד אוֹקְמוּהָ, דְּלֵית עוֹלָה אַתְיָא אֶלָּא עַל הִרְהוּר הַלֵּב). Surely all sacrifices come only for atonement (וַדַּאי, כָּל קָרְבְּנִין לָא אַתְיָין, אֶלָּא לְכַפְּרָא). Every sacrifice is upon every limb of man, according to the sin of that limb (כָּל קָרְבָּנָא וְקָרְבָּנָא, עַל כָּל אֵבָרִין דְּבַּר נָשׁ, כְּפוּם הַהוּא חֵטְא דְּהַהוּא אֵבֶר). Upon the drops of the brain, “Cakes of matzah, for it was not leavened” (Exodus 12) (עַל טִפִּין דְּמוֹחָא, עוּגוֹת מַצּוֹת כִּי לֹא חָמֵץ).

If he sprinkles the first drops, before they become leavened, in a place that is not his (אִי זָרִיק טִפִּין קַדְמָאִין, קֹדֶם דְּאַחְמִיצּוּ, בַּאֲתָר דְּלָאו דִּילֵיהּ). And upon those that became leavened, if he sprinkles them in a place that is not required (וְעַל אִלֵּין דְּאַחְמִיצּוּ, וְזָרִיק לוֹן בַּאֲתָר דְּלָא אִצְּטְרִיךְ), he must bring upon them leavened bread (צָּרִיךְ לְאַיְיתָאָה עָלַיְיהוּ לֶחֶם חָמֵץ). And these are the lechem of thanksgiving, some leavened and some unleavened (וְאִינּוּן לַחְמִי תּוֹדָה הָכִי הֲווֹ, מִנְּהוֹן חָמֵץ, וּמִנְּהוֹן מַצָּה). Bulls are from the side of judgment (פָּרִים מִסִּטְרָא דְּדִינָא), rams and lambs and goats (כְּבָשִׂים וְאֵילִים וְעַתּוּדִים וְעִזִּים). Because they are the faces of the ox (בְּגִין דְּאִינּוּן אַנְפֵּי דְּשׁוֹר), all of them are slaughtered in the north (כֻּלְּהוּ שְׁחִיטָתָן בַּצָּפוֹן), and their blood is received in ministering vessels in the north (וְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן). Slaughtering and receiving and sprinkling are all in the north (שְׁחִיטָה וְקַבָּלָה וּזְרִיקָה כֻּלָּם בַּצָּפוֹן), to sweeten the attribute of judgment (לְבַסְּמָא מִדַּת הַדִּין), which comes to the court from the side of Gevurah (דְּאָתֵי לְבֵית דִּין מִסִּטְרָא דִּגְבוּרָה). The Great Court is from the side of Gevurah, where is Binah (בֵּית דִּין הַגָּדוֹל מִסִּטְרָא דִּגְבוּרָה, דְּתַמָּן בִּינָה).

The Lesser Court is from the side of Malkhut (בֵּית דִּין הַקָּטָן, מִסִּטְרָא דְּמַלְכוּת). And all those who shed blood for the sake of a mitzvah are from the side of Gevurah (וְכָל אִינּוּן שׁוֹפְכֵי דָּמִים לְמִצְּוָה, אִינּוּן מִסִּטְרָא דִּגְבוּרָה). And what they explained: “The burnt-offering of Shabbat on its Shabbat and not on another Shabbat,” because once its day has passed, its sacrifice is nullified (וּמַה דְּאוֹקְמוּהָ, עוֹלַת שַׁבַּת בְּשַׁבַּתוֹ וְלָא בְּשַׁבָּת אָחֳרָא, בְּגִין דְּעָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ). For a sacrifice overrides Shabbat, and one lights fire on Shabbat, because it is a fire of holiness (דְּקָרְבָּן דּוֹחָה שַׁבָּת, וְאַדְלִיק אֵשׁ בְּשַׁבָּת, בְּגִין דְּאִיהוּ אֶשָּׁא קְדוֹשָׁה). For every fire of the sacrifices is holy (דְּכָל אֵשׁ דְּקָרְבְּנִין אִיהוּ קֹדֶשׁ), and Shabbat is holy (וְשַׁבָּת קֹדֶשׁ), one is bound with the other (אֲחִידָן דָּא בְּדָא). But a fire of the profane is forbidden to join with holiness (אֲבָל אֵשׁ דְּחוֹל, אָסִיר לְאַחֲדָא לֵיהּ בַּקֹּדֶשׁ). And for this reason He appointed for Yisrael: “You shall not kindle fire in all your dwellings on the day of Shabbat” (Exodus 35) (וּבְגִין דָּא מָנֵי לוֹן לְיִשְׂרָאֵל, לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת). For this is a mixture of good and evil (דְּהַאי אִיהוּ כִּלְאַיִם דְּטוֹב וָרָע). And on Shabbat rules the Tree of Life, which has no mixture (וּבְשַׁבָּת דְּשַׁלְטָא אִילָנָא דְּחַיִּי, דְּלֵית בֵּיהּ תַּעֲרוֹבֶת). [It is forbidden to burn within it profane fire-this is the profane fire of impurity and not profane fire of purity] (אָסִיר לְאַבָּרָא בֵּיהּ דְּחוּלִין, דְּהַאי אֵשׁ דְּחוּלִין דְּטֻמְאָה וְלָא דְּחוּלִין דְּטָהֳרָה). And profane things of purity are forbidden to mix with the fire of holiness (וְחוּלִין דְּטָהֳרָה אָסִיר לְעָרְבָא בְּאֵשׁ דִּקְדוּשָּׁה). How much more so profane things of impurity, which are forbidden to mix with holiness (כָּל שֶׁכֵּן חוּלִין דְּטוּמְאָה, דְּאָסִיר לְעָרְבָא לוֹן בִּקְדוּשָּׁה). Likewise, all sacrifices are called holy flesh (אוּף הָכִי כָּל קָרְבְּנִין, אִתְקְרִיאוּ בְּשַׂר קֹדֶשׁ). And all sacrifices of every type-some of them are profane of purity, and some of them are holy and Holy of Holies (וְכָל קָרְבְּנִין דְּכָל מִין, אִית בְּהוֹן חוּלִין דְּטָהֳרָה, וְאִית בְּהוֹן קֹדֶשׁ וְקֹדֶשׁ הַקֳּדָשִׁים).