Daf 255a (דַּף רנ״ה ע״א)

And the mystery, that there is a distinction between holy and holy (וְרָזָא, דְּאִית הֶפְרֵשׁ בֵּין קֹדֶשׁ לְקֹדֶשׁ), this is what is written (הֲדָא הוּא דִכְתִיב), (Exodus 26) “And the veil shall divide for you between the Holy and between the Holy of Holies” (וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים). So here also, the fires of the sacrifices are not equal (אוּף הָכָא אֶשּׁוֹת דְּקָרְבְּנִין, לָאו אִינּוּן שָׁוִין). For the fire above is sanctified more than the fire of the holy below (דְּאֵשׁ שֶׁל גָּבוֹהַּ מְקוּדָּשׁ מֵאֵשׁ דְּקֹדֶשׁ דִּלְתַּתָּא), which is called “the fire of the wood of holiness” or “the fire of the flesh of holiness” (דְּאִתְקְרֵי אֵשׁ עֲצֵי הַקֹּדֶשׁ, אוֹ אֵשׁ בְּשַׂר הַקֹּדֶשׁ). And the fire of holiness has separation from the common fire (וְאֶשָּׁא דְּקוּדְשָׁא, אִית בֵּיהּ הַפְרָשָׁה לְבֵין אֵשׁ הֶדְיוֹט). Even though it was explained regarding it, that there is a mitzvah to bring from the common fire (אַף עַל גַּב דְּאוֹקְמוּהָ עָלֵיהּ, דְּמִצְוָה לְהָבִיא מִן הַהֶדְיוֹט), even though there is a fire of holiness, for each one requires its place (אַף עַל גַּב דְּאִית אֵשׁ דְּקוּדְשָׁא, דְּכָל חַד צָרִיךְ לְאַתְרֵיהּ). And a parable Yisrael likened beforehand to this mystery (וּמַתְלָא אִמְתִּילוּ יִשְׂרָאֵל קַדְמָאֵי לְהַאי רָזָא). Some say: Yisrael likened to this (נ״א: יִשְׂרָאֵל אִמְתִּילוּ לְהַאי). For Yisrael in general are called kings, as it was explained, “All Yisrael are sons of kings” (דְּהָא יִשְׂרָאֵל בִּכְלָל אִתְקְרִיאוּ מְלָכִים כְּמָה דְּאוֹקְמוּהָ, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים). But when they entered the Temple, each one remained in his place, as was fitting for him (אֲבָל כַּד הֲווֹ עָאלִין לְבֵי מַקְדְּשָׁא, כָּל חַד שַׁרְיָיא בְּאַתְרֵיהּ, כַּדְּקָא יָאוּת לֵיהּ). So too, all sacrifices are not equal (אוּף הָכִי כָּל קָרְבְּנִין לָאו אִינּוּן שָׁוִין). For even though regarding all of them it is written “an offering to Hashem,” He divided each one as was fitting (דְּאַף עַל גַּב דִּבְכוּלְּהוּ כְּתִיב קָרְבָּן לַיְיָ, אִיהוּ פָּלִיג כֹּלָּא כָּל חַד וְחַד כַּדְּקָא יָאוּת). And this mystery is known in the bulls of the festival, which Yisrael would offer before Hashem (וְרָזָא דָּא, אִשְׁתְּמוֹדַע בְּפָרֵי הֶחָג, דַּהֲווֹ קְרִיבִין לוֹן יִשְׂרָאֵל קֳדָם יְיָ).

The Holy Luminary said (אָמַר בּוּצִינָא קַדִּישָׁא), “Arise, Ra‘ya Meheimna, from your Mishnah, for you and the Patriarchs, sleepers of the dust, have been awakened (קוּם רַעְיָא מְהֵימָנָא מִשְּׁנָתָךְ, דְּאַנְתְּ וַאֲבָהָן יְשֵׁנֵי עָפָר אִתְקְרוּן), for until now you have been laboring in the Orayta, those who sleep in the Mishnah, about whom it is said: ‘Upon the earth you shall sleep’ (דְּעַד כְּעַן הֲוִיתוּן מִשְׁתַּדְּלִין בְּאוֹרַיְּיתָא, בְּאִינּוּן יְשֵׁנִים בַּמִּשְׁנָה, דְּאִתְּמַר בְּהוֹן עַל הָאָרֶץ תִּישָׁן). And on the day of the firstfruits, when you bring a new meal-offering to Hashem (וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַיי), you are the firstfruits of the Shekhinta (אַתּוּן אִינּוּן בִּכּוּרִים דִּשְׁכִינְתָּא). And by your deeds, She is renewed in the prayers of the Patriarchs every day (וּבְעוֹבָדִין דִּלְכוֹן, אִיהִי אִתְחַדְּשַׁת בִּצְלוֹתִין דַּאֲבָהָן בְּכָל יוֹמָא). For the Masters of Mishnah explained: the prayers were instituted corresponding to the Patriarchs (דְּאוֹקְמוּהָ מָארֵי מַתְנִיתִין, תְּפִלּוֹת כְּנֶגֶד אָבוֹת תִּקְּנוּם). And in the recitation of Shema, when Ra‘ya Meheimna said ‘Hear O Yisrael’ (וּבְקְרִיאַת שְׁמַע דְּאָמַר רַעְיָא מְהֵימָנָא, שְׁמַע יִשְׂרָאֵל), they explained: whoever recites the Shema every day, it is as if he fulfills, ‘And you shall meditate upon it day and night’ (Joshua 1) (וְאוֹקְמוּהָ כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע בְּכָל יוֹמָא, כְּאִלּוּ הוּא מְקַיֵּים וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). Surely, in your prayers, in your recitation of Shema, the Shekhinta is renewed before Kudsha Berikh Hu (ודַּאי בִּצְלוֹתִין דִּלְכוֹן, בִּקְרִיאַת שְׁמַע דִּלְכוֹן, שְׁכִינְתָּא אִיהִי אִתְחַדְּשַׁת קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). And for this reason: “And you shall bring a new meal-offering to Hashem” (וּבְגִין דָּא, וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַיי). In the prayers, which are in the place of the sacrifices (בִּצְלוֹתִין דְּאִינּוּן בַּאֲתָר דְּקָרְבְּנִין), with the offerings of the prayers She is renewed (בְּאָן קָרְבְּנִין דִּצְלוֹתִין אִיהִי מִתְחַדֶשֶׁת). In your weeks-that is, Shavuot, the time of the giving of the Torah, which is called fifty days to the Omer (בְּשָׁבוּעוֹתֵיכֶם. דְּהַיְינוּ שָׁבוּעוֹת, דְּבֵיהּ מַתַּן תּוֹרָה, וְאִתְקְרֵי חֲמִשִּׁים יוֹם לָעוֹמֶר). And in it are seven weeks, from the side of that of which it is said: “Seven times a day I praise You” (Psalms 119) (וּבֵיהּ שִׁבְעָה שָׁבוּעוֹת, מִסִּטְרָא דְּהַהוּא דְּאִתְּמַר בֵּיהּ, שֶׁבַע בַּיוֹם הִלַּלְתִּיךָ). And She is Malkhut, the Bride (וְאִיהִי מַלְכוּת כַּלָּה), crowned with seven Sefirot (כְּלִילָא מִשְּׁבַע סְפִירָן), crowned in Binah, which expands into fifty through the five Sefirot (כְּלִילָא בַּבִּינָה, דְּאִיהִי אִתְפַּשְּׁטַת בְּה׳ סְפִירָאן לְחַמְשִׁין).

The Yesod of all (יְסוֹד כָּל), is included from these fifty (כָּלוּל מֵאִלֵּין חַמְשִׁין). The Bride is “kol Heh” (כַלָּ״ה: כָּ״ל ה׳). Crowned from fifty (כְּלִילָא מֵחֲמִשִׁים), all are absorbed into the fifty (כֻּלְּהוּ נִבְלָעִים בְּגוֹ חֲמִשִּׁים). Chokhmah, which is the supernal Yod, is absorbed into the fifty (חָכְמָה דְּאִיהִי, יו״ד עִלָּאָה, מוּבְלַעַת בְּגוֹ חַמְשִּׁין). Five times ten, Heh is Binah, Yod is Chokhmah (ה׳ זִמְנִין עֶשֶׂר. ה׳ בִּינָה. יו״ד חָכְמָה). Ten times five is fifty, and by number “kol” (עֶשֶׂר זִמְנִין ה׳, הַיְינוּ חֲמִשִּׁין, וּבְחוּשְׁבָּן כָּ״ל). And by number “yam” (וּבְחוּשְׁבָּן יָ״ם). And it is the sea of the Torah (וְאִיהוּ יַם הַתּוֹרָה). Its source is Keter, which has no end (מְקוֹרָא דִּילֵיהּ כֶּתֶר, דְּלֵית לֵיהּ סוֹף). The rest of the Sefirot are called by her name, the seven days (שְׁאַר סְפִירָאן, אִתְקְרִיאוּ עַל שְׁמָהּ שִׁבְעַת יָמִים). And Malkhut is Yam Suf, the end of all days (וּמַלְכוּת יַם סוּף, סוֹף דְּכָל יָמִים). And because they are fifty (וּבְגִין דָּא דְּאִינּוּן חַמְשִׁין), seven weeks (שֶׁבַע שָׁבוּעוֹת), their meal-offering is three tenths and two tenths, five, which are five times ten (מִנְחָתָם שְׁלֹשָׁה עֶשְׂרוֹנִים, וּשְׁנֵי עֶשְׂרוֹנִים. חֲמֵשׁ, דְּאִינּוּן חֲמֵשׁ זִמְנִין עֶשֶׂר). This is what is written: “And their meal-offering shall be fine flour mingled with oil, three tenths for each bull, and two tenths for the one ram, a tenth, a tenth for each lamb, for the seven lambs” (Numbers 29) (הֲדָא הוּא דִכְתִיב, וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשֶּׁמֶן שְׁלֹשָׁה עֶשְׂרוֹנִים לַפָּר הָאֶחָד, וּשְׁנֵי עֶשְׂרוֹנִים לָאַיִל הָאֶחָד, עִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד, לְשִׁבְעַת הַכְּבָשִׂים). And the seven lambs correspond to “Seven complete weeks shall there be” (Leviticus 23) (וְשִׁבְעַת הַכְּבָשִׂים, לָקֳבֵל שֶׁבַע שַׁבָּתוֹת תְּמִימוֹת תִּהְיֶינָה). Each one with its six days (כָּל חַד עִם שִׁית יוֹמִין דִּילֵיהּ). “And on the tenth of the seventh month, which is Tishrei, shall be a holy convocation to you”-this is Yom Kippur (Numbers 29) (וּבֶעָשׂוֹר לַחוֹדֶשׁ הַשְּׁבִיעִי, דְּאִיהוּ תִּשְׁרֵי, מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם, דָּא יוֹם הַכִּפּוּרִים). For it is the tenth, Yod, inclusive of the Ten Days of Repentance (דְּאִיהוּ עֲשִׂירִי יו״ד, כָּלִיל מֵעֲשֶׂרֶת יְמֵי תְּשׁוּבָה). And in it were instituted five prayers, to join the Heh with the Heh (וְתַקִּינוּ בֵּיהּ חֲמֵשׁ צְלוֹתִין, לְחַבְּרָא לָּהּ עִם ה׳). What is “a holy convocation”? To distinguish it from the other days, in which there is weekday service (מַאי מִקְרָא קֹדֶשׁ. לְאַפְרְשָׁא לֵיהּ מִשְּׁאַר יוֹמִין, דְּאִית בְּהוּ פּוּלְחָנָא דְּחוֹל). And because of this: “You shall do no manner of work” (וּבְגִין דָּא, כָּל מְלֶאכֶת עֲבוֹדָה לֹא תַעֲשׂוּ). For the days in which there is weekday labor, they are from the side of the Tree of Knowledge of Good and Evil (דְּיוֹמִין דְּאִית בְּהוֹן מְלֶאכֶת חוֹל, אִינּוּן מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע). Which was turned from a staff to a serpent, and from a serpent to a staff (דְּאִתְהַפָּךְ מִמַּטֶּה לְנָחָשׁ, וּמִנָּחָשׁ לְמַטֶּה). To each according to his works (לְכָל חַד כְּפוּם עוֹבָדוֹי). And this is Metatron-the staff, the serpent, Samael (וְדָא מְטַטְרוֹן מַטֶּה, נָחָשׁ, סָמָאֵל). But on this day, which is Yom Kippur, which is called holy (אֲבָל בְּהַאי יוֹמָא דְּאִיהוּ יוֹם הַכִּפּוּרִים, דְּאִתְקְרֵי קֹדֶשׁ), rules the Tree of Life, with which Satan and the evil occurrence do not join (שַׁלְטָא אִילָנָא דְּחַיֵּי, דְּלָא אִשְׁתַּתַּף עִמֵּיהּ שָׂטָן וּפֶגַע רָע). And from its side: “Evil shall not dwell with You” (Psalms 5) (וּמִסִּטְרֵיהּ, לֹא יְגוּרְךָ רָע). And because of this, in it they rest, working in the Tree of Life (וּבְגִין דָּא, בֵּיהּ נַיְיחִין עַבְדִּין בְּאִילָנָא דְּחַיֵּי). Some say: and they are joined with it (נ״א: וְאִשְׁתַּתְּפוּן גַּבֵּיהּ). And in it they go out to freedom, in it they go out from their chains (וּבֵיהּ נַפְקָן לְחֵירוּת, בֵּיהּ נַפְקֵי מִשֻׁלְשְׁלֵיהוֹן).

Those upon whom there is a decree of judgment, by a vow and by an oath (אִינּוּן דְּאִית עָלַיְיהוּ גְּזַר דִּין, בְּנֶדֶר וּבִשְׁבוּעָה). Because of this, they instituted to say in it (וּבְגִין דָּא תַּקִּינוּ לְמֵימַר בֵּיהּ): Kol Nidrei [All Vows] and Isarei [prohibitions], etc. (כָּל נִדְרֵי וְאֵיסָרֵי וְכוּ׳), all of them shall be annulled and released (כּוּלְהוֹן יְהוֹן שְׁבִיתִין וּשְׁבִיקִין), not valid and not established (לָא שְׁרִירִין וְלָא קַיָּימִין). And because of this, the vow is of YHVH, which is Tiferet (וּבְגִין דָּא נֵדֶר דַּיְדוָֹ״ד, דְּאִיהוּ תִּפְאֶרֶת). And the oath is of Adonai, which is Malkhut (וּשְׁבוּעָה דַּאֲדֹנָי, דְּאִיהוּ מַלְכוּת). Which they made upon their exile, by Chokhmah and Binah they are released and annulled, not valid and not established (דְּעַבְדּוּ עַל גָּלוּתָא דִּלְהוֹן, בְּחָכְמָה וּבִינָה יְהוֹן שְׁבִיקִין וּשְׁבִיתִין, לָא שְׁרִירִין וְלָא קַיָּימִין). “And it shall be forgiven to all the congregation of the children of Yisrael” (Numbers 15) (וְנִסְלַח לְכָל עֲדַת בְּנֵי יִשְׂרָאֵל).

For Chesed is water (דְּחֶסֶד אִיהוּ מַיִם), Gevurah is fire (גְּבוּרָה אֵשׁ), Tiferet is air (תִּפְאֶרֶת אַוִּיר). And because of this the Masters of Mishnah explained: “Annulment of vows flies in the air” (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, הֵתֵּר נְדָרִים פּוֹרְחִים בַּאֲוִיר). And because the oath is from Malkhut, which is below it (וּבְגִין דִּשְׁבוּעָה מִמַּלְכוּת, דְּאִיהִי לְתַתָּא מִינֵּיהּ), they explained: vows upon oaths ascend (אוֹקְמוּהָ, נְדָרִים עַל גַּבֵּי שְׁבוּעוֹת עוֹלִים). And further they explained: everyone who swears, it is as if he swears by the King Himself (וְעוֹד אוֹקְמוּהָ, כָּל הַנִּשְׁבַּע כְּאִילּוּ נִשְׁבַּע בַּמֶּלֶךְ עַצְמוֹ). And everyone who vows, it is as if he vows by the life of the King (וְכָל הַנּוֹדֵר כְּאִילּוּ נוֹדֵר בְּחַיֵּי הַמֶּלֶךְ). The King Himself is Adonai (הַמֶּלֶךְ עַצְמוֹ, אֲדֹנָי). The life of the King is YHVH (חַיֵּי הַמֶּלֶךְ, יְהוָֹ״ה). And because of this: “If a man vows a vow to YHVH” (Numbers 30) (וּבְגִין דָּא, כִּי יִדּוֹר נֶדֶר לַיְהוָֹ״ה).