Daf 65a (דַּף ס״ה ע״א)

The [loaves] and all the rest of the meal-offerings [Menachot], to awaken the Holy Spirit through the desire of the Kohanim and the singing of the Levi’im and the prayer of Yisrael (בִּיתִין וְכָל שְׁאָר מְנָחוֹת לְאַתְעָרָא רוּחָא קַדִּישָׁא בִּרְעוּתָא דְּכַהֲנֵי וְשִׁירָתָא דְּלֵיוָאֵי וּבִצְלוֹתָא דְּיִשְׂרָאֵל). And in that smoke and oil and flour that ascends, all are appeased and satisfied (וּבְהַהוּא תְּנָנָא וְשַׁמְנָא וְקִמְחָא דְּסָלִיק מִתְרַוָּון וּמִסְתַּפְּקִין). All the other masters of judgment cannot rule in that judgment which is given over to them (כָּל שְׁאָר מָארֵי דְּדִינִין דְּלָא יָכְלִין לְשַׁלְטָאָה בְּהַהוּא דִּינָא דְּאִתְמַסַּר לוֹן). And all this happens at one time (וְכֹלָּא בִּזְמַנָּא חָדָא). Come and see: all is made in the secret of faith, that one may be satisfied from the other and that whoever needs to ascend may ascend to the highest, to Ein Sof p2-6(תָּא חֲזֵי: כֹּלָּא אִתְעֲבִיד בְּרָזָא דִּמְהֵימְנוּתָא לְאִסְתַּפָּקָא דָּא בְּדָא וּלְאִסְתַּלָּקָא לְעֵילָא מָאן דְּאִצְטְרִיךְ עַד אֵין סוֹף).

Rabbi Shim‘on said: I raise my hands upward in prayer (אָמַר רַבִּי שִׁמְעוֹן: אֲרֵימַת יְדָאַי בִּצְלוֹתִין לְעֵילָא), for when the supernal desire above is fixed upon that desire which is unknown and can never be grasped in all worlds (דְּכַד רְעוּתָא עִלָּאָה לְעֵילָא לְעֵילָא קָיְימָא עַל הַהוּא רְעוּתָא דְּלָא אִתְיְדַע וְלֹא אִתְפַּס כְּלַל לְעָלְמִין), the head that is most concealed-higher than high (רֵישָׁא דְּסָתִים יַתִּיר לְעֵילָא). And that head brings forth what it brings forth, and it is not known, and it illuminates what it illuminates-all in concealment (וְהַהוּא רֵישָׁא אַפִּיק מַאי דְּאַפִּיק וְלָא יְדִיעַ וְנָהִיר מַאי דְּנָהִיר כֹּלָּא בִּסְתִימוּ).

The desire of supernal thought pursues after it and seeks to be illuminated by it (רְעוֹ דְּמַחֲשָׁבָה עִלָּאָה לְמִרְדַּף אֲבַתְרֵיהּ וּלְאִתְנְהָרָא מִנֵּיהּ). One partition was spread forth (חַד פְּרִיסוּא אִתְפְּרִיס), and from within that partition-through the pursuit of that supernal thought-it reaches and does not reach until that partition illumines as it illumines (וּמִגּוֹ הַהוּא פְּרִיסָא בִּרְדִיפוּ דְּהַהִיא מַחֲשָׁבָה עִלָּאָה מָטֵי וְלָא מָטֵי עַד הַהוּא פְּרִיסָא נָהִיר מַה דְּנָהִיר). And then that supernal thought illumines with a concealed illumination, not known, and that thought does not comprehend (וּכְדֵין אִיהוּ מַחֲשָׁבָה עִלָּאָה נָהִיר בִּנְהִירוּ בִּסְתִימוּ סָתִים דְּלָא יְדִיעַ, וְהַהוּא מַחֲשָׁבָה לָא יָדַע). Then this illumination of thought that is not known strikes upon the illumination of the partition, which stands and shines from that which is not known, and is not known, and is not revealed (כְּדֵין בָּטַשׁ הַאי נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְדַע בִּנְהִירוּ דְּפַרְסָא דְּקָיְימָא, דְּנָהִיר מִמַּה דְּלָא יְדִיעַ וְלָא אִתְיְדַע וְלָא אִתְגַּלְיָא). And then this illumination of thought that is not known strikes upon the illumination of the partition, and the two shine together as one (וּכְדֵין דָּא נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְדַע בָּטַשׁ בִּנְהִירוּ דִּפְרִיסָא, וְנָהֲרִין כְּחֲדָא), and they form the nine palaces (וְאִתְעֲבִידוּ תֵּשַׁע הֵיכָלִין). And the palaces are not lights and they are not spirits and they are not soul (וְהֵיכָלִין לָאו אִנּוּן נְהוֹרִין וְלָאו אִנּוּן רוּחִין וְלָאו אִנּוּן נִשְׁמָתִין). And there is no one who stands within them (וְלָא אִית מָאן דְּקָיְימָא בְּהוּ).

The desire of all the nine lights that stand are all held in the thought which is one among them by calculation (רְעוּתָא דְּכָל תֵּשַׁע נְהוֹרִין דְּקָיְימֵי כֻּלְהוּ בְּמַחֲשָׁבָה דְּאִיהוּ חַד מִנַּיְיהוּ בְּחוּשְׁבְּנָא), all to pursue after them at the time when they stand in thought, but they do not cleave and are not known (כֻּלְהוּ לְמִרְדַּף בַּתְרַיְיהוּ בְּשַׁעֲתָא דְּקָיְימֵי בְּמַחֲשָׁבָה, וְלָא מִתְדַּבְּקָן וְלָא אִתְיְידָעוּ). And these do not stand neither in desire nor in supernal thought (וְאִלֵּין לָא קָיְימֵי לָא בִּרְעוּתָא וְלָא בְּמַחֲשָׁבָה עִלָּאָה). They are grasped within it and not grasped (תָּפְסִין בָּהּ וְלָא תָפְסִין). In these are established all the secret of faith and all those lights from the secret of the supernal Thought-below and above (בְּאִלֵּין קָיְימֵי כָּל רָזֵי דִמְהֵימְנוּתָא וְכָל אִנּוּן נְהוֹרִין מֵרָזָא דְּמַחֲשָׁבָה עִלָּאָה דְּלְתַתָּא וְלְעֵילָא). They are all called Ein Sof (כֻּלְהוּ אִקְרוּן אֵין סוֹף). Until here they reach, and yet do not reach, and are not known (עַד הָכָא מָטוּ נְהוֹרִין וְלָא מָטוּן וְלָא אִתְיְידָעוּ). There is not here desire, nor Thought (לָאו הָכָא רְעוּתָא וְלָא מַחֲשָׁבָה). Then thought shines forth and it is not known from whom it shines (כְּדֵין נָהִיר מַחֲשָׁבָה וְלָא אִתְיְידַע מִמַּאן דְּנָהִיר). Then it becomes enclothed and concealed within Binah, and it shines to whom it shines, and this enters that until they are all unified as one (כְּדֵין אִתְלַבֵּשׁ וְאַסְתִּים גּוֹ בִּינָה, וְנָהִיר לְמַאן דְּנָהִיר, וְאָעִיל דָּא בְּדָא עַד דְּאִתְכְּלִילוּ כֻּלְהוּ כְּחֲדָא). And in the secret of the Korban, when it ascends, all is bound one with another, and one illumines the other (וּבְרָזָא דְּקָרְבָּנָא כַּד סָלִיק, כֹּלָּא אִתְקַשַּׁר דָּא בְּדָא, וְנָהִיר דָּא בְּדָא). Then all stand in ascent, and Thought is crowned in Ein Sof (כְּדֵין קָיְימֵי כֻּלְהוּ בִּסְלִיקוּ, וּמַחֲשָׁבָה אִתְעַטַּר בְּאֵין סוֹף). That light which shines forth from the supernal Thought, which is not known at all, is called Ein Sof (הַהוּא נְהִירוּ דְּאִתְנְהִיר מִנֵּיהּ מַחֲשָׁבָה עִלָּאָה דְּלָא אִתְיְידַע בֵּהּ כְּלָל, אִקְרֵי אֵין סוֹף). And from it all exists and stands and shines to whom it shines, and upon this all depends (וּמִנֵּיהּ אִשְׁתְּכַח וְקָיְימָא וְנָהִיר לְמַאן דְּנָהִיר, וְעַל דָּא כֹּלָּא קָאִים). Blessed is the portion of the Righteous in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָיא בְּעָלְמָא דֵין וּבְעָלְמָא דְּאָתֵי).

Come and see: This Ketz Kol Basar (End of all flesh), just as union was found above in joy, so too below in rejoicing (תָּא חֲזֵי: הַאי קֵץ כָּל בָּשָׂר, כְּמָה דְּקִשּׁוּרָא אִשְׁתְּכַח לְעֵילָא בְּחֵדוּ, אוּף הָכִי נָמֵי לְתַתָּא בְּחֶדְוְותָא). And the desire to be satisfied is for all, above and below (וּרְעוּתָא לְאִסְתַּפְּקָא כֹּלָּא לְעֵילָא וְתַתָּא). And Imma stands over them, over Yisrael, as is fitting (וְאִימָּא קָיְימָא עֲלַיְיהוּ דְּיִשְׂרָאֵל כְּדְקָא יְאוּת).

Come and see, at every new moon and moon (תָּא חֲזֵי, בְּכָל רֵישֵׁי יַרְחָא וְיַרְחָא), when the Moon is renewed (כַּד סִיהֲרָא מִתְחַדְּשָׁא), they give to this Ketz Kol Basar (End of all flesh) one portion more than the other offerings (יָהֲבִין לֵיהּ לְהַאי קֵץ כָּל בָּשָׂר חוּלְקָא חָדָא יַתִּיר עַל קָרְבָּנִין), to be engaged with it and to use his portion (לְאִתְעַסְקָא בֵּיהּ וְיִשְׁתַּמֵּשׁ בְּחוּלָקֵיהּ), and that the side of Yisrael should be by itself (וִיהֵא סִטְרָא דְיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ), in order that they may unify with their King (בְּגִין דְּיִתְאַחֲדוּן בְּמַלְכֵיהוֹן). And this is the Sa‘ir (hairy) (וְדָא אִיהוּ שָׂעִיר), because it is from the portion of Esav, of whom it is written: “Behold, Esav my brother is a hairy man” (בְּגִין דְּאִיהוּ בְּחוּלָקָא דְּעֵשָׂו דִּכְתִיב בֵּיהּ שָׂעִיר הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר). And for this reason he is served by his portion (וְעַל דָּא אִיהוּ אִשְׁתַּמַּשׁ בְּחוּלָקֵיהּ), and Yisrael serve by their portions (וְיִשְׂרָאֵל אִנּוּן מִשְׁתַּמְּשִׁין בְּחוּלָקֵיהוֹן). And for this it is written: “For Ya'akov has Yah chosen, Yisrael for His own possession” (וּבְגִין כָּךְ כְּתִיב כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגוּלָתוֹ).

Come and see, this Ketz Kol Basar (End of all flesh), all of his desire is only in flesh constantly (תָּא חֲזֵי, הַאי קֵץ כָּל בָּשָׂר, כָּל רְעוּתֵיהּ לָאו אִיהוּ אֶלָּא בְּבִשְׂרָא תָּדִיר), and for this reason the correction of flesh is always for him (וּבְגִין כָּךְ תִּקּוּנָא דְבִשְׂרָא תָּדִיר לְגַבֵּיהּ), and for this reason he is called Ketz Kol Basar (End of all flesh) (וְעַל דָּא אִקְרֵי קֵץ כָּל בָּשָׂר). And when he rules, he rules over the body but not over the soul (וְכַד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא וְלָא עַל נִשְׁמְתָא). The Neshamah ascends to its place, and the flesh is given over to this place (נִשְׁמְתָא סָלְקָא לְאַתְרָא וּבִשְׂרָא אִתְיְהִיב לְאֲתַר דָּא). In this way, in the Korban, the desire ascends to one place, and the flesh to another (כְּגַוְונָא דָא בְּקָרְבָּנָא דִּרְעוּתָא סָלְקָא לְאֲתַר חָד, וּבִשְׂרָא לְאֲתַר חָד). And a man who is meritorious-he is truly a Korban for atonement (וּבַר נָשׁ דְּאִיהוּ זַכָּאָה אִיהוּ קָרְבָּנָא מַמָּשׁ לְכַפָּרָה). But another who is not meritorious-he is not a Korban, because in him is a blemish, as it is written: “It shall not be accepted…” (וְאָחֳרָא דְּלָאו אִיהוּ זַכָּאָה, לָאו אִיהוּ קָרְבָּנָא בְּגִין דְּבֵיהּ מוּמָא דִּכְתִיב כִּי לֹא לְרָצוֹן וְגו'). And for this reason, the Righteous are the atonement for the world and are Korbanot in the world (וְעַל דָּא צַדִּיקַיָיא כַּפָּרָה אִנּוּן דְּעָלְמָא וְקָרְבָּנָא אִנּוּן בְּעָלְמָא).