Daf 94a (דַּף צ״ד ע״א)

Come and see: because King David did not guard this [zot] properly, kingship was removed from him for that entire time (תָּא חֲזֵי, בְּגִין דְּהַאי זֹאת לָא נָטַר לֵיהּ דָּוִד מַלְכָּא כְּדְקָא חָזֵי, מַלְכוּתָא אִתְעַדֵּי מִנֵּיהּ כָּל הַהוּא זִמְנָא). And so we have learned: this [zot] is signified in the supernal Malkhuth, and is signified in Yerushalayim the holy city (וְהָכִי אוֹלִיפְנָא: הַאי זֹאת אִתְרְמִיזָא בְּמַלְכוּתָא דִלְעֵילָא, וְאִתְרְמִיזָא בִּירוּשָׁלַיִם קַרְתָּא קַדִּישָׁא). At the time David sinned, a voice emerged and said: David, in what you were crowned, you shall be degraded; you shall be driven from Yerushalayim, and kingship shall be removed from you (בְּהַהוּא שַׁעֲתָא דְּדָוִד עֲבַר עֲלֵיהּ, נָפַק קָלָא וְאָמַר: דָּוִד, בַּמֶּה דְּאִתְקַטְרַת תִּשְׁתְּרֵי; לָךְ טַרְדִּין מִירוּשָׁלַיִם, וּמַלְכוּתָא אִתְעַדֵּי מִינָךְ). From where do we learn this? From what is written: “Behold, I will raise evil against you from within your own house” (II Samuel 12) (מְנָא לָן דִּכְתִיב: הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ). From your house-precisely! (מִבֵּיתֶךָ דַּיְיקָא) And thus it was: in the very matter he sinned, he was punished (וְהָכִי הֲוָה: בְּמָה דְּעֲבַר בֵּיהּ, אִתְעַנַּשׁ). And if this is true for King David-how much more so for other people! (וּמַה דָּוִד מַלְכָּא, הָכִי שְׁאָר בְּנֵי עָלְמָא עַל אַחַת כַּמָּה וְכַמָּה).

Another opened and said: “Had not Hashem been my help, my soul would soon have dwelt in silence [Dumah]” (Psalms 94) (פָּתַח אִידָךְ וְאָמַר: לוּלֵי יְיָ עֶזְרָתָה לִי, כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי). It was taught: In what merit do Yisrael avoid descending to Gehinnom like the rest of the nations, the idolaters of stars and constellations, and are not delivered into the hands of Dumah? (תָּאנָא: בַּמֶּה זָכָאן יִשְׂרָאֵל דְּלָא נָחֲתֵי לַגֵּיהִנֹּם כִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וְלָא אִתְמַסְרָן בִּידוֹי דְּדוּמָה) Rather, [because of] this sign [of the covenant] (אֶלָּא: בְּהַאי אוֹת). For so it was taught: At the moment a human departs from the world, many fierce destroyer angels are appointed over him (דְּהָכִי תָאנָא: בְּשַׁעֲתָא דְּבַר נָשׁ נָפִיק מֵעָלְמָא, כַּמָּה חֲבִילֵי מַלְאֲכֵי חַבָּלָה טְהִירִין אִתְפַּקְדָּן עֲלֵיהּ). They lift up their eyes and see this sign, which is the covenant of Kudsha Berikh Hu (זְקִיפִין עֵינַיְיהוּ וְחָמָאן הַאי אוֹת דְּהוּא קְיָימָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and they separate from him, and he is not delivered into the hand of Dumah to descend to Gehinnom (אִתְפָּרְשָׁן מִנֵּיהּ, וְלָא אִתְיְהֵיב בִּידוֹי דְּדוּמָה לְנַחֲתָא לַגֵּיהִנֹּם). For whoever is delivered into his hand surely descends to Gehinnom (דְּכָל מַאן דְּאִתְמַסַּר בִּידוֹי, נָחֵית לַגֵּיהִנֹּם וַדַּאי). But from this sign supernal and lower beings are afraid (וּמֵהַאי אוֹת דָּחֲלִין עִלָּאִין וְתַתָּאִין), and evil judgments do not rule over that human being-if he is worthy to guard this sign (וְדִינִין בִּישִׁין לָא שָׁלְטִין בֵּיהּ בַּבַּר נָשׁ אִי אִיהוּ זָכֵי לִנְטוּרֵי לֵיהּ לְהַאי אוֹת), for he is bound with the Name of Kudsha Berikh Hu (בְּגִין דְּהוּא אִתְאַחִיד בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא). Since King David did not guard this sign of a covenant as was proper (כֵּיוָן דְּדָוִד מַלְכָּא לָא נָטַר אוֹת קְיָימָא דָּא כְּדְקָא חָזֵי), kingship was removed from him and he was exiled from Yerushalayim (אִתְעַדֵּי מִנֵּיהּ מַלְכוּתָא וְאִתְטְרִיד מִירוּשָׁלַם). Immediately he was afraid, thinking they would bring him down and deliver him into the hand of Dumah, and he would die in that world (מִיָּד דָּחִיל דְּסָבַר דְּיֵיחֲתוּן לֵיהּ מִיָּד וְיִמְסְרוּן לֵיהּ בִּידוֹי דְּדוּמָה וְיָמוּת בְּהַהוּא עָלְמָא), until it was announced about him, as it is written: “Hashem has passed over your sin; you shall not die” (II Samuel 12) (עַד דְּאִתְבַּשַּׂר בֵּיהּ דִּכְתִיב: גַּם יְיָ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת). At that moment he opened and said: “Had Hashem not helped me, my soul would have nearly dwelled in silence [Dumah]” (Psalms 94) (בֵּיהּ שַׁעֲתָא פָּתַח וְאָמַר: לוּלֵי יְיָ עֶזְרָתָה לִי, כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי).

Another opened and said: What is this that David said: “Let me see it and its dwelling”? (קָם אִידָךְ וְאָמַר: מַאי הַאי דִּכְתִיב דְּאָמַר דָּוִד: וְהַרְאֵנִי אוֹתוֹ וְאֶת נָוֵהוּ). Why “let me see it (Oto)” and afterward “And its dwelling”? (מַאי: וְהַרְאֵנִי אוֹתוֹ וְאַחַר כָּךְ וְאֶת נָוֵהוּ) Who is able to behold Kudsha Berikh Hu? (מַאן יָכִיל לְמֶחֱמֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) Rather, so we have learned: At the time that the decree was issued upon him, David knew that it was because he had not properly guarded this sign (אֶלָּא הָכִי תָּנִינָן: בְּהַהִיא שַׁעֲתָא דְּאִתְגְּזַר עֲלֵיהּ הַהוּא עוֹנָשָׁא, וְדָוִד יָדַע דְּעַל דְּלָא נָטַר הַאי אוֹת כְּדְקָא יָאוּת אִתְעַנַּשׁ בְּהַאי). For all is bound together, and all is signified in this sign (דְּכֹלָּא כְּחֲדָא אֲחִידָא, וְכֹלָּא מִתְרְמִיז בְּהַאי אוֹת), and no one is called a Tzaddik who does not properly guard it (וְלָא אִקְרֵי צַדִּיק מַאן דְּלָא נָטַר לֵיהּ כְּדְקָא יָאוּת). He prayed in his prayer and said: “Let me see it and its dwelling” (II Samuel 15) (הֲוָה בָּעֵי בְּעוּתֵיהּ וְאָמַר: וְהַרְאֵנִי אוֹתוֹ וְאֶת נָוֵהוּ). What is “Oto”? The Ot-his sign of the covenant-for “Oto” refers to Kudsha Berikh Hu, Et refers to what is His (מַאי אוֹתוֹ אוֹת דִּילֵיהּ-אוֹת הַבְּרִית. דְּהָא אוֹתוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא, אֵת דִּילֵיהּ). This is the sign of a covenant, the holy sign, for I am afraid it was taken from me (דָּא אוֹת קְיָימָא קַדִּישָׁא, דְּהָא דָּחִילְנָא דְּאִתְאַבִּיד מִנִּי).

What is the reason? Because these two - the Malkhuth and Yerushalayim are both attached to this [to the sign of the covenant] (מַאי טַעְמָא בְּגִין דְּתְרֵין אִלֵּין: מַלְכוּתָא וִירוּשָׁלַיִם-בְּהַאי אֲחִידָן), and for this reason, he tied his request to Oto and its dwelling-that the [malkuth] kingship of this sign [ot] be restored to its place (וּבְגִין כָּךְ תָּלֵי בְּבָעוּתֵיהּ: אוֹתוֹ וְאֶת נָוֵהוּ, דְּיִתְהַדַּר מַלְכוּתָא דְּהַאי אוֹת לְאַתְרֵיהּ). And all is one matter (וְכֹלָּא חַד מִלָּה).

Another opened and said: “From my flesh I will behold God” (Job 19) (פָּתַח אִידָךְ וְאָמַר: וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). What is “from my flesh”? It should have said “from myself” (מַאי: וּמִבְּשָׂרִי וּמֵעַצְמִי מִבָּעֵי לֵיהּ). Rather, from my very flesh (אֶלָּא: מִבְּשָׂרִי מַמָּשׁ). And what is that? As it is written: “Holy flesh will pass from you” (Jeremiah 11) (וּמַאי הִיא דִּכְתִיב: וּבְשַׂר קֹדֶשׁ יַעַבְרוּ מֵעָלָיִךְ), and it is written: “And My covenant shall be in your flesh” (Bereshit 17) (וּכְתִיב: וְהָיְתָה בְּרִיתִי בִּבְשַׂרְכֶם). For it was taught: Whenever a human being is inscribed with this holy inscription of this sign, from his flesh he beholds Kudsha Berikh Hu (דְּתַנְיָא: בְּכָל זִמְנָא דְּאִתְרְשִׁים בַּר נָשׁ בְּהַאי רְשִׁימָא קַדִּישָׁא דְּהַאי אוֹת, מִנֵּיהּ חָמֵי לְקוּדְשָׁא בְּרִיךְ הוּא), from himself-literally (מִנֵּיהּ מַמָּשׁ). And the Holy Neshamah is bound within him (וְנִשְׁמְתָא קַדִּישָׁא אִתְאֲחִידַת בֵּיהּ). And if he is not worthy, that he does not guard this sign (וְאִי לָא זָכֵי, דְּלָא נָטִיר הַאי אוֹת), what is written? “By the breath of G0d they perish” (Job 4) (מַה כְּתִיב: מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ). For the inscription of Kudsha Berikh Hu was not guarded (דְּהָא רְשִׁימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִתְנְטִיר). But if he is worthy and guards it, the Shekhinta does not separate from him (וְאִי זָכֵי וְנָטִיר לֵיהּ, שְׁכִינְתָּא לָא אִתְפְּרַשׁ מִנֵּיהּ). When is it fulfilled in him? When he marries and this sign enters its place (אֵימָתַי מִתְקַיֵּימָא בֵּיהּ כַּד אִתְנְסִיב וְהַאי אוֹת עָאֵיל בְּאַתְרֵיהּ).

It is well explained, as it is taught: Why do the letters Vav and Heh go together? One is male and one is female (מְצוּיָן: דְּתַנְיָא מַאי טַעְמָא וָ׳ ה״א אָזְלִין כְּחַדָא אֶלָּא: חַד דְּכַר וְחַד נוּקְבָא). They join as one and are called one name; then Chesed Ila’ah rests upon them (אִשְׁתַּתָּפוּ כַּחֲדָא וְאִקְרֵי חַד שְׁמָא, כְּדֵין חֶסֶד עִלָּאָה שַׁרְיָיא עֲלַיְיהוּ). In that place it rests from the masculine side (בְּאָן אֲתַר שַׁרְיָיא בְּסִטְרָא דִּדְכוּרָא). And who is Chesed? It is Chesed El, which comes and goes forth from Chokhmah Ila’ah, and is crowned in the male, and because of this the female is sweetened (וּמַאן חֶסֶד חֶסֶד אֵל, דְּאָתֵי וְנָפַק מֵחָכְמָה עִלָּאָה, וְאִתְעַטַּר בִּדְכוּרָא, וּבְגִין כָּךְ אִתְבַּסְמַת נוּקְבָא). Some say: this is the secret of the Vav and Heh that go as one, like male and female joined as one and they are one; then Chesed Ila’ah rests upon them, is crowned in the male, and the female is sweetened (נ״א: דְּתָנֵי רָזָא דְּוָ׳ ה״א אָזְלִין כְּחַדָא, כְּגוֹונָא דְּדְכַר וְנוּקְבָא אִשְׁתַּתָּפוּ כַּחֲדָא וְאִנּוּן חַד, כְּדֵין חֶסֶד עִלָּאָה שַׁרְיָיא עֲלַיְיהוּ, וְאִתְעַטַּר בִּדְכוּרָא וְאִתְבַּסַּם נוּקְבָא). Furthermore, it was taught: That the name God [Eloha] (EL-Vav-Heh) in interpreted as follows: EL is The radiance of Chokhmah: Vav is male, Heh is female, they join together and are called God [Eloha] (תוּ תָּנִינָן: אֱלוֹהַ, הָכִי הוּא. אָמַר לֵיהּ נְהִירוּ דְּחָכְמְתָא: ו׳ דְּכַר, ה׳ נוּקְבָא, אִשְׁתַּתָּפוּ כְּחֲדָא, אֱלוֹהַ אִקְרֵי). And the holy soul is united from this place, and everything depends on this sign [of the covenant] (וְנִשְׁמְתָא קַדִּישָׁא מֵהַאי אֲתַר אִתְאַחְדַת, וְכֹלָּא תַּלְיָא בְּהַאי אוֹת). And about this it is written: “From my flesh I will behold God” (Job 19) (וְעַל דָּא כְּתִיב: וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). This is the wholeness of all (דָּא שְׁלֵימוּתָא דְּכֹלָּא), from my flesh-literally (מִבְּשָׂרִי מַמָּשׁ), from this sign-literally (מֵהַאי אוֹת מַמָּשׁ). And therefore, fortunate are Yisrael the holy ones, who are bound to Kudsha Berikh Hu (וְעַל דָּא: זַכָּאִין אִנּוּן יִשְׂרָאֵל קַדִּישִׁין דְּאֲחִידָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). Fortunate are they in this world and in the world to come (זַכָּאִין אִנּוּן בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי). About them it is written: “But you who cling to Hashem…” (Deuteronomy 4) (עֲלַיְיהוּ כְּתִיב: וְאַתֶּם הַדְּבֵקִים בַּי־יָ וְגו׳), and therefore: “You are all alive this day” (וּבְגִין כָּךְ: חַיִּים כֻּלְּכֶם הַיּוֹם).

Rabbi Abba said: You are all so wise, yet you sit here! (אָמַר רַבִּי אַבָּא: וּמַה, בְּכָל כָּךְ אַתּוּן חֲכִּימִין וְאַתּוּן יָתְבִין הָכָא) They said to him: If the bird, Tzipporah, is removed from her place, we do not know where she will fly (אָמְרוּ לֵיהּ: אִי צִפּוֹרָאָה יִתְעַקְּרוּ מֵאַתְרַיְיהוּ, לָא יָדְעִין לְאָן טָאסָן). This is what is written: “Like a bird that wanders from its nest, so is a man who wanders from his place” (Proverbs 27) (הֲדָא הוּא דִּכְתִיב: כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ, כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ). And this place merited us with Orayta, and this is our path (וְאַתְרָא דָּא זָכֵי לָן לְאוֹרַיְּיתָא, וְהַאי אוֹרְחָא דִּילָן). Every night, half we sleep, and half we engage in Orayta (בְּכָל לֵילְיָא פַלְגוּתָא אֲנַן נָיְימִין, וּפַלְגוּתָא אֲנַן עָסְקִין בְּאוֹרַיְּיתָא). And when we arise at dawn, the scent of the field and the brightness of the waters testify above once again (וְכַד אֲנַן קָיְימִין בְּצַפְרָא, רֵיחֵי חַקְלָא וְנַהֲרֵי מַיָּא-הָא דַּיְינוּהָ לְעֵילָא זִמְנָא חֲדָא). And many great scholars were punished because they neglected the study of the Orayta (וְכַמָּה סָרְכֵי תְּרִיסִין אִסְתַּלָּקוּ בְּהַהוּא דִּינָא עַל עוֹנְשָׁא דְּאוֹרַיְּיתָא). Since then our effort, by day and by night, is in the study of the Orayta, and this place supports us (וּכְדֵין אִשְׁתַּדְּלוּתָא דִּילָן יְמָמָא וּלֵילְיָא בְּאוֹרַיְּיתָא הוּא, וְאַתְרָא דָּא קָא מְסַיְּעָא לָן), and whoever separates from here is as one who separates from the life of the world (וּמַאן דְּאִתְפְּרַשׁ מִכָּאן, כְּמַאן דְּאִתְפְּרַשׁ מֵחַיֵּי עָלְמָא).

Rabbi Abba lifted his hands and blessed them (זָקִיף יְדוֹי רַבִּי אַבָּא וּבָרִיךְ לוֹן). They remained until the day shone (יָתְבוּ עַד דְּנָהַר יְמָמָא). After day broke, they said to the children before them: Go out and see if day has dawned, and each one should say a new explanation of the Orayta for this great man [a reference to Rabbi Abba] (בָּתַר דְּנָהַר יְמָמָא, אָמְרוּ לְאִנּוּן דַּרְדַּקֵּי דְּקָמַיְיהוּ: פּוּקוּ וְחֲמוּ אִי נָהַר יְמָמָא, וְכָל חַד לֵימָא מִלָּה חַדְתָּא דְּאוֹרַיְּיתָא לְהַאי גַּבְרָא רַבָּא). They went out and saw that the day had dawned (נָפְקוּ וְחָמוּ דְּנָהַר יְמָמָא). One of them said: This day is destined to be consumed by fire from above (אָמַר חַד מִנַּיְיהוּ: זַמִּין הַאי יוֹמָא אֶשָּׁא מִלְּעֵילָא). Another said: And in this house (אָמַר אָחֳרָא: וּבְהַךְ בֵּיתָא). Another said: There is an elder here who is destined for this day to be enflamed in this fire (אָמַר אָחֳרָא: חַד סָבָא הָכָא דְּזַמִּין הַאי יוֹמָא לְאִתּוֹקְדָא בְּנוּרָא דָּא). Rabbi Abba said: May the Merciful One save us (אָמַר רַבִּי אַבָּא: רַחֲמָנָא לִישֵׁזְבָּן). He desired to speak, but could not (תָּוָוה וְלָא יָכִיל לְמַלָּלָא). He said: The secret of the supernal decreep2-27 is grasped on the earth (אָמַר: קוּטְרָא דְּהוּרְמָנָא בְּאַרְעָא אִתְּפַסַּת). And so it was, for on that day the companions beheld the face of the Shekhinta and were crowned with fire (וְכָךְ הֲוָה: דְּהַהוּא יוֹמָא חָמוּ חַבְרַיָּיא אַפֵּי שְׁכִינְתָּא וְאִסְתַּחֲרוּ בְּאֶשָּׁא), and the face of Rabbi Abba was inflamed like fire from the joy of Orayta (וְרַבִּי אַבָּא אִתְלַהִיטוּ אַנְפּוֹי כְּנוּרָא מֵחֶדְוָותָא דְּאוֹרַיְּיתָא).

It was taught (תָּנָא): all that entire day they did not go out at all from the house (כָּל הַהוּא יוֹמָא לָא נָפְקוּ כֻּלְּהוּ מִבֵּיתָא), and the house was bound in a secret p2-28(וּבֵיתָא אִתְּקַטַּר בְּקִיטְרָא), and new words were being spoken among them, as though they had received the Orayta that day from Mount Sinai (וְהֲווּ חַדְתָּאן מִילֵי בְּגַוַּיְיהוּ, כְּאִילּוּ קִבְּלוּ הַהוּא יוֹמָא אוֹרַיְּיתָא מִטּוּרָא דְּסִינַי). After they departed, they did not know whether it was day or night (בָּתַר דְּאִסְתַּלְּקוּ לָא הֲווּ יָדְעֵי אִי הוּא יְמָמָא וְאִי לֵילְיָא). Rabbi Abba said: While we are still standing, let each one of us say one new word of wisdom to bless the Master of the house, the master of the celebration (אָמַר רַבִּי אַבָּא: בְּעוֹד דְּאַנַן קָיְימִין, לֵימָא כָּל חַד מִינַּן מִילָּה חַדְתָּא דְּחָכְמְתָּא, לְאַקְשְׁרָא טִיבוּ לְמָרֵיהּ דְּבֵיתָא, מָרֵיהּ דְּהִלּוּלָא).

One opened and said: “Happy is the one You choose and bring near; he shall dwell in Your courts…” (Psalms 65) (פָּתַח חַד וְאָמַר: אַשְׁרֵי תִבְחַר וּתְקָרֵב יִשְׁכּוֹן חֲצֵרֶיךָ וְגו׳). First your courts, then your house, and afterward your palace-this one is more inner than that, and that higher than this (בְּקַדְמִיתָא חֲצֵרֶיךָ, לְבָתַר בֵּיתֶךָ, וּלְבָתַר הֵיכָלֶךָ-דָּא פְּנִימָאָה מִן דָּא, וְדָא לְעֵילָא מִן דָּא). He shall dwell in Your courts-at the beginning, as it is said: “And it shall be, the remnant in Tziyon and the remaining in Yerushalayim shall be called holy…” (Isaiah 4) (יִשְׁכּוֹן חֲצֵרֶיךָ בְּקַדְמִיתָא, כְּמָה דְּאַתְּ אָמֵר: וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֵר לוֹ). We shall be satisfied with the goodness of Your house-afterwards, as it is said: “With wisdom a house is built” (Proverbs 24) (נִשְׂבָּעָה בְּטוּב בֵּיתֶךָ לְבָתַר, כְּמָה דְּאַתְּ אָמֵר: בְּחָכְמָה יִבָּנֶה בַּיִת). Wisdom builds a house” — it is not written (הַחָכְמָה יִבְנֶה בַיִת לָא כְּתִיב), for if it had said that, it would imply that Chokhmah is the house (דְּאִי כְּתִיב הָכִי, הֲוָה מַשְׁמַע דְּחָכְמָה בַּיִת אִקְרֵי), but it says by wisdom the house is built, and this is as it is written: “And a river goes out from Eden to water the garden…” (Bereshit 2) (אֶלָּא כְּתִיב: בְּחָכְמָה יִבָּנֶה בַּיִת. הַיְינוּ דִּכְתִיב: וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגו׳).

Holy is Your palace-after that, this is the completeness of all (קְדוֹשׁ הֵיכָלֶךָ לְבָתַר-דָּא הוּא שְׁלִימוּ דְּכֹלָּא). For thus we have learned: What is Heikhal — that is to say: Heh-Yod Kol, this and that, and all is completed as one (דְּהָכִי תָּנִינָן: מַהוּ הֵיכָל כְּלוֹמַר: ה״י כ״ל-הַאי וְהַאי. וְכֹלָּא אִשְׁתַּלֵּים כְּחֲדָא). The beginning of the verse-what does it prove? That it is written: “Happy is the one You choose and bring near; he shall dwell in Your courts” (רֵישָׁא דְּקְרָא מַה מּוֹכַח דִּכְתִיב: אַשְׁרֵי תִבְחַר וּתְקָרֵב יִשְׁכּוֹן חֲצֵרֶיךָ). Whoever brings his son as a sacrifice before Kudsha Berikh Hu-the will of Kudsha Berikh Hu is in that offering, and He is appeased by it and draws near to him, and makes His dwelling in two courtyards, and binds to both, for they are joined as one (הַאי מַאן דְּאַקְרִיב בְּרֵיהּ קָרְבָּנָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא קָרְבָּנָא וְאִתְרְעֵי בֵּיהּ, וְקָרֵיב לֵיהּ, וְשַׁוֵּי מְדוֹרֵיהּ בִּתְרֵין אִדְרִין, וְאָחִיד לְהַאי וּלְהַאי, דְּאִנּוּן תְּרֵין אִתְקַשְּׁרוּ כְּחֲדָא). As it is written: “He shall dwell in Your courts”-Your courts, indeed two (דִּכְתִיב: יִשְׁכּוֹן חֲצֵרֶיךָ-חֲצֵרֶיךָ וַדַּאי תְּרֵי).

For this reason the early pious ones, the elders here, when they would bring their sons for this Korban [of circumcision], would open and say: “Happy is the one You choose and bring near; he shall dwell in Your courts” (בְּגִינֵי כָךְ חֲסִידֵי קַדְמָאֵי, סָבָאֵי דְּהָכָא, כַּד מַקְרִיבִין בְּנַיְיהוּ לְקָרְבָּנָא דָּא, פָּתְחֵי וְאָמְרֵי: אַשְׁרֵי תִבְחַר וּתְקָרֵב יִשְׁכּוֹן חֲצֵרֶיךָ). Those standing over him would say: “We shall be satisfied with the goodness of Your house, the holiness of Your palace” (אִנּוּן דְּקָיְימֵי עֲלַיְיהוּ אָמְרֵי: נִשְׂבָּעָה בְּטוּב בֵּיתֶךָ קְדוֹשׁ הֵיכָלֶךָ). Afterwards, they would bless: “Blessed are You… who sanctified us with His commandments and commanded us to bring him into the covenant of Avraham Avinu” (לְבָתַר מְבָרֵךְ: אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ). And those standing over him would say: “Just as you have brought him into the covenant…” etc. (וְאִנּוּן דְּקָיְימֵי עֲלַיְיהוּ אָמְרֵי: כְּשֵׁם שֶׁהִכְנַסְתּוֹ לַבְּרִית וְכו׳). And we have learned earlier: a person must first pray for himself, and afterward for another, as it is written: “And he shall atone for himself first, and afterward for all the community of Yisrael” (Leviticus 16) (וְתָנִינָן בְּקַדְמִיתָא: לִבְּעֵי בַּר נָשׁ רַחֲמִין עֲלֵיהּ, וּלְבָתַר עַל אָחֳרָא, דִּכְתִיב: וְכִפֶּר בַּעֲדוֹ בְּקַדְמִיתָא, וּלְבָתַר וּבְעַד כָּל קְהַל יִשְׂרָאֵל). And this is the path we follow, and so it is good and proper to do henceforth (וְאֲנַן אוֹרְחָא דָּא נַקְטִינָן, וְהָכִי שַׁפִּיר וְחָזֵי לְקַמָּאן).