Daf 244a (דַּף רמ״ד ע״א)

He said to him (אָמַר לֵיהּ): Even though he cannot focus his Heart and Desire (אַף עַל גַּב דְּלָא יָכִיל לְכַוְּונָא לִבָּא וּרְעוּתָא), why should the ordering and praise of his Master be diminished? (סִדּוּרָא וְשִׁבְחָא דְּמָרֵיהּ אַמַּאי גָּרַע). Rather, let him arrange the praise of his Master (אֶלָּא יְסַדֵּר שִׁבְחֵיהּ דְּמָרֵיהּ), even if he cannot concentrate (אַף עַל גַּב דְּלָא יָכִיל לְכַוְּונָא), and let him pray his prayer (וִיצַלֵּי צְלוֹתֵיהּ). This is what is written, (Psalms 17) “A prayer of David: Hear, Hashem, righteousness; attend to my cry” (הֲדָא הוּא דִּכְתִיב, תְּפִלָּה לְדָוִד שִׁמְעָה יְיָ צֶדֶק הַקְשִׁיבָה רִנָּתִי). “Hear, Hashem, righteousness”-first (שִׁמְעָה יְיָ צֶדֶק בְּקַדְמִיתָא), because it is the ordering of the praise of his Master (בְּגִין דְּאִיהוּ סִדּוּרָא דְּשִׁבְחָא דְּמָרֵיהּ). And afterwards, “attend to my cry; give ear to my prayer” (וּלְבָתַר הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְּפִלָּתִי). One who is able to arrange the praise of his Master and does not do so-upon him it is written, (Isaiah 1) “Even when you make many prayers, I will not hear-your hands…” (מַאן דְּיָכִיל לְסַדְּרָא שְׁבָחָא דְּמָרֵיהּ, וְלָא עָבִיד, עֲלֵיהּ כְּתִיב: גַּם כִּי תַרְבּוּ תְּפִלָּה אֵינֶנִי שׁוֹמֵעַ יְדֵיכֶם וְגו'). It is written, (Exodus 29) “The one lamb you shall offer in the morning, and the other lamb you shall offer at dusk” (כְּתִיב, אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבַּיִם). The prayers were instituted corresponding to the Tamid offerings (תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם).

Come and see (תָּא חֲזֵי): through an arousal from below, a corresponding arousal above occurs (בְּאִתְעֲרוּתָא דִּלְתַּתָּא אִתְעַר הָכִי נָמֵי לְעֵילָא); and through an arousal above, likewise above that, until the arousal reaches the place where the lamp is needed to be kindled and it is kindled (וּבְאִתְעֲרוּתָא דִּלְעֵילָא הָכִי נָמֵי לְעֵילָא מִנֵּיהּ, עַד דְּמָטֵי אִתְעֲרוּתָא לְאַתַּר דְּבָעְיָא בּוּצִינָא לְאַדְלָקָא וְאַדְלִיק). And with the arousal of the offering from below (וּבְאִתְעֲרוּתָא דִּתְּנָנָא דִּלְתַּתָּא), the lamp is kindled above (אַדְלִיק בּוּצִינָא לְעֵילָא), and when that lamp is lit (וְכַד הַאי אַדְלִיק בּוּצִינִין), all other lamps are lit (כֻּלְּהוּ בּוּצִינִין אָחֳרָנִין דָּלְקִין), and all worlds are blessed through it (וּמִתְבָּרְכָאן מִנֵּיהּ כֻּלְּהוּ עָלְמִין). It turns out that the arousal of the korban is the rectification of the world and the blessing of all the worlds (אִשְׁתַּכַּח, דְּאִתְעֲרוּתָא דְּקָרְבָּנָא תִּקּוּנָא דְעָלְמָא, וּבִרְכָּאן דְּעָלְמִין כֻּלְּהוּ).

How so? (הָא כֵּיצַד): When the offering rises, those holy forms appointed over the world are aroused-Some say: established (שָׁאַרֵי תְּנָנָא לְסָלְקָא, אִינוּן דִּיוּקְנִין קַדִּישִׁין דִּמְמַנָּן עַל עָלְמָא אִתְהַנּוּן (ס"א: אִתְתַּקְּנוּ לְאַתְעָרָא), and they are aroused to levels in supernal yearning (וּמִתְעָרִין לְדַרְגִּין בְּכִסּוּפָא דִּלְעֵילָא), as it is said, (Psalms 104) “The young lions roar for prey,” etc. (כְּמָה דְּאַתְּ אָמֵר: הַכְּפִירִים שׁוֹאֲגִים לַטָּרֶף וְגו׳). These are aroused to those supernal levels above them (אִלֵּין אִתְעָרִין לְדַרְגִּין עִלָּאִין דְּעֲלַיְיהוּ), until the arousal reaches the point where the King seeks to be united with the Matronita (עַד דְּמָטֵי אִתְעֲרוּתָא, עַד דְּבָעֵי מַלְכָּא לְאִתְחַבְּרָא בְּמַטְרוֹנִיתָא). And through the yearning from below, lower waters issue forth (וּבְכִסּוּפָא דִּלְתַּתָּא, נָבְעִין מַיִין תַּתָּאִין), to receive the supernal waters (לְקַבְּלָא מַיִין עִלָּאִין), for supernal waters do not flow (דְּהָא לָא נָבְעִין מַיִין עִלָּאִין), except through the arousal of yearning from below (אֶלָּא בְּאִתְעֲרוּתָא דְּכִסּוּפָא דִּלְתַּתָּא). And then the desire cleaves (וּכְדֵין תִּיאוּבְתָּא אִתְדָּבַּק), and lower waters flow to receive upper waters (וְנָבְעִין מַיִין תַּתָּאִין לָקֳבֵל מַיִין עִלָּאִין), and worlds are blessed (וְעָלְמִין מִתְבָּרְכָאן), and all lamps are kindled (וּבּוּצִינִין כֻּלְּהוּ דְּלִיקָן), and upper and lower [worlds] are found in blessing (וְעִלָּאִין וְתַתָּאִין מִשְׁתַּכְּחֵי בְּבִרְכָּאן).

Come and see (תָּא חֲזֵי): the Kohanim and the Levi’im (כֹּהֲנֵי וְלֵיוָאֵי) are aroused to join left to right (מִתְעָרֵי לְאִתְחַבְּרָא שְׂמָאלָא בִּימִינָא). Rabbi Chizkiyah said (אָמַר רִבִּי חִזְקִיָּה): It is certainly all so (כֹּלָּא הָכִי הוּא וַדַּאי), but so I have heard (אֲבָל הָכִי שְׁמַעְנָא): the Kohanim and the Levi’im-this one arouses the left, and that one arouses the right (כֹּהֲנֵי וְלֵיוָאֵי, דָּא אִתְעַר שְׂמָאלָא, וְדָּא אִתְעַר יְמִינָא), because the union of male with female is only through left and right (בְּגִין דְּאִתְחַבְּרוּתָא דִּדְכוּרָא לְגַבֵּי נוּקְבָא, לָאו אִיהוּ אֶלָּא בִּשְׂמָאלָא וִימִינָא), as you say, (Song of Songs 2) “His left hand is under my head and his right hand embraces me” (כְּמָה דְּאַתְּ אָמֵר: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי). And then male joins with female (וּכְדֵין אִתְחַבַּר דְּכַר בְּנוּקְבָא), and desire is found (וְתִיאוּבְתָּא אִשְׁתַּכַּח), and worlds are blessed (וְעָלְמִין מִתְבָּרְכִין), and upper and lower in joy (וְעִלָּאֵי וְתַתָּאֵי בְּחֵידוּ).

And concerning this (וְעַל דָּא): the Kohanim and the Levi’im arouse something below (כֹּהֲנֵי וְלֵיוָאֵי מִתְעָרֵי מִלָּה לְתַתָּא), to awaken yearning and love above (לְאִתְעָרָא כִּסּוּפָא וַחֲבִיבוּתָא לְעֵילָא), for all depends on right and left (דְּכֹּלָּא תַּלְיָא בִּימִינָא וּשְׂמָאלָא). It follows that the korban is the foundation of the world (אִשְׁתַּכַּח: דְּקָרְבָּנָא יְסוֹדָא דְּעָלְמָא), the rectification of the world (תִּקּוּנָא דְּעָלְמָא), and the joy of upper and lower [realms] (חֵידוּ דְּעִלָּאִין וְתַתָּאִין).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): Surely you have spoken well (וַדַּאי שַׁפִּיר קָא אֲמַרְתְּ), and so it is (וְהָכִי הוּא), and so I have heard the matter (וְהָכִי שְׁמַעְנָא מִלָּה), and I have forgotten it (וְאַנְשֵׁינָא לָהּ), and now I have heard it again (וַאֲנָא שְׁמַעְנָא הָא), and all is in one ascension (וְכֹּלָּא בְּחַד סַלְקָא). Now, prayer is in the place of the korban (הַשְׁתָּא צְלוֹתָא בְּאֲתַר דְּקָרְבָּנָא), and a person must arrange the praise of his Master properly (וּבְעֵי בַּר נָשׁ לְסַדְּרָא שְׁבָחָא דְּמָרֵיהּ כְּדְקָא יְאוּת); and if he does not arrange it, his prayer is not a prayer (וְאִי לָא יְסַדַּר, לָאו צְלוֹתֵיהּ צְלוֹתָא).

Come and see (תָּא חֲזֵי): the complete ordering of the praise of Kudsha Berikh Hu (סִדּוּרָא שְׁלִים דְּשִׁבְחָא דְּקוּדְשָׁא בְּרִיךְ הוּא) whoever knows to unify the Holy Name properly (מַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת), through this, upper and lower realms are aroused (דִּבְהַאי מִתְעָרִין עִלָּאִין וְתַתָּאִין), and blessing flows to all the worlds (וְנַגְדֵי בִּרְכָּאן לְכֻלְּהוּ עָלְמִין).

Rabbi Chizkiyah said (אָמַר רִבִּי חִזְקִיָּה): Has Kudsha Berikh Hu not praised Yisrael in exile among the nations (לָא אַשְׁרֵי קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּגָלוּתָא בֵּינֵי עַמְמַיָּא), except that the other nations might be blessed through them? (אֶלָּא בְּגִין דְּיִתְבָּרְכוּן שְׁאָר עַמִּין בְּגִינֵיהוֹן), for they draw blessing from above to below every day (דְּהָא אִינוּן נָגְדִין בִּרְכָּאן מִלְּעֵילָא לְתַתָּא כָּל יוֹמָא). They went on (אֲזְלוּ), and as they were going (עַד דְּהֲווּ אָזְלֵי), they saw a serpent that was slithering across the path (חָמוּ חַד חִוְיָא דְּהֲוָה קָמַסְחַר בְּאָרְחָא). They turned aside from the path (סָטוּ מֵאָרְחָא).

Another man came to them (אֲתָא בַּר נָשׁ אָחֳרָא לְגַבַּיְיהוּ), [and] the serpent killed him (קָטִיל לֵיהּ חִוְיָא). They turned their heads (אַהֲדָרוּ רֵישַׁיְיהוּ), and saw him-that man was dead (וְחָמוּ לֵיהּ, לְהַהוּא בַּר נָשׁ דְּמִית). They said (אָמְרוּ): Surely that serpent was fulfilling the mission of its Master (וַדַּאי הַהוּא נָחָשׁ, שְׁלִיחוּתָא דְּמָרֵיהּ קָא עָבִיד). Blessed is the Merciful One who saved us (בָּרוּךְ רַחֲמָנָא דְּשֵׁזְבִינָנָא).