Daf 183a (דַּף קפ״ג ע״א)

Come and see (תָּא חֲזֵי), it is written (כְּתִיב) (Leviticus 16): “And he shall make atonement for himself and for his household…” (וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְגוֹ׳). One who atones (מַאן דִּיְכַפֵּר), must first receive atonement upon himself (אִצְטְרִיךְ עָלֵיהּ בְּקַדְמִיתָא), Some say: to atone for himself (נ״א: לְכַפָּרָא), and afterward upon his house (וּבָתַר עַל בֵּיתֵיהּ).

In this manner (כְּגַוְונָא דָּא), this level (הַאי דַּרְגָּא) begins by being sanctified and going forth in Kedushah (שָׁאֲרִי לְאִתְקַדְּשָׁא וּלְנָפְקָא בִּקְדוּשָׁה), to effect atonement upon it (לְכַפְּרָא עָלֵיהּ), and once it is sanctified (וְכֵיוָן דְּאִיהוּ אִתְקַדָּשׁ), it must atone for its house (בָּעֵי לְכַפָּרָא עַל בֵּיתֵיהּ), and sanctify them (וּלְקַדְּשָׁא לוֹן). And for this reason it descends below (וְעַל דָּא נַחְתָּא לְתַתָּא), to sanctify its house (לְקַדְּשָׁא בֵּיתֵיהּ). And with what does it sanctify them? (וּבְמָּה מְקַדֵּשׁ לוֹן), with Yisrael below (בְּיִשְׂרָאֵל דִּלְתַתָּא), by the reckoning of the Omer (בְּחוּשְׁבָּנָא דְּעוֹמֵר).

And once these are sanctified (וְכֵיוָן דְּאִלֵּין מִתְקַדְּשָׁאן), we must elevate her above (בָּעֵינָן לְסַלְּקָא לָהּ לְעֵילָּא), for when the house of the Matronita is sanctified (דְּהָא כַּד בֵּיתָא דְּמַטְרוֹנִיתָא אִתְקַדְּשַׁת), then she rises above (כְּדֵין סַלְקַת לְעֵילָּא), to be bound with those supernal days above (לְאִתְקַשְּׁרָא בְּאִינּוּן יוֹמִין עִלָּאִין לְעֵילָּא). And for this reason we make a reckoning (וְעַל דָּא אֲנָן עַבְדִּין חוּשְׁבָּנָא), established in lasting permanence (בְּקִיּוּמָא עַל קַיְימִין), because those days (בְּגִין דְּאִינּוּן יוֹמִין), are supernal days (יוֹמִין עִלָּאִין אִינּוּן). And so it is at any time a person enters into those supernal days (וְכֵן בְּכָל זִמְנָא דְּעָאל בַּר נָשׁ לְאִינּוּן יוֹמִין עִלָּאִין), whether in prayer or in praise (בֵּין בִּצְלוֹתָא, בֵּין בִּשְׁבָחָא), he must stand upon his feet (אִצְטְרִיךְ לְקַיְּימָא עַל רַגְלוֹי), with thighs and body as one there (יַרְכִּין וְגוּפָא כַּחֲדָא תַמָּן). Thighs and body must be erect (יַרְכִּין וְגוּפָא לְקַיְּימָא), like a male who stands in his strength (כִּדְכוּרָא דְּקַיְימָא בְּחֵילֵיהּ), and not like a female whose manner is to sit (וְלָא כְּנוּקְבָא דְּאָרְחָהָא לְמֵיתַב), and also because of the praise of the supernal world (וְעוֹד בְּגִין שְׁבָחָא דְּעָלְמָא עִלָּאָה).

And because this is the secret of the male (וּבְגִין דְּאִיהוּ רָזָא דִּדְכוּרָא), women are exempt from this reckoning (נָשִׁים פְּטוּרוֹת מֵחוּשְׁבָּנָא דָּא), and are not obligated to count among the males (וְלָא מִתְחַיְיבָן לְמִימְנִי בַּר דְּכוּרִין), in order that each one may be bound properly (לְאִתְקַשְּׁרָא כָּל חַד כְּדְקָא יֵאוֹת). In this manner it is written (כְּגַוְונָא דָּא): “All your males shall appear” (יֵרָאֶה כָּל זְכוּרְךָ) (Exodus 23)—males and not females (דְּכוּרִין, וְלָא נָשִׁין), because the secret of the covenant is in the male (בְּגִין דְּרָזָא דִּבְרִית בִּדְכוּרָא אִיהוּ), and not in the female (וְלָא בְּנוּקְבָא), and because the secret stands above (וּבְגִין דְּקַיְימָא רָזָא לְעֵילָּא), women are not obligated (נָשִׁין לָא מִתְחַיְיבָן).

And we have learned a secret here (וְרָזָא אוֹלִיפְנָא הָכָא), that in every seven days (דִּבְכָל שִׁבְעַת יוֹמִין), from these supernal days (מֵאִלֵּין יוֹמִין עִלָּאִין), one day of Kedushah is taken (נַטְלָא קְדוּשָּׁא יוֹמָא חַד), and unites with these lower ones (וּמִתְאַחֵד דְּאִלֵּין תַּתָּאֵי), and this lower one is called a “week” (וְהַאי תַּתָּאָה אִקְרֵי שָׁבוּעַ), for it is sanctified through the seven supernal days (דְּאִתְקַדָּשׁ בְּשִׁבְעָה יוֹמִין עִלָּאִין). And so it is in every set of seven among those fifty days (וְכֵן בְּכָל שִׁבְעָה וְשִׁבְעָה מֵאִינּוּן חַמְשִׁין יוֹמִין), up to but not including the whole (עַד וְלָא עַד בִּכְלָל). And when forty-nine supernal days are found (וְכַד אִשְׁתְּכָחוּ אַרְבְּעִין וּתֵשַׁע יוֹמִין עִלָּאִין), seven lower days are found (אִשְׁתְּכָחוּ לְתַתָּא שֶׁבַע יוֹמִין), which are sanctified through them (דְּאִתְקַדָּשׁוּ בְּהוּ), and each one is called a “week” (וְכָל חַד אִקְרֵי שָׁבוּעַ), for it has entered into those seven (דְּעָאל בְּאִינּוּן שֶׁבַע).

And concerning this it is written (וְעַל דָּא כְּתִיב) (Leviticus 23): “Seven complete weeks shall there be” (שֶׁבַע שַׁבָּתוֹת תְּמִימוֹת תִּהְיֶינָה). Because they are female (בְּגִין דְּאִינּוּן נוּקְבִין), the verse uses the feminine form (נָקַט קְרָא לִישָׁנָא דְּנוּקְבִין). And when they are sanctified through them (וְכַד אִתְקַדָּשׁוּ בְּהוּ), and the house is prepared (וּבֵיתָא), for the woman to be joined with her husband (מִתַּתְקְנָא לְאִתְחַבְּרָא אִתְּתָא בְּבַעְלָהּ), then it is called the Festival of Shavuot (כְּדֵין אִקְרֵי חַג שָׁבוּעוֹת), from those feminine aspects (Nukvin) upon whom those supernal days rest (מֵאִינוּן נוּקְבֵי דְּשָׁארוּ עָלַיְיהוּ אִינּוּן יוֹמִין עִלָּאִין), which are sanctified in them (דְּאִתְקַדָּשׁוּ בְּהוּ). And because of this it is written: “in your Shavuot” (וּבְּגִין כָּךְ כְּתִיב בְּשָׁבוּעוֹתֵיכֶם), yours—not “in Shavuot” alone (אִינּוּן דִּלְכוֹן, וְלָא כְּתִיב בְּשָׁבוּעוֹת), for in this way Yisrael below are sanctified with them also (בְּגִין דְּהָכִי נָמֵי מִתְקַדְּשִׁין יִשְׂרָאֵל לְתַתָּא עִמְּהוֹן).

And because of this, when they reach forty-nine days (וְעַל דָּא כַּד מָטוּן לְתֵשַׁע וְאַרְבְּעִין יוֹמִין), that supernal day above them (הַהוּא יוֹמָא עִלָּאָה דְּעָלַיְיהוּ), which is the fiftieth day (דְּאִיהוּ יוֹמָא דְּחַמְשִׁין), which rules over the forty-nine days (דְּשַׁלִּיט עַל תִּשְׁעָה וְאַרְבְּעִין יוֹמִין), is the secret of the totality of Orayta (רָזָא דִּכְלָלָא דְּאוֹרַיְּיתָא), in forty-nine faces (בְּתִשְׁעָה וְאַרְבְּעִין אַנְפִּין). And then that supernal day, the fiftieth day (וּכְדֵין הַהוּא יוֹמָא עִלָּאָה, יוֹמָא דְּחַמְשִׁין), through arousal from below (בְּאִתְעָרוּתָא דִּלְתַתָּא), brings forth the Orayta in its totality (אַפִּיק אוֹרַיְּיתָא כְּלָלָא), in forty-nine faces (בְּתִשְׁעָה וְאַרְבְּעִין אַנְפִּין).

Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר), (Psalms 84): “Even the bird has found a home, and the swallow a nest for herself in which she places her young—Your altars…” (גַּם צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר שָׁתָה אֶפְרוֹחֶיהָ אֶת מִזְבְּחוֹתֶיךָ וְגוֹ׳). “Even the bird has found a home” (גַּם צִפּוֹר מָצְאָה בַיִת), these are the birds of the heavens (אִלֵּין צִפֳּרֵי שְׁמַיָא), some of which make their dwelling outside (דְּמִנְּהוֹן שַׁוְיָין מָדוֹרֵיהוֹן לְבַר), and some of which make their dwelling in the house (וּמִנְּהוֹן שַׁוְיָין מָדוֹרֵיהוֹן בְּבֵיתָא), such as the "Swallow" (bird) (כְּגוֹן דְּרוֹר), which is a bird that makes its dwelling in the house of every man (דְּאִיהוּ עוֹפָא דְּשַׁוֵּי דִּיוּרֵיהּ בְּבֵיתָא דְּכָל בַּר נָשׁ), and is not afraid (וְלָא דָּחִיל). Why? (אֲמַאי) Because all call it Dror (בְּגִין דְּכֹלָּא קָרָאן לֵיהּ דְּרוֹר).

What is Dror? Freedom (מַאי דְּרוֹר – חִירוּ), as it is said (כְּמָה דְאַתְּ אָמֵר) (Leviticus 25): “You shall proclaim liberty (dror)” (וּקְרָאתֶם דְּרוֹר), and its Targum renders it: freedom (chiru) (וְתַרְגּוּמוֹ חִירוּ). And this is the bird called Dror (וְדָא אִיהוּ צִפּוֹר דְּרוֹר), for from the day it makes its nest in the house (דְּהָא מִיּוֹמָא דְּעָבִיד קִנָּא בְּבֵיתָא), it brings forth children (אַפִּיק בְּנִין), its dwelling is in the house for fifty days (מָדוֹרֵיהּ בְּבֵיתָא חַמְשִׁין יוֹמִין), and afterward they separate one from another (וּלְבָתַר מִתְפָּרְשָׁן אִלֵּין מֵאִלֵּין). And this is the bird that is called Dror—freedom (וְדָא הוּא עוֹפָא דְּאִקְרֵי דְּרוֹר: חִירוּ).

Come and see what is written (תָּא חֲזֵי מַה כְּתִיב), “And you shall sanctify the fiftieth year, and proclaim liberty in the land” (וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ) (Leviticus 25). From here goes forth freedom for all (מֵהָכָא נָפְקָא חִירוּ לְכֹלָּא), and because freedom goes forth from it (וּבְגִין דְּנָפְקָא מִנֵּיהּ חִירוּ), the Orayta that goes forth from it is called freedom (אוֹרַיְיתָא דְּנַפְקַת מִנֵּיהּ אִקְרֵי חִירוּ). And concerning this it is written (וְעַל דָּא כְּתִיב) (Exodus 32): “Engraved upon the tablets” (חָרוּת עַל הַלֻּחֹת). Do not read charut (engraved) (אַל תִּקְרֵי חָרוּת), but cherut (freedom) (אֶלָּא חֵירוּת). And this Orayta is called freedom (וְדָא אוֹרַיְיתָא דְּאִתְקְרֵי חֵירוּת), for that which the supernal day brings forth (דְּהָא מָה דְּאַפִּיק יוֹמָא דָּא עִלָּאָה), is called freedom (אִקְרֵי חִירוּ), and it is the freedom of all (וְאִיהוּ חִירוּ דְּכֹלָּא). And this day is supernal freedom (וְהַאי יוֹמָא אִיהוּ חִירוּ עִלָּאָה), for there is lower freedom and supernal freedom (בְּגִין דְּאִית חִירוּ תַּתָּאָה, וְחִירוּ עִלָּאָה). The supernal Heh (הֵ״א עִלָּאָה), and the lower Heh (הֵ״א תַּתָּאָה). Supernal freedom, lower freedom (חִירוּ עִלָּאָה. חִירוּ תַּתָּאָה). The Shemitah and the Yovel are as one (שְׁמִטָּה וְיוֹבֵל כַּחֲדָא אִינּוּן).

Two breads Yisrael ate (תְּרֵין נַהֲמֵי אָכְלוּ יִשְׂרָאֵל): one, when they went forth from Egypt (חַד, כַּד נָפְקוּ מִמִּצְרַיִם), they ate Matzah, the bread of affliction (אָכְלוּ מַצָּה, לֶחֶם עוֹנִי). And one, in the wilderness, bread from the heavens (וְחַד בְּמַדְבְּרָא, לֶחֶם מִן הַשָּׁמַיִם). One at Pesach and one at Shavuot (חַד בְּפֶסַח וְחַד בְּשָׁבוּעוֹת). As it is written (דִּכְתִיב) (Exodus 16): “Behold I shall rain for you bread from the heavens” (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם).

And concerning this, the offering of this day is bread (וְעַל דָּא קָרְבָּנָא דְּיוֹמָא דָּא נָהֲמָא אִיהוּ). And upon bread, all the other offerings are offered (וְעַל נָהֲמָא, אִתְקְרִיבוּ כָּל שְׁאַר קָרְבָּנִין). For bread is the essence (דְּנָהֲמָא אִיהוּ עִקָּר), as it is written (דִּכְתִיב) (Leviticus 23): “And you shall bring near upon the bread seven lambs…” (וְהִקְרַבְתֶּם עַל הַלֶּחֶם שִׁבְעַת כְּבָשִׂים וְגוֹ׳), and it is written (וּכְתִיב) (Leviticus 23): “From your dwellings you shall bring bread of waving…” (מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה וְגוֹ׳). And this is the bread through which Yisrael became wise (דְּדָא אִיהוּ נָהֲמָא דְּאֲחְכִּימוּ בֵיהּ יִשְׂרָאֵל), supernal wisdom of the Orayta (חָכְמְתָא עִלָּאָה דְּאוֹרַיְיתָא), and they entered into its path (וְעָאלוּ בְּאָרְחָהָא).