Daf 218b (דַּף רי״ח ע״ב)

And here, examine the end of the verse: “For he gives of his bread to the poor” (Proverbs 22) (וְהָכָא שָׁפִיל לְסֵיפֵיהּ דִּקְרָא, דִּכְתִּיב: כִּי נָתַן מִלַּחְמוֹ לַדָּל). For if you do not say so, this verse would have neither a beginning nor an end, and its end would not follow its beginning (דְּאִי לָא תֵּימָא הָכִי, הַאי קְרָא לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). Rather, “a good eye,” as we have established, “he shall surely bless” (אֶלָּא: טוֹב עַיִן, כְּמָה דְּאוֹקִימְנָא, הוּא יְבֹרָךְ וַדַּאי), with a good eye and with joy (בְּעֵינָא טָבָא בְּחֶדְוָה). And he is not one who withholds blessing joyfully (וְלָאו אִיהוּ לְמִגְנָא לְבָרְכָא בְּחֶדְוָה), for from that blessing and from that joy, he gave of his bread to the poor (דְּהָא מֵהַהִיא בִּרְכָתָא, וּמֵהַהוּא חֵידוּ נָתַן מִלַּחְמוֹ לַדָּל), to the place that requires nourishment from all sides (אֲתָר דְּאִצְטְרִיךְ לְאִתְזָנָא מִכָּל סִטְרִין), a place that has nothing of its own (אֲתָר דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם), a place that is gladdened from all directions and is integrated from all directions (אֲתָר דְּאִתְהֲנִי מִכָּל סִטְרִין וְאִתְכְּלִיל מִכָּל סִטְרִין). These words are not transmitted except to the wise who know supernal mysteries and the paths of the Orayta (מִלִּין אִלֵּין לָא אִתְמְסָרוּ אֶלָּא לְחַכִּימִין דְּיַדְעִין רָזִין עִלָּאִין וְאוֹרְחִין דְּאוֹרַיְיתָא).

Come and see: Boaz had a good eye (תָּא חֲזֵי: בֹּעַז טַב עֵינָא הֲוָה), and he never had strength of forehead in this world (תּוּקְפָּא דְּמִצְחָא לָא הֲוָה בֵּיהּ לְעָלְמָא). What is written? “And he came to lie down at the end of the heap of grain” (Ruth 3) (מַה כְּתִיב וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה), the mystery of what is written: “Your belly is a heap of wheat” (Song of Songs 7) (רָזָא דִּכְתִּיב בִּטְנֵךְ עֲרֵמַת חִטִּים). From here we learn (מֵהָכָא אוֹלִיפְנָא): anyone who blesses the blessing over food properly, with joy and the will of the heart (כָּל מַאן דִּמְבָרֵךְ בִּרְכַּת מְזוֹנָא כְּדְקָא יֵאוֹת, בְּחֶדְוָה בִּרְעוּתָא דְּלִבָּא), when he departs from this world, a place is prepared for him within the supernal mysteries in the holy chambers (כַּד סָלִיק מֵהַאי עָלְמָא, אֲתָר אִתְתַּקְנָא לֵיהּ גּוֹ רָזִין עִלָּאִין בְּהֵיכָלִין קַדִּישִׁין).

Fortunate is the one who guards the commandments of his Master and knows their mysteries (זַכָּאָה אִיהוּ בַּר נָשׁ דְּנָטִיר פִּקּוּדֵי דְּמָארֵיהּ, וְיָדַע רָזָא דִּילְהוֹן), for there is no commandment in the Orayta that is not dependent upon supernal mysteries, lights, and radiances (דְּלֵית לָךְ פִּקּוּדָא וּפִקּוּדָא בְּאוֹרַיְיתָא דְּלָא תַּלְיָין בֵּיהּ רָזִין עִלָּאִין, וּנְהוֹרִין וְזִיוִין עִלָּאִין), and men do not know them nor pay attention to the glory of their Master (וּבְנֵי נָשָׁא לָא יָדְעֵי וְלָא מַשְׁגִּיחִין בִּיקָרָא דְּמָארֵיהוֹן). Fortunate is the portion of the Tzaddikim, those who engage in the Orayta (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), fortunate are they in this world and in the World to Come (זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

Come and see: for they said that all those with hardened foreheads, who have no shame, have no portion in this world or in the World to Come (תָּא חֲזֵי דְּהָא אָמְרוּ, דְּכָל אִינּוּן תַּקִיפֵי מִצְחָא דְּלֵית לְהוּ כִּסּוּפָא, לֵית לְהוֹן חוּלָקָא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). All those with hardened foreheads that were among Yisrael — when they would gaze upon the Tzitz, their hearts would be broken, and they would look at their deeds (כָּל אִינּוּן תַּקִיפֵי מִצְחָא דַּהֲווֹ בְּהוּ בְּיִשְׂרָאֵל, כַּד הֲווֹ מִסְתַּכְּלָן בְּהַהוּא צִיץ, הֲווֹ מִתַּבְרָן לִבַּיְיהוּ, וּמִסְתַּכְּלָן בְּעוֹבָדַיְיהוּ), for the Tzitz stood upon the sign (בְּגִין דְּצִיץ עַל אָת הֲוָה קָאֵים), and whoever gazed upon it would be ashamed of his deeds (וְכָל מַאן דְּמִסְתַּכֵּל בֵּיהּ, הֲוָה מַכְסִיף בְּעוֹבָדוֹי). And for this reason, the Tzitz atoned for those with fierce faces and hardened foreheads (וְעַל דָּא צִיץ מְכַפְּרָא עַל אִינּוּן תַּקִיפֵי אַנְפִּין, תַּקִיפֵי מִצְחָא).

The letters of the mystery of the Holy Name that were engraved upon the Tzitz (אַתְוָון דְּרָזָא דִּשְׁמָא קַדִּישָׁא דַּהֲווֹ גְּלִיפִין עַל צִיצָא), would shine and sparkle and radiate (הֲווֹ נָהֲרִין וּבַלְטִין וְנָצְצִין). Whoever looked at that radiance of the letters (כָּל מַאן דְּהֲוָה מִסְתָּכַּל בְּהַהוּא נְצִיצוּ דְּאַתְוָון), his face would fall in awe (אַנְפּוֹי נַפְלִין מֵאֵימָתָא), and his heart would be broken (וַהֲוָה אִתְבַּר לִבֵּיהּ), and then the Tzitz would atone for him (וּכְדֵין צִיצָא מְכַפְּרָא עָלַיְיהוּ), in this manner — since it caused his heart to be broken and to be humbled before his Master (כְּגַוְונָא דָּא: כֵּיוָן דְּאִיהוּ גָּרִים לְתַּבְרָא לִבֵּיהּ, וּלְאִתְכַּנְּעָא מִקַּמֵּי מָארֵיהּ). Similarly, the incense — whoever would walk among that fragrance (כְּגַוְונָא דָּא קְטֹרֶת, כָּל מַאן דְּאָרַח בְּהַהוּא תְּנָנָא), when that column of smoke rose from the pillar of smoke (כַּד סָלִיק הַהוּא עַמּוּדָא מֵהַהוּא מַעֲלֶה עָשָׁן), his heart would be clarified (הֲוָה מְבָרֵר לִבֵּיהּ), with clarity, radiance, and joy, to serve his Master (בִּבְרִירוּ בִּנְהִירוּ בְּחֶדְוָה לְמִפְלַח לְמָארֵיהּ), and the defilement of the evil inclination would be removed from him (וְאַעְבָּר מִנֵּיהּ זוּהֲמָא דְּיֵצֶר הָרָע), and he would have only one heart to receive the Father in Heaven (וְלָא הֲוָה לֵיהּ אֶלָּא לִבָּא חֲדָא לָקֳבֵל אֲבוּהָ דְּבִשְׁמַיָּא). For the incense is surely the breaking of the evil inclination from all sides (בְּגִין דִּקְטֹרֶת, תְּבִירוּ דְּיֵצֶר הָרָע אִיהוּ וַדַּאי בְּכָל סִטְרִין). And just as the Tzitz stood by miracle, so too the incense (וּכְמָה דְּצִיץ הֲוָה קָאֵים עַל נִיסָא, אוּף קְטֹרֶת). For there is nothing in the world that breaks the Sitra achra except incense (דְּלֵית לָךְ מִלָּה בְּעָלְמָא לְמִתְבַּר לֵיהּ לְסִטְרָא אַחֲרָא, בַּר קְטֹרֶת).

Come and see what is written: “Take a censer and put fire in it from the altar and place incense” (Numbers 17) (תָּא חֲזֵי מַה כְּתִיב קַח אֶת הַמַּחְתָּה וְתֶן עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת). What is the reason? “For wrath has gone out from before Hashem, the plague has begun” (מַאי טַעְמָא: כִּי יָצָא הַקֶּצֶף מִלִּפְנֵי יְיָ׳, הֵחֵל הַנָּגֶף). For there is no breaking for that Side except through incense (דְּהָא לֵית תְּבִירוּ לְהַהוּא סִטְרָא בַּר קְטֹרֶת).

For there is nothing as beloved before Kudsha Berikh Hu as incense (דְּלֵית לָךְ מִלָּה חֲבִיבָה קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, כִּקְטֹרֶת), and it is effective to nullify sorcery and evil speech from the house (וְקַיְּימָא לְבַטְּלָא חַרְשִׁין וּמִלִּין בִּישִׁין מִבֵּיתָא). The scent and smoke of the incense that people make — in that act it nullifies evil (רֵיחָא וַעֲשָׁנָא דִּקְטֹרֶת דְּעַבְדֵי בְּנֵי נָשָׁא, בְּהַהוּא עוֹבְדָּא אִיהוּ מְבַטֵּל), how much more so the incense itself (כָּל שֶׁכֵּן קְטֹרֶת).

This matter is a decree established before Kudsha Berikh Hu (מִלָּה דָּא גְּזֵרָה קַיְּימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that whoever looks upon and recites each day the act (Some say: the section) of the incense (דְּכָל מַאן דְּאִסְתָּכַּל וְקָרֵי בְּכָל יוֹמָא עוֹבְדָּא (נ״א: פָּרָשְׁתָּא) דִּקְטֹרֶת), shall be saved from all evil things, sorceries of the world (יִשְׁתְּזִיב מִכָּל מִלִּין בִּישִׁין, חַרְשִׁין דְּעָלְמָא), and from all harmful afflictions, and from evil thoughts, and from harsh judgment, and from sudden death (וּמִכָּל פְּגָעִין בִּישִׁין, וּמֵהִרְהוּרָא בִּישָׁא, וּמִדִּינָא בִּישָׁא, וּמִמוֹתָנָא), and he will not be harmed at all that day (וְלָא יִתְזַק כָּל הַהוּא יוֹמָא), for the Sitra achra cannot rule over him (דְּלָא יָכִיל סִטְרָא אַחֲרָא לְשַׁלְטָא עָלֵיהּ), and he must have proper intent in it (וְאִצְטְרִיךְ דִּיכַוֵּין בֵּיהּ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), if people knew how exalted is the service of the incense before Kudsha Berikh Hu (אִי בְּנֵי נָשָׁא הֲווֹ יַדְעֵי כַּמָה עִלָּאָה אִיהוּ עוֹבָדָא דִּקְטֹרֶת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), they would take each word and word of it (הֲווֹ נַטְלֵי כָּל מִלָּה וּמִלָּה מִנֵּיהּ), and it would ascend as a crown on their heads, like a golden crown (וַהֲווּ סַלְקֵי לֵהּ עֲטָרָה עַל רֵישַׁיְיהוּ, כְּכִתְרָא דְּדַהֲבָא). And one who engages in it must look deeply into the act of the incense (וּמַאן דְּאִשְׁתָּדַּל בֵּיהּ, בָּעֵי לְאִסְתַּכְּלָא בְּעוֹבְדָא דִּקְטֹרֶת), and if he focuses on it each day (וְאִי יְכַוֵין בֵּיהּ בְּכָל יוֹמָא), he has a portion in this world and in the World to Come (אִית לֵיהּ חוּלָקָא בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), and death is removed from him and from the world (וְיִסְתָּלַּק מוֹתָנָא מִנֵּיהּ וּמֵעָלְמָא), and he is saved from all judgments of this world (וְיִשְׁתְּזִיב מִכָּל דִּינִין דְּהַאי עָלְמָא), from evil forces (מִסִּטְרִין בִּישִׁין), and from the judgment of Gehinnom (וּמִדִּינָא דְּגֵיהִנָּם), and from the judgment of another kingdom (וּמִדִּינָא דְּמַלְכוּ אַחֲרָא).

In that incense, when the fragrance rose in the column (בְּהַהוּא קְטֹרֶת כַּד הֲוָה סָלִיק תְּנָנָא בְּעַמּוּדָא), the Kohen would see the letters of the mystery of the Holy Name (כַּהֲנָא הֲוָה חָמֵי אַתְוָון דְּרָזָא דִּשְׁמָא קַדִּישָׁא), separated (Some say: flying) in the air (פְּרִישָׂא (נ״א: פָּרְחִין) בַּאֲוִירָא), and ascending above in that column (וְסַלְקֵי לְעֵילָּא בְּהַהוּא עַמּוּדָא). Afterward, many holy chariots would surround it from all sides (לְבָתַר כַּמָה רְתִיכִין קַדִּישִׁין סָחֲרִין לֵיהּ מִכָּל סִטְרִין), until it rose in radiance and joy (עַד דְּסָלִיק בִּנְהִירוּ וְחֶדְוָה), and brought joy to the one who brings joy (וְחַדֵּי לְמַאן דְּחַדֵּי), and tied bonds above and below to unify all (וְקָשַׁר קִשְׁרִין לְעֵילָּא וְתַתָּא לְיַחֲדָא כֹּלָּא), and this has already been established (וְהָא אוֹקִימְנָא). And this atones for the evil inclination and for idolatry, which is the Sitra achra (וְדָא מְכַפֵּר עַל יֵצֶר הָרָע וְעַל עֲבוֹדָה זָרָה, דְּאִיהוּ סִטְרָא אַחֲרָא), and this too has been established (וְהָא אוֹקְמוּהָ).

He opened and said: “And he made the incense altar…” (Exodus 37) (פָּתַח וְאָמַר וַיַּעַשׂ מִזְבֵּחַ מִקְטַר קְטֹרֶת וְגוֹ׳). This verse must be contemplated (הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ), for there were two altars (בְּגִין דִּתְרֵין מַדְבְּחִין הֲווֹ), the altar of sacrifices and the altar of incense and spices (מַדְבְּחָא דְּעִלָּוָון וּמַדְבְּחָא דִּקְטֹרֶת בּוּסְמִין), this one outside and this one inside (דָּא לְבַר וְדָא לְגוֹ). This incense altar, which is inner, why is it called an altar if no animals are offered upon it? (הַאי מַדְבְּחָא דִּקְטֹרֶת, דְּאִיהוּ פְּנִימָאָה, אֲמַאי אִקְרֵי מִזְבֵּחַ, וְהָא לָא דַּבְחִין בֵּיהּ דִּבְחִין), and still it is called an altar (וּמִזְבֵּחַ עַל דָּא אִקְרֵי). Rather, because it nullifies and subdues many evil sides (אֶלָּא בְּגִין דְּבָטִיל וְכָפִית לְכַמָּה סִטְרִין בִּישִׁין), and because that evil side, once subdued, cannot rule or become an accuser (וּבְגִין דְּהַהוּא סִטְרָא בִּישָׁא כְּפִית לָא יָכִיל לְשַׁלְּטָאָה וְלָא לְמֶהֱוֵי קַטֵּיגוֹרָא), therefore it is called an altar (וְעַל דָּא אִקְרֵי מִזְבֵּחַ). When that evil side saw (Some say: the pillar of smoke) the smoke of the incense ascending (כַּד הַהוּא סִטְרָא בִּישָׁא הֲוָה חָמֵי (ס״א: עַמּוּדָא דְּעַשְׁנָא) עֲשָׁנָא דִּקְטֹרֶת דְּסָלִיק), it was subdued and fled (אִתְכַּפְיָיא וְעָרַק), and could not approach the Mishkan at all (וְלָא יָכִיל לְקָרְבָא כְּלַל לְמַשְׁכְּנָא). And for this reason, it is purified and not mingled in that upper joy, but remains solely to Kudsha Berikh Hu (וּבְגִין דָּא אִתְדָּכֵי וְלָא אִתְעֲרָב בְּהַהוּא חֶדְוָה דִּלְעֵילָּא, בַּר קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי).

And because it is so beloved, that altar does not stand outside but (Some say: inward) it is inside (וּבְגִין דְּחֲבִיבָא כָּל כַּךְ, לָא קָאִים הַהוּא מִזְבֵּחַ אֶלָּא (ד״א: פְּנִימָאָה) לְגוֹ). For this is the altar in which blessings are found (דְּהַאי אִיהוּ מִזְבֵּחַ דְּבִרְכָּאן אִשְׁתְּכָחוּ בֵּיהּ), and for this reason it is hidden from the eye (וְעַל דָּא סָתִים מֵעֵינָא). What is written concerning Aharon: “And he stood between the dead and the living, and the plague was stopped” (Numbers 17) (מַה כְּתִיב בְּאַהֲרֹן וַיַּעֲמוֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה), for he subdued the Angel of Death (דְּכָפִית לֵיהּ לְמַלְאַךְ הַמָּוֶת), who could not rule at all or execute judgment (דְּלָא יָכִיל לְשַׁלְּטָאָה כְּלַל, וְלָא לְמֶעְבַּד דִּינָא). This is a sign that has been handed over to us (סִימָנָא דָּא אִתְמְסַר בִּידָנָא), that in every place where the act of the incense is performed with kavanah and with the will of the heart (דִּי בְּכָל אֲתָר דְּקָאָמְרֵי בְּכַוָונָה, וּרְעוּתָא דְּלִבָּא עוֹבָדָא דִּקְטֹרֶת), death does not rule in that place (דְּלָא שַׁלְטָא מוֹתָנָא בְּהַהוּא אֲתָר), and no harm occurs (וְלָא יִתְזַק), and other nations cannot rule over that place (וְלָא יַכְלִין שְׁאַר עַמִּין לְשַׁלְּטָאָה עַל הַהוּא אֲתָר).

Come and see what is written: “The altar of incense” (Exodus 30) (תָּא חֲזֵי מַה כְּתִיב: מִזְבֵּחַ מִקְטַר קְטֹרֶת). Since it is written “altar,” why is it called “of incense”? (כֵּיוָן דִּכְתִּיב מִזְבֵּחַ, אֲמַאי אִקְרֵי מִקְטַר קְטֹרֶת). Rather, because they would take from that place to offer incense, as Aharon did (אֶלָּא בְּגִין דְּנַטְלֵי מֵהַאי אֲתָר לְאַקְטְרָא, כְּמָה דְּעֲבַד אַהֲרֹן). Furthermore, the altar is needed to sanctify itself with that incense (תּוּ, מִזְבֵּחַ אִצְטְרִיךְ לְאַקְטְרָא לְקַדְּשָׁא לֵיהּ בְּהַהוּא קְטֹרֶת), and for that reason it is called “of incense” (וְעַל דָּא: מִקְטַר קְטֹרֶת). Furthermore, “of incense” — its Targum is “to burn incense” (תּוּ: מִקְטַר קְטֹרֶת, כְּתַרְגּוּמוֹ: לְאַקְטְרָא קְטֹרֶת), for it is forbidden to burn incense in another place except from the censer (דְּהָא אָסִיר לְאַקְטְרָא בַּאֲתָר אַחֲרָא קְטֹרֶת, בַּר מִמַּחְתָּה). Some say: the censer of Yom Kippur (נ״א: מִמַּחְתָּה דְּיוֹם הַכִּפּוּרִים).

Come and see: one upon whom judgment is pursuing must have this incense (תָּא חֲזֵי, הַאי מַאן דְּדִינָא רָדִיף אֲבַתְרֵיהּ, אִצְטְרִיךְ לְהַאי קְטֹרֶת), and to plead before his Master (וּלְאָתָבָא קַמֵּי מָארֵיהּ), for it assists in removing judgments from him (דְּהָא סִיּוּעָא אִיהוּ לְאִסְתַּלְּקָא דִּינִין מִנֵּיהּ), and through it surely they are removed from him (וּבְהַאי וַדַּאי מִסְתַּלְּקִין מִנֵּיהּ). If he is accustomed to this — to mention it twice a day, morning and evening (אִי הוּא רָגִיל בְּהַאי, לְאַדְכְּרָא תְּרֵין זִמְנִין בְּיוֹמָא, בְּצַפְרָא וּבְרַמְשָׁא), as it is written: “Incense of spices every morning” (Exodus 30) (דִּכְתִּיב: קְטֹרֶת סַמִּים בַּבֹּקֶר בַבֹּקֶר), and it is written: “In the afternoon he shall offer it” (וּכְתִיב: בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה). And this is the continual existence of the world (וְדָא אִיהוּ קִיּוּמָא דְּעָלְמָא תָּדִיר), as it is written: “Perpetual incense before Hashem for your generations” (Exodus 30) (דִּכְתִּיב קְטֹרֶת תָּמִיד לִפְנֵי יְיָ׳ לְדוֹרוֹתֵיכֶם), truly it is the sustaining of the world below (וַדַּאי הוּא קִיּוּמָא דְּעָלְמָא לְתַתָּא), and the sustaining of the world above (וְקִיּוּמָא דְּעָלְמָא לְעֵילָּא).

In the place where the act of the incense is not mentioned each day (בְּהַהוּא אֲתָר דְּלָא אִדְכַּר בְּכָל יוֹמָא עוֹבָדָא דִּקְטֹרֶת), the supernal judgments dwell there (דִּינִין דִּלְעֵילָּא שַׁרְיָין בֵּיהּ), and many deaths are in that place (וּמוֹתָנִין סַגִיאוּ בֵּיהּ), and other nations rule over it (וְעַמִּין אַחֲרָנִין שַׁלְטִין עָלֵיהּ). Because it is written: “A perpetual incense before Hashem” (Exodus 30) (בְּגִין דִּכְתִּיב: קְטֹרֶת תָּמִיד לִפְנֵי יְיָ׳). “Perpetual” means it endures before Hashem (תָּמִיד אִיהוּ קַיְּימָא לִפְנֵי יְיָ׳), more than all other forms of service (יַתִּיר מִכָּל פּוּלְחָנִין אַחֲרָנִין). The service of the incense is beloved (חֲבִיבָא אִיהוּ עוֹבָדָא דִּקְטֹרֶת), for it is precious and beloved before Kudsha Berikh Hu (דְּהוּא יַקִּיר וְחָבִיב קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), more than all other forms of service and intentions (יַתִּיר מִכָּל פּוּלְחָנִין וּרְעוּתִין). Some say: and actions (נ״א: וְעוֹבְדִין) of the world (דְּעָלְמָא). And even though prayer is greater than all (וְאַף עַל גַּב דִּצְלוֹתָא אִיהִי מְעַלְּיָיא מִכֹּלָּא), the act of incense is more precious and beloved before Kudsha Berikh Hu (עוֹבָדָא דִּקְטֹרֶת הוּא יַקִּיר וְחָבִיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

Come and see the difference between prayer and the act of incense (תָּא חֲזֵי, מַה בֵּין צְלוֹתָא לְעוֹבָדָא דִּקְטֹרֶת). Prayer was instituted in place of the offerings that Yisrael would bring (צְלוֹתָא אַתְקִינוּ לָהּ בַּאֲתָר דְּקָרְבְּנִין, דַּהֲווֹ עַבְדֵי יִשְׂרָאֵל), and all those offerings that Yisrael would bring (וְכָל אִינּוּן קָרְבְּנִין דַּהֲווֹ עַבְדִּין יִשְׂרָאֵל), are not as significant as incense (לָאו אִינּוּן חֲשִׁיבִין כִּקְטֹרֶת). And furthermore, what is the difference between this and that? (וְתוּ מַה בֵּין הַאי לְהַאי). Rather, prayer is a rectification to repair what is needed (אֶלָּא צְלוֹתָא אִיהוּ תִּקּוּנָא לְאַתְקְנָא מַה דְּאִצְטְרִיךְ), incense does more (קְטֹרֶת עָבִיד יַתִּיר), it rectifies and ties bonds (מְתַקֵּין וְקָשִׁיר קִשְׁרִין), and brings greater radiance than anything else (וְעָבִיד נְהִירוּ יַתִּיר מִכֹּלָּא). And who removes defilement and purifies the Mishkan (וּמַאן אִיהוּ דְּאַעְבַּר זוּהֲמָא וְאִידְכֵּי מַשְׁכְּנָא), and causes all to shine and be repaired and bound together (וְכֹלָּא אִתְנְהִיר וְאִתְתָּקַּן וְאִתְקָשַּׁר כַּחֲדָא). And for this reason we must precede the act of incense before prayer every single day (וְעַל דָּא בָּעֵינָן לְאַקְדְּמָא עוֹבָדָא דִּקְטֹרֶת לִצְלוֹתָא, בְּכָל יוֹמָא וְיוֹמָא), to remove defilement from the world (לְאַעְבְּרָא זוּהֲמָא מֵעָלְמָא), for it is the rectification of all (דְּאִיהוּ תִּקּוּנָא דְּכֹלָּא), each and every day (בְּכָל יוֹמָא וְיוֹמָא). Just as with that beloved offering through which Kudsha Berikh Hu was appeased (כְּגַוְונָא דְּהַהוּא קָרְבָּנָא חֲבִיבָא דְּאִתְרְעֵי בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא).