Daf 219b (דַּף רי״ט ע״ב)

What is written concerning Moshe: “And Hashem said to Moshe: Take for yourself spices…” (Exodus 30) (מַה כְּתִיב בְּמֹשֶׁה וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה קַח לְךָ סַמִּים וְגוֹ׳), although it has been established (אַף עַל גַּב דְּאוֹקְמוּהָ), nevertheless what is different in this act from all that was said to him? (אֲבָל מַאי שְׁנָא בְּעוֹבָדָא דָּא יַתִּיר מִכָּל מַה דְּאָמַר לֵיהּ). Rather, “Take for yourself” — for your benefit and your advantage (אֶלָּא: קַח לְךָ, לַהֲנָאָתָךְ וּלְתוֹעַלְתָּךְ). Because when the woman is purified, the pleasure is for her husband (בְּגִין דְּכַד אִתְּתָא אִתְדַּכְּאַת, הֲנָאוּתָא דְּבַעְלָהּ אִיהוּ). And this is the mystery: “Take for yourself spices” — to remove the defilement (וְרָזָא דָּא: קַח לְךָ סַמִּים, לְאַעְבְּרָא זוּהֲמָא), to sanctify the woman in her husband (לְאִתְקַדְּשָׁא אִתְּתָא בְּבַעְלָהּ). Fortunate is the portion of Moshe (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה). Similarly: “Take for yourself a young bull” (Leviticus 9) (כְּגַוְונָא דָּא קַח לְךָ עֵגֶל בֵּן בָּקָר), which was said to Aharon (דְּאִתְּמַר לְאַהֲרֹן), to atone for his sin regarding that calf which he caused for Yisrael (לְכַפָּרָא עַל חוֹבֵיהּ, עַל הַהוּא עֵגֶל דְּאִיהוּ גָּרִים לוֹן לְיִשְׂרָאֵל). And for this reason it is written by Moshe: “Take for yourself,” for your benefit and for your good (וְעַל דָּא כְּתִיב בְּמֹשֶׁה: קַח לְךָ, לַהֲנָאָתָךְ וּלְתוֹעַלְתָּךְ). Some say: For this reason it was established in “Carve for yourself” — that from the chips of the tablets Moshe became wealthy, so too here: “for your benefit and your advantage” (נ״א: לְכָךְ אוֹקְמוּהָ בְּפְסׇל לְךָ, מֵהַהוּא פְּסוֹלֶת דְּלוּחֵי אַבְנָא נִתְעַשֵּׁר מֹשֶׁה, אוּף הָכִי: לְךָ לַהֲנָאָתְךָ וּלְטוֹבָתְךָ).

Incense ties connections (קְטֹרֶת קָשִׁיר קְשִׁירוּ), radiates radiance (נָהִיר נְהִירוּ), and removes defilement (וְאַעְבַּר זוּהֲמָא). And the Dalet joins with the Heh (וְד׳ אִתְחַבָּר בְּה׳). Some say: the Dalet was transformed into Heh (ד״א: ד׳ אִתְעַבִּיד ה׳), the Heh joins with the Vav (ה׳ אִתְחַבָּר בְּו׳), the Vav ascends and is crowned in the Heh (ו׳ סָלִיק וְאִתְעַטָּר בְּה׳), the Heh shines in the Yod (ה׳ אִתְנְהִיר בְּי׳), and all the will ascends to Ein Sof (וְכֹלָּא סָלִיק רְעוּתָא לְאֵין סוֹף), and all becomes one bond (וַהֲוֵי כֹּלָּא קְשִׁירוּ חַד), and one bond is made (וְאִתְעָבִיד חַד קְשִׁירוּ), in one mystery which is the supreme unification of all (בְּרָזָא חֲדָא דְּאִיהוּ קִשְׁרָא עִלָּאָה דְּכֹלָּא).

From this point and onward, once all is bound in this bond (מִכָּאן וּלְהָלְאָה, כֵּיוָן דְּכֹלָּא אִתְקַשְּׁרָא בְּהַאי קִשְׁרָא), all is crowned in the mystery of Ein Sof (אִתְעֲטָּר כֹּלָּא בְּרָזָא דְּאֵין סוֹף), and the mystery of the Holy Name shines (וְרָזָא דִּשְׁמָא קַדִּישָׁא אִתְנְהִיר), and is crowned on all sides (וְאִתְעַטָּר בְּכָל סִטְרִין), and all worlds are in joy (וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָה), and radiant torches and sustenance and blessings are found in all worlds (וְאִתְנְהִירוּ בּוּצִינִין וּמְזוֹנִין וּבִרְכָּאן אִשְׁתְּכָחוּ בְּכָל עָלְמִין), and all is through the mystery of the incense (וְכֹלָּא בְּרָזָא דִּקְטֹרֶת). And if defilement is not removed (וְאִי זוּהֲמָא לָא אִתְעַבָּר), all is not made (כֹּלָּא לָא אִתְעָבִיד), for all depends on this (דְּכֹלָּא בְּהַאי תַּלְיָיא).

Come and see: incense is first and continual, before all (תָּא חֲזֵי, קְטֹרֶת אִיהוּ קַדְמָאָה תָּדִיר, קֳדָם לְכֹלָּא). And for this reason the act of the incense must precede prayer, songs, and praises (וּבְּגִין כָּךְ עוֹבָדָא דִּקְטֹרֶת אִצְטְרִיךְ לְאַקְדְּמָא לִצְלוֹתָא, לְשִׁירִין וְתוּשְׁבְּחָן), because none of these ascend, nor are rectified, nor are bound, until the defilement is removed (בְּגִין דְּכָל דָּא לָא סַלְּקָא, וְלָא אִתְתָּקַּן, וְלָא אִתְקָשָּׁר, עַד דְּאִתְעֲבָר זוּהֲמָא). What is written: “And he shall make atonement upon the Holy…” (Leviticus 16) (מַה כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ וְגוֹ'), first — and afterward: “and for their transgressions, for all their sins” (וּלְבָתַר: וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם).

And for this reason we must atone upon the holy (וְעַל דָּא בָּעֵינָן לְכַפְּרָא עַל קוּדְשָׁא), and remove defilement (וּלְאַעְבְּרָא זוּהֲמָא), and purify the holy (וּלְאִתְדַכְּאָה קֻדְשָׁא), and afterwards come songs, praises, and prayers — all as we said (וּלְבָתַר שִׁירִין וְתוּשְׁבְּחָאן וּצְלוֹתִין, כֹּלָּא כִּדְקָאָמְרָן). Fortunate are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), for they know how to rectify the supernal and lower order (דְּהָא אִינּוּן יַדְעִין לְתַקְּנָא תִּקּוּנָא דִּלְעֵילָּא וְתַתָּא), as it is required to rectify from below to above (כִּדְבָעֵינָן לְתַקְּנָא תִּקּוּנָא מִתַּתָּא לְעֵילָּא), until all is bound as one (עַד דְּאִתְקָשָּׁר כֹּלָּא כַּחֲדָא), in one bond (בְּקִשּׁוּרָא חַד), in that supernal connection (Some say: knot) when we wish to rectify (בְּהַהוּא קִטוּרָא (ס״א: קְשׁוּרָא) עִלָּאָה, כַּד בָּעֵינָן לְתַקְּנָא), in the rectification of the engraved letters by which Kudsha Berikh Hu is called (בְּתִקּוּנָא דְּאַתְוָון רְשִׁימִין, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְקְרֵי בְּהוֹן).

Rabbi Shimon and Rabbi Elazar his son were sitting one night and studying the Orayta (רַבִּי שִׁמְעוֹן וְרִבִּי אֶלְעָזָר בְּרֵיהּ, הָווֹ יַתְבֵי לֵילְיָא חַד, וְלָעָאן בְּאוֹרַיְיתָא). Rabbi Elazar said to Rabbi Shimon his father (אָמַר רִבִּי אֶלְעָזָר לְרַבִּי שִׁמְעוֹן אֲבוֹי): Behold, it is written: “And to the woman He said: I will greatly increase your sorrow and your pregnancy; in sorrow shall you bear children, and to your husband will be your longing…” (Bereshit 3) (הָא כְּתִיב וְאֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרוֹנֵךְ, בְּעֶצֶב תֵּלְדִי בָנִים, וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ וְגוֹ׳). And we have learned that this is a supernal mystery (וְאוֹלִיפְנָא דְּדָא אִיהוּ רָזָא עִלָּאָה). It makes sense below — but how is it in the supernal form? What can be said? (תִּינָח לְתַתָּא, אֲבָל אִיהוּ כְּגַוְונָא דִּלְעֵילָּא, מַאי אִיכָּא לְמֵימַר).

Rabbi Shimon opened and said: “As the hart longs for streams of water…” (Psalms 42) (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם וְגוֹ׳). This verse has been explained (הַאי קְרָא אוּקְמוּהָ), but there is one creature in the world (אֲבָל חַיָּה חֲדָא אִית בְּעָלְמָא), and she rules over one thousand openings every day (וְאִיהִי שַׁלְטָא בְּשֻׁלְטָנָא עַל אֶלֶף מַפְתְּחָן בְּכָל יוֹמָא). And she is a female, and her desire is constantly upon streams of water to drink and be cooled (וְאִיהִי נוּקְבָּא, וְתִיאוּבְתָּא דִּילָהּ תָּדִיר עַל אֲפִיקֵי מַיִם לְמִשְׁתֵּי וּלְאִתְרַוָואָה מִצַחוּתָא), as it is written: “As the hart longs for streams of water” (דִּכְתִיב: כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם). Here there is to contemplate (הָכָא אִית לְאִסְתַּכְּלָא).

At first it is written “as a hart” (בְּקַדְמִיתָא כְּתִיב כְּאַיָּל), and it is not written “as a hind” (וְלָא כְּתִיב כָּאַיֶּלֶת), and afterward “she shall long” (וּלְבָתַר תַּעֲרוֹג), and it is not written “he shall long” (וְלָא כְּתִיב יַעֲרוֹג). But this is the mystery: male and female, both of them together, without separation between them, and they are one (אֲבָל רָזָא דָּא, דְּכַר וְנוּקְבָּא תַּרְוַויְיהוּ כַּחֲדָא דְּלָא לְאַפְרָשָׁא לוֹן, וְחַד אִיהוּ), such that there is no need to remove this from that (דְּלָא אִצְטְרִיךְ לְסַלְּקָא דָּא מִן דָּא), but both are as one (אֶלָּא תַּרְוַויְיהוּ כַּחֲדָא). And this female longs for the streams of water (וְהַאי נוּקְבָּא, תַּעֲרוֹג עַל אֲפִיקֵי מַיִם), and she is impregnated from the male (וְאִיהִי מִתְעַבְּרָא מִן דְּכוּרָא), and it is difficult for her, because she is established in judgment (וְקָשֵׁי עָלָהּ דְּהָא עַל דִּינָא קַיְּימָא). And when she gives birth, Kudsha Berikh Hu prepares for her a great supernal serpent (וְכַד אוֹלִידַת, קוּדְשָׁא בְּרִיךְ הוּא זַמִּין לָהּ חַד חִוְיָא עִלָּאָה רַבְרְבָא), and it comes and bites at that place (וְאָתֵי וְנָשִׁיךְ לְגַבֵּי הַהוּא אֲתָר), and she gives birth (וְאוֹלִידַת).

And this is the mystery: “I will greatly increase your sorrow and your conception” (Bereshit 3) (וְרָזָא דָּא: הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרוֹנֵךְ), because she trembles every day, and in sorrow over the deeds of the world (בְּגִין דְּאִיהִי מִתְחַלְחְלָא בְּכָל יוֹמָא, וּבְעַצִּיבוּ עַל עוֹבָדִין דְּעָלְמָא). “In sorrow shall you bear children” (Bereshit 3) (בְּעֶצֶב תֵּלְדִי בָנִים) — “in sorrow” refers to the mystery of the serpent, whose face is sorrowful upon the world (בְּעֶצֶב, דָּא רָזָא דְּחִוְיָיא, דְּעָצִיב אַנְפֵּיהוֹן דְּעָלְמָא). “And to your husband will be your longing” (Bereshit 3) (וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ), just as it says, “she longs for the streams of water” (כְּמָה דְאַתְּ אָמֵר: תַּעֲרוֹג עַל אֲפִיקֵי מַיִם). “And he shall rule over you” — this we have established as a mystery, that he rules over her (וְהוּא יִמְשָׁל בָּךְ, הָא אוֹקִימְנָא רָזָא, דְּאִיהוּ שַׁלִּיט עָלָהּ). And why is all this? Because the moon said, as we have learned (וְכָל דָּא לָמָּה בְּגִין דְּאָמְרָה סִיהֲרָא, כְּמָה דְּתָנֵינָן).

And therefore, her light is diminished, and her rulership is diminished, and she has no authority of her own — except when strength is given to her (וּבְגִין כָּךְ אַזְעִירַת נְהוֹרָאָה, וְאַזְעִירַת שׁוּלְטָנָהָא, וְלֵית לָהּ רְשׁוּ מִגַּרְמָהּ, בַּר כַּד יָהֲבִין לָהּ חֵילָא). “In sorrow shall you bear children” — as we have explained (בְּעֶצֶב תֵּלְדִי בָנִים, כְּמָה דְּאוֹקִימְנָא). And if you say: Why was the serpent needed for this? (וְאִי תֵּימָא: אֲמַאי אִצְטְרִיךְ חִוְיָא לְדָא). Rather, this one opens the path to bring down all the souls of the world (אֶלָּא דָּא פָּתַח אוֹרְחָא לְנַחְתָּא כָּל אִינּוּן נִשְׁמָתִין דְּעָלְמָא ס״א: בְּכָל).

For were it not that he opened the paths to descend below, no soul would rest within a human (דְּאִלְמָלֵא לָא פָּתַח אוֹרְחִין לְנַחְתָּא לְתַתָּא, לָא יִשְׁרֵי בְּגַוֵיהּ דְּבַר נָשׁ). What is written? “At the entrance sin crouches” (Bereshit 4) (מַה כְּתִיב: לַפֶּתַח חַטָּאת רֹבֵץ). What is “at the entrance”? At that opening prepared for birth (מַאי לַפֶּתַח לְהַהוּא פֶּתַח דְּאִתְעַתְּדָא לְאוֹלָדָא), to bring souls into the world (לְאַפָּקָא נִשְׁמָתִין לְעָלְמָא), he stands at that entrance (אִיהוּ קָאִים לְגַבֵּי הַהוּא פֶּתַח).