Daf 239a (דַּף רל״ט ע״א)

And afterward (וּלְבָתַר), from the mystery of Behemah [Animal] (מֵרָזָא דִּבְהֵמָה), they are supplied and nourished (מִסְתַּפְּקֵי וְאִתְּזָנוּ), in order to bind another spirit that is within defilement (לְאִתְקַשְּׁרָא רוּחַ אַחֲרָא דְּאִיהוּ גּוֹ מְסָאֲבוּ), from those fats and rich portions, as has been said (מֵאִינּוּן תַּרְבִּין וְשַׁמְנוּנִין כְּמָה דְּאִתְּמַר). Because of this (בְּגִין כָּךְ), the Olah [burnt offering] is Kodesh haKodashim [Holy of Holies] (עוֹלָה קֹדֶשׁ הַקֳּדָשִׁים). Other sacrifices are for making peace in the world (שְׁאַר קָרְבָּנִין לְמֶעְבַּד שְׁלָמָא בְּעָלְמָא), all from several sides (כֻּלְּהוּ מִכַּמָּה סִטְרִין). [Some say: “to pass away.”] (נ״א לְאִתְעַבְּרָא). [Some say: “to be crowned.”] (נ״א לְאִתְעַטְּרָא). And to shine forth from the will, to be sweetened (וּלְאִתְנַהֲרָא מִגּוֹ רְעוּתָא לְאִתְבַּסְּמָא). They are called Kodashim Kalim [lesser holy offerings] (אִקְרוּן קֳדָשִׁים קַלִּים), because they are not crowned above, above, in the Kodesh haKodashim (בְּגִין דְּלָא מִתְעַטָּרָא לְעֵילָּא לְעֵילָּא בְּקֹדֶשׁ הַקֳּדָשִׁים). And because of this they are Kodashim Kalim (וְעַל דָּא אִינּוּן קֳדָשִׁים קַלִּים), and their slaughter is in every place, as we have established (וּנְכִיסוּ דִּילְהוֹן בְּכָל אֲתָר כְּמָה דְּאוֹקִימְנָא). But the Olah, which is the mystery of the Kodesh haKodashim (אֲבָל עוֹלָה דְּאִיהוּ רָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים), is not like the other sacrifices (לָאו אִיהוּ כִּשְׁאַר קָרְבָּנִין), for all its service is holy (דְּכָל עוֹבָדָהָא קֹדֶשׁ).

Come and see (תָּא חֲזֵי): what is written? “And the priest shall put on his linen garment…” (מַה כְּתִיב וְלָבַשׁ הַכֹּהֵן מִדוֹ בַד) (Leviticus 6). These garments are designated for holiness (אִלֵּין לְבוּשִׁין מְיַיחֲדִין לִקְדוּשָּׁה).

Bad [linen] means: unique, united to Kedushah [Holiness] (בַּד: יְחִידָאי, מְיַחֲדָא לִקְדוּשָּׁה). And it is written (וּכְתִיב): “They are holy garments; and he shall wash his flesh in water and put them on” (בִּגְדֵי קֹדֶשׁ הֵם, וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ וּלְבֵשָׁם) (Vayikra 16:4). What is the reason? (מַאי טַעֲמָא). Rather, the secret of the matter, as we have said (אֶלָּא רָזָא דְּמִלָּה כִּדְקַאמְרָן), is that it is Kodesh haKodashim [Holy of Holies] (דְּאִיהִי קֹדֶשׁ הַקֳּדָשִׁים), for everything ascends and is crowned in the Kodesh haKodashim, in one bond (דְּסַלְּקָא כֹּלָּא וְאִתְעַטְּרָא בְּקֹדֶשׁ הַקֳּדָשִׁים, בְּקִשּׁוּרָא חֲדָא). And afterward, it removes and causes the impure spirit that defiles all to pass away (וּלְבָתַר מַפְנֵי וְאַעְבַּר רוּחַ מִסְאֲבָא דְּסָאִיב כֹּלָּא), so that it may not rule (דְּלָא שַׁלְטָא), nor be offered within the Sanctuary (וְלָא יִתְקְרִיב גּוֹ מַקְדְּשָׁא), and it is removed from every side of holiness (וְאִתְעֲבָּר מִכָּל סִטְרֵי קוּדְשָׁא), and all remains holy, in a unique holiness (וְאִשְׁתְּאַר כֹּלָּא קֹדֶשׁ בִּקְדוּשָּׁה יְחִידָאי).

And Rabbi Shim‘on said (וְאָמַר רִבִּי שִׁמְעוֹן): behold it is said (הָא אִתְּמַר): as it is written, “Man and beast You save, Hashem” (דִּכְתִּיב אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ׳) (Psalms 36). And so rises the secret of Adam from the side of Adam indeed (וְהָכִי סָלְּקָא רָזָא דְּאָדָם, מִסִּטְרָא דְּאָדָם וַדַּאי). “Behemah” — from the side of Behemah (בְּהֵמָה, מִסִּטְרָא דִּבְהֵמָה). And because of this it is written: “When a man among you brings an offering” (וּבְגִין כָּךְ כְּתִיב אָדָם כִּי יַקְרִיב מִכֶּם) (Leviticus 1) — “Adam” indeed (אָדָם וַדַּאי), for this sacrifice is above, to bind the bond in the secret of Adam (דְּדָא קָרְבָּנֵיהּ לְעֵילָּא, לְקַשְּׁרָא קִשְׁרָא בְּרָזָא דְּאָדָם). And afterward from the Behemah (וּלְבָתַר מִן הַבְּהֵמָה), and all is in the secret of Adam and Behemah (וְכֹלָּא אִיהוּ בְּרָזָא דְּאָדָם וּבְהֵמָה). And this is the secret that is needed for the offering (וְדָא הוּא רָזָא דְּאִצְטְרִיךְ לְקָרְבָּנָא): Adam and Behemah, as we have said (אָדָם וּבְהֵמָה כִּדְקַאמְרָן).

Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), so He made Adam and Behemah (הָכִי עֲבַד אָדָם וּבְהֵמָה). And if you say (וְאִי תֵּימָא), behold it is written: “And let fowl fly above the earth” (וְהָא כְּתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ) (Bereshit 1). For behold, from them offerings are brought (דְּהָא מִנַּיְיהוּ מְקָרְבִין קָרְבָּנִין), even a burnt-offering, as it is written (וַאֲפִילּוּ עוֹלָה, כְּמָה דִּכְתִּיב): “And if the burnt-offering of his offering be from fowl” (וְאִם מִן הָעוֹף עוֹלָה קָרְבָּנוֹ) (Leviticus 1).

Come and see (תָּא חֲזֵי): from all these birds (מִכָּל אִינּוּן עוֹפֵי), only turtledoves and young pigeons are brought (לָא מְקָרְבִין אֶלָּא תּוֹרִים וּבְנֵי יוֹנָה). Why? This is the secret (אֶלָּא רָזָא דָּא): that which is bound with this, is disqualified with this — this is the right, and this is the left (מַה דְּאִתְכְּשַׁר בְּדָא, פָּסִיל בְּדָא, דָּא יְמִינָא, וְדָא שְׂמָאלָא). But the secret of this (אֲבָל רָזָא דָּא), we have established (הָא אוֹקִימְנָא): it is written, “And let fowl fly above the earth” (כְּתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ) (Bereshit 1). These are the secret of the chariot (דְּאִינּוּן רָזָא דִּרְתִיכָא), and in them the Holy Spirit ascends, to ascend above (וּבְהוּ אִסְתַּלָּק רוּחַ הַקֹּדֶשׁ, לְסַלְּקָא לְעֵילָּא). These are two: one to the right and one to the left (דְּאִינּוּן תְּרֵי, חַד לִימִינָא, וְחַד לִשְׂמָאלָא). “Fowl” to the right, and this is Mikha’el (עוֹף לִימִינָא, וְדָא מִיכָאֵל). “Fly” to the left, and this is Gavri’el (יְעוֹפֵף, לִשְׂמָאלָא, וְדָא גַּבְרִיאֵל). This one is to the right and this one to the left (דָּא לִימִינָא וְדָא לִשְׂמָאלָא). And because of this, these two are brought (וּבְגִין כָּךְ, מְקָרְבִין תְּרֵין אִלֵּין), to cause the Holy Spirit to ascend (לְסַלְּקָא רוּחַ קוּדְשָׁא). And the left crowns and arms below, to that side of the left (וּשְׂמָאלָא מְעַטֵּר וְזָיִין לְתַתָּא, לְהַהוּא סְטָר שְׂמָאלָא). And the right to the right (וִימִינָא לִימִינָא). And the woman is joined with her husband, to be one (וְאִתְקַשְּׁרָא אִתְּתָא בְּבַעְלָהּ, לְמֶהֱוֵי חַד). And all ascends and is bound together above and below (וְכֹלָּא אִסְתַּלָּק וְאִתְקָשַׁר כַּחֲדָא לְעֵילָּא וְתַתָּא). And Kudsha Berikh Hu ascends alone and is strengthened (וְקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלָּק בִּלְחוֹדוֹי וְאִתָּקַף). And in the ancient books it is found (וּבְסִפְרֵי קַדְמָאֵי), the poor man does not give his portion to be nourished, but rather above, to be bound (מִסְכְּנָא, לָא יָהִיב חוּלָקָא לְאַתְּזָנָא, אֶלָּא לְעֵילָּא לְאִתְקַשְּׁרָא). But all above and below are bound together, each one to its side as is fitting (אֲבָל כֹּלָּא לְעֵילָּא וְתַתָּא מִתְקָשַׁר, כָּל חַד וְחַד לְסִטְרֵיהּ כְּדְקָא יֵאוֹת), and this we have established (וְהָא אוֹקִימְנָא).

Rabbi El‘azar asked Rabbi Shim‘on (רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן), saying: This binding of all — some say: of the burnt offering (הָא קִשּׁוּרָא דְּכֹלָּא נ״א דְּעוֹלָה) — is bound in the Holy of Holies, to shine (אִתְקָשַׁר בְּקֹדֶשׁ הַקָּדָשִׁים, לְאִתְנַהֲרָא). The cleaving of the will of the Kohanim, the Levi’im, and Yisrael, above (אִתְדַּבְּקוּתָא דִּרְעוּתָא דְּכַהֲנָא וְלֵיוָאֵי וְיִשְׂרָאֵל לְעֵילָּא) — until where does it ascend? p1-21(עַד הֵיכָן אִיהוּ סַלְּקָא). He said to him (אֲמַר לֵיהּ): behold, we have established (הָא אוֹקִימְנָא), until Ein Sof (עַד אֵין סוֹף). For every binding, and union, and completion (דְּכָל קִשּׁוּרָא וְיִחוּדָא וּשְׁלִימוּ), is concealed within that concealment (לְאַצְנְעָא בְּהַהוּא צְנִיעוּ), which is not cleaving and not known (דְּלָא אִתְדַּבָּק, וְלָא אִתְיְידַע). The will of all wills is within it (דְּרַעֲוָא דְּכָל רַעֲוִין בֵּיהּ).

Ein Sof does not exist to be made known (אֵין סוֹף לָא קַיְּימָא לְאוֹדָעָא), nor to make an end (וְלַאו לְמֶעְבַּד סוֹף), nor to make a beginning (וְלָאו לְמֶעְבַּד רֹאשׁ), as Ein Kadma’ah (אָיִן קַדְמָאָה) produced beginning and end (כְּמָה דְּאָיִן קַדְמָאָה אַפִּיק רֹאשׁ וְסוֹף). Who is “beginning”? (מַאן רֹאשׁ). This is the supernal point (דָּא נְקוּדָה עִלָּאָה), which is the concealed head of all (דְּאִיהוּ רֵישָׁא דְּכֹלָּא סְתִימָאָה), that stands within thought (דְּקַיְּימָא גּוֹ מַחֲשָׁבָה). And it made an end, which is called “the end of the matter” (וְעָבִיד סוֹף, דְּאִקְרֵי סוֹף דָּבָר) (Ecclesiastes 12). But there, it is Ein Sof (אֲבָל לְהָתָם, אֵין סוֹף).

There are no wills, no lights, no radiances, in that Ein Sof (לָאו רְעוּתִין, לָאו נְהוֹרִין, לָאו בּוּצִינִין, בְּהַהוּא אֵין סוֹף). All those radiances and lights depend to exist through it (כָּל אִלֵּין בּוּצִינִין וּנְהוֹרִין, תַּלְיָין לְאִתְקַיְּימָא בְּהוּ). And it does not exist that one may cleave, who knows and who does not know (וְלָא קַיְימָא לְאִתְדַּבְּקָא מַאן דְּיָדַע וְלָא יָדַע).

It is nothing but the supernal will (לָאו אִיהוּ אֶלָּא רְעוּ עִלָּאָה), the concealment of all concealments, Ein p1-22(סְתִימָא דְּכָל סְתִימִין, אָיִן). And when the supernal point and the world to come ascend (וְכַד נְקוּדָה עִלָּאָה, וְעָלְמָא דְּאָתֵי, אִסְתְּלָקוּ), they do not know except by fragrance (לָא יַדְעֵי בַּר רֵיחָא), like one who perceives a fragrance and is sweetened (כְּמַאן דְּאָרַח בְּרֵיחָא וְאִתְבָּסָם). But this is not the “pleasing fragrance” (וְלָאו דָּא נַיְיחָא נִחוֹחַ).

For it is written: “And I will not smell the savor of your pleasing aromas” (דְּהָא כְּתִיב וְלֹא אָרִיחַ בָּרִיחַ נִיחֹחֲכֶם) (Leviticus 26). For “pleasing fragrance” is the fragrance of the will (דְּהָא רֵיחַ נִיחֹחַ, רֵיחָא דִּרְעוּתָא), of all these wills: the will of prayer, the will of song, the will of the Kohen — all of them are the secret of Adam (דְּכָל הָנֵי רְעוּתָא דִּצְלוֹתָא, וּרְעוּתָא דְּשִׁירָתָא, וּרְעוּתָא דְּכַהֲנָא, דְּכֻלְּהוּ רָזָא דְּאָדָם). Then they all become one will (כְּדֵין כֻּלְּהוּ אִתְעָבִידוּ רְעוּתָא חֲדָא), and this is called “pleasing fragrance” (וְהַהוּא אִקְרֵי נִיחֹחַ), will (ra‘ava) as its Targum (רַעֲוָא, כְּתַרְגּוּמוֹ). Then all is bound and illuminated together as is fitting (כְּדֵין כֹּלָּא אִתְקָשַׁר וְאִתְנְהִיר כַּחֲדָא כְּדְקָא יֵאוֹת), as has been said (כְּמָה דְּאִתְּמַר).