Daf 27b (דַּף כ״ז ע״ב)

Rather, thus we have learned (אֶלָּא הָכִי אוֹלִיפְנָא): a man who comes to sin before his Master (בַּר נָשׁ דְּאָתֵי לְמֶחֱטֵי קָמֵי מָארֵיהּ), he kindles himself in the flame of the evil inclination (הוּא אוֹקִיד גַּרְמֵיהּ בְּשַׁלְהוֹבִיתָא דְּיֵצֶר הָרָע). And the evil inclination comes from the side of the impure spirit (וְיֵצֶר הָרָע מִסִּטְרָא דְּרוּחַ מִסְאֲבָא קָא אַתְיָא), and behold, the impure spirit rests in him (וְהָא שַׁרְיָא בֵּיהּ רוּחַ מִסְאֲבָא). And sometimes it is recognized that offerings come from this side (וּלְזִמְנִין אִשְׁתְּמוֹדְעָן קָרְבָּנֵי דְּאַתְיָין מֵהַאי סִטְרָא), and it wishes to approach the altar as it seems to it (וּבָעָא לְקָרְבָא עַל מַדְבְּחָא כִּדְדָמֵי לֵיהּ). And it is not consumed, and that impure spirit is not nullified (וְלָא אִשְׁתְּצֵי, וְלָא אִתְבְּטַל הַהוּא רוּחַ מִסְאֲבָא), neither from the man nor from that side from which it comes (בֵּין מִבַּר נָשׁ, וּבֵין מֵהַהוּא סִטְרָא דְּאָתֵי מִנֵּיהּ), except through the fire of the altar (אֶלָּא בְּאֶשָּׁא דְּמַדְבְּחָא), for that fire burns the impure spirit and the evil forces from the world (דְּהַהוּא אֶשָּׁא מְבָעֲרָא רוּחַ מִסְאֲבָא, וּזִינִין בִּישִׁין מֵעָלְמָא).

And the Kohen intends in this (וְכַהֲנָא בְּדָא אִתְכְּוָון), to rectify that fire which will burn the evil forces from the world (לְתַקְּנָא אֶשָּׁא דִּיבָעֵר זִינִין בִּישִׁין מֵעָלְמָא). And because of this it is necessary (וְעַל דָּא בָּעֵי), that it never be extinguished (דְּלָא יִדְעַכוּן לֵיהּ לְעָלְמִין), and that its power and strength never weaken (וְלָא יִתְחֲלֵשׁ חֵילָא וְתוּקְפָּא דִּילֵיהּ), to break the power of the other evil force from the world (לְתַּבְרָא חֵילָא דְּתוּקְפָּא אָחֳרָא בִּישָׁא מֵעָלְמָא). And because of this: “It shall not be extinguished” (וְעַל דָּא לֹא תִכְבֶּה). And the Kohen shall arrange wood upon it morning by morning (וְכַהֲנָא יְסַדֵר עָלֵיהּ אֶשָּׁא בַּבֹּקֶר בַּבֹּקֶר), at the time when that side rules and is aroused in the world (בְּזִמְנָא דְּשַׁלְטָא סִטְרָא דִּילֵיהּ וְאִתְּעַר בְּעָלְמָא), in order to sweeten the world (בְּגִין לְבַסְּמָא עָלְמָא). Some say: and to sweeten judgment (ס״א וּלְבַסְּמָא דִּינָא). And judgments are subdued (וְאִתְכַּפְיָין דִּינִין), and are not aroused in the world (וְלָא מִתְעָרֵי בְּעָלְמָא). And because of this we have learned (וְעַל דָּא תָּנֵינָן), there is a fire that consumes fire (אִית אֶשָּׁא אַכְלָא אֶשָּׁא). The fire above consumes another fire (אֶשָּׁא דִּלְעֵילָּא אַכְלָא אֶשָּׁא אָחֳרָא). The fire of the altar consumes another fire (אֶשָּׁא דְּמַדְבְּחָא אַכְלָא אֶשָּׁא אָחֳרָא). And because of this, this fire shall never be extinguished (וְעַל דָּא, אֶשָּׁא דָּא לָא תִכְבֶּה לְעָלְמִין), and the Kohen arranges it every day (וְכַהֲנָא מְסַדֵּר לֵיהּ בִּכָל יוֹמָא).

Ra‘aya Meheimna

A commandment to perform the burnt-offering according to its statute (פִּקּוּדָא לַעֲשׂוֹת הָעוֹלָה כְּמִשְׁפָּטָהּ), and concerning it is said: “This is the Torah of the burnt-offering, etc.” (וְעָלָהּ אִתְּמַר זֹאת תּוֹרַת הָעוֹלָה וְגוֹ'). Five kinds of fire descend upon the offering (חָמֵשׁ אִשִׁים הֲווֹ נַחְתִּין עַל קָרְבְּנָא): a fire that eats but does not drink (אֵשׁ אוֹכֵל וְאֵינוֹ שׁוֹתֶה), a fire that drinks but does not eat (אֵשׁ שׁוֹתֶה וְאֵינוֹ אוֹכֵל), a fire that eats and drinks (אֵשׁ אוֹכֵל וְשׁוֹתֶה), a fire that eats moist and dry (אֵשׁ אוֹכֵל לַחִין וִיבֵשִׁין), and a fire that neither eats nor drinks (אֵשׁ שֶׁאֵינוֹ אוֹכֵל וְאֵינוֹ שׁוֹתֶה).

Corresponding to them are: “This is the Torah of the burnt-offering”—one (לָקֳּבְלַיְיהוּ אִינּוּן, זֹאת תּוֹרַת הָעוֹלָה, חַד). “It is the burnt-offering upon its firewood”—two (הִיא הָעוֹלָה עַל מוֹקְדָה, ב'). “Upon the altar”—three (עַל הַמִּזְבֵּחַ, ג'). “All night”—four (כָּל הַלַּיְלָה, ד'). “And the fire of the altar shall burn in it”—five (וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ, ה'). And the masters of the Mishnah have established (וְאוּקְמוּהָ מָארֵי מַתְנִיתִין): the burnt-offering entirely ascends above (עוֹלָה כּוּלָּהּ סַלְּקָא לַגָּבוֹהַּ). And this is Binah (וְדָא בִּינָה), five, her five appearances (ה', ה' מַרְאוֹת דִּילָהּ). The yod, the singular daughter (י', בַּת יְחִידָה), as it is written (Exodus 24): “And the appearance of the glory of Hashem was like a consuming fire” ( וּמַרְאֶה כְּבוֹד יְיָ כְּאֵשׁ אוֹכֶלֶת). The vav, the light of the pupil of the eye (ו' אוֹר דְּבַת עֵינָא), and it is the fire that drinks all the waters of Orayta (וְהִיא אֵשׁ שׁוֹתֶה כָּל מַיִין דְּאוֹרַיְיתָא), and consumes all the offerings of prayer (וְאוֹכֶלֶת כָּל קָרְבְּנִין דִּצְּלוֹתָא). And it consumes moist and dry (וְאוֹכֶלֶת לַחִין וִיבֵשִׁין): these are the plain meanings of Orayta (אִינּוּן פְּשָׁטֵי דְּאוֹרַיְיתָא), which are like dry wood (דְּאִינּוּן כְּעֵצִּים יְבֵשִׁים).

And the secrets of Orayta are like moist wood (וְרָזִי אוֹרַיְיתָא אִינּוּן כְּעֵצִּים לַחִים). And this is the fire that consumes moist and dry (וְהַאי אִיהוּ אֵשׁ אוֹכֶלֶת לַחִין וִיבֵשִׁין). And further it consumes moist—these are all offerings that are brought in prayer upon positive commandments (וְעוֹד אוֹכֶלֶת לַחִין, כָּל קָרְבְּנִין דַּהֲווֹ קְרֵבִין בִּצְּלוֹתָא, עַל מִצְּוֹת עֲשֵׂה). And dry—these are all offerings that are brought in prayer upon negative commandments (וִיבֵשִׁין, כָּל קָרְבְּנִין דַּהֲווֹ קְרֵבִין בִּצְּלוֹתָא, עַל מִצְּוֹת לֹא תַּעֲשֶׂה). And this is stoning, burning, slaying, and strangulation (וְהַאי אִיהוּ, סְקִילָה שְׂרֵיפָה הֶרֶג וְחֶנֶק), upon positive commandments and upon negative commandments (עַל מִצְּוֹת עֲשֵׂה, וְעַל מִצְּוֹת לֹא תַּעֲשֶׂה). These are the offerings of the Shekhinta (אִלֵּין אִינּוּן קָרְבְּנַיָּא דִּשְׁכִינְתָּא), which is prayer, the fulfillment of the positive and negative commandments (צְּלוֹתָא, דְּפִקּוּדִין דַּעֲשֵׂה וְלָא תַּעֲשֵׂה). And corresponding to these five appearances, they established five prayers on Yom Kippur (וְלָקֳבֵל ה' מַרְאוֹת אִלֵּין, תַּקִּינוּ חֲמֵשׁ צְּלוֹתֵי בְּיוֹמָא דְּכִפּוּרֵי). And corresponding to the pupil of the eye, these are the Ten Days of Repentance (וְלָקֳבֵל בַּת עֵינָא, אִינּוּן עֲשֶׂרֶת יְמֵי הַתְּשׁוּבָה). Five corresponding to the light of the pupil of the eye (ה' לָקֳבֵל אוֹר דְּבַת עֵינָא). Five afflictions corresponding to the last five (ה' עִנּוּיִין, לָקֳבֵל ה' בַּתְרָאָה).

A commandment after this: to perform the sin-offering according to its statute (פִּקּוּדָא בָּתַר דָּא, לַעֲשׂוֹת הַחַטָּאת כְּמִשְׁפָּטָהּ). Tanna’im and Amora’im (תַּנָּאִים וַאֲמוֹרָאִים), you who come from the side of the middot of Kudsha Berikh Hu (אַתּוּן דְּמִסִטְרָא דְּמִדוֹת דְּקוּדְשָׁא בְּרִיךְ הוּא אַתִיתוּ), who have toiled greatly to purify My daughter, who is Halakha (דְּטַרְחֲתוּן סַגֵּי לְנַקָּאָה בְּרַתָּא דִילִי דְּאִיהִי הֲלָכָה), from those Klipin of the Erev rav (מֵאִלֵּין קְלִיפִין, דְּעֵרֶב רַב), evil questions that have no resolution and no answer (קוּשְׁיָין בִּישִׁין, דְּלֵית לוֹן תִּירוּץ, וְלָא פִּרוֹקָא), Concerning them it was said (דְּעָלַיְיהוּ אִתְּמַר) (Ecclesiastes 1) That which is crooked cannot be made straight, and that which is lacking cannot be numbered (מְעֻוָּת לֹא יוּכַל לִתְקוֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת). But it is said concerning them: “teiku” (unresolved) (אֶלָּא אִתְּמַר תִּיקוּ בְּהוֹן). And every “teiku” in prohibition is to stringency (וְכָל תִּיקוּ דְּאִסוּרָא לְחוּמְרָא). And it is “teiku” (unresolved) lacking the letter Nun (וְאִיהוּ תִּיקוּ חָסֵר ן׳), for it has no rectification (Tikkun) (דְּלֵית לֵיהּ תִּקּוּן). Missing Nun—this is the World to Come (חָסֵר נוּן, דְּאִיהִי עָלְמָא דְּאָתֵי), for the “teiku” (unresolved) of the World to Come is silence (דְּתִיקוּ דְּעָלְמָא דְּאָתֵי, שְׁתִיקָה). As in: be silent, thus it arose in thought (כְּגוֹן שְׁתוֹק כַּךְ עָלָה בְּמַחֲשָׁבָה).

And there are questions which are garments of Halakha (וְאִית קוּשְׁיָין דְּאִינּוּן לְבוּשִׁין דַּהֲלָכָה), of which it is said “embroideries of gold” (דְּאִתְּמַר בְּהוֹן מִשְׁבְּצוֹת זָהָב). This is what is written (הֲדָא הוּא דִכְתִיב) (Psalms 45) All glorious is the daughter of the King within, her clothing of embroideries of gold (כָּל כְּבוּדָּה בַּת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ). And you render judgments about them in many rulings (וְאַתּוּן, פַּסְקִין לוֹן בְּכַמָּה פְּסָקוֹת), and afterwards rectify and resolve them in many solutions (וּלְבָתַר מְתַקְּנִין וּמְפָרְקִין לוֹן בְּכַמָּה פִּרוּקִין). And if some ruling is missing from the Mishnah (וְאִי חָסֵר שׁוּם פְּסָק מִמַּתְנִיתִין), as has been established “this is missing from the Mishnah” (כְּמָּה דְּאוּקְמוּהָ זֶה חָסֵר מִן הַמִּשְׁנָה), you rectify it (אַתּוּן מְתַקְּנִין לוֹן), and this is a lack that can be numbered (וְהַאי הוּא חֶסְרוֹן שֶׁיוּכַל לְהִמָּנוֹת). But if a fool comes and raises something evil against that craftsman who cut the garments (וְאִי יִיתֵי טִפֵּשׁ וְיַפִּיק שׁוּם בִּישׁ עַל הַהוּא אוּמָנָא דְּחָתִיךְ לְבוּשִׁין), saying: “Is the Orayta lacking?” (וְיִימָא וְכִי אוֹרַיְיתָא אִיהִי חָסֵר), behold it is written (וְהָא כְּתִיב) (Psalms 19) The Torah of Hashem is perfect (תּוֹרַת יְיָ תְּמִימָה), perfect in all the limbs of the body which are the 248 commandments (תְּמִימָה בְּכָל אֵבָרִין דְּגוּפָא, דְּאִינּוּן רמ״ח פִּקוּדִין). This is what is written (הֲדָא הוּא דִכְתִיב) (Song of Songs 4) You are entirely beautiful, My beloved, and there is no blemish in you (כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ). Perfect in her garment (תְּמִימָה בִּלְבוּשָׁהָא), so how could something be missing from the Mishnah (וְאֵיךְ חָסֵר מִן הַמִּשְׁנָה)?

You should say to him: search and you will find the missing piece (אַתּוּן תֵּימְרוּן לֵיהּ, דּוֹק וְתִשְׁכַּח חֲתִיכָה), and you will find it mixed with other rulings and Mishnayot (וְתִשְׁכַּח לָהּ מְעוּרֶבֶת בִּשְׁאָר פְּסָקוֹת וּמִשְׁנָיוֹת). For the way of the craftsman is to cut garments into several pieces (דְּאוֹרַח אוּמָנָא לְמֶחְתַּךְ לְבוּשִׁין בְּכַמָּה חֲתִיכוֹת), and a student who is not skilled to bind the Halakha in these pieces (וְתַלְמִיד דְּלָאו אִיהוּ בָּקִי לְמִקְשַׁר הַהֲלָכָה בְּאִלֵּין חֲתִיכוֹת), confuses rulings and questions (מִתְחַלְּפֵי לֵיהּ פְּסָקוֹת וְקוּשְׁיָין), and cannot find their solution (וְלָא אַשְׁכַּח לוֹן פִּרוּקָא). Until the craftsman comes and resolves all their doubts (עַד דְּיִיתֵי אוּמָנָא, וּפָרִיק לוֹן כָּל אִלֵּין סְפֵקוֹת דִּלְהוֹן). At that time, Halakha, who is the daughter (בְּהַהוּא זִמְנָא, הֲלָכָה דְּאִיהִי בְּרַתָּא), ascends before the King, perfect in everything, in body, in garment, and in adornment (סְלִיקַת קֳדָם מַלְכָּא, שְׁלֵימָא בְּכֹלָּא, בְּגוּפָא בִּלְבוּשָׁא וּבְתַכְשִׁיטָהָא), and it is fulfilled in her (וְאִתְקָיָּים בָּהּ) (Bereshit 9) And I will see it to remember the everlasting covenant (וְאִתְקָיָּים בָּהּ וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And sometimes the craftsman has a skilled student (וּלְזִמְנִין אִית לְאוּמָנָא תַּלְמִיד בָּקִי), who is sent to rectify them (דִּישָׁדֵּר לֵיהּ לְתַקְּנָא לוֹן).

They all rose and said (קָמוּ כֻּלְּהוּ וְאָמְרוּ), surely you are the craftsman, Ra’aya Meheimna (וַדַּאי אַנְתְּ הוּא אוּמָנָא רַעְיָא מְהֵימְנָא). For it is said of you: Moshe received the Torah from Sinai (דְּאִתְּמַר בָּךְ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי), and from there onward all are your students (וּמִתַּמָּן וְאֵילָךְ כֻּלְּהוּ תַּלְמִידִים אִינּוּן דִּילָךְ), from Yehoshua until the end of all generations (מִן יְהוֹשֻׁעַ עַד סוֹף כָּל דָּרִין). This is what is said: and he gave it to Yehoshua, and Yehoshua to the elders, and the elders to the prophets, until the end of all (הֲדָא הוּא דְּאָמַר וּמְסָרָהּ לִיְהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, עַד סוֹף כֻּלָּהוּ). Your skilled student—who is he? p1-7(תַּלְמִיד בָּקִי דִּילָךְ מַאן הוּא).

Behold we have seen it said: all will remain unresolved until Eliyahu comes (הָא חֲזֵינָא דְּאִתְּמַר, הַכֹּל יְהֵא מוּנַח עַד שֶׁיָּבֹא אֵלִיָּהוּ). He said to them (אָמַר לוֹן): surely it is so (וַדַּאי הָכִי הוּא), for he is a student and a friend (דְּאִיהוּ תַּלְמִיד חָבֵר), about whom it is said (Numbers 25) the son of Aharon the Kohen p1-8(דְּעָלֵיהּ אִתְּמַר בֶּן אַהֲרֹן הַכֹּהֵן). As it is said regarding Aharon (Exodus 4) he shall be for you as a mouth (כְּגַוְונָא דְּאִתְּמַר בְּאַהֲרֹן הוּא יִהְיֶה לְּךָ לְפֶה). So too concerning his son (Eliyahu) it is so (הָכִי נָמֵי בְּרֵיהּ), he shall be for me as a mouth (יִהְיֶה לִי לְפֶה), which is the Oral Orayta (דְּאִיהִי אוֹרַיְיתָא דִּבְעַל פֶּה).

For just as I was at the beginning slow of speech (lit. ‘mouth’) and of a slow tongue (בְּגִין דְּהֵיכִי דַּהֲוֵינָא בְּקַדְמִיתָא כְּבַד פֶּה וּכְבַד לָשׁוֹן), so Kudsha Berikh Hu will raise me: slow of speech in the Oral Orayta (וְהָכִי יוֹקִים לִי קוּדְשָׁא בְּרִיךְ הוּא, כְּבַד פֶּה בְּאוֹרַיְיתָא דִּבְעַל פֶּה), and of a slow tongue in the Written Orayta (וּכְבַד לָשׁוֹן בְּאוֹרַיְיתָא שֶׁבִּכְתָּב), so that those who do not recognize me will not say: “He is someone else” p1-9(דְּלָא יֵימְרוּן אִלֵּין דְּלָא אִשְׁתְּמוֹדְעִין לִי, אָחֳרָא אִיהוּ).p1-10 And Eliyahu—he will be for me as a mouth (וְאֵלִיָּהוּ הוּא יִהְיֶה לִי לְפֶה), he will come to rectify all these doubts and to resolve them (יֵיתֵי לְתַקְּנָא כָּל אִלֵּין סְפֵקוֹת, וּלְפָרְקָא לוֹן).

At that time (בְּהַהוּא זִמְנָא), “This is the Torah of the burnt-offering,” the daughter (זֹאת תּוֹרַת הָעוֹלָה, בְּרַתָּא), who had been pressed low in exile (דַּהֲוַת מְהַדְּקָא שְׁפָלָה בְּגָלוּתָא), ascends upon all the supernal degrees (סְלִיקַת עַל כָּל דַּרְגִּין דִּלְעֵילָּא). This is what is written (Proverbs 31) Many daughters have done valiantly, but you rise above them all (הֲדָא הוּא דִכְתִיב רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה). And her ascent shall be toward Abba, who is the right side, Chesed (וּסְלִיקוּ דִּילָהּ תְּהֵא לְאַבָּא דְּאִיהוּ לִימִינָא חֶסֶד), for of him it is said: whoever wishes to become wise, let him turn south (דְּבֵיהּ הָרוֹצֶה לְהַחְכִּים יַדְרִים). From there comes Chokhmah, Koach-M”H (the power of M”H) (מִתַּמָּן חָכְמָ״ה, כּ״ח מ״ה).

One of the Tanna’im said (אָמַר חַד תָּנָא): surely because of this it is said of you, “He leads Moshe to the right” (בְּוַדַּאי בְּגִין דָּא אִתְּמַר בָּךְ, מוֹלִיךְ לִימִין מֹשֶׁה), for your bride (בְּגִין כַּלָּה דִּילָךְ), for you shall have no completeness except through her (דְּלָא יְהֵא לָךְ שְׁלִימוּ אֶלָּא בָּהּ). For when you are complete through her (דְּכַד אַנְתְּ תְּהֵא שְׁלֵימָא בָּהּ), it is said of you (Numbers 12) Mouth to mouth I speak with him, in vision and not in riddles (אִתְּמַר בָּךְ פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה וְלֹא בְחִידוֹת). “In vision”—like a bride who removes her garment and unites with her husband in closeness of flesh (בְּמַרְאֶה: כְּגַוְונָא דְּכַלָּה דְּאִתְפַּשְּׁטַת מַלְבּוּשָׁהָא, וּמִתְיַיחֶדֶת עִם בַּעְלָהּ בְּקֵירוּב בָּשָׂר), with her 248 limbs, with not a single limb covered (בְּרָמָ״ח אֵבָרִים דִּילָהּ, וְלָא כַּסִּיאַת אֵבֶר חַד מִנָּהּ). And this is in “vision,” 248 in number (וְהַאי אִיהוּ בְּמַרְאֶה רמ״ח בְּחוּשְׁבָּן). Some say: it appeared to her, as it is said of him (נ״א אִתְחֲזִי לָהּ דְּאִתְּמַר בֵּיהּ).

The Holy Luminary said (אָמַר בּוּצִינָא קַדִּישָׁא), at the beginning you beheld this vision (בְּקַדְמִיתָא אִתְחֲזֵי לָךְ הַאי חֵיזוּ), of which it is said “in a vision” (דְּאִתְּמַר בָּהּ בְּמַרְאֶה), which for you was the great vision in the bush (דְּאִיהוּ לָךְ הַמַּרְאֶה הַגָּדוֹל בַּסְּנֶה), in which the bush is mentioned five times (דְּאִדְכַּר בֵּיהּ חֲמִשָּׁה זִמְנִין הַסְּנֶה). And now this vision is revealed to you (וּכְעַן אִתְגַּלְיָא לָךְ חֵיזוּ דָּא), in the 248 commandments (בְּרָמָ״ח פִּקוּדִין), which are in the five books of the Torah (דְּאִינּוּן בְּחַמְשָׁה חוּמָשֵׁי תּוֹרָה). “And not in riddles”—these are her garments (וְלֹא בְחִידוֹת, דְּאִינּוּן לְבוּשִׁין דִּילָהּ), in which all the prophets beheld (דִּבְהוֹן חָזוּ כָּל נְבִיאֵי).

For there is no way for the bride to be revealed in closeness of flesh except to her husband (דְּלֵית אֹרַח לְאִתְגַּלָּאָה כַּלָּה בְּקֵירוּב בָּשָׂר, אֶלָּא לְחָתָן דִּילָהּ). At that time it will be fulfilled in them (Bereshit 2) And they were both naked, the man and his wife, and they were not ashamed (בְּהַהוּא זִמְנָא יִתְקַיָּים בְּהוּ, וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבּוֹשָׁשׁוּ). Like Adam and his wife, that already the evil mixture had passed (כְּגוֹן אָדָם וְאִשְׁתּוֹ דִּכְבַר אִתְעַבָּר עִרְבּוּבְיָא בִּישָׁא), the Erev rav, the evil question from the world (עֵרֶב רַב, קוּשְׁיָא בִּישָׁא מֵעָלְמָא), which are the nakednesses of Kudsha Berikh Hu and His Shekhinta (דְּאִינּוּן עֶרְיָין דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), the nakednesses of Yisrael (עֶרְיָין דְּיִשְׂרָאֵל). How much more so your nakedness, Ra‘aya Meheimna (כָּל שֶׁכֵּן עֶרְיָין דִּילָךְ רַעְיָא מְהֵימְנָא), and from your Halakha (וּמֵהֲלָכָה דִּילָךְ).

For because of them the secrets of Orayta must be covered (דִּבְגִּינַיְיהוּ צָּרִיךְ לְכַסָּאָה רָזִין דְּאוֹרַיְיתָא), as it is established (Proverbs 25) The glory of Elohim is to conceal a matter (כְּמָה דְּאוּקְמוּהָ כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר), until they pass away from the world (עַד דְּמִתְעַבְּרִין מֵעָלְמָא). And there are no kings but Yisrael (וְלֵית מְלָכִים אֶלָּא יִשְׂרָאֵל), as it is established: all Yisrael are children of kings (כְּמָה דְּאוּקְמוּהָ, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם). At that time: and the glory of kings is to search out a matter (בְּהַהוּא זִמְנָא, וּכְבוֹד מְלָכִים חֲקוֹר דָּבָר). Ra‘aya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא), blessed are You, Atik Yomin (בְּרִיךְ אַנְתְּ לְעַתִּיק יוֹמִין), for from there You are (דְּמִתַּמָּן אַנְתְּ), like a branch that spreads out from the tree (כְּעַנְפָּא דְּאִתְפְּשַּׁט מֵאִילָנָא), so are the souls branches from Him (הָכִי נִשְׁמָתִין עַנְפָּא מִנֵּיהּ).

Tanna’im and Amora’im (תַּנָּאִים וְאָמוֹרָאִין), Behold, certainly, a burnt-offering and a sin-offering and a guilt-offering (הָא וַדַּאי עוֹלָה וְחַטָּאת וְאָשָׁם), they are three commandments (תְּלַת פִּקוּדִין אִינּוּן), three Patriarchs (תְּלַת אֲבָהָן). The peace offering is the Matronita (שְׁלָמִים מַטְרוֹנִיתָא). Limb—this is the completion of every limb (אֵבֶר, דְּאִיהִי תַּשְׁלוּמִין דְּכָל אֵבֶר), like the first day of the festival (כְּגַוְונָא דְּיוֹמָא קַדְמָאָה דְּחַג). Some say: the place which is the completion of all, in likeness (ס״א אֲתַר דְּאִיהוּ תַּשְׁלוּמִין דְּכֹלָּא כְּגַוְונָא).

Whoever did not celebrate on the first festival day has no completion for the first day (מִי שֶׁלֹּא חַג בְּיוֹם טוֹב רִאשׁוֹן, אֵין תַשְׁלוּמִים לַרִאשׁוֹן), but the other days complete one another (וּשְׁאָר יוֹמִין תַשְׁלוּמִין זֶה בָּזֶה). And in them: “a lack cannot be numbered” (וּבְהוֹן וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת). But whoever did not celebrate the first day of the festival, concerning him it is said (Ecclesiastes 1) That which is crooked cannot be made straight, and that which is lacking cannot be numbered (וּבְהַהוּא מִי שֶׁלֹּא חַג יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג עָלֵיהּ אִתְּמַר מְעֻוָּת לֹא יוּכַל לִתְקוֹן וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת). And this is the sin-offering that withholds the burnt-offering (וְהַאי אִיהוּ חַטָּאת דִּמְעַכֵּב לָעוֹלָה). What is the reason? (מַאי טַעְמָא). Sin is male (חֵטְא אִיהוּ דְּכַר). The sin-offering is female (חַטָּאת, נוּקְבָּא). And sometimes the sin-offering is sweetened and separated from the burnt-offering (וּלְזִמְנִין דְּהָא אִתְבְּסָם חַטָּאת, וְאִתְפְּרַשׁ מֵעוֹלָה), in that goat, of which it is said (Numbers 15) And one kid of the goats for a sin-offering (בְּהַהוּא שָׂעִיר, דְּאִתְּמַר וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת).

The suspended guilt-offering is grasped by both sides (אֲשָׁם תָּלוּי אָחִיד בְּתַרְוַויְיהוּ), like one who holds here and there (כְּמַאן דְּאָחִיד לְכָאן וּלְכָאן), and it is suspended in the middle (וְאִיהוּ תָּלוּי בְּאֶמְצָּעִיתָא). As in: all is suspended until Eliyahu comes (כְּגוֹן, הַכֹּל תָּלוּי עַד שֶׁיָּבֹא אֵלִיָּהוּ), and he will separate it from there (וְיַפְרִישׁ לֵהּ מִתַּמָּן). So too the suspended guilt-offering is grasped by both (הָכִי אֲשָׁם תָּלוּי, אִיהוּ אָחִיד בְּתַרְוַויְיהוּ), until its sustenance is given to it, its bribe given to it, and then it is separated from there (עַד דְּיָהֲבִין לֵיהּ מְזוֹנָא דִּילֵיהּ, שׁוֹחַד דִּילֵיהּ, וְיִתְפְּרַשׁ מִתַּמָּן), and the limbs of the Bride draw near to one another (וּמִתְקָרְבִין אֵבָרִין דְּכַלָּה דָּא לְדָא). For thus it is a guilt-offering and a sin-offering, like adhesions that cling to the lung (דְּהָכִי אִיהוּ אָשָׁם וְחַטָּאת, כְּסִרְכוֹת דַּאֲחִידָן בָּרֵיאָה), and they do not let her fly upward to the supernal, to breathe the breath of the Holy spirit (וְלָא מַנִּיחִין לָהּ לְפַרְחָא לְסַלְּקָא לְגַבֵּי עֵילָּא, לְנָשְׁבָּא בְּרוּחָא דְּקוּדְשָׁא).

The lamb is for the burnt-offering (שֶׂה אִיהוּ לְעוֹלָה), as it is written (Bereshit 22) And where is the lamb for the burnt-offering (דִּכְתִּיב וְאַיֵּה הַשֶּׂה לְעוֹלָה). And it is said of it (Exodus 12) a lamb without blemish, male (וְאִתְּמַר בֵּיהּ שֶׂה תָמִים זָכָר), this is what is written: a perfect man (הֲדָא הוּא דִכְתִיב אִישׁ תָּמִים). But it is necessary to ask (וְהָא צָּרִיךְ לְמִשְׁאַל), for the lamb is of the right (דְּהָא שֶׂה אִיהוּ לִימִינָא), the goat is of the left (שָׂעִיר אִיהוּ לִשְׂמָאלָא), that is: one goat for a sin-offering (דְּהַיְינוּ שְׂעִיר עִזִּים אֶחָד לְחַטָּאת).

And there is a goat, and there is a goat (וְאִית שָׂעִיר, וְאִית שָׂעִיר): one goat for Hashem, and one goat for Azazel (שָׂעִיר אֶחָד לַיְיָ, וּשָׂעִיר אֶחָד לַעֲזָאזִל). As it is written (Leviticus 16) And Aharon shall place lots upon the two goats: one lot for Hashem and one lot for Azazel (וְהַיְינוּ דִכְתִיב וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת גּוֹרָל אֶחָד לַיְיָ וְגוֹרָל אֶחָד לַעֲזָאזֵל). And of that goat it is said of Esav (Bereshit 27) a hairy man (וּבְהַהוּא שֵׂעִיר, אִתְּמַר בְּעֵשָׂו אִישׁ שָׂעִיר). And this is the liver (וְדָא כָּבֵד), which receives all the dregs of blood (דְּנָטִיל כָּל אִינּוּן שְׁמָרִים דְּדָם). From there come boils, pustules, eruptions, and all kinds of leprosy (דְּמִתַּמָּן שְׁחִין אֲבַעְבּוּעוֹת פּוֹרְחוֹת, סַפָּחֹת, וְכָל מִינֵי צָּרַעַת). As it is written (Leviticus 16) And the goat shall bear upon him all their iniquities to a land of severance (וְהַיְינוּ דִכְתִיב וְנָשָׁא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם אֶל אֶרֶץ גְּזִרָה). And those iniquities are tam, which is the heart (וְאִינּוּן עֲוֹנוֹת תָּם, דְּאִיהוּ לִבָּא). Then it is separated from the mixture in the heart (וּכְדֵין אִתְפְּרַשׁ מִלְּעָרְבָא בְּלִבָּא), and then it is sweetened (וּכְדֵין אִתְבְּסָם). But it is heavy with these debts, and not easy to ascend toward Ya‘aqov the perfect man (וְאִיהוּ כָּבֵד בְּאִלֵּין חוֹבִין, וְלָא קָל לְסַלְּקָא לְגַבֵּי יַעֲקֹב אִישׁ תָּם).

The Masters of the Mishnah of our academies rejoiced (חֲדוּ מָארֵי מַתְנִיתִין דִּמְתִיבְתָּאן), who descend with the Tanna’im and Amora’im (דְּקָא נַחְתֵּי עִם תָּנָאִין וְאָמוֹרָאִין). One of them arose and said (קָם חַד מִנַּיְיהוּ וְאָמַר): Ra‘aya Meheimna, give me permission to ask (רַעְיָא מְהֵימָנָא, הַב לִי רְשׁוּ לְמִשְׁאַל), after I have merited to hear these precious words from your mouth (בָּתַר דְּזָכֵינָא לְמִשְׁמַע מִלִּין יַקִּירִין אִלֵּין מִפּוּמָךְ), for this Orayta that comes from your mouth is (Proverbs 3) She is more precious than pearls, and all your desires are not to be compared with her (דְּאוֹרַיְיתָא דָּא דְּנָפְקָת מִפּוּמָךְ יְקָרָה הִיא מִפְּנִינִים וְכָל חֲפָצֶּיךָ לֹא יִשְׁווּ בָהּ). And above all, Halakha it is, and to learn I must (וְעַל כָּל דָּא הֲלָכָה הִיא וְלִלְמוֹד אֲנִי צָּרִיךְ). This goat for Azazel is clear (הָא שָׂעִיר דַּעֲזָאזִל שַׁפִּיר), The Suspended Guilt Offering (Asham Talui)—where is its place? (אָשָׁם תָּלוּי בְּאָן אֲתַר אִיהוּ).

He said to him (אָמַר לֵיהּ): blessed are you, my son, you have asked well (בְּרִיךְ אַנְתְּ בְּרִי, שַׁפִּיר קָא שָׁאַלְתְּ). But what is the middle column? (אֶלָּא, מַה עַמּוּדָא דְּאֶמְצָּעִיתָא). It is grasped by right and left (אָחִיד בֵּיהּ יְמִינָא וּשְׂמָאלָא), which are Chesed and Gevurah (דְּאִינּוּן חֶסֶד וּגְבוּרָה), like a body grasped between the two arms of man (כְּגוּפָא דְּאָחִיד בֵּין תְּרֵין דְּרוֹעִין דְּבַר נָשׁ). Or like an eagle, that is grasped by two wings to fly with them (אוֹ כְּנֶשֶׁר, דַּאֲחִידָן בֵּיהּ תְּרֵין גַּדְפִּין לְפָרְחָא בְּהוֹן). And like a dove, that is grasped by two wings (וְכַיּוֹנָה, דַּאֲחִידַת בָּהּ תְּרֵין גַּדְפִּין), which are compared to Orayta (דְּאַמְתִּילַת לְאוֹרַיְיתָא). And her wings are the positive commandments (וְגַדְפִּין דִּילָהּ לְמִצְּוֹת עֲשֵׂה), and with them she is the burnt-offering and ascends above (וּבְהוֹן הִיא הָעוֹלָה, וּפַרְחַת לְעֵילָּא). So too the prohibitions are her snares (הָכִי פִּקוּדִין דְּלָא תַּעֲשֶׂה, אִינּוּן תְּפִישׂוּ דִּילָהּ), like birds that are caught in a trap (כְּגוֹן צִּפֳּרִים הַנֶאֱחָזִים בַּפָּח). And all her entanglements, which restrain her from flying, are called adhesions (וְכָל תַּפְשִׂין דִּילָהּ, דִּמְעַכְּבִין לָהּ לְפַרְחָא, אִתְקְרִיאוּ סִרְכוֹת), like those adhesions which hinder the wings of the lungs from breathing (כְּאִלֵּין סִרְכוֹת, דִּמְעַכְּבֵי לְכַנְפֵי רֵיאָה, לְנָשְׁבָּא).

So it is with the guilt-offering (הָכִי אָשָׁם): Yisrael is grasped in the wings of the Shekhinta (דְּיִשְׂרָאֵל אָחִיד בְּגַדְפּוֹי דִּשְׁכִינְתָּא), which are the living creatures of the Throne (דְּאִינּוּן חֵיוָון דְּכוּרְסְיָיא), so that they should not ascend in them by the merits of Yisrael toward Kudsha Berikh Hu (דְּלָא תְּהֵא עוֹלָה בְּהוֹן בְּזִכְוָון דְּיִשְׂרָאֵל, לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). And they restrain her and weigh down her wings with the heaviness of their sins (וּמְעַכְּבִין לָהּ, וּמַכְבִּידִין גַּדְפָּאָה ח׳׳ת ח׳׳ת חֲטָאוֹת דִּלְהוֹן).

And the guilt-offering is the mother of the Erev rav (וְאָשָׁם אִימָּא דְּעֵרֶב רַב), an adhesion that clings to the Throne (סִרְכָא אֲחִידָא בְּכוּרְסְיָּיא), where the Matronita is (דְּתַמָּן מַטְרוֹנִיתָא), and does not allow her to ascend from exile (וְלָא מַנְחַת לָהּ לְסַלְּקָא מִגָּלוּתָא). And merits are grasped in her to ascend (וְזַכְוָון אֲחִידָן בָּהּ לְסַלְּקָא), but she remains in the air, like an adhesion suspended in the air (אִשְׁתְּאָרַת בַּאֲוִירָא, כְּגוֹן סִרְכָא תָּלוּי בַּאֲוִירָא). And this is the middle column (וְדָא עַמּוּדָא דְּאֶמְצָּעִיתָא). Some say: that it is the air (דָּאִיהוּ אוִירָא). So is the suspended guilt-offering, in the Tzaddik (הָכִי אֲשָׁם תָּלוּי בְּצַּדִּיק), who is held between heaven and earth (דְּאִיהוּ אָחִיד בֵּין שְׁמַיָא וְאַרְעָא).

The sin-offering is the lobe of the liver (חַטָאת אִיהִי יוֹתֶרֶת הַכָּבֵד), weighted upon it with sins (אַכְבִּידַת עָלָה בְּחַטָאוֹת), which are the dregs of the debts of Yisrael (דְּלִכְלוּכִין דְּחוֹבִין דְּיִשְׂרָאֵל), like the liver weighed with the dregs of blood (כְּגַוְונָא דְּכָבֵד מַכְבִּיד שְׁמָרִים, דְּאִינּוּן דָּמִים), upon the channels of the heart (עַל עַרְקִין דְּלִבָּא). So too these sins weigh upon the wings of the Shekhinta (הָכִי אִלֵּין חֲטָאוֹת, מַכְבִּידִין עַל גַּדְפּוֹי דִּשְׁכִינְתָּא), which are the Positive commandments (דְּאִינּוּן פִּקוּדִין דַּעֲשֵׂה), which are like the wings of the dove (דְּדַמְיָין לְכַנְפֵי יוֹנָה).

The Negative commandments, when they weigh heavily upon the Positive commandments (לֹא תַּעֲשֶׂה כַּד אִינּוּן מַכְבִּידִין עַל עֲשֵׂה), this is when the sins of Yisrael are more than their merits (דְּאִינּוּן כַּד חוֹבִין דְּיִשְׂרָאֵל מְרוּבִּין מִזַּכְוָון). It is said in the Orayta, which is the body (Daniel 8) And truth was cast to the earth (אִתְּמַר בְּאוֹרַיְיתָא דְּאִיהוּ גּוּפָא, וְתַשְׁלֵךְ אֱמֶת אַרְצָּה). And she cries out (Lamentations 1) Hashem has delivered me into the hands of those against whom I cannot rise (וְאִיהִי צּווָֹחַת נְתָנַנִי יְיָ בִּידֵי לֹא אוּכַל קוּם). (Amos 5) She has fallen and will not rise again (נָפְלָה לֹא תוֹסִיף קוּם).

And because of this, the Tanna’im and Amora’im instituted prayers instead of offerings (וּבְגִין דָּא, תַּקִּינוּ תַּנָּאִים וַאֲמוֹרָאִים צְּלוֹתִין בַּאֲתַר דְּקָרְבְּנִין), to remove sins and guilt-offerings from her (לְאַעְבְּרָא חֲטָאוֹת וַאֲשָׁמוֹת מִינָּהּ). And because of this they instituted the morning prayer, corresponding to the morning offering (וּבְגִין דָּא תַּקִּינוּ צְּלוֹתָא דְּשַׁחֲרִית, כְּקָרְבָּן הַשַּׁחַר). And the prayer of Minḥah corresponding to the offering of the afternoon (וּצְּלוֹתָא דְּמִנְחָה, כְּקָרְבָּן בֵּין הָעַרְבַּיִם). And the evening prayer corresponds to the fats and innards that were consumed all night (וּצְּלוֹתָא דְּעַרְבִית, כְּאֵמוּרִים וּפְדָרִים דַּהֲווֹ מִתְאַכְּלִים כָּל הַלַּיְלָה). And the three Patriarchs instituted three prayers (וּתְלַת אֲבָהָן דְּתָקִינוּ תְּלַת צְּלוֹתִין), corresponding to the chariot to which they are bound (לָקֳבֵל מֶרְכַּבְתָּא דְּאִינּוּן קְטִירִין בָּהּ). As it is established: the Patriarchs—they are the Chariot (כְּמָה דְּאוּקְמוּהָ, הָאָבוֹת הֵן הֵן הַמֶרְכָּבָה), which are the face of the lion on the right of the four, etc. (דְּאִינּוּן פְּנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעְתָּם וְגוֹ׳). Thus concludes the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימְנָא). (Leviticus 6) A perpetual fire shall be burning upon the altar; it shall not be extinguished (אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): (Bereshit 22) And Yitzḥak said to Avraham his father and said, “My father,” and he said, “Here I am, my son,” etc. (וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹאמֶר הִנֶּנִּי בְנִי וְגוֹ׳). “And he said” is mentioned three times for Yitzḥak (וַיֹּאמֶר וַיֹּאמֶר תְּלַת זִמְנִין דְּיִצְחָק), and once for Avraham (וַיֹּאמֶר חַד דְּאַבְרָהָם). Why is this so? (אֲמַאי הָכִי). Rather, the three are for Ma‘aseh Bereshit (אֶלָּא, ג׳ לְמַעֲשֵׂה בְּרֵאשִׁית), which are the three of Yitzḥak (דְּאִינּוּן תְּלַת דְּיִצְחָק הֲווֹ). And one of Avraham is the fourth (וְחַד דְּאַבְרָהָם בָּרְבִיעִי), as it is written: “Here I am, my son”—specifically “Here I am” (דִּכְתִיב הִנֶּנִּי בְנִי דְּחִיקָא). Some say: precisely (ס״א וְדַיְיקָא הִנֶּנִּי). And it is written (Bereshit 1) Let there be lights in the firmament of the heavens—“lights” written defectively (וּכְתִיב יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם מְאֹרֹת חָסֵר).

And if you would say: “and he said, and he said” are extra (וְאִי תֵּימָא וַיֹּאמֶר וַיֹּאמֶר יַתִיר אִינּוּן). Rather, they were hidden in thought (אֶלָּא, אִינּוּן סְתִימִין הֲווֹ בְּמַחֲשָׁבָה). And these were revealed from within darkness (וְאִלֵּין, אִתְגַלְּיָין מִגּוֹ חֲשׁוֹכָא). “And Yitzḥak said to Avraham” (וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם)—and it is written (Bereshit 1) And Elohim said: Let there be light, and there was light (וּכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). “And he said: My father” (וַיֹּאמֶר אָבִי)—and it is written: And Elohim said: Let there be a firmament in the midst of the waters, and let it divide between waters and waters (וּכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם). “And he said: Behold the fire” (וַיֹּאמֶר הִנֵּה הָאֵשׁ)—and it is written: And Elohim said: Let the waters be gathered together (וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם). “And he said: Here I am” (וַיֹּאמֶר הִנֶּנִּי)—and it is written: And Elohim said: Let there be lights (וַיֹּאמֶר אֱלֹהִים יְהִי מְאוֹרוֹת).

Ra‘aya Meheimna

And a continual fire shall burn upon the altar, etc. (וְעוֹד אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ וְגוֹ'). This is the Orayta (דָּא אוֹרַיְיתָא), about which it is said: Is not My word like fire—says Hashem (דְּאִתְּמַר בָּהּ הֲלוֹא כֹּה דְבָרִי כָּאֵשׁ נְאֻם יְיָ') (Jeremiah 23). It shall surely not be extinguished (לֹא תִכְבֶּה וַדַּאי), for sin does not extinguish Orayta (דַּעֲבֵירָה אֵינָה מְכַבָּהּ תּוֹרָה). But sin extinguishes a mitzvah (אֲבָל עֲבֵירָה מְכַבָּהּ מִצְוָה), and one who commits a sin that extinguishes a mitzvah—which is a lamp—(וּמַאן דְּעָבִיד עֲבֵירָה דִּמְכַבָּהּ מִצְוָה דְּאִיהִי נֵר), likewise extinguishes his own lamp (הָכִי מְכַבָּהּ נֵר דִּילֵיהּ), as it is said: The lamp of Hashem is the soul of man—from within him (דְּאִתְּמַר בָּהּ נֵר יְיָ' נִשְׁמַת אָדָם מִגּוּפֵיהּ) (Proverbs 20).

And this is extinguishment (וְהַאי הוּא כִּבּוּי), that the body remains in darkness (דְּאִשְׁתְּאַר גּוּפָא בַּחֲשׁוֹכָא). And thus, one who causes the Shekhinta to depart from her place (וְהָכִי מַאן דְּסָלִיק שְׁכִינְתָּא מֵאַתְרָהָא), causes (for the whole world) extinguishment and darkness to that place (גָּרִים [לְכָל הָעוֹלָם] כִּבּוּי וַחֲשׁוֹכָא לְהַהוּא אֲתַר). And darkness is sin (וַחֲשׁוֹכָא אִיהִי עֲבֵירָה), as it is written: And a maidservant who inherits her mistress (וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ) (Proverbs 30). And the elevation of the mitzvah from the side of the Unlearned (Amei ha’aretz) (וּסְלִיקוּ דְּמִצְוָה מִסִּטְרָא דְּעַמֵּי הָאָרֶץ), for them the mitzvah is extinguished (לְהוֹן מְכַבָּהּ מִצְוָה), to fulfill in them: And the wicked shall be silent in darkness (לְקַיֵּים בְּהוֹן וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמוּ) (I Samuel 2). But regarding the masters of Orayta (אֲבָל לְגַבֵּי מָארֵי תּוֹרָה), there is no eternal extinguishment (לֵית לֵיהּ כְּבִיָּיה עוֹלָמִית), in those who illuminate it with many secrets of Orayta (בְּהוֹן דְּנָהֲרִין לָהּ בְּכַמָּה רָזִין דְּאוֹרַיְיתָא), for it is called the light of Raz [The Secrets] (דְּאוֹר רָ״ז אִתְקְרֵי). And the mitzvot of Orayta which the Sages fulfill (וּמִצְוֹת דְּאוֹרַיְיתָא דִּמְקַיְּימִין לָהּ רַבָּנָן), the Orayta is unto them (תוֹרָה אִיהוּ לְגַבַּיְיהוּ); day and night it is not extinguished upon them (לַיְלָה וְיוֹמָם לָא תִכְבֶּה עָלַיְיהוּ), because they fulfill in it: And you shall meditate in it day and night (בְּגִין דִּמְקַיְּימִין בָּהּ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה) (Joshua 1). And the smoke that rises from their mouths in words of Orayta (וְעָשָׁן דְּסָלִיק מִפּוּמַיְיהוּ בְּמִלֵּי דְּאוֹרַיְּיתָא), this is the smoke of the arrangement (אִיהוּ עָשָׁן הַמַּעֲרָכָה), which they arrange (דִּמְסַדְּרִין לָהּ), and align it toward her Husband (וּמַעֲרִיכִין לָהּ לְגַבֵּי בַּעְלָהּ), as in: When you raise up the lamps (כְּגוֹן בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת) (Numbers 8), about which it is said: To cause the lamp to ascend continually (דְּאִתְּמַר בְּהוֹן לְהַעֲלוֹת נֵר תָּמִיד). And in the smoke of the arrangement and the cloud of the incense (וּבְעָשָׁן הַמַּעֲרָכָה וְעָנָן הַקְּטֹרֶת), which is the smoke of Orayta (דְּאוֹרַיְּיתָא עָשָׁן דִּילָהּ), there is arousal from the heart (יִתְעַר מִלִּבָּא), toward Chokhmah (לְגַבֵּי חָכְמְתָא), which is like the brain (דְּאִיהוּ כְּמוֹחָא), in the manner of the cloud (כְּגַוְונָא דַּעֲנָנָא). For the arousal of the cloud is from the heart (דְּאִתְעָרוּתָא דַּעֲנָנָא מִלִּבָּא); this is what is written: And a mist shall ascend from the earth, and afterward it shall water the whole face of the ground (הֲדָא הוּא דִּכְתִיב וְאֵד יַעֲלֶה מִן הָאָרֶץ וּלְבָתַר וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה) (Bereshit 2).