Daf 30a (דַּף ל׳ ע״א)

And come and see, he bears for all the masters of Orayta (וְתָּא חֲזֵי אִיהוּ שָׁקִיל לְכָל מָארֵי תּוֹרָה), and thus he must bear himself from the side of Orayta (וְהָכִי צָּרִיךְ לְמֶהֱוִי שָׁקִיל גַּרְמֵיהּ מִסִּטְרָא דְּאוֹרַיְיתָא), and from the side of the limbs of the body (וּמִסִּטְרָא דְּאֵבָרִים דְּגוּפָא), he must bear himself for all the Unlearned (Amei ha’aretz) (צָּרִיךְ לְמִשְׁקַל גַּרְמֵיהּ לְכָל עַמֵּי הָאָרֶץ). As the masters of the Mishnah have established (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): A man should always see himself as if the whole world depends on him (לְעוֹלָם יִרְאֶה אָדָם עַצְּמוֹ כְּאִלּוּ כָּל הָעוֹלָם כֻּלּוֹ תָּלוּי בּוֹ). And he should intend with his nefesh, and his ruach, and his neshamah (וִיכַוִּין בְּנַפְשֵׁיהּ וּבְרוּחֵיהּ וּבְנִשְׁמָתֵיהּ), to make them offerings, with all the people of the world (לְמֶעְבַּד לוֹן קָרְבְּנִין עִם כָּל בְּנֵי עָלְמָא). And Kudsha Berikh Hu joins a good thought to the deed (וְקוּדְשָׁא בְּרִיךְ הוּא מְצָּרֵף מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה). And with this: Man and beast You save, Hashem (וּבְדָא אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ׳) (Psalms 36).

All the Tannaim and Amoraim arose toward him (קָמוּ כֻּלְּהוּ תָּנָאִין וְאָמֽוֹרָאִין לְגַבֵּיהּ), and they all said with one voice (וְאָמְרוּ כֻּלְּהוּ בְּקָלָא חֲדָא): You are the Ra‘ya Meheimna (אַנְתְּ הוּא רַעְיָא מְהֵימָנָא), that you have permission to do all this (דְּאִית לָךְ רְשׁוּ לְמֶעְבַּד כָּל דָּא), for you bear for all Yisrael (דְּאַנְתְּ שָׁקִיל לְכָל יִשְׂרָאֵל). And because of this, Kudsha Berikh Hu has sent you among them (וּבְגִין דָּא שָׁלַּח לָךְ קוּדְשָׁא בְּרִיךְ הוּא בֵּינַיְיהוּ). Thus concludes the Ra‘ya Meheimna (ע״כ רַעְיָא מְהֵימָנָא).

Tosefta

“This is the Torah of the burnt offering” (זֹאת תּוֹרַת הָעוֹלָה) (Leviticus 6). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): We have established this verse in this manner (הַאי קְרָא אוֹקִימְנָא לֵיהּ בְּהַאי גַּוְונָא). “This is the Torah” — this is Knesset Yisrael (זֹאת תּוֹרַת: דָּא כְּנֶסֶת יִשְׂרָאֵל). “The burnt offering” — this is the evil thought (הָעוֹלָה דָּא מַחֲשָׁבָה רָעָה), which ascends upon the desire of man (דְּאִיהִי סַלְּקָא עַל רְעוּתָא דְּבַר נָשׁ), to lead him astray from the path of truth (לְאַסְטָאָה לֵיהּ מֵאָרְחָא דִּקְשׁוֹט). “It is the burnt offering” — this is that which ascends and leads man astray (הִיא הָעוֹלָה: הִיא הִיא דְּסַלְּקָא וְאַסְטְיָיה לֵיהּ לְבַּר נָשׁ); he must burn it in fire (בָּעֵי לְאוֹקְדָא לֵיהּ בְּנוּרָא). In order that it not be given a place to lead astray (בְּגִין דְּלָא יִתְיְיהִיב לֵיהּ דּוּכְתָא לְאַסְטָאָה), and for this reason: “Upon the altar all the night” (וּבְגִין כָּךְ עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה). Who is “night”? This is Knesset Yisrael (מַאן לַיְלָה דָּא כְּנֶסֶת יִשְׂרָאֵל), which is “this,” in order that man be purified from that desire (דְּאִיהִי זֹאת לְאִתְדַּכְּאָה בַּר נָשׁ מֵהַהוּא רְעוּתָא).

“Upon its hearth” (עַל מוֹקְדָה), for the river of fire is the place for burning (בְּגִין דְּנָהַר דִּי נוּר אִיהוּ אֲתַר לְאוֹקְדָא), for all those who did not stand in their existence (לְכָל אִינּוּן דְּלָא קַיְימֵי בְּקִיּוּמַיְיהוּ). For they enter into that burning fire (דְּהָא עָאלִין לוֹן בְּהַהוּא נוּרָא דְּדָלִיק), and their dominion is removed from the world (וּמְעַבְּרֵי שׁוּלְטָנֵיהוֹן מֵעָלְמָא). And in order that it not rule (וּבְגִין דְּלָא תִּשְׁלוֹט) some say: it is necessary (ס״א אִצְטָרִיךְ) “upon its hearth all the night” (עַל מוֹקְדָה כָּל הַלַּיְלָה), it is subdued and does not rule (וְאִתְכַּפְיָיא וְלָא שַׁלְטָא). Thus concludes the Tosefta (ע״כ תוספתא).

It is written: “And behold, Hashem passed by, and a great and strong wind…” (כְּתִיב וְהִנֵּה יְיָ׳ עֹבֵר וְגוֹ׳ וְרוּחַ גְּדוֹלָה וְחָזָק וְגוֹ׳) (I Kings 19). The great wind that we mentioned (רוּחַ גְּדוֹלָה דְּאַמָרָן), and it is written: Hashem was not in the wind (וּכְתִיב לֹא בָרוּחַ יְיָ׳). And after the wind, an earthquake, as it is written: “And the spirit lifted me up, and I heard behind me the sound of a great rushing” (וְאַחַר הָרוּחַ רַעַשׁ דִּכְתִיב וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל) (Ezekiel 3). Behold, the earthquake follows after the wind (הֲרֵי רַעַשׁ אֲבַתְרֵיהּ דְּרוּחַ). And after the earthquake, fire (וְאַחַר הָרַעַשׁ אֵשׁ), as it is written: “A river of fire issued and came forth from before Him…” (דָּא הוּא דִּכְתִיב נְהַר דִּי נוּר נָגִיד וְנָפֵק מִן קֳדָמוֹהִי וְגוֹ׳) (Daniel 7).

Rabbi Yitzḥak said: This is what is written (רִבִּי יִצְחָק אָמַר הַיְינוּ דִּכְתִיב): “And the appearance of the living creatures, their appearance was like burning coals of fire, like the appearance of torches; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning” (וּדְמוּת הַחַיּוֹת מַרְאֵיהֶן כְּגַחֲלֵי אֵשׁ בּוֹעֲרוֹת כְּמַרְאֵה הַלַּפִּידִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן הָאֵשׁ יוֹצֵא בָרָק) (Ezekiel 1). “And after the fire, a still small voice” (וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַּקָּה). The voice, this is the final voice (קוֹל דָּא קוֹל בַּתְרָאָה), which is silence (דְּהִיא דְּמָמָה), which has no particular word (דְּלֵית לָהּ מִלָּה פְּרָטָא), but it is silence of itself (אֶלָּא הִיא דְּמָמָה מִגַּרְמָהּ). And when all gather upon it, it is heard in all worlds (וְכַד מִתְכַּנְּשֵׁי עָלָהּ הִיא אִשְׁתְּמַע בְּכֻלְּהוּ עָלְמִין), and all tremble from it (וְכֻלְּהוּ מִזְדַּעֲזְעֵי מִנָּהּ). “A still small voice” — why is it small (דְּמָמָה דַּקָּה אֲמַאי הִיא דַּקָּה)? Because it comes as the smallest of all (בְּגִין דָּאֵיהִי זְעֵירָא מִכֹּלָּא). Some say: Because it is (נ״א: דָּאֵיהִי).

Rabbi Ḥiyya said: “A continual fire shall be kept burning upon the altar, it shall not be extinguished” (רִבִּי חִיָּיא אָמַר אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה) — this is the fire of Yitzḥak (דָּא אֶשּׁוֹ דְּיִצְחָק). As it is written: “Behold the fire and the wood” (דִּכְתִיב הִנֵּה הָאֵשׁ וְהָעֵצִים) (Bereshit 22). And this is the continual fire, which stands always (וְהַיְינוּ אֵשׁ תָּמִיד דְּקַיְּימָא תָּדִיר). And the wood — these are the woods of Avraham (וְהָעֵצִים אִלֵּין עֵצִים דְּאַבְרָהָם), as it is written: “And the kohen shall burn wood upon it every morning” (דִּכְתִיב וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר). We have learned: From the fire of Yitzḥak it flows and reaches to this altar (תְּנָן מֵאֶשָּׁא דְּיִצְחָק נָגִיד וּמָטֵי לְהַאי מִזְבֵּחַ), and one coal goes out to the side of the east (וְנָפִיק גּוּמְרָא חַד לִסְטַר מִזְרָח), and one coal to the side of the west (וְגוּמְרָא חַד לִסְטַר מַעֲרָב), and one coal to the side of the north (וְגוּמְרָא חַד לִסְטַר צָפוֹן), and one coal to the side of the south (וְגוּמְרָא חַד לִסְטַר דָּרוֹם), to the four corners of the altar (לְד׳ זָוְויָּין דְּמַדְבְּחָא). And the kohen circles it to the four corners (וְכַהֲנָא אַסְחַר לָהּ לְד׳ זָוְויָּין).

“On the altar” (בְּמַדְבְּחָא), some say: in the east (ס״א בַּמִּזְרָח), there is one ramp (אִית כֶּבֶשׂ חַד), with known steps (בְּדַרְגִּין יְדִיעָן). And the lower step (וְדַרְגָּא תַּתָּאָה), reaches and descends to the upper Tehom (מָטֵי וְנָחִית לִתְהוֹמָא עִלָּאָה), from within six one (מִגּוֹ שִׁית חַד). And at the time when those coals reach the four corners (וּבְשַׁעֲתָא דְּאִינּוּן גּוּמְרִין מָטוּ לְד׳ זָוְויָּין), one spark is aroused and descends to that upper Tehom (חַד זִיקָא אִתְעַר וְנָחִית לְהַהוּא תְּהוֹמָא עִלָּאָה). And in that place, there are legions upon legions who say “Holy” (וּבְהַהוּא אֲתַר אִית חַיָּילִין חַיָּילִין דְּאָמְרֵי קָדוֹשׁ), with a great supernal voice (בְּקָל רַב עִלָּאָה). And from another side they say “Holy” (וּמִסִּטְרָא אָחֳרָא אַמְרֵי קָדוֹשׁ), with a supernal voice of sweetness (בְּקָל נְעִימוּתָא עִלָּאָה). And from another side, other legions that say “Holy” (וּמִסִּטְרָא אָחֳרָא חַיָּילִין אָחֳרָנִין דְּאָמְרֵי קָדוֹשׁ). And so in the four corners (וְכֵן לְד׳ זַוְויָּין). Six hundred thousand ten-thousands of legions in every corner are found (שִׁית מְאָה אֶלֶף רִבְּוָון חַיָּילִין בְּכָל זָוְויָּיא אִשְׁתְּכַח), and over them one officer (וְעָלַיְיהוּ חַד מְמָנָא). And all are clothed in ephods (וְכֻלְּהוּ מִתְלַבְּשֵׁי אֵפוֹדָא), and they stand to arrange the service of the altar corresponding below (וְקַיְימֵי לְסַדְּרָא פּוּלְחָנָא דְּמַדְבְּחָא לָקֳבֵל תַּתָּאֵי). In another place are found the wheels of the sea that roar (בַּאֲתַר אָחֳרָא מִשְׁתַּכְּחֵי גַּלְגַּלֵּי יַמָּא דְּנַהֲמִין), and descend with known steps (וְנַחְתִּין בְּדַרְגִּין יְדִיעָן). And there legions say with a voice of sweetness (וְתַמָּן חַיָּילִין אַמְרִין בְּקָל נְעִימוּתָא): “Blessed be the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד יְיָ׳ מִמְּקוֹמוֹ) (Ezekiel 3). And all of them praise in song (וְכֻלְּהוּ מְשַׁבְּחֵי בְּשִׁירָתָא), and are not absent day or night (וְלָא מִשְׁתַּכְכֵי בִּימָמָא וּבְלֵילְיָא), and all arrange praise with a voice of sweetness (וְכֻלְּהוּ מְסַדְּרֵי שְׁבָחָא בְּקָל נְעִימוּתָא).

In another place, are found legions upon legions (בַּאֲתַר אָחֳרָא מִשְׁתַּכְּחֵי חַיָּילִין חַיָּילִין), standing in fear, trembling, and quaking (קַיְימִין בִּדְחִילוּ בְּזִיעַ בְּרֶתֶת), as you say: “And brightness was to them, and awe was upon them” (כְּמָה דְאַתְּ אָמֵר וְנֹגַהּ לָהֶם וְיִרְאָה לָהֶם) (Ezekiel 1). And height was to them, and awe was upon them (וְגוֹבַהּ לָהֶם וְיִרְאָה לָהֶם). And all look toward that supernal altar (וְכֻלְּהוּ מִסְתַּכְּלֵי לְגַבֵּי הַהוּא מַדְבְּחָא דִּלְעֵילָּא). And at the time when the fire of Yitzḥak reaches upon the altar (וּבְשַׁעֲתָא דְּמָטֵי אֶשָּׁא דְּיִצְחָק עַל גַּבֵּי מַדְבְּחָא), how many sparks ascend and descend to every limb (כַּמָּה זִיקִין סַלְּקִין וְנַחְתִּין לְכָל עִיבָר), and flames go forth from them (וּמִתְלַהֲטִין מִנַּיְיהוּ), how many mighty masters of dread, mighty ones of the world (כַּמָּה תַקִּיפִין מָארֵי דְּחֵילָא גִּבָּרִין דְּעָלְמָא). And were it not that the kohen stands upon the altar (וְאִלְמָלֵא דְּכַהֲנָא קָאִים עַל מַדְבְּחָא), and arranges the wood (וּמְסַדֵּר אָעִין), the world would not be able to stand before them (לָא יָכִיל עָלְמָא לְמֵיקָם קָמַיְיהוּ). From these coals and sparks that go forth (מֵאִלֵּין גּוּמְרִין וְזִיקִין דְּנָפְקִין), the chayot are inflamed upon them (מִתְלַהֲטָן גַּבֵּיהוֹן דְּאִינּוּן חֵיוָון), as it is said: “And the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches” (כְּמָה דְאַתְּ אָמֵר וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי אֵשׁ בּוֹעֲרוֹת כְּמַרְאֵה הַלַּפִּידִים) (Ezekiel 1).

From the side of the right of those chayot (מִסִּטְרָא דִּימִינָא דְּאִינּוּן חֵיוָון), one spirit is aroused from above (אִתְעַר רוּחָא חֲדָא מִלְּעֵילָּא), blows and rests in that fire (נָשִׁיב וְיָתִיב בְּהַהוּא אֶשָּׁא), and it flames and becomes perfumed (וּמִתְלַהֲטָא וּמִתְבַּסְּמָא), and blazes, and is subdued in precious radiance (וְלָהִיט וְשָׁכִיךְ בְּזִיוָוא יַקִּירָא), and it shines to many legions that stand on the right side (וְנָהִיר לְכַמָּה חַיָּילִין דְּקַיְימִין בְּסִטְרָא דִּימִינָא). From the side of the left, another strong spirit is aroused (מִסִּטְרָא דִּשְׂמָאלָא אִתְעַר רוּחָא אָחֳרָא תַּקִּיפָא), breaks furnaces (מַתְבָּר טִנָרִין), and blows, some say: and rests, in that fire (וְנָשִׁיב [ס״א וְיָתִיב] בְּהַהוּא אֶשָּׁא), and it is strengthened and prevails (וְאִתְתְּקַף וְאִתְגַּבָּר). Then is clothed by it that spirit from the side of the left (כְּדֵין אִתְלְבַּשׁ מִנֵּיהּ הַהוּא רוּחָא דְּמִסִּטְרָא דִּשְׂמָאלָא), and shines — some say: and blazes — to many legions that stand on that side (וְנָהִיר [ס״א וְלָהִיט] לְכַמָּה חַיָּילִין דְּקַיְימִין לְהַהוּא סְטַר). And so it is to the four sides, to the four hosts (וְכֵן לְאַרְבַּע סִטְרִין לְד׳ מַשִּׁרְיָין). And all are perfumed at the time when the kohen ascends upon the altar (וְכֻלְּהוּ מִתְבַּסְּמָן בְּשַׁעֲתָא דְּכַהֲנָא סָלִיק עַל מַדְבְּחָא).