Daf 32b (דַּף ל״ב ע״ב)

And these are three levels (וְאִלֵּין אִינּוּן ג׳ דַּרְגִּין), that must always be found upon the korban (דְּבַעְיָא לְאִשְׁתַּכְּחָא תָּדִיר עַל קָרְבְּנָא), to be found desire above and below (לְאַשְׁכְּחָא רַעֲוָא לְעֵילָּא וְתַתָּא), and to be found blessings in all the worlds (וּלְאִשְׁתַּכְּחָא בִּרְכָאן בְּכֻלְּהוּ עָלְמִין). The kohen offers the korban (כַּהֲנָא מְקָרֵב קָרְבְּנָא), and intends to unite the holy Name as is fitting (וְאִתְכְּוָּון לְיַחֲדָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזֵי), and to arouse his side (וּלְאַתְעֲרָא סִטְרָא דִּילֵיהּ). And the Levi’im intend with song (וְלֵיוָאֵי אִתְכַּוְּונָן בְּשִׁיר), to arouse their side (לְאִתְּעָרָא סִטְרָא דִּלְהוֹן), and to be included in the side of the kohen (וּלְאִתְכַּלְּלָא בְּסִטְרָא דְּכַהֲנָא). And Yisrael intend the heart and will for complete repentance (וְיִשְׂרָאֵל אִתְכְּוָּון לִבָּא וּרְעוּתָא לְתִיוּבְתָּא שְׁלֵימָתָא), and are subdued before the Holy King (וְאִתְכְּנָּע קָמֵי מַלְכָּא קַדִּישָׁא). And this one takes all (וְהַאי נָטִיל כֹּלָּא), and his sins are atoned (וְאִתְכְּפַּר חוֹבֵיהּ), and joy is found above and below (וְאִשְׁתְּכַח חֶדְוָותָא בְּעִלָּאֵי וְתַתָּאֵי).

Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח): “Who roofs His upper chambers with waters…” (כְּתִיב הַמְקָּרֶה בַמַּיִם עֲלִיּוֹתָיו וְגוֹ׳) (Psalms 104). Kudsha Berikh Hu, when He created the world (קוּדְשָׁא בְּרִיךְ הוּא כַּד בָּרָא עָלְמָא), from within water He brought it forth (מִגּוֹ מַיָּא אַפִּיק לֵיהּ), and arranged it upon water (וְסִדֵּר לֵיהּ עַל מַיָּא). What did He do (מָה עֲבַד)? He divided the water into two (פָּלַג מַיָּא לִתְרֵין). One part below (פַּלְגּוּתָא לְתַתָּא), and one part above (וּפַלְגּוּתָא לְעֵילָּא). And He made from them deeds (וְעָבִיד מִנַּיְיהוּ עוֹבָדִין). From the lower part He made and prepared this world (מִפַּלְגוּתָא תַּתָּאָה עָבֵד וְתִקֵּן עָלְמָא דָּא), and arranged it upon this part (וְסִדֵּר לֵיהּ עַל פַּלְגּוּתָא דָּא), and prepared it above upon them (וְאַתְקִין לֵיהּ לְעֵילָּא עָלַיְיהוּ). This is what is written: “For He founded it upon the seas” (הֲדָא הוּא דִכְתִיב כִּי הוּא עַל יַמִּים יְסָדָהּ) (Psalms 24). And the other part He raised above (וּפַלְגּוּ אָחֳרָא סַלְקֵיהּ לְעֵילָּא), and He roofed with it the supernal roofs (וְתָקַר בֵּיהּ תִּקְרָאִין עִלָּאִין). This is what is written: “Who roofs His upper chambers with waters” (הֲדָא הוּא דִכְתִיב הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וְגוֹ׳) (Psalms 104). And He made a firmament between these two parts (וַעֲבַד רָקִיעַ בֵּין תְּרֵין פַּלְגּוּתַיָּא אִלֵּין).

This is what is written: “Let there be a firmament in the midst of the waters…” (הֲדָא הוּא דִכְתִיב יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגוֹ׳) (Bereshit 1). And upon them He prepared and arranged supernal holy ones (וְעָלַיְיהוּ אַתְקִין וְסִדֵּר עִלָּאִין קַדִּישִׁין), from drop by drop, by the spirit that was decreed with a spark (מִגּוֹ טִיפֵּי טִיפֵּי בְּרוּחָא דְּאִתְגַזְרָא בְּבְּסִיטָא). Some say: with a Lamp (ס״א: בְּבוּצִינָא). Some say: and He arranged supernal holy angels, from the spirit decreed from His mouth (ס״א: וְסִדֵּר מַלְאָכֵי עִלָּאִי קַדִּישִׁי, מִגוֹ רוּחָא דְּאִתְגַזְרָא מִפּוּמֵיהּ). As it is written: “And by the breath of His mouth all their host” (דִּכְתִיב וּבְרוּחַ פִּיו כָּל צְבָאָם) (Psalms 33). And with these He prepared and arranged the singers of His praise by day (וּבְאִלֵּין אַתְקִין וְסִדֵּר מְזַמְּרֵי תּוּשְׁבַּחְתֵּיהּ בְּיוֹמָא), and they are mingled with flames of fire (וְאִתְעָרְבוּ בְּשַׁלְהוֹבֵי אֶשָּׁא). And those companies of legions say song by day (וְאִינּוּן גְדוּדֵי חַיָּילִין, אַמְרִין שִׁירָתָא בְּיוֹמָא), praises in the morning (תּוּשְׁבְּחָן בְּצַפְרָא), and melodies in the evening (וּזְמִירָן בְּרַמְשָׁא).

When night comes, all cease from song (כַּד מָטֵי לֵילְיָא, כֻּלְּהוּ פַּסְקֵי שִׁירָתָא). Above them, companies of fire (לְעֵילָּא מִנַּיְיהוּ, גְּדוּדִין דְּאֶשָּׁא), with a strong flame (בְּשַׁלְהוֹבָא תַּקִּיף), stand and inhale the fire of the offerings (קַיְימִין וּמְרִיחִין אֶשָּׁא דְּאָכְלָא), and return to their place (וְאָהַדְרֵי לְאַתְרַיְיהוּ). And there is, on another side, abysses ascending, one upon the other (וְאִית בְּסִטְרָא אָחֳרָא, דִּתְהוֹמִין סַלְּקִין אִלֵּין עַל אִלֵּין). And there is an upper abyss and a lower abyss (וְאִית תְּהוֹמָא עִלָּאָה, וּתְהוֹמָא תַּתָּאָה). And in all dwell masters of judgments, from the side of harsh judgment (וּבְכֻלְּהוּ שָׁארָן מָארֵיהוֹן דְּדִינִין מִסִּטְרָא דְּדִינָא קַשְׁיָא). And there are, within the side of the lower abyss, flames that kindle fiery sparks (וְאִית בְּגוֹ סִטְרָא דִּתְהוֹמָא תַּתָּאָה, שַׁלְהוֹבָן דְּאוֹקְדִין זִיקִין נוּרִין), appointed over the judgments of the world (מְמָנָן עַל דִּינִין דְּעָלְמָא), to burn the guilty in fire (לְאוֹקְדָא לְחַיָּיבַיָּא בְּנוּרָא), which flows from that river of fire (דְּנַגְדֵּי מֵהַהוּא נָהָר דִּינוּר). And all of them are fire (וְכֻלְּהוּ אֶשָּׁא), and their appearance is blazing fire (וְחֵיזוּ דִּלְהוֹן אֶשָּׁא דְּלָהִיט), and they stand between above and below (וְקַיְימִין בֵּין עִלָּאֵי וְתַתָּאֵי).

And when the pleasure of the altar ascends (וְכַד תְּנָנָא דְּמַדְבְּחָא סָלִיק), they are removed and ascend from that level (מִתְעַבְּרָן וְסַלְּקִין מֵהַהוּא דַּרְגָּא), which they stand for destruction and annihilation (דְּקַיְימִין לְשֵׁיצָאָה וּלְאוֹבָדָא). And that stream of strong fire of the river Dinur (וְהַהוּא נְגִידוּ דְּאֶשָּׁא תַּקִּיפָא דְּנָהַר דִּינוּר), which is strong and supernal (דְּאִיהוּ תַּקִּיף וְעִלָּאָה), returns to its place (אַהְדָּר לְאַתְרֵיהּ). And all of them enjoy the pleasure of the altar (וְכֻלְּהוּ, מִתְהַנְיָין מִתְּנָנָא דְּמַדְבְּחָא), because it was prepared to correspond to the supernal King (בְּגִין דְּאִתְתָּקְנַת לָקֳבְלֵי מַלְכָּא עִלָּאָה). And because of this, they enjoy from it, and they draw near here (וּבְגִין כָּךְ מִתְהַנְיָין מִנֵּיהּ, וְאִינּוּן קְרֵבִין לְהָכָא). And another pleasure ascends (וּתְנָנָא אָחֳרָא סָלִיק). And behold, we have established (וְהָא אוֹקִימְנָא): For each one, the will of all which ascends above (לְכָל חַד וְחַד, רְעוּתָא דְּכֹלָּא דְּסַלְּקָא לְעֵילָּא), which is the rest of the spirit before the Holy King (דְּאִיהוּ נַיְיחָא דְּרוּחָא, לְגַבֵּי מַלְכָּא קַדִּישָׁא).

Behold, it has been said (הָא אִתְּמַר), that upon the altar ascends and is seen Uriel (דִּבְמַדְבְּחָא סַלְּקָא וְאִתְחַזֵּי אוּרִיאֵ״ל), as the appearance of a strong lion, crouching upon its prey (כְּחֵיזוּ דְּחַד אַרְיָא תַּקִּיפָא, רְבִיעַ עַל טַרְפֵיהּ). And the kohanim and Yisrael saw (וַהֲווּ חָמָאן כַּהֲנֵי וְיִשְׂרָאֵל), and rejoiced (וְחַדָּאן), for they knew that it was accepted with favor before the Holy King (דַּהֲווֹ יַדְעִין דְּאִתְקַבַּל בְּרַעֲוָא קָמֵי מַלְכָּא קַדִּישָׁא). And another fire, supernal, holy, descended (וְאֶשָּׁא אָחֳרָא עִלָּאָה קַדִּישָׁא נָחִית), to receive the lower fire (לְקַבְּלָא אֶשָּׁא תַּתָּאָה). Then a man goes — some say: fears — and trembles before his Master (כְּדֵין בַּר נָשׁ אָזִיל [נ״א דָּחִיל] וְאִזְדַּעְזָע קָמֵי מָארֵיהּ), and repents in complete repentance (וְתָב בְּתִיּוּבְתָּא שְׁלֵימָתָא). To the King to whom a gift is sent, and it is straight before Him (לְמַלְכָּא דְּשַׁדְּרוּ לֵיהּ דּוֹרוֹנָא, וְאִתְיְישָׁר קָמֵיהּ), he says to his servant: Go and take this gift that they have brought to me (אָמַר לְעַבְדֵיהּ, זִיל וְטוֹל דּוֹרוֹן דָּא, דְּאַיְיתִיאוּ לִי). So says Kudsha Berikh Hu to Uriel (כַּךְ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְאוּרִיאֵ״ל): Go and receive the gift that My children offer before Me (זִיל וְקַבִּיל דּוֹרוֹנָא דִּבְנַי מַקְרִיבִין קָמַאי). How much joy is found in all (כַּמָה חֶדְוָוה מִשְׁתַּכְּחֵי בְּכֹלָּא), how much delight is found in all (כַּמָה בְּסִימוּתָא בְּכֹלָּא מִשְׁתְּכַח), when the kohen, and the Levi, and he who offers the korban, intend to offer the korban as is fitting (כַּד כַּהֲנָא וְלֵיוָאָה, וְהַהוּא דְּמַקְרִיב קָרְבְּנָא, מְכַוְּונֵי לְקָרְבָּא קָרְבְּנָא כְּדְקָא יֵאוֹת), in complete union (בְּיִחוּדָא שְׁלִים).

Come and see (תָּא חֲזֵי): It is written, “And fire went out from before Hashem, and consumed upon the altar the burnt offering…” (כְּתִיב וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְיָ׳ וַתֹּאכַל עַל הַמִּזְבֵּחַ אֶת הָעוֹלָה וְגוֹ׳) (Leviticus 9). This is Uriel (דָּא אוּרִיאֵ״ל), who descends in the appearance of fire in flame (דְּנָחִית בְּחֵיזוּ דְּאֶשָּׁא בְּשַׁלְהוֹבָא), until he descends to the altar (עַד דְּנָחִית לְמַדְבְּחָא), to receive the gift (לְקַבְּלָא דּוֹרוֹנָא), and appears as a great lion crouching upon the korban (וְאִתְחַזֵּי כְּאַרְיֵה רַבְרְבָא, רְבִיעַ עַל קָרְבְּנָא). And when Yisrael are not found meritorious (וְכַד יִשְׂרָאֵל לָא אִשְׁתְּכָחוּ זַכָּאִין), or that one who offers the korban does not offer as is fitting (אוֹ הַהוּא דְּמַקְרִיב קָרְבְּנָא לָא קָרִיב כַּדְקָא יָאוּת), and his korban is not accepted (וְלָא אִתְקַבָּל קָרְבָּנֵיהּ), they would see that the pleasure did not ascend in a straight path (הֲווֹ חָמָאן דְּלָא סָלִיק תְּנָנָא בְּאֹרַח מֵישָׁר). And a spirit would arise from the opening of the north (וַהֲוָה קָם חַד רוּחָא מִנוּקְבָּא דְּצָפוֹן), and enter the altar (וְעָאל לְמַדְבְּחָא). And they would see the likeness of an impudent dog, crouching upon the korban (וַהֲווּ חָמָאן דִּיּוּקְנָא דְּחַד כַּלְבָּא חֲצִיפָא, רְבִיעַ עַל קָרְבְּנָא). Then they would know that the korban was not accepted with favor (כְּדֵין הֲווֹ יַדְעֵי דְּלָא אִתְקַבָּל בְּרַעֲוָא הַהוּא קָרְבְּנָא).

To a king to whom a gift was sent (לְמַלְכָּא דְּשַׁדְּרוּ לֵיהּ דּוֹרוֹן), the king sees that he is not worthy to come before him (חָמָא לֵיהּ מַלְכָּא דְּלָאו אִיהוּ כְּדַאי לְקָרְבָא קַמֵּיהּ). The king said: Raise up that gift and give it to the dog, for he is not worthy to bring it before me (אָמַר מַלְכָּא, אֲסִיקוּ הַהוּא דּוֹרוֹנָא, וְהָבוּ לֵיהּ לְכַלְבָּא, דְּלָאו אִיהוּ כְּדַאי לְאַעֲלָא קָמַאי). So, at the time when a korban is offered, and it is not accepted with favor (כַּךְ בְּשַׁעֲתָא דְּקָרְבְּנָא אִתְקְרִיב, וְלָא אִתְקַבָּל בְּרַעֲוָא), the gift is delivered to the dog (דּוֹרוֹנָא לְכַלְבָּא אִתְמְסַר). And because of this they would see the likeness of a dog upon the altar (וּבְגִין כָּךְ הֲווֹ חָמָאן, דִּיּוּקְנָא דְּכַלְבָּא עַל גַּבֵּי מַדְבְּחָא).