Daf 33a (דַּף ל״ג ע״א)

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) (Leviticus 9). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): This is Uriel (דָּא אוּרִיאֵ״ל), who appears in the flame of fire upon the altar (דְּאִתְחֲזֵי בְּשַׁלְהוֹבִיתָא דְּאֶשָּׁא עַל מַדְבְּחָא), as it is said: crouching upon the korban (כְּמָה דְּאִתְּמַר רְבִיעַ עַל קָרְבְּנָא). And then joy was in all (וּכְדֵין חֶדְוָותָא הֲוָה בְּכֹלָּא), for it was accepted with favor (דְּהָא אִתְקַבָּל בְּרַעֲוָא), as it is written: “And the glory of Hashem appeared to all the people” (כְּמָה דִּכְתִיב וַיֵּרָא כְבוֹד יְיָ׳ אֶל כָּל הָעָם) (Leviticus 9). And if not for the confusion of the sons of Aharon (וְאִי לָא הֲוָה עִרְבּוּבְיָא דִּבְנֵי אַהֲרֹן), from the day that Yisrael went out of Egypt (מִן יוֹמָא דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם), such favor would not have been found above and below (לָא אִשְׁתְּכַח רַעֲוָא הָכִי לְעֵילָּא וְתַתָּא).

Ra‘aya Meheimna

This commandment is to burn the Holy Offerings (Kodashim) with fire (פִּקּוּדָא דָּא לִשְׂרוֹף קֳדָשִׁים בְּאֵשׁ). And after it: “And the remainder of the flesh of the sacrifice, on the third day, in fire shall be burned” (וַאֲבַתְרֵיהּ וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף) (Leviticus 7). Tanna’in and Amora’in (תָּנָאִין וְאָמוֹרָאִין): there is 'Holy' [Kodesh], and there is 'Holy Offerings' [Kodashim], and there is 'Holy of Holies' [Kodesh Kodashim] (בְּסִתְרֵי תּוֹרָה, אִית קֹדֶשׁ, וְאִית קֳדָשִׁים, וְאִית קֹדֶשׁ קֳדָשִׁים). What benefit is there to Kudsha Berikh Hu in the Holy Offerings (Kodashim) that are burned (מַה הֲנָאָה אִית לְּקוּדְשָׁא בְּרִיךְ הוּא בַּקֳדָשִׁים דְּאִתּוֹקָדוּ)? If you say: because of Yitzḥak, for at the time when Yisrael are bent down, the dust of Yitzḥak ascends before Him (אִי תֵּימָא בְּגִין יִצְחָק, דִּבְשַׁעֲתָא דְּיִשְׂרָאֵל בְּעָקוּ, סָלִיק אֲפָרוֹ שֶׁל יִצְחָק קַמֵּיהּ), that if they are liable for burning, they are saved because of him (דְּאִי חַיָּיבִין שְׂרֵיפָה אִשְׁתֵּזִיבוּ בְּגִינֵיהּ) — this is for derasha (הַאי לִדְּרָשָׁא אִיהוּ).

And if you say: because of the Righteous, the sons of Aharon, who were the burning of Holy Offerings (Kodashim) (וְאִי תֵּימְרוּן בְּגִין [צַדִּיקַיָּא] בְּנֵי אַהֲרֹן דַּהֲווֹ שְׂרֵיפַת קֳדָשִׁים), as it is written of them: “And fire went out from before Hashem and consumed them, and they died” (דִּכְתִּיב בְּהוֹן וַתֵּצֵּא אֵשׁ מִלִּפְנֵי יְיָ׳ וַתֹּאכַל אוֹתָם וַיָּמוּתוּ) (Leviticus 10). And their death was atonement for Yisrael, like the burning of Kodashim (וּמִיתַתְהוֹן כַּפָּרָה לְיִשְׂרָאֵל כְּמוֹ שְׂרֵיפַת קֳדָשִׁים) — this too comes for derasha (אוּף דָּא לִדְּרָשָׁא קָא אָתֵי). But rather, three fires are in a flame (אֶלָּא, תְּלַת אֶשִּׁין בִּשְׁרָגָא): a white fire, a black fire, and a blue fire (אֶשָּׁא חִוָּורָא, וְאֶשָּׁא אוּכָמָא, וְאֶשָּׁא תְּכֶלְתָּא). Corresponding to Torah, Nevi’im, and Ketuvim (לָקֳבֵל: תּוֹרָה, נְבִיאִים, וּכְתוּבִים). Corresponding to Kohen, Levi, and Yisrael (לָקֳבֵל: כֹּהֵן, לֵוִי, וְיִשְׂרָאֵל). And Tekhelet is Shekhinta, close to us (וּתְכֵלֶת אִיהִי שְׁכִינְתָּא, קְרִיבָא לָן), and it is bound in those wicks, in the wings of the mitzvah, as it is said of them: “And they shall make for themselves tzitzit” (וְאִיהִי אֲחִידָא בְּאִינּוּן פְּתִילוֹת, בְּכַנְפֵי מִצְוָה, דְּאִתְּמַר בְּהוֹן וְעָשׂוּ לָהֶם צִיצִית) (Numbers 15). And this Tekhelet, which is Shekhinta, this is the Din (וְהַאי תְּכֵלֶת דְּאִיהִי שְׁכִינְתָּא, אִיהִי דִּינָא), that consumes the korbanot and rises up (דַּאֲכִילַת קָרְבְּנִין וְעִלָּוָון).

If men are found who are like dry wood (אִי אַשְׁכָּחַת בְּנֵי נָשָׁא, דְּאִינּוּן עֵצִּים יְבֵשִׁים), like dry wicks without oil (כְּגַוְונָא דְּאִינּוּן פְּתִילוֹת יְבֵשִׁין, בְּלָא מִשְׁחָא), which is Orayta of mercy (דְּאִיהִי אוֹרַיְיתָא רַחֲמֵי), this is for them burning and it consumes them (אִיהִי לוֹן שְׂרֵיפָה, וְאוֹקִידַת לוֹן). And because the Unlearned (Amei ha’aretz) are beasts (וּבְגִין דְּעַמֵי הָאָרֶץ אִינּוּן בְּעִירָן), as it has been established, that they are vermin (כְּמָה דְּאוּקְמוּהָ דְּאִינּוּן שֶׁקֶץ).

Tekhelet (blue), which is Adonai, consumes them (תְּכֵלֶת, דְּאִיהִי אֲדֹנָי, אוֹקִידַת לוֹן), because they draw near to Her with vermin, which is the evil inclination, foreign (בְּגִין דְּקָרְבִין לְגַבָּהּ עִם שֶׁרֶץ, דְּאִיהוּ יֵצֶר הָרָע, זָר). This is what is written: “And the stranger that draws near shall be put to death” (הֲדָא הוּא דִכְתִיב וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 3). And if in their death they return in repentance (וְאִי בְּמִיתָתְהוֹן חַזְרִין בְּתִיּוּבְתָּא), some say: when the Angel of Death, Michael, slaughters them (נ״א: כְּדְּ שְׁחִיט לוֹן מַלְאַךְ הַמָּוֶת מִיכָאֵל), Michael, who is the great Kohen (מַלְאָךְ מִיכָאֵל דְּאִיהוּ כַּהֲנָא רַבָּא), the lion who consumes korbanot (אַרְיֵה דְּאָכִיל קָרְבְּנִין), descends upon them, to bring them as a korban before Hashem (נָחִית עָלַיְיהוּ, לְקָרְבָא לוֹן קָרְבְּנָא קֳדָם יְיָ׳). And before his soul departs (וְקֹדֶם דְּתִפּוּק נִשְׁמָתֵיהּ), he confesses with many confessions (מִתְוַודֶּה בְּכַמָּה וִדוּיִין). And when his soul goes out, he intends to complete the Name (וְכַד נָפִיק נִשְׁמָתֵיהּ הוּא הֲוָה מִתְכַּוִון לִגְמוֹר אֶת הַשֵׁם): Shema Yisrael and Barukh Shem (שְׁמַע יִשְׂרָאֵל וּבָרוּךְ שֵׁם), to bring his soul as a vessel (some say: as a korban) to the Name of Hashem (לְקָרְבָא נִשְׁמָתֵיהּ מָאנָא [נ״א קָרְבָּנָא] לְשֵׁם יְהוָֹ״ה). And he must confess before Kudsha Berikh Hu (וְצָרִיךְ לְמִתְוַדֶּה לְקוּדְשָׁא בְּרִיךְ הוּא), to receive it, to bring the Hei in His Name (לְקַבֵּלָא לְקָרְבָּא ה׳ בִּשְׁמֵיהּ), who consumes and drinks (דְּאָכִיל וְשֵׁצֵּי), and to return in repentance toward YHVH, Eheyeh, in the reckoning of 42 (וּלְאַחְזְרָה בְּתִיּוּבְתָּא לְגַבֵּי יָהוּ״ה, אֶהְיֶ״ה כְּחוּשְׁבָּן מ״ב). For Adonai we call the judgment, for Malchut is Din (דַּאֲדֹנָי קָרֵינָא לֵיהּ דִּינָא, דְּמַלְכוּתָא דִּינָא).

And he must intend in the Explicit Name (וִיכַוִּון בִּשְׁמָא מְפֹרָשׁ), which is Yod–Heh–Vav–Heh (דְּאִיהוּ יוֹ״ד הֵ״א וָא''ו הֵ״א), with one heart (בְּלֵּב אֶחָד). And with it his spirit departs (וּבֵיהּ יִפּוֹק רוּחֵיהּ). In his nefesh he accepts upon himself death and sufferings (בְּנֶפֶשׁ דִּילֵיהּ מְקַבֵּל עָלֵיהּ מִיתָה וְיִסּוּרִין). And in his neshamah he confesses with many confessions and regrets (וּבְנִשְׁמְתָא מוֹדֶה בְּכַמָּה וִדוּיִין וּמִתְחָרֵט). In his nefesh he accepts upon himself death — slaughtering, burning (בְּנֶפֶשׁ מְקַבֵּל עָלֵיהּ מִיתָה שְׁחִיטָה שְׂרֵיפָה) and if he must, the four deaths of Beit Din, which are stoning, burning, beheading, and strangulation (וְאִי צָרִיךְ ד׳ מִיתוֹת בֵּית דִּין, דְּאִינּוּן סְקִילָה שְׂרֵיפָה הֶרֶג וְחֶנֶק), he accepts upon himself from Adonai, in his nefesh (מְקַבֵּל לֵיהּ מֵאֲדֹנָ״י בְּנֶפֶשׁ דִּילֵיהּ). And in his neshamah he confesses with many confessions (וּבְנִשְׁמָתֵיהּ מוֹדֶה בְּכַמָּה וִדוּיִין), and returns in repentance toward Eheyeh (וְחוֹזִר בְּתִיּוּבְתָּא לְגַבֵּי אֶהְיֶ״ה), which is grasped in two Names: Hashem, Hashem (דְּאָחִיד בִּתְרֵין שְׁמָהָן, יְהוָֹ״ה יְהוָֹ״ה).

In his thought he must intend to bring forth confession (בְּמַחֲשַׁבְתֵיהּ יְכַוִין לְאַפָּקָא וִידּוּי), and acceptance of death upon himself, with one heart (וְקַבָּלַת מִיתָה עָלֵיהּ, בְּלֵּב אֶחָד), which is the Explicit Name, in this manner: Yod–Heh–Vav–Heh (דְּאִיהוּ שְׁמָא מְפֹרָשׁ, כְּגַוְונָא דָּא יוֹ״ד הֵ״א וָא''ו הֵ״א). In it the kohanim bow and prostrate on their faces (בֵּיהּ כֹּהֲנִים כּוֹרְעִים וּמִשְׁתַּחֲוִים עַל פְּנֵיהֶם), and they say: “Blessed be the Name of the glory of His kingdom forever and ever” (וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). Kavod is 32 in number (כָּבוֹד, אִיהוּ ל״ב בְּחוּשְׁבָּן). And with it he intends to complete the Name (וּבֵיהּ הָיָה מִתְכַּוִּין לִגְמוֹר אֶת הַשֵׁם). And the Vav is Aleph in the heart (וָו״א אִיהוּ א׳ בְּלֵב).

And Tanna’in and Amora’in (וְתַנָאִין וְאָמוֹרָאִין): If you say, how can the Unlearned (Am Ha’aretz) know this (אִי תֵּימְרוּן וְכִי עַם הָאָרֶץ מְנָא יָדַע דָּא)? But surely, the Unlearned (Am Ha’aretz) is like an ox, or a sheep, or a goat, or a bull, or a dove (אֶלָּא וַדַּאי עַם הָאָרֶץ אִיהוּ כְּשׁוֹר, אוֹ שֶׂה, אוֹ עֵז, אוֹ [פַּר] תּוֹר, אוֹ יוֹנָה). Just as the beasts do not know Orayta, which is the Name of Hashem (מַה בְּעִירָן לָא יַדְעֵי אוֹרַיְיתָא, דְּאִיהִי שֵׁם יְהוָֹ״ד), so the Unlearned (Am Ha’aretz) does not know (הָכִי עַם הָאָרֶץ, לָא יָדַע). But Michael the great Kohen (אֶלָּא מִיכָאֵל כַּהֲנָא רַבָּא), he makes him a burnt-offering and a korban before Hashem (אִיהוּ עָבִיד לֵיהּ עוֹלָה וְקָרְבְּנָא קֳדָם יְיָ׳). And he intends in the Explicit Name (וְאִיהוּ מְכַוְּון בִּשְׁמָא מְפֹרָשׁ), in the ascent of his spirit (בִּסְלִיקוּ דְּרוּחֵיהּ), that it should depart in one heart (דְּתִפוּק בְּלֵּב אֶחָד), in the manner that the spirit of man departs every night (כְּגַוְונָא דְּכַד נָפִיק רוּחָא דְּבַּר נָשׁ בְּכָל לֵילְיָא).

And because of this the Sages established (וּבְגִין דָּא אוּקְמוּהָ רַבָּנָן): Return one day before your death (שׁוּב יוֹם א׳ לִפְנֵי מִיתָתָךְ), for every day a man must return in repentance (דִּבְכָל יוֹם וְיוֹם צָּרִיךְ בַּר נָשׁ לְאָהַדְרָא בְּתִיּוּבְתָּא), and to deliver his spirit to Him (וּלְמִמְסַר רוּחֵיהּ לְגַבֵּיהּ), that it should depart in oneness (דְּיִפוּק בְּאֶחָד). This is what is written: “Into Your hand I commit my spirit” (הֲדָא הוּא דִכְתִיב בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31).