Daf 33b (דַּף ל״ג ע״ב)

And if he is a Torah scholar (Talmid hakham) (וְאִם הוּא תַּלְמִיד חָכָם), upon him it is said: “A righteous one knows the soul of his animal” (עָלֵיהּ אִתְּמַר יוֹדֵעַ צַּדִּיק נֶפֶשׁ בְּהֶמְתּוֹ) (Proverbs 12). There is no hakham (wise) except like a kohen (דְּלֵית חָכָם, כְּמוֹ כַּהֲנָא), as they have established: “He who wishes to become wise should turn south” (כְּמָה דְּאוּקְמוּהָ, הָרוֹצֶּה לְהַחְכִּים יַדְרִים). And if he is a Torah scholar (Talmid hakham), he must have Chesed (וְאִם תַּלְמִיד חָכָם הוּא, צָּרִיךְ שֶׁיְּהֵא בֵּיהּ חֶסֶד), and with Yod, which is Chokhmah, he is a Chasid (וְעִם יוֹ״ד דְּאִיהוּ חָכְמָה, חָסִיד). And one who has no Chokhmah is not a Chasid (וּמַאן דְּלֵית בֵּיהּ חָכְמָה, לָאו אִיהוּ חָסִיד).

And because of this they have established: “A Am Ha’aretz (unlearned person) cannot be pious” (וּבְגִין דָּא אוּקְמוּהָ, וְלֹא עַם הָאָרֶץ חָסִיד). And if he has Hei, the Five Books of Torah, which are given from the left (וְאִי אִית בֵּיהּ ה׳, חַמְשָׁה חוּמָשֵׁי תּוֹרָה, דְּאִתְיְיהִיבוּ מִשְּׂמָאלָא), he is called mighty in Torah and God-fearing (אִתְקְרֵי גִּבּוֹר בַּתּוֹרָה, וִירֵא חֵטְא). And if he is ignorant, it is said of him: “No boor fears sin” (וְאִי אִיהוּ בּוּר, אִתְּמַר בֵּיהּ אֵין בּוּר יְרֵא חֵטְא).

And one who merits Tiferet, which is Vav (וּמַאן דְּזָכֵי לְתִפְאֶרֶת, דְּאִיהוּ ו׳), and he is wise, understanding in Torah, and God-fearing (וְאִיהוּ חָכָם מֵבִין בַּתּוֹרָה וִירֵא חֵטְא), inherits Malchut, which is Hei (יָרִית מַלְכוּתֵיהּ, דְּאִיהוּ ה׳), the commandment of the King, if he performs the commandments of the King (מִצְּוַת הַמֶּלֶךְ, אִי עָבִיד פִּקּוּדֵי מַלְכָּא). Once he merits the Name of Hashem (כֵּיוָן דְּזָכֵי לְשֵׁם יְהוָֹ״ה), he merits the Explicit Name which is called Adam (זָכֵי לִשְׁמָא מְפֹרָשׁ דְּאִתְקְרֵי אָדָם), and this is Yod–Heh–Vav–Heh (וְדָא יוֹ״ד הֵ״א וָא''ו הֵ״א). At that time he rules over his body (בְּהַהוּא זִמְנָא שַׁלִּיט עַל גּוּפֵיהּ), which is the partner of the animal soul (דְּאִיהוּ שׁוּתָּפוּ דְּנֶפֶשׁ הַבְּהֵמִית). And the animal spirit in the animal soul does the vanities of the world (וְרוּחַ הַבְּהֵמִית דִּבְנֶפֶשׁ הַבְּהֵמִית עֲשִׂיַּית הַבְלֵי עָלְמָא), a speaking spirit in the vanities of the world (רוּחַ מְמַלְּלָא בְּהַבְלֵי עָלְמָא), the soul of the beast — all the thoughts and imaginings of worldly vanity (נְשָׁמָה דְּבַה, כָּל הֲרְהוּרִין וּמַחֲשָׁבוֹת דְּהַבְלֵי עָלְמָא). And the Torah scholar rules over them (וְתַּלְמִיד חָכָם שַׁלִּיט עָלַיְיהוּ).

This is what is written: “And let them have dominion over the fish of the sea, and over the birds of the heavens, and over the beasts, and over all the earth” (הֲדָא הוּא דִכְתִיב וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל הָאָרֶץ) (Bereshit 1). What is “and over all the earth”? This is the body, a small world (מַאי וּבְכָל הָאָרֶץ. דָּא גּוּפָא, עוֹלָם קָטָן), and they fear from him (וְדַחֲלִין מִנֵּיהּ). This is what is written: “And your fear and your dread shall be…” (הֲדָא הוּא דִכְתִיב וּמוֹרַאֲכֶם וְחִתְּכֶם) (Bereshit 9). From the side of the right he rules over them, in it: “And let them have dominion” (מִסִּטְרָא דִּימִינָא, שַׁלִּיט עָלַיְיהוּ, בֵּיהּ וְיִרְדּוּ), as you say: “And he shall rule from sea to sea” (כְּמָה דְאַתְּ אָמֵר וְיִרְדְּ מִיָּם עַד יָם) (Psalms 72). From the side of the left they fear from him (מִסִּטְרָא דִּשְׂמָאלָא, דַּחֲלִין מִנֵּיהּ), as it is written: “And your fear and your dread…” (הֲדָא הוּא דִכְתִיב וּמוֹרַאֲכֶם וְחִתְּכֶם). And upon him it is said: “A righteous one knows the soul of his animal” (וְעָלֵיהּ אִתְּמַר, יוֹדֵעַ צַּדִּיק נֶפֶשׁ בְּהֶמְתּוֹ).

After he is a Tzaddik (בָּתַר דְּאִיהוּ צַּדִּיק), he is not given the reward of mitzvot (לָא יָהִיב לֵיהּ שְׂכַר מִצְּוֹת). He has no reward in this world (לֵית לֵיהּ אַגְרָא בְּעָלְמָא דָּא), and no sustenance for the beasts, for the poor is considered as dead (וְלָא מְזוֹנָא לִבְעִירָן דְּעָנִי חָשׁוּב כַּמֵּת). He is with the Shekhinta, in her dwelling, with her over all (אִיהוּ עִם שְׁכִינְתָּא בִּקְבִיעוּ דִּילָהּ עִמָּהּ עַל כֹּלָּא).

“For Hashem your God is a consuming fire” (כִּי יְיָ׳ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא) (Deuteronomy 4). This fire must always be with Her (הַאי אֵשׁ, צָרִיךְ לֵיהּ תָּמִיד עִמָּהּ), for it has no extinguishing (דְּלֵית לֵיהּ כְּבִיָּה), for it consumes all korbanot of prayers and words of Orayta (דְּאִיהוּ אָכִיל כָּל קָרְבָּנִין דִּצְּלוֹתִין, וּמִלִּין דְּאוֹרַיְיתָא). For She is Shekhinta, this is His sustenance (דְּאִיהִי שְׁכִינְתָּא אִיהוּ פַּרְנָסָה דִּילֵיהּ). And with what (וּבְמָּה)? With prayers (בִּצְּלוֹתִין). This is what is written: “Open for Me” (הֲדָא הוּא דִכְתִיב פִּתְחִי לִי) (Song of Songs 5). “Open for Me” — with prayer (פִּתְחִי לִי, בִּצְּלוֹתָא), as it is said of it: “Adonai, open my lips” (דְּאִתְּמַר בָּהּ אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51). For She is “my sister, my companion” (דְּאִיהִי אֲחוֹתִי רַעְיָתִי). And there is no “my companion” except “my sustenance” (וְלֵית רַעְיָתִי אֶלָּא פַּרְנָסָתִי). For with Her they prepare the meals of the korbanot of the King, the holy children (דְּבָהּ מְתַקְּנִין מַאֲכָלִין דְּקָרְבְּנִין דְּמַלְכָּא בְּנִין קַדִּישִׁין), with many kinds of foods, with the bread of Orayta (בְּכַמָּה מִינֵי מַאֲכָלִים, בְּנַהֲמָא דְּאוֹרַיְיתָא). As it is said of it: “Come, eat of my bread” (דְּאִתְּמַר בָּהּ לְכוּ לַחֲמוּ בְלַחְמִי) (Proverbs 9). From the right side (מִימִינָא). And with wine, which is the wine of Orayta, from the left side (וּבְחַמְרָא, דְּאִיהוּ יֵינָא דְּאוֹרַיְיתָא, מִשְּׂמָאלָא).

With the pouring of water, and the wine of Orayta, written and oral (בְּנִסוּךְ הַמַּיִם, וְיַיִן דְּאוֹרַיְיתָא דִּכְתָב וּבְעַל פֶּה), from the middle pillar, which includes them both (מֵעַמוּדָא דְּאֶמְצָּעִיתָא, דְּכָלִיל תַּרְוַויְיהוּ). With meat, which is sacred meat (בְּבִשְׂרָא, דְּאִיהִי בְּשַׂר הַקֹּדֶשׁ), with many korbanot (בְּכַמָּה קָרְבָּנִין). Of it the masters of the Mishnah established: in the meat that descended from Heaven we are engaged (דְּעָלָהּ אוּקְמוּהָ מָארֵי מַתְנִיתִין בְּבָשָׂר הַיוֹרֵד מִן הַשָּׁמַיִם עַסְקִינָן). What is “from Heaven”? The middle pillar (מַאי מִן הַשָּׁמַיִם. עַמּוּדָא דְּאֶמְצָּעִיתָא). Of it is said: “And flesh of my flesh” (דְּעָלָהּ אִתְּמַר, וּבָשָׂר מִבְּשָׂרִי) (Bereshit 2). And this is sacred flesh (וְדָא בְּשַׂר הַקֹּדֶשׁ), that is ignited in many flames (דְּאַדְלִיקַת בְּכַמָּה שַׁלְהוֹבִין), from the side of Gevurah, in the love of her Husband (מִסִּטְרָא דִּגְבוּרָה בִּרְחִימוּ דְּבַעְלָהּ).

It is ignited in the love of Ahavah, in the recitation of Shema (אִתּוֹקְדַת בִּרְחִימוּ דְּאַהֲבָה בְּקְרִיאַת שְׁמַע), in the love of union (בִּרְחִימוּ דְּיִחוּדָא), by night and day, it shall not be extinguished (דְּלֵילְיָא וְיוֹמָם לָא תִכְבֶּה). And my companions, with your lives, do not give Him silence (וְחַבְרַיָּיא בְּחַיִּיכוֹן אַל תִּתְּנוּ דֳּמִי לוֹ), to Kudsha Berikh Hu (לְּקוּדְשָׁא בְּרִיךְ הוּא), to be in the flames of love of His union of the Shema (לְמֶהֱוִי אִיהוּ בְּשָׁלְהוֹבִין דִּרְחִימוּ דְּיִחוּדֵיהּ דִּקְרִיאַת שְׁמַע). To fulfill in it: “A continual fire shall burn upon the altar, it shall not be extinguished” (לְקַיְּימָא בֵּיהּ, אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה) (Leviticus 6). Thus concludes the Ra‘ya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).

Ra‘aya Meheimna

There is no Leper except he who was concieved during the time of niddah (לֵית מְצּוֹרָע אֶלָּא הַהוּא דְּאִתְעָבִיד בְּזָבוּתָא). For five bloods are those of niddah that defile (דְּחָמֵשׁ דָּמִים אִינּוּן דְּדָם נִדָּה מִסְאֲבִין), for they are all impure blood (דְּאִינּוּן כֻּלְּהוּ דָּם טָמֵא). And five bloods are pure (וְה׳ דָּמִין דַּכְיָין).

And one who transgresses upon them, it is as though he transgresses the Ten Commandments (וּמַאן דְּאַעְבָּר עָלַיְיהוּ, כְּאִלּוּ אַעְבָּר עַל עֶשֶׂר דִּבְּרוֹת), which are the generality of the 613 commandments (דְּאִינּוּן כְּלַל תּרי״ג פִּקוּדִין). And the maidservant, the evil inclination, she is full of blemishes (וְשִׁפְחָה יִצֶּר הָרָע אִיהִי מַלְיָא מוּמִין). And because of this: “Whoever has a blemish shall not draw near” (וּבְגִין דָּא, כָּל אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב) (Leviticus 21). And because of this, the kohen should not draw near to one who has a blemish, from all the blemishes of the world (וּבְגִין דָּא, כַּהֲנָא לָא הֲוָה צָּרִיךְ לְקָרְבָּא לְגַבֵי מַאן דְּאִית בֵּיהּ מוּמָא, מִכָּל מוּמִין דְּעָלְמָא).

Because of the Matronita it is said of her: “You are all fair, my companion, and no blemish is in you” (בְּגִין דְּמַטְרוֹנִיתָא אִתְּמַר בָּהּ כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ) (Song of Songs 4). So too, none with a blemish should draw near to her (הָכִי לָא צָּרִיךְ לְקָרְבָּא לְגַבָּהּ מַאן דְּאִית בֵּיהּ מוּם). And also none foreign should draw near (וְאוּף הָכִי לָא צָּרִיךְ לְמִקְרַב לְגַבָּהּ זָר): “And the stranger that draws near shall be put to death” (וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 3). And this is the mamzer, blemish-stranger (וְהַיְינוּ מַמְזִ״ר, מוּ״ם זָר). Blemish — female, stranger — male (מוּם נוּקְבָּא, זָר זָכָר).

And because of this it is enumerated: “And to a woman in the impurity of her niddah you shall not draw near” (וּבְגִין דָּא מָנֵי וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִקְרַב) (Leviticus 18). And of those who drew near to her it is written: “And they brought before Hashem strange fire, which He had not commanded them, and fire went out from before Hashem” (וְעַל אִינּוּן דִּקְרִיבִין לָהּ, כְּתִיב בְּהוֹן וַיַקְרִיבוּ לִפְנֵי יְיָ׳ אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אוֹתָם וַתֵּצֵּא אֵשׁ מִלִּפְנֵי יְיָ׳) (Leviticus 10). “And it consumed them, and they died” (וַתֹּאכַל אוֹתָם וַיָּמוּתוּ). And the korban of the letters is: Yod in the man, Heh in the woman, Vav in the son, the bridegroom, Heh in the daughter, the bride (וְקָרְבָּן דְּאַתְוָון אִינּוּן, יו״ד בָּאִישׁ, הֵ״א בָּאִשָּׁה, ו״ו בַּבֵּן חָתָן, הֵ״א בַּכַּלָּה).

Happy is he who offers the letters of YHVH (זַכָּאָה אִיהוּ מַאן דְּאַקְרִיב אַתְוָון דִּיְדוָֹ״ד), in himself, in his wife, in his son, and in his daughter (בֵּיהּ וּבְאִתְּתֵיהּ וּבִבְרֵיהּ וּבִבְרַתֵּיהּ), in holiness, blessing, purity, humility, and shame of face, in all good attributes written of the masters of the Mishnah (בִּקְדוּשָּׁה וּבִבְרָכָה בִּנְקִיוּ בַּעֲנָוָה וּבְבֹשֶׁת פָּנִים בְּכָל מִדוֹת טָבִין דִּכְתִיבִין עַל מָארֵי מַתְנִיתִין). And they are heated in holy fires (וּמִתְחַמְּמִין בְּאֶשִּׁין קַדִישִׁין), for man and woman are fire (דְּאִישׁ וְאִשָּׁה דְּאִינּוּן אֵשׁ), ascending and descending (עוֹלֶה וְיוֹרֵד).

The holy fire of the wood of the arrangement (אֵשׁ קֹדֶשׁ דַּעֲצֵּי הַמַּעֲרָכָה), for they are holy wood, holy limbs (דְּאִינּוּן עֲצֵּי הַקֹּדֶשׁ אֵבָרִין קַדִישִׁין). And fire from above descends (וְאֵשׁ שֶׁל גָּבוֹהַּ נָחִית), for it is Holy of Holies (דְּאִיהוּ קֹדֶשׁ הַקָּדָשִׁים). And because of these two fires the prophet said: “In the fires honor Hashem” (וּבְגִין תְּרֵין אֶשִּׁין אִלֵּין אָמַר נָבִיא בָּאוּרִים כַּבְּדוּ יְיָ׳) (Isaiah 24). These are the fires of Shekhinta (דְּאִינּוּן אֶשִּׁין דִּשְׁכִינְתָּא), of which it is written: “For Hashem your God is a consuming fire” (דְּבָהּ כְּתִיב כִּי יְיָ׳ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא) (Deuteronomy 4).

And these are supernal fire, the throne of compassion (וְאִינּוּן אֵשׁ עִלָּאָה כִּסֵּא רַחֲמִים). And lower fire, the throne of judgment (אֵשׁ תַּתָּאָה כִּסֵּא דִּין). And these are Binah and Malkhut; Malkhut is ascending fire (וְאִינּוּן בִּינָה וּמַלְכוּת. מַלְכוּת אֵשׁ עוֹלֶה). Binah is descending fire (בִּינָה אֵשׁ יוֹרֵד). YHVH, the central pillar, grasps them both (יְהוָֹ״ה, עַמּוּדָא דְּאֶמְצָּעִיתָא, אָחִיד בְּתַרְוַויְיהוּ). Binah is Yod-Heh-Vav, Heh; Malkhut (בִּינָה יה״ו ה' מַלְכוּת).

Tiferet, when it holds them, upon it rests Chokhmah (תִּפְאֶרֶת כַּד אָחִיד לוֹן, שַׁרְיָא עָלֵיהּ חָכְמָה), in which is the power of M”H (דְּבֵיהּ כֹּ״חַ מַ״ה). M”H: it is Yod-Heh-Vav-Heh (מָ״ה: אִיהוּ יו״ד הֵ״א וָא״ו הֵ״א). Its power is Yod-Vav-Dalet (כֹּחַ דִּילֵיהּ, יו״ד וָא״ו דָלֶ״ת). Heh is Alef (הֵ״א אָלֶ״ף). Vav is Alef-Vav (וָא״ו אָלֶ״ף וָא״ו). Hei is Alef (הֵ״א אָלֶ״ף). And all of them, the forty-two letters, are found in a man and in his wife and in his sons (וְכֻלְּהוּ מ״ב אַתְוָון, מִשְׁתַּכְחִין בְּבַּר נָשׁ וּבְאִתְתֵיהּ וּבִבְנוֹי). And because of this, no man is complete except with son and daughter (וּבְגִין דָּא לֵית בַּר נָשׁ שְׁלִים, אֶלָּא בְּבֵן וּבַת). And he who does not have a son, which is Vav, the Yod departs from him (וּמַאן דְּלֵית לֵיהּ בֵּן דְּאִיהוּ ו׳, אִסְתַּלָּק י׳ מִינֵיהּ). And he who does not have a daughter, which is Heh, the supernal Heh, which is Imma, departs from the daughter his mate (וּמַאן דְּלֵית לֵיהּ בַּת, דְּאִיהִי ה׳, אִסְתָּלַק ה׳ עִלָּאָה, דְּאִיהִי אֵם, מִן בַּת זוּגֵיהּ).

For the letters do not dwell, this one without that one (דְּאַתְוָון לָא שַׁרְיָין דָּא בְּלָא דָּא). And because of this, in man and woman, son and daughter, when they are made as is fitting, YHVH rests upon them (וּבְגִין דָּא, בְּאִישׁ וְאִשָּׁה בֵּן וּבַת, דְּאִתְעָבֵידוּ כְּדְקָא יִאוֹת, שַׁרְיָא עָלַיְיהוּ יְהוָֹ״ה). And they are called—some say: sons of Kudsha Berikh Hu (וְאִתְקְרִיאוּ [ס״א בנים לקודשא בריך הוא])—as it is written (Deuteronomy 14): “You are sons to Hashem your God” (הדא הוא דכתיב בָּנִים אַתֶם לַיְהוָֹ״ה אֱלֹהֵיכֶם). Thus is it in Ra‘ya Meheimna (ע״כ רעיא מהימנא).

Come and see, even though the sons of Aharon died at that time (תָּא חֲזֵי, אַף עַל גַּב דִּבִנֵי אַהֲרֹן מִיתוּ בְּהַהִיא שַׁעֲתָא), it was fitting in several aspects (יָאוּת הֲוָה בְּכַמָּה גַּוְונִין). One, because it was not the proper time of incense (חֲדָא, דְּלָא הֲוָה שַׁעֲתָא דִּקְטֹרֶת), for behold incense does not ascend except at known times (דְּהָא קְטֹרֶת לָא סַלְּקָא, אֶלָּא בְּזִמְנִין יְדִיעָן), as it is written (Exodus 30): “And Aharon shall burn upon it incense of spices, morning by morning” (דִּכְתִיב וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר). And when is this? At the time of kindling the lamps, and so forth, so that oil and incense be found together (וְאֵימָתַי בְּהֵטִיבוֹ אֶת הַנֵּרוֹת וְגוֹ', לְאִשְׁתַּכְחָא שֶׁמֶן וּקְטֹרֶת כַּחֲדָא). And it is written: “And when Aharon kindles the lamps at dusk he shall burn it” and so forth (וּכְתִיב וּבְהַעֲלוֹת אַהֲרֹן אֶת הַנֵּרוֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה וְגוֹ'). And at these times it is to be offered, and not at another time (וּבְזִמְנִין אִלֵּין אִתְקְרִיב, וְלָא בְּזִמְנָא אָחֳרָא), except at the time when death dwells in the world (בַּר בְּזִמְנָא דְּמוֹתָנָא שַׁרְיָא בְּעָלְמָא), as occurred, as it is written (Numbers 17): “And Moshe said to Aharon: take the censer and put fire upon it” and so forth (כְּמָה דְּאִעְרַע דִּכְתִיב וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח אֶת הַמַּחְתָּה וְתֵן עָלֶיהָ אֵשׁ וְגוֹ'). But the sons of Aharon did not bring near at the time when oil and incense were found together (וּבְנֵי אַהֲרֹן לָא קְרִיבוּ בְּשַׁעֲתָא דְּשֶמֶן וּקְטֹרֶת מִשְׁתַּכְחֵי כַּחֲדָא).