Daf 49b (דַּף מ״ט ע״ב)

And these words are made known to the Kohen (וְאִשְׁתְּמוֹדְעָן מִלִּין אִלֵּין לְגַבֵּי כַּהֲנָא): judgments that come from this side and judgments that come from that side (דִּינִין דְּאָתוּ מֵהַאי, וְדִינִין דְּאָתוּ מֵהַאי). And the offerings that must be brought are made known (וְאִשְׁתְּמוֹדְעָן קָרְבָּנֵי דְּבַעְיָין לְקָרְבָא), as it is written: “A male without blemish” (Leviticus 1) (דִּכְתִיב זָכָר תָּמִים). And it is written: “A female without blemish shall he bring it” (Leviticus 3) (וּכְתִיב נְקֵבָה תְּמִימָה יְבִיאֶנָּה).

For words are made known — from where the judgments come and from where are the sins that are united with this or with that (דְּהָא אִשְׁתְּמוֹדְעָן מִלֵי, מֵאָן אָתוּ דִּינִין, וּמֵאָן אִינּוּן חוֹבֵי, דְּאִתְאַחֲדָן בְּהַאי אוֹ בְּהַאי). And concerning this it is written: “The sacrifices of Elohim are a broken spirit” (Psalms 51) (וְעַל דָּא כְּתִיב זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה). To exclude other offerings of which it is not written “a broken spirit” (לְאַפָּקָא שְׁאָר קָרְבְּנִין דְּלָא כְּתִיב רוּחַ נִשְׁבָּרָה), for they are peace to the world and joy of the supernal and the lower (דְּאִינּוּן שְׁלָמָא לְעָלְמָא, וְחֶדְוָה דְּעִלָּאִין וְתַתָּאִין).

“And if the Kohen shall see it” (Leviticus 13) (וְאִם יִרְאֶנָּה הַכֹּהֵן). Rabbi Yosei taught (תָּאנֵי רִבִּי יוֹסֵי): It is written, “You Who hear prayer, unto You shall all flesh come” (Psalms 65) (כְּתִיב שׁוֹמֵעַ תְּפִלָּה עָדֶיךָ וְגוֹ׳). “You Who hear prayer” — this is Kudsha Berikh Hu (שׁוֹמֵעַ תְּפִלָּה, דָּא קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Ḥizkiyah said (רִבִּי חִזְקִיָּה אָמַר): It should have said “hear prayers” (שׁוֹמֵעַ תְּפִלּוֹת מִבָּעֵי לֵיהּ). What is “hear prayer”? (מַהוּ שׁוֹמֵעַ תְּפִלָּה). Rather, “prayer” — this is Knesset Yisrael, which is prayer (אֶלָּא תְּפִלָּה, דָּא כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי תְּפִלָּה), as it is written: “But I am prayer” (Psalms 109) (דִּכְתִיב וַאֲנִי תְּפִלָּה). Some say: “But as for me, my prayer” (Psalms 69) (ס״א: וַאֲנִי תְפִלָּתִי). And David said this concerning Knesset Yisrael (וְדָוִד בְּגִין כְּנֶסֶת יִשְׂרָאֵל קָאָמַר לָהּ). And what he said: “And I am prayer” — it is all one (וּמַה דְּאָמַר וַאֲנִי תְּפִלָּה, כֹּלָּא חַד). And concerning this: “You Who hear prayer” (וְעַל דָּא שׁוֹמֵעַ תְּפִלָּה). And this is the tefillah shel yad (וְדָא תְּפִלָּה שֶׁל יַד), as it is written: “Upon your hand with a heh” (Exodus 13) (דִּכְתִיב עַל יָדְכָה בְּהֵ״א).

“Unto You shall all flesh come” (Psalms 65) (עָדֶיךָ כָּל בָּשָׂר יָבוֹאוּ) — at the time when the body dwells in sorrow, in sufferings, in afflictions (בְּשַׁעֲתָא דְּגוּפָא שַׁרְיָא בְּצַעֲרָא, בְּמַרְעִין, בְּמַכְתְּשִׁין). As you say: “And the flesh, when there is in its skin” (Leviticus 13) (כְּמָה דְּאַתְּ אָמֵר וּבָשָׂר כִּי יִהְיֶה בְעוֹרוֹ), “the plague in the skin of the flesh, the living flesh” (Leviticus 13) (אֶת הַנֶּגַע בְּעוֹר הַבָּשָׂר, הַבָּשָׂר הַחַי). And because of this it is not written “all spirit shall come,” but “all flesh shall come” (וּבְגִין כָּךְ לָא כְּתִיב כָּל רוּחַ יָבֹאוּ, אֶלָּא כָּל בָּשָׂר יָבֹאוּ).

What is “unto You” (מַהוּ עָדֶיךָ)? Rather, as it is said: “And he shall be brought to the Kohen” (Leviticus 13) (אֶלָּא כְּמָה דְּאִתְּמַר, וְהוּבָא אֶל הַכֹּהֵן) — this is Kudsha Berikh Hu (דָּא הוּא קוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “And if the Kohen shall see it” (Leviticus 13) (הֲדָא הוּא דִכְתִיב וְאִם יִרְאֶנָּה הַכֹּהֵן). Come and see (תָּא חֲזֵי): In one place it is written “Aharon the Kohen” (בַּאֲתַר חַד אַהֲרֹן הַכֹּהֵן), and in another place simply “the Kohen” (וּבְאַתְרָא אָחֳרָא הַכֹּהֵן סְתָם) — and this is Kudsha Berikh Hu (וְדָא קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): But behold it is written: “A plague of tzara‘at, when it shall be in Adam, then he shall be brought to the Kohen” (Leviticus 13) (וְהָא כְּתִיב נֶגַע צָרַעַת כִּי תִהְיֶה בְּאָדָם, וְהוּבָא אֶל הַכֹּהֵן). If so, this is Kudsha Berikh Hu (אִי הָכִי דָּא קוּדְשָׁא בְּרִיךְ הוּא). He said to him (אָמַר לֵיהּ): Yes (אִין), because in Him depends all purification and all holiness (בְּגִין דְּבֵיהּ תַּלְיָא כָּל דַּכְיוּתָא וְכָל קְדוּשָּׁה). He said to him (אָמַר לֵיהּ): If so, why “and he shall be brought”? It should have said “and he shall ascend” (אִי הָכִי, אֲמַאי וְהוּבָא, וְהוּעֲלָה מִבָּעֵי לֵיהּ). He said to him (אָמַר לֵיהּ): As you say, “And its staves shall be brought into the rings” (Exodus 27) (כְּמָה דְאַתְּ אָמֵר וְהוּבָא אֶת בַּדָּיו בַּטַּבָּעוֹת) — this one enters into this one (דְּעָיִיל דָּא בְּגוֹ דָּא). So here, “and he shall be brought,” that they should be brought into the Kohen to purify him (אוּף הָכָא וְהוּבָא, דְּיִכָּנְסוּן לֵיהּ לְכַהֲנָא, לְדַכְּאָה לֵיהּ), and words shall ascend before Him (וְיֵעָלוּן מִלָּה קַמֵּיהּ).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): Thus we have learned (הָכִי תָּנֵינָן): “A plague of leprosy” (נֶגַע צָרַעַת) — nega (A Plague) is a harsh judgment dwelling in the world (נֶגַע הוּא דִּינָא תַּקִּיפָא שַׁרְיָא בְּעָלְמָא). Lepersey: a closure (צָרַעַת: סְגִירוּ). As you say, “the closure of the supernal light” (כְּמָה דְאַתְּ אָמֵר, סְגִירוּ דִּנְהוֹרָא עִלָּאָה) — the closure of supernal goodness that does not descend to the world (סְגִירוּ דְּטִיבוּ עִלָּאָה, דְּלָא נָחִית לְעָלְמָא). “When it shall be in Adam” (כִּי תִהְיֶה בְּאָדָם) — in Adam plainly (בְּאָדָם סְתָם). “Then he shall be brought to the Kohen” (וְהוּבָא אֶל הַכֹּהֵן) — this is the Kohen below (דָּא כֹּהֵן דִּלְתַתָּא), who is rectified to open that closure (דְּהוּא אִתְתְּקַּן לְמִפְתַּח הַהוּא סְגִירוּ), and to light the lamps so that through his hands blessings may be found above and below (וּלְאֲדְלָקָא בּוּצִינִיָא, דְּיִשְׁתְּכָחוּ עַל יְדוֹי בִּרְכָן לְעֵילָּא וּלְתַתָּא). And that plague shall pass and be removed, and the light of mercy shall dwell upon all (וְיִתְעֲבָר וְיִסְתָּלַק הַהוּא נֶגַע, וְיִשְׁרֵי נְהִירוּ דְּרַחֲמֵי עַל כֹּלָּא). And because of this it is written: “Then he shall be brought to the Kohen” (וּבְגִין כָּךְ וְהוּבָא אֶל הַכֹּהֵן).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): I see the people of the world (חֲמֵינָא לְאִינְהוּ בְּנֵי עָלְמָא), that they do not regard and do not know the honor of their Master (דְּלָא מַשְׁגְּחָן, וְלָא יַדְעִין בִּיקָרָא דְּמָארֵיהוֹן). It is written of Yisrael (כְּתִיב בְּהוּ בְּיִשְׂרָאֵל): “Which I have separated you from the peoples to be Mine” (Leviticus 20) (אֲשֶׁר הִבְדַּלְתִּי אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי). And it is written: “And you shall sanctify yourselves, and you shall be holy, for I, Hashem, am holy” (Leviticus 20) (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים כִּי קָדוֹשׁ אֲנִי יְיָ). If they distance themselves (אִי אִינּוּן מִתְרַחֲקָן), then the holiness that is theirs, behold their will is distanced from Him (אָן הוּא קְדוּשָּׁה דִּלְהוֹן, הָא רְעוּתָא דִּלְהוֹן אִתְרַחֲקַת מִנֵּיהּ). And the verse proclaims and says (וּקְרָא אַכְרִיז וְאָמַר): “Do not be like horse or mule, which have no understanding” (Psalms 32) (אַל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין).

By what are the sons of man distinguished from horse and mule? (בְּמָה אִתְפָּרְשָׁן בְּנֵי נָשָׁא מִסּוּס וָפֶרֶד). By the holiness of their body, to be found complete and inscribed from all (בִּקְדוּשָּׁה דְּגַרְמַיְיהוּ, לְאִשְׁתַּכְּחָא שְׁלֵימִין וּרְשִׁימִין מִכֹּלָּא). And because of this, the zivug of the sons of man is at known times (וְעַל דָּא זִוּוּגָא דִּבְנֵי נָשָׁא הוּא בְּזִמְנִין יְדִיעָן), to direct the will to cleave in Kudsha Berikh Hu (לְכַוְּונָא רְעוּתָא לְאִתְדַּבְּקָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). And behold it is aroused, that at midnight Kudsha Berikh Hu enters the Garden of Eden (וְהָא אִתְּעֲרוּ, בְּפַלְגוּת לֵילְיָא קוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָּא דְּעֵדֶן), to delight Himself with the Righteous (לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּיא), and Knesset Yisrael praises Kudsha Berikh Hu (וּכְּנֶסֶת יִשְׂרָאֵל מְשַׁבַּחַת לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא). And that is the time of will to cleave with Him (וְהִיא שַׁעֲתָא דִּרְעוּתָא לְאִתְדַּבְּקָא בְּהוּ). And the companions who engage in Orayta (וְחַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא) are joined with Knesset Yisrael (מִשְׁתַּתְּפֵי בָּהּ בִּכְּנֶסֶת יִשְׂרָאֵל), to praise the Holy King (לְשַׁבְּחָא לְמַלְכָּא קַדִּישָׁא). And as they engage in Orayta (וְאִתְעַסְּקָן בְּאוֹרַיְיתָא), then the rest of mankind — that is the time of will to be sanctified in the holiness of Kudsha Berikh Hu and to direct the will to cleave in Him (שְׁאָר בְּנֵי נָשָׁא כְּדֵין עִידָּן רְעוּתָא לְאִתְקַדְּשָׁא בִּקְדוּשָּׁה דְּקוּדְשָׁא בְּרִיךְ הוּא, וּלְכַוְּונָא רְעוּתָא לְאִתְדַּבְּקָא בֵּיהּ). And those companions who engage in Orayta, their zivug is found at the time of another zivug (וְאִינּוּן חַבְרַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, זִוּוּגָא דִּלְהוֹן בְּשַׁעֲתָא דְּזִוּוּגָא אָחֳרָא אִשְׁתְּכַח). And this is from Shabbat to Shabbat, to direct the will to cleave in Kudsha Berikh Hu and in Knesset Yisrael (וְהַאי מִשַּׁבָּת לְשַׁבָּת לְכַוְּונָא רְעוּתָא לְאִתְדַּבְּקָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא וּבִכְנֶסֶת יִשְׂרָאֵל), for that is the time of will when all, supernal and lower, are blessed (דְּהוּא עִידָּן רְעוּתָא דְּמִתְבָּרְכָן כֹּלָּא עִלָּאֵי וְתַתָּאֵי).

If the sons of man distance themselves from Him (אִי בְּנֵי נָשָׁא אִתְרַחֲקוּ מִנֵּיהּ), and act like beasts (וְעַבְדָּן כִּבְעִירֵי), where then is their holiness, to be found holy? (אָן הוּא קְדוּשָּׁה דִּלְהוֹן, לְאִשְׁתַּכְּחָא קַדִּישִׁין). Where are those holy souls that are drawn from above? (אָן אִינּוּן נַפְשָׁאָן קַדִּישִׁין דְּמָשְׁכָן מֵעֵילָּא). And Shlomo the king cried out and said (וּשְׁלֹמֹה מַלְכָּא צָוַוח וְאָמַר): “Also, without Da‘at, the soul is not good” (Proverbs 19) (גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב). “Also, without Da‘at” — who is Da‘at? (גַּם בְּלֹא דַּעַת, מַאן הוּא דַּעַת). This is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא). “The soul is not good” — this is the soul (נֶפֶשׁ לֹא טוֹב, דָּא הוּא נֶפֶשׁ), which they draw in their deeds (דְּאִינּוּן מַשְׁכִין בְּעוֹבָדַיְיהוּ). “Not good” — for from another side are drawn upon them souls that are not good (לֹא טוֹב, דְּהָא מִסִּטְרָא אָחֳרָא אִתְמַשְּׁכָאן עָלַיְיהוּ נַפְשָׁתָא דְּלָאו אִיהוּ טוֹב), because they do not direct their hearts toward Kudsha Berikh Hu (בְּגִין דְּלָא מְכַוְּונֵי לִבַּיְיהוּ לְּקוּדְשָׁא בְּרִיךְ הוּא).

Whoever is inflamed by the evil inclination (מַאן דְּאִתְלְהִיט בְּיֵצֶר הָרָע), without will and intention of the heart toward Kudsha Berikh Hu (בְּלָא רְעוּתָא וְכַוָּונָה דְּלִבָּא לְּקוּדְשָׁא בְּרִיךְ הוּא), from the side of the evil inclination is drawn upon him a soul that is not good (מִסִּטְרָא דְּיֵצֶר הָרָע אִתְמְשַׁךְ עָלֵיהּ נַפְשָׁא דְּלָאו אִיהִי טוֹב). This is what is written: “Also, without Da‘at, the soul is not good; and he that hastens with his feet sins” (Proverbs 19) (הֲדָא הוּא דִכְתִיב גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב, וְאָץ בְּרַגְלַיִם חוֹטֵא). Whoever hastens with his feet and pushes the moment without holy will (מַאן דְּאִיהוּ אָץ בְּרַגְלַיִם, וְדָחֵי שַׁעֲתָא בְּלָא רְעוּתָא קַדִּישָׁא), sins (חוֹטֵא). He surely sins in all (חוֹטֵא וַדַּאי, בְּכֹלָּא).