Daf 5a (דַּף ה׳ ע״א)

Rabbi Ḥizkiyah (רִבִּי חִזְקִיָּה) was frequently before Rabbi Shim'on (הֲוָה שְׁכִיחַ קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן). He said to him (אָמַר לֵיהּ): This that is called Korban [Offering] (הַאי דְּאִקְרֵי קָרְבָּן), should it not have been called Keruv [Bringing Near] (קֵירוּב מִבָּעֵי לֵיהּ), or Kerivut [Closeness] (אוֹ קְרִיבוּת)? What is Korban [Offering]? (מַאי קָרְבָּן). He said to him (אָמַר לֵיהּ): This is already known among the Friends (הָא יְדִיעַ הוּא לְגַבֵּי חַבְרַיָּיא). Korban [Offering] comes from those holy Keterin [Crowns] (קָרְבָּן מֵאִינּוּן כִּתְרִין קַדִּישִׁין), which are all brought near together as one (דְּמִתְקָרְבֵי כֻּלְּהוּ כַּחֲדָא), and are bound one to another (וּמִתְקַשְּׁרָן דָּא בְּדָא), until they all become one (עַד דְּאִתְעָבֵידוּ כֻּלְּהוּ חַד), in a complete Yichuda [Unification] (בְּיִחוּדָא שְׁלִים), to rectify the Holy Name properly (לְאַתְקְנָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “A Korban [Offering] to Hashem” (קָרְבָּן לַיְיָ׳) (Vayikra 1:2).

Korban [Offering]—these are those holy Keterin [Crowns] (קָרְבָּן דְּאִינּוּן כִּתְרִין קַדִּישִׁין). To Hashem (לַיְיָ' הוּא), it is offered to rectify the Holy Name (לְאִתְתַּקְנָא שְׁמָא קַדִּישָׁא), and to unite it properly (וּלְיַחֲדָא לֵיהּ כְּדְקָא יֵאוֹת), so that mercy may be found in all the worlds (בְּגִין דְּיִשְׁתְּכָחוּ רַחֲמִין בְּכֻלְּהוּ עָלְמִין). And the Holy Name is crowned with its crowns (וּשְׁמָא קַדִּישָׁא דְּאִתְעַטָּר בְּעִטְרוֹי), so that everything may be sweetened (לְאִתְבַּסְּמָא כֹּלָּא). All this is in order to arouse mercy (וְכָל דָּא בְּגִין לְאַתְּעָרָא רַחֲמֵי), and not to arouse judgment (וְלָא לְאִתְּעָרָא דִּינָא). Therefore it is to Hashem (וּבְגִין כַּךְ לַיְיָ' הוּא), and not to Elohim (וְלָא לֵאלֹהִים). To Hashem (לַיְיָ'): we must arouse mercy (אֲנָן צְרִיכִים לְאִתְּעָרָא רַחֲמֵי), and not Elohim (וְלָא לֵאלֹהִים). We require mercy, not judgment (רַחֲמֵי בָּעֵינָן וְלָא דִּינָא).

He said (אָמַר): Fortunate is my portion (זַכָּאָה חוּלָקִי), for I asked and gained these matters (דְּשָׁאִילְנָא וְרַוַוחְנָא מִלִּין אִלֵּין), and this is the clarification of the matter (וְדָא בְּרִירוּ דְּמִלָּה). But behold, it is written (אֲבָל הָא כְּתִיב): “The sacrifices of Elohim are a broken spirit; a broken and contrite heart, Elohim will not despise” (זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה, לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה) (Tehillim 51:19). It says: “The sacrifices of Elohim” (זִבְחֵי אֱלֹהִים כְּתִיב), and not: “The sacrifices of Hashem” (וְלֹא זִבְחֵי יְיָ').

He said to him (אָמַר לֵיהּ): Certainly so (וַדַּאי הָכִי הוּא). It is not written: “Korban [Offering] to Elohim” (קָרְבָּן אֱלֹהִים לָא כְּתִיב), but rather: “The sacrifices of Elohim” (אֶלָּא זִבְחֵי אֱלֹהִים). Therefore their slaughter is in the north (וְעַל דָּא שְׁחִיטָתָן בַּצָפוֹן), for the slaughter pertains to Elohim (דְּהָא זְבִיחָה הוּא בְּגִין אֱלֹהִים), that side of Gevurah (הַהוּא סְטָר גְּבוּרָה), so that the spirit of judgment may be sweetened and broken (דְּיִתְבְּסַם וְיִתְבַּר רוּחָא דְּדִינָא), the judgment weakened (וְיִתְחַלָּשׁ דִּינָא), and mercy prevail over judgment (וְיִתְגַּבְּרוּן רַחֲמֵי עַל דִּינָא). Therefore it says: “The sacrifices of Elohim” (וְעַל דָּא זִבְחֵי אֱלֹהִים), to break the power and force of harsh judgment (לְתַּבְרָא חֵילָא וְתוּקְפָּא דְּדִינָא קַשְׁיָא). As it is written (דִּכְתִּיב): “A broken spirit” (רוּחַ נִשְׁבָּרָה) (Tehillim 51:19), so that that mighty spirit may be broken (לְמֶהֱוֵי הַהוּא רוּחָא תַּקִּיפָא נִשְׁבָּרָה), and its spirit, strength, and power may not prevail (וְלָא יִתְגַּבָּר רוּחֵיהּ וְחֵילֵיהּ וְתוּקְפֵּיהּ).

Then a person must stand upon the Mizbe'ach [Altar] (וּבַּר נָשׁ בָּעֵי כְּדֵין לְמֵיקָם עַל מַדְבְּחָא), with a broken spirit (בְּרוּחַ נִשְׁבָּרָה), and humble himself because of his deeds (וְיַכְסִף מֵעוֹבָדוֹי), so that that mighty spirit may be broken (בְּגִין דִּיהוֵי הַהוּא רוּחָא תַּקִּיפָא תְּבִירָא). And all of this is so that judgment may be sweetened (וְכֹלָּא בְּגִין דְּדִינָא יִתְּבְסָּם), and mercy may prevail over judgment (וְיִתְגַּבְּרוּן רַחֲמֵי עַל דִּינָא). “Adam, when he brings from among you a Korban [Offering] to Hashem” (אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ') (Vayikra 1:2).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), this verse ought to have been written (הַאי קְרָא הָכִי הֲוָה לֵיהּ לְמִכְתַּב), “Adam, when he brings a korban to Hashem” (אָדָם כִּי יַקְרִיב קָרְבָּן לַיְיָ'). What is ‘from you’? (מַהוּ מִכֶּם). Rather, to exclude Adam HaRishon (אֶלָּא לַאֲפוּקֵי אָדָם הָרִאשׁוֹן), who brought a korban when Kudsha Berikh Hu created the world (דְּהוּא אַקְרִיב קָרְבְּנָא כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), and this has already been established (וְהָא אוּקְמוּהָ). But here it says “from you” (וְהָכָא מִכֶּם כְּתִיב), this Adam — to exclude another Adam (הַאי אָדָם, לַאֲפוּקֵי אָדָם אָחֳרָא), who was not of you (דְּלָא הֲוָה מִכֶּם). Rabbi Shimon said to him (אָמַר לֵיהּ רִבִּי שִׁמְעוֹן), well have you spoken, and so it is (שַׁפִּיר קָאַמָרְת, והָכִי הוּא).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “A song, a psalm of the sons of Korach” (Ps. 48) (שִׁיר מִזְמוֹר לִבְנֵי קֹרַח). This song is a lofty praise (הַאי שִׁיר תּוּשְׁבַּחְתָּא מְעַלְיָא הוּא), above all other praises (עַל כָּל שְׁאָר תּוּשְׁבָּחִין), that the sons of Korach merited to praise (דְּזָכוּ לְשַׁבְּחָא לֵיהּ בְּנֵי קֹרַח). “A song, a psalm” (שִׁיר מִזְמוֹר): a praise upon a praise (תּוּשְׁבַּחְתָּא עַל תּוּשְׁבַּחְתָּא), a praise that is divided into two praises (תּוּשְׁבַּחְתָּא דְּאִתְפְּלַג לִתְרֵין תּוּשְׁבְּחָן). And the sons of Korach merited to praise Knesset Yisrael (וְזָכוּ בְּנֵי קֹרַח לְשַׁבְּחָא לָהּ לִכְנְסֶת יִשְׂרָאֵל). And the praise of Knesset Yisrael they say (וּשְׁבָחָא דִּכְנֶסֶת יִשְׂרָאֵל קָא אַמְרֵי). And what is it? (וּמַאי הוּא). As it is written (דִּכְתִּיב), “Great is Hashem and greatly to be praised, in the city of our God, His holy mountain” (Ps. 48) (גָּדוֹל יְיָ' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ). When is Kudsha Berikh Hu called great? (אֵימָתַי אִקְרֵי קוּדְשָׁא בְּרִיךְ הוּא גָּדוֹל). At the time when Knesset Yisrael is found with Him (בְּזִמְנָא דִּכְנְסֶת יִשְׂרָאֵל אִשְׁתְּכָחַת עִמֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “in the city of our God” (בְּעִיר אֱלהֵינוּ), He is great in the city of our God (הוּא גָּדוֹל בְּעִיר אֱלֹהֵינוּ), with the city of our God (עִם עִיר אֱלֹהֵינוּ).

Rabbi Yehudah said to him (אָמַר לֵיהּ רִבִּי יְהוּדָה): “Our Elohim, what does it seek here?” (אֱלֹהֵינוּ מַאי בָּעֵי הָכָא). He said to him (אָמַר לֵיהּ): “Certainly, so it is” (הָכִי הוּא וַדַּאי): “This city in which our Elohim dwells” (הַאי עִיר דְּחָלָא אֱלֹהֵינוּ). Some say: “His strength” (נ״א: חילא), “and it is the praise of Yisrael” (וְתוּשְׁבַּחְתָּא דְּיִשְׂרָאֵל הוּא). What does this imply? (מַאי מַשְׁמַע). It means (אִשְׁתְּמַע) that a king without the Matronita (דְּמַלְכָּא בְּלָא מַטְרוֹנִיתָא) is not a king (לָאו הוּא מַלְכָּא), is not great (וְלָאו הוּא גָּדוֹל), and is not worthy of praise (וְלָא מְהוּלָּל). Therefore (וּבְגִין כַּךְ), whoever is not found as male and female together (כָּל מַאן דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא), all praise is removed from him (כָּל שְׁבָחָא אַעְדּוֹי מִנֵּיהּ), and he is not included in the category of Adam (וְלָאו הוּא בִּכְלָלָא דְּאָדָם). Not only that (וְלֹא עוֹד), but he is not worthy to be blessed (אֶלָּא דְּלָאו אִיהוּ כְּדַאי לְאִתְבָּרְכָא). It is written (כְּתִיב): “And that man was the greatest of all the children of the East” (וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל בְּנֵי קֶדֶם) (Iyov 1:3).

We have learned (תָּנֵינָן) in the Sefer [Book] of Rav Hamnuna Sava (בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא), that his wife feared Kudsha Berikh Hu just as he did (דְּבַת זוּגוֹ בִּדְחִילוּ דְקוּדְשָׁא בְּרִיךְ הוּא הֲוַת כְּוָותֵיהּ), and because of his wife he was called “great” (וּמִסִּטְרָא דְּאִתְּתֵיהּ אִקְרֵי גָּדוֹל). So too here (אוּף הָכָא): “Great is Hashem and exceedingly to be praised” (גָּדוֹל יְיָ' וּמְהֻלָּל מְאֹד) (Tehillim 48:2). And wherein is He great? (וּבְמַּה הוּא גָּדוֹל). It continues and says (הָדָר וְאָמַר): “In the city of our Elohim, His holy mountain” (בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ) (Tehillim 48:2). Therefore (וּבְגִין כַּךְ), this praise belongs to the second day (תּוּשְׁבַּחְתָּא דָּא בַּשֵּׁנִי). And if you ask (וְאִי תֵּימָא): Why is “for it was good” not written on the second day? (אֲמַאי לָא כְּתִיב כִּי טוֹב בַּשֵּׁנִי). Because it was destined to be separated (בְּגִין דִּזְמִינִין לְאִתְפָּרְשָׁא). The secret of the matter is (וְרָזָא דְּמִלָּה): “It is not good that the man should be alone” (לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ) (Bereshit 2:18). Whenever he is alone, it is written: “not good” (בְּזִמְנָא דְּאִיהוּ לְבַדּוֹ לֹא טוֹב כְּתִיב). Therefore “for it was good” is not written on the second day (וְעַל דָּא לָא כְּתִיב כִּי טוֹב בַּשֵּׁנִי).

“Great is Hashem and exceedingly to be praised” (גָּדוֹל ה' וּמְהֻלָּל) (Tehillim 48:2), as we have said (כִּדְקַאמְרָן). “Beautiful in elevation, the joy of all the earth” (יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ) (Tehillim 48:3)—this is the praise of their Zivug [Union] (תּוּשְׁבַּחְתָּא דְּזִוּוּגָא דִּלְהוֹן). “Beautiful in elevation” (יְפֵה נוֹף)—this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), and this is the Tzaddik (וְדָא צַדִּיק). “The joy of all the earth” (מְשׂוֹשׂ כָּל הָאָרֶץ)—then it becomes the joy of all (כְּדֵין הוּא חֶדְוָותָא דְּכֹלָּא), and Knesset Yisrael is blessed (וּכְנֶסֶת יִשְׂרָאֵל מִתְבָּרְכָא).