Daf 66a (דַּף ס״ו ע״א)

It was taught (תָּאנָא), when Kudsha Berikh Hu desired to create the world below (כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא דִּלְתַתָּא), all was made in the likeness of that which is above (כֹלָּא כְּגַוְונָא דִּלְעֵילָּא עֲבַד לֵיהּ). He made Yerushalayim, the center of the whole earth (עֲבַד יְרוּשְׁלֵים, אֶמְצָעִיתָא דְּכָל אַרְעָא). And one place called Tziyon rose above (וַאֲתַר חַד דְּאִקְרֵי צִיּוֹן, עָלָה). And from this place blessing goes forth (וּמֵהַאי אֲתַר מִתְבָּרְכָא). And in this place of Tziyon the world began to be built (וּבְהַאי אֲתַר דְּצִיּוֹן שָׁארֵי עָלְמָא לְאִתְבָּנָאָה), and from it was constructed (וּמִנֵּיהּ אִתְבְּנֵי). This is what is written: “‘El Elohim Hashem has spoken and called the earth, from the rising of the sun to its going down’” (הֲדָא הוּא דִכְתִיב, אֵל אֱלֹהִים יְיָ׳ דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ) (Psalms 50). And from where? “‘Out of Tziyon, the perfection of beauty, Elohim has shined forth’” (וּמֵאָן אֲתַר. מִצִּיּוֹן מִכְלַל יוֹפִי אֱלֹהִים הוֹפִיעַ) (Psalms 50). That is to say, from Tziyon, which is the perfection of beauty of the world (כְּלוֹמַר, מִצִיּוֹן דְּהוּא שְׁלִימוּ דְּיוֹפִי דְּעָלְמָא), Elohim has shone forth (אֱלֹהִים הוֹפִיעַ). Come and see (תָּא חֲזֵי): Yerushalayim is blessed only from Tziyon (לָא אִתְבָּרְכָא יְרוּשָׁלַם, אֶלָּא מִצִּיּוֹן). And Tziyon is above (וְצִיּוֹן מֵעֵילָּא), and all is bound one with one (וְכֹלָּא חַד בְּחַד אִתְקְשַׁר).

It was taught (תָּאנָא), Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): “‘And he shall go out to the altar that is before Hashem and atone upon it’” (וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְיָ׳ וְכִפֶּר עָלָיו) (Leviticus 16). To the altar — unspecified (אֶל הַמִּזְבֵּחַ סְתָם). As it were (כְּבִיָכוֹל), just as it was made below, so it was made above (כְּמָה דְּאִתְעָבִיד לְתַתָּא, אִתְעָבִיד לְעֵילָּא), and all is bound one with one (וְכֹלָּא אִתְקְשַׁר חַד בְּחַד). And it was taught (וְתָאנָא): just as on this day the Kohen below atones (כְּמָה דִּבְהַאי יוֹמָא מְכַפֵּר כַּהֲנָא לְתַתָּא), so too above (הָכִי נָמֵי לְעֵילָּא). And when the Kohen below arranges his service (וְכַד כַּהֲנָא דִּלְתַתָּא מְסַדֵּר פּוּלְחָנֵיהּ), the Kohen above likewise (כַּהֲנָא דִּלְעֵילָּא הָכִי נָמֵי). As it were, He is not found above except when He is found below (כְּבִיָכוֹל, לָא אִשְׁתְּכַח לְעֵילָּא, עֵד דְּאִשְׁתְּכַח לְתַתָּא). And from below holiness begins to ascend to the supernal King (וּמִתַּתָּא שָׁארֵי לְסַלְּקָא קְדוּשָּׁה דְּמַלְכָּא עִלָּאָה), and all the worlds are found as one before Kudsha Berikh Hu (וּמִשְׁתַּכְחִין כֻּלְּהוּ עָלְמִין חַד קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): if Yisrael only knew why Kudsha Berikh Hu commanded Yisrael to reprove them more than all other nations (אִלְמָלֵא הֲווֹ יַדְעִי יִשְׂרָאֵל אֲמַאי קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עָלַיְיהוּ דְּיִשְׂרָאֵל, לְאוֹכָחָא לְהוּ יַתִּיר מִכָּל שְׁאָר עַמִּין), they would know that Kudsha Berikh Hu has left His own, and does not exact from them one in a hundred (יִנְדְּעוּן דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק דִּידֵיהּ, וְלָא גָּבֵי מִנְּהוֹן חַד מִמֵּאָה). It was taught (תָּאנָא): Kudsha Berikh Hu, how many chariots, how many hosts He has, how many dominions and appointees are found in His service (קוּדְשָׁא בְּרִיךְ הוּא כַּמָה רְתִיכִין, כַּמָה חַיָּילִין אִית לֵיהּ, כַּמָה שׁוּלְטָנִין מְמָנָן מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ). When He destined Yisrael in this world (כַּד זַמִּין לְהוּ לְיִשְׂרָאֵל בְּהַאי עָלְמָא), He crowned them with holy crowns in the likeness above (אַכְתַּר לוֹן בְּכִתְרִין קַדִּישִׁין כְּגַוְונָא דִּלְעֵילָּא). Happy are they in the holy land (אַשְׁרֵי לוֹן בְּאַרְעָא קַדִּישָׁא), for they are found in His service (בְּגִין דְּיִשְׁתְּכָחוּ בְּפוּלְחָנֵיהּ). He binds all the supernal ones in them, in Yisrael (קָשִׁיר לְכֻלְּהוּ עִלָּאֵי בְּהוּ בְּיִשְׂרָאֵל). And joy does not enter before Him (וְחֶדְוָון לָא עָאלִין קַמֵּיהּ), and service is not performed before Him above (וּפוּלְחָנָא לָא אִתְעָבִיד קָמֵיהּ לְעֵילָּא), until Yisrael perform it below (עַד דְּיִשְׂרָאֵל עַבְדִּין לְתַתָּא). All the time that Yisrael are found in the service of their Master below (כָּל זִמְנָא דְּיִשְׂרָאֵל מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ דְּמָארֵיהוֹן לְתַתָּא), so too above (הָכִי נָמֵי לְעֵילָּא). As it were (כְּבִיָכוֹל), at the time that Yisrael annul the service below (בְּזִמְנָא דְּיִשְׂרָאֵל בְּטַלֵּי פּוּלְחָנָא לְתַתָּא), it is annulled above (בְּטַלֵּי לְעֵילָּא), and service is not found, neither above nor below (וּפוּלְחָנָא לָא אִשְׁתְּכַח לָא לְעֵילָּא וְלָא לְתַתָּא). And because of Yisrael, the service of Kudsha Berikh Hu was nullified when they dwelled in the land (וְעַל דְּיִשְׂרָאֵל בַּטְלוּ פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא כַּד שָׁארָן בְּאַרְעָא), so too above (הָכִי נָמֵי לְעֵילָּא), all the more so afterwards (כָּל שֶׁכֵּן לְבָתַר).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Yisrael, if you only knew how many hosts, how many armies, are delayed on your account (יִשְׂרָאֵל אִי אַתּוּן יַדְעִין, כַּמָה אוּכְלוּסִין, כַּמָה חַיָּילִין, מִתְעַכְּבִין בְּגִינַיְיכוּ), you would know that you are not worthy to stand in the world even one hour (תִּנְדְּעוּן דְּלֵית אַתּוּן כְּדַאי לְמֵיקָם בְּעָלְמָא, אֲפִילּוּ שַׁעֲתָא חֲדָא). And with all this, what is written? (וְעִם כָּל דָּא מַה כְּתִיב): ‘And yet even this, when they are in the land of their enemies, I have not rejected them nor abhorred them, etc.’ (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים וְגוֹ׳) (Leviticus 26). Therefore it is written: ‘And he shall go out to the altar’ (בְּגִין כָּךְ וְיָצָא אֶל הַמִּזְבֵּחַ), to the altar unspecified (אֶל הַמִּזְבֵּחַ סְתָם), which is before Hashem — unspecified (אֲשֶׁר לִפְנֵי יְיָ׳ סְתָם). And it is written afterwards: ‘And he shall go out and make his burnt-offering and the burnt-offering of the people, etc.’ (וְכִפֶּר עָלָיו לְבָתַר, וְיָצָא וְעָשָׂה אֶת עוֹלָתוֹ וְאֶת עוֹלַת הָעָם וְגוֹ׳). ‘And atone upon it’ — to what does this refer? (וְכִפֵּר עָלָיו מַאי קָא מַיְירֵי). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): to arouse Chesed in the world first (לְאִתְּעָרָא חֶסֶד בְּעָלְמָא בְּקַדְמִיתָא).

It was taught (תָּאנָא), it is written: “‘And he shall atone for the Holy from the impurities of the children of Yisrael’” (כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאוֹת בְּנֵי יִשְׂרָאֵל) (Leviticus 16). What is the meaning of ‘And he shall atone for the Holy’? (מַאי וְכִפֶּר עַל הַקֹּדֶשׁ). Rather Rabbi El‘azar said (אֶלָּא אָמַר רִבִּי אֶלְעָזָר): we have learned that the guilty cause blemishes above (הָא תָּנֵינָן, חַיָּיבַיָּא עַבְדִּין פְּגִימוּתָא לְעֵילָּא), and judgments are aroused (וּמִתְעָרִין דִּינִין), and they cause the Sanctuary to be defiled (וְגַרְמִין לְאִסְתַּאֲבָא מַקְדְּשָׁא). And the mighty serpent begins to be revealed (וְחִוְיָא תַּקִּיפָא שָׁארֵי לְאִתְגַּלָּאָה). Then judgments are aroused in the world (וּכְדֵין דִּינִין מִתְעָרִין בְּעָלְמָא). And on this day the Kohen must purify all (וּבְהַאי יוֹמָא, בָּעֵי כַּהֲנָא לְדַכְּאָה כֹּלָּא), and crown himself with his supernal holy crown (וּלְאִתְעַטְּרָא כִּתְרָא קַדִּישָׁא דִּילֵיהּ). Some say: “and to be aroused” (ס״א וְלָאִתְעָרָא) — the crown which is the head of the King (דְּהִיא רֵישָׁא דְּמַלְכָּא). So that the King may come to dwell with the Matronita (בְּגִין דְּיֵיתֵי מַלְכָּא לְאַשְׁרָאָה בְּמַטְרוֹנִיתָא). And when the head of the King takes, all takes (וְכַד רֵישָׁא דְּמַלְכָּא נָטִיל, כֹּלָּא נָטִיל). And He comes to join with the Matronita, and to arouse joy and blessings in the world (וְיֵיתֵי לְאִזְדַּוְּוגָא בְּמַטְרוֹנִיתָא וּלְאַתְעֲרָא חֵידוּ וּבִרְכָּאן בְּעָלְמָא). Some say: “Because the King comes to join with the Matronita and to arouse joy and blessings in the world, and when the head of the King takes, all takes” (ס״א בְּגִין דְּיֵיתֵי מַלְכָּא לְאִזְדַּוְּוגָא בְּמַטְרוֹנִיתָא וּלְאַתְעֲרָא חֵידוּ וּבִרְכָּאן בְּעָלְמָא, וְכַד רֵישָׁא דְּמַלְכָּא נָטִיל, כֹּלָּא נָטִיל). It is found that all peace above and below (אִשְׁתְּכַח דְּכָל שְׁלָמָא), some say: completion (נ״א שְׁלִימוּ), depends on the Kohen (דְּעֵילָּא וְתַתָּא, בְּכַהֲנָא תַּלְיָיא). For if his crown is aroused (דְּאִי אִתְּעַר כִּתְרָא דִּילֵיהּ), all is aroused (כֹלָּא אִתְּעַר), and all is found in perfection (וְכֹלָּא בִּשְׁלִימוּ אִשְׁתְּכַח). And concerning this it is written: “‘And he shall atone for the Holy’” (וְעַל דָּא כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ) (Leviticus 16).

At first: “‘And he shall atone for the Holy’” (בְּקַדְמִיתָא וְכִפֶּר עַל הַקֹּדֶשׁ), to bring peace into the world (לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא), and to bring joy into the world (וּלְאַסְגָּאָה חֵידוּ בְּעָלְמָא). And when the joy of union is found in the King and the Matronita (וְכַד חֵידוּ דְּזִוּוּגָא אִשְׁתְּכַח בְּמַלְכָּא וּבְמַטְרוֹנִיתָא), all the attendants and all the sons of the palace (כָּל שַׁמָּשִׁין, וְכָל בְּנֵי הֵיכָלָא) are all found in joy (כֻלְּהוּ אִשְׁתְּכָחוּ בְּחֵידוּ). Some say: and the joy of the world (נ״א וְכַד חֵידוּ דְּעָלְמָא). And all the sins that they sinned before the King are atoned for them (וְכָל חוֹבִין דְּחָבוּ קָמֵי מַלְכָּא, אִתְכַּפָּר לְהוּ). This is what is written: “‘From all your sins before Hashem you shall be purified’” (הֲדָא הוּא דִכְתִיב מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ׳ תִּטְהָרוּ) (Leviticus 16). And because of this it is written: “‘And no man shall be in the Tent of Meeting when he goes in to atone in the Holy until he comes out’” (וּבְגִין כָּךְ כְּתִיב וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ) (Leviticus 16). At the time when he enters to unite them (בְּשַׁעֲתָא דְּעָאל לְזַוְּוגָא לְהוּ), and at the time when the King and the Matronita are joined (וּבְשַׁעֲתָא דְּמִזְדַּוְּוגִין מַלְכָּא וּמַטְרוֹנִיתָא), at that time “‘And he shall atone for himself and for his house’” (הַהִיא שַׁעֲתָא וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ) (Leviticus 16).