Daf 66b (דַּף ס״ו ע״ב)

It was taught (תָּאנָא), “‘And no man shall be in the Tent of Meeting’” (וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד) (Leviticus 16). Rabbi Yitzḥak opened (רִבִּי יִצְחָק פָּתַח): “‘And I will remember My covenant with Ya‘akov, and also My covenant with Yitzḥak, etc.’” (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְגוֹ׳) (Leviticus 26). And this verse has been established (וְהַאי קְרָא אוּקְמוּהָ).

Come and see (תָּא חֲזֵי): at the time that Yisrael are in exile (בְּשַׁעֲתָא דְּיִשְׂרָאֵל בְּגָלוּתָא), as it were, Kudsha Berikh Hu is with them in exile (כִּבְיָכוֹל קוּדְשָׁא בְּרִיךְ הוּא עִמְּהוֹן בְּגָלוּתָא). For the Shekhinta never departs from them for all eternity (דְּהָא שְׁכִינְתָּא לָא אִתְעָדֵי מִנַּיְיהוּ לְעָלְמִין). Come and see (תָּא חֲזֵי): at the time that Yisrael were found in the exile of Bavel (בְּזִמְנָא דְּיִשְׂרָאֵל אִשְׁתְּכָחוּ בְּגָלוּתָא דְּבָבֶל), the Shekhinta dwelled among them (שְׁכִינְתָּא בֵּינַיְיהוּ שַׁרְיָא), and went down with them into exile (וְתָאבָת עִמְּהוֹן מִן גָּלוּתָא). And in the merit of the Righteous who remained in the land (וּבִזְכוּת אִינּוּן צַדִּיקַיָּיא דְּאִשְׁתָּאָרוּ בְּאַרְעָא), She dwelled in the land (שָׁארַת בְּאַרְעָא), and never departed from them for all eternity (וְלָא אַעְדֵּי מִנַּיְיהוּ לְעָלְמִין).

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): when the Matronita is restored to the King (דְּאִתְהַדְּרַת מַטְרוֹנִיתָא בְּמַלְכָּא), then all is restored in the rejoicing of the King (וְאִתְהַדָּר כֹּלָּא בְּהִלּוּלָא דְּמַלְכָּא). Because of this they are called the Men of the Great Assembly (בְּגִין כָּךְ אִקְרוּן אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה) — truly the Great Assembly (כְּנֶסֶת הַגְּדוֹלָה וַדַּאי). It was taught (תָּאנָא): at every time that Yisrael are in exile (בְּכָל זִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא), if they are meritorious (אִי אִינּוּן זַכָּאִין), Kudsha Berikh Hu hastens to show them mercy and to bring them out from exile (קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים לְרַחֲמָא עָלַיְיהוּ, וּלְאַפָּקָא לוֹן מִגָּלוּתָא). But if they are not meritorious (וְאִי אִינּוּן לָא זַכָּאִין), He delays them in exile (מְעַכֵּב לוֹן בְּגָלוּתָא) until the time that is decreed (עַד הַהוּא זִמְנָא דְּאִתְגְּזַר). And when the time arrives, and they are not found worthy (וְכַד מָטָא זִמְנָא, וְאִינּוּן לָא אִתְחַזְיָין), Kudsha Berikh Hu watches for the honor of His Name (קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח לִיקָרָא דִּשְׁמֵיהּ), and He does not leave them in exile (וְלָא אַנְשֵׁי לְהוּ בְּגָלוּתָא). This is what is written: “‘And I will remember My covenant with Ya‘akov, etc.’” (הֲדָא הוּא דִכְתִיב וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְגוֹ׳) (Leviticus 26). These are the Patriarchs of all (אִלֵּין אֲבָהָן דְּכֹלָּא), the secret of the Holy Name (רָזָא דִּשְׁמָא קַדִּישָׁא).

Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): what is the reason that Ya‘akov is mentioned first here? (מַאי טַעֲמָא יַעֲקֹב קַדְמָאָה הָכָא). Rather, because Ya‘akov is the generality of the Patriarchs (אֶלָּא, בְּגִין דְּיַעֲקֹב כְּלָלָא דַּאֲבָהָן), and he is the supernal Tree (וְהוּא אִילָנָא קַדִּישָׁא). Because of this, the Vav of the Holy Name is held in him (בְּגִין כָּךְ, ו׳ דִּשְׁמָא קַדִּישָׁא בֵּיהּ אֲחִידָא), and thus we read Ya‘akov with Vav (וְהָכִי קָרֵינָן יַעֲקוֹב בְּו׳).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): Vav in its letters contains thirteen measures (וָא״ו בְּאַתְווֹי י״ג מְכִילָן), for it inherits the inheritance of the thirteen streams of the hidden supernal fountain (דְּיָרִית יְרוּתָא דְּי״ג מַבּוּעִין דְּמַבּוּעָא סְתִימָא קַדִּישָׁא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): why is Vav composed of Vav–Alef–Vav (וָא״ו אֲמַאי כָּלִיל ו׳ א׳ ו׳). Rather, Vav is that which sits upon the throne (אֶלָּא, ו׳ דְּיָתִיב עַל כּוּרְסְיָיא), as it is said: “‘And upon the likeness of the throne, the likeness as the appearance of a man upon it from above’” (כְּמָה דְאַתְּ אָמֵר וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה) (Ezekiel 1). Alef is hidden within it and not revealed (א׳ סָתִים בְּגַוִּיהּ וְלָא אִתְגַּלְיָיא). And this is what is written: “‘By Myself have I sworn, says Hashem’” (וְדָא הוּא דִכְתִיב בִּי נִשְׁבַּעְתִּי נְאֻם יְיָ׳) (Bereshit 22). Therefore it is written, but not read (בְּגִין כָּךְ כְּתִיב, וְלָא אִקְרֵי).

The latter Vav (ו׳) is the generality of the first (בַּתְרָאָה, כְּלָלָא דְּקַדְמָאָה). Behold, we have established it (הָא אוֹקִימְנָא). Some say: the latter is the generality of the first Vav, the latter Vav (נ״א: בַּתְרָאָה כְּלָלָא דְּו׳ קַדְמָאָה ו׳ בַּתְרָאָה). This is Yesod (דָּא יְסוֹד), which is the completion of the body (דְּאִיהוּ סִיּוּמָא דְּגוּפָא), and its generality (וּכְלָלָא דִּילֵיהּ). And for this reason the letters are included one with another (וְעַל דָּא כְּלִילָן אַתְוָון דָּא בְּדָא), Vav being both beginning and ending (וָא״ו, רֵישָׁא וְסִיּוּמָא), as we have already established (כְּמָה דְּאוֹקִימְנָא). And it was taught (וְתָאנָא): two letters there are (תְּרֵין אַתְוָון אִינּוּן). In the same manner as Vav which we have said (כְּהַאי גַּוְונָא וָא״ו דַּאֲמֵינָא), so too Nun (נו״ן אוּף הָכִי). And although this word has already been established (וְאַף עַל גַּב דְּאוּקְמוּהָ מִלָּה), Nun (נו״ן) is interpreted thus (נו״ן הָכִי מִתְפָּרְשָׁא): a bent Nun (נ׳ כְּפוּפָה), this is the Matronita (דָּא מַטְרוֹנִיתָא). And next to her is Vav, which is Yesod (וּסְמִיכָא לָהּ ו׳, דְּאִיהוּ יְסוֹד), in order to bless from him (בְּגִין לְאִתְבָּרְכָא מִנֵּיהּ). A straight Nun (ן׳ פְּשׁוּטָה), this is the expansion of Tiferet (אִתְפַּשְּׁטוּתָא דְּתִפְאֶרֶת). And because of this the letters are included and united one with another (וְעַל דָּא כְּלִילָן אַתְוָון, וּמִתְאַחֲדָן דָּא בְּדָא). And if you say, why did the Vav turn its face from the bent Nun (אִי תֵּימָא, אֲמַאי אַהְדָּר ו׳ אַנְפּוֹי מִנּו״ן כְּפוּפָה), and turn its face toward the straight Nun (וְאַהְדָּר אַנְפּוֹי לְגַבֵּי ן׳ פְּשׁוּטָה)? Rather, for the honor of the King (אֶלָּא בְּגִין יְקָרָא דְּמַלְכָּא), it turned its face toward the King (אַהְדָּר אַנְפּוֹי לָקֳבְלֵיהּ דְּמַלְכָּא). And it was taught (וְתָאנָא), Mem (מֵ״ם) does not include within itself another letter (לָא כָּלִיל בְּגַוָּיהּ אָת אָחֳרָא). Rather, an open Mem (אֶלָּא מ׳ פְּתוּחָה), a closed Mem (ם׳ סְתוּמָה). An open Mem (מ׳ פְּתוּחָה): this is when the male is joined with her (דְּהוּא כַּד דְּכַר אִתְחַבָּר עִמָּהּ). A closed Mem (ם׳ סְתוּמָה): Jubilee (יוֹבְלָא), for the paths are closed (דְּהָא סְתִימִין אֲרְחָהָא). And even though at times they are opened (וְאַף עַל גַּב דְמִתְפַשְׁטִין לְזִמְנִין), there are those who teach this in the manner that is said: “‘A locked garden is my sister, bride; a locked spring, a sealed fountain’” (וְאִית דְמַתְנֵי בְהַאי כְּמָה דְאַתְּ אָמֵר גַּן נָעוּל אֲחוֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם) (Song of Songs 4).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): at the time when the Holy King remembers Yisrael for the sake of His Name (בְּשַׁעֲתָא דְּמַלְכָּא קַדִּישָׁא אַדְכַּר לְהוּ לְיִשְׂרָאֵל בְּגִין שְׁמֵיהּ), and the Matronita returns to her place (וְאָהַדְרַת מַטְרוֹנִיתָא לְאַתְרָהָ), then it is written: “‘And no man shall be in the Tent of Meeting when he comes to atone in the Holy’” (כְּתִיב, וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ) (Leviticus 16). So too the Kohen, at the time when he enters to unite the Holy Name (כַּךְ כַּהֲנָא, בְּשַׁעֲתָא דְּעָאל לְיַחֲדָא שְׁמָא קַדִּישָׁא), and to atone in holiness, to join the King with the Matronita (וּלְכַפְּרָא בְּקוּדְשָׁא, לְזַוְּוגָא לְמַלְכָּא בְּמַטְרוֹנִיתָא). It is written: “‘And no man shall be in the Tent of Meeting, etc.’” (כְּתִיב וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד וְגוֹ׳).

It was taught (תָּאנָא), Rabbi Yehuda said (רִבִּי יְהוּדָה אָמַר): the Kohen arouses peace in the world (כַּהֲנָא אִתְּעַר שְׁלָמָא בְּעָלְמָא), above and below (לְעֵילָּא וְתַתָּא). And it is taught: when he ascends into one level, he bathes his body (וְתַנְיָא עָאל בְּדַרְגָּא חַד, אַסְחֵי גּוּפֵיהּ). When he goes out from this level into another level, he bathes his body (נָפִיק מֵהַאי דַּרְגָּא, לְדַרְגָּא אָחֳרָא אַסְחֵי גּוּפֵיהּ). He grasps peace in this one and in that one (אָחִיד שְׁלָמָא בְּהַאי וּבְהַאי), sanctifies his hands, and they are blessed together (קִדֵּשׁ יְדוֹי, וּמִתְבָּרְכָאן כַּחֲדָא). And in all he must show his deeds (וּבְכֹלָּא בָּעֵי לְאַחֲזָאָה עוֹבָדָא), and he must show his garments (וּבָעֵי לְאַחֲזָאָה לְבוּשׁוֹי), that he be clothed in the likeness of the act to which he is directed (דְּיִתְלַבָּשׁ כְּגַוְונָא דְּעוֹבָדָא דְּיִתְכַּוָּון), until all is arranged as is required (עַד דִּיסַדֵּר כֹּלָּא כְּמָה דְּאִצְטְרִיךְ), and the supernal and lower are blessed (וְיִתְבָּרְכוּן עִלָּאֵי וְתַתָּאֵי).

It was taught, Rabbi Shim‘on opened (תָּאנָא רִבִּי שִׁמְעוֹן, פָּתַח): Dalet (ד׳), Yod (יו״ד) in its engravings (בִּגְלִיפוֹי), letters on their sides (אַתְוָון בְּסִטְרִין), are bound with Yod (אִתְקַשְּׁרָן בְּיוֹ״ד). Yod (יו״ד) goes to Yod (אָזִיל לְיוֹ״ד). Yod (יו״ד) ascends in Yod (סָלִיק בְּיוֹ״ד). Yod (יו״ד) goes to Vav (וָי״ו), and are gathered into Hei (מִתְכַּנְּשֵׁי בְּה׳). And when the mind is directed (וּמְכַוִּון דַּעְתָּא), Hei (ה׳) is joined with Vav (אִתְחַבָּר ה׳ בְּוָא״ו).

The supernal Hei (ה׳ עִלָּאָה) grasps its gates (אָחִיד תַּרְעוֹי), some say: in its gates (ס״א בְּתַרְעוֹי), in engravings of formations (בְּגִלּוּפֵי תַּכְסִיסִין), holding in brilliance one thousand five hundred and seventy hidden chambers (אַחֲדָא בִּנְהִירוּ אֶלֶף וַחֲמֵשׁ מְאָה וְשִׁבְעִין אַכְסַדְרִין סְתִימִין). Hei ascends (סָלִיק ה׳), and is crowned fifty times (וְאִתְעַטָּר חַמְשִׁין זִמְנִין). Thirty gates stand firm (לָן׳ תַּרְעִין קַיְימִין דְּקַיְימִין). When it is engraved in its crownings (כַּד אִתְגְּלָף בְּעִטְרוֹי), the countenance of the King shines (נַהֲרִין אַנְפִּין דְּמַלְכָּא), and Vav is extended into seventy-two engravings (וָא״ו אִתְפְּשָׁט לְע״ב גְּלִיפִין).

Hei crowns Vav (מְעַטֵּר ה׳ לְו׳), some say: is crowned with Yod, Hei to Vav (נ״א מִתְעַטֵּר בְּיוֹ״ד, ה׳ לו׳), with seventy thousand and five hundred crowns (בְּע׳ אֶלֶף וְה׳ מְאָה כִּתְרִין), that are crowned in one crown (דְּמִתְעַטְּרָן בְּחַד כִּתְרָא). This is what is written: “‘With the crown with which his mother crowned him’” (הֲדָא הוּא דִכְתִיב בַּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ) (Song of Songs 3). Vav (ו׳) with two heads (בִּתְרֵין רֵישִׁין): the head of the skull engraved above (רֵישָׁא דְּגּוּלְגְלָתָא גְּלִיפָא רֵישָׁא), one thorn above and one thorn below (קוֹצָא חַד לְעֵילָּא, וְקוֹצָא חַד לְתַתָּא). Yod descends into Vav (וְי׳ נָחִית לְו׳), some say: Vav descends into Vav (ס״א וָא״ו נָחִית לְוָא״ו), engraving engravings within it (גְּלִיפָא דְּגִלּוּפִין בְּגַּוַּיְיהוּ), seventy faces of crowns from above to below (שִׁבְעִין אַנְפִּין דְּעִטְרִין מֵעֵילָּא לְתַתָּא). In it cups are made and flowers (בֵּיהּ טָאסִין גְּבִיעִין וּפַרְחִין), this ascends and this descends (דָּא סָלִיק, וְדָא נָחִית), engraved one with the other (מִתְגַּלְּפִין חַד בְּחַד).

Yod is bound with Hei, Hei with Vav, Vav with Hei (אִתְקְשַּׁר י׳ בְּה׳, ה׳ בְּו׳, ו׳ בְּה׳). Some say: Vav with Hei, Hei with Vav, Vav with Vav, Vav with Hei (ס״א ו׳ בְּה׳, ה׳ בְּו׳, ו׳ בְּו׳, ו׳ בְּה׳). This holds with that (דָּא אָחִיד בְּדָא), as it is said: “‘And his bow abode in strength, and the arms of his hands were made strong by the hands of the Mighty One of Ya‘akov’” (כְּמָה דְּאַתְּ אָמֵר וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרוֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב) (Bereshit 49). And it is written: “‘Strong is your dwelling place, and you set your nest in the rock’” (וּכְתִיב אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ) (Numbers 24). Then all is bound one with the other (כְּדֵין אִתְקְשַּׁר כֹּלָּא חַד בְּחַד), this with that (דָּא בְּדָא). The lights are opened (נַהֲרִין מַפְתְּחָן), and all countenances shine (וְנַהֲרִין אַנְפִּין כֻּלְּהוּ). Then all fall upon their faces (כְּדֵין כֻּלְּהוּ נַפְלִין עַל אַנְפַּיְיהוּ), and tremble (וּמִזְדַּעְזְעָן), and they say: “Blessed be the glorious Name of His kingdom forever and ever” (וְאַמְרֵי בְּרִיךְ שְׁמָא יְקָרָא מַלְכוּתֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין).

The voice is bound with that of the Kohen (קָלָא מִתְקַשָּׁר עִמֵּיהּ דְּכַהֲנָא), and he joins with them (וְהוּא אָתִיב לְגַבַּיְיהוּ). And he says: “Be purified” (וְאָמַר תִּטְהָרוּ). “Be purified” is not said by the other Kohanim or the people (תִּטְהָרוּ לָא אַמְרִין שְׁאַר כַּהֲנֵי וְעַמָּא), but only by the High Priest, when that voice is bound with him (בַּר כַּהֲנָא רַבָּא, כַּד אִתְקְשַּׁר בֵּיהּ הַהוּא קָלָא).

It was taught (תָּאנָא), “‘From all your sins before Hashem’” (מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ׳) (Leviticus 16). Since it is written “From all your sins” (כֵיוָן דִּכְתִיב מִכֹּל חַטֹּאתֵיכֶם), why is it written “before Hashem”? (אֲמַאי לִפְנֵי יְיָ׳). Rather, Rabbi Yitzḥak said (אֶלָּא אָמַר רִבִּי יִצְחָק): literally before Hashem (לִפְנֵי יְיָ׳ מַמָּשׁ) (Shemot 170b).

For it was taught (דְּתַנְיָא): from the beginning of the month the books are opened (מֵרֵישָׁא דְּיַרְחָא סִפְרִין פְּתִיחִין), and the judges judge (וְדַיְינֵי דַּיָּינִין). On every single day the courts are handed over (בְּכָל יוֹמָא וְיוֹמָא בָּתֵּי דִּינִין אִתְמַסְרָן), to be opened in judgment (לְאִתְּפַתְחָא בְּדִינָא), until that day which is called the ninth of the month (עַד הַהוּא יוֹמָא דְּאִקְרֵי תִּשְׁעָה לְיַרְחָא). On that day (בְּהַהוּא יוֹמָא), all the judgments ascend to the Master of Judgments (סַלְּקִין דִּינִין כֻּלְּהוּ לְמָארֵי דְּדִינָא), and the supernal throne of mercy is prepared for the Holy King (וּמְתַקְּנֵי כּוּרְסְיָיא עִלָּאָה דְּרַחֲמֵי, לְמַלְכָּא קַדִּישָׁא).

On that day Yisrael below must rejoice in joy before their Master (בְּהַהוּא יוֹמָא בָּעָאן יִשְׂרָאֵל לְתַתָּא, לְמֶחְדֵּי בְּחֶדְוָותָא לְקַדְמוּת מָארֵיהוֹן), who is destined for the following day to seat them on the holy throne of mercy (דְּזַמִּין לְיוֹמָא אָחֳרָא, לְמֵיתַב עָלַיְיהוּ בְּכוּרְסְיָיא קַדִּישָׁא דְּרַחֲמֵי), the throne of forgiveness (בְּכוּרְסְיָיא דְּוַותְּרָנוּתָא). And all those books that were opened before Him (וְכָל אִינּוּן סִפְרִין דִּפְתִּיחִין קָמֵיהּ), and written before Him all those sins (וּכְתִיבִין קָמֵיהּ כָּל אִינּוּן חוֹבִין), He merits them and purifies them from all (הוּא מְזַכֵּי לוֹן, וּמַדְכֵּי לוֹן מְכֻלְּהוּ). 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). “‘Before Hashem’ — literally” (לִפְנֵי יְיָ׳ מַמָּשׁ), those who expound the verse say (אִינּוּן דְּאַמְרֵי קְרָא), until here they say, and no further (עַד הָכָא אַמְרִין, וְלָא יַתִּיר). And no other is permitted to say “Be purified” (וְלֵית רְשׁוּ לְאָחֳרָא דְּלִימָא תִּטְהָרוּ), except the High Priest (אֶלָּא כַּהֲנָא רַבָּא), who performs the service (דְּפָלַח פּוּלְחָנָא), and binds the Holy Name in his mouth (וְקָשַׁר שְׁמָא קַדִּישָׁא בְּפוּמֵיהּ). And when it is bound and blessed in his mouth (וְכַד הֲוָה אִתְקְשַׁר וּמִתְבָּרֵךְ בְּפוּמֵיהּ), that voice descends and strikes within him (הַהוּא קָלָא נָחִית וּבָטַשׁ בֵּיהּ), and the word is illuminated in the mouth of the Kohen, and he says: “Be purified” (וְאִתְנְהִיר מִלָּה בְּפוּמֵיהּ דְּכַהֲנָא, וְאוֹמֵר תִּטְהָרוּ). He performs the service (פָּלַח פּוּלְחָנָא), and all the supernal ones that remain are blessed (וּמִתְבָּרְכִין כָּל אִינּוּן עִלָּאִין דְּאִשְׁתָּאָרוּ). And afterwards he bathes his body (וּלְבָתַר אַסְחֵי גּוּפֵיהּ), and sanctifies his hands (וְקִדֵּשׁ יְדוֹי), to ascend in another holy service (לְאַעֲלָא בְּפוּלְחָנָא אָחֳרָא קַדִּישָׁא). Until he intends to ascend to another supernal place, holier than all (עַד דְּיִתְכַּוָּון לְמֵיעַל לַאֲתַר אָחֳרָא עִלָּאָה, קַדִּישָׁא מִכֹּלָּא).

Three rows surround him (ג׳ שׁוּרִין סָחֲרִין לֵיהּ): the brother Kohanim (כַּהֲנֵי אָחוֹי), the Levi’im (וְלֵיוָאֵי), and from all the rest of the people together (וּמִכָּל שְׁאָר עַמָּא כֻּלְּהוּ). Their blessings rise before him (בִּרְכָן קֳמֵיהּ). They lift up their hands over him in prayer (זַקְפִין יְדִין עָלֵיהּ בִּצְלוֹתָא), and the crown of gold is raised upon his feet (וְקִטְרָא דְּדַהֲבָא זַקְפָא בְּרַגְלֵיהּ). He takes three steps (נָטִיל ג׳ פְּסִיעָן), and all of them stand firm in their stations (וְכֻלְּהוּ קַיְימִין בְּקִיּוּמַיְיהוּ), and they do not step after him (וְלָא נַטְלִין בַּתְרֵיהּ). (And he would offer the incense) (הֲוָה אַקְטִיר קְטוֹרֶת).

He takes three other steps (נָטִיל ג׳ פְּסִיעָן אָחֳרָן), a mark is impressed upon the heart (רְשִׁימָא בְּלִבָּא), and he returns to his place (אַסְחַר לְדוּכְתֵּיהּ). He takes three steps (נָטִיל ג׳ פְּסִיעָן), closes his eyes (אַסְתִּים עַיְינִין), and is bound above (וְאִתְקְשַׁר לְעֵילָּא). He enters to the place he enters (עָאל לַאֲתַר דְּעָאל), hears the sound of the wings of the Cherubim singing (שָׁמַע קוֹל גַּדְפֵּי דִּכְרוּבַיָּיא מְזַמְּרִין), and they strike wings spread upward (וְאָקִישָׁן גַּדְפִּין פְּרִישָׂאן לְעֵילָּא). When he offers incense (הֲוָה אַקְטִיר קְטוֹרֶת), the sound of their wings is stilled (מִשְׁתַּכְּכָא קוֹל גַּדְפַּיְיהוּ), and with whisper they cleave together (וּבִלְחִישׁוּ אִתְדַּבְּקָן).

If the Kohen is worthy (אִי כַּהֲנָא זָכֵי), for above joy is found (דְּהָא לְעֵילָּא בְּחֵידוּ אִשְׁתְּכַח), so too here at that time there goes forth a will of radiance (אוּף הָכָא בְּהַהִיא שַׁעֲתָא נָפִיק רַעֲוָא דִּנְהוֹרָא), sweetened with the fragrances of the mountains of pure balsam above (מִתְבַּסְּמָא מֵרֵיחִין דְּטוּרֵי אֲפַרְסְמוֹנָא דַּכְיָא דִּלְעֵילָּא). And it goes throughout that place (וְאַזְלָא בְּכָל הַהוּא אֲתַר), enters the two nostrils of his nose (אָעִיל רֵיחָא בִּתְרֵי נוּקְבֵי דְּחוּטָמֵיהּ), and the heart is calmed (וְאִתְיָישְׁבָא לִבָּא). Then all is in whisper (כְּדֵין כֹּלָּא הוּא בִּלְחִישׁוּ), and no breach is found there (וּפִטְרָא לָא אִשְׁתְּכַח תַּמָּן). The Kohen opens his mouth in prayer, with will and with joy (פָּתַח כַּהֲנָא פּוּמֵיהּ בִּצְלוֹתָא בִּרְעוּתָא בְּחֶדְוָותָא), and he prays his prayer (וְצַלֵּי צְלוֹתֵיהּ).

After he finishes (בָּתַר דְּסִיֵּים), the Cherubim lift their wings as at first (זַקְפִין כְּרוּבְיָיא כְּמִלְּקַדְּמִין גַּדְפַּיְיהוּ), and sing (וּמְזַמְּרִין). Then the Kohen knows that there is goodwill (כְּדֵין יָדַע כַּהֲנָא דִּרְעוּתָא הֲווֹ), and that the time is joy for all (וְעִידָּן חֶדְוָותָא לְכֹלָּא). And the people know that his prayer has been accepted (וְעַמָּא יַדְעִין דְּאִתְקַבֵּל צְלוֹתֵיהּ), as it is written: “‘Though your sins be as scarlet, they shall be white as snow’” (כְּמָה דִכְתִיב אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ) (Isaiah 1). And he returns backwards (וְהוּא תָּב לַאֲחוֹרֵיהּ), and prays his prayer (וְצַלֵּי צְלוֹתֵיהּ).

Happy is the portion of the Kohen (זַכָּאָה חוּלָקֵיהּ דְּכַהֲנָא), for on his account joy upon joy is found that day above and below (דְּהָא עַל יְדוֹי חֵידוּ עַל חֵידוּ אִשְׁתְּכַח הַהוּא יוֹמָא לְעֵילָּא וְתַתָּא). Of that time it is written: “‘Happy is the people that is so to them, happy is the people whose God is Hashem’” (עַל הַהִיא שַׁעֲתָא כְּתִיב אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ, אַשְׁרֵי הָעָם שֶׁיְיָ׳ אֱלֹהָיו) (Psalms 144). “‘And it shall be for you a statute forever, in the seventh month, on the tenth of the month, you shall afflict your souls, etc.’” (וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם וְגוֹ׳) (Leviticus 16).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “‘My soul longs for You in the night, and my spirit within me will seek You early, etc.’” (נַפְשִׁי אִוִּיתִיךָ בַּלַיְלָה אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ וְגוֹ׳) (Isaiah 26). “‘My soul longs for You in the night’” (נַפְשִׁי אִוִּיתִיךָ בַּלַיְלָה). It should have said: my soul in the night (נַפְשִׁי בַּלַיְלָה מִבָּעֵי לֵיהּ). What is “my soul longs for You”? (מַאי נַפְשִׁי אִוִּיתִיךָ). “‘And my spirit within me will seek You early’” (אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ). It should have said: my spirit will seek You early (יְשַׁחֲרֶךָ מִבָּעֵי לֵיהּ). Rather, so it is taught (אֶלָּא הָכִי תָּאנָא): Kudsha Berikh Hu is the spirit and the soul of all (קוּדְשָׁא בְּרִיךְ הוּא רוּחָא וְנַפְשָׁא דְּכֹלָּא). And Yisrael say: my soul and my spirit are You (וְיִשְׂרָאֵל אַמְרֵי נַפְשִׁי וְרוּחִי אַנְּתְּ). Because of this, “I longed for You to cleave to You, and I will seek You early to find Your will” (בְּגִין כַּךְ אִוִּיתִיךָ לְאַדְבְּקָא בָּךְ, וַאֲשַׁחֲרֶךָ לְאַשְׁכְּחָא רְעוּתָךְ).