Daf 7b (דַּף ז׳ ע״ב)

And from here onward (מִכָּאן וּלְהָלְאָה), “And no stranger shall eat of the holy” (וְכָל זָר לֹא יֹאכַל קֹדֶשׁ) (Leviticus 22). Who is a stranger (מַאן הוּא זָר)? He who has not established the holy Name below (הַהוּא דְּלָא אֲוּקִים שְׁמָא קַדִּישָׁא דְּתַתָּא), and who has no portion in it (וְלֵית לֵיהּ בֵּיהּ חוּלָקָא). “Shall not eat of the holy” (לֹא יֹאכַל קֹדֶשׁ), meaning he has no portion in the supernal delight (לֵית בֵּיהּ חוּלָקָא מֵעִנּוּגָא דִּלְעֵילָּא), which is called eating (דְּאִית בֵּיהּ אֲכִילָה). As it is written (דִּכְתִּיב): “Eat, O friends” (אִכְלוּ רֵעִים) (Song of Songs 5). The eating above (אֲכִילָה דִּלְעֵילָּא) is the delight of Kudsha Berikh Hu (עִנּוּגָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי). And this delight rests (וְהַאי עִנּוּגָא שַׁרְיָא) in the place where the fragrance of the korban ascends (בַּאֲתַר דְּשַׁרְיָא כַּד רֵיחָא דְּקָרְבְּנָא הֲוָה סָלִיק).

Come and see (תָּא חֲזֵי): At the time when food is found below (בְּשַׁעֲתָא דְּאִשְׁתְּכַח מְזוֹנָא לְתַתָּא), food is also found above (אִשְׁתְּכַח מְזוֹנָא לְעֵילָּא)—for the King prepares His banquet (לְמַלְכָּא דְּאַתְקָן סְעוּדָתָא דִּילֵיהּ), not for His servants (וְלָא אַתְקָן לְעַבְדוֹהִי). But when He prepares for His servants (כַּד אַתְקָן לְעַבְדוֹהִי), then He eats His own banquet (אָכִיל הוּא סְעוּדָתָא דִּילֵיהּ), and they eat theirs (וְאִינּוּן אַכְלֵי סְעוּדָתַיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “I have eaten my honeycomb with my honey” (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי) (Song of Songs 5)—this is the banquet of the King (דָּא סְעוּדָתָא דְּמַלְכָּא). “Eat, O friends, drink and be drunken, O beloved” (אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים) (Song of Songs 5)—this is their banquet (דָּא סְעוּדָתָא דִּידְהוּ), from the fragrance of the korban (מֵרֵיחָא דְּקָרְבְּנָא), when the fragrance of the korban ascends (כַּד רֵיחָא דְּקָרְבְּנָא הֲוָה סָלִיק).

And for this reason it is called “a pleasing fragrance to Hashem” (וּבְגִינֵי כַּךְ אִקְרֵי רֵיחַ נִיחוֹחַ לַיְיָ')—fragrance for His servants (רֵיחַ לְעַבְדוֹהִי), but “pleasing” for Hashem Himself (נִיחוֹחַ לַיְיָ'). And this fragrance issues from the place of supernal delight, Atika Kadisha (מֵאֲתַר דְּעִנּוּגָא דְּעַתִּיקָא אִשְׁתְּכַח). Therefore the banquet of the King is delayed (וְעַל דָּא סְעוּדָתָא דְּמַלְכָּא אִתְעַכַּב) for the sake of the banquet of His servants (בְּגִין סְעוּדָתָא דְּעַבְדוֹהִי). And for this reason it is taught (וּבְגִין כַּךְ תָּנֵינָן): Yisrael sustain their Father in heaven (יִשְׂרָאֵל מְפַרְנְסֵי לַאֲבִיהוֹן שֶׁבַּשָּׁמַיִם). And who eats from the banquet of the King (וּמִסְעוּדָתָא דְּמַלְכָּא מַאן אָכִיל)? Only the souls of the Righteous (אֶלָּא אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא).

Then he opened and said (תּוּ פָּתַח וְאָמַר): “Behold, how good and how pleasant it is for brothers to dwell together in unity” (הִנֵּה מַה טוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד) (Psalms 133). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for Kudsha Berikh Hu (קוּדְשָׁא בְּרִיךְ הוּא) did not give them over to a ruler, or to an emissary (דְּלָא יָהַב לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְרַבְרְבָא אוֹ לִשְׁלִיחָא), but Yisrael themselves cleave to Him (אֶלָּא יִשְׂרָאֵל אֲחִידָן בֵּיהּ), and He cleaves to them (וְהוּא אָחִיד בְּהוּ). And from His love for them, Kudsha Berikh Hu calls them “servants” (וּמֵחַבִיבוּתָא דִּלְהוֹן קָרָא לוֹן קוּדְשָׁא בְּרִיךְ הוּא עַבְדִּין), as it is written (הֲדָא הוּא דִכְתִיב): “For the children of Yisrael are servants to Me, they are My servants” (כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם) (Leviticus 25). Afterwards, He called them sons (לְבָתַר קָרָא לוֹן בָּנִים), as it is written (הֲדָא הוּא דִכְתִיב): “You are children to Hashem your God” (בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם) (Deuteronomy 14). Afterwards, He called them brothers (לְבָתַר קָרָא לוֹן אַחִים), as it is written (הֲדָא הוּא דִכְתִיב): “For the sake of my brothers and friends” (לְמַעַן אַחַי וְרֵעָי) (Psalms 122). And because He called them brothers (וּבְגִין דְּקָרָא לוֹן אַחִים), He desired to make His dwelling among them, and not depart from them (בָּעָא לְשַׁוָּואָה מָדוֹרֵיהּ בְּהוּ, וְלָא יַעְדֵּי מִנַּיְיהוּ).

Then it is written (כְּדֵין כְּתִיב): “Behold, how good and how pleasant it is for brothers to dwell together in unity” (הִנֵּה מַה טוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד). And the Holy Luminary said thus (וּבוּצִינָא קַדִּישָׁא הָכִי אָמַר): “Behold, how good and how pleasant, etc.” (הִנֵּה מַה טוֹב וּמַה נָעִים וְגוֹ'), as it is said (כְּמָה דְאַתְּ אָמֵר): “And if a man takes his sister” (וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ) (Leviticus 20). And in the book of Rabbi Yeva Sava (וּבְסִפְרָא דְּרַב יֵיבָא סָבָא): “And a man” (וְאִישׁ) refers to Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא). “Who takes his sister” (אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ)—this is Knesset Yisrael (דָּא כְנֶסֶת יִשְׂרָאֵל). And why so? Because it is Chesed (וְכָל כַּךְ לָמָּה. חֶסֶד הוּא), indeed Chesed (חֶסֶד הוּא וַדַּאי), and this has been established (וְהָא אוּקְמוּהָ). And upon this it is written (וְעַל דָּא): “Behold, how good and how pleasant it is for brothers to dwell together in unity” (הִנֵּה מַה טּוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד)—this is Kudsha Berikh Hu (קוּדְשָׁא בְּרִיךְ הוּא) and Knesset Yisrael (וּכְנֶסֶת יִשְׂרָאֵל). “Together” (גַּם)—to include Yisrael below (לְרַבּוֹת יִשְׂרָאֵל דִּלְתַתָּא).

As we have said (כִּדְאָמְרִינָן), when Knesset Yisrael is in unity with Kudsha Berikh Hu (דְּהָא בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל בְּאַחֲדוּתָא בְּקוּדְשָׁא בְּרִיךְ הוּא), then Yisrael below dwell in joy (יִשְׂרָאֵל דִּלְתַתָּא שַׁרְיָין בְּחֶדְוָותָא), together with Kudsha Berikh Hu (גַּם אִינּוּן בְּקוּדְשָׁא בְּרִיךְ הוּא). And for this reason it is written “together” (וּבְגִין כָּךְ גַּם יָחַד כְּתִיב). And in the book of Rabbi Hamnuna Sava (וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא): “Together” (גַּם יָחַד) comes to include the Tzaddik (לְרַבּוֹת צַדִּיק). Within her, within Knesset Yisrael (בָּהּ, בִּכְנֶסֶת יִשְׂרָאֵל), for they are one union (דְּאִינּוּן זִוּוּגָא חַד), and all is one word (וְכֹלָּא מִלָּה חַד). And we have learned in the section of Shema Yisrael Hashem Elokeinu Hashem Echad (וְתָנִינָן בְּפַרְשְׁתָּא דִּשְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹהֵינוּ יְיָ' אֶחָד): What is Echad (מַהוּ אֶחָד)? This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), which is united with Kudsha Berikh Hu (דְּאָחִיד בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). For Rabbi Shimon said (דְּאָמַר רִבִּי שִׁמְעוֹן): The Zivug of male and female (זִוּוּגָא דִּדְכַר וְנוּקְבָּא) is called Echad (אִקְרֵי אֶחָד). In the place where the female dwells (בַּאֲתַר דְּנוּקְבָּא שַׁרְיָא), there it is called Echad (אֶחָד אִקְרֵי). Why? (מַאי טַעֲמָא). Because the male without the female is called “half a body” (בְּגִין דִּדְכַר בְּלָא נוּקְבָּא פְּלַג גּוּפָא אִקְרֵי), and a half is not one (וּפְלַּג לָאו הוּא חַד).

But when they are joined together as one—two halves of one body (וְכַד מִתְחַבְּרָן כַּחֲדָא תְּרֵי פַּלְגֵּי גּוּפָא)—they become one complete body (אִתְעָבִידוּ חַד גּוּפָא), and then they are called Echad [One] (וּכְדֵין אִקְרֵי אֶחָד). But now (וְהַשְׁתָּא), Kudsha Berikh Hu (קוּדְשָׁא בְּרִיךְ הוּא) is not called Echad [One] (לָא אִקְרֵי אֶחָד). The secret of the matter is this (וְרָזָא דְּמִלָּה): Knesset Yisrael is in exile (כְּנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא), while Kudsha Berikh Hu has ascended on high, above all (וְקוּדְשָׁא בְּרִיךְ הוּא סָלִיק לְעֵילָּא לְעֵילָּא). The Zivug [Union] has been separated (וְזִוּוּגָא אִתְפְּרַשׁ), the Holy Name is not found complete (וּשְׁמָא קַדִּישָׁא לָא אִשְׁתְּכַח שְׁלִים), and Echad [One] is not called (וְאֶחָד לָא אִקְרֵי). And when will He be called Echad [One]? (וְאֵימָתַי יִתְקְרֵי אֶחָד). At the time when the Matronita is found united with the King (בְּשַׁעֲתָא דְּמַטְרוֹנִיתָא תִּשְׁתְּכַח בֵּיהּ בְּמַלְכָּא), and they are joined together as one (וְיִזְדַּוְּוגוּן כַּחֲדָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And the kingdom shall be Hashem’s” (וְהָיְתָה לַיְיָ' הַמְּלוּכָה) (Ovadiah 1:21). What is “the kingdom”? (מַאן מְלוּכָה).

This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), in whom the Molcho is bound (דְּמַלְכוּ בָּהּ אִתְקְשַׁר). Then it is written (כְּדֵין כְּתִיב): “On that day Hashem shall be One and His Name One” (בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). And upon this is said (וְעַל דָּא): “Behold, how good and how pleasant it is for brothers to dwell together in unity” (הִנֵּה מַה טוֹב וּמַה נָעִים שֶׁבֶת אַחִים גַּם יָחַד) (Psalms 133). “Like the precious oil upon the head” (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ). What is the precious oil? (מַאן שֶׁמֶן הַטּוֹב).

This is the holy anointing oil (דָּא מְשַׁח רְבוּת קוּדְשָׁא), which flows and goes forth from Atika Kadisha (דְּנָגִיד וְנָפִיק מֵעַתִּיקָא קַדִּישָׁא), which is found in that supernal river (דְּאִשְׁתְּכַח בְּהַהוּא נָהָר עִלָּאָה), from which the children are nourished (דְּיָנְקָא לִבְנִין), to ignite the lamps (לְאַדְלְקָא בּוּצִינִין). And that anointing flows upon the head of the King (וְהַהוּא מְשַׁח נָגִיד בְּרֵישָׁא דְּמַלְכָּא), and from His head down to the precious beard (וּמֵרֵישֵׁיהּ לִיקִירוּ דְּדִיקְנָא קַדִּישָׁא), and from there it flows to all the garments of splendor (וּמִתַּמָּן נָגִיד לְכָל אִינּוּן לְבוּשֵׁי יְקָר), with which the King is clothed (דְּמַלְכָּא אִתְלָבַּשׁ בְּהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Descending upon the mouth of His measures” (שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו). Truly upon His measures (עַל פִּי מִדּוֹתָיו מַמָּשׁ). And these are the crowns of the King (וְאִלֵּין אִינּוּן כִּתְרִי מַלְכָּא) in which the Holy Name is found (דִּשְׁמֵיהּ קַדִּישָׁא אִשְׁתְּכַח בְּהוּ).