Daf 8a (דַּף ח׳ ע״א)

Come and see (תָּא חֲזֵי), all rulership (כָּל נְגִידוּ), and all secret of the worlds (וְכָל חֵידוּ דְּעָלְמִין), does not descend for blessing (לָא נָחִית לְבָרְכָא), except by the hand of these holy crowns (אֶלָּא עַל יְדָא דְּאִלֵּין כִּתְרִין קַדִּישִׁין), who are the Name of the Holy King (דְּאִינּוּן שְׁמָא דְּמַלְכָּא קַדִּישָׁא), and because of this, it descends according to His measures (וּבְגִין כָּךְ שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו).

According to His measures, indeed (עַל פִּי מִדּוֹתָיו ודַּאי), as you have said (כְּמָה דְאַתְּ אָמֵר): “By the word of Aharon and his sons shall it be” (Numbers 4) (עַל פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה). So, according to His measures (כַּךְ עַל פִּי מִדּוֹתָיו), He descends and leads all the worlds (נָחִית וְנָגִיד לְכֻלְּהוּ עָלְמִין), that blessing may be found for all (לְאִשְׁתַּכְּחָא בִּרְכָאן לְכֹלָּא).

And come and see (וְתָא חֲזִי), this fine oil is not prepared (הַאי שֶׁמֶן טוֹב לָא זַמִּין), until that time when the service below ascends (עַד הַהוּא זִמְנָא דְּפוּלְחָנָא דִּלְתַתָּא הֲוָה סָלִיק), and this one arouses that one (וְאִתְעַרְעָן דָּא בְּדָא). This is what is written (הֲדָא הוּא דִכְתִיב): “Oil and incense gladden the heart” (Proverbs 27) (שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב). Oil is above (שֶׁמֶן לְעֵילָּא), and incense is below (וּקְטֹרֶת לְתַתָּא), then there is joy of all (כְּדֵין הוּא חֶדְוָותָא דְּכֹלָּא).

Rabbi Acha and Rabbi Yehudah raised their hands (רִבִּי אֲחָא וְרִבִּי יְהוּדָה זְקִיפוּ יְדִין), and gave thanks to Rabbi Abba (וְאוֹדוּ לְרִבִּי אַבָּא).

Rabbi Acha opened (רִבִּי אֲחָא פָּתַח): “And Elohim came to Avimelekh in a dream of the night” (Bereshit 20) (וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה), and it is written (וּכְתִיב): “And Elohim said to him in the dream: ‘I also knew that in the innocence of your heart you did this’” (וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלוֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם לְבָבְךָ עָשִׂיתָ זֹּאת). This “And Elohim came to Avimelekh” (הַאי וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ), why is it used for the nations of the world (מַאי שְׁנָא בְּאוּמוֹת הָעוֹלָם), “And Elohim came” (וַיָּבֹא אֱלֹהִים), and not for Yisrael? (וּלְיִשְׂרָאֵל לָא).

Rather, this is the secret of “other gods” (אֶלָּא דָּא הוּא רָזָא דְּאֱלֹהִים אֲחֵרִים), and you must know (וְאִית לְךָ לְמִנְדַּע) that the Name of Kudsha Berikh Hu (דְּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “High and exalted, dwelling forever, and holy is His Name” (Isaiah 57) (רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ), and He alone is King over all that exists (וְהוּא בְּלְחוֹדוֹי מַלְכָּא עַל כָּל מָה דְּאִשְׁתַּכַּח), both above and below (בֵּין לְעֵילָּא בֵּין לְתַתָּא), and His holy palace is arranged in the center (וְהֵיכְלָא קַדִּישָׁא דִּילֵיהּ בְּאֶמְצָעִיתָא אִתְתַּקֵּן), and surrounding it are seventy crowns (וְסַחֲרַנְיָא אִית שִׁבְעִין כַּתְרִין), and from them seventy great ones were drawn (וּמִנְּהוֹן אִתְמַשְּׁכוּ ע׳ רַבְרְבִין), and they were appointed over seventy nations of the world (וְאִתְמַנּוּ עַל ע׳ עַמִּין דְּעָלְמָא), that each and every one would rule over his people and over his land (לְמֶהֱוֵי כָּל חַד וְחַד שָׁלִיט עַל עַמֵּיהּ וְעַל אַרְעֵיהּ). And Kudsha Berikh Hu gave to Yisrael the secret of His Name to them alone (וּקוּדְשָׁא בְּרִיךְ הוּא יְהַב לְיִשְׂרָאֵל רָזָא דִּשְׁמֵיהּ בְּלְחוֹדֵיהוֹן), and He rules over Yisrael and Yerushalayim (וְהוּא שָׁלִיט עַל יִשְׂרָאֵל וִירוּשָׁלַיִם). This is what is written: “For Your Name is called upon Your city and upon Your people” (Daniel 9) (כִּי שִׁמְךָ נִקְרָא עַל עִירְךָ וְעַל עַמֶּךָ). And no other nation has a share in Kudsha Berikh Hu (וְלֵית לְעַמָּא אֲחֲרָא חוּלְקָא בֵיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִיב): “And all the peoples of the earth shall see that the Name of Hashem is called upon you” (Deuteronomy 28) (וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם יי׳ נִקְרָא עָלֶיךָ). And it is written (וּכְתִיב): “For all the nations shall walk each in the name of its god…” (Micah 4) (כִּי כָל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו וגו׳). And it is written (וּכְתִיב): “For Hashem’s portion is His people…” (Deuteronomy 32) (כִּי חֵלֶק יי׳ עַמּוֹ וגו׳). Rather, thus we have learned (אֶלָּא הָכִי תָּנֵינָן): every “Elohim” here (כָּל אֱלֹהִים דְּהָכָא), that is the great force that was appointed over them (הַהוּא חֵילָא רַבְרְבָא דִּמְמָנָא עָלַיְיהוּ הֲוָה), in the manner of this: “And Elohim came to Bil‘am at night” (Numbers 22) (וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה), that force which was appointed over him (הַהוּא חֵילָא דְּאִתְפְּקַד עָלֵיהּ). And if you should say (וְאִי תֵּימָא), “And Elohim said to him in the dream” (וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלוֹם), so it truly is (הָכִי הוּא וַדַּאי), “I also knew” (גַּם אָנֹכִי יָדַעְתִּי), why also here? (גַּם אֲמַאי הָכָא). Rather, it comes to include (אֶלָּא לְרַבּוֹת קָא אָתָא), that even though above Me it is known (דְּאַף עַל גַּב דִּלְעֵילָּא מִנַּאי יְדִיעַ), “I also knew” (גַּם אָנֹכִי יָדַעְתִּי). “And I withheld also I” (וָאֶחְשׁוֹךְ גַּם אָנֹכִי), “also” to include (גַּם לְרַבּוֹת), “you from sinning against Me” (אוֹתְךָ מֵחֲטוֹ לִי), from “sin” written defectively without an aleph (מֵחֲטוֹ חָסֵר אָלֶף כְּתִיב). What is he saying? (מַאי קָאָמַר), because sin has no enduring power (בְּגִין דְּחַטָּאָה לָאו בְּחֵילָא קַיְּימָא). Rather, thus we have learned (אֶלָּא הָכִי אוֹלִיפְנָא): through the sins of the people below (בְּחוֹבֵיהוֹן דְּעַמָּא דִּלְתַתָּא), impairment is made above (אִתְפְּגִים לְעֵילָּא). Through the sins of the people below (בְּחוֹבֵי עַמָּא דִּלְתַתָּא), their great one above is removed from his dominion (אִתְעַבָּר רַבְרְבָא דִּלְהוֹן דִּלְעֵילָּא מִשּׁוּלְטָנִיהּ).

This is what is written: “And I also withheld you” (הֲדָא הוּא דִכְתִיב וָאֶחְשׁוֹךְ גַּם אָנֹכִי אוֹתְךָ), that even though the matter depends on that which is above Me (דְּאַף עַל גַּב דִּלְעֵילָּא מִנַּאי תַּלְיָא מִלְּתָא), “I also” to include My own self (גַּם אָנֹכִי לְרַבּוֹת לְגַרְמֵיהּ), “from sinning against Me” (מֵחֲטוֹ לִי), so that there should be no guilt found in Me (בְּגִין דְּלָא יִשְׁתְּכָחוּ גַבָּאי), like this thorn stuck in flesh (כְּהַאי מַחַט דְּנָעִיץ בְּבִשְׂרָא), that you not cause Me through your sin to be removed from My dominion (דְּלָא תִּגְרוֹם לִי אַתְּ בְּחוֹבָךְ לְאַעְבְּרָא לִי מִשׁוּלְטָנִי), and that they despise Me (וִיְקוּצוּן בִּי), that you not prick Me with your thorn (דְּלָא תָּקוֹץ לִי בְּמַחֲטָךְ), as it is said: “And I was wearied by them” (Leviticus 20) (כְּמָה דְאַתְּ אָמֵר וָאָקֻץ בָּם), like these thorns stuck in flesh (כְּהָנֵי קוֹצִין דִּנְעִיצִין בְּבִשְׂרָא).

What is implied? (מַאי מַשְׁמַע). It implies that through the sins of human beings (מַשְׁמַע דִּבְחוֹבֵי בְּנִי אֱנָשָׁא), blemishes are made above (עַבְדִּין פְּגִימוּ לְעֵילָּא). What is that? (מַאי אִיהוּ). As it is said: “And for your transgressions your mother was sent away” (Isaiah 50) (כְּמָה דְאַתְּ אָמֵר וּבְפִשְׁעֵכֶם שֻׁלְּחָה אִמְּכֶם). And because of this, a Korban is offered (וְעַל דָּא קָרְבָּן אִתְקְרִיב). What is Korban? (מַאי קָרְבָּן). That which we have said: “And for your transgressions your mother was sent away” (הַאי דְּקַאמְרָן דִּכְתִיב, וּבְפִשְׁעֲכֶם שֻׁלְּחָה אִמְּכֶם). For sin causes separation through guilt (דְּהָא חֵטְא גָּרִים פִּרוּדָא בְּחוֹבֵיהּ). The Korban brings the upper world near to the lower world (קָרְבָּן קָרִיב עָלְמָא עִלָּאָה בְּעָלְמָא תַּתָּאָה), and all becomes one (וְאִתְעָבִיד כֹּלָּא חַד). Rabbi Abba and Rabbi Yehudah came (אָתוּ רִבִּי אַבָּא וְרִבִּי יְהוּדָה), and gave thanks to Rabbi Acha (וְאוֹדוּ לֵיהּ לְרִבִּי אֲחָא).

Rabbi Yehudah opened (פָּתַח רִבִּי יְהוּדָה) and said (וְאָמַר): “Serve Hashem with joy…” (Psalms 100) (עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה וְגוֹ'). “Serve Hashem with joy” (עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה), thus have we learned (הָכִי אוֹלִיפְנָא): that every service which a person desires to serve Kudsha Berikh Hu (דְּכָל פּוּלְחָנָא דְּבָעֵי בַּר נָשׁ לְמִפְלַח לְּקוּדְשָׁא בְּרִיךְ הוּא), must be with joy (בָּעֵי בְּחֶדְוָותָא), with the will of the heart (בִּרְעוּתָא דְּלִבָּא), so that his service be found in wholeness (בְּגִין דְּיִשְׁתְּכַח פּוּלְחָנִיהּ בִּשְׁלִימוּ). And if you should say (וְאִי תֵּימָא), the service of the Korban is like this (פּוּלְחָנָא דְּקָרְבְּנָא הָכִי הוּא)?

It is not possible (לָא אֶפְשָׁר), for that person has transgressed the command of his Master (דְּהָא הַהוּא בַּר נָשׁ דְּעָבַר עַל פִּקּוּדָא דְּמָארֵיהּ), the command of the Orayta (עַל פִּקּוּדָא דְּאוֹרַיְיתָא), and returned before his Master (וְתָב לְקַמֵּי דְּמָארֵיהּ). With what face can he stand before Him? (בְּמַאן אַנְפִּין יְקוּם קָמֵיהּ). Surely with a broken spirit (הָא וַדַּאי בְּרוּחַ תְּבִירָא), with a saddened spirit (בְּרוּחַ עָצִיב), where is the joy? (אָן הוּא שִׂמְחָה). Where is the song? (אָן הוּא רְנָנָה). Rather, there we have learned (אֶלָּא תַּמָּן תָּנֵינָן): that person who sinned before his Master (הַהוּא בַּר נָשׁ דְּחָטֵי קַמֵּי מָארֵיהּ), and transgressed His commandments (וְעָבַר עַל פִּקּוֹדוֹי), and came to offer a Korban (וְאָתֵי לְקָרְבָּא קָרְבְּנָא), and to rectify himself (וּלְתַקְּנָא גַּרְמֵיהּ), he must be found with a broken spirit (בְּרוּחַ תְּבִירָא), with a saddened spirit (בְּרוּחַ עֲצִיבָא בָּעֵי לְאִשְׁתַּכְּחָא). And if he weeps — this is best of all (וְאִי בָּכֵי שַׁפִּיר מִכֹּלָּא). Then joy and song are not found there (הָא שִׂמְחָה הָא רְנָנָה לָא אִשְׁתְּכַח). So how is it repaired? (אֶלָּא בְּמַאי אִתְתְּקַּן). By those Kohanim and Levi’im (בְּהַנְהוּ כַּהֲנֵי וְלֵיוָאֵי), for they bring to completion the joy and song on his behalf (דְּהָא אִינּוּן אַשְׁלִימוּ שִׂמְחָה וּרְנָנָה בְּגִינֵיהּ).

Joy is fulfilled through the Kohen (שִׂמְחָה בְּכַהֲנָא אִתְקַיָּים), because he is constantly distant from judgment (בְּגִין דְּהוּא רְחִיקָא מִן דִּינָא תָּדִיר), and the Kohen must always be found with a radiant face (וְכַהֲנָא בָּעֵי לְאִשְׁתַּכְּחָא תָּדִיר בְּאַנְפִּין נְהִירִין), more joyful than all the people (חַדָּאן יַתִּיר מִכָּל עַמָּא). For his crown causes it (דְּהָא כִּתְרָא דִּילֵיהּ גָּרִים). Song — that is by the Levi’im (רְנָנָה בְּלֵיוָאֵי), and so it is (וְהָכִי הוּא), for the Levi’im are always found upon song (דְּהָא לֵּיוָאֵי מִשְׁתַּכְּחֵי עַל שִׁיר לְעָלְמִין), as we have established (כְּמָה דְּאוּקְמוּהָ).