Daf 8b (דַּף ח׳ ע״ב)

And these stand over him (וְאִלֵּין קַיְימִין עָלֵיהּ), and through him the service to Kudsha Berikh Hu is completed (וּבֵיהּ אִשְׁתְּלִים פּוּלְחָנָא לְּקוּדְשָׁא בְּרִיךְ הוּא). The Kohen stands over him and directs the words (כַּהֲנָא קָאִים עָלֵיהּ וְכַוִּון מִילִּין), with joy and with heart’s will (בְּחֶדְוָותָא בִּרְעוּתָא), to unify the Holy Name properly (לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יָאוּת). And the Levi’im with song (וְלֵיוָאֵי בְּשִׁיר). Then it is written: “Know that Hashem, He is Elohim” (Psalms 100) (כְּדֵין כְּתִיב דְּעוּ כִּי יְיָ' הוּא אֱלֹהִים). This is the Korban, to bring compassion into judgment (דָּא הוּא קָרְבָּן לְקָרְבָּא רַחֲמֵי בְּדִינָא), and all is sweetened (וּמִתְבְּסָם כֹּלָּא).

Now that there is no Korban found (הַשְׁתָּא דְּלָא אִשְׁתְּכַח קָרְבְּנָא), one who sins before his Master and returns to Him (מַאן דְּחָטֵי קָמֵי מָארֵיהּ וְתָב לְגַבֵּיהּ), surely with bitterness of soul (וַדַּאי בִּמְרִירוּ דְּנַפְשָׁא), in sorrow (בַּעֲצִיבוּ), in weeping (בְּבִכְיָה), with a broken spirit (בְּרוּחַ תְּבִירָא), how can he establish joy and song? (הֵיאַךְ אוֹקִים שִׂמְחָה וּרְנָנָה). Behold, they are not found in him (הָא לָא אִשְׁתְּכַחוּ גַּבֵּיהּ). Rather, thus have they established (אֶלָּא הָכִי אוֹקְמוּהָ): that the praises of his Master (דְּתוּשְׁבְּחָן דְּמָארֵיהּ), and the joy of the Orayta (וְחֶדְוָותָא דְּאוֹרַיְיתָא), and the song of the Orayta (וּרְנָנָה דְּאוֹרַיְיתָא), that is joy and song (דָּא הוּא שִׂמְחָה וּרְנָנָה).

And we have learned (וְהָא תָּנֵינָן): “Not from a place of sadness...” (וְלָא מִתּוֹךְ עַצְבוּת וְכוּ׳) (Berakhot 31a), that a person should not stand before his Master in sadness (דְּלָא יְקוּם בַּר נָשׁ קָמֵיהּ מָארֵיהּ בַּעֲצִיבוּ), for he is unable to do so (וְהָא לָא יָכִיל). And what is his remedy? (וּמַאי תָּקַנְתֵּיהּ). Rather (אֶלָּא), the secret of the matter is this (רָזָא דְּמִלָּה): we have learned (הָא תָּנֵינָן): “A person should always enter the measure of two doorways...” (לְעוֹלָם יִכָּנִס אָדָם שִׁעוּר שְׁנֵי פְּתָחִים וְכוּ׳) (Berakhot 8a), and then pray his prayer (וִיצַלֵי צְלוֹתֵיהּ). This is what is written (הֲדָא הוּא דִּכְתִּיב): “To guard the doorposts of My entrances” (לִשְׁמוֹר מְזוּזוֹת פְּתָחַי) (Mishlei 8:34). “Two doorways” (שְׁנֵי פְּתָחִים)—would you think this means literally? (סַלְּקָא דַּעְתָּךְ). Rather, say: the measure of two doorways (אֶלָּא אֵימָּא שִׁיעוּר שְׁנֵי פְּתָחִים). Here is an allusion to what David said (כָּאן רֶמֶז לְמָּה שֶׁאָמַר דָּוִד): “Lift up your heads, O gates...” (שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם) (Tehillim 24:7). These are Ma'on [Dwelling] and Makhon [Foundation] (אִינּוּן מָעוֹן וּמָכוֹן), one within the other (דְּאִינּוּן גּוֹ לְגוֹ), the progression of the levels (שֵׁירוּתָא דְּדַרְגִּין): Chesed and Pachad (חֶסֶד וּפַחַד). These are the gateways of the world (וְאִינּוּן פִּתְחִין דְּעָלְמָא). Therefore (עַל דָּא), a person must direct his prayer toward the Kodesh haKodashim [Holy of Holies] (אִצְטְרִיךְ בַּר נָשׁ דְּיִתְכַּוִּון בִּצְלוֹתֵיהּ לָקֳבֵל קֹדֶשׁ קוּדְשִׁין), which are the Holy Name (דְּאִינּוּן שְׁמָא קַדִּישָׁא), and then pray his prayer (וִיצַלֵי צְלוֹתֵיהּ). These are the measure of the two gateways (וְהַנְהוּ אִלֵּין שִׁיעוּר ב׳ פִּתְחִין), two Keterin [Crowns] (ב׳ כִּתְרִין).

And there are those who teach it this way (וְאִית דְּמַתְנֵי הָכֵי): Simchah [Joy] (שִׂמְחָה)—this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). And Simchah [Joy] (וְשִׂמְחָה)—this we have already established (הָא אוּקְמוּהָ), as it is written (כְּדִכְתִיב): “For with joy you shall go forth...” (כִּי בְּשִׂמְחָה תֵצֵאוּ וְגוֹ׳) (Yeshayahu 55:12). In the future, Yisrael are destined to go forth from exile through this Simchah [Joy] (וּזְמִינִין יִשְׂרָאֵל לְנָפְקָא מִן גָּלוּתָא בְּהַאי שִׂמְחָה). And who is she? (וּמַאן אִיהִי). Knesset Yisrael (כְּנֶסֶת יִשְׂרָאֵל). Concerning this it is said (וְעַל דָּא): “Serve Hashem with joy” (עִבְדוּ אֶת יְיָ׳ בְּשִׂמְחָה) (Tehillim 100:2), just as it is written (כְּמָה דִּכְתִּיב): “With this shall Aharon come into the Holy” (בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Vayikra 16:3). And all is one (וְכֹלָּא חַד).

“Come before Him with Renanah [Joyful Song]” (בֹּאוּ לְפָנָיו בִּרְנָנָה) (Tehillim 100:2)—this is her perfection (דָּא שְׁלִימוּ דִילָהּ), for Simchah [Joy] is in the heart (דְּשִׂמְחָה בַּלֵּב), and Renanah [Joyful Song] is in the mouth (וּרְנָנָה בַּפֶּה). This is a greater perfection (וְדָא הוּא שְׁלִימוּ יַתִּיר). The perfection of this Simchah [Joy] is already known (וּשְׁלִימוּ דְּהַאי שִׂמְחָה הָא אִשְׁתְּמוֹדְעָא), and it has already been established (וְהָא יְדִיעָא). This is the Tikkun [Rectification] of a person before his Master (וְדָא הוּא תִּקּוּנָא דְּבַר נָשׁ לְקַמֵּיהּ מָארֵיהּ): then, “Know that Hashem, He is the Elohim” (דְּעוּ כִּי יְיָ' הוּא הָאֱלֹהִים) (Tehillim 100:3). And everything comes into one matter (וְכֹלָּא בְּחַד מִלָּה אַתְיָא), for afterward one must unify the Holy Name properly (דְּבָעֵי לְבָתַר לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), and bind this with that (וּלְקַשְּׁרָא דָּא בְּדָא), so that all may become one (לְמֶהֱוִי כֹּלָּא חַד). This is the service of Kudsha Berikh Hu (וְדָא הוּא פּוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Acha and Rabbi Abba said to him (אָמְרוּ לֵיהּ רִבִּי אֲחָא וְרִבִּי אַבָּא): Certainly, so it is (וַדַּאי הָכִי הוּא). Fortunate is the portion of the Tzaddikim [Righteous] who labor in the Orayta (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and know the ways of Kudsha Berikh Hu (וְיַדְעֵי אָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא). They arose and walked after Rabbi Abba (קָמוּ וְאַזְלוּ אֲבַתְרֵיהּ דְּרִבִּי אַבָּא), for three Milin [Miles] (ג׳ מִילִּין).

Rabbi Abba opened (פָּתַח רִבִּי אַבָּא) and said (וְאָמַר): “But as for me, through the abundance of Your kindness I will enter Your house” (Psalms 5) (וַאֲנִי בְּרוֹב חַסְדֶּךָ אָבֹא בֵיתֶךָ). Thus it has been established (הָכִי אוּקְמוּהָ): that a person should not enter a synagogue (דְּלָא לִבְעֵי לֵיהּ לְבַר נָשׁ לְמֵיעַל לְבֵי כְּנִישְׁתָּא), unless he first contemplates (אֶלָּא אִי אִימְלָךְ בְּקַדְמִיתָא) upon Avraham, Yitzchak, and Yaakov (בְּאַבְרָהָם וְיִצְחָק וְיַעֲקֹב), because they prepared the prayer before Kudsha Berikh Hu (בְּגִין דְּאִינּוּן תַּקִּינוּ צְלוֹתָא לְקַמֵּי דְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “But as for me, through the abundance of Your kindness I will enter Your house” (הֲדָא הוּא דִכְתִיב, וַאֲנִי בְּרוֹב חַסְדֶּךָ אָבֹא בֵיתֶךָ). “I will enter Your house” — this is Avraham (אָבֹא בֵיתֶךָ: דָּא אַבְרָהָם). “I will bow toward Your holy temple” — this is Yitzchak (אֶשְׁתַּחֲוֶה אֶל הֵיכָל קָדְשְׁךָ: דָּא יִצְחָק). “In fear of You” — this is Yaakov (בְּיִרְאָתֶךָ: דָּא יַעֲקֹב). Some say: “And I, through the abundance of Your kindness” — this is Avraham (ס״א: וַאֲנִי בְּרוֹב חַסְדֶּךָ: דָּא אַבְרָהָם); “I will enter Your house” — this is Yaakov (אָבֹא בֵיתֶךָ: דָּא יַעֲקֹב); “I will bow toward Your holy temple in fear of You” — this is Yitzchak (אֶשְׁתַּחֲוֶה אֶל הֵיכָל קָדְשְׁךָ בְּיִרְאָתֶךָ: דָּא יִצְחָק). And he must include them at the beginning (וּבָעָא לְאַכְלְלָא לוֹן בְּרֵישָׁא), and then enter the synagogue (וְיֵעוּל לְבֵי כְּנִישְׁתָּא), and pray his prayer (וִיצַלֵי צְלוֹתֵיהּ). Then it is written: “And He said to me, ‘You are My servant, Yisrael, in whom I will be glorified’” (Isaiah 49) (כְּדֵין כְּתִיב, וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר). “If his offering is a burnt offering from the cattle…” (Leviticus 1) (אִם עוֹלָה קָרְבָּנוֹ מִן הַבָּקָר).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): What is the difference between from the cattle for a burnt offering, and from the flock for a burnt offering, and from the bird for a burnt offering? (מַאי שְׁנָא מִן הַבָּקָר לְעוֹלָה, וּמִן הַצֹּאן לְעוֹלָה, וּמִן הָעוֹף לְעוֹלָה). If all is one, why is one different from the other? (אִי כֹּלָּא חַד, בְּגִין מַה שַׁנְיָא דָּא מִן דָּא). For from each one a unified matter is made (דְּהָא מִן כֹּלָּא אִתְעָבִיד חַד מִלָּה). Rather, whoever attaches his hands to this, offers from cattle (אֶלָּא, מַאן דְּאַדְבַּק יְדֵיהּ לְדָא, מַקְרִיב מִן הַבָּקָר). And if he is not able, from the sheep (וְאִי לָא יָכִיל, מִן הַצֹּאן). And if he is not able, from the birds (וְאִי לָא יָכִיל, מִן הָעוֹף). As it is written: “And if he is poor, and his hand cannot attain…” (Leviticus 14) (דְּהָא כְּתִיב, וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת). For Kudsha Berikh Hu does not burden a person more than he is able (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא אַטְרַח עָלֵיהּ דְּבַר נָשׁ יַתִּיר, בְּמִלָּה דְּלָא יָכִיל).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Just as the sin was, so was the offering (כְּמָה דְּהֲוָה חַטָּאָה, הָכִי הֲוָה מַקְרִיב). A wealthy man, whose heart is sometimes haughty (עֲתִירָא, דְּזִמְנִין דְּלִבֵּיהּ גַּס בֵּיהּ), would offer a bull (הֲוָה מַקְרִיב תּוֹרָא), because his heart inclines more strongly to sin before his Master (בְּגִין דְּלִבֵּיהּ חָשִׁיב יַתִּיר לְמֶחֱטֵי קָמֵיהּ מָארֵיהּ). A middle man offers from the sheep (בֵּינוֹנִי, מַקְרִיב מִן הַצֹּאן), because his will is not so brazen to sin (בְּגִין דִּרְעוּתֵיהּ לָאו גַּס בֵּיהּ כָּל כַּךְ לְמֶחטֵי). A poor man, whose heart is not haughty, and whose will is lower than all (מִסְכְּנָא דְּלִבֵּיהּ לָא גַּס בֵּיהּ, רְעוּתֵיהּ נָמוֹךְ מִכֹּלָּא), offers from that which is lightest of all (מַקְרִיב מֵהַהוּא קָלִיל מִכֹּלָּא). And their offerings are known — each one individually (וְאִשְׁתְּמוֹדְעָן קָרְבְּנֵיהוֹן לְכֻלְּהוּ, כָּל חַד וְחַד בִּלְחוֹדַיְיהוּ), and Kudsha Berikh Hu judges each one with a fair measure (וְקוּדְשָׁא בְּרִיךְ הוּא דָּאִין דִּינָא כָּל חַד וְחַד בְּמַתְקְלָא יְשָׁרָה).