Daf 9b (דַּף ט׳ ע״ב)

And not only this (וְלֹא עוֹד), but what is written concerning Yitro? (אֶלָּא מַה כְּתִיב בֵּיהּ בְּיִתְרוֹ): “And Yitro, the father-in-law of Moshe, took an elevation offering and feast-offerings to Elohim” (Exodus 18) (וַיִּקַּח יִתְרוֹ חוֹתֵן מֹשֶׁה עוֹלָה וּזְבָחִים לֵאֱלֹהִים), for he brought a Korban before Kudsha Berikh Hu (דְּהוּא אַקְרִיב קָרְבְּנָא לְּקוּדְשָׁא בְּרִיךְ הוּא), and came to convert (וְאָתָא לְאִתְגַּיְּירָא). What is taught thereby? (מַאי קָא מַיְירֵי) That his Korban was esteemed before Kudsha Berikh Hu (דְּקָרְבְּנֵיהּ חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And because he offered a Korban to Kudsha Berikh Hu (וּבְגִין דְּאִיהוּ אַקְרִיב קָרְבְּנָא לְּקוּדְשָׁא בְּרִיךְ הוּא), it is written: “And Aharon and all the elders of Yisrael came to eat bread with Moshe’s father-in-law before Elohim” (Exodus 18) (כְּתִיב: וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכֹל לֶחֶם עִם חוֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים). “Before Elohim” precisely (לִפְנֵי הָאֱלֹהִים דַּיְיקָא). From here we learn (מִכָּאן אוֹלִיפְנָא) that whoever offers a Korban with heart’s desire (דְּכָל מַאן דְּאַקְרִיב קָרְבְּנָא בִּרְעוּתָא דְּלִבָּא), Kudsha Berikh Hu is present to receive it (קוּדְשָׁא בְּרִיךְ הוּא אִזְדְּמַן לָקֳבְלֵיהּ).

Come and see (תָּא חֲזֵי): the Korban of a poor person is esteemed before Kudsha Berikh Hu (קָרְבְּנָא דְּמִסְכְּנָא חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), for he offers two Korbanot before Him (דְּהָא הוּא קָרִיב תְּרֵי קָרְבְּנִין לְקָמֵיהּ): one — his fat and his blood (חַד חֶלְבֵּיהּ וְדָמֵיהּ), and one — that which he physically brings (וְחַד הַהוּא דְּקָרִיב). For he has nothing to eat (דְּהָא לֵית לֵיהּ לְמֵיכַל), and yet he brings a Korban (וְהוּא אַיְיתֵי קָרְבְּנָא). The Korban of the poor is lighter than all (קָרְבְּנָא דְּעָנִי קָלִיל מִכֹּלָּא): two turtledoves or two young pigeons (תְּרֵין תּוֹרִין אוֹ תְּרֵין בְּנֵי יוֹנָה), or if not — a little fine flour (וְאִי לָאו, זְעֵיר קִמְחָא), and with this he is atoned (וּמִתְכַּפֵּר בֵּיהּ). And at that moment they proclaim and say (וְהַהוּא שַׁעֲתָא מַכְרִיזִין וְאַמְרֵי): “For He has not despised nor abhorred the affliction of the poor” (Psalms 22) (כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי).

Why is all this so? (כָּל כַּךְ לָמָּה). Because the Korban of the poor is more precious than all (בְּגִין דְּקָרְבְּנָא דְּעָנִי עָדִיף מִכֹּלָּא). For he causes me to be with Kudsha Berikh Hu (דְּהָא הוּא גָּרִים לִי לְמֶהֱוֵי בְּעַדְבֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא), he causes me to have a share in the Orayta (הוּא גָּרִים לִי לְמֶהֱוֵי בְּחוּלָקָא דְּאוֹרַיְיתָא). Therefore (בְּגִין כָּךְ), I have divided all my possessions (Some say: I have divided my possessions, half) (פְּלִיגְנָא כָּל נְכָסַי (ס״א: פְּלִיגְנָא נִכְסַי, פַלְגָּא). — to the poor (לְמִסְכְּנֵי), for they caused me all this (דְּהָא אִינּוּן גָּרְמוּ לִי כּוּלֵי הַאי). Just as the poor man boils his fat and his blood (כְּמָה דְּמִסְכְּנָא אַרְתַּח חֶלְבֵּיהּ וְדָמֵיהּ), so too that flour is boiled in the oil of greatness (כַּךְ הַהוּא קִמְחָא מְרַתְּחִין לֵיהּ בִּמְשַׁח רְבוּת).

And thus we have learned (וְהָכִי אוֹלִיפְנָא), that even any person who brings this minchah on the griddle or the deep pan (דְּאֲפִילּוּ כָּל בַּר נָשׁ מְקָרֵב הַאי מִנְחָה עַל הַמַּחֲבַת וּמִנְחַת מַרְחֶשֶׁת), it is because, just as sin caused his fat and blood to boil in the fire of the evil inclination (בְּגִין דִּכְמָּה דְּחַטָּאָה אַרְתַּח חֶלְבֵּיהּ וְדָמֵיהּ בְּאֶשָּׁא דְּיֵצֶר הָרָע), and all his limbs were inflamed in that fire (וְכָל שַׁיְיפוֹי רַתְחֵי בְּאֶשָּׁא), so this Korban is in exactly the same manner (כַּךְ קָרְבְּנָא דָּא, כְּהַאי גַּוְונָא מַמָּשׁ). And the essence of the Korban is in the likeness of the sin (וְעִקָרָא דְּקָרְבְּנָא כְּגַוונָא דְּחַטָּאָה), and what is brought before Kudsha Berikh Hu (וּלְקָרְבָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא) is the will of his heart, and his spirit and soul (רְעוּתָא דְּלִבֵּיהּ, וְרוּחֵיהּ וְנַפְשֵׁיהּ), for this is more beloved before Him than all else (דְּהַאי חֲבִיבָא מִן כֹּלָּא קָמֵיהּ).

Blessed is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), who every single day bring this Korban before Kudsha Berikh Hu (דְּאִינּוּן מְקָרְבִין בְּכָל יוֹמָא וְיוֹמָא הַאי קָרְבְּנָא לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And what is it? Their very bodies and souls that they offer before Him (וּמַאי אִיהוּ, גַּרְמַיְיהוּ וְנַפְשַׁיְיהוּ דִּמְקָרְבִין קָמֵיהּ). And I wish to bring this Korban truly (וַאֲנָא בָּעֵינָא לְקָרְבָא הַאי קָרְבְּנָא [מַמָּשׁ]), and this is what Kudsha Berikh Hu desires from a person in this world (וְדָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא מִבַּר נָשׁ בְּהַאי עָלְמָא). And with all this, the Korban of the whole (וְעִם כָּל דָּא קָרְבְּנָא דְּכֹלָּא [ס״א מַמָּשׁ]) is greater (עָדִיף), so that all worlds may be blessed through it (בְּגִין דְּיִתְבָּרְכוּן עָלְמִין כֻּלְּהוּ). Again he opened and said (תּוּ פָּתַח וְאָמַר): “Blessed is Hashem from Tziyon, who dwells in Yerushalayim — Halleluyah” (Psalms 135) (בָּרוּךְ יְיָ' מִצִּיּוֹן שׁוֹכֵן יְרוּשָׁלַם הַלְלוּיָהּ). And is He blessed from Tziyon? (וְכִי מִצִּיּוֹן הוּא בָּרוּךְ), but behold, He is blessed from the deep supernal river (וְהָא מִנָּהֲרָא עֲמִיקָא עִלָּאָה אִיהוּ בָּרוּךְ).

Rather, “Blessed is Hashem” — when the moon is illuminated by the radiance of the sun (אֶלָּא בָּרוּךְ יְיָ', כַּד נָהִיר סִיהֲרָא מִנְּהִירוּ דְּשִׁמְשָׁא), and this one is brought near to that one (וּמִתְקָרְבֵי דָּא בְּדָא), and the light of one is not separated from the other (וְלָא אַעְדִּיאוּ נְהוֹרָא דָּא מִן דָּא). And at times, the moon is called by the Name of the King (וּלְזִמְנִין דְּסִיהֲרָא אִתְקְרֵי בִּשְׁמָא דְּמַלְכָּא), just as He is called YHVH, so she too is called YHVH (כְּמָה דְּאִיהוּ אִקְרֵי יְהוָ''ה, כַּךְ הִיא נִקְרֵאת יְהוָ''ה), as it is said: “And Hashem rained down upon Sodom and Amorah brimstone and fire from Hashem out of heaven” (Bereshit 19) (כְּמָה דְּאַתְּ אָמֵר: וַיְיָ' הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָ''ה מִן הַשָּׁמָיִם). And not only that (וְלָא דָּא בִּלְחוֹדוֹהִי), but even a single emissary is sometimes truly called by the Name of the King (אֶלָּא אֲפִילּוּ חַד שְׁלִיחָא, לְזִמְנִין [מַמָּשׁ] אִתְקְרֵי בִּשְׁמָא דְּמַלְכָּא). Another matter: “Blessed is Hashem from Tziyon” (דָּבָר אַחֵר בָּרוּךְ יְיָ' מִצִּיּוֹן). From what place is it made known that Kudsha Berikh Hu is blessed? (מֵאָן אֲתַר אִשְׁתְּמוֹדַע דְקוּדְשָׁא בְּרִיךְ הוּא, הוּא בָּרוּךְ). He then said: “From Tziyon,” from the place of Tziyon it is made known that He is blessed (הָדָר וְאָמַר מִצִּיּוֹן, מֵאֲתָר דְּצִיּוֹן אִשְׁתְּמוֹדַע דְּהוּא בָּרוּךְ). Why is this? (מַאי טַעֲמָא). Because it is written: “For there Hashem commanded the blessing…” (Psalms 133) (בְּגִין דִּכְתִּיב, כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה וְגוֹ').

Rabbi Yissa said to him: “Fortunate is your portion, that you have merited all of this” (אָמַר לֵיהּ רִבִּי יִיִסָא זַכָּאָה חוּלָקָךְ דְּזָכִית לְכוּלֵי הַאי). Fortunate are those who labor in the Orayta (זַכָּאִין אִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא), for whoever labors in the Orayta, it is as though he cleaves to Kudsha Berikh Hu (דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, כְּאִלּוּ אָחִיד בְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “But you who cleave to Hashem your God are alive, all of you, this day” (Deuteronomy 4) (הֲדָא הוּא דִכְתִיב, וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם חַיִּים כֻּלְכֶם הַיּוֹם). “If his offering be a peace offering…” (Leviticus 3) (אִם זֶבַח שְׁלָמִים קָרְבָּנוֹ).

Rabbi Yehudah opened: “And Elohim said: Let there be a firmament in the midst of the waters…” (Bereshit 1) (רִבִּי יְהוּדָה פָּתַח, וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגוֹ'). Come and see (תָּא חֲזֵי), at the time that Kudsha Berikh Hu created the world (בְּשַׁעֲתָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He created seven firmaments above (בָּרָא ז' רְקִיעִים לְעֵילָּא), seven earths below (בָּרָא ז' אֲרָצוֹת לְתַתָּא), seven seas, seven rivers, seven days, seven weeks, seven years (ז' יַמִּים, ז' נְהָרוֹת, ז' יוֹמִין, ז' שָׁבוּעוֹת, ז' שָׁנִים), seven cycles (ז' פְּעָמִים), and seven thousand years for which the world shall exist (ז' אַלְפֵי שְׁנִין דַּהֲוֵי עָלְמָא). And Kudsha Berikh Hu is in the seventh of them all (קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁבִיעָאָה דְּכֹלָּא).

Seven heavens (Some say: firmaments) above (ז' שְׁחָקִים (ס״א: רְקִיעִין) לְעֵילָּא), and in each one, stars and constellations (וּבְכָל חַד וְחַד כֹּכָבִים וּמַזָּלוֹת), and attendants who minister in each firmament (וְשַׁמָּשִׁין דִּמְשַׁמְּשִׁין בְּכָל רְקִיעָא וּרְקִיעָא). And among all of these (וּבְכֻלְּהוּ מֵאִלֵּין), chariots, these upon those (רְתִיכִין אִלֵּין עַל אִלֵּין), to receive upon themselves the yoke of the kingship of their Master (לְקַבְּלָא עָלַיְיהוּ עוֹל מַלְכוּתָא דְּמָארִיהוֹן). And in all the firmaments are chariots and attendants (וּבְכֻלְּהוּ רְקִיעִין אִית רְתִיכִין וְשַׁמָּשִׁין), differing one from another (מְשַׁנְיָין דָּא מִן דָּא), these above those (אִלֵּין עַל אִלֵּין): some with six wings (מִנְּהוֹן בְּו׳ גַּדְפִּין), some with four wings (וּמִנְּהוֹן בְּד׳ גַּדְפִּין), some with four faces (מִנְּהוֹן בְּד׳ פָּנִים), some with two faces (וּמִנְּהוֹן בִּתְרֵין פָּנִים), and some with one (וּמִנְּהוֹן בְּחַד). Some are flaming fire (מִנְּהוֹן אֶשָּׁא דְּלָהִיט), some are water (מִנְּהוֹן מַיָּא), some are wind (מִנְּהוֹן רוּחָא). This is what is written: “He makes His angels into winds, His ministers a flaming fire” (Psalms 104) (הֲדָא הוּא דִכְתִּיב, עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט).