Daf 58b (דַּף נ״ח ע״ב)

The master of Kabbalah is the Middle Pillar (בַּעַל קַבָּלָה אִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא), and she receives from him (וְאִיהִי קַבִּילַת מִינֵיהּ). And in that place she receives from him with the right (וּבְאָן אֲתַר קַבִּילַת מִנֵּיהּ בִּימִינָא), because of that which is said: “For Your right hand is outstretched to receive those who return” (בְּגִין דַּעֲלֵיהּ אִתְּמַר כִּי יְמִינְךָ פְּשׁוּטָה לְקַבֵּל שָׁבִים). Halakhah is from the side of the left (הֲלָכָה אִיהִי מִסִּטְרָא דִשְׂמָאלָא), Kabbalah is from the side of the right (קַבָּלָה הִיא מִסִּטְרָא דִימִינָא). Halakhah is on the left towards her husband (הֲלָכָה בִשְׂמָאלָא לְגַבֵּי בַּעִילָהּ), and she receives from him on the right (וְקַבִּילַת מִנֵּיהּ בִּימִינָא), and the fullness descends toward the Tzaddik (וְנָחֲתָא מַלְיָא לְגַבֵּי צַדִּיק). And because of this: “I have not seen a Tzaddik forsaken, etc.” (Psalms 37) (וּבְגִין דָּא לֹא רָאִיתִי צַדִּיק נֶעֱזָב וְכוּ׳). And when the fullness descends toward her husband, who is vav (וְכַד נָחֲתָא מַלְיָא לְגַבֵּי בַעִילָהּ דְּאִיהוּ ו׳), the river that is drawn from Eden (נָהָר דְּאִתְמַשַּׁךְ מֵעִדֶן), the vav enters into the dalet and becomes a hei (ו׳ עָאל בְּד׳ וְאִתְעֲבִידַת ה׳). And that which was Tzedek [Justice] is made into Tzedakah [Charity] toward the 'Poor One'—who is the Tzaddik (וּמַה דַּהֲוָה צֶדֶק אִתְעֲבִידַת צְדָקָה לְגַבֵּי עָנִי דְאִיהוּ צַדִּיק). And of that river it is said: “The sun of Shabbat is tzedakah for the poor” (וְהַהוּא נָהָר עֲלֵיהּ אִתְּמַר שֶׁמֶשׁ בְּשַׁבָּת צְדָקָה לַעֲנִיִּים). And of it, it is said: “Righteousness exalts a nation” (Proverbs 14) (וַעֲלֵיהּ אִתְּמַר צְדָקָה תְּרוֹמֵם גּוֹי). And what was tzedek, judgment, becomes mercy (וּמַה דַּהֲוַת צֶדֶק דִּינָא, אִתְעֲבִידַת רַחֲמֵי). And all the Sefirot are called by her name (וְכָל סְפִירָן עַל שְׁמָהּ אִתְקְרִיאוּ): “Just balances, just stones, a just ephah, and a just hin” (Leviticus 19) (מֹאזְנֵי צֶדֶק אַבְנֵי צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק). When her husband, who is mercy, distances from her (כַּד אִתְרַחַק מִינָהּ בַּעִילָהּ דְּאִיהוּ רַחֲמֵי), “just balances” are the two arms (מֹאזְנֵי צֶדֶק תְּרֵין דְּרוֹעִין), “just stones” are the two supports of truth (אַבְנֵי צֶדֶק תְּרֵין סַמְכֵי קְשׁוֹט), “just hin” is the Tzaddik (הִין צֶדֶק צַדִּיק). And when the Middle Pillar distances from her, it is judgment (וְכַד עַמּוּדָא דְאֶמְצָעִיתָא מְרַחֵק מִינָהּ אִיהוּ מִשְׁפָּט). And of it is written: “For Elohim is Judge; this one He brings low, and this one He raises up” (Psalms 75) (וּבֵיהּ כְּתִיב כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים). “This one He brings low” - whoever causes the Shekhinta to be lowered from her place (זֶה יַשְׁפִּיל מָאן דְּגָרִים לְאַשְׁפָּלָא לִשְׁכִינְתָּא מֵאַתְרָהָא). “This one He raises” - whoever causes her to be raised up from her place (וְזֶה יָרִים מָאן דְּגָרִים לְסָלְקָא לָהּ מֵאַתְרָהָא). For the sins of Yisrael lower her below (דְּחוֹבִין דְּיִשְׂרָאֵל אִינוּן אַשְׁפִּילָן לָהּ לְתַתָּא), and their merits raise her to her place (וְזַכְוָון דִּלְהוֹן סָלְקִין לָהּ לְאַתְרָהָא).

Happy is he who makes merits to raise her to her place (הָא זַכָּאָה אִיהוּ מָאן דְּעָבִיד זַכְוָון לְסָלְקָא לָהּ לְאַתְרָהָא). And further, the Shekhinta is the commandment of sending away the mother bird (וְעוֹד שְׁכִינְתָּא אִיהִי שִׁלּוּחַ הַקֵּן). What is her nest? This is Jerusalem (מָאן קֵן דִילָהּ דָּא יְרוּשָׁלַםִ). And above, her nest is that of which it is said: “And will by no means clear” (Exodus 34) (וּלְעִילָא קֵן דִּילָהּ הַהוּא דְאִתְּמַר בֵּיהּ וְנַקֵּה לֹא יְנַקֶּה). And this is Metatron (וְדָא מטטרו''ן). Of him it is said: “Do not look at the vessel, but at what is in it” (עֲלֵיהּ אִתְּמַר אַל תִּסְתַּכֵּל בְּקַנְקַן אֶלָּא בַּמֶּה דְאִית בֵּיהּ). And this is: “If a bird’s nest chance to be before you in the way, in any tree or on the earth” (Deuteronomy 22) (וְדָא אִיהוּ כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל עִץ אוֹ עַל הָאָרֶץ). “In any tree” - this is the body and the covenant (בְּכָל עִץ דָּא גוּף וּבְרִית). The Tzaddik is the covenant, and he is kol (צַדִּיק אִיהוּ בְרִית וְאִיהוּ כָּ''ל). “Tree” is the Middle Pillar (עִץ דָּא עַמּוּדָא דְאֶמְצָעִיתָא). “Or on the earth” - this is the lower Imma (אוֹ עַל הָאָרֶץ דָּא אִימָּא תַּתָּאָה). “Chicks” - the two arms (אֶפְרֹחִים תְּרֵין דְּרוֹעִין). “Or eggs” - the two legs (אוֹ בֵּיצִים תְּרֵין שׁוֹקִין). And the mother sitting - this is the upper Imma (וְהָאֵם רֹבֶצֶת דָּא אִימָּא עִלָּאָה). “Send away, you shall surely send away the mother” - this is the lower Imma (שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם דָּא אִימָּא תַּתָּאָה), “et” indeed (אֶת וַדַּאי).

“Send away, you shall surely send away” (שַׁלֵּחַ תְּשַׁלַּח), this is what is written: “And he sent forth the dove from him” (Bereshit 8) (הֲדָא הוּא דִכְתִיב וַיְשַׁלַּח אֶת הַיּוֹנָה מֵאִתּוֹ). And it is said in Ya'akov: “And it was, as soon as Isaac had made an end of blessing Ya'akov, and Ya'akov was yet scarce gone out” (Bereshit 27) (וְאִתְּמַר בְּיַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא), corresponding to “Send away, you shall surely send away” (לָקֳבֵל שַׁלֵּחַ תְּשַׁלַּח). And these are the two arms, two girdles, and these are the two supports (וְאִינוּן תְּרֵין דְרוֹעִין שְׁנֵי גְרִישִׁי''ן וְאִינוּן תְּרֵין תְּרוּכִין). And this is “Send away, you shall surely send away the mother” (וְדָא אִיהוּ שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם). “But the children you shall take for yourself” (וְאֶת הַבָּנִים תִּקַּח לָךְ), these are the six joints which are in the two arms (אִלֵּין שִׁית פִּרְקִין דְּאִינוּן בִּתְרֵי דְרוֹעִין). She remains hei dalet without Vav (אִשְׁתְּאָרַת ה' ד' בְּלָא ו׳). Who caused this? The two supports (מָאן גָּרִים לָהּ תְּרֵי תְּרוּכִין). But because her children transgressed the commandments of the Orayta, the positive and the negative (אֶלָּא בְּגִין דְעָבְרִין בְּנָהָא עַל פִּקּוּדֵי אוֹרַיְיתָא עֲשֵׂה וְלֹא תַעֲשֶׂה). This is what is written: “For your transgressions your mother was sent away” (Isaiah 50) (הֲדָא הוּא דִכְתִיב וּבְפִשְׁעִיכֶם שֻׁלְּחָה אִמְּכֶם).

“And he sent forth the dove from him” (Bereshit 8) (וַיּוֹסֶף שַׁלַּח אֶת הַיּוֹנָה מֵאִתּוֹ) - this is the Middle Pillar (דָא עַמּוּדָא דְאֶמְצָעִיתָא). Who caused that she departed from him (מָאן גָּרִים דָּא דְאִתְתָּרְכַת מִינֵיהּ)? Because Yisrael transgressed the Orayta (בְּגִין דְּיִשְׂרָאֵל עָבְרוּ עַל אוֹרַיְיתָא). “And he waited yet another seven days” (Bereshit 8) (וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים). Some say: “And he sent forth the dove and she did not return again” (נ''א וַיִּשְׁלַח אֶת הַיּוֹנָה וְלֹא יָסְפָה שׁוּב). This is the seventh, the seventh day, which includes seven Shabbatot (דָּא ז׳, יוֹמָא שְׁבִיעָאָה דִכְלִיל שֶׁבַע שַׁבָּתוֹת). And who caused her to depart from him (וּמָאן גָּרַם דְּאִתְתָּרְכַת מִנֵּיהּ)? Because Yisrael transgressed the sign of Shabbat, the festivals, and the sign of the covenant (בְּגִין דְּעָבְרוּ יִשְׂרָאֵל עַל אוֹת שַׁבָּת וְיוֹמִין טָבִין וְאוֹת בְּרִית).

From the side of Yitzchak, who is Rosh haShanah (מִסִּטְרָא דְיִצְחָק דְּאִיהוּ רֹאשׁ הַשָּׁנָה), it is said of it: “And the dove came to him at evening” (Bereshit 8) (אִתְּמַר בֵּיהּ וַתָּבֹא אֵלָיו הַיּוֹנָה לְעִת עִרֶב). And this is the evening of Yitzchak (וְדָא עִרֶב דְּיִצְחָק). And from the side of the Tzaddik it is said of her: “And behold, an olive leaf plucked off was in her mouth, and Noah knew that the waters were abated from off the earth” (Bereshit 8) (וּמִסִּטְרָא דְצַדִּיק אִתְּמַר בָּהּ וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ). And in every place where she did not find below the likeness of her husband in the Orayta, she did not rest upon him (וּבְכָל אֲתַר דְּלָא אַשְׁכַּחַת לְתַתָּא דִיּוֹקְנָא דְבַעִילָהּ בְּאוֹרַיְיתָא לָא הֲוַת שַׁרְיָא עֲלָהּ). This is what is written: “And the dove found no rest for the sole of her foot” (Bereshit 8) (הֲדָא הוּא דִכְתִיב וְלֹא מָצְאָה הַיּוֹנָה מָנוֹחַ לְכַף רַגְלָהּ), in exile (בְּגָלוּתָא). Immediately when she found her husband, Ra‘aya Meheimna (מִיָּד דְּאַשְׁכְּחַת בַּעִילָהּ לְרַעִיָא מְהֵימְנָא), she rested upon him and did not return to the ark (שַׁרְיָא עֲלֵיהּ וְלָא חָזְרַת לְתֵיבָה). This is what is written: “And she did not return again to him anymore” (Bereshit 8) (הֲדָא הוּא דִכְתִיב וְלֹא יָסְפָה שׁוּב אֵלָיו עוֹד). And about this it is said: “Therefore shall a man leave his father and his mother, etc.” (Bereshit 2) (וְעַל דָּא אִתְּמַר עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְגוֹמֵר). She cleaves to him and he to her (אִיהִי אִתְדַּבְּקַת בֵּיהּ וְאִיהוּ בָהּ).

At that time Noah opened the window of the ark that he had made (Bereshit 8) (בְּהַהוּא זִמְנָא וַיִּפְתַּח נֹחַ אֶת חַלּוֹן הַתֵּיבָה אֲשֶׁר עָשָׂה), and they all went out and went toward the dove and her husband (וְנָפְקוּ כֻלְּהוּ וְאָזְלוּ לְגַבֵּי יוֹנָה וּבַעִילָהּ). And it is said of Noah: “And Noah opened” (וְאִתְּמַר לְגַבֵּי נֹחַ וַיִּפְתַּח נֹחַ). What is “And Noah opened” (מַאי וַיִּפְתַּח נֹחַ)? Rather, it hints at “And she opened and saw the child” (Exodus 2) (אֶלָּא רָמִיז וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד), “Adonai, open my lips” (Psalms 51) (אדנ''י שְׂפָתַי תִּפְתָּח), and this is Yisrael who open in repentance with weeping (וְדָא יִשְׂרָאֵל דְּפָתְחִין בִּתְיוּבְתָּא בַּבִּכְיָה), and immediately “she had compassion on him” (Exodus 2) (וּמִיָּד וַתַּחְמוֹל עָלָיו). And further, the Shekhinta is called Festival (וְעוֹד שְׁכִינְתָּא אִתְקְרִיאַת חַג), in all appointed times and festivals (בְּכָל זִמְנִין וְיוֹמִין טָבִין). The festival of the three pilgrimages (חָג דִּתְלַת רְגָלִין), of which it is said: “Three times you shall keep a feast to Me in the year” (Exodus 23) (דְּאִתְּמַר בְהוֹן שָׁלֹשׁ רְגָלִים תָּחוֹג לִי בַּשָּׁנָה). And because of her, “all your males shall appear” (וּבְגִינָהּ יֵרָאֶה כָּל זְכוּרְךָ), to fulfill remember and keep, remember to the male and keep to the female (לְקַיְימָא זָכוֹר וְשָׁמוֹר זָכוֹר לַזָּכָר וְשָׁמוֹר לַנְּקֵבָה). All those who go to behold the Shekhinta (כֻלְּהוּ אִלֵּין דְּאָזְלִין לְאִסְתַּכְּלָא), some say: to be included in the Shekhinta (נ''א לְאִתְכַּלְּלָא בִשְׁכִינְתָּא), must give her a gift (צְרִיכִין לְמֵיהַב לָהּ דּוֹרוֹנָא). This is what is written: “And they shall not appear before Hashem empty” (Deuteronomy 16) (הֲדָא הוּא דִכְתִיב וְלֹא יֵרָאֶה אֶת פְּנֵי יי רֵיקָם). And he must rejoice in her (וְצָרִיךְ לְמֶחדֵי בָּהּ). This is what is written: “And you shall rejoice in your festival” (Deuteronomy 16) (הֲדָא הוּא דִכְתִיב וְשָׂמַחְתָּ בְּחַגֶּךָ). For she is the joy of Kudsha Berikh Hu (דְּאִיהִי חֶדְוָא דְקוּדְשָׁא בְּרִיךְ הוּא אִתְקְרִיאַת). And whoever goes to see her must guard himself from sadness (וּמָאן דְּאָזִיל לְמֶחמֵי לָהּ צָרִיךְ לְנָטְרָא גַרְמֵיהּ מֵעֲצִיבוּ), for she is Lilit, darkness, sorrow, She’ol, spleen (דְאִיהִי לִילִי''ת חֲשׁוֹכָא עִצָּבוֹן שְׁאוֹל טְחוֹל), which is blemish (דְּאִיהִי מוּם). And about it is said: “No man in whom there is a blemish shall draw near” (Leviticus 21) (וַעֲלֵיהּ אִתְּמַר כָּל אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב).

“Every man according to the gift of his hand” (Deuteronomy 16) - this is the upper Shekhinta (אִישׁ כְּמַתְּנַת יָדוֹ דָא שְׁכִינְתָּא עִלָּאָה). Of her it is said: “A gift in secret pacifies anger” (Proverbs 21) (דַעֲלָהּ אִתְּמַר מַתָּן בַּסֵּתֶר יִכְפֶּה אָף), because she is hidden (בְּגִין דְּאִיהִי סְתִימָא). We call her the World to Come, which is called gift (עוֹלָם הַבָּא קָרִינָן לָהּ מַתָּנָה). And of her it is said: “Moses will rejoice in the gift of his portion” (וַעֲלָהּ אִתְּמַר יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ), because it is a gift of Elohim (בְּגִין דְּמַתַּת אֱלֹהִים הִיא). “As the blessing of Hashem your Elohim which He has given you” (Deuteronomy 16) (כְּבִרְכַּת יי אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ) - this is the lower Shekhinta (דָּא שְׁכִינְתָּא תַּתָּאָה), one from the side of the right, blessing (חַד מִסִּטְרָא דִיְמִינָא בְרָכָה), and one from the side of the left, gift (וְחַד מִסִּטְרָא דִשְׂמָאלָא מַתָּנָה). And further, the Shekhinta is calculation of seasons and constellations and births and leap years (וְעוֹד שְׁכִינְתָּא אִיהִי חֶשְׁבּוֹן תְּקוּפוֹת וּמַזָּלוֹת וּמוֹלָדוֹת וְעִבּוּרִין).

The four seasons, which are called the four Tekufot [seasons] (אַרְבַּע תְּקוּפָן דְּאִתְקְרִיאוּ אַרְבַּע תְּקוּפוֹת), and each Tekufah [season] has three months (וּלְכָל תְּקוּפָה תְּלַת יַרְחִין). And in them are twelve constellations (וּבְהוֹן תְּרֵין עֲשַׂר מַזָּלוֹת), which correspond to the twelve tribes of Yisrael (וְאִינוּן לָקֳבֵל תְּרֵין עֲשַׂר שִׁבְטִין דְּיִשְׂרָאֵל). And all is bound in this Name Adonai (וְכֹלָּא אִתְקַשֵּׁר בְּהַאי שְׁמָא אדנ״י). She is the lower Shekhinta (אִיהִי שְׁכִינְתָּא תַּתָּאָה), strong in the four seasons (תַּקִּיפָא בְּאַרְבַּע תְּקוּפִין). These are from the side of the left, strong and powerful (דְּאִינוּן מִסִּטְרָא דִשְׂמָאלָא חָזָק תַּקִּיף). And these are Aleph–Dalet–Nun–Yod (אֶל״ף דל״ת נו״ן יו״ד). And all the twelve constellations are severe from the side of judgment (וְכֻלְּהוּ תְּרֵין עֲשַׂר מַזָּלוֹת קָשִׁין מִסִּטְרָא דְּדִין). And because sustenance comes from them (וּבְגִין דִּמְזוֹנָא קָא אַתְיָא מִנַּיְיהוּ), the masters of the Mishnah said: “A man’s sustenance is as difficult as the splitting of the Sea of Reeds” (אָמְרוּ מָארֵי מַתְנִיתִין קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כִּקְרִיעַת יַם סוּף), which was split among them into twelve splits (דְּאִתְקַרַע בְּהוֹן לִתְרֵין עֲשַׂר קְרָעִין). And those four seasons are two arms and two legs (וְאִינוּן אַרְבַּע תְּקוּפוֹת תְּרֵין דְּרוֹעִין וּתְרֵין שׁוֹקִין), twelve constellations are the twelve joints that are in them (תְּרֵין עֲשַׂר מַזָּלוֹת תְּרֵין עֲשַׂר פִּרְקִין דְּאִית בְּהוֹן), and corresponding to them are the twelve months of the year (וּלְקִבְלַיְיהוּ תְּרֵין עֲשַׂר יַרְחֵי שַׁתָּא). And they are six and six, the mystery of Ibbur (וְאִינוּן ו' ו' רָזָא דְעִבּוּרָא), and this is the thirteenth month (וְדָא יַרְחָא תְּלַת עֲשַׂר), this is Aleph (דָּא א), and this is Vav–Aleph–Vav (וְדָא וָא״ו). The year is from thirteen months (שַׁתָּא מִתְּלַת עֲשַׂר יַרְחִין), and in it one must equalize the solar year with the lunar year (וּבֵיהּ צָרִיךְ לְהַשְׁווֹת שְׁנַת הַחַמָּה עִם שְׁנַת הַלְּבָנָה), and to unify them in the middle course, which is the Middle Pillar (וּלְיַחֲדָא לוֹן בְּמַהֲלַךְ הָאֶמְצָעִי דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). And if a man knows to count and to equalize the solar year with the lunar year and to unify them (וְאִם בַּר נַשׁ יָדַע לְמִמְנֵי וּלְהַשְׁווֹת שְׁנַת הַחַמָּה עִם שְׁנַת הַלְּבָנָה וּלְיַיחֵד לוֹן), he knows when Pesach shall be in the month of the spring (אִיהוּ יָדַע מָתַי יְהֵא פֶּסַח בַּחֹדֶשׁ הָאָבִיב). And by this Abba and Imma, son and daughter, are made equal (וּבְדָא יִשְׁווּן אַבָּא וְאִמָּא בְּרָא וּבְרַתָּא). This is what is written: “And you shall keep and do, for this is your wisdom and your understanding” (Deuteronomy 4) (הֲדָא הוּא דִכְתִיב וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִיא חָכְמַתְכֶם וּבִינַתְכֶם). “And you shall keep and do” - Vav–Hei (וּשְׁמַרְתֶּם וַעֲשִׂיתֶם דָּא ו״ה). “For this is your wisdom and your understanding” - Yod–Hei (כִּי הִיא חָכְמַתְכֶם וּבִינַתְכֶם דָּא י״ה). And with what shall Abba and Imma, son and daughter, be equal (וּבַמֶּה יְהוֹן שָׁוִין אַבָּא וְאִמָּא בְּרָא וּבְרַתָּא)? With Aleph, which is the supernal Keter (בְּא' דְהוּא כִּתְרָא עִלָּאָה), of which the moon said: “It is impossible for two kings to use one crown” (דְּאָמְרָה סִיהֲרָא עֲלָהּ, אִי אֶפְשַׁר לִשְׁנֵי מְלָכִים שֶׁיִּשְׁתַּמְּשׁוּ בְּכֶתֶר אֶחָד). And because of this they say on Shabbat and festivals and new moons (וּבְגִינֵיהּ אָמְרִין בְּשַׁבָּת וְיוֹמִין טָבִין וּבְרֵישֵׁי יַרְחִין): “Crown they shall give You, Hashem our Elohim, angels, multitudes above; King and kingship” (כֶּתֶר יִתְּנוּ לְךָ יהו״ה אלהינ״ו מַלְאָכִים הֲמוֹנֵי מַעִִלָה, מֶלֶךְ וּמַלְכוּת).

And further, she is the commandment of slaughter, valid with strangers, some say: with women (וְעוֹד אִיהִי מִצְוַת שְׁחִיטָה כְּשֵׁרָה בַּזָּרִים [נ״א בנשים]), who are human beings that resemble cattle (דְּאִינוּן בְּנֵי נָשָׁא דְּדַמְיָין לִבְעִירָן). Those who do not engage in the Orayta need to make in them sacrifices of prayers (דְּאִלֵּין דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא צָרִיךְ לְמֶעֱבַד בְּהוֹן קָרְבָּנִין דִּצְלוֹתִין), that they may be brought near to Kudsha Berikh Hu (דְּיִתְקַרִיבוּ לְקוּדְשָׁא בְּרִיךְ הוּא). And if they draw near with prayers to Kudsha Berikh Hu and endure many poundings (וְאִם מִתְקָרְבִין בִּצְלוֹתִין לְקוּדְשָׁא בְּרִיךְ הוּא, וְסָבְלִין כַּמָּה מַכְתָּשִׁין), this is what is written: “For Your sake we are killed all the day; we are counted as sheep for slaughter” (Psalms 44) (הֲדָא הוּא דִכְתִיב כִּי עָלֶיךָ הוֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה). It appears as though: “And you shall sacrifice upon it your burnt offerings and your peace offerings, etc.” (Exodus 20) (אִתְחֲזֵי כְּאִלּוּ וְזָבַחְתָּ עָלָיו אֶת עוֹלוֹתֶיךָ וְאֶת שְׁלָמֶיךָ וְגוֹמֵר). For this saves them from the death of the Angel of Death (דְּדָא שֵׁזִיב לוֹן מִמִּיתָה דְמַלְאַךְ הַמָּוֶת). This is what is written: “Man and beast You save, Hashem” (Psalms 36) (הֲדָא הוּא דִכְתִיב אָדָם וּבְהֵמָה תּוֹשִׁיעַ יהו''ה).