Daf 63a (דַּף ס״ג ע״א)

And forever all offerings, their slaughtering is in the north (וּלְעוֹלָם כָּל קָרְבָּנִין שְׁחִיטָתָן בַּצָּפוֹן), because from the north evil shall be opened (בְּגִין דְּמִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1). Some say: and this is the evil inclination, and in order that your soul should not be needed (ס״א ודא יצר הרע, ובגין דלא יהא צריך מנשמתא דילך). Some say: that your soul should not be needed, feed it the offering, to fulfill in it: If your enemy is hungry, feed him bread, and if he is thirsty, give him water (ס״א דלא יסריך נשמתא דילך האכילהו קרבנא, לקיימא ביה אם רעב שונאך האכילהו לחם ואם צמא השקהו מים) (Proverbs 25). And after he takes the blood of the offering, he shall not take from yours (וּלְבָתָר דְאִיהוּ נָטִיל דָּמָא דקרבנא, לֹא יטול מדילך).

From there is he that pours out blood, who licks that blood of cattle (דְמִתַּמָן הַהוּא דְאוֹשִׁיד דָמָא, מְלַחֲךְ הַהוּא דָמָא דְבְעִירָן). And because of this it is not necessary to cover it from him, to fulfill in it: If your enemy is hungry, feed him bread, and if he is thirsty, give him water (וּבְגִין דָא לֹא צָרִיךְ לְכַסָאָה לָהּ מִנֵיה, לְקַיְימָא בֵיה אם רעב שונאך האכילהו לחם ואם צמא השקהו מים). And after he takes the blood, the offering is brought above (וּלְבָתָר דְאִיהוּ נָטִיל דָּמָא, קְרֵבִין קָרְבָּנָא לְעִילָא), of which it is said: My offering, My bread, for My fire (דְאִתְּמַר בָּהּ אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי) (Numbers 28). And corresponding to the ox is the donkey braying (וּלְקִבְלֵיהּ דְּשׁוֹר אִיהוּ חֲמוֹר נוֹעִר). If they are meritorious, behold the ox receives the offering (אִם זָכוּ הָא שׁוֹ״ר מְקַבֵּל קָרְבָּנָא), and if not, behold the donkey braying (וְאִם לַאו הָא חֲמוֹר נוֹעִר). And because of this it is said: You shall not plow with an ox and a donkey together (וּבְגִין דָּא אִתְּמַר לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּו) (Deuteronomy 22). Together, meaning: do not cause that the donkey eat of the offering of the ox (יַחְדָּו כְּלוֹמַר לָא תִגְרוֹם דְּיֹאכָל חֲמוֹר קָרְבָּנָא דְשׁוֹר).

The third offering is Arvit, the offering of the birds (קָרְבָּנָא תְּלִיתָאָה דְעַרְבִית, קָרְבָּנָא דְעוֹפִין), of which it is said: Two turtledoves or two young pigeons… (דְּאִתְּמַר בְּהוֹן שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְנֵי יוֹנָה וְגוֹמֵר) (Leviticus 5). If they are meritorious, the eagle of Ya'akov descends to receive them (דְּאִי זָכוּ נִשְׁרָ״א דְיַעֲקֹב נָחִית לְקַבְּלָא לוֹן), and if not, the eagle of the side of uncleanness-the hawk-against the dove (וְאִם לַאו נִשְׁרָא דְסִטְרָא דִמְסָאֲבוּ נֵץ לְגַבֵּי יוֹנָה). And according to the offering, so is it increased or diminished (וּכְפוּם קָרְבָּנָא הָכִי יִתְרַבֵּי אוֹ יִתְזָעִר).

The fourth offering is man (קָרְבָּנָא רְבִיעָאָה אָדָם), this is he who receives the offering of man (הַאי אִיהוּ דִמְקַבֵּל קָרְבָּנָא דְאָדָ״ם), which is the thought that brings near and unites all (דְּאִיהוּ מַחֲשָׁבָה דְקָרִיב וּמְיַחֵד כֹּלָּא). Of him it is said: A man when he shall bring of you an offering… (וַעֲלֵיהּ אִתְּמַר אָדָם כִּי יַקְרִיב מִכֶּם וְגוֹמֵר) (Leviticus 1). This is he who brings an offering to Hashem, and this is the Torah (הַאי אִיהוּ דִמְקָרֵב קָרְבָּן לַיְהוָ״ה, וְדָא אוֹרַיְיתָא). And because of this they established in prayer the reading of the Sefer Torah, to be in it a complete offering in man (וּבְגִין דָּא תַּקִּינוּ בִצְלוֹתָא לְמִשְׁמַע בָּהּ סֵפֶר תּוֹרָה, לְמֶהֱוִי בֵּיהּ קָרְבָּנָא שְׁלִים בְּאָדָם). Of him it is said: This is the Torah, man (דְּאִתְּמַר בֵּיהּ זֹאת הַתּוֹרָה אָדָם) (Numbers 19). And because of this: He who turns away his ear from hearing Torah, even his prayer is abomination (וּבְגִין דָּא מֵסִיר אָזְנוֹ מִשְּׁמוֹעַ תּוֹרָה גַּם תְּפִלָּתוֹ תּוֹעִבָה) (Proverbs 28). And all these offerings are hinted in the body of man (וְכָל קָרְבָּנִין אִלֵּין רְמִיזִין בְּגוּפָא דְבַר נַשׁ), the brain, the heart, and the lungs-these are lion, ox, and eagle (מוֹחָ״א וְלִיבָּ״א וְרֵיאָ״ה, אִינוּן אַרְיֵ״ה שׁוֹ״ר נֶשֶׁ״ר). Their accusers are dog, donkey, hawk (קִטְרוּגָא דִלְהוֹן כֶּלֶב חֲמוֹר נֵץ). The spleen, the gall, and the liver are destruction, anger, and wrath (טְחוֹ״ל מָרָ״ה וְכָבֵ״ד, דְּאִינוּן מַשְׁחִי״ת אַ״ף וְחֵמָ״ה). Thought is man (מַחֲשָׁבָה דָא אָדָם). There is good thought, of good beasts (אִית מַחֲשָׁבָה טָבָא דְחֵיוָון טָבִין), and there is evil thought, of evil beasts (וְאִית מַחֲשָׁבָה בִּישָׁא דְחֵיוָן בִּישִׁין). Good thought is the good man (וּמַחֲשָׁבָה טָבָא אִיהוּ אָדָם טוֹב), and evil thought is the evil Adam, Belial (וּמַחֲשָׁבָה בִּישָׁא דָא אָדָם רָע בְּלִיַּעַל). Adam is like vanity (אָדָם לַהֶבֶל דָּמָה).

Corresponding to the brain, it is the lion that descends to eat the offerings (לָקֳבֵל מוֹחָ״א אִיהוּ אַרְיֵ״ה דְנָחִית לְמֵיכַל קָרְבָּנִין). Of it is said: And the face of the lion was on the right side of the four of them (וַעֲלֵיהּ אִתְּמַר וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעִתָּם) (Ezekiel 1). The heart to the left, of it is said: And the face of the ox was on the left side of the four of them (לִבָּ״א לִשְׂמָאלָא וַעֲלֵיהּ אִתְּמַר וּפְנֵי שׁוֹ״ר מֵהַשְּׂמֹאל לְאַרְבַּעִתָּם). The lungs are the eagle, which has wings with which it flies (רֵיאָ״ה דָא נֶשֶׁ״ר דְּאִית לָהּ גַּדְפִין דְּפָרַח בְּהוֹן). Of it is said: And the face of the eagle was on the four of them (וַעֲלָהּ אִתְּמַר וּפְנֵי נֶשֶׁר לְאַרְבַּעִתָּם). The thought, which is man, rides upon them all, and they are his chariot, like a horse for the children of man (מַחֲשָׁבָה דְאִיהוּ אָדָם רָכִיב עַל כֻּלְּהוֹן, וְאִינוּן מֶרְכָּבָה דִילֵיהּ, כְּסוּסְוָון לִבְנֵי נָשָׁא).

The forces of the brain cause the offering (חֲיָילִין דְּמוֹחָא גַרְמִי״ן בְּקָרְבָּנָא). As it is said: And the bones came together, bone to its bone (וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל עַצְמוֹ) (Ezekiel 37). The forces of the lungs and of the heart flee, connection and joining (חֲיָילִין דְּרֵיאָה וּדְלִבָּא עַרְקִין, קְשִׁירוּ וְחִבּוּרָא). And their movement is the wind of the wings of the lungs (וּתְנוּעָה דִלְהוֹן רוּחָא דְכַנְפֵי רֵיאָה). And this is the Spirit of Elohim hovering over the face of the waters (וְאִיהוּ רוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Bereshit 1) - some say: that this is the brain (נ״א דאיהו מוחא). Because the lungs (some say: the head) are included from both, like the likeness of a bird from water and earth, and they are included from both (בְּגִין דְּרֵיאָה [נ״א דרישא] כְּלִילָא מִתַּרְוַיְיהוּ, כְּגַוְונָא דְעוֹפָא מִמַּיָּא וְאַרְעָא, וְאִינוּן כְּלִילָן מִתַּרְוַיְיהוּ).

On the brain rests blessing (עַל מוֹחָא שַׁרְיָא בְּרָכָה). On the heart rests holiness (עַל לִבָּא שַׁרְיָא קְדוּשָׁה). On the lungs rests union (עַל רֵיאָה שַׁרְיָא יִחוּד). The thought is included from all of them (מַחֲשָׁבָה כְלִילָא מִכֻּלְּהוּ). And these are: May Hashem bless you, may Hashem shine upon you, may Hashem lift up upon you (וְאִינוּן יְבָרֶכְךָ יְהוָ״ה יָאֵר יְהוָ״ה יִשָּׂא יְהוָ״ה) (Numbers 6). May He bless you in the brain (יְבָרֶכְךָ בְּמוֹחָא). May He shine in the heart, for there is the light of the eyes (יָאֵר בְּלִבָּא דְתַמָּן נְהוֹרָא דְעַיְינִין). As they have established: the heart sees (כְּמָה דְאוּקְמוּהָ הַלֵּב רוֹאֶה). May He lift up in the lungs, which is peace (יִשָּׂא בְּרֵיאָה דְאִיהוּ שָׁלוֹם). This is what is written: And He shall place upon you peace (הֲדָא הוּא דִכְתִיב וְיָשֵׂם לְךָ שָׁלוֹם). And these are hearing, seeing, and smelling (וְאִינוּן שְׁמִיעָ״ה רְאִיָּ״ה רֵיחָ״א). Hearing is in the brain (שְׁמִיעָ״ה בְּמוֹחַ), and it is in reversal heat, which rests in the moisture and coolness of the brain to warm it, from the side of Gevurah (וְאִיהוּ בְּהִפּוּכָא חוֹ״ם, דְּשַׁרְיָא בְלַחוּתָא וּקְרִירוּתָא דְמוֹחָא לְחַמְמָא לֵיהּ, מִסִּטְרָא דִגְבוּרָה). And it is the lion from the side of the body (וְאִיהוּ אַרְיֵה מִסִּטְרָא דְגוּפָא). The ox is from the side of the soul (שׁוֹר מִסִּטְרָא דְנַפְשָׁא). These are fire and water, intellectual fire and elemental water (דְּאִינוּן אֵשׁ וּמַיִם, אֵשׁ שִׂכְלִית מַיִם יְסוֹדִית).

Seeing (re’iyah) is in the heart, which is fire (רְאִיָּ״ה בְּלִבָּ״א, דְאִיהוּ אֵשׁ). Seeing (re’iyah) is the lion (aryeh) (רְאִיָּ״ה אַרְיֵ״ה). Intellectual water cools the elemental fire of the heart, so that it does not burn the whole body (מַיִם שִׂכְלִית לְקַרְרָא אֵשׁ יְסוֹדִי דְּלִבָּא, דְּלָא יוֹקִיד כָּל גּוּפָא).

Smelling is in the lungs that goes out to the nostrils (רֵיחָא בְּרֵיאָה דְנָפִיק לְחוֹטָמָא). Of it is said: And He breathed into his nostrils the breath of life (עֲלֵיהּ אִתְּמַר וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Bereshit 2). And the lungs are from the side of the brain, which is cold, and from the side of the heart, which is dry (וְרֵיאָה אִיהִי מִסִּטְרָא דְמוֹחָא קְרִירָא, וּמִסִּטְרָא דְלִבָּא יְבֵישָׁה). And it is half elemental water and half elemental dryness (וְאִיהוּ חֶצְיוֹ מַיִם יְסוֹדִית, וְחֶצְיוֹ יְבֵשָׁה יְסוֹדִית). Because of this, there rests upon it an intellectual spirit, which is hot and moist (בְּגִין דָּא שַׁרְיָא עֲלָהּ רוּחָא שִׂכְלִית, דְּאִיהוּ חַם וְלַח). Hot, to warm the coldness; moist, to moisten the dryness (חַם לְחַמְמָא קְרִירוּתָא, לַח לְרַטְבָא יְבֵשׁוּתָא). This is intellectual and this is elemental (דָּא שִׂכְלִי וְדָא יְסוֹדִיִּי).

Speech is man, which includes them all (דִּבּוּר דָּא אָדָם, דִּכְּלִיל מִכֻּלְּהוּ). And who brings it forth? Thought (וּמָאן אַפִּיק לֵיהּ מַחֲשָׁבָה). And because of these intellectual faculties they descend in the offering, to draw near the offering and to unite all (וּבְגִין אִלֵּין שִׂכְלִיִּים הֲווֹ נָחֲתִין בְּקָרְבָּנָא לְקָרְבָא קָרְבָּנָא וּלְיַחֲדָא כֹּלָּא). And these are in the resurrection of the dead (וְאִלֵּין אִינוּן בִּתְחִיַּית הַמֵּתִים), in which Kudsha Berikh Hu will bring bone to its bone, and sinews and arteries all joined one to another (דִּבְהוֹן יְהֵא קוּדְשָׁא בְּרִיךְ הוּא מְקָרֵב עֶצֶם אֶל עַצְמוֹ, וְגִידִין וְעַרְקִין כֻּלְּהוֹן לְחַבְּרָא דָא בְדָא). And they will receive one from another, and be interwoven one with another (וִיקַבְּלוּן אִלֵּין בְּאִלֵּין, וּמְשֻׁלָּבִין אִלֵּין בְּאִלֵּין). This is what is written: Coupled loops, one with another (הֲדָא הוּא דִכְתִיב מַקְבִּילוֹת הַלּוּלָאוֹת וְגוֹמֵר) (Exodus 36). At that time there shall be joy and song in their drawing near (בְּהַהוּא זִמְנָא יְהֵא חֶדְוָה וְנִגּוּנָא, בִּקְרִיבוּ דִלְהוֹן).