For, as we have learnt, Jerusalem is the centre of the earth and a (heavenly) place called Zion is above it, and from this place it is blessed, and the two are indissolubly linked together.
AND HE SHALL GO OUT UNTO THE ALTAR WHICH IS BEFORE THE LORD, AND MAKE ATONEMENT FOR IT. We have learnt that just as the priest makes atonement below on this day, so also it is above, nor does the Priest above commence his service until the priest below has done so; for from below the sanctification of the Holy King commences to ascend, and then all worlds are one before the Holy One, blessed be He.’
Said R. Judah: ‘If Israel only knew why God visits their sins upon them more than those of other nations, they would perceive that He does not collect from them a hundredth part of His due. Many are the Chariots, Powers and Rulers that God has to serve Him. Now when He placed Israel in this world He crowned them with holy crowns and placed them in the holy land that they might devote themselves to His service, and He made all the celestials depend upon Israel,
so that there is no joy or service before Him until Israel commence below; And when Israel neglect the service, it is suspended above, and there is no service either in earth or in heaven. And if this was so when Israel were in their own land, how much more so subsequently!
If Israel but knew, says God, how many hosts and multitudes are held up through them, they would see that they are not worthy to survive for an instant. Therefore “the priest shall go out to the altar which is before the Lord”-this is the supernal Altar-and then “make atonement for it”, and then “he shall come forth and offer his burnt offering and the burnt offering of the people” (v. 24).’
It is written: “And he shall make atonement for the holy place because of the uncleanness of the children of Israel” (v. 16). R. Eleazar said: ‘The wicked cause imperfection above and arouse judgement and bring defilement on the Sanctuary, so that the mighty Serpent shows himself. So on this day the priest has to purify all and put on his holy crown so that the King may come to abide with the Matrona and to awaken joy and blessing in the world.
Thus completeness both above and below can be realized only through the priest, when he awakens his own proper Crown. So when the joy of union comes to the King and the Matrona, all the ministers and attendants of the palace rejoice, and all the sins that they committed against the King are forgiven. Hence it is written, “No man shall be in the tent of meeting when he goeth in to make atonement in the holy place until he goeth out”, to wit, when he goes in to unite them; and at that moment “he shall make atonement for himself and his house”.’
תָּאנָא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא דִּלְתַתָּא, כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא עֲבַד לֵיהּ. עֲבַד יְרוּשְׁלֵים, אֶמְצָעִיתָא דְּכָל אַרְעָא. וַאֲתַר חַד דְּאִקְרֵי צִיּוֹן, עָלָה. וּמֵהַאי אֲתַר מִתְבָּרְכָא. וּבְהַאי אֲתַר דְּצִיּוֹן שָׁארֵי עָלְמָא לְאִתְבָּנָאָה, וּמִנֵּיהּ אִתְבְּנֵי. הֲדָא הוּא דִכְתִיב, אֵל אֱלֹהִים יְיָ' דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ. וּמֵאָן אֲתַר. מִצִּיּוֹן מִכְלַל יוֹפִי אֱלֹהִים הוֹפִיעַ. כְּלוֹמַר, מִצִיּוֹן דְּהוּא שְׁלִימוּ דְּיוֹפִי דְּעָלְמָא, אֱלֹהִים הוֹפִיעַ. תָּא חֲזֵי, לָא אִתְבָּרְכָא יְרוּשָׁלַם, אֶלָּא מִצִּיּוֹן. וְצִיּוֹן מֵעֵילָּא, וְכֹלָּא חַד בְּחַד אִתְקְשַׁר.
For, as we have learnt, Jerusalem is the centre of the earth and a (heavenly) place called Zion is above it, and from this place it is blessed, and the two are indissolubly linked together.
תָּאנָא, אָמַר רִבִּי יְהוּדָה, (ויקרא ט״ז:י״ח) וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְיָ' וְכִפֶּר עָלָיו. אֶל הַמִּזְבֵּחַ סְתָם. (כביכול) כְּמָה דְּאִתְעָבִיד לְתַתָּא, אִתְעָבִיד לְעֵילָּא, וְכֹלָּא אִתְקְשַׁר חַד בְּחַד. וְתָאנָא, כְּמָה דִּבְהַאי יוֹמָא מְכַפֵּר כַּהֲנָא לְתַתָּא, הָכִי נָמֵי לְעֵילָּא. וְכַד כַּהֲנָא דִּלְתַתָּא מְסַדֵּר פּוּלְחָנֵיהּ, כַּהֲנָא דִּלְעֵילָּא הָכִי נָמֵי, (כביכול) לָא אִשְׁתְּכַח לְעֵילָּא, עֵד דְּאִשְׁתְּכַח לְתַתָּא. וּמִתַּתָּא שָׁארֵי לְסַלְּקָא קְדוּשָּׁה דְּמַלְכָּא עִלָּאָה, וּמִשְׁתַּכְחִין כֻּלְּהוּ עָלְמִין חַד קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא.
AND HE SHALL GO OUT UNTO THE ALTAR WHICH IS BEFORE THE LORD, AND MAKE ATONEMENT FOR IT. We have learnt that just as the priest makes atonement below on this day, so also it is above, nor does the Priest above commence his service until the priest below has done so; for from below the sanctification of the Holy King commences to ascend, and then all worlds are one before the Holy One, blessed be He.’
אָמַר רִבִּי יְהוּדָה, אִלְמָלֵא הֲווֹ יַדְעִי יִשְׂרָאֵל אֲמַאי קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עָלַיְיהוּ דְּיִשְׂרָאֵל, לְאוֹכָחָא לְהוּ יַתִּיר מִכָּל שְׁאָר עַמִּין, יִנְדְּעוּן דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק דִּידֵיהּ, וְלָא גָּבֵי מִנְּהוֹן חַד מִמֵּאָה. תָּאנָא, קוּדְשָׁא בְּרִיךְ הוּא כַּמָה רְתִיכִין, כַּמָה חַיָּילִין אִית לֵיהּ, כַּמָה שׁוּלְטָנִין מְמָנָן מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ, כַּד זַמִּין לְהוּ לְיִשְׂרָאֵל בְּהַאי עָלְמָא, אַכְתַּר לוֹן בְּכִתְרִין קַדִּישִׁין כְּגַוְונָא דִּלְעֵילָּא, אַשְׁרֵי לוֹן בְּאַרְעָא קַדִּישָׁא, בְּגִין דְּיִשְׁתְּכָחוּ בְּפוּלְחָנֵיהּ, קָשִׁיר לְכֻלְּהוּ עִלָּאֵי בְּהוּ בְּיִשְׂרָאֵל.
Said R. Judah: ‘If Israel only knew why God visits their sins upon them more than those of other nations, they would perceive that He does not collect from them a hundredth part of His due. Many are the Chariots, Powers and Rulers that God has to serve Him. Now when He placed Israel in this world He crowned them with holy crowns and placed them in the holy land that they might devote themselves to His service, and He made all the celestials depend upon Israel,
וְחֶדְוָון לָא עָאלִין קַמֵּיהּ, וּפוּלְחָנָא לָא אִתְעָבִיד קָמֵיהּ לְעֵילָּא, עַד דְּיִשְׂרָאֵל עַבְדִּין לְתַתָּא. כָּל זִמְנָא דְּיִשְׂרָאֵל מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ דְּמָארֵיהוֹן לְתַתָּא, הָכִי נָמֵי לְעֵילָּא. (כביכול) בְּזִמְנָא דְּיִשְׂרָאֵל בְּטַלֵּי פּוּלְחָנָא לְתַתָּא. בְּטַלֵּי לְעֵילָּא, וּפוּלְחָנָא לָא אִשְׁתְּכַח לָא לְעֵילָּא וְלָא לְתַתָּא. וְעַל דְּיִשְׂרָאֵל בַּטְלוּ פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא כַּד שָׁארָן בְּאַרְעָא, הָכִי נָמֵי לְעֵילָּא, כָּל שֶׁכֵּן לְבָתַר.
so that there is no joy or service before Him until Israel commence below; And when Israel neglect the service, it is suspended above, and there is no service either in earth or in heaven. And if this was so when Israel were in their own land, how much more so subsequently!
אָמַר קוּדְשָׁא בְּרִיךְ הוּא, יִשְׂרָאֵל אִי אַתּוּן יַדְעִין, כַּמָה אוּכְלוּסִין, כַּמָה חַיָּילִין, מִתְעַכְּבִין בְּגִינַיְיכוּ, תִּנְדְּעוּן דְּלֵית אַתּוּן כְּדַאי לְמֵיקָם בְּעָלְמָא, אֲפִילּוּ שַׁעֲתָא חֲדָא. וְעִם כָּל דָּא מַה כְּתִיב, (ויקרא כ״ו:מ״ד) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים וְגוֹ', (בגין כך) וְיָצָא אֶל הַמִּזְבֵּחַ, אֶל הַמִּזְבֵּחַ סְתָם, אֲשֶׁר לִפְנֵי יְיָ' סְתָם. וְכִפֶּר עָלָיו לְבָתַר, וְיָצָא וְעָשָׂה אֶת עוֹלָתוֹ וְאֶת עוֹלַת הָעָם וְגוֹ'. וְכִפֵּר עָלָיו מַאי קָא מַיְירֵי. אָמַר רִבִּי יוֹסֵי, לְאִתְּעָרָא חֶסֶד בְּעָלְמָא בְּקַדְמִיתָא.
If Israel but knew, says God, how many hosts and multitudes are held up through them, they would see that they are not worthy to survive for an instant. Therefore “the priest shall go out to the altar which is before the Lord”-this is the supernal Altar-and then “make atonement for it”, and then “he shall come forth and offer his burnt offering and the burnt offering of the people” (v. 24).’
תָּאנָא, כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאוֹת בְּנֵי יִשְׂרָאֵל. מַאי וְכִפֶּר עַל הַקֹּדֶשׁ. אֶלָּא אָמַר רִבִּי אֶלְעָזָר, הָא תָּנֵינָן, חַיָּיבַיָּא עַבְדִּין פְּגִימוּתָא לְעֵילָּא, וּמִתְעָרִין דִּינִין, וְגַרְמִין לְאִסְתַּאֲבָא מַקְדְּשָׁא. וְחִוְיָא תַּקִּיפָא שָׁארֵי לְאִתְגַּלָּאָה. וּכְדֵין דִּינִין מִתְעָרִין בְּעָלְמָא, וּבְהַאי יוֹמָא, בָּעֵי כַּהֲנָא לְדַכְּאָה כֹּלָּא, וּלְאִתְעַטְּרָא (ס"א ולאתערא) כִּתְרָא קַדִּישָׁא דִּילֵיהּ, דְּהִיא רֵישָׁא דְּמַלְכָּא. בְּגִין דְּיֵיתֵי מַלְכָּא לְאַשְׁרָאָה בְּמַטְרוֹנִיתָא, וְכַד רֵישָׁא דְּמַלְכָּא נָטִיל, כֹּלָּא נָטִיל, וְיֵיתֵי לְאִזְדַּוְּוגָא בְּמַטְרוֹנִיתָא וּלְאַתְעֲרָא חֵידוּ וּבִרְכָּאן בְּעָלְמָא. (ס"א בגין דייתי מלכא לאזדווגא במטרוניתא ולאתערא חדו וברכאן בעלמא, וכד רישא דמלכא נטיל כלא נטיל)
It is written: “And he shall make atonement for the holy place because of the uncleanness of the children of Israel” (v. 16). R. Eleazar said: ‘The wicked cause imperfection above and arouse judgement and bring defilement on the Sanctuary, so that the mighty Serpent shows himself. So on this day the priest has to purify all and put on his holy crown so that the King may come to abide with the Matrona and to awaken joy and blessing in the world.
אִשְׁתְּכַח דְּכָל שְׁלָמָא (נ"א שלימו) דְּעֵילָּא וְתַתָּא, בְּכַהֲנָא תַּלְיָיא. דְּאִי אִתְּעַר כִּתְרָא דִּילֵיהּ, כֹּלָּא אִתְּעַר וְכֹלָּא בִּשְׁלִימוּ אִשְׁתְּכַח. וְעַל דָּא כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ. בְּקַדְמִיתָא וְכִפֶּר עַל הַקֹּדֶשׁ. לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא, וּלְאַסְגָּאָה חֵידוּ בְּעָלְמָא. וְכַד חֵידוּ דְּזִוּוּגָא אִשְׁתְּכַח בְּמַלְכָּא וּבְּמַטְרוֹנִיתָא, כָּל שַׁמָּשִׁין, וְכָל בְּנֵי הֵיכָלָא, כֻּלְּהוּ אִשְׁתְּכָחוּ בְּחֵידוּ (וכד חידו דעלמא). וְכָל חוֹבִין דְּחָבוּ קָמֵי מַלְכָּא, אִתְכַּפָּר לְהוּ. הֲדָא הוּא דִכְתִיב, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ' תִּטְהָרוּ. וּבְגִין כָּךְ כְּתִיב וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ. בְּשַׁעֲתָא דְּעָאל לְזַוְּוגָא לְהוּ, וּבְשַׁעֲתָא דְּמִזְדַּוְּוגִין מַלְכָּא וּמַטְרוֹנִיתָא, הַהִיא שַׁעֲתָא וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ.
Thus completeness both above and below can be realized only through the priest, when he awakens his own proper Crown. So when the joy of union comes to the King and the Matrona, all the ministers and attendants of the palace rejoice, and all the sins that they committed against the King are forgiven. Hence it is written, “No man shall be in the tent of meeting when he goeth in to make atonement in the holy place until he goeth out”, to wit, when he goes in to unite them; and at that moment “he shall make atonement for himself and his house”.’