R. Eleazar commenced with the next verse: BENJAMIN IS A WOLF THAT RAVINETH. Benjamin is called a wolf because he was imprinted in this form on the Throne, all animals great and small being delineated there. The throne which Solomon made contained similar designs.
He is also called a wolf because the altar was in his territory, and the altar is called “wolf’ because it consumed flesh every day. Again, we may translate: “Benjamin shall feed the wolf’, to wit, the adversaries who are posted above to accuse, and who are all appeased by the sacrifice.
IN THE MORNING HE SHALL DEVOUR THE PREY. This means that in the morning, when Abraham stirs in the world and it is the time of grace, the sacrifice brings appeasement and rises to the place called ‘Ad (perpetuity).
This means that in the morning, when Abraham stirs in the world and it is the time of grace, the sacrifice brings appeasement and rises to the place called ‘Ad (perpetuity). We may also translate “In the morning ‘Ad shall eat”, this being the supernal throne which is forever and ever (‘ade ‘ad).
Thesmoke ascends and love is awakened above, and a lamp is kindled and shines forth through this impulse from below. The priest is busy and the Levites sing praises joyfully, and wine is poured forth to be united with water (wine being good below to cause gladness to another wine above), and all is at work to link the Left with the Right.
The bread, which is the “fine flour” used for royalty, and which gave the impulse, is received by the Left and the Right and joined to the Body. Then the supernal oil flows forth and is taken up by the hand of the Zaddik (hence the impulse must be given by means of fine flour and oil commingled, so that all should be linked together). So a complete unity is formed, with its resulting delight and the gratification which is gathered up by all the crowns. These all join together, and the moon is illumined through being joined with the sun, and there is universal delight.
This is indeed “an offering for the Lord”, and for no other. Hence, in the morning Ad shall eat and no other, until he has been sated and linked to his place. For first the Holy Name must be blessed and then others,
and therefore it is forbidden to a man to bless his neighbour in the morning until he has blessed God.’ AND AT EVEN HE SHALL DIVIDE THE SPOIL. The evening sacrifice was brought wholly to God, and the stirring ascended thither. And having received His blessing, He linked up all the other celestial powers and assigned to each its fitting blessings, so that worlds were gratified and upper and lower were blessed.
This is hinted in the verse: “I have eaten my honeycomb with my honey” first of all; and afterwards He shares out among all and says: “Eat, O friends, drink, yea, drink abundantly, O beloved” (S. S. 5, 1). Think not that the offering is brought to them or to any other power, but all is to the Lord, and He dispenses blessings to all the worlds.’
Said R. Simeon: ‘My son, you have said well. The whole object of the sacrifice is to set blessings in motion. First it is “an offering to the Lord” and no other, and then “you shall bring your offering” (i.e. carry away your gift), in that all worlds will be linked together and upper and lower will be blessed.’
פָּתַח רִבִּי אֶלְעָזָר קְרָא אֲבַתְרֵיהּ, בִּנְיָמִין זְאֵב יִטְרָף וְגו'. בִּנְיָמִין זְאֵב יִטְרָף, זְאֵב אַמַּאי. אֶלָּא בְּגִין דְהָכִי אִתְרְשִׁים בְּכֻּרְסְיָיא, דְּהָא כָּל חֵיוָון רַבְרְבִין זְעִירִין רְשִׁימִין תַּמָּן. כְּמָה דִכְתִיב, (תהילים ק״ד:כ״ה) חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת. וְכֻּרְסְיָיא דְּעֲבַד שְׁלמֹה, הָכִי אִתְרְשִׁים, כְּגַוְונָא דִלְעֵילָא.
R. Eleazar commenced with the next verse: BENJAMIN IS A WOLF THAT RAVINETH. Benjamin is called a wolf because he was imprinted in this form on the Throne, all animals great and small being delineated there. The throne which Solomon made contained similar designs.
תוּ זְאֵב יִטְרָף, דְהָא מִזְבֵּחַ בְּחוּלָקֵיהּ הֲוָה. וּמִזְבֵּחַ אִיהוּ זְאֵב. דְּאִי תֵימָא בִּנְיָמִין אִיהוּ זְאֵב, לָאו הָכִי. אֶלָּא מִזְבֵּחַ דְּהֲוָה בְּחוּלָקֵיהּ, הוּא זְאֵב, דְּהֲוָה אָכִיל בִּשְׂרָא כָל יוֹמָא וּבִנְיָמִין הֲוָה זָן לֵיהּ, בְּגִין דְּהָא בְּחוּלָקֵיהּ הֲוָה, כִּבְיָכוֹל אִיהוּ מְפַרְנֵס וְזָן לְהַאי זְאֵב. תוּ זְאֵב יִטְרָף, זְאֵב יָזוּן. וּמַאן אִיהוּ, אִילֵּין מָארֵי דְּבָבוּ, דְּאִינוּן קָיְימֵי לְעֵילָא לְקַטְרְגָא, וְכֻלְּהוּ אִתְהֲנוּ וְאִתְתַּקְנָן מִקָּרְבָּנָא, וּמִתְעָרֵי אִתְעֲרוּתָא לְעֵילָא.
He is also called a wolf because the altar was in his territory, and the altar is called “wolf’ because it consumed flesh every day. Again, we may translate: “Benjamin shall feed the wolf’, to wit, the adversaries who are posted above to accuse, and who are all appeased by the sacrifice.
בַּבֹּקֶר יאכַל עַד וְלָעֶרֶב יְחַלֵּק שָׁלָל. מַאי בַבֹּקֶר יאכַל עַד. אֶלָּא בְּצַפְרָא, דְּאַבְרָהָם אִתְעַר בְּעַלְמָא, וְשַׁעְתָּא דְּרַעֲוָא אִשְׁתַּכַּח, קָרְבָּנָא עָבִיד אִתְעֲרוּתָא וְנַיְיחָא וְסַלְקָא עַד ע"ד. הַהוּא אֲתַר, דִּכְתִיב, (דברים ל׳:ב׳) וְשַׁבְתָּ עַד ה' אֱלהֶיךָ.
IN THE MORNING HE SHALL DEVOUR THE PREY. This means that in the morning, when Abraham stirs in the world and it is the time of grace, the sacrifice brings appeasement and rises to the place called ‘Ad (perpetuity).
תוּ בַּבֹּקֶר, מַאי בַּבֹּקֶר, דָּא אַבְרָהָם כִּדְקָאֲמָרָן, דִּכְתִיב, (בראשית כ״ב:ג׳) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר, בְּזִמְנָא דְרַעֲוָא אִשְׁתַּכַּח, בְּהַהִיא שַׁעְתָּא לָא הֲוָה אָכִיל קָרְבָּנָא אָחֳרָא, וּמַאן הֲוָה אָכִיל, הַהוּא אֲתַר דְּאִקְרֵי ע"ד, וְאִיהוּ כֻּרְסְיָיא עִלָּאָה, דְּאִיהוּ עֲדֵי עַד, כְּדִכְתִיב עֲדֵי עַד וְגו'.
We may also translate “In the morning ‘Ad shall eat”, this being the supernal throne which is forever and ever (‘ade ‘ad).
וּזְמַן אֲכִילָה, בְּצַפְרָא דְּעַ"ד הוּא, וְהַאי עַד, (הכי נמי) לְעֵילָא (הכי אתקרי), דִּכְתִיב, (ישעיהו כ״ו:ד׳) בִּטְחוּ בַּיְיָ עֲדֵי עַד. וּבַבֹּקֶר, הַיְינוּ קָרְבַּן לַה', וַדַאי. יאכַל עַד, וְלָא אָחֳרָא.
This means that in the morning, when Abraham stirs in the world and it is the time of grace, the sacrifice brings appeasement and rises to the place called ‘Ad (perpetuity). We may also translate “In the morning ‘Ad shall eat”, this being the supernal throne which is forever and ever (‘ade ‘ad).
תְּנָנָא סָלִיק, וְאִתְעֲרוּתָא דִּרְחִימוּ קָשִׁיר, וְאִתְעַר לְעֵילָא וְקָיְימָא דָא לָקֳבֵל דָּא, וְנוּרָא (נ"א ושרגא) דָלִיק, וְאַנְהִיר בְּהַאי אִתְעֲרוּתָא דִלְתַתָּא. וְכַהֲנָא אִתְעַר, וְלֵיוָאֵי מְשַׁבְּחָן, וְאַחְזְיָין חֵידוּ, וּכְדֵין חַמְרָא אִתְנְסַךְ, לְאִתְקַשְּׁרָא בְּמַיָא, וְחַמְרָא נָהִיר וְאַחֲזִיִ חֵידוּ, בְּגִינִי כָּךְ, חַמְרָא טַב לְתַתָּא, לְאַחֲזָאָה חֵידוּ, לְחַמְרָא אָחֳרָא דִלְעֵילָא, וְכֹלָּא אִתְעַר, לְאִתְקַשְּׁרָא שְׂמָאלָא בִּימִינָא.
Thesmoke ascends and love is awakened above, and a lamp is kindled and shines forth through this impulse from below. The priest is busy and the Levites sing praises joyfully, and wine is poured forth to be united with water (wine being good below to cause gladness to another wine above), and all is at work to link the Left with the Right.
וְלֶחֶם דְּאִיהוּ (ויקרא רמ"ז ע"א) סֹלֶת, מַלְכוּתָא דְאִתְעַר אִתְעֲרוּתָא, נַקְטִין לָהּ שְׂמָאלָא בִּימִינָא, וּמְקַשְׁרֵי לָהּ בְּגוּפָא, וּכְדֵין נָגִיד מִשְׁחָא עִלָּאָה, וְלָקְטָא לֵיהּ עַל יְדָא דְצַדִּי"ק. וְעַל דָּא בָּעֵי לְמֶעְבַּד אִתְעֲרוּתָא דְסֹלֶת בְּמִשְׁחָא, וְאִתְקַשַּׁר כֹּלָּא כְּחֲדָא, וּכְדֵין עִדּוּנָא וְנָיְיחִין דְּיִחוּדָא חַד, וְלָקְטִין עִדּוּנָא וְנַיְיחָא דְיִחוּדָא, כָּל אִינוּן כִּתְרִין, וְאִתְקַשַּׁר דָּא בְּדָא, וְאִתְנָהִיר סִיהֲרָא, וְאִתְקַשְּׁרָא בְּשִׁמְשָׁא, וְיָתִיב כֹּלָּא בְּעִדּוּנָא.
The bread, which is the “fine flour” used for royalty, and which gave the impulse, is received by the Left and the Right and joined to the Body. Then the supernal oil flows forth and is taken up by the hand of the Zaddik (hence the impulse must be given by means of fine flour and oil commingled, so that all should be linked together). So a complete unity is formed, with its resulting delight and the gratification which is gathered up by all the crowns. These all join together, and the moon is illumined through being joined with the sun, and there is universal delight.
וּכְדֵין קָרְבַּן לַיְיָ, וְלָא לְאָחֳרָא. וְעַל דָּא, בַּבֹּקֶר יאכַל עַד, וְלָא לְאָחֳרָא (עד), יֹאכַל עַד, וְיִתְעֲדָן וְיִתְקַשַּׁר בְּקִשּׁוּרֵיהּ בְּקַדְמִיתָא. אֵימָתַי, בַּבֹּקֶר. דְּבָעֵי לְאִתְבָּרְכָא שְׁמָא קַדִּישָׁא בְּקַדְמִיתָא, וּלְבָתַר יִתְבָּרְכוּן אָחֳרָנִין.
This is indeed “an offering for the Lord”, and for no other. Hence, in the morning Ad shall eat and no other, until he has been sated and linked to his place. For first the Holy Name must be blessed and then others,
וְעַל דָּא, אָסִיר לֵיהּ לְבַּר נָשׁ לְבָרְכָא לְחַבְרֵיהּ בְּצַפְרָא, עַד דִּיבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ בָּעֵי לְאִתְבָּרְכָא בְּרִישָׁא, וְהַיְינוּ בַּבֹּקֶר יאכַל עַד. וּלְבָתַר יִתְבָּרְכוּן אָחֳרָנִין, וְלָעֶרֶב יְחַלֵּק שָׁלָל. דְּהָא קָרְבָּנוֹת דְּהֲוָה בְּרֵישָׁא, כֹּלָּא אִתְקְרַב לְקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְעֲרוּתָא סַלְקָא תַּמָּן. וּבְגִין דְּהָא הוּא אִתְבָּרַךְ, הֲוָה מְקַשַּׁר קִשְׁרִין לְכָל שְׁאָר חֵילִין עִלָּאִין, וּמַפְלִיג לוֹן בִּרְכָאן, לְכָל חַד וְחַד כְּדְקָא חָזֵי וְיָאוֹת לֵיהּ, וּמִתְבַּסְּמָן עָלְמִין, וְאִתְבָּרְכָאן עִלָאִין וְתַתָּאִין.
and therefore it is forbidden to a man to bless his neighbour in the morning until he has blessed God.’ AND AT EVEN HE SHALL DIVIDE THE SPOIL. The evening sacrifice was brought wholly to God, and the stirring ascended thither. And having received His blessing, He linked up all the other celestial powers and assigned to each its fitting blessings, so that worlds were gratified and upper and lower were blessed.
וְהַיְינוּ רָזָא דִכְתִיב, (שיר השירים ה׳:א׳) אָכַלְתִּי יַעֲרִי עִם דִּבְשִׁי וְגו', בְּקַדְמִיתָא, לְבָתַר פָּלִיג לְכֻלְּהוּ, וְאָמַר, אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דוֹדִים. אָרִיק בִּרְכָאן לְכֻלְּהוּ, וּמַפְלִיג לוֹן, לְכָל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ, וְעַל דָּא וְלָעֶרֶב יְחַלֵּק שָׁלָל. דְּהָא שְׁמָא קַדִּישָׁא יִתְבָּרַךְ בְּקַדְמִיתָא, וְהַשְׁתָּא פָּלִיג בִּרְכָאן לְכֻלְּהוּ עָלְמִין. דְּלָא תֵימָא דְקָרְבָּנָא מִתְקַרֵב לוֹן, וְלָא לְשׁוּם חֵילָא אָחֳרָא, אֶלָּא כֹּלָּא מִתְקַרֵב לְקוּדְשָׁא בְּרִיךְ הוּא, וְהוּא אָרִיק בִּרְכָאן, וּמַפְלִיג בִּרְכָאן לְכֻלְּהוּ עָלְמִין, וּבְגִין כָּךְ קָרְבַּן לַיְיָ, וְלָא לְאָחֳרָא.
This is hinted in the verse: “I have eaten my honeycomb with my honey” first of all; and afterwards He shares out among all and says: “Eat, O friends, drink, yea, drink abundantly, O beloved” (S. S. 5, 1). Think not that the offering is brought to them or to any other power, but all is to the Lord, and He dispenses blessings to all the worlds.’
אָמַר רִבִּי שִׁמְעוֹן, בְּרִי, שַׁפִּיר קָא אֲמַרְתְּ. תוּ אִתְעֲרוּתָא אָחֳרָא דְקָרְבָּנָא, כֹּלָּא בְּגִין לְאַמְשָׁכָא בִּרְכָאן, וּלְאַתְעָרָא בִּרְכָאן, דְּיִתְבָּרְכוּן כֻּלְּהוּ עָלְמִין. בְּקַדְמִיתָא קָרְבָּן לַיְיָ, וְלָא לְאָחֳרָא, הַשְׁתָּא תַּקְרִיבוּ אֶת קָרְבַּנְכֶם, דְּיִתְקַשְּׁרוּן כֻּלְּהוּ עָלְמִין כְּחֲדָא, וְיִתְחַבְּרָן וְיִתְבָּרְכוּן עִלָּאֵי וְתַתָּאֵי.
Said R. Simeon: ‘My son, you have said well. The whole object of the sacrifice is to set blessings in motion. First it is “an offering to the Lord” and no other, and then “you shall bring your offering” (i.e. carry away your gift), in that all worlds will be linked together and upper and lower will be blessed.’