Observe this: the goat which the Israelites sent down to Azazel, into that desert, was sent with the intention of giving to the “other side” a portion, so pacifying and keeping it occupied that it might not do harm to the sons of the Kingdom. But it may be objected: “Why, then, was it necessary to have two goats, one “to the Lord” and one to the “other side”?
The answer to this question can be gathered from the following parable. A king once became angered with his son, and he called to that minister whose office it was to punish offenders that he might be at hand to chastise his son on the morrow. The minister, in high spirits, was overjoyed, and entered the palace to partake of food there. The prince, on seeing him, thought to himself: “Surely, that man comes here to no good purpose, but doubtless because my father is angry with me.” So what did he do? He straightway went in unto his father and persuaded him to forgive him. Then the king commanded that a banquet should be prepared for him and his son, but that the minister should not be told thereof, for, he thought to himself, should he get wind of the repast which I have ordered for myself and my son, he will disturb our meal. What, then, did the king do? He called to his chamberlain and said unto him: “Prepare first a meal for this minister, in order that he may imagine that I am showing him a mark of special favour by giving a banquet in his honour, and so be satisfied and depart, without knowing anything of the previous meal which I have commanded thee to prepare, and which we shall consume when he is gone. Therefore let him, as I have said, take his part and then go, that our joy may be complete and undisturbed.” And so it was done. Now, if the king had not dealt thus with his minister and his son, the former would not have left the palace, and the feast of forgiveness would have been marred.
Similarly, the Holy One said to Israel: “Prepare ye two goats, one for Me and one for that Accuser, in order that he may imagine that he is participating in My meal, but in reality may be quite unaware of the true meal of our joy. Let him take his part and go his way and leave My house.” As the “supernal Mother”, the world to come, comes down to dwell in the palace of the lower world in order that all faces should be lit up there, it is meet that the Accuser should not be found in its holy presence, neither he nor any other of the ministers of judgement, when it dispenses blessings and radiates light upon all things and freedom unto all creatures, and Israel takes of these blessings.
For when the “world to come” enters into its palace, lhe lower world, and finds that it rejoices with its children in the most excellent meal, it blesses the table, and all the worlds are blessed, and all is joy and radiant looks. Therefore it says (in regard to the Day of Atonement): “That ye may be clean from all your sins before the Lord” (Lev. 16, 30).
It is written: “And Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel”. This gives the Accuser great joy: that God should take a lot with him, and, as it were, invite him by the Holy One’s own desire and invitation. But he little realizes how that the Lord heaps coals of fire on his head and upon the heads of all his legions.
Haman, too, “went forth that day joyful and with a glad heart” (Esther 5, 9)-namely, with that portion which was given him. But when the Supernal King comes in unto the Matrona She pleads before the King for Herself, for Her children, for Her people,
and even when Israel is in exile, if they pray all this day long (on the Day of Atonement), She ascends unto the Supernal King and pleads for Her children, whereby all the punishments which the Holy One is about to inflict upon Edom (Rome) are decreed and fixed, and, in addition, those concerning the unsuspecting Accuser himself -for though he knows it not, he is destined to be done away with, as it is written, “And death will be swallowed up for ever” (Isa. 25, 8).
And then: “Haman was frightened before the presence of the King and the queen” (Ibid. 7, 6). Then radiant looks and perfect joy prevail, and Israel enters into freedom on that day. And from that day on freedom and joy reign manifestly over them, and the Holy One wills to associate Himself with them in joy thenceforward. And as the Israelites gave Satan a portion in order that he might leave them alone and in peace, so also did they give a portion to the pagan nations (the offering of seventy oxen on the Feast of Tabernacles for the seventy nations) in order that they might leave them alone here on earth below1The next two Pages in the original, dealing in further detail with the goat and the purifying effects of the Day of Atonement and the resulting joyousness of the Feast of Tabernacles, are made up mainly of fragments which belong in reality to other parts of the Zohar and occur in a more complete form elsewhere.
תָּא חֲזֵי, הַהוּא שָׂעִיר דִּמְשַׁדְּרִין יִשְׂרָאֵל לַעֲזָאזֵל, לְהַהוּא מַדְבְּרָא, בְּגִין לְמֵיהַב חוּלָקָא לְהַהוּא סִטְרָא אַחֲרָא, לְאִתְעַסְּקָא בַּהֲדֵיהּ. וְאִי תֵּימָא, תְּרֵין שְׂעִירִין אֲמַאי הָכָא, חַד לַיְיָ' וְחַד לְהַהוּא סִטְרָא אַחֲרָא. תִּינַח הַהוּא שָׂעִיר דְּסִטְרָא אַחֲרָא. לַיְיָ' אֲמַאי.
Observe this: the goat which the Israelites sent down to Azazel, into that desert, was sent with the intention of giving to the “other side” a portion, so pacifying and keeping it occupied that it might not do harm to the sons of the Kingdom. But it may be objected: “Why, then, was it necessary to have two goats, one “to the Lord” and one to the “other side”?
אֶלָּא לְמַלְכָּא דְּהֲוָה אַרְגִּיז עַל בְּרֵיהּ, קָרָא לְסַנְטִירָא, הַהוּא דְּעָבִיד דִּינָא בִּבְנֵי נָשָׁא תָּדִיר, בְּגִין דְּיִזְדָּמַּן לְמֶעְבַּד דִּינָא בִּבְרֵיהּ. הַהוּא סַנְטִירָא חַדֵּי, וְעָאל בְּבֵי מַלְכָּא לְמֵיכַל תַּמָּן, כֵּיוָן דְּאַשְׁגַּח בֵּיהּ בְּרֵיהּ, אָמַר, וַדַּאי לָא עָאל סַנְטִירָא דָּא בְּבֵי אַבָּא, אֶלָּא בְּגִין דְּאַרְגִּיז מַלְכָּא עָלַי. מָה עָבֵד, אָזַל וְאִתְפְּיָיס בַּהֲדֵיהּ. כֵּיוָן דְּאִתְפָּיַיס בַּהֲדֵיהּ, פָּקִיד מַלְכָּא לְמֶעְבַּד סְעוּדָתָא עִלָּאָה לֵיהּ וְלִבְרִיהּ, וּפָקִיד דְּלָא יָדַע בֵּיהּ הַהוּא סַנְטִירָא. לְבָתַר עָאל הַהוּא סַנְטִירָא. אָמַר מַלְכָּא הַשְׁתָּא אִי יִנְדַּע דָּא, מִסְּעוּדָתָא עִלָּאָה דְּאַתְקִינִית לִי וְלִבְרִי, יִתְעַרְבֵּב פָּתוֹרָא. מָה עֲבַד. קָרָא לַמְּמָנָא עַל סְעוּדָתָא, אָמַר לֵיהּ, אַתְקִין מִדִי, וּתְשָׁוֵי קַמָּאי, וּתְשָׁוֵי קַמֵּיהּ דְּהַהוּא סַנְטִירָא, בְּגִין דְּיַחְשִׁיב דְּסָעִיד קַמָּאי מִדִּילִי, וְלָא יִנְדַּע בְּהַהִיא סְעוּדָתָא יַקִּירָא דְּחֶדְוָה דִּילִי וְדִבְרִי, וְיִטּוֹל הַהוּא חוּלָקָא וְיֵזִיל לֵיהּ, וְיִתְפְּרַשׁ מִחֶדְוָה דִּסְעוּדָתָא דִּילָן. וְאִי לָאו דְּמַלְכָּא עָבִיד הָכִי, לָא יִתְפְּרַשׁ הַהוּא סַנְטִירָא מִבֵּי מַלְכָּא.
The answer to this question can be gathered from the following parable. A king once became angered with his son, and he called to that minister whose office it was to punish offenders that he might be at hand to chastise his son on the morrow. The minister, in high spirits, was overjoyed, and entered the palace to partake of food there. The prince, on seeing him, thought to himself: “Surely, that man comes here to no good purpose, but doubtless because my father is angry with me.” So what did he do? He straightway went in unto his father and persuaded him to forgive him. Then the king commanded that a banquet should be prepared for him and his son, but that the minister should not be told thereof, for, he thought to himself, should he get wind of the repast which I have ordered for myself and my son, he will disturb our meal. What, then, did the king do? He called to his chamberlain and said unto him: “Prepare first a meal for this minister, in order that he may imagine that I am showing him a mark of special favour by giving a banquet in his honour, and so be satisfied and depart, without knowing anything of the previous meal which I have commanded thee to prepare, and which we shall consume when he is gone. Therefore let him, as I have said, take his part and then go, that our joy may be complete and undisturbed.” And so it was done. Now, if the king had not dealt thus with his minister and his son, the former would not have left the palace, and the feast of forgiveness would have been marred.
כַּךָ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, אַזְמִינוּ תְּרֵין שְׂעִירִין, חַד לִי וְחַד לְהַהוּא דַּלְטוֹרָא, בְּגִין דְּיַחְשִׁיב דְּמִסְּעוּדָתָא דִּילִי קָאֲכִיל, וְלָא יִנְדַּע בִּסְעוּדָתָא דְּחֶדְוָה אַחֲרָא דִּילָן, וְיִסַּב הַהוּא חוּלָקָא, וְיֵזִיל לְאָרְחֵיהּ, וְיִתְפְּרַשׁ מִבֵּיתִי. כֵּיוָן דְּאִמָא עִלָּאָה, עָלְמָא דְּאָתֵי, אָתֵי לְמִשְׁרֵי (ק' ע"ב) גּוֹ הֵיכְלָא דְּעָלְמָא תַּתָּאָה, לְאַשְׁכְּחָא נְהִירוּ (נ"א לאשגחא עלה בנהירו) דְּאַנְפִּין, דִּין הוּא דְּלָא יִשְׁתְּכַּח הַהוּא דַּלְטוֹרָא, וְלָא מָארֵי דְּדִינִין לְקַמֵּיהּ, כַּד אַפִּיק כָּל בִּרְכָאן, וְאַנְהִיר לְכֹלָּא. וְכָל הַהוּא חִירוּ יִשְׁתְּכַּח, וְיִשְׂרָאֵל נַטְלֵי מֵאִינּוּן בִּרְכָאן.
Similarly, the Holy One said to Israel: “Prepare ye two goats, one for Me and one for that Accuser, in order that he may imagine that he is participating in My meal, but in reality may be quite unaware of the true meal of our joy. Let him take his part and go his way and leave My house.” As the “supernal Mother”, the world to come, comes down to dwell in the palace of the lower world in order that all faces should be lit up there, it is meet that the Accuser should not be found in its holy presence, neither he nor any other of the ministers of judgement, when it dispenses blessings and radiates light upon all things and freedom unto all creatures, and Israel takes of these blessings.
דְּהָא כַּד עָלְמָא דְּאָתֵי, עָאל לְהֵיכָלָא דְּעָלְמָא תַּתָּאָה, וְאַשְׁכַּח דְּחַדֵּי עָלְמָא תַּתָּאָה עִם בְּנוֹי בְּהַהִיא סְעוּדָתָא עִלָּאָה, כְּדֵין אִיהוּ בָּרִיךְ פַּתוֹרָא, וְעָלְמִין כֻּלְּהוּ מִתְבָּרְכִין, וְכָל חִידוּ וְכָל נְהִירוּ דְּאַנְפִּין אִשְׁתְּכָחוּ תַּמָּן. הֲדָא הוּא דִכְתִיב, (ויקרא טז) לִפְנֵי יְיָ' תִּטְהָרוּ. (ק' ע"ב)
For when the “world to come” enters into its palace, lhe lower world, and finds that it rejoices with its children in the most excellent meal, it blesses the table, and all the worlds are blessed, and all is joy and radiant looks. Therefore it says (in regard to the Day of Atonement): “That ye may be clean from all your sins before the Lord” (Lev. 16, 30).
כְּתִיב (ויקרא ט״ז:ח׳) וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת גּוֹרָל אֶחָד לַיְיָ' וְגוֹרָל אֶחָד לַעֲזָאזֵל. דָּא אִיהוּ הַהוּא חֶדְוָה דְּהַהוּא דַּלְטוֹרָא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא יָטִיל עִמֵּיהּ גּוֹרָל, וְזַמִּין לֵיהּ, וְלָא יָדַע דְּנוּר דָּלִיק אַטִּיל עַל רֵישֵׁיהּ, וְעַל עַמָּא דִּילֵיהּ, כְּמָה דְאַתְּ אָמֵר (משלי כ״ה:כ״ב) כִּי גֶחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ.
It is written: “And Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel”. This gives the Accuser great joy: that God should take a lot with him, and, as it were, invite him by the Holy One’s own desire and invitation. But he little realizes how that the Lord heaps coals of fire on his head and upon the heads of all his legions.
וְסִימָנִךָ, (אסתר ה׳:י״ב) אַף לֹא הֵבִיאָה אֶסְתֵּר הַמַלְכָּה עִם הַמֶּלֶךְ אֶל הַמִשְׁתֶּה אֲשֶׁר עָשָׂתָה כִּי אִם אוֹתִי. וּכְתִיב, וַיֵּצֵא הָמָן בַּיּוֹם הַהוּא שָׂמֵחַ וְטוֹב לֵב. בְּהַהוּא חוּלָקָא דְּנָטִיל, וְאָזִיל לֵיהּ. וּלְבָתַר כַּד אָתֵי מַלְכָּא עִלָּאָה, לְבֵי מַטְרוֹנִיתָא, מַטְרוֹנִיתָא תַּבְעַת עָלָהָא, וְעַל בְּנָהָא, וְעַל עַמָּא מִן מַלְכָּא.
Haman, too, “went forth that day joyful and with a glad heart” (Esther 5, 9)-namely, with that portion which was given him. But when the Supernal King comes in unto the Matrona She pleads before the King for Herself, for Her children, for Her people,
וַאֲפִילּוּ בְּזִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא, וְצַלּוּ צְלוֹתִין בְּכָל יוֹמָא, אִיהִי סַלְקַת בְּיוֹמָא דָּא, לְקָמֵי מַלְכָּא עִלָּאָה, וְתַבְעַת עַל בְּנָהָא. וּכְדֵין אִתְגְּזָרוּ, כָּל אִינּוּן נוּקְמִין, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עִם אֱדוֹם, וְאִתְגְּזַר הֵיךְ זַמִין דַּלְטוֹרָא דָּא לְאִתְעַבְּרָא מֵעָלְמָא, כְּמָה דְאַתְּ אָמֵר (ישעיהו כ״ה:ח׳) בִּלַּע הַמָּוֶת לָנֶצַח.
and even when Israel is in exile, if they pray all this day long (on the Day of Atonement), She ascends unto the Supernal King and pleads for Her children, whereby all the punishments which the Holy One is about to inflict upon Edom (Rome) are decreed and fixed, and, in addition, those concerning the unsuspecting Accuser himself -for though he knows it not, he is destined to be done away with, as it is written, “And death will be swallowed up for ever” (Isa. 25, 8).
וְסִימָנִךָ, בְּזִמְנָא דְּגָלוּתָא (אסתר ז׳:ד׳) כִּי נִמְכַּרְנוּ אֲנִי וְגוֹ'. כִּי אֵין הַצָּר שׁוֶֹה בְּנֶזֶק הַמֶּלֶךְ. מַאי בְּנְזֶק הַמֶּלֶךְ. כְּמָה דְאַתְּ אָמֵר, (יהושע ז׳:ט׳) וְהִכְרִיתוּ אֶת שְׁמֵנוּ מִן הָאָרֶץ וּמַה תַּעֲשֵׂה לְשִׁמְךָ הַגָּדוֹל. דְּהָא שְׁמָא עִלָּאָה, לָא אִתְקָיָּים בְּקִיּוּמֵיהּ, וְדָא אִיהוּ בְּנֶזֶק הַמֶּלֶךְ.
So Esther said: “For we are sold, I and my people, to be destroyed… for the enemy could not countervail the king’s damage” (Ibid. 7, 4).
וּכְדֵין וְהָמָן נִבְעָת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה כְּדֵין, נְהִירוּ דְּאַנְפִּין, וְכָל חִידוּ אִשְׁתְּכַח, וְיִשְׂרָאֵל נַפְקֵי לְחִירוּ, בְּהַהוּא יוֹמָא. כְּדֵין מֵהַהוּא יוֹמָא וּלְהָלְאָה, חִירוּ וְחֶדְוָה בְּאִתְגַּלְּיָא, לְשַׁלְּטָאָה עָלַיְיהוּ, כְּדֵין בָּעֵי לְמֵחדֵי עִמְּהוֹן, מִכָּאן וּלְהָלְאָה, כְּמָה דְּיָהֲבוּ לֵיהּ חוּלָקָא לְאִתְפָּרְשָׁא מִנְהוֹן, הָכִי נָמֵי יַהֲבִין לִשְׁאַר עַמִּין, לְאִתְפָּרְשָׁא מִנְּהוֹן לְתַתָּא.
And then: “Haman was frightened before the presence of the King and the queen” (Ibid. 7, 6). Then radiant looks and perfect joy prevail, and Israel enters into freedom on that day. And from that day on freedom and joy reign manifestly over them, and the Holy One wills to associate Himself with them in joy thenceforward. And as the Israelites gave Satan a portion in order that he might leave them alone and in peace, so also did they give a portion to the pagan nations (the offering of seventy oxen on the Feast of Tabernacles for the seventy nations) in order that they might leave them alone here on earth below1The next two Pages in the original, dealing in further detail with the goat and the purifying effects of the Day of Atonement and the resulting joyousness of the Feast of Tabernacles, are made up mainly of fragments which belong in reality to other parts of the Zohar and occur in a more complete form elsewhere.
תָּא חֲזֵי, מָה הוּא רָזָא דְּקָרְבְּנָא, לְקָרְבָא שָׂעִיר, (לקבל שעיר) וְלָא מִלָּה אַחֲרָא. וַאֲמַאי שָׂעִיר בְּרֹאשׁ חֹדֶשׁ, וְהָכָא נָמֵי שָׂעִיר. אֶלָּא אִי תֵּימָא בְּגִין דְּאִיהוּ סִטְרָא דִּילֵיהּ יֵאוֹת. אֲמַאי לָא הֲוִי עֵז.
אֶלָּא מִלָּה דָּא אִצְטְרִיךְ, וְאִיהִי אִשְׁתְּכָחַת לְמָארֵיהוֹן דְּחָרָשִׁין, דְּכָל עוֹבָדַיְיהוּ בְּמָה דְּלָא (אתחבר) יְהֵא בְּנוּקְבָּא. וְעַל דָּא שָׂעִיר לָא אִתְחַבָּר בְּנוּקְבָּא, בְּסִטְרִין דִּילֵיהּ כֻּלְּהוּ. עֵז כַּד אִתְחַבָּר בְּנוּקְבָּא. וּבְגִין דְּאִיהוּ מַלְכָּא, יַהֲבִין לֵיהּ בְּגִין יְקָרָא דִּילֵיהּ, הַאי דְּלָא אִתְחַבָּר בְּנוּקְבָּא, וְלָא יָהִיב חֵילֵיהּ לְאַחֲרָא. וְדָא אִשְׁתְּמוֹדָע לְאִינּוּן חָרָשִׁין, דְּמִשְׁתַּמְּשִׁין בְּהָנֵי עוֹבָדֵי. וּבְגִינֵי כַּךְ, שַׁרְיָין עַל הַהוּא שָׂעִיר, כָּל אִינּוּן חֲטָאֵיהוֹן.
וְתָּא חֲזֵי, אַף עַל גַּב דְּאִיהוּ חוּלָקָא לְהַהוּא סִטְרָא אַחֲרָא, רָזָא הָכָא, כָּל הָנֵי סִטְרִין אַחֲרָנִין דִּלְתַתָּא, (דאקרון מצולות ים) כֻּלְּהוּ מִסְאֲבִין יַתִּיר. וְכָל מַה דְּנַחְתִּין דַּרְגִּין תַּתָּאִין, הָכִי מִסְאֲבוּ דִּלְהוֹן יַתִּיר. וּבְגִין כַּךְ, בָּעֵז יַתִּיר חוּלָקֵיהוֹן, בְּגִין דְּשַׂעֲרָא דִּילֵיהּ תַּלְיָא יַתִּיר מִבְּעִירָא אַחֲרָא, כְּמָה דְּדִינָא דִּלְהוֹן תָּלֵי לְתַתָּא בִּמְסָאֲבוּ. אֲבָל הַאי מַלְכּוּ חַיָּיבְתָא אַחֲרָא, מַלְכָּא דְּכֹלָּא בְּהַהוּא סִטְרָא, בָּרוּר אִיהוּ יַתִּיר מִסְאֲבוּ דִּילֵיהּ, וְלָא מִסְאֲבוּ שְׁלִים כְּהָנֵי תַּתָּאֵי. וְעַל דָּא שָׂעִיר, דִּשְׂעַר דִּילֵיהּ לָא תַּלְיָא, וְלָא שְׁעִיעַ. לָא שְׁעִיעַ, בְּגִין דְּהַהוּא מִסְאֲבוּ דִּילֵיהּ. וְלָא תַּלְיָא, בְּגִין דְּלָא יִתְתָּקַף בֵּיהּ מִסְאֲבוּ כְּהָנִי תַּתָּאֵי, וְעַל דָּא וַדַּאי שָׂעִיר וְלָא אַחֲרָא.
כִּפּוּר, אֲמַאי אִקְרֵי כִּפּוּר, אֶלָּא בְּגִין דְּנָקִי כָּל מְסָאֲבוּ, וְאַעְבַּר לֵיהּ מִקַּמֵיהּ, בְּהַהוּא יוֹמָא. וְעַל דָּא, יוֹם כִּפּוּר: יוֹמָא דִּנְקִיוּתָא, וְהָכִי קָרֵינָא לֵיהּ. כְּתִיב (ויקרא ט״ז:ל׳) כִּי בַיוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם, כִּי הַיּוֹם הַזֶּה מִבָּעֵי לֵיהּ, מַאי כִּי בַיוֹם הַזֶּה. אֶלָּא בְּגִין דְּאִתְדָכֵּי מַקְדְּשָׁא לְעֵילָּא, אִתְנַקֵי (נ"א ואתנהיר') כְּתִיב כִּי בַיוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, יְכַפֵּר וִינָקֵי בְּקַדְמִיתָא בַּיוֹם הַזֶּה, בְּגִין דְּיִתְדָּכֵי, וּלְבָתַר עֲלֵיכֶם.
תּוּ, יְכַפֵּר בַּיוֹם הַזֶּה, וִינָקֵי לֵיהּ בְּקַדְמִיתָא, וְכָל דָּא עֲלֵיכֶם, בְּגִינֵכוֹן אִצְטְרִיךְ לְנַקָּאָה לֵיהּ, וּלְדַכְּאָה לֵיהּ בְּקַדְמִיתָא. יְכַפֵּר, מַאן יְכַפֵּר. אֶלָּא דָּא הוּא עָלְמָא עִלָּאָה, דְּנָהִיר וְנָקֵי לְכֹלָּא. וְעַל דָּא כֻּלְּהוּ סִטְרִין בִּישִׁין, דְּאִקְרוּן מְצוּלוֹת יָם, אִתְעֲבָרוּ. וּכְמָּה דְּאִינּוּן מְצוּלוֹת יָם תַּלְיָין, הָכִי נָמֵי תַּלְיָיא שַׂעֲרָא (ס"א דיליה, דהוא סטרא וכו') דִּילֵיהּ כָּל הַהוּא סִטְרָא דִּלְהוֹן, וְשַׂעֲרָא דְּהַהוּא סִטְרָא לָא שְׁעִיעַ.
כְּגַוְונָא דָּא כְּתִיב, (ויקרא ט״ז:ט״ז) וְכִפֶּר עַל הַקֹּדֶשׁ מִטוּמְאֹת בְּנִי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם. וְכָל חֲטֹאתָם מִּבָּעֵי לֵיהּ, אֶלָּא לְהַנָאָה לְהוֹן, מִכָּאן וּלְהָלְאָה לְכָל חֶטְאָם דְּלָא יָכִיל מְקַטְרְגָא לְשַׁלְּטָאָה עָלַיְיהוּ (ועל דא) בְּיוֹמָא דְּכִפּוּר, דְּאִיהוּ קִנּוּחָא דְּכָל חוֹבִין, וְנַקְיוּ דִּלְהוֹן. בָּעָאן יִשְׂרָאֵל לְנַקָּאָה גַּרְמַיְיהוּ, וּלְמֵהַךְ יְחֵפֵי רַגְלִין, כְּמַלְאָכֵי עִלָּאִין. חֲמֵשׁ עִנּוּיִין, בְּגִין לְאִסְתַּיְּיעָא בְּחָמֵשׁ סִטְרִין עִלָּאִין, דְּיוֹמָא דְּכִפּוּרֵי אַפִּיק לוֹן, וְאִינּוּן תַּרְעִין דִּילֵיהּ.
וְאִי שְׁתִיָּה קָא חָשִׁיב, דְּאִיהוּ מִסִּטְרָא דְּיִצְחָק, הָא שִׁית, וְאַף עַל גַּב דְּבִכְלָל אֲכִילָה אִיהוּ, וּכְדֵין אִינּוּן שִׁית, וְעִנּוּיָא בַּתְרָאָה תַּשְׁמִישׁ הַמִּטָּה אִיהוּ, וּבְדַרְגָּא שְׁתִיתָאָה שְׁכִיחַ, וְלָקֳבְלֵיהּ אֲנָן עָבְדִין עִנּוּיָא דָּא.