אֲרֵימַת יְדָאי בִּצְלוֹתִין

Rabbi Elazar was sitting one day before his father, Rabbi Shimon, and asked him, If the 'End of all Flesh,' (the Sitra Achra), enjoys those sacrifices that Yisrael offered upon the altar or not. He answered that all derived their nourishment, both above and below. Come and behold: the priests, the Levites and Yisrael are (the secret of the three columns and) called 'man', through the union of the holy desires that rise from them. And when a sheep, or a deer or any other animal is brought to be sacrificed, all sins and evil desires and intentions must be confessed over them. Then the sacrifice is called 'a beast,' as it is now burdened with all the sins and evil intentions. This is similar to the sacrifice of the scapegoat, of which it is written: "and he shall confess over him all the iniquities of the children of Yisrael" (Lev. 16:21). So here as well, (one should confess sins over every sacrifice). Because when the sacrifice is raised upon the altar it bears a twofold burden, each of which is raised to its own place. The first is the secret of man; the latter is in the secret of the beast, as it is written: "Hashem, You preserve man and beast" (Ps. 36:7). Fried meal offerings and all other meal offerings arouse the Holy Spirit through the desire of the priests, the singing of the Levites and the prayer of Yisrael, (who make up the three columns). And from the smoke, the oil and the flour that rise (upon the altar), all the prosecutors all the prosecutors replenish themselves, and are appeased. Once appeased, they become powerless to pursue the indictment that has been delivered into their hands, and both are drawn at the same time. Come and behold: everything is arranged in accordance with the secret of faith - both sides are replenished and sent above up to the Endless Light (Ein Sof). Rabbi Shimon said: "I raise my hands in high to prayer,". When the supernal desire at the highest point above is established upon the forever unknown and ungraspable desire, (it) becomes the most concealed Head above. And that Head emanates something that is unknown. And He illuminates all that He illuminates in a concealed manner. The desire of the supernal thought (which is Keter of Arich Anpin and called "the supernal Will". After it has been established as the head, t it called the supernal Will). But as it desires to run after a veil spreads and from within the veil the light reaches yet does not reach it. Something shines upward toward the veil. Therefore supernal Thought shines with unrevealed illumination and with light unknown But Thought itself (Keter) - is considered unknown. Then, the illumination of the Unknown Thought hits upon the illumination of the veil that stands and shines from what is unknown from what is not known and what is unrevealed. Thus, the illumination of the Thought that is not known hits upon the veil's illumination, and they shine together. And from them, nine chambers are made. These chambers are not lights. And they are neither Ruchot nor Neshamot, and nobody can understand what they are. The desire of all nine lights which can be grasped by thought, that is also considered one of them. (The desire of all is) to pursue (the nine chambers), while (the nine lights) are located in Thought (Arich Anpin). Nevertheless, (the chambers) are not attained and not known (to the nine lights) because they are not established as either (an aspect of) desire or as supernal Thought. They grasp it yet do not grasp. All the secrets of Faith are present in (and based on these nine chambers). And all of these lights come from the secret of supernal Thought and all are called Ein Sof. Because the lights reach and do not reach this point, and are unknown, there is no desire or thought at this point. When Thought shines from an unknown source (it is enclothed in Binah). It shines upon whom it shines, and they enter each other until they are as one. Returning to the secret of the sacrifice: when it rises (on the Altar), all are enmeshed within one another and shine one upon the other. Now all the grades are in a state of rising and it is crowned by the Ein Sof. And (from Ein Sof) comes (Arich Anpin). It is established and shines upon whom It shines. All is based upon this. Happy are the righteous in this world and the World to Come.