Daf 48b (דַּף מ״ח ע״ב)

Furthermore, Rabbi Shim'on said (תּוּ אָמַר רַבִּי שִׁמְעוֹן), regarding this we have learned (עַל דָּא תָּנֵינָן): Shabbat is the likeness of the World to Come (שַׁבָּת דּוּגְמָא דְּעָלְמָא דְאָתֵי אִיהוּ), thus it truly is (הָכִי הוּא וַדַּאי). And for this reason, Shemittah and Yovel are each the likeness of the other (וְעַל דָּא שְׁמִיטָה וְיוֹבֵל דּוּגְמָא דָּא בְּדָא), and Shabbat and the World to Come are the same in this way (וְשַׁבָּת וְעָלְמָא דְּאָתֵי הָכִי הוּא). And that added neshamah comes from the secret of 'Remember' [Zachor] (וְהַהוּא תּוֹסֶפֶת דְּנִשְׁמְתָא מֵרָזָא דְּזָכוּר קָא אַתְיָא), upon this Sukkah of Peace (עַל הַאי סֻכַּת שָׁלוֹם), which receives from the World to Come (דְּנָטִיל מֵעָלְמָא דְאָתֵי), and this addition is given to the Holy World (וְדָא תּוֹסֶפֶת יַהֲבַת לְעַלְמָּא קַדִּישָׁא). And through this addition, they rejoice (וּבְהַהוּא תּוֹסֶפֶת חָדָאן), and all mundane matters are forgotten from them (וְיִתְנְשֵׁי מִנַּיְיהוּ כָּל מִלִּין דְּחוֹל), and all sorrows and all anguish (וְכָל צַעֲרִין וְכָל עָאקִין), as you say [Yeshayahu 14] (כְּמָא דְאַתְּ אָמֵר): “On the day that Hashem gives you rest from your pain, and from your trouble, and from the hard labor…” (בְּיוֹם הָנִיחַ יְיָ לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן הָעֲבֹדָה הַקָּשָׁה וְגו׳). And on the night of Shabbat (וּבְלֵילְיָא דְשַׁבַּתָּא), a person must taste from everything (בָּעֵי בַּר נָשׁ לְאַטְעָמָא מִכֹּלָּא), in order to demonstrate that this Sukkah of Peace is comprised of all things (בְּגִין לְאַחֲזָאָה דְּהַאי סֻכַּת שָׁלוֹם מִכֹּלָּא אִתְכְּלִילַת), only that one should not blemish with eating more than one meal (וּבִלְבָד דְּלָא יַפְגִּים מֵיכְלָא חָדָא לְיוֹמָא). And some say two meals (וְאִית דְּאָמְרֵי תְּרֵין), for the other two meals of the day (לִתְרֵין סְעוּדָתֵי אָחֳרָנִין דְּיוֹמָא), and this is acceptable (וְשַׁפִּיר). All the more so if one increases on the day (וְכָל שֶׁכֵּן אִי סָלִיק יַתִּיר לְיוֹמָא), and is able to taste other foods (וְיָכִיל לְמִטְעַם מִמֵּיכְלִין אָחֳרָנִין), and to reduce to just two cooked dishes (וְלִזְעִירֵי בִּתְרֵי תַּבְשִׁילִין), that suffices (סַגְיָא), and the friends have established this (וְאוּקְמוּהָ חַבְרַיָא).

The Shabbat candle was given to the women of the Holy People (נֵר שֶׁל שַׁבָּת לִנְשֵׁי עַמָּא קַדִּישָׁא אִתְיְיהִיבַת), to light (לְאַדְלָקָא). And the friends said (וְחַבְרַיָיא הָא אָמְרוּ), that she extinguished the lamp of the world and darkened it, etc. (דְּאִיהִי כִּבְּתָה בּוֹצִינָא דְעָלְמָא וְאַחֲשִׁיכַת לֵיהּ כו׳), and rightly so (וְשַׁפִּיר). But the secret of the matter is this (אֲבָל רָזָא דְמִלָּה): this Sukkah of Peace is the Matronita of the world (הַאי סֻכַּת שָׁלוֹם מַטְרוֹנִיתָא דְּעָלְמָא הִיא), and the neshamot, which are supernal lamps, dwell within her (וְנִשְׁמָתִין דְּאִנּוּן בּוֹצִינָא עִלָּאָה בָּהּ שַׁרְיָין). And because of this, the Matronita must be lit (וְעַל דָּא מַטְרוֹנִיתָא בַּעֲיָא לְאַדְלָקָא), for in her place she is joined and performs the act (דְּהָא בְּדוּכְתָּהָא אִתְאַחְדַת וַעֲבָדַת עוֹבָדָא). And the woman must, with joy of heart and desire (וְאִתְּתָא בַּעֲיָא בְּחֶדְוָה דְלִבָּא וּרְעוּתָא), light the lamp of Shabbat (לְאַדְלָקָא בּוֹצִינָא דְשַׁבָּת), for this is a supernal honor for her (דְּהָא יְקָרָא עִלָּאָה הִיא לָהּ), and a great merit for herself (וּזְכוּ רַב לְגַרְמָהּ), to merit holy children (לְמִזְכֵּי לִבְנִין קַדִּישִׁין), who are the lamps of the world (דִּיהוֹן בּוֹצִינָא דְעָלְמָא), in Orayta and in awe (בְּאוֹרַיְיתָא וּבְדַחַלְתָּא), and peace will increase in the land (וְיִסְגוֹן שְׁלָמָא בְּאַרְעָא), and she gives to her husband length of days (וִיהֵיבַת לְבַעֲלָהּ אוֹרְכָּא דְחַיִּין). Because of this, she must be careful in it (בְּגִין כָּךְ בַּעֲיָא לְאִזְדַּהֲרָא בָּהּ).

Come and see (תָּא חֲזֵי), Shabbat night and day are “Remember” [Zachor] and “Keep” [Shamor] as one (שַׁבָּת לֵילְיָא וְיוֹמָא זָכוֹר וְשָׁמוֹר אִיהוּ כְּחֲדָא), and regarding this it is written: “Remember the day of Shabbat to sanctify it” (וְעַל דָּא כְּתִיב: זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְשׁוֹ), and it is written: “Guard the day of Shabbat” (וּכְתִיב: שָׁמוֹר אֶת יוֹם הַשַּׁבָּת), “Remember” for the Male (זָכוֹר לִדְכוּרָא), “keep” for the female (שָׁמוֹר לְנוּקְבָא), and all is one (וְכֹלָּא חַד). Fortunate are Yisrael, their portion (זַכָּאִין אִנּוּן יִשְׂרָאֵל חוּלָקֵיהּ), that Kudsha Berikh Hu has bound to them (דְּקוּדְשָׁא בְּרִיךְ הוּא עַדְבֵיהּ), and His inheritance is upon them, as it is written [Tehillim 144] (וְאַחֲסַנְתֵּיהּ עֲלַיְיהוּ כְּתִיב): “Happy is the people for whom it is so; happy is the people whose Elohim is Hashem” (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁי״י אֱלֹקָיו).

Rabbi Ḥanina explained each one according to its proper establishment (רַבִּי חֲנִינָא פָּרִישׁ כָּל חַד עַל קִיוּמָא). Joy is one (שָׂשׂוֹן חַד). Gladness is two (שִׂמְחָה תְרֵין). Bridegroom is three (חָתָן תְלָת). Bride is four (כַּלָּה אַרְבַּע). Rejoicing, exultation, love, brotherhood, peace, and companionship are ten (גִּילָה דִּיצָה אַהֲבָה אַחְוָה שָׁלוֹם וְרֵעוּת י׳), corresponding to the ten utterances by which the world was created (כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שְׁבָּהֵן נִבְרָא הָעוֹלָם).

“And Hashem Elohim built the side which He had taken from the man…” [Bereshit 2] (וַיִּבֶן יְיָ אֱלֹהִים אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם וְגו׳). Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): It is written [Job 28] (כְּתִיב): “Elohim understood her path, and He knew her place.” (אֱלֹהִים הֵבִין דַּרְכָּהּ וְהוּא יָדַע אֶת מְקוֹמָהּ). This verse has many shades (הַאי קְרָא גְוָונִין סַגִּיאִין אִית בֵּיהּ). But what is [meant by] Elohim understood her path? (אֶלָּא מַהוּ אֱלֹהִים הֵבִין דַּרְכָּהּ) - as you say: “And Hashem Elohim built the tzela (side)” (כְּמָא דְאַתְּ אָמֵר: וַיִּבֶן יְיָ אֱלֹהִים אֶת הַצֵּלָע) - this is the Oral Torah (דָּא תּוֹרָה שֶׁבַּעַל פֶּה), in which is found derekh (דְּאִית בָּהּ דֶּרֶךְ), as it is said [Yeshayahu 43] (כְּמָא דְאַתְּ אָמֵר): “Who makes a path in the sea…” (הַנּוֹתֵן בַּיָּם דֶּרֶךְ), therefore: Elohim understood her path (בְּגִינֵי כָּךְ אֱלֹהִים הֵבִין דַּרְכָּהּ).

“And He knew her place” (וְהוּא יָדַע אֶת מְקוֹמָהּ) - who is her place? (מָאן מְקוֹמָהּ) This is the Written Torah (דָּא תּוֹרָה שֶׁבִּכְתָב), in which is Da‘at (דְּאִית בָּהּ דַּעַת), [Da‘at and Tevunah proceed together] (דַּעַת וּתְבוּנָה כְּחַד אָזְלוּ). Hashem Elohim - the complete Name (י״י אֱלֹהִים שֵׁם מָלֵא), to prepare her in all (לְאַתְקָנָא לָהּ בְּכֹלָּא). And for this she is called Chokhmah, and she is called Binah (וְעַל דָּא אִתְקְרִיאַת חָכְמָה וְאִתְקְרִיאַת בִּינָה), because she exists in the complete Name Hashem Elohim (בְּגִין דְּהֲוָה בְּשֵׁם מָלֵא י״י אֱלֹהִים), fully in both Names (בְּכֹלָּא בִּשְׁלִימוּ בִּתְרֵי שְׁמָהָן).

“The side” - this is the mirror that does not shine (אֶת הַצֵּלָע דָּא אַסְפַּקְלַרְיָיא דְּלָא נָהֲרָא), as it is said [Tehillim 35] (כְּמָא דְאַתְּ אָמֵר): “And in my side they rejoiced and gathered” (וּבְצַלְעִי שָׂמְחוּ וְנֶאֱסָפוּ). “Which He took from the man” (אֲשֶׁר לָקַח מִן הָאָדָם) - because she emerged from the Written Torah (בְּגִין דְּהָא מִתּוֹרָה שֶׁבִּכְתָב נָפְקַת). “To the woman” - to be bound in the flame of the left side (לְאִשָּׁה, לְאִתְקַשְּׁרָא בְּשַׁלְהוֹבָא דִּסְטַר שְׂמָאלָא), for the Orayta was given from the side of Gevurah (דְּהָא אוֹרַיְיתָא מִסִּטְרָא דִגְבוּרָה אִתְיְהִיבַת). To the woman, to become [Nachum 1:6] (לְאִשָּׁה, לְמֶהֱוֵי): “a fire of Hashem bound together” (אֵשׁ י״י קָטִיר כְּחֲדָא).

“And He brought her to the man” (וַיְבִאֶהָ אֶל הָאָדָם) - because she was not intended to be found alone (בְּגִין דְּלָא בַּעֲיָא לְאִשְׁתַּכָּחָא בִּלְחוּדָהָא), but to be included and joined to the Written Torah (אֶלָּא לְאִתְכְּלָלָא וּלְאִתְחַבְּרָא בַּתּוֹרָה שֶׁבִּכְתָב). Once she is joined with it (כֵּיוָן דְּאִתְחַבְּרַת בַּהֲדֵיהּ), he will sustain her (הוּא יָזוּן לָהּ), and prepare for her and give her all that she requires (וִיתַקֵּן לָהּ וְיִתֵּן לָהּ מַה דְּאִצְטְרִיךְ). This is what is written: “And the earth…” (הַיְינוּ דִכְתִיב: וְאֶת הָאָרֶץ), and this we have established (וְהָא אוֹקִימְנָא).

From here we learn (מִכָּאן אוֹלִיפְנָא): one who gives his daughter in marriage before she enters the house of her husband (מָאן דְּאַנְסִיב בְּרַתֵּיהּ עַד לָא תֵיעוּל לְבַעֲלָהּ), her father and mother prepare for her (אֲבוּהָ וְאִמָּהּ מְתַקְּנִין לָהּ), and give her all she needs (וְיָהֲבִין לָהּ כָּל מַה דְּאִצְטְרִיךְ). But once she is joined with her husband (כֵּיוָן דְּאִתְחַבְּרַת בְּבַעֲלָהּ), he sustains her (הוּא יָזוּן לָהּ), and he gives her what she requires (וְהוּא יִתֵּן לָהּ מַה דְּבָעְיָא).

Come and see (תָּא חֲזֵי): at first it is written (בְּקַדְמִיתָא כְּתִיב): “And Hashem Elohim built the side…” (וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע). That is, Abba and Imma prepared her (דְּאַבָּא וְאִמָּא אַתְקִינוּ לָהּ) - [with twenty-four adornments] ([בְּכ״ד קִשּׁוּטִין]). And afterward: “And He brought her to the man” (וּלְבָתַר: וַיְבִיאֶהָ אֶל הָאָדָם), and He raised her with five voices [Yirmeyahu 25] (וְעָאַלָא לֵיהּ בַּחֲמֵשׁ קָלִין): “The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those that exult the bridegrooms” (קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל מְצַהֲלוֹת חֲתָנִים). In order that all be bound as one (לְאִתְקַשְּׁרָא כֹּלָּא כְּחֲדָא), and united one with the other (וּלְאִתְחַבְּרָא חַד בְּחַד). And he shall give to her (וְהוּא יָהִיב [לֵיהּ]) what she requires (מַה דְּאִצְטְרִיךְ).