Daf 49a (דַּף מ״ט ע״א)

Another matter of “Elohim understood her path” [Job 28] (דָּבָר אַחֵר: אֱלֹהִים הֵבִין דַּרְכָּהּ) - when the daughter is [still] in the house of her mother (כַּד בְּרַתָּא בְּבֵי אִמָּא), she looks each day at everything her daughter needs (הִיא אִסְתַּכְּלָא בְּכָל יוֹמָא בְּכָל מַה דְּבַעֲיָא בְּרַתָּהּ), as it is written: “Elohim understood her path” (דִּכְתִיב: אֱלֹהִים הֵבִין דַּרְכָּהּ). Once she is joined to her husband (כֵּיוָן דְּחַבְרַת לָהּ בְּבַעֲלָהּ), he gives her all that she requires (הוּא יָהִיב לָהּ כָּל מַה דְּבַעֲיָא), and he arranges her work (וִיתַקֵּן עוֹבָדָהָא). This is what is written: “And He knew her place” (הֲדָא הוּא דִכְתִיב: וְהוּא יָדַע אֶת מְקוֹמָהּ).

[This verse is bound with supernal mysteries] (וְהַאי קְרָא בְּרָזִין עִלָּאִין אִתְקַשַּׁר). [Some say: This verse is said concerning the Supernal Chokhmah, and is bound with hidden mysteries] (ד״א: הַאי קְרָא עַל חָכְמְתָא עִלָּאָה אִתַּמַר, וְאִתְקַשַּׁר בְּרָזִין עִלָּאִין), for that first point - no one at all knows it (דְּהָא נְקוּדָּה קַדְמָאָה לֵית מַאן דְּיָדַע בָּהּ כְּלָל), but Elohim understood her path - this is the World to Come (אֲבָל אֱלֹהִים הֵבִין דַּרְכָּהּ: דָּא עָלְמָא דְאָתֵי), and He knew - this is the Hidden of all that is hidden (וְהוּ״א דָּא טְמִירָא דְכָל טְמִירִין), the sealed one, that is called He (סְתִימָא דְּאִתְקְרֵי הוּ״א), and is not known by name (וְלָא יְדִיעַ בִּשְׁמָא). It is written: “And Hashem Elohim formed the man” [Bereshit 2] (כְּתִיב: וַיִּיצֶר י״י אֱלֹהִים אֶת הָאָדָם). Here, he was completed in all - in the right and in the left (הָכָא אִשְׁתַּכְּלַל בְּכֹלָּא בְּיָמִינָא וּבִשְׂמָאלָא). And we have established that he was included with the good inclination (וְהָא אוֹקִימְנָא דְּאִתְכְּלִיל בְּיֵצֶר הַטּוֹב), but “And He formed Hashem Elohim” - with the good inclination and with the evil inclination (אֲבָל: וַיִּיצֶר י״י אֱלֹהִים - בְּיֵצֶר טוֹב וּבְיֵצֶר רָע). [Some say: the good inclination and the evil inclination] (ס״א: יֵצֶר טוֹב וְיֵצֶר רָע) - that this is joy (חֶדְוָה), and he brings her to himself (דְּאִיהוּ חֶדְוָה וְאַיְיתֵי לָהּ לְגַבֵּיהּ). And above - the side of Tzafon precisely, which is joy without the impurity of the evil inclination, is grasped within it [Some say: in her] (וּלְעֵילָא סִטְרָא דְּצָפוֹן מַמָּשׁ דְּאִיהוּ חֶדְוָה בְּלֹא זוֹהֲמָא דְּיֵצֶר הָרָע אֲחִיד בֵּיהּ [נ״א: בָּהּ]). At first it is written: “His left hand beneath my head…” (בְּקַדְמִיתָא דִּכְתִיב: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי), and afterwards: “…and his right hand embraces me” (וּלְבָתַר: וִימִינוֹ תְּחַבְּקֵנִי), and she is given between the right and the left [Some say: between the left and the right] (וְאִתְיְּהִיבַת בֵּין יְמִינָא לִשְׂמָאלָא [נ״א: וּשְׂמָאלָא]), to be balanced (לְאַתְזָנָא). And on this: “And He formed…” - Hashem Elohim - a full Name - concerning these two sides (וְעַל דָּא: וַיִּיצֶר - י״י אֱלֹהִים, שֵׁם מָלֵא, לְגַבֵּי תְּרֵין סְטַרִין אִלֵּין). “ET HaAdam…” etc. (אֶת הָאָדָם וְגו׳).

Why is this so? (אַמַּאי), Because the good inclination is for himself (אֶלָּא: יֵצֶר טוֹב לֵיהּ לְגַרְמֵיהּ), the evil inclination is to arouse toward his female (יֵצֶר הָרָע לְאַתְעָרָא לְגַבֵּי נוּקְבֵיהּ) [Some say: and from the left side he is constantly aroused toward the female] (ס״א: וּמִסִּטְרָא שְׂמָאלָא אִתְעָר תָּדִיר לְגַבֵּי נוּקְבָא). The secret of the matter - from here we learn (רָזָא דְּמִלָּה: מִכָּאן אוֹלִיפְנָא): Tzafon is constantly aroused toward the female (דְּצָפוֹן אִתְעַר תָּדִיר לְגַבֵּי נוּקְבָא), and is bound with her (וְאִתְקַשַּׁר בַּהֲדָהּ), and for this she is called ishah (וּבְגִין כָּךְ אִתְקְרִיאַת אִשָּׁה). And come and see (וְתָּא חֲזֵי), the good inclination and the evil inclination (יֵצֶר טוֹב וְיֵצֶר הָרָע) - because the female was given between them [Some say: that the female was integrated within them] (בְּגִין דְּאִתְיַיהֲבַת נוּקְבָא בֵּינַיְיהוּ [נ״א: דְּנוּקְבָא אִתְכַּלִּילַת בְּהוּ]) and was joined with them (וְאִתְקַשְּׁרָא בַּהֲדַיְיהוּ). And she is not joined until the evil inclination is aroused toward her (וְלָא מִתְקַשְּׁרָא עַד דְּיֵצֶר הָרָע אִתְעַר לְגַבָּהּ), and they are bound one with the other (וּמִתְקַשְּׁרָן דָּא בְּדָא). And once they are bound one with the other (וְכֵיוָן דְּמִתְקַשְּׁרָן דָּא בְּדָא), then the good inclination is aroused (כְּדֵין אִתְעַר יֵצֶר טוֹב), which is joy (דְּאִיהוּ חֶדְוָה), and he brings her to himself (וְאַיְיתֵי לָהּ לְגַבֵּיהּ) - [and then she is given between them for rectification, and for this it is written: “And He formed Hashem Elohim,” a full Name, regarding the good inclination and the evil inclination] (וְכְּדֵין אִתְיַהֲבַת בֵּינַיְיהוּ לְאַטְקָנָא, וְעַל דָּא: וַיִּיצֶר י״י אֱלֹהִים - שֵׁם מָלֵא - לְגַבֵּי יֵצֶר טוֹב וְיֵצֶר רָע). Another explanation (דּ״א): And above is literally the side of the north (וּלְעֵילָא סִטְרָא דְּצָפוֹן מַמָּשׁ), which is joy without the defilement of the evil inclination (דְּאִיהִי חֶדְוָה בְּלֹא זוֹהֲמָא דְּיֵצֶר הָרָע), held in her at the beginning (אֲחִיד בָּהּ בְּקַדְמִיתָא), as it is written: “His left is under my head, and afterward His right embraces me” (דִּכְתִיב: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וְלְבָתַר וִימִינוֹ תְּחַבְּקֵנִי), and she is placed between the right and the left to be balanced (וְאִתְיְּהִיבַת בֵּין יְמִינָא וּשְׂמָאלָא לְאַתְזָנָא), and therefore: “Hashem Elohim formed” — the full Name — with respect to these two sides (וְעַל דָּא: וַיִּיצֶר י״י אֱלֹהִים שֵׁם מָלֵא לְגַבֵּי תְּרֵין סְטְרִין אִלֵּין).

Et HaAdam - this we have already established (אֶת הָאָדָם - הָא אוֹקִימְנָא). But male and female were at first [Some say: they were not] separate (אֲבָל דְּכַר וְנוּקְבָא כְּחֲדָא [ד״א: וְלֹא הֲווּ]) - [until] they were divided to be face to face (מִתְפָּרְשָׁן לְמֶהוֵי אַפִּין בְּאַפִּין). What is written? “Dust from the ground” (מַה כְּתִיב: עָפָר מִן הָאֲדָמָה) - this now stands to be rectified (הַשְׁתָּא קָיְימָא לְאַתְקָנָא).

Come and see (תָּא חֲזֵי): when a woman is joined with her husband (אִתְּתָא כַּד אִתְחַבְּרַת בְּבַעֲלָהּ), she is called by the name of her husband (אִתְקְרִיאַת עַל שֵׁם בַּעֲלָהּ): ish [man]—ishah [woman] (אִישׁ–אִשָּׁה); tzaddik [righteous one]—tzedek [righteousness] (צַדִּיק–צֶדֶק); he is ofer [young deer] and she is afar [dust] (אִיהוּ עֹפֶר וְאִיהִי עָפָר) [Another interpretation: this reading does not appear] (ד״א: ל״ג). And thus (וְכַדֵּין), he is tzvi [deer; glory] and she is tzivyah [gazelle] (אִיהוּ צְבִי וְאִיהִי צְבִיָּה) [Another interpretation: as it is said] (ד״א: כְּמָה דְּאַתְּ אָמֵר), (Yechezkel 20): “It is the tzvi [glory] of all lands” (צְבִי הִיא לְכָל הָאֲרָצוֹת). It is written (Devarim 16) (כְּתִיב): “You shall not plant for yourself an Asherah [sacred tree]—any tree—beside the altar of Hashem your Elohim, which you shall make for yourself” (לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח י״י אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה לָּךְ).

Near the altar (אֵצֶל מִזְבַּח)? If so, then who permitted planting a grove anywhere else, or above the alter? (וְכִי לְעֵילָא מִנֵּיהּ אוֹ בְּאֲתַר אָחֳרָא מַאן שַׁרְיָיה). Rather, we have already established this (אֶלָּא הָא אוֹקִימְנָא): Asher - this is the husband of the woman (אֲשֵׁר דָּא בַּעֲלָהּ דְּאִתְּתָא) [Some say: Heh (ד״א: ה״א), and she is called by the name of her husband: Asherah p1-53(אִתְקְרִיאַת עַל שׁוּם בַּעֲלָהּ: אֲשֵׁרָה). And because of this it is written [Melakhim II 23] (וְעַל דָּא כְּתִיב): “To the Ba‘al and to the Asherah” (לַבַּעַל וְלָאֲשֵׁרָה). Therefore it is written: “You shall not plant for yourself an Asherah, any tree beside the altar of Hashem your Elohim” (בְּגִין כָּךְ כְּתִיב: לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח י״י אֱלֹקֶיךָ). Corresponding to p1-54(לָקֳבֵל [נ״א: אֲשֵׁרָה]) - the place of that altar of Hashem (אֲתַר דְּהַהוּא מִזְבַּח י״י), for the altar of Hashem stands upon this (דְּהָא מִזְבַּח י״י אִיהוּ קָיְימָא עַל דָּא), and therefore, opposite it, you shall not plant another Asherah (וְעַל דָּא לָקֳבְלָה לֹא תִטַּע לְךָ אֲשֵׁרָה אָחֳרָא).

Come and see (תָּא חֲזֵי): in every place, all those who serve the sun are called servants of the Ba‘al (בְּכָל אֲתַר כָּל אִנּוּן פָּלְחֵי שִׁמְשָׁא אִקְרוּן עוֹבְדִין לַבַּעַל), and those who serve the moon are called servants of the Asherah (וְאִנּוּן דְּפָלְחִין לְסִיהֲרָא אִיקְרוּן עוֹבְדֵי אֲשֵׁרָה). And on this it is written: “To the Ba‘al and to the Asherah” (וְעַל דָּא: לַבַּעַל וְלָאֲשֵׁרָה). And Asherah is called by the name of her husband: Asher (וַאֲשֵׁרָה אִתְקְרֵי עַל שׁוּם בַּעֲלָהּ: אָשֵׁ״ר). If so, why was this name erased? (אִי הָכִי אַמַּאי אִתְעֲבַר שְׁמָא דָא) Rather, Asherah - because it is written [Bereshit 30] (אֶלָּא: אֲשֵׁרָה עַל שׁוּם דִּכְתִיב): “With my good fortune (be’oshri), for daughters have called me happy” (בְּאָשְׁרִי כִּי אִשְׁרוּנִי בָנוֹת) - but the other nations did not acknowledge her (וְהוּא [ד״א: הַא] דְּלָא אַשְׁרוּהָ שְׁאָר עַמִּין), and stood in her place another (Asherah grove) (וְקָיְימָא אָחֳרָא תְּחוֹתָהּ). And not only this (they belittled her), as it is written [Eikhah 1] (וְלָא עוֹד אֶלָּא דִכְתִיב): “All who honored her have despised her” (כָּל מְכַבְּדֶיהָ הִזִּילוּהָ). And because of this p1-55(וּבְגִין כָּךְ [נ״א: אִתְעַבִּיד]) - her name was erased (אִתְעֲבַר שְׁמָא דָא), so that the idolaters among the other nations who serve the stars and constellations would not be empowered (וּבְגִין דְּלָא יִתְתַּקְּפוּן אִנּוּן דְּעָבְדֵי שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And she is called the mizbeach (altar) that is from the adamah (earth), as it is written [Shemot 20] (וְקָרֵינָן מִזְבֵּחַ דְּאִיהוּ מֵאֲדָמָה, דִּכְתִיב): “An altar of earth…” (מִזְבַּח אֲדָמָה וְגו׳). Therefore: “Dust from the ground” (בְּגִינֵי כָּךְ: עָפָר מִן הָאֲדָמָה). And He breathed into his nostrils a soul of life [Bereshit 2] (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים]) - [The word] was completed, but “and He breathed into his nostrils…” was the integration of the soul of life into that dust (מִלָּה אִתְכְּלִיל, אֲבָל: וַיִּפַּח בְּאַפָּיו - אִתְכְּלִיל נִשְׁמַת חַיִּים בְּהַהוּא עָפָר), like a female impregnated by a Male (כְּנוּקְבָא דְּמִתְעַבְּרָא מִן דְּכוּרָא), for they are joined (דְּהָא מִתְחַבְּרָן), and that dust is filled with all (וְאִתְמַלְיָיא הַאי עָפָר מִכֹּלָּא). And what is that? - spirits and souls (וּמַאי אִיהוּ רוּחִין וְנִשְׁמָתִין). And the man became a living soul (וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה) - now the human was rectified (הַשְׁתָּא אִתְתַּקַּן), and Adam stands established to rectify and to sustain a living soul (וְקַיָּים אָדָם לְאַתְקָנָא וּלְמֵיזַן לְנֶפֶשׁ חַיָּה). He said to him [Shir haShirim 7] (אָמַר לֵיהּ): “Come, my beloved, let us go out into the field” (לְכָה דוֹדִי נֵצֶא הַשָּׂדֶה) - come to the Holy One, blessed be He, to stroll (לְכוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְטַיֵּיל), and let me not sit always in one place (וְאַל אֵשֵׁב תָּמִיד בְּמָקוֹם אֶחָד). And what is Lamed–Bet (וּמָאי ל״ב)? He said to him (אָמַר לֵיהּ): if so, Ben Zoma is outside, and you are with him? (אִם כֵּן בֶּן זוֹמָא מִבַּחוּץ וְאַתָּה עִמּוֹ) Lamed–Bet is thirty-two (ל״ב הוּא: שְׁלֹשִׁים וּשְׁתַּיִם), and they are hidden (וְהָיוּ סְתוּמִים), and with them the world was created (וּבָהֶם נִבְרָא הָעוֹלָם). And what are thirty-two? (וּמָאי שְׁלֹשִׁים וּשְׁתַּיִם) He said to him (אָמַר לֵיהּ): Lamed–Bet netivot - thirty-two paths (ל״ב נְתִיבוֹת), an allegory of a king (מָשָׁל לְמֶלֶךְ) who sat in inner chambers (שֶׁהָיָה יוֹשֵׁב בְּחַדְרֵי חֲדָרִים), and the number of the chambers was thirty-two (וּמִנְיָן הַחֲדָרִים ל״ב). And each of the chambers had a beautiful path for the king to enter his chamber (וּלְכָל אֶחָד מִן הַחֲדָרִים יֵשׁ נָתִיב נָאֶה לְמֶלֶךְ זֶה לְהִכָּנֵס בְּחַדְרוֹ), by way of the path (עַל דֶּרֶךְ נְתִיבוֹת).

He said (אָמַר): it is not fitting for Him not to reveal His jewels, His dwellings, His treasuries, and His precious things (לֹא נָאֶה לוֹ שֶׁלֹּא לְגַלּוֹת פְּנִינָיו וּמִשְׁכְּנוֹתָיו וּגְנָזָיו וַחֲמוּדוֹתָיו). You said: no (אָמַרְתָּ: לֹא). What did He do? (מָה עָשָׂה) He touched the Daughter (נָגַע בְּבַת) and included in her all the paths and her garments (וְכִלֵּל בָּהּ כָּל הַנְּתִיבוֹת וּמַלְבּוּשֶׁיהָ), and whoever wishes to enter [some say: to gaze into her eyes] (וְהָרוֹצֶה לְהִכָּנֵס [ס״א: לְהִסְתַּכֵּל בְּעֵינֶיהָ]) within - let him look at her (יִסְתַּכֵּל הֵנָּה), and she was married to the King (וְנִשָּׂאָה לַמֶּלֶךְ). Also, she was given to Him as a gift (גַּם נִתְּנָה לוֹ בְּמַתָּנָה). And at times He calls her in His love “My Daughter” (וְלִפְעָמִים קוֹרֵא אוֹתָהּ בְּאַהֲבָתוֹ: [בַּת]) - My sister, because they were from the same place (אֲחוֹתִי כִּי מִמָּקוֹם אֶחָד הָיוּ). And sometimes He calls her My daughter (וְלִפְעָמִים קוֹרֵא אוֹתָהּ: בִּתִּי), because she is His daughter (כִּי בִּתּוֹ הִיא), and sometimes He calls her My mother (וְלִפְעָמִים קוֹרֵא אוֹתָהּ: אִמִּי).

Furthermore (וְעוֹד): there is no justice without wisdom (כִּי אֵין דִּין אִם אֵין חָכְמָה), for it is said [Melakhim I 5] (שֶׁהֲרֵי נֶאֱמַר): “And Hashem gave wisdom to Shlomo” (וַי״י נָתַן חָכְמָה לִשְׁלֹמֹה), and afterwards he judged the judgment according to its measure (וְאַחַר כָּךְ דָּן אֶת הַדִּין עַל מַתְּכוּנְתּוֹ), as it is written [Melakhim I 3] (דִּכְתִיב): “And all Yisrael heard the judgment… for they saw that the wisdom of Elohim was within him…” (וַיִּשְׁמְעוּ כָּל יִשְׂרָאֵל אֶת הַמִּשְׁפָּט וְגו׳, כִּי רָאוּ כִּי חָכְמַת אֱלֹהִים בְּקִרְבּוֹ וְגו׳). And what is the wisdom that the Holy One, blessed be He, gave to Shlomo? (וּמָה חָכְמָה נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׁלֹמֹה) Shlomo bore the Name of the Holy One, blessed be He (שְׁלֹמֹה נָשָׂא שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), as it is said: All “Shlomo”s in Shir haShirim are holy, except for one (כְּדְאָמְרִינָן: כָּל שְׁלֹמֹה שֶׁבְּשִׁיר הַשִּׁירִים קֹדֶשׁ, לְבַד מֵאֶחָד).

The Holy One, blessed be He, said: since your name is like Mine (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הוֹאִיל וְשִׁמְךָ כִּשְׁמִי), I will give you My daughter as a bride (אֲשִׂיא לְךָ בִּתִּי). But she is already married! (וְהָא נְשׂוּאָה הִיא!) He said to him: as a gift the Name gave her to him (אָמַר לֵיהּ: בְּמַתָּנָה נְתָנָה לוֹ הַשֵּׁם). And Hashem gave wisdom to Shlomo (וַי״י נָתַן חָכְמָה לִשְׁלֹמֹה), and it was not explained (וְלֹא פֵּירַשׁ). And where was it explained? Later on (וְהֵיכָן פֵּירַשׁ לְהַלָּן): “For they saw that the wisdom of Elohim was within him to do judgment” (כִּי רָאוּ כִּי חָכְמַת אֱלֹהִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט). [Some say: And what is to do judgment? Rather: at all times when a person performs justice, the wisdom of Elohim is within him] (נ״א: וּמָאי “לַעֲשׂוֹת מִשְׁפָּט” אֶלָּא: כָּל זְמַן שֶׁאָדָם עוֹשֶׂה מִשְׁפָּט - חָכְמַת אֱלֹהִים בְּקִרְבּוֹ). And what is to do judgment? (וּמָאי לַעֲשׂוֹת מִשְׁפָּט) You must say: that same wisdom which Elohim gave (הֱוֵי אוֹמֵר: שֶׁאוֹתָהּ חָכְמָה שֶׁנָּתַן אֱלֹהִים), and which is with him in his chamber (וְשֶׁהִיא עִמּוֹ בְּחַדְּרוֹ) - she is within him (הִיא בְּקִרְבּוֹ). She is his helper (זֹאת עוֹזְרָתוֹ), and draws him close (וּמְקַרְבָתוֹ). And if not - she distances him (וְאִם לָאו מַרְחֲקַתּוֹ), and not only this, but she disciplines him (וְלֹא עוֹד, אֶלָּא מְיַסְּרָתוֹ), as it is written [Vayikra 26] (דִּכְתִיב): “And I too shall chastise you…” (וְיִסַּרְתִּי אֶתְכֶם אַף אֲנִי).

“And Hashem Elohim built…” (וַיִּבֶן י״י אֱלֹהִים) - here too, it is a full Name (אוּף הָכִי נָמֵי בְּשֵׁם מָלֵא), for Abba and Imma prepared her before she came to her husband (דְּהָא אַבָּא וְאִמָּא אַתְקִינוּ לָהּ עַד לָא אָתַת לְבַעֲלָהּ). “The side” - as it is said [Shir haShirim 1] (אֶת הַצֵּלָע כְּמָא דְאַתְּ אָמֵר): “I am black but comely, O daughters of Yerushalayim” (שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָיִם) - the mirror that does not shine (אַסְפַּקְלַרְיָאָה דְּלָא נָהֲרָא). Yet Abba and Imma prepared her to be reconciled to her husband with her (אֲבָל אַבָּא וְאִמָּא אַתְקִינוּ לָהּ לְאִתְפַּיָּיסָא בַּעֲלָהּ בַּהֲדָהּ).

“And He brought her to the man” (וַיְבִאֶהָ אֶל הָאָדָם) - from here we learn (מֵהָכָא אוֹלִיפְנָא) that the Abba and Imma of the bride must bring her into the domain of the groom (דְּבָעָאן אַבָּא וְאִמָּא דְכַלָּה לְאָעֳלָה בִּרְשׁוּתֵיהּ דְּחָתָן), as it is said [Devarim 22] (כְּמָא דְאַתְּ אָמֵר): “I have given my daughter to this man…” (אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה וְגו׳). From that point onward, the husband comes to her (מִכָּאן וָאֵילָךְ בַּעֲלָהּ יֵיתֵי לְגַבָּהּ), for the house is hers (דְּהָא בֵּיתָא דִּילָהּ הוּא), as it is written [Bereshit 29] (דִּכְתִיב): “And he came to her” (וַיָּבֹא אֵלֶיהָ). “And he also came to Rachel” (וַיָּבֹא גַּם אֶל רָחֵל). At first, He brought her to the man (בְּקַדְּמִיתָא: וַיְבִאֶהָ אֶל הָאָדָם), for until that point Abba and Imma must act (דְּעַד הָכָא אִית לְאַבָּא וּלְאִמָּא לְמֶעֱבַד). Afterward, he comes to her (לְבָתַר אִיהוּ יֵיתֵי לְגַבָּהּ), and the whole house is hers (וְכָל בֵּיתָא דִּילָהּ הוּא), and he must receive permission from her (וְיִטּוֹל רְשׁוּת מִינָהּ).