Daf 126a (דַּף קכ״ו ע״א)

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), the hair of a woman’s head that is revealed (שַׂעֲרָא דְּרֵישָׁא דְּאִתְּתָא דְּאִתְגַּלְיָיא), causes another hair to be revealed (גָּרִים שַׂעֲרָא אַחֲרָא לְאִתְגַּלְיָיא), and causes her blemish (וּלְאַפְגְּמָא לָהּ). Because of this (בְּגִין כַּךְ), a woman must be such that even the beams of the house (בַּעְיָא אִתְּתָא דְּאֲפִילּוּ טְסִירֵי דְּבֵיתָא), should not see a single hair from her head (לָא יֶחְמוּן שַׂעֲרָא חַד מֵרֵישָׁא), all the more so to the outside (כָּל שֶׁכֵּן לְבַר).

Come and see (תָּא חֲזֵי), just as in the male the hair is the coarsest part of all (כְּמָה בִּדְכוּרָא שַׂעֲרָא הוּא חוּמְרָא דְּכֹלָּא), so too with the female (הָכִי נָמֵי לְנוּקְבָּא). Go out and see (פּוּק חָמֵי), how many blemishes that woman’s hair causes (כַּמָּה פְּגִימוּ גָּרִים הַהוּא שַׂעֲרָא דְּאִתְּתָא). It causes Above (גָּרִים לְעֵילָּא), it causes Below (גָּרִים לְתַתָּא), it causes her husband to become disgraced (גָּרִים לְבַעְלָהּ דְּאִתְלַטְּיָיא), it causes poverty (גָּרִים מִסְכְּנוּתָא), it causes something else to dwell in the house (גָּרִים מִלָּה אַחֲרָא בְּבֵיתָא), it causes the honor to depart from her children (גָּרִים דְּיִסְתְּלִק חֲשִׁיבוּתָא מִבְּנָהָא). May the Merciful One save them from their brazenness (רַחֲמָנָא לִישֵׁזְבוּן מֵחֲצִיפוּ דִּלְהוֹן). And because of this (וְעַל דָּא), a woman must cover herself (בַּעְיָא אִתְּתָא לְאִתְכַּסְּיָיא), in the inner glow of the home (בְּזִיוּוֹתֵי דְּבֵיתָא). And if she does this, what is written? (וְאִי עַבְּדַת כֵּן מַה כְּתִיב), “Your children will be like olive shoots” (בָּנֶיךָ כִּשְׁתִילֵי זֵיתִים) (Tehillim 128). What is “like olive shoots”? (מַהוּ כִּשְׁתִילֵי זֵיתִים). Just as the olive tree (מַה זַיִת דָּא), whether in winter or in summer (בֵּין בְּסִתְוָוא בֵּין בְּקַיְיטָא), its leaves do not wither (לָא אִתְאֲבִידוּ טַרְפוֹי), and it is constantly found with more significance than other trees (וְתָדִיר אִשְׁתְּכַח בֵּיהּ חֲשִׁיבוּת יַתִּיר עַל שְׁאַר אִילָנִין). So too her children will be elevated in prominence above the rest of the people of the world (כַּךְ בְּנָהָא יִסְתַּלְּקוּן בַּחֲשִׁיבוּ עַל שְׁאַר בְּנֵי עָלְמָא). And not only that (וְלֹא עוֹד), but her husband is blessed in everything (אֶלָּא דְּבַעְלָהּ מִתְבָּרֵךְ בְּכֹלָּא), with blessing from Above (בִּבִרְכָּאן דִּלְעֵילָּא), with blessing from Below (בִּבִרְכָּאן דִּלְתַּתָּא), with wealth (בְּעוּתְרָא), with children (בִּבְנִין), with grandchildren (בִּבְנֵי בְּנִין). This is what is written (הֲדָא הוּא דִּכְתִיב), “Behold, thus shall the man be blessed who fears Hashem” (הִנֵּה כִּי כֵן יְבוֹרַךְ גֶּבֶר יְרֵא יְיָ) (Tehillim 128). And it is written (וּכְתִיב), “May Hashem bless you from Tziyon, and may you see the good of Yerushalayim all the days of your life. And may you see children to your children. Peace upon Yisrael” (יְבָרֶכְךָ ה׳ מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלַיִם כֹּל יְמֵי חַיֶּיךָ וּרְאֵה בָּנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל).

Yisrael Sava the Holy (יִשְׂרָאֵל סָבָא קַדִּישָׁא) (Bamidbar 6), “If a man shall clearly utter a vow…” etc. (אִישׁ כִּי יַפְלִיא לִנְדֹּר וְגוֹ׳). Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח), “Why have I come and there is no man…” etc. (מַדּוּעַ בָּאתִי וְאֵין אִישׁ וְגוֹ׳) (Yeshayahu 50). “Why have I come?” (מַדּוּעַ בָּאתִי). How beloved are Yisrael before Kudsha Berikh Hu (כַּמָּה חֲבִיבִין אִינּוּן יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that in every place where they dwell (דִּבְכָל אֲתָר דְּאִינּוּן שַׁרְיָין), Kudsha Berikh Hu is found among them (קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּינַיְיהוּ), because He does not withdraw His love from them (בְּגִין דְּלָא אַעְדֵּי רְחִימוּתָא דִילֵיהּ מִנְּהוֹן). What is written? (מַה כְּתִיב), “And they shall make for Me a sanctuary, and I shall dwell among them” (וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם) (Shemot 25). “And they shall make for Me a sanctuary” - simply stated (וְעָשׂוּ לִי מִקְדָּשׁ סְתָם), for every synagogue in the world is called a sanctuary (דְּכָל בֵּי כְּנִישְׁתָּא דְּעָלְמָא מִקְדָּשׁ אִקְרֵי). And behold, it has already been established (וְהָא אוּקְמוּהָ), and the Shekhinta comes first into the synagogue (וּשְׁכִינְתָא אַקְדִּימַת לְבֵי כְּנִישְׁתָּא).

Blessed is that man (זַכָּאָה הַהוּא בַּר נָשׁ) who is found among those first ten in the synagogue (דְּאִשְׁתְּכַח מֵאִינּוּן עֲשְׂרָה קַדְמָאָה בְּבֵי כְּנִישְׁתָּא), because in them is completed that which is completed (בְּגִין דִּבְהוּ אִשְׁתְּלִים מַה דְּאִשְׁתְּלִים), and they are sanctified first with the Shekhinta (וְאִינּוּן מִתְקַדְּשֵׁי בְּקַדְמִיתָא בִּשְׁכִינְתָּא).

And behold, it has been said (וְהָא אִתְּמַר). And indeed it is required that ten be found at one time in the synagogue (וְהָא בַּעְיָא דְּיִשְׁתְּכָחוּ עֲשְׂרָה בְּזִמְנָא חֲדָא בְּבֵי כְּנִישְׁתָּא), and not come in separately one by one (וְלָא יֵיתוּ פִּסְקֵי פִּסְקֵי), so that the completion of the preparations not be delayed (דְּלָא יִתְעַכֵּב שְׁלִימוּ דְּשַׁיְיפִין). For the human being, in one moment Kudsha Berikh Hu acts upon him (דְּהָא בַּר נָשׁ בְּזִמְנָא חַד עָבֵד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), and prepares for him all preparations as one (וְאַתְקִין לֵיהּ כַּחֲדָא כָּל שַׁיְיפֵי). This is what is written (הֲדָא הוּא דִּכְתִיב), “He made you and established you” (הוּא עָשְׂךָ וַיְכוֹנֲנֶךָ) (Devarim 32).

Come and see (תָּא חֲזֵי), once a person’s preparations are completed (כֵּיוָן דְּבַּר נָשׁ אִשְׁתְּלִימוּ שַׁיְיפוֹי), at that moment everything is properly arranged (בְּהַהוּא זִמְנָא אִתְתַּקַּן לְכָל שַׁיְיפָא וְשַׁיְיפָא כַּדְּקָא יָאוּת). In this same manner (כְּגַוְונָא דָּא), since the Shekhinta enters first into the synagogue (כֵּיוָן דִּשְׁכִינְתָּא אַקְדִּימַת לְבֵי כְּנִישְׁתָּא), it is required that ten be found there together (בַּעְיָין עֲשְׂרָה דְּיִשְׁתַּכְּחוּן תַּמָּן כַּחֲדָא), and that what must be completed, will be completed (וְיִשְׁתְּלִים מַה דְּיִשְׁתְּלִים). And after everything is rectified (וּלְבָתַר דְּאִתְּתַּקַּן כֹּלָּא). And with what is the rectification of all? (וּבְמָה הִיא תִּיקוּנָא דְּכֹלָּא). As you say (כְּמָה דְּאַתְּ אָמֵר), “In the multitude of people is the glory of the King” (בְּרָב עָם הַדְרַת מֶלֶךְ) (Mishlei 14).

And because of this, the people who come afterward (וְעַל דָּא עַמָּא דְּאַתְיָיאן לְבָתַר כֵּן), all are part of the bodily rectification (כֻּלְּהוּ תִּיקוּנָא דְּגוּפָא). And when the Shekhinta comes first (וְכַד אָתַת אַקְדִּימַת שְׁכִינְתָּא), and the people do not come together as they ought (וּבְנֵי נָשָׁא לָא אַתְיָיאן כַּחֲדָא כַּדְּקָא יָאוּת), Kudsha Berikh Hu calls out (קוּדְשָׁא בְּרִיךְ הוּא קָארֵי), “Why have I come and there is no man?” (מַדּוּעַ בָּאתִי וְאֵין אִישׁ) (Yeshayahu 50). What is “and there is no man”? (מַאי וְאֵין אִישׁ). That the preparations are not complete (דְּלָא מִתְתַּקְּנֵי שַׁיְיפֵי), and the body is not whole (וְלָא אִשְׁתְּלִים גּוּפָא). For when the body is not complete (דְּכַד גּוּפָא לָא אִשְׁתְּלִים), there is no man (אֵין אִישׁ). And because of this: “and there is no man” precisely (וּבְגִין כָּךְ, וְאֵין אִישׁ דַּיְיקָא).

And come and see (וְתָּא חֲזֵי), at the time when the body is complete below (בְּשַׁעֲתָא דְּגוּפָא אִשְׁתְּלִים לְתַתָּא), the supernal Kedushah comes and enters into this body (קְדוּשָּׁה עִלָּאָה אַתְיָא וְעָאל בְּהַאי גּוּפָא), and the lower is made like the upper, precisely (וְאִתְעָבִיד תַּתָּאָה, כְּגַוְונָא דִּלְעֵילָּא מַמָּשׁ). And then (וּכְדֵין), all are required not to open their mouths with words of the world (כֹּלָּא בַּעְיָין דְּלָא יִפְתְּחוּן פּוּמָא בְּמִילֵּי דְּעָלְמָא), because Yisrael stands in supernal completeness (בְּגִין דְּהָא קַיְּימֵי יִשְׂרָאֵל בִּשְׁלִימוּ עִלָּאָה), and are sanctified with supernal holiness (וּמִתְקַדְּשֵׁי בִּקְדוּשָּׁה עִלָּאָה). Blessed is their portion (זַכָּאָה חוּלָקֵיהוֹן).

(Bamidbar 6) “If a man shall clearly utter a vow…” etc. (אִישׁ כִּי יַפְלִיא וְגוֹ׳). What is “shall clearly utter” (מַאי כִּי יַפְלִיא)? That he separates himself from the rest of the people of the world (דְּאִתְפְּרַשׁ מִשְּׁאַר בְּנֵי עָלְמָא), to be sanctified in the likeness of the upper (לְאִתְקַדְּשָׁא כְּגַוְונָא דִּלְעֵילָּא), and to be found complete (וּלְאִשְׁתַּכְּחָא שְׁלִים). At the moment a person comes to purify himself (בְּשַׁעֲתָא דְּבַר נָשׁ אָתֵי לְאִתְדַּכְּאָה), they purify him (מַדְּכִּין לֵיהּ). A person who wishes to sanctify himself (בַּר נָשׁ דְּבָעֵי לְאִתְקַדְּשָׁא), they sanctify him (מְקַדְּשִׁין לֵיהּ), and they spread upon him supernal Kedushah (וּפַרְסֵי עָלֵיהּ קְדוּשָּׁה דִּלְעֵילָּא), the Kedushah in which Kudsha Berikh Hu is sanctified (קְדוּשָּׁה דְּאִתְקְדַּשׁ בָּהּ קוּדְשָׁא בְּרִיךְ הוּא). [Text missing] (חֲסֵר).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח), (Tehillim 103) “Of David: Bless Hashem, O my soul, and all my innards, His Holy Name” (לְדָוִד בָּרֲכִי נַפְשִׁי אֶת יְיָ וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ). How much a person must observe and know the service of his Master (כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִסְתַּכְּלָא וּלְמִנְדַּע בְּפוּלְחָנָא דְּמָארֵיהּ), for every single day (דְּהָא בְּכָל יוֹמָא וְיוֹמָא), a herald proclaims and says (כָּרוֹזָא קָארֵי וְאָמַר), (Mishlei 1) “How long, O fools, will you love folly…” etc. (עַד מָתַי פְּתָאִים תֶּאֱהָבוּ פֶתִי וְגוֹ׳), (Yirmeyahu 3) “Return, backsliding children, I will heal your backslidings” (שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם). And there is no one who inclines his ear (וְלֵית מַאן דְּיַרְכִּין אוּדְנֵיהּ), the Orayta proclaims before them (אוֹרַיְיתָא קָא מַכְרְזָא קַמַּיְיהוּ), and no one pays attention (וְלֵית מַאן דְּיַשְׁגַּח).