Daf 82a (דַּף פ״ב ע״א)

“And My Shabbatot you shall guard” (וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ), weighed this against that (שָׁקִיל דָּא לְדָא), and all together were weighed in one scale (וְכֹלָּא כַּחֲדָא אִתְּקָלוּ בְּמַתְקְלָא חַד). As it is written (דִּכְתִּיב): “And you shall guard the Shabbat, for it is holy to you” (וּשְׁמַרְתֶּם אֶת הַשַׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם) (Exodus 31). And it is written (וּכְתִיב): “Remember the day of Shabbat to sanctify it” (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20). But one is for Abba, and one is for Imma (אֶלָּא חַד לְאַבָּא, וְחַד לְאִימָּא). It is written here (כְּתִיב הָכָא): “A man, his mother and his father you shall fear, and My Shabbatot you shall guard” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ) (Leviticus 19). And it is written there (וּכְתִיב הָתָם): “My Shabbatot you shall guard, and My Sanctuary you shall fear” (אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ וּמִקְדָּשִׁי תִּירָאוּ) (Leviticus 26). What is “My Sanctuary”? As its simple meaning (מַהוּ מִקְדָּשִׁי. כְּמַשְׁמָעוֹ).

Further, “My Sanctuary” - these are those who sanctify themselves at that time (תוּ מִקְדָּשִׁי אִלֵּין אִינּוּן דִּמְקַדְּשֵׁי גַּרְמַיְיהוּ בְּהַהִיא שַׁעֲתָא). In this manner (כְּגַוְונָא דָּא): “And begin from My Sanctuary” (וּמִמִּקְדָּשִׁי תָּחֵלּוּ) (Ezekiel 9). Do not read “from My Sanctuary,” but “from My sanctified ones” (אַל תִּקְרֵי מִמִּקְדָּשִׁי, אֶלָּא מִמְּקוּדָּשָׁי). Just as there it is “My sanctified ones,” so too here “My sanctified ones” - these are Abba and Imma (מַה לְהַלָּן מִמְּקוּדָּשָׁי, אַף כָּאן מִמְּקוּדָּשָׁי, דְּאִינּוּן אַבָּא וְאִימָּא). (Leviticus 19) “A man, his mother and his father you shall fear” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר): It is written (כְּתִיב): “And you who cleave to Hashem…” (וְאַתֶּם הַדְּבֵקִים בַּיְיָ׳ וְגוֹ׳) (Deuteronomy 4). Blessed are Yisrael, who cleave to Kudsha Berikh Hu (זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּמִתְדַּבְּקָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא) - and not the nations, idolaters (אִינוּן וְלָא אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת). And because they cleave to Kudsha Berikh Hu, all are joined as one, this with that (וּבְגִין דְּאִינּוּן מִתְדַּבְּקָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, כֹּלָּא אִתְדְּבָקוּ כַּחֲדָא דָּא בְּדָא).

Come and see (תָּא חֲזֵי): At the time that a man sanctifies below (בְּשַׁעֲתָא דְּבַּר נָשׁ מְקַדֵּשׁ לְתַתָּא), such as the friends who sanctify themselves from Shabbat to Shabbat (כְּגוֹן חַבְרַיָּיא דִּמְקַדְּשֵׁי גַּרְמַיְיהוּ מִשַּׁבָּת לְשַׁבָּת). At the time that the supernal Zivug is found (בְּשַׁעֲתָא דְּזִוּוּגָא עִלָּאָה אִשְׁתְּכַח). For at that time will is found, and blessing is prepared (דְּהָא בְּהַהִיא שַׁעֲתָא רַעֲוָא אִשְׁתְּכַח, וּבִרְכָתָא אִזְדַּמְּנַת). Then all are joined as one - the Nefesh of Shabbat, and the body prepared on Shabbat (כְּדֵין מִתְדַּבְּקָן כֻּלְּהוּ כְּחַד, נַפְשָׁא דְּשַׁבָּת, וְגוּפָא דְּאִזְדְּמַן בְּשַׁבָּת). And therefore it is written (וְעַל דָּא כְּתִיב): “A man, his mother and his father you shall fear” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ) - for they are one Zivug in the body, at that time sanctified (דְּאִינּוּן זִוּוּגָא חַד בְּגוּפָא, בְּהַהִיא שַׁעֲתָא דְּאִתְקַדְּשָׁא). “And My Shabbatot you shall guard” (וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ). “Guard the day of Shabbat” (שָׁמוֹר אֶת יוֹם הַשַׁבָּת) - this was said in the seventh middah (הַהוּא בְּמִדָּה שְׁבִיעִית נֶאֱמַר). As it is written (דִּכְתִיב): “My Shabbatot you shall guard and My Sanctuary you shall fear” (אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ וּמִקְדָּשִׁי תִּירָאוּ) (Leviticus 19). What is the seventh middah? (מַאי נִיהוּ מִדָּה שְׁבִיעִית). You must say: this is the middah of the goodness of the Holy One Blessed Be He (הֱוִי אוֹמֵר זֶה מִדַּת טוּבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא). And why did He say “My Shabbatot” and not “My Shabbat”? (וּמַאי טַעְמָא אָמַר שַׁבְּתוֹתַי וְלֹא אָמַר שַׁבְּתַי).

A parable: To what is this matter comparable? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה). To a king who had a beautiful wife (לְמֶלֶךְ שֶׁהָיָה לוֹ אִשָּׁה נָאָה). And every week he appointed one day to be with her (וְכָל שָׁבוּעַ וְשָׁבוּעַ מַזְמִינָה יוֹם אֶחָד לִהְיוֹת עִמּוֹ). And the king had handsome sons, and he loved them (וְהַמֶּלֶךְ יֵשׁ לוֹ בָּנִים נָאִים וְאוֹהַבָם). And he said to them: Since it is so, rejoice also you in the day of My joy (וְאָמַר לָהֶם הוֹאִיל וְכֵן הוּא, שִׂמְחוּ גַּם אַתֶּם בְּיוֹם שִׂמְחָתִי). For I labor for your sake (כִּי אֲנִי בְּשֶׁלָכֶם אֲנִי מִשְׁתַּדֵּל). And you too, honor Me (וְגַם אַתֶּם הֲדְרוּ אוֹתִי). And why “Remember” and “Guard”? (וּמַאי טַעְמָא זָכוֹר וְשָׁמוֹר). “Remember” is for the male, and “Guard” for the bride (זָכוֹר לַזָּכָר, וְשָׁמוֹר לַכַּלָּה). And why “And My Sanctuary you shall fear”? (וּמַאי טַעְמָא וּמִקְדָּשִׁי תִּירָאוּ). Guard yourselves from improper thought (שִׁמְרוּ עַצְמְכֶם מִן הַהִרְהוּר). For My Sanctuary is holy (כִּי מִקְדָּשִׁי קָדוֹשׁ הוּא). Why? Because I am Hashem in every aspect (לָמָה, כִּי אֲנִי יְיָ בְּכָל צָד).

This is the supernal Shabbat and the lower Shabbat (דָּא שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה), which prepare for the soul in that body, from that supernal Zivug (דְּאִינּוּן מְזַמְּנֵי לְנַפְשָׁא בְּהַהוּא גּוּפָא, מֵהַהוּא זִוּוּגָא עִלָּאָה). And concerning this, “And My Shabbatot you shall guard” - two, and all are joined, this with that (וְעַל דָּא וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ, תְּרֵי, וְכֹלָּא אִתְדְּבַק דָּא בְּדָא). Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). Another matter: “And My Shabbatot you shall guard” - this is a warning for those who await their Zivug from Shabbat to Shabbat (דָּבָר אַחֵר: וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ, לְאַזְהָרָה לְאִינּוּן דִּמְחַכָּן לְזִוּוּגַיְיהוּ מִשַּׁבָּת לְשַׁבָּת).

And we have established, as it is written: “To the eunuchs who guard My Shabbatot” (וְהָא אוֹקִימְנָא, כְּמָה דִּכְתִיב, לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי) (Isaiah 56). Who are eunuchs? These are the friends who castrate themselves all the other days in order to labor in the Orayta (מַאן סָרִיסִים. אִלֵּין אִינּוּן חַבְרַיָּיא, דִּמְסָרְסָן גַּרְמַיְיהוּ כָּל שְׁאָר יוֹמִין, בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא). And they await from Shabbat to Shabbat (וְאִינּוּן מְחַכָּאן מִשַּׁבָּת לְשַׁבָּת). This is what is written: “Who guard My Shabbatot” (הֲדָא הוּא דִכְתִיב, אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי), as you say: “And his father guarded the matter” (כְּמָה דְּאַתְּ אָמֵר, וְאָבִיו שָׁמַר אֶת הַדָּבָר) (Bereshit 37). And because of this: “And My Shabbatot you shall guard” (וּבְגִין כָּךְ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ). “A man, his mother and his father you shall fear” - this is the body (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, דָּא גּוּפָא). “And My Shabbatot you shall guard” - this is the soul (וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ, דָּא נַפְשָׁא). And all are joined, this with that (וְכֹלָּא אִתְדְּבַק דָּא בְּדָא).

Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). (Leviticus 19) “Do not turn to the idols, and molten gods you shall not make for yourselves” (ויקרא י״ט אַל תִּפְנוּ אֶל הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם). Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): (Deuteronomy 9) “Do not turn to the stubbornness of this people…” (דְּבָרִים ט׳ אַל תֵּפֶן אֶל קְשִׁי הָעָם הַזֶּה וְגוֹ׳). “Do not turn” (אַל תֵּפֶן) - and is there one who would say to the King: “Do not turn”? (וְכִי מַאן הוּא דְּיֵימָּא לְמַלְכָּא, אַל תֵּפֶן). But it is written: “For His eyes are upon the ways of man” (וְהָא כְּתִיב, כִּי עֵינָיו עַל דַּרְכֵי אִישׁ) (Job 34). And it is written: “If a man hides in secret places, do I not see him? - says Hashem” (וּכְתִיב, אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם יְיָ׳) (Jeremiah 23). Behold, in everything Kudsha Berikh Hu watches (וְהָא בְּכֹלָּא אַשְׁגַּח קוּדְשָׁא בְּרִיךְ הוּא), and all deeds He observes (וְכָל עוֹבָדִין מִסְתָּכַּל). And He brings into judgment upon all of them, whether good or evil (וְעָיִיל בְּדִינָא עַל כֻּלְּהוּ, אִם טַב וְאִם בִּישׁ). As you say: “For Elohim shall bring every deed into judgment, whether good or evil” (כְּמָה דְּאַתְּ אָמֵר, הָאֱלֹהִים יָבִיא בְמִשְׁפָּט עַל כָּל נֶעְלָם אִם טוֹב וְאִם רָע) (Ecclesiastes 12). And Moshe said: “Do not turn” (וּמֹשֶׁה אָמַר אַל תֵּפֶן). Rather, how much must a man guard himself from his sins (אֶלָּא, כַּמָה בָּעֵי בַּר נָשׁ לְאִסְתַּמְּרָא מְחוֹבוֹי), so that he not sin before the Holy King (בְּגִין דְּלָא יֶחטֵי קָמֵי מַלְכָּא קַדִּישָׁא).

Come and see (תָּא חֲזֵי): A man who performs a mitzvah (בַּר נָשׁ דְּעָבִיד מִצְוָה) - that mitzvah ascends (הַהִיא מִצְוָה סַלְּקָא), and stands before Kudsha Berikh Hu (וְקַיְּימָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and says: “I am from so-and-so, who performed me” (וְאָמְרָה אֲנָא מִפְּלַנְיָיא דְּעָבַד לִי). And Kudsha Berikh Hu appoints her before Him (וְקוּדְשָׁא בְּרִיךְ הוּא מָנֵי לָהּ קַמֵּיהּ), to watch her every day, to do good to him because of her (לְאַשְׁגְּחָא בָּהּ כָּל יוֹמָא לְאוֹטָבָא לֵיהּ בְּגִינָהּ). But if he transgresses the words of the Orayta (עָבַר עַל פִּתְגָּמֵי אוֹרַיְיתָא), that sin ascends before Him (הַהִיא עֲבֵירָה סַלְּקָא קָמֵיהּ), and says: “I am from so-and-so, who performed me” (וְאָמְרָה אֲנָא מִפְּלַנְיָיא דַּעֲבַד לִי). And Kudsha Berikh Hu appoints her (וְקוּדְשָׁא בְּרִיךְ הוּא מָנֵי לָהּ), and she stands there to watch her, to accuse him (וְקַיְּימָא תַּמָּן לְאַשְׁגְּחָא בָּהּ, לְשֵׁיצָאָה לֵיהּ). This is what is written: “And Hashem saw and spurned, from the provocation of His sons and His daughters” (הֲדָא הוּא דִכְתִיב, וַיַּרְא יְיָ׳ וַיִנְאָץ מִכַּעַס בָּנָיו וּבְנוֹתָיו) (Deuteronomy 32). What is “And He saw”? That which stands before Him (מַהוּ וַיַּרְא. הַהוּא דְּקַיְּימָא קַמֵּיהּ). If he repents with teshuvah, what is written? (תָּב בִּתְשׁוּבָה, מַה כְּתִיב). “Also Hashem has caused your sin to pass; you shall not die” (גַּם יְיָ׳ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת) (II Samuel 12).

For that sin is removed from before Him, so that He not gaze upon it, to do good to him (דְּאַעְבָּר הַהוּא חוֹבָא מִקַּמֵּיהּ, בְּגִין דְּלָא יִסְתָּכַּל בֵּיהּ, לְאוֹטָבָא לֵיהּ). And therefore it is said: “Do not turn to the stubbornness of this people, nor to their wickedness, nor to their sin” (וְעַל דָּא, אַל תֵּפֶן אֶל קְשִׁי הָעָם הַזֶּה וְאֶל רִשְׁעוֹ וְאֶל חַטָּאתוֹ) (Deuteronomy 9).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): So too it is implied from here, as it is written: “Your iniquity is sealed before Me” (וְכֵן מֵהָכָא מַשְׁמַע, דִּכְתִיב, נִכְתָּם עֲוֹנֵךְ לְפָנַי) (Jeremiah 2). Rabbi Yose the Younger entered before Rabbi Shimon one day (רִבִּי יוֹסֵי זְעֵירָא עָאל קָמֵיהּ דְּרִבִּי שִׁמְעוֹן יוֹמָא חַד). He found him sitting and reading (אַשְׁכְּחֵיהּ דְּהֲוָה יָתִיב וְקָאֲרִי). It is written: “And the man said: The woman whom You gave to be with me - she gave me from the tree, and I ate” (כְּתִיב, וַיֹּאמֶר הָאָדָם: הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי, הִיא נָתְנָה לִּי מִן הָעֵץ וָאוֹכֵל) (Bereshit 3). This implies that Adam and Chavah were created as one, in one body (מַשְׁמַע דְּאָדָם וְחַוָּה כַּחֲדָא אִתְבְּרִיאוּ, וּבְגוּפָא חֲדָא). As it is written: “Whom You gave to be with me” - and it is not written: “Whom You gave to me” (דִּכְתִיב אֲשֶׁר נָתַתָּ עִמָּדִי, וְלָא כְּתִיב אֲשֶׁר נָתַתָּ לִי). He said to him (אָמַר לֵיהּ): If so, behold it is written: “I am the woman who stands with you here” (אִי הָכִי, וְהָכְּתִיב: אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה) (I Samuel 1). And it is not written: “Who stands before you” (וְלָא כְּתִיב: הַנִּצֶּבֶת לְפָנֶיךָ).

He said to him (אָמַר לֵיהּ): If it had been written: “Who was given with you,” I would say so, as it is written: “Whom You gave to be with me” (אִי כְּתִיב הַנִּתֶּנֶת עִמְּךָ, הֲוָה אֲמֵינָא הָכֵי, כְּדִכְתִיב: אֲשֶׁר נָתַתָּ עִמָּדִי). But here it is written: “Who stands” (אֲבָל הַנִּצֶּבֶת כְּתִיב). He said to him (אָמַר לֵיהּ), but behold it is written (וְהָא כְּתִיב): “And Hashem Elohim said: It is not good for the man to be alone; I will make for him a help corresponding to him” (וַיֹּאמֶר יְיָ אֱלֹהִים לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ) (Bereshit 2). “I will make for him” - now (אֶעֱשֶׂה לּוֹ הַשְׁתָּא). He said to him (אָמַר לֵיהּ): So it is indeed (הָכִי הוּא וַדַּאי), for Adam was alone (דְּאָדָם לְבַדּוֹ הֲוָה), for he had no support from his Nukvah (דְּלָא הֲוָה לֵיהּ סֶמֶךְ מִנּוּקְבֵיהּ), because she was in his side, as we have established (בְּגִין דַּהֲוַת בְּסִטְרוֹי כְּמָה דְּאוֹקִימְנָא). And that which He said: “I will make for him a help” - so it is (וּמַה דְּאָמַר אֶעֱשֶׂה לוֹ עֵזֶר, הָכִי הוּא), for it is not written: “I will create for him a help” (דְּלָא כְּתִיב אֶבְרָא לוֹ עֵזֶר), because it is written: “Male and female He created them” (בְּגִין דִּכְתִיב: זָכָר וּנְקֵבָה בְּרָאָם) (Bereshit 5). But it is written “I will make” (אֲבָל אֶעֱשֶׂה כְּתִיב). And what is “I will make”? I will prepare (וּמַהוּ אֶעֱשֶׂה. אַתָּקֵן). This implies that Kudsha Berikh Hu took her from his side (מַשְׁמַע דְּקוּדְשָׁא בְּרִיךְ הוּא נָטִיל לָהּ מִסִּטְרוֹי), and prepared her with a preparation (וְתָקִין לָהּ בְּתִקּוּנָא), and brought her before him (וְאַיְיתֵי לָהּ קַמֵּיהּ). And then Adam used his wife, and had support (וּכְדֵין אִשְׁתָּמַּשׁ אָדָם בְּאִנְתְּתֵיהּ, וַהֲוָה לֵיהּ סֶמֶךְ).

And we have learned (וְתָנֵינָן): The beauty of Adam was the crown of the supernal crown, from the radiance of the river (שְׁפִּירוּ דְּאָדָם קַדְתִּירָא דְּקִיטְרָא עִלָּאָה, מִזִּיהֲרָא דְּנַהֲרָא). The beauty of Ḥavah - no creatures were able to gaze upon her (שְׁפִּירוּ דְּחַוָּה, דְּלָא הֲווֹ יַכְלִין כָּל בִּרְיָין לְאִסְתַּכְּלָא בָּהּ). And even Adam did not gaze upon her until the time when they sinned (וַאֲפִילּוּ אָדָם לָא הֲוָה אִסְתְּכַּל בָּהּ, עַד הַהוּא זִמְנָא דְּחָאבוּ). And their beauty diminished (וְאַעְדִּיאַת [נ״א: וַאֲזְעִירַת] שְׁפִּירוּ דִּלְהוֹן). Then Adam gazed at her (כְּדֵין אִסְתָּכַּל בָּהּ אָדָם), and knew her, to use her (וְאִשְׁתְּמוֹדַע בָּהּ לְשַׁמְּשָׁא בָּהּ). This is what is written: “And Adam knew again his wife” (הֲדָא הוּא דִכְתִיב, וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ) (Bereshit 4). “And he knew” - in everything (וַיֵּדַע: בְּכֹלָּא). “And he knew” - in intimacy (וַיֵּדַע: בְּתַשְׁמִישׁ). “And he knew” - that he gazed at her and knew her (וַיֵּדַע: דְּאִשְׁתְּמוֹדַע בָּהּ וְאִסְתָּכַּל בָּהּ).