Daf 95a (דַּף צ״ה ע״א)

He said to him (אָמַר לֵיהּ): Thus I say, that if it is His guest (הָכִי אֲמֵינָא דְּאִי הוּא אוּשְׁפִּיזֵיהּ), all that day He can elevate it (כָּל הַהוּא יוֹמָא יַכְלָא לְסַלְּקָא לֵיהּ), but if not, He does not elevate it (וְאִי לָאו לָא סַלְּקָא לֵיהּ). And if you say (וְאִי נֵימָא) that the fourteenth which falls on Shabbat (די״ד דְּחַל לִהְיוֹת בְּשַׁבָּת), the banquet of the King is displaced before the banquet of Pesach (אִתְדַּחְיָיא סְעוּדָתָא דְּמַלְכָּא מִקַּמֵּי סְעוּדָתָא דְּפִסְחָא). Pesach is different (שָׁאנֵי פֶּסַח), for the banquet of Shabbat is displaced in many ways (דִּסְעוּדָתָא דְּשַׁבָּת אִתְדַחְיָיא בְּכַמָּה גַּוְונִין). One, because of matzot and maror, for a man must be found hungry (חַד, בְּגִין מַצוֹת וּמְרוֹרִים, דְּבָעֵי בַּר נָשׁ דְּיִשְׁתְּכַח תָּאִיבָא). And one, because of the Pesach, and behold bread is not found from the sixth hour and upward (וְחַד, בְּגִין פֶּסַח וְהָא נָהֲמָא לָא אִשְׁתְּכַח מו׳ שָׁעוֹת וּלְמַעְלָה).

For the arrangement of the table without bread is not arrangement (דְּסִדּוּרָא דְּפָתוֹרָא בְּלָא נָהֲמָא, לָאו הוּא סִדּוּרָא). And if you say with wine (וְאִי תֵּימָא בְּחַמְרָא), wine is permitted, because it gladdens-some say: draws, some say: strengthens-the heart (חַמְרָא שָׁארֵי, בְּגִין דְּתָאִיב, ס״א דְּגְרִיר, ס״א דְּגְבִיר, לִבָּא). But all my days I have been careful not to cancel the banquet of Shabbat, even on those days when it occurs (אֲבָל מִיוֹמָי אִשְׁתָּדַּלְּנָא דְּלָא בָּטִילְנָא סְעוּדָתָא דְּשַׁבָּת, אֲפִילּוּ אִינּוּן יוֹמֵי, דְּאִשְׁתְּכַח בֵּיהּ). On this day, the field of the holy apples is blessed (בְּהַאי יוֹמָא חֲקַל דְּתַפּוּחִין קַדִּישִׁין אִתְבְּרַךְ), and the supernal and the lower are blessed (וּמִתְבָּרְכָן עִלָּאִין וְתַתָּאִין). And this day is the bond of Orayta (וְהַאי יוֹמָא קִשׁוּרָא הוּא דְּאוֹרַיְיתָא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Thus did Rabbi Shim‘on (הָכִי הֲוָה עָבִיד רִבִּי שִׁמְעוֹן): At the time that the banquet of Shabbat was finished (בְּזִמְנָא דְּאִסְתְּלַּק סְעוּדָתָא דְּשַׁבָּתָא), he would arrange his table and occupy himself with Ma‘aseh Merkhavah (מְסַדֵּר פָּתוֹרֵיהּ וְאִשְׁתְּדַּל בְּמַעֲשֵׂה מֶרְכָּבָה), and he would say: This is the banquet of the King who comes to eat with me (וַהֲוָה אָמַר הָא סְעוּדָתָא דְּמַלְכָּא דְּיֵיתֵי לְמֵיכַל גַּבָּאי). Therefore, Shabbat is found to be in all ways superior to all seasons and festivals (בְּגִינֵי כַּךְ, שַׁבָּת, אִשְׁתְּכַח בְּכֹלָּא עָדִיף מִכָּל זִמְנִין וְחַגִּין), and it is called Kodesh and not Mikra Kodesh (וְאִקְרֵי קֹדֶשׁ וְלָא מִקְרָא קֹדֶשׁ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): All the festivals we call them Mikra’ei Kodesh (כֻּלְּהוּ מוֹעֲדִים מִקְרָאֵי קֹדֶשׁ קָרֵינָן בְּהוּ). But Rosh HaShanah and Yom Kippur are exceptions, for no joy is found in them (אֲבָל נַפְקֵי רֹאשׁ הַשָּׁנָה וְיוֹמָא דְּכִפּוּרָא דְּלָא אִשְׁתְּכַח בְּהוּ חֶדְוָותָא), for they are judgment (דְּהָא אִינּוּן דִּינָא הֲווֹ). But these three (אֲבָל אִלֵּין תְּלָתָא), they are invited from holiness (זְמִינִין מִקֹּדֶשׁ), for joy to all (לְחֶדְוָותָא לְכֹלָּא), to delight in them with Kudsha Berikh Hu (לְאִשְׁתַּעְשְׁעָא בְּהוּ בְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And you shall rejoice before Hashem your God” (וּשְׂמַחְתֶּם לִפְנֵי יְיָ׳ אֱלֹהֵיכֶם) (Deuteronomy 12). And it is written (וּכְתִיב): “And you shall rejoice before Hashem your God” (וְשָׂמַחְתָּ לִפְנֵי יְיָ׳ אֱלֹהֶיךָ) (Deuteronomy 27). On this day of Shabbat (בְּהַאי יוֹמָא דְּשַׁבְּתָא), all sorrow, all anger, and all oppression are removed from the world (אִתְנְשֵׁי כָּל צַעֲרָא וְכָל רוּגְזָא וְכָל דּוֹחֲקָא מִכָּל עָלְמָא), because it is the day of the wedding-feast of the King (בְּגִין דְּאִיהוּ יוֹמָא דְּהִילוּלָא דְּמַלְכָּא), when extra souls are added (דְּנִשְׁמָתִין אִתּוֹסְפָן), as in the likeness of the World to Come (כְּגַוְונָא דְּעָלְמָא דְּאָתֵי).

Rabbi Yitzḥak said to Rabbi Yehudah (אָמַר רִבִּי יִצְחָק לְרִבִּי יְהוּדָה): It is written (כְּתִיב): “Remember the day of Shabbat to sanctify it” (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20). And we learned: Remember it over the wine (וְתָנֵינָן זָכְרֵהוּ עַל הַיַּיִן). Why over the wine? (אֲמַאי עַל הַיַּיִן). He said to him (אָמַר לֵיהּ): Because wine is the joy of Orayta (בְּגִין דְּיַיִן חֶדְוָותָא דְּאוֹרַיְיתָא), and the wine of Orayta is the joy of all (וְיֵינָא דְּאוֹרַיְיתָא, חֶדְוָותָא הוּא דְּכֹלָּא). And this wine gladdens the King (וְהַאי יַיִן חַדֵּי לְמַלְכָּא), and this wine crowns the King with His crowns (וְהַאי יַיִן מְעַטְּרָא לְמַלְכָּא בְּעִטְרוֹי). This is what is written (הֲדָא הוּא דִכְתִיב): “Go forth and see, daughters of Tzion, the King Shlomo, with the crown with which his mother crowned him” (צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ) (Song of Songs 3). And we learned (וְתָנֵינָן): In everything a man must show his deed (בְּכֹלָּא בַּעְיָיא לְאַחֲזָאָה בַּר נָשׁ עוֹבָדָא). For holiness is not found except through wine (דְּלָא אִשְׁתְּכַח קְדוּשָּׁה אֶלָּא בְּיַיִן), as you say (כְּמָה דְאַתְּ אָמֵר): “For your love is better than wine” (כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן) (Song of Songs 1). From wine they are better (מִיַּיִן אִינּוּן טָבָאָן), “We will remember your love more than wine” (נַזְכִּירָה דֹּדֶיךָ מִיַּיִן). And for this reason, the sanctification of Shabbat is on wine (וְעַל דָּא קִדוּשָׁה דְּשַׁבָּת בְּיַיִן). And this has been established (וְהָא אוּקְמוּהָ), and this has been said (וְהָא אִתְּמַר). “In the first month, on the fourteenth day of the month…” (וּבַחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ וְגוֹ׳) (Leviticus 23).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “I am asleep but my heart is awake; the voice of my Beloved is knocking…” (אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק וְגוֹ׳) (Song of Songs 5). Knesset Yisrael said (אָמְרָה כְּנֶסֶת יִשְׂרָאֵל): I was asleep in the exile of Egypt (אֲנִי יְשֵׁנָה בְּגָלוּתָא דְּמִצְרַיִם), when My children were in harsh servitude (דַּהֲווֹ בָּנַי בְּשִׁעְבּוּדָא דְּקַשְׁיוּ). But my heart was awake, to guard them so they would not be destroyed in exile (וְלִבִּי עֵר, לְנַטְרָא לְהוּ דְּלָא יִשְׁתֵּיצוּן בְּגָלוּתָא). The voice of My Beloved knocks (קוֹל דּוֹדִי דוֹפֵק): This is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), who said: “And I remembered My covenant” (דְּאָמַר וָאֶזְכּוֹר אֶת בְּרִיתִי) (Exodus 6).

“Open for Me an opening like the eye of a needle” (פִּתְחִי לִי פִּתְחָא כְּחִדוּדָא דְּמַחֲטָא), “and I will open for you supernal gates” (וַאֲנָא אַפְתַּח לְךָ תַּרְעִין עִלָּאִין). “Open for Me, My sister” (פִּתְחִי לִי אֲחוֹתִי), “for this opening, to ascend to Me, is in you” (דְּהָא פִּתְחָא לְאַעְלָא לִי, בָּךְ הוּא), “for My children can only enter to Me through you” (דְּלָא יֵיעֲלוּן לְגַבָּאי בָּנַי אֶלָּא בָּךְ). “You are the opening to ascend to Me” (אַנְּתְּ הוּא פִּתְחָא לְאַעְלָא לִי [בך]), “and if you do not open your opening, behold I am closed” (אִי אַנְתְּ לָא תִּפְתַּח פִּתְחָךְ, הָא אֲנָא סָגִיר), “so that they will not be forgotten from Me” (דְּלָא יִשְׁכְּחוּן לִי). “Therefore, open for Me” (בְּגִין כַּךְ, פִּתְחִי לִי). “Open for Me indeed” (פִּתְחִי לִי וַדַּאי). And concerning this David said, when he sought to ascend to the King (וְעַל דָּא אָמַר דָּוִד, כַּד בָּעָא לְאַעֲלָא לְמַלְכָּא): “Open for me the gates of righteousness, I will enter them, I will give thanks to Yah” (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118). “This is the gate of Hashem” (זֶה הַשַּׁעַר לַיְיָ׳), this indeed is the opening to ascend to the King (דָּא הוּא פִּתְחָא וַדַּאי לְאַעְלָא לְמַלְכָּא). “This is the gate of Hashem” (זֶה הַשַּׁעַר לַיְיָ׳), to find Him and to cleave to Him (לְאַשְׁכְּחָא לֵיהּ, וּלְאִתְדַּבְּקָא בֵּיהּ). And concerning this: “Open for Me, My sister, My companion, for My head is filled with dew…” (וְעַל דָּא פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי שֶׁרֹאשִׁי וְגוֹ׳), in order to be united with you and to be with you in the peace of the worlds (בְּגִין לְאִזְדַּוְּוגָא עִמָּךְ, וּלְמֶהֱוִי עִמָּךְ בִּשְׁלָם דְּעָלְמִין).

Come and see (תָּא חֲזֵי): At the time that Kudsha Berikh Hu slew the firstborn of Egypt (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה קָטִיל לְבוּכְרֵי דְּמִצְרָאֵי), all those whom He killed in the middle of the night (כָּל אִינּוּן דְּקָטַל בְּפַלְגוּת לֵילְיָא), He descended levels from above to below (וְאָחִית דַּרְגִּין מֵעֵילָּא לְתַתָּא). At that time, Yisrael entered into the covenant of the holy sign (בֵּיהּ שַׁעֲתָא עָאלוּ יִשְׂרָאֵל בְּקִיּוּמָא דְּאָת קַדִּישָׁא), they were circumcised and joined to Knesset Yisrael (אִתְגְּזָרוּ וְאִשְׁתָּתָּפוּ בִּכְנֶסֶת יִשְׂרָאֵל), and were united with her (וְאִתְאַחֲדוּ בָּהּ). Then that blood they showed upon the opening (כְּדֵין הַהוּא דָּמָא אַחְזִיאוּ לֵיהּ עַל פִּתְחָא). And there were two kinds of blood (וּתְרֵין דָּמֵי הֲווֹ): one of Pesach, and one of the blood of circumcision (חַד דְּפִסְחָא, וְחַד דָּמָא דְּאִתְגְּזָרוּ). And it was marked upon the opening, the mark of faith (וַהֲוָה רָשִׁים עַל פִּתְחָא, רְשִׁימָא דִּמְהֵימְנוּתָא), one here and one here and one between them (חַד הָכָא וְחַד הָכָא וְחַד בֵּינַיְיהוּ). And behold it has been said (וְהָא אִתְּמַר): “And they shall put it on the two doorposts and on the lintel” (וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזוֹת וְעַל הַמַּשְׁקוֹף) (Exodus 12), to show the faith (בְּגִין לְאַחֲזָאָה מְהֵימְנוּתָא).