Daf 96b (דַּף צ״ו ע״ב)

And the secret of the matter (וְרָזָא דְּמִלָּה): “This is the Torah of jealousy-offerings” (זֹאת תּוֹרַת הַקְּנָאֹת), it is written lacking (חָסֵר). This is a warning to the women of the world not to stray from beneath their husbands (אַזְהֲרוּתָא לְנָשֵׁי עָלְמָא, דְּלָא יִשְׂטוּן תְּחוֹת בַּעֲלֵיהוֹן). And if not, flour of barley is destined to be offered (וְאִי לָאו, קֶמַח שְׂעוֹרִים זְמִינָא לְקָרְבָא). And from one word another word is made known (וּמִמִּלָה חֲדָא, אִשְׁתְּמוֹדָע מִלָּה אָחֳרָא). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), for Knesset Yisrael never deceives the Holy King, forever (דְּהָא כְּנֶסֶת יִשְׂרָאֵל לָא שַׁקְרַת בְּמַלְכָּא קַדִּישָׁא לְעָלְמִין). Knesset Yisrael is the opposite, as it is written (כְּנֶסֶת יִשְׂרָאֵל תַּוָּוהַת): “If a woman goes astray under her husband” (אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ) (Numbers 5).

Therefore, the judgment of this woman comes from her place (בְּגִין כַּךְ דִּינָא דְּהַאי אִתְּתָא מֵאַתְרָהָ קָא אַתְיָיא). And what is her place? That which is written of her: “A woman of valor, who can find? Her worth is far above pearls” (מַאן הוּא אַתְרָהָ הַהוּא דִּכְתִיב בָּהּ אֵשֶׁת חַיִל מִי יִמְצָא וְרָחוֹק מִפְּנִינִים מִכְרָהּ) (Proverbs 31). And it is written: “A woman of valor is the crown of her husband” (אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ) (Proverbs 12). And that flour of barley which that woman brings is called the offering of jealousy (וְהַהוּא קֶמַח שְׂעוֹרִים, דְּאַיְיתִית הַהִיא אִתְּתָא, מִנְחַת קְנָאֹת אִתְקְרֵי), it is written lacking (חָסֵר). And Knesset Yisrael is called so (כְּנֶסֶת יִשְׂרָאֵל הָכִי אִקְרֵי). And concerning this, regarding Pinḥas it is written (וְעַל דָּא, בְּפִנְחָס כְּתִיב): “Because he was jealous with the jealousy for his God” (תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו) (Numbers 25). For jealousy is united here (דְּקִנְאָה הָכָא אִתְאֲחָד). For whoever deceives in this covenant, jealousy is aroused against him (דְּמַאן דִּמְשַׁקֵּר בְּהַאי בְּרִית, קִנְאָה אִתְּעָרַת עָלֵיהּ). And therefore zealots strike him (וְעַל דָּא קַנָּאִין פּוֹגְעִין בּוֹ).

Come and see (תָּא חֲזֵי): Flour of barley, this is the omer (קֶמַח שְׂעוֹרִים, הַאי עוֹמֶר), for when it comes to the mill of grinding (דְּכֵיוָן דְּהֲוָה מָטָא לְרֵיחַיִּין דִּגְרוּסוֹת), they bring out from it one-tenth, sifted in thirteen siftings (מְפִיקִין מִנֵּיהּ עִשָּׂרוֹן מְנוּפֶּה בְּי״ג נָפָּה). And this is “Seven complete weeks” (וְדָא שֶׁבַע שַׁבָּתוֹת תְּמִימוֹת) (Leviticus 23). After these seven weeks are completed (לְבָתַר דְּסַלְּקִין שֶׁבַע שַׁבָּתוֹת אִלֵּין), the Holy King comes to unite with Knesset Yisrael (אָתָא מַלְכָּא קַדִּישָׁא לְאִזְדַּוְּוגָא בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל), and the Orayta is given (וְאוֹרַיְיתָא אִתְיְיהִיבַת). And then the King is crowned in complete union (וּכְדֵין אִתְעֲטָּר מַלְכָּא בְּיִחוּדָא שְׁלִים), and “one” is found above and below (וְאִשְׁתְּכַח אֶחָד לְעֵילָּא וְתַתָּא). And when the Holy King is aroused, and the time of Orayta arrives (וְכַד אַתְּעַר מַלְכָּא קַדִּישָׁא, וּמָטָא זִמְנָא דְּאוֹרַיְיתָא), all those trees that bring forth their first fruits raise song (כָּל אִינּוּן אִילָנִין דִּמְבַכְּרֵי אִבַּיְיהוּ, סַלְּקִין שִׁירָתָא). And what do they say at the time they are gathered? (וּמַאי אַמְרֵי בְּשַׁעֲתָא דִּמְלַקְטֵי לְהוֹן). They open and say (פַּתְחֵי וְאַמְרֵי): “Hashem has established His throne in the heavens, and His kingship rules over all” (יְיָ׳ בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103). “Hashem, Your kindness is in the heavens” (יְיָ׳ בְּהַשָּׁמַיִם חַסְדֶּךָ) (Psalms 36). And it is written (וּכְתִיב): “And all the trees of the field shall clap their hands” (וְכָל עֲצֵי הַשָּׂדֶה יִמְחֲאוּ כָף) (Isaiah 55). Further, he opened and said (תּוּ פָּתַח וְאָמַר): “A psalm. Sing to Hashem a new song, for He has done wonders” (מִזְמוֹר שִׁירוּ לַיְיָ׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה) (Psalms 98).

A new song it is called (שִׁיר חָדָשׁ אִקְרֵי). Therefore, “When you bring a new meal-offering” (בְּגִין כַּךְ בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה) (Leviticus 23). There it is called the meal-offering of jealousy (הָתָם מִנְחַת קְנָאוֹת), here it is the new meal-offering (הָכָא מִנְחָה חֲדָשָׁה). New-meaning the renewal of all, some say: of the bride (חֲדָשָׁה דְּחִדּוּשָׁא דְּכֹלָּא, ס״א דְּכַלָּה, הָכָא). The bond of all, of above and below, the bond of faith (קִשּׁוּרָא דְּכֹלָּא דְּעֵילָּא וְתַתָּא, קִשּׁוּרָא דִּמְהֵימְנוּתָא). And for this, Ya’akov the complete one was crowned with his crown (וְעַל דָּא יַעֲקֹב שְׁלֵימָא אִתְעֲטָּר בְּעִטְרוֹי), and the Orayta was given (וְאוֹרַיְיתָא אִתְיְיהִיבַת). And when the firstfruits were brought before the priest (וְכַד מָטוּן בִּכּוּרִים לְגַבֵּי כַּהֲנָא), a man had to speak and explain words concerning that tree of the earth (הֲוָה בָּעֵי בַּר נָשׁ לְמֵימַר וּלְפָרְשָׁא מִלִּין, עַל הַהוּא אִילָנָא דְּאַרְעָא), which was perfected in the likeness of that which is above, in twelve boundaries and in seventy branches (דְּאִשְׁתְּלִים כְּגַוְונָא דִּלְעֵילָּא, בִּתְרֵיסַר תְּחוּמִין, בְּשִׁבְעִין עַנְפִּין). And Lavan the Aramean sought to destroy it, whereby the world was damaged through him (וּבָעָא לְאוֹבָדָא לֵיהּ לָבָן אֲרַמָאָה, דְּאִתְפְּגִים עָלְמָא בְּגִינֵיהּ). But Kudsha Berikh Hu delivered him, and was crowned with his judgments-some say: with his children-as we have established (וְקוּדְשָׁא בְּרִיךְ הוּא שֵׁזִיב לֵיהּ, וְאִתְעַטַּר בְּדִינוֹי, ס״א בְּבְנוֹי, כְּמָה דְּאוֹקִימְנָא). Because of that tree, in which all bonds of faith depend (בְּגִין הַהוּא אִילָנָא, דְּכָל קִשְׁרָא דִּמְהֵימְנוּתָא, בֵּיהּ תַּלְיָיא). And for this it is called the new meal-offering (וְעַל דָּא מִנְחָה חֲדָשָׁה אִתְקְרֵי). What is the reason? (מַאי טַעְמָא). Because it is the joy of the supernal and the lower, and the joy of the moon (בְּגִין דְּחֶדְוָותָא דְּעִלָאֵי וְתַתָּאֵי הוּא, וְחֶדְוָותָא דְּסִיהֲרָא). And at every renewal of the moon, it is the bond of faith and her joy (וּבְכָל זִמְנָא חַדְתּוּתֵי דְּסִיהֲרָא, קִשּׁוּרָא דִּמְהֵימְנוּתָא הוּא, וְחֶדְוָותָא דִּילָהּ [דְּסִיהֲרָא]).

Like a king who had sons and one daughter (לְמַלְכָּא דַּהֲווֹ לֵיהּ בְּנִין, וּבְרַתָּא חֲדָא). He prepared a banquet for all the sons (אַתְקִין סְעוּדָתָא לְכֻלְּהוּ בְּנִין), and that daughter was not found upon the table (לָא אִשְׁתְּכַחַת הַהִיא בְּרַתָּא עַל פָּתוֹרָא). When she came, she said to the king (כַּד אָתָאת, אַמְרַת לְמַלְכָּא): My master, to all my brothers You invited and gave each of them known portions, and to me You did not give a share among them (מָארִי, לְכָל אַחַי זְמִינַת וְיָהָבַת לְכָל חַד מָאנִין יְדִיעָן, וְלִי לָא יָהָבַת חוּלָקָא בֵּינַיְיהוּ). He said to her (אָמַר לֵיהּ): By your life, My daughter, your portion shall be found upon each and every one (חַיָּיִךְ בְּרָתִי, מָנָא דִּילָךְ יִשְׁתְּכַח עַל חַד תְּרֵין). Behold, all of them shall give to you from their portions (הָא כֹּלָּא יִתְּנוּן לָךְ מֵחוּלָקֵיהוֹן). It was found afterwards in her hand, portions upon each and every one of them (אִשְׁתְּכַח לְבָתַר בִּידָהָא חוּלָקִין, עַל חַד תְּרֵין מִכֹּלָא).

So too Knesset Yisrael takes portions from all (כַּךְ כְּנֶסֶת יִשְׂרָאֵל, מִכֹּלָּא נַטְלָא חוּלָקִין). And for this she is called “Kallah” (bride) for she includes all (וְעַל דָּא אִתְקְרֵי כַּלָּה, כְּלוּלָא). Like the bride to whom all give vessels, portions, and ornaments (כַּכַלָּה דְּכֻלְּהוּ מְזַמְנִין לָהּ מָאנִין וְחוּלָקִין וְתַכְשִׁיטִין), so is Knesset Yisrael, whose renewal-some say: joy-is in all (כַּךְ הִיא כְּנֶסֶת יִשְׂרָאֵל, חַדְתּוּתֵי, נ״א חַדְוָתָא, דִּילָהּ בְּכֹלָּא), and all give to her portions and vessels (וְכֹלָּא יָהֲבִין לָהּ חוּלָקִין וּמָאנִין).

Come and see (תָּא חֲזֵי): At the time when the Holy King is found in His crowns (בְּשַׁעֲתָא דְּמַלְכָּא קַדִּישָׁא אִשְׁתְּכַח בְּעִטְרוֹי), the joy is that of Knesset Yisrael (חֶדְוָותָא דִּכְנֶסֶת יִשְׂרָאֵל הוּא). And when the Orayta was given (וְכַד אוֹרַיְיתָא אִתְיְיהִיבַת), Knesset Yisrael was crowned with supernal crowns (אִתְעַטְּרָת כְּנֶסֶת יִשְׂרָאֵל בְּעִטְרִין עִלָּאִין). And because every bond of faith is bound in this tree (וּבְגִין דְּכָל קִשְׁרָא דִּמְהֵימְנוּתָא, אִתְקְשַׁר בְּהַאי אִילָנָא), it is called “one day” (אִקְרֵי יוֹם אֶחָד). As it is written (דִּכְתִיב): “And it shall be one day, known to Hashem” (וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַיְיָ׳) (Zechariah 14). One day indeed (יוֹם אֶחָד וַדַּאי), for Knesset Yisrael is one day in the supernal bond (דְּכְּנֶסֶת יִשְׂרָאֵל יוֹם אֶחָד, בְּקִשּׁוּרָא דִּלְעֵילָּא).

The supernal bond is the head, the skull, and the moḥin (קִשּׁוּרָא דִּלְעֵילָּא, רֵישָׁא וְגוּלְגַּלְתָּא וּמוֹחֵי). Another bond is the two arms and the body (קִשּׁוּרָא אָחֳרָא, תְּרֵין דְּרוֹעִין וְגוּפָא), which hold from the strength of the head (דַּאֲחִידָן, מֵחֵילָא דְּרֵישָׁא). And Rav Hamnuna established-some say in two-the three bonds of the Patriarchs (וְאוֹקְמָא רַב הַמְנוּנָא, ס״א בִּתְרֵין, בִּתְלַת קְשִׁירִין דַּאֲבָהָתָא). Another bond (קִשּׁוּרָא אָחֳרָא): two exist-some say all that are below-drawn with anointing of greatness, in two levels, two rivers, to gather seed, to bring forth in another level, by the measure of the cubit (תְּרֵין קַיָימִין, נ״א כּוּלַּיִן דִּלְתַתָּא, דְּאִתְמְשָׁכוּ בִּמְשַׁח רְבוּת, בִּתְרֵין דַּרְגִּין, תְּרֵין נַחֲלִין, לְאַכְנָשָׁא זַרְעָא, לְאַפָּקָא בְּדַרְגָּא אָחֳרָא, בְּפוּם אַמָּה).

This Ilan is the body of the middle, that holds to all of these (אִילָנָא דָּא, הוּא גּוּפָא דְּאֶמְצָעִיתָא, דְּאָחִיד לְכָל הָנֵי), and all are bound in it, and it is in them (וְכֹלָּא מִתְקַשְּׁרָן בֵּיהּ, וְהוּא בְּהוֹן). And for this, all is one (וְעַל דָּא כֹּלָּא חַד). And when the Matronita is united in it, then it is one (וְכַד אִזְדַּוְוגַת בֵּיהּ מַטְרוֹנִיתָא, כְּדֵין הוּא אֶחָד). And behold we have already established these matters (וְהָא אוֹקִימְנָא מִלֵּי).