Daf 242a (דַּף רמ״ב ע״א)

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): And what did Kudsha Berikh Hu answer them (וְקוּדְשָׁא בְּרִיךְ הוּא מַאי קָא אָתִיב לוֹן)? He said to him (אָמַר לֵיהּ): Kudsha Berikh Hu said, Behold bar Yochai will say (אָמַר קוּדְשָׁא בְּרִיךְ הוּא הָא בַּר יוֹחָאי יֵימָּא). And I have come to ask from you (וַאֲתֵינָא לְמִשְׁאַל מִנָּךְ). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): How beloved and cherished is Kenesset Yisrael before Kudsha Berikh Hu (כַּמָה חֲבִיבוּ חִבֵּב קוּדְשָׁא בְּרִיךְ הוּא לִכְנֶסֶת יִשְׂרָאֵל), and from the abundance of love with which He loves her (וּמִסְּגִיאוּ דִּרְחִימוּ דְּרָחִים לָהּ), He alters His deeds from what is His way (שָׁנֵי עוֹבָדוֹי מִמַּה דְּהוּא עָבִיד). For even though it is not His way to eat and to drink (דְּאַף עַל גַּב דְּלָאו אוֹרְחוֹי בְּמֵיכְלָא וּמִשְׁתְּיָּיא), because of love He eats and drinks (בְּגִין רְחִימוּתָא אָכִיל וְשָׁתָה). Since He came to her, He does her will (הוֹאִיל וְאָתֵי לְגַבָּהּ עָבִיד רְעוּתָהּ). A bride who enters the chuppah and desires to eat, is it not fitting that her groom should eat with her, even though it is not his way to do so (כַּלָּה עַיְילַת לַחוּפָּה וּבָעָת לְמֵיכַל לֵית דִּין דְּיֵיכוּל חֲתָנָהּ בַּהֲדָהּ אַף עַל גַּב דְּלָאו אָרְחֵיהּ לְמֶעְבַּד הָכִי)? This is what is written: “I have come into My garden, My sister, My bride” (Song of Songs 5) (הֲדָא הוּא דִכְתִיב בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה). Since I have come to her and to enter with her into the chuppah, “I have eaten My honeycomb with My honey…” (הוֹאִיל וַאֲתֵינָא לְגַבָּהּ וּלְמֵיעַל בַּהֲדָהּ לַחוּפָּה אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי וְגו׳).

And we learn from David (וְיַלְפֵינָן מִדָּוִד), that he invited Kudsha Berikh Hu and altered His deeds from His way, and Kudsha Berikh Hu accepted and did his will (דְּזַמִּין לְּקוּדְשָׁא בְּרִיךְ הוּא וְשָׁנֵּי עוֹבָדוֹי מִמַּה דְּאָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא וְקוּדְשָׁא בְּרִיךְ הוּא קַבִּיל וְעָבִיד רְעוּתֵיהּ). He invited the King and the Matronita together (זַמִּין לְמַלְכָּא וּמַטְרוֹנִיתָא בַּהֲדֵיהּ). This is what is written: “Arise Hashem to Your resting place, You and the Ark of Your strength” (Psalms 132) (הֲדָא הוּא דִכְתִיב קוּמָה יְיָ לִמְנוּחָתֶךָ אַתָּה וַאֲרוֹן עוּזֶּךָ). The King and the Matronita together, so as not to separate them (מַלְכָּא וּמַטְרוֹנִיתָא כַּחֲדָא בְּגִין דְּלָא לְאַפְרְשָׁא לוֹן), he altered the vessels and altered the deeds of the King (שָׁנֵּי מָאנִין וְשָׁנֵּי עוֹבָדִין דְּמַלְכָּא). This is what is written: “Let Your priests be clothed in righteousness, and let Your pious ones sing for joy, for the sake of David…” (Psalms 132) (הֲדָא הוּא דִכְתִיב כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק וַחֲסִידֶיךָ יְרַנֵּנוּ בַּעֲבוּר דָּוִד וְגו׳). “Let Your priests be clothed in righteousness” - it should have said “Your Levites” (כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק לְוִיֶּיךָ מִבָּעֵי לֵיהּ), for righteousness is from the side of the Levi’im (דְּהָא צֶדֶק מִסִּטְרָא דְּלֵיוָאֵי אִיהוּ). “And let Your pious ones sing for joy” - it should have said “Your Levites” (וַחֲסִידֶיךָ יְרַנֵּנוּ לְוִיֶּיךָ יְרַנֵּנוּ מִבָּעֵי לֵיהּ), for song and melody belong to the Levi’im (דְּהָא רִנָּה וְזִמְרָה בְּלֵיוָאֵי נִינְהוּ). But he changed and said “Your priests and Your pious ones” (וְאִיהוּ שָׁנֵּי וְאָמַר כֹּהֲנֶיךָ וַחֲסִידֶיךָ), which are from the side of the right (דְּאִינּוּן מִסִּטְרָא דִּימִינָא).

Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): David, this is not My way (דָּוִד לָאו אוֹרַח דִּילִי הָכִי). David said (אָמַר דָּוִד): “For the sake of David Your servant, turn not away the face of Your anointed one” (Psalms 132) (בַּעֲבוּר דָּוִד עַבְדֶּךָ אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ). This arrangement that I have prepared, do not change it (תִּקּוּנָא דַּאֲנָא תַּקִּינַת לָא תְּשָׁנֵהּ לֵיהּ). He said to him (אָמַר לֵיהּ): David, since you have invited Me, I must do your will and not My will (דָּוִד הוֹאִיל וְזַמִינַת לִי אִית לִי לְמֶעְבַּד רְעוּתָךְ וְלָאו רְעוּתִי). And we learn from this (וְיַלְפֵינָן מֵהַאי) the way of the world, that when one invites another, the one who comes to him must do his will, even though it is not his way to do so (אוֹרְחָא דְּעָלְמָא דְּמַאן דִּמְזַמֵּן לְאַחֲרָא הַהוּא דְּאָתֵי לְגַבֵּיהּ אִית לֵיהּ לְמֶעְבַּד רְעוּתֵיהּ אַף עַל גַּב דְּלָאו אוֹרְחֵיהּ בְּכַךְ).

So too it is written (כַּךְ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וְגו׳) (Bereshit 28). Since the groom came to the bride, even though it was not his way to lie down, but rather on pillows and covers, yet she gave him stones for a bed, and he accepted everything with the desire of his heart (הוֹאִיל וְאָתָא חָתָן לְגַבֵּי כַּלָּה אַף עַל גַּב דְּלָאו אוֹרְחֵיהּ לְמִשְׁכַּב אֶלָּא בְּכָרִים וּכְסָתוֹת וְאִיהִי יָהֲבָהּ לֵיהּ אֲבָנִין לְמִשְׁכַּב כֹּלָּא יְקַבֵּל בִּרְעוּתָא דְּלִבָּא). This is what is written: “And he lay down in that place” (Bereshit 28) (הֲדָא הוּא דִכְתִיב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא), upon those stones, even though it was not his way in this manner (עַל אִינּוּן אֲבָנִין אַף עַל גַּב דְּלָאו אוֹרְחֵיהּ בְּכַךְ). So also here (אוּף נָמֵי הָכָא): “I have eaten My honeycomb with My honey” even though it is not His way in this manner, it is because of the love of the bride (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי אַף עַל גַּב דְּלָאו אָרְחוֹי בְּכַךְ בְּגִין רְחִימוּ דְּכַלָּה). And with all this, in the house of the bride and not in another place (וְעִם כָּל דָּא בְּבֵיתָא דְּכַלָּה וְלָא בַּאֲתָר אַחֲרָא). In His place He neither eats nor drinks, but in her place He eats and drinks (בְּאַתְרֵיהּ לָא אָכִיל וְלָא שָׁתֵי בַּאֲתָר דִּילָהּ אָכִיל וְשָׁתֵי). This is what is written: “I have come into My garden” (Song of Songs 5) (הֲדָא הוּא דִכְתִיב בָּאתִי לְגַנִּי). The angels whom Kudsha Berikh Hu [the Holy One, blessed be He] sent to Avraham (מַלְאֲכִין דְּשָׁדַר קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם) did not eat and did not drink in their own place (לָא אַכְלוּ וְלָא שָׁתוּ בְּאַתְרַיְיהוּ); because of Avraham, they ate and drank (בְּגִין אַבְרָהָם אַכְלוּ וְשָׁתוּ).

He said to him (אָמַר לֵיהּ): “Rabbi, by your life (רִבִּי חַיֶּיךָ), Kudsha Berikh Hu desired to say this word (מִלָּה דָּא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֵימַר). But in order not to claim goodness for Himself before Kenesset Yisrael [the Congregation of Yisrael] (וּבְגִין דְּלָא לְמֶחְזָק טִיבוּ לְגַרְמֵיהּ קַמֵּי כְּנֶסֶת יִשְׂרָאֵל), the word ascended to you (סָלִיק מִלָּה לְגַרְמָךְ). Fortunate are you in the world (זַכָּאָה אַנְתְּ בְּעָלְמָא), for your Master is glorified through you above (דְּמָארָךְ מִשְׁתְּבַּח בָּךְ לְעֵילָּא).” And concerning you it is written (וְעָלָךְ כְּתִיב): “The righteous one rules through the fear of Elohim” (צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים) (II Samuel 23).

“As for My offering, My bread for My fire-offerings…” (Numbers 28) (אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי וְגו׳). Rabbi Yehudai said (רִבִּי יוּדָאִי אָמַר): In the korban there is smoke, and there is fragrance, and there is satisfaction (בְּקָרְבָּנָא אִית עָשָׁן וְאִית רֵיחַ וְאִית נִיחֹחַ). Smoke corresponds to those who are masters of wrath (עָשָׁן אִינּוּן מָארֵי דְּרוּגְזָא). As it is written: “For then the anger of Hashem will smoke” (Deuteronomy 29) (דִּכְתִיב כִּי אָז יְעְשַׁן אַף יְיָ). They are satisfied from the smoke (אִינּוּן אִתְהֲנוּן מֵעָשָׁן). And smoke is anger, in the nose it is found (וְעָשָׁן רוּגְזָא בְּחוֹטָמָא אִיהוּ). Fragrance corresponds to those who are called apples (רֵיחַ אִינּוּן דְּאִקְרוּן תַּפּוּחִין). Rabbi Abba said: Like apples (אָמַר רִבִּי אַבָּא כַּתַּפּוּחִים). This is what is written: “And the scent of your nose is like apples” (Song of Songs 7) (הֲדָא הוּא דִכְתִיב וְרֵיחַ אַפֵּיךְ כַּתַּפּוּחִים).

“One lamb you shall make in the morning” (Numbers 28) (אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר). What is “in the morning” (מַאי בַּבֹּקֶר)? This is the morning of Avraham (דָּא בֹּקֶר דְּאַבְרָהָם). As it is written: “And Avraham rose early in the morning” (Bereshit 22) (דִּכְתִיב וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר). From where do we know that this morning is Avraham’s (מְנָלָן דְּהַאי בֹּקֶר דְּאַבְרָהָם הוּא)? Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): From here: “The morning is light” (Bereshit 44) (מֵהָכָא הַבֹּקֶר אוֹר). It is not written “morning light” but “the morning is light” (בֹּקֶר אוֹר לָא כְּתִיב אֶלָּא הַבֹּקֶר אוֹר). And this is the primordial light which Kudsha Berikh Hu created in the work of Creation (וְדָא אוֹר קַדְמָאָה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדָא דִּבְרֵאשִׁית). And therefore “You shall make in the morning” means the morning that is known (וְעַל דָּא תַּעֲשֶׂה בַבֹּקֶר בַּבֹּקֶר דְּאִשְׁתְּמוֹדָעָא). And corresponding to the morning of Avraham this korban was offered (וְלָקוֹבֵל בֹּקֶר דְּאַבְרָהָם אִתְקְרִיב קָרְבְּנָא דָּא). The korban of the afternoon corresponds to Yitzchak, and corresponding to the evening of Yitzchak it was offered (קָרְבָּן דְּבֵין הָעַרְבַּיִם דָּא יִצְחָק וְלָקוֹבֵל עֶרֶב דְּיִצְחָק אִתְקְרִיב). From where do we know this (מְנָלָן)? As it is written: “And Yitzchak went out to meditate in the field toward evening” (Bereshit 24) (דִּכְתִיב וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב). And this evening is Yitzchak’s, and this has already been established (וְעֶרֶב דְּיִצְחָק הוּא וְהָא אוֹקִימְנָא).

Ra‘aya Meheimna

This commandment is to offer the meal-offering every day, and to offer the additional korban of Shabbat (פִּקּוּדָא דָּא לְהַקְרִיב מִנְחָה בְּכָל יוֹם וּלְהַקְרִיב קָרְבָּן מוּסַף שַׁבָּת). And after it, to arrange the Showbread and the frankincense (וַאֲבַּתְרֵיהּ לְהַסְדִּיר לֶחֶם הַפָּנִים וּלְבוֹנָה). And the additional korban on Rosh Chodesh (וְקָרְבָּן מוּסַף בְּרֹאשׁ חֹדֶשׁ). The Holy Luminary, every day it is necessary to send a gift to the King by the hand of the Matronita (בּוּצִינָא קַדִּישָׁא בְּכָל יוֹמָא צָרִיךְ לְשַׁדּוּרֵי דּוֹרוֹנָא לְמַלְכָּא בִּידָא דְּמַטְרוֹנִיתָא). If she is in the domain of her Husband, an addition is required, such as the additional korban on Shabbat and on Rosh Chodesh, and the additional offerings of all the festivals (אִי אִיהִי בִּרְשׁוּ בַּעְלָהּ צָרִיךְ תּוֹסֶפֶת כְּגוֹן מוּסַף בְּשַׁבָּת וּבְרֹאשׁ חֹדֶשׁ וּמוּסַף דְּכָל יוֹמִין טָבִין). For she is the domain of her Husband, and the Middle Column is her Husband of this domain (דְּאִיהִי רְשׁוּת הַיָּחִיד דִּילֵיהּ וְעַמּוּדָא דְּאֶמְצָעִיתָא אִיהוּ בַּעְלָהּ דְּהַאי רְשׁוּת). And Ya'akov, who established the evening prayer, he is that level of the Middle Column (וְיַעֲקֹב דְּתִקֵּן צְלוֹתָא דְּעַרְבִית אִיהוּ דַּרְגָּא דִּילֵיהּ דְּעַמּוּדָא דְּאֶמְצָעִיתָא). Because of this the masters of the Mishnah established that the evening prayer is voluntary (בְּגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין תְּפִלַּת עַרְבִית רְשׁוּת). For even though in exile, which is like night, Samael and the serpent rule there, and all the appointed ministers of his hosts, and the Shekhinta descends into exile with Yisrael, she is found in the domain of her Husband (דְּאַף עַל גַּב דִּבְגָּלוּתָא דְּדוֹמֶה לְלַיְלָה דְּשַׁלְטִין תַּמָּן סָמָאֵל וְנָחָשׁ וְכָל מְמָנָן דְּאֻכְלוּסִין דִּילֵיהּ וּשְׁכִינְתָּא נַחְתַּת בְּגָלוּתָא עִם יִשְׂרָאֵל אִיהִי בִּרְשׁוּ דְּבַעְלָהּ אִשְׁתַּכְּחַת). This is what is written: “I am Hashem, that is My Name, and My glory I will not give to another” (Isaiah 42) (הֲדָא הוּא דִכְתִיב אֲנִי יְיָ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן).