Daf 244a (דַּף רמ״ד ע״א)

And because of this: “And the Children of Yisrael shall guard the Shabbat, to make the Shabbat for their generations an eternal covenant” (וּבְגִין דָּא וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם) (Exodus 31). They must guard it in their dwellings (צָרִיךְ לְנַטְרָא לָהּ בְּדִירָתָם), that they not go out from the private domain to the public domain. (דְּלָא יִפְּקוּן מֵרְשׁוּת הַיָּחִיד לֵרְשׁוּת הָרַבִּים). And this is what the masters of the Mishnah established (וְהַאי אִיהוּ דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): the goings out of Shabbat, two which are four (יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע), carrying from one domain to another (הוֹצָאָה מֵרְשׁוּת לִרְשׁוּת), and bringing in is also called carrying out (וְהַכְנָסָה נָמֵי יְצִיאָה קָרֵי לָהּ). And these are Samael and the serpent (וְאִינּוּן סָמָאֵל וְנָחָשׁ), whom Yisrael must guard against (צְרִיכִין יִשְׂרָאֵל לְנַטְרָא לוֹן), so that they not enter the dwelling of the Shekhinta (דְּלָא יֵיעְלוּן לְדִירָה דִּשְׁכִינְתָּא), which is reshut ha-yachid (Private Domain) (דְּאִיהִי רְשׁוּת הַיָּחִיד). What is reshut ha-rabim (Public Domain)? (מַאן רְשׁוּת הָרַבִּים). The profaned hollow, a maidservant, harlot, niddah, gentile (חָלָלָה שִׁפְחָה זוֹנָה נִדָּה גּוֹיָה), the domain of Samael and the serpent (רְשׁוּת דְּסָמָאֵל וְנָחָשׁ), and the seventy princes of the nations (וְשִׁבְעִין מְמָנָן דְּעַמִּין). (So it is in Ra‘aya Meheimna – ע״כ רַעְיָא מְהֵימָנָא).

He opened and said (פָּתַח וְאָמַר): “I have come into My garden…” until “with My milk,” the word “milk” is lacking here (בָּאתִי לְגַנִּי וְכוּ׳ עַד חַלְבִי חָסֵר)p1-21 (Song of Songs 5). “I have gathered my myrrh with my spices” (אָרִיתִי מוֹרִי עִם בְּשָׂמִי), right arm in left thigh (דְּרוֹעָא יְמִינָא בְּיַרְכָא שְׂמָאלָא). “I have eaten my honeycomb with my honey” (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי), Ya'akov with Rachel (יַעֲקֹב בְּרָחֵל). “I have drunk my wine with my milk” (שָׁתִיתִי יֵינִי עִם חֲלָבִי), left arm in right thigh (דְּרוֹעָא שְׂמָאלָא בְּיַרְכָא יְמִינָא). The right arm in the left thigh are Chesed with Hod (דְּרוֹעָא יְמִינָא בְּיַרְכָא שְׂמָאלָא, אִינּוּן חֶסֶד עִם הוֹד). Ya'akov with Rachel: the middle pillar in Malkhut (יַעֲקֹב בְּרָחֵל, עַמּוּדָא דְּאֶמְצָעִיתָא בַּמַּלְכוּת). The left arm in the right thigh: Gevurah in Netzach (דְּרוֹעָא שְׂמָאלָא בְּיַרְכָא יְמִינָא גְּבוּרָה בְּנֶצַח). And why are His two middot thus? (וַאֲמַאי שְׁנֵי מִדּוֹת דִּילֵיהּ הָכִי).

Rather, the secret of the word is here (אֶלָּא רָזָא דְּנֵימָא הָכָא): David said here, “Your priests shall clothe themselves with righteousness, and Your pious ones shall sing” (דָּוִד אָמַר הָכָא, כֹּהֲנֶיךָ יִלְבְּשׁוּ צֶדֶק וַחֲסִידֶיךָ יְרַנֵּנוּ) (Psalms 132). And it is said there, it should have said “Your Levites” (וְאִתְּמַר הָתָם, וּלְוִיֶּיךָ מִבָּעֵי לֵיהּ לְמֵימַר). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): It is not My way to change My middot (לָאו אֹרַח לְשַׁנּוֹת מִדּוֹתַי), but after you have invited Me, I must do your will (אֶלָּא בָּתַר דְּזַמֵּינָת לִי, אִית לִי לְמֶעְבַּד רְעוּתָךְ). And from here we learn (וּמֵהָכָא אוֹלִיפְנָא) that the host who invites, even to a king, it is for him to do his will (דְּבַעַל הַבַּיִת דִּמְזַמִּין אֲפִילּוּ לְמַלְכָּא, אִית לֵיהּ לְמֶעְבַּד רְעוּתֵיהּ). And because of this they established: “All that the host tells you, do, except go out” (וּבְגִין דָּא אוֹקְמוּהָ, כָּל מַה שֶׁאוֹמֵר לָךְ בַּעַל הַבַּיִת עֲשֵׂה חוּץ מִצֵּא). And with all this, though this secret is proper (וְעִם כָּל דָּא דְּרָזָא דָּא שַׁפִּיר אִיהוּ), behold it is written: “I, Hashem, I do not change” (הָא כְּתִיב אֲנִי יְיָ לֹא שָׁנִיתִי) (Malachi 3). And in all the offerings it is written only “to Hashem” (וּבְכָל קָרְבְּנִין לָא כְּתִיב בְּהוֹן אֶלָּא לַיְדוָֹד). How then can it be that the levels of His Name should be changed in an offering? (אֵיךְ יָכִיל לְמֶהֱוִי דִּיְּשַׁנֵּי דַּרְגִין דִּשְׁמֵיהּ בְּקָרְבְּנָא).

Rather (אֶלָּא), “I have gathered my myrrh” (אָרִיתִי מוֹרִי)—Yotzer Or [Who forms light] (יוֹצֵר אוֹר). “With my spices” (עִם בְּשָׂמִי)—Ahavat Olam [Everlasting Love] (אַהֲבַת עוֹלָם). “I have eaten my honeycomb” (אָכַלְתִּי יַעְרִי)—Shema Yisrael [Hear, O Israel] (שְׁמַע יִשְׂרָאֵל). “With my honey” (עִם דִּבְשִׁי)—“Blessed be the Name of His glorious Kingship forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד). “I have drunk my wine” (שָׁתִיתִי יֵינִי)—from Ve-hayah im shamoa [And it shall come to pass, if you hearken] (וְהָיָה אִם שָׁמוֹעַ), until Va-yomer [And He said] (עַד וַיֹּאמֶר). “With my milk” (עִם חֲלָבִי)—from Va-yomer [And He said] (מִן וַיֹּאמֶר), until Emet [true] (עַד אֱמֶת). “Eat, O friends” – the first three and the last three (אִכְלוּ רֵעִים: ג׳ רִאשׁוֹנוֹת, וְג׳ אַחֲרוֹנוֹת). “Drink and be intoxicated, O beloved” – the remaining blessings of the prayer (שְׁתוּ וְשִׁכְרוּ דּוֹדִים: שְׁאַר בִּרְכָאן דִּצְלוֹתָא). And in the earlier connection, the secret of the offerings (וּבְחִבּוּרָא קַדְמָאָה, סִתְרָא דְּקָרְבְּנָא): bulls and lambs and he-goats and goats (פָּרִים וּכְבָשִׂים וְעַתּוּדִים וְעִזִּים) – these are four, the face of the ox (אִינּוּן ד׳, פְּנֵי שׁוֹר). The face of the eagle, etc. (פְּנֵי נֶשֶׁר וְגוֹ׳). Two turtledoves or two young pigeons (שְׁתֵי תּוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה), and this must be explained (וְצָרִיךְ לְפָרְשָׁא). The lion descends toward the ox (אַרְיֵה נָחִית לְגַבֵּי שׁוֹר), which is the left (דְּאִיהוּ שְׂמָאלָא), to bind Chesed with Gevurah (לְאִתְקַשְּׁרָא חֶסֶד בִּגְבוּרָה). Man descends toward the eagle (אָדָם נָחִית לְגַבֵּי נֶשֶׁר), the grade of Ya'akov (דַּרְגָּא דְּיַעֲקֹב). And because of this the masters of the Mishnah established (וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין): the beauty of Ya'akov was like the beauty of Adam Kadma’ah (שׁוּפְרֵיהּ דְּיַעֲקֹב שׁוּפְרֵיהּ דְּאָדָם קַדְמָאָה הֲוָה). And what caused him to ascend to be called Yisrael? (וּמַאן גָּרִים לְאִסְתַּלְּקָא לְאִתְקְרֵי יִשְׂרָאֵל). For it is written: “Your name shall no longer be called Ya'akov, but Yisrael shall be your name” (לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ) (Bereshit 32). That Yisrael should be the principal, to separate between them (דִּיהֱוִי יִשְׂרָאֵל עִקָּר לְאַפְרְשָׁא בֵּינַיְיהוּ). Thus concludes Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימָנָא).

And the tenth of the ephah, why? (וַעֲשִׂירִית הָאֵיפָה, אֲמַאי). Rather, the tenth of the ephah corresponds to Knesset Yisrael (אֶלָּא עֲשִׂירִית הָאֵיפָה, לָקֳבֵל כְּנֶסֶת יִשְׂרָאֵל), for she is the tenth of the grades (דְּאִיהִי עֲשִׁירָאָה דְּדַרְגִּין), and she must be given between the two arms (וְאִצְטְרִיכָא לְאִתְיָיהֲבָא בֵּין תְּרֵין דְּרוֹעִין). And she is fine flour, bread (וְאִיהִי סֹלֶת נָהֲמָא), and she is bread (וְאִיהִי נָהֲמָא). And because she is bread, no command was given over the bread of the five species (וּבְגִין דְּאִיהִי נָהֲמָא, לָא אִתְפְּקַד עַל נָהֲמָא דַּחֲמֵשֶׁת מִינִין), which are wheat, barley, rye, etc. (דְּאִיהִי חִטָּה, וּשְׂעוֹרָה, וְשִׁיפוֹן וְכוּ׳), the appointed sustenance of the world (מְמָנָא דְּעָלְמָא). And no appointee was placed over them (וְלָא שַׁוִּי מְמָנָא עָלַיְיהוּ), but Kudsha Berikh Hu alone (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי).