Daf 245a (דַּף רמ״ה ע״א)

And what causes her to eat of the bread of her Father? (וּמַאן גָּרִים לָהּ דְּאַכְלַת מִלֶּחֶם אָבִיהָ). Because she returned in teshuvah (בְּגִין דְּתָבַת בְּתִיּוּבְתָא), and was joined to her youth (וְאִתְאַחֲדָת כִּנְעוּרֶיהָ). This is what is written: “And she returned to the house of her father, as in her youth” (וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ) (Leviticus 22), as in: “And he returned to the days of his youth” (וְיָשׁוּב לִימֵי עֲלוּמָיו) (Job 33).

Like a tree that was cut down, and renewed itself in its roots (כְּגַוְונָא דְּאִילָנָא דְּקָצִּיצּוּ לֵיהּ, וְאִתְחַדָּשׁ בְּשָׁרְשׁוֹי). And this is the secret: one who dies without offspring (וְהַאי אִיהוּ רָזָא, דְּמַאן דְּמִית בְּלָא זְרַע). And further there is another secret (וְעוֹד אִית רָזָא אַחֲרָא): that afterward he comes in gilgul, and is renewed as before (דִּלְבָתַר יֵיתֵי בְּגִלְגּוּלָא, וְיִתְחַדֵּשׁ כְּמִלְּקַדְּמִין). And this is the widow and the divorcee (וְהַיְינוּ אַלְמָנָה וּגְרוּשָׁה), who was driven out from the Garden of Eden (דְּאִתְּתְּרָכַת מִגִנְתָּא דְּעֵדֶן), and because of this she is called “divorcee” (וּבְגִין דָּא אִתְקְרִיאַת גְּרוּשָׁה), as it is said: “And He drove out the man” (כְּגוֹן וַיְגָרֶשׁ אֶת הָאָדָם) (Bereshit 3). And what caused her? (וּמַאן גָּרִים לָהּ). Because she has no seed, for he died without sons (בְּגִין דְּזְרַע אֵין לָהּ, דְּמִית בְּלֹא בְּנִין). And “she returned to the house of her father as in her youth” (וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ): she returned in this world through that boy, the son of yibbum (דְּתָבַת בְּהַאי עָלְמָא בְּהַהוּא נַעַר בֶּן יָבָם), and this is “and she returned to the house of her father as in her youth” (וְהַיְינוּ וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ). And afterward, when she merits to offspring, “of the bread of her Father she shall eat” (וְלְבָתַר דְּזַכָּת לְזְרַע מִלֶּחֶם אָבִיהָ תֹּאכֵל). “And no stranger shall eat of it” etc. (וְכָל זָר לֹא יאכַל בּוֹ וְגוֹ׳). “The wife of the dead shall not be outside to a stranger man” (לֹא תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָּה לְאִישׁ זָר) (Deuteronomy 25).

Ra‘aya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא): Hillel and Shammai, that you have come-one from the side of mercy and one from the side of judgment (הִלֵּל וְשַׁמַּאי, דְּאָתוּן, חַד מִסִּטְרָא דְּרַחֲמֵי, וְחַד מִסִּטְרָא דְּדִינָא), which are Chesed and Gevurah, the grades of Avraham and Yitzchak (דְּאִינּוּן חֶסֶד וּגְבוּרָה, דַּרְגִּין דְּאַבְרָהָם וְיִצְחָק). And you are from their root, gathered here-you and the eighty students that Hillel had (וְאַתּוּן מִגִּזְעַיְיהוּ, אִתְכְּנָשׁוּ הָכָא, אַתּוּן וּתְמַנִין תַּלְמִידִים דַּהֲווֹ לֵיהּ לְהִלֵּל). And likewise the students of Beit Shammai-for the feast of the King (וְאוֹף הָכִי תַּלְמִידֵי בֵּית שַׁמַּאי, לִסְעוּדָתָא דְּמַלְכָּא).

Behold you have established-you and the friends with you, masters of rulings-that you established (הָא אוֹקִמְתּוּן, אַתּוּן וְחַבְרַיָּיא דְּעִמְּכוֹן, מָארֵי דְּהוֹרָאוֹת, דְּאוֹקִמְתּוּן): The one who breaks is not permitted to eat until the masters of the meal answer Amen (אֵין הַבּוֹצֵּעַ רַשָׁאי לְמֵיכַל, עַד שֶׁיַעֲנוּ אָמֵן מָארֵי סְעוּדָתָא). And the masters of the meal are not permitted to eat until the breaker eats (וְלֵית מָארֵי סְעוּדָתָא רַשָּׁאִין לְמֵיכַל, עַד שֶׁיאכַל הַבּוֹצֵּעַ).

Indeed, when the host breaks bread, and divides for the masters of the meal (וַדַּאי כַּד בָּצַּע בַּעַל הַבַּיִת, וּבָצַּע לְאִינּוּן מָארֵי סְעוּדָתָא), he does not measure for all with one equal measure (לָאו לְכֻלְּהוּ מְשַׁעֵר שִׁעוּרָא חֲדָא). For it is not the custom of these breakers to divide equally (דְּלָאו אוֹרַח אִלֵּין בּוֹצְּעִין, לִבְצּוֹעַ בְּשָׁוְה). For at times he gives to this one the measure of an egg, and to this one the measure of an olive (דִּלְזִמְנִין יָהִיב לְדָא כַּבֵיצָּה, וּלְדָא כַּזַיִת). And when they answer Amen upon this breaking, before the host eats (וְכַד עוֹנִין אָמֵן עַל הַאי בְּצִּיעָא, קֹדֶם דְּיִיכוּל בַּעַל הַבַּיִת), they join two measures as one-an olive and an egg-YAHDVNHY, Amen (מְחַבְּרִין תְּרֵין שִׁיעוּרִין כַּחֲדָא, בְּכַזַּיִת וְכַבֵּיצָּה, יְאֲהדוָֹנָהי, אָמֵן). This is not upon the eating, but upon the breaking (דָּא לָאו אִיהוּ עַל הָאֲכִילָה, אֶלָּא עַל הַבְּצִּיעָה). After these measures are joined in Amen, the host eats (לְבָתַר דְּאִינּוּן שִׁיעוּרִין מִצְּטָרְפִין בְּאָמֵן, יִיכוּל בַּעַל הַבַּיִת). And this is: “I have gathered my myrrh with my spices, I have eaten my honeycomb with my honey; eat, O friends, drink and be intoxicated, O beloved” (וְהַיְינוּ אָרִיתִי מוֹרִי עִם בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי, וּלְבָתַר אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים) (Song of Songs 5). “Eat, O friends” are the masters of the meal (אִכְלוּ רֵעִים, מָארֵי סְעוּדָתָא), who are sons in the likeness of their father (דִּיהוֹן בְּנִין בְּדִיּוּקְנָא דְּאָבוּהוֹן).

Behold here bread in two loaves, and its measure an olive and an egg (הָא הָכָא לֶחֶם בִּשְׁתֵּי כִּכָּרוֹת, וְשִׁיעוּרוֹ כַּזַּיִת וְכַבֵּיצָּה). What is this? The Lechem haPanim of the King’s table (מַאי נִיהוּ לֶחֶם הַפָּנִים דְּפָתוֹרָא דְּמַלְכָּא). Rather, behold, they established that it has twelve faces (אֶלָּא הָא אוֹקְמוּהָ, דְּאִית לֵיהּ תְּרֵיסָר אַנְפִּין). And what are they? Four faces of lion, four faces of ox, four faces of eagle (וּמַאי נִיהוּ. אֶלָּא אִינּוּן ד׳ אַנְפֵּי אַרְיֵה. ד׳ אַנְפֵּי שׁוֹר. ד׳ אַנְפֵּי נֶשֶׁר). And they are: “May YHVH bless you, may YHVH shine, may YHVH lift up” (וְאִינּוּן יְבָרֶכְךָ יְהוָ״ה. יָאֵר יְהוָ״ה. יִשָּׂא יְהוָ״ה) (Numbers 6). And from where do we learn that the Lechem haPanim is from the King’s table? For it is written: “And he said to me: This is the table that is before YHVH” (וּמְנָלָן דְּלֶחֶם הַפָּנִים אִיהוּ מִפָּתוֹרָא דְּמַלְכָּא. דִּכְתִיב, וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָ״ה) (Ezekiel 41). “This” is twelve faces (ז״ה: י״ב אַנְפִּין).

And furthermore, whoever has, must prepare and arrange upon his table four loaves at every Shabbat meal (וְאוֹף הָכִי, מַאן דְּאִית לֵיהּ, בָּעֵי לְתַקְּנָא וּלְסַדְּרָא עַל פָּתוֹרֵיהּ, אַרְבַּע כִּכָּרוֹת בְּכֹל סְעוּדָתָא דְּשַׁבָּת), for the three meals-twelve faces (לִתְלַת סְעוּדָתֵי תְּרֵיסָר אַנְפִּין). And if you say: They are only six from Orayta, because of lechem mishneh (וְאִי תֵּימָא לָאו אִינּוּן אֶלָּא שִׁית מִדְּאוֹרַיְּיתָא, מִשּׁוּם לֶחֶם מִשְׁנֵה). Rather, we do not mention the Vav without its companion-Vav Vav, six above to below and six below to above (אֶלָּא לָא נֵיכוּל לְמִדְכַּר ו׳, בְּלָא חַבְרֵיהּ, ו׳ ו׳, שִׁית מִלְעֵילָּא לְתַתָּא, וְשִׁית מִלְּתַתָּא לְעֵילָּא).

Corresponding to six grades of the supernal throne, and six grades of the lower throne (לָקֳבֵל שִׁית דַּרְגִּין דְּכֻרְסְיָיא עִלָּאָה. וְשִׁית דַּרְגִין דְּכֻרְסְיָיא תַּתָּאָה). Six in concealment and six in revelation (שִׁית בְּאִתְכַּסְיָיא. וְשִׁית בְּאִתְגַּלְיָיא). “The hidden things belong to YHVH our God, and the revealed things to us and to our children forever” (הַנִּסְתָּרוֹת לַיְהוָ״ה אֱלֹהֵינוּ, וְהַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם) (Deuteronomy 29). And the breads of thanksgiving are forty loaves: ten wafers, ten boiled, ten of leaven, ten of matzah (וְלַחְמֵי תּוֹדָה אִינּוּן מ׳ חַלּוֹת, י׳ רְקִיקִין. י׳ רְבוּכִין. י׳ שֶׁל חָמֵץ. י׳ שֶׁל מַצָּה). Behold, these are forty (הָא אִינּוּן מ׳). Corresponding to ten from YHVH-four faces of man (לָקֳבֵל י׳ מִן יְהוָ״ה, ד׳ אַנְפֵּי אָדָם). Ten from YHVH-four faces of lion (י׳ מִן יְהוָ״ה, ד׳ אַנְפֵּי אַרְיֵה). Ten from YHVH-four faces of ox (י׳ מִן יְהוָ״ה, ד׳ אַנְפֵּי שׁוֹר). Ten from YHVH-four faces of eagle (י׳ מִן יְהוָ״ה, ד׳ אַנְפֵּי נֶשֶׁר). This is the first Tikkun of the King’s table (הַאי אִיהוּ תִּקּוּנָא קַדְמָאָה דְּפָתוֹרָא דְּמַלְכָּא), which are ten matters that a man must conduct at the Shabbat table (דְּאִינּוּן י׳ דְּבָרִים דְּצָּרִיךְ בַּר נָשׁ לְאַנְהָגָא בְּפָתוֹרָא דְּשַׁבָּת).

One: to prepare the table as one who eats before the King (חַד, לְתַקְּנָא פָּתוֹרָא כְּמַאן דְּאָכִיל קַמֵּי מַלְכָּא). This is what is written: “This is the table that is before YHVH” (הֲדָא הוּא דִכְתִיב זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָ״ה) (Ezekiel 41).

Second: washing of the hands, until the measure that the Sages decreed (תִּנְיָינָא, נְטִילַת יָדַיִם, עַד שִׁעוּרָא דְּגָזְרוּ רַבָּנָן), which are five joints, in which are fourteen parts (דְּאִינּוּן חָמֵשׁ קִשְׁרִין, דִּבְהוֹן י״ד פִּרְקִין). And likewise fourteen parts are those of the left hand (וְאוֹף הָכִי י״ד פִּרְקִין אִינּוּן, דְּיָד שְׂמָאלָא). And they are twenty-eight parts (וְאִינּוּן כּ״ח פִּרְקִין). Corresponding to them are the twenty-eight letters of YHVH (לָקֳבְלַיְיהוּ כּ״ח יְהוָ״ה), which are the twenty-eight letters of the first verse of the work of creation (דְּאִינּוּן כּ״ח אַתְוָון דִּקְרָא קַדְמָאָה דְּעוֹבָדָא דִּבְרֵאשִׁית), of which it is said: “And now, let the power of YHVH be great” (דְּאִתְּמַר בְּהוֹן, וְעַתָּה יִגְדַּל נָא כֹּחַ יְהוָ״ה) (Numbers 14). And ten fingers, alluding to the ten utterances of the work of creation (וְעֶשֶׂר אֶצְּבְּעָן, רְמִיזִי לְעֶשֶׂר אֲמִירָן דְּעוֹבָדָא דִּבְרֵאשִׁית). And because of this the masters of the Mishnah established: whoever disgraces the washing of the hands is uprooted from the world (וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין, מַאן דִּמְזַלְזֵל בִּנְטִילַת יָדַיִם, נֶעֱקַר מִן הָעוֹלָם). Why? Because there is in them the secret of the ten utterances and the twenty-eight letters, by which the world was created (אֲמַאי. בְּגִין דְּאִית בְּהוֹן רָזָא דְּעֶשֶׂר אֲמִירָן, וּכ״ח אַתְוָון, דִּבְהוֹן אִתְבְּרֵי עָלְמָא).

Third: the cup of blessing, in which were established ten matters (תְּלִיתָאָה, כּוֹס דִּבְרָכָה, דְּתָקִינוּ בֵּיהּ עַשְׂרָה דְּבָרִים): rinsing, washing, adorning, wrapping, undiluted, full, receiving it with two hands, and placing it in the right, setting his eyes upon it, raising it from the ground one handbreadth, and sending it as a gift to the members of his household (הַדָּחָה. שְׁטִיפָה. עִטוּר. עִטוּף. חַי. מָלֵא. מְקַבְּלוֹ בִּשְׁתֵּי יָדָיו. וְנוֹתְנוֹ בַּיָּמִין. וְנוֹתֵן עֵינָיו בּוֹ. וּמַגְבִּיהוֹ מִן הַקַּרְקַע טֶפַח. וּמְשַׁגְּרוֹ בְּמַתָּנָה לְאַנְשֵׁי בֵּיתוֹ). And in the way of secret: “a cup full with the blessing of YHVH” (וְאוֹרַח רָזָא, כּוֹס מָלֵא בִּרְכַּת יְהוָ״ה) (Deuteronomy 33). Cup in gematria is Elohim (כּוֹס בגי׳ אֱלֹהִי״ם). And from there is the Neshama, for she is upon the Name Cup (וּמִתַּמָּן נִשְׁמְתָא, דְּאִיהִי עַל שְׁמֵיהּ כּוֹס). This is what is written: “I shall lift up the cup of salvations” (הֲדָא הוּא דִכְתִיב, כּוֹס יְשׁוּעוֹת אֶשָּׂא) (Psalms 116).

What are salvations? The five fingers (מַאן יְשׁוּעוֹת. ה׳ אֶצְּבְּעָן), which correspond to the five Sefirot of the cup (דְּאִינּוּן לָקֳבֵל ה׳ סְפִירָן דְּכוֹס). For it is Elohim Chayyim, Binah, spreading in them to fifty gates-five times ten (דְּאִיהוּ אֱלֹהִים חַיִּים בִּינָה מִתְפַּשְּׁטָא בְּהוֹן, לְחַמְשִׁין תַּרְעִין. ה׳ זִמְנִין עֶשֶׂר). In the letter Yod, which is the ten matters that the Sages established in the cup (בְּאָת י׳, דְּאִיהוּ י׳ דְּבָרִים דְּתָקִינוּ רַבָּנָן בְּכוֹס), for it is Elohim Chayyim, five letters, in the number of five (דְּאִיהוּ אֱלֹהִים חַיִּים, ה׳ אַתְוָון, בְּחֻשְׁבַּן ה׳). And they established with the cup that it requires rinsing and washing (וְאוּקְמוּהָ בְּכוֹס, שֶׁצָּרִיךְ הַדָּחָה וּשְׁטִיפָה). Rinsing from without, and washing from within (הַדָּחָה מִבַּחוּץ, וּשְׁטִיפָה מִבִּפְנִים). And the secret of the matter is that its inside must be as its outside (וְרָזָא דְּמִלָּה, שֶׁיְּהֵא תּוֹכוֹ כְּבָרוֹ). Whoever merits the Neshama from this cup-let his Neshama be pure within and without (מַאן דְּזָכֵי לְנִשְׁמְתָא מֵהַאי כּוֹס, לְמֶהֱוִי נִשְׁמְתָא דַּכְיָא מִלְּגוֹ וּמִלְּבַר). And the secret of the matter is: “And he shall purify it and sanctify it”-purity within, and holiness without (וְרָזָא דְּמִלָּה, וְטִהֲרוֹ וְקִדְּשׁוֹ, טָהֳרָה מִבִּפְנִים, וּקְדוּשָׁה מִבַּחוּץ) (Leviticus 16). And what of the cup-are not its purity and sanctity within and without by means of water? So too the Neshama-her purity and sanctity within and without are not without Orayta (וּמַה כּוֹס לָאו טַהֲרָתֵיהּ וּקְדוּשָׁתֵיהּ מִלְּגוֹ וּמִלְּבַר בְּלָא מַיָּא. אוּף הָכִי נִשְׁמְתָא, לָאו טַהֲרָתָהּ וּקְדוּשָּׁתָהּ מִלְּגוֹ וּמִלְּבַר בְּלָא אוֹרַיְּיתָא). And because of this Rabban Gamliel said: One whose inside is not as his outside shall not enter the house of study (וּבְגִין דָּא אָמַר רַבָּן גַּמְלִיאֵל, מִי שֶׁאֵין תּוֹכוֹ כְּבָרוֹ לֹא יִכָּנֵס לְבֵית הַמִּדְרָשׁ). Because he is not from the side of the Tree of Life, but from the Tree of Knowledge of good and evil (בְּגִין דְּלָאו אִיהוּ מִסִּטְרָא דְּאִילָנָא דְּחַיֵּי, אֶלָּא מֵעֵץ הַדַּעַת טוֹב וָרָע).

A crown-this they established as one being crowned with disciples (עִטּוּר, אוֹקְמוּהָ מְעַטְרוֹ בַּתַּלְמִידִים). And the path of secret, Hashem is my cup-He is crowned with disciples through the letter Yod (וְאֹרַח רָזָא, יְיָ אִיהוּ כּוֹס, מְעַטְרוֹ בַּתַּלְמִידִים בְּאָת יוֹ״ד), for it is a crown upon Hashem (דְּאִיהוּ עֲטֶרֶת עַל יְיָ). Wrapping-the head must be wrapped, because the Shekhinta is upon his head (עִטוּף, צָּרִיךְ לְאַעְטָפָא רֵישֵׁיהּ בְּגִין דִּשְׁכִינְתָּא עַל רֵישֵׁיהּ). For thus they established, the masters of the Mishnah: it is forbidden for a Torah Scholar to walk four cubits with his head uncovered (דְּהָכִי אוּקְמוּהָ מָארֵי מַתְנִיתִין, אָסוּר לְתַלְמִיד חָכָם לְמֵיהַךְ ד׳ אַמּוֹת בְּגִלוּי הָרֹאשׁ), because “the whole earth is full of His glory” (מִשּׁוּם מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6). All the more so during a blessing, and when mentioning the Holy Name, one must not be bareheaded (כָּל שֶׁכֵּן בִּבְרָכָה, וּבְאַדְכְּרַת שְׁמָא קַדִישָׁא, לְמֶהֱוִי בְּגִלוּי הָרֹאשׁ).

The letter Yod from the Name Hashem-she is enwrapped in light, and became Avir (דְּאָת יוֹ״ד מִן יְיָ, אִיהִי אִתְעַטֵף בָּאוֹר, וְאִתְעָבִיד אַוִּיר). And this is the Avir of Eretz Yisrael that brings wisdom ((והיינו אוירא דארץ ישראל מחכים)). Because the letter Yod, which is Chokhmah, is within the Avir (בְּגִין דְּאָת יוֹ״ד דְּאִיהִי חָכְמָה בַּאֲוִיר), and this is the light in which He enwrapped Himself when creating the world (וְהַיְינוּ אוֹר דְּאִתְעֲטַף בֵּיהּ כַּד בָּרָא עָלְמָא), as it is written, “He enwraps Himself with light like a garment” (הֲדָא הוּא דִכְתִיב עוֹטֶה אוֹר כַּשַּׂלְמָה) (Psalms 104). And this is “Let there be light, let there be Avir” (וְהַאי אִיהוּ יְהִי אוֹר יְהִי אַוִּיר) (Bereshit 1). And the masters of the secrets of Torah established: before anything came into being, the existences came into being (וְאוֹקְמוּהָ מָארֵי סִתְרֵי תּוֹרָה, בְּטֶרֶם נִתְהֲוָה כָּל דָּבָר, נִתְהֲווּ הָהַוָיוֹת). And therefore, “Let there be light, and there was light”-that was from before (וּבְגִין דָּא יְהִי אוֹר וַיְהִי אוֹר, דְּהֲוָה מִקַּדְמַת דְּנָא).

Ḥai [living]—thus they established (חַ״י אוּקְמוּהָ): living from the chavit [barrel] (חַי מִן הֶחָבִית). And the way of the mystery is this (וְאֹרַח רָזָא): the supernal Shekhinta is the eighth of the Sefirot, from below upward (שְׁכִינְתָּא עִלָּאָה אִיהִי תְּמִינָאָה דִּסְפִירָאן מִתַּתָּא לְעֵילָּא). Therefore, she is called Chet [eight] (וּבְגִין דָּא אִתְקְרִיאַת ח׳), and concerning her it is said (וְאִתְּמַר בָּהּ): “With Chokhmah [Wisdom] a house is built” (בְּחָכְמָה יִבָּנֶה בָּיִת) (Proverbs 24). And this is chavit [barrel]: Chet [eight], bayit [house] (וְהַיְינוּ חָבִית: ח׳ בַּיִ״ת). And because she is life (וּבְגִין דְּאִיהִי חַיִּים), as it is written (דִּכְתִיב): “She is a tree of life to those who hold fast to her” (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Proverbs 3), wine from there is Ḥai [living] (יַיִן מִתַּמָּן אִיהוּ חַ״י). And this is the wine of Orayta [Torah] (וְדָא אִיהוּ יִינָא דְּאוֹרַיְיתָא). Whoever toils in her is called Ḥai [living] (מַאן דְּאִשְׁתְּדַּל בָּהּ, אִקְרֵי חַ״י). And furthermore (וְעוֹד), Tzaddik Ḥai [Righteous One, living] (צַּדִּיק חַ״י)—he is living from the chavit [barrel] (אִיהוּ חַי מִן הֶחָבִית).

Wine has two colors (יַיִן אִית מִנֵּיהּ תְּרֵין גַּוְונִין): white and red (חִוָּור וְסוּמָק). Wine is seventy faces (יַיִן, ע׳ אַנְפִּין); behold, this is seventy-two (הָא ע״ב). And corresponding to the two colors of wine (וְלָקֳבֵל תְּרֵין גַּוְונִין דְּיַיִן) are “Remember” and “Keep” of Shabbat (אִיהִי זָכוֹר וְשָׁמוֹר דְּשַׁבָּת), and the seventy words of Kiddush and Vayechulu (וְע׳ תֵּיבִין דְּקִדוּשׁ וַיְכֻלּוּ); behold, this is seventy-two (הָא ע״ב).

Full-this is what is written, “A cup full of the blessing of Hashem” (מָלֵּא, הֲדָא הוּא דִכְתִיב כּוֹס מָלֵא בִּרְכַּת יְיָ) (Deuteronomy 33). And also it is full from the wine of Orayta (וְאוֹף דְּאִיהוּ מָלֵּא מִיֵינָא דְּאוֹרַיְיתָא). A man must be complete, as you say, “A wholesome man” (בַּר נָשׁ הָכִי צָּרִיךְ לְמֶהֱוִי שְׁלִים, כְּמָה דְאַתְּ אָמֵר אִישׁ תָּם: גְּבַר שְׁלִים) (Bereshit 25). As it is written, “And Jacob came whole” (כְּמוֹ וַיָּבֹא יַעֲקֹב שָׁלֵם) (Bereshit 33). So must the Neshama be whole, without defect (הָכִי צָּרִיךְ לְמֶהֱוִי נִשְׁמְתָא שְׁלֵימָתָא, וְלָא יִהְיֶה בָּהּ פְּגָם), as it is written, “Any man in whom there is a blemish shall not come near” (דְּכָל אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב) (Leviticus 21). So also, Illem with Yah is Elohim, as the number of kos (אוּף הָכִי אִלֵּם עִם יָ״הּ, הוּא אֱלֹהִים, כְּחוּשְׁבַּן כּוֹס). There it is full, and reverse Illem and you will find Malei (שם י״ה אִיהוּ מָלֵּא, וַהֲפוֹךְ אִלֵּם וְתִמְצָּא מָלֵּא). When? When Yah is there (אֵימָתַי. כַּד אִית תַּמָּן יָ״הּ). And this is, “For the hand is on the throne of Yah” (וְהַיְינוּ כִּי יַד עַל כֵּס יָ״הּ) (Exodus 17). Adonai its calculation is Vav Heh (אֲדֹנָ״י חוּשְׁבַּנֵיהּ ו״ה). The middle pillar is full from both (עַמּוּדָא דְּאֶמְצָּעִיתָא מָלֵּא מִן תַּרְוַויְיהוּ) (Tikkunim 70a). And because of this Adam rests upon it, for it is the explicit Name (וּבְגִין דָּא שַׁרְיָא עָלֵיהּ אָדָם, דְּהוּא שְׁמָא מְפֹרָשׁ). He receives it with both his hands (מְקַבְּלוֹ בִּשְׁתֵּי יָדָיו), in the manner of the Orayta (כְגַוְונָא דְּאוֹרַיְיתָא), which was upon two tablets (דְּהֲוָה בִּתְרֵין לוּחִין), five utterances on one tablet (ה׳ דִּבְרָן בְּלוּחָא חֲדָא), to correspond to the five fingers of the right hand (לָקֳבֵל ה׳ אֶצְּבְּעָאָן דְּיַד יְמִינָא). And five on the second tablet (וְה׳ בְּלוּחָא תִּנְיָינָא), to correspond to the five fingers of the left hand (לָקֳבֵל ה׳ אֶצְּבְּעָן דְּיַד שְׂמָאלָא). And they were given with the right, that is, with the right hand (וְאִתְיְיהִיבוּ בִּימִינָא דְּהַיְינוּ בְּיַד יָמִין). And because of this, two tablets of stone he brought down in his hand, and not in his hands (וּבְגִין דָּא, שְׁנֵי לוּחוֹת אֲבָנִים הוֹרִיד בְּיָדוֹ, וְלָא בְּיָדָיו). And this is what the verse testifies (וְהַאי אִיהוּ דְּאַסְהִיד קְרָא): From His right hand, a fiery law for them (מִימִינוֹ אֵשׁ דָּת לָמוֹ) (Deuteronomy 33). And he sets his eyes upon it (וְנוֹתֵן עֵינָיו בּוֹ), because this cup (בְּגִין דְּהַאי כּוֹס), it corresponds to the Land of Yisrael (דְּאִיהוּ לָקֳבֵל אַרְעָא דְּיִשְׂרָאֵל), concerning which it is said (דְּאִתְּמַר בָּהּ): The eyes of Hashem your Elohim are always upon it (תָּמִיד עֵינֵי יְיָ אֱלֹהֶיךָ בָּהּ) (Deuteronomy 11). And the eyes above (וְעַיְינִין דִּלְעֵילָּא), these are the seventy Sanhedrin (אִינּוּן שִׁבְעִין סַנְהֶדְרִין), and Moshe and Aharon over them (וּמֹשֶׁה וְאַהֲרֹן עָלַיְיהוּ), two supernal eyes (תְּרֵין עַיְינִין עִלָּאִין), one right eye (חַד עַיִן יָמִין), and one left eye (וְחַד עַיִן שְׂמָאלָא), and they are seventy-two (וְאִינּוּן ע׳'ב), corresponding to the value of bayayin, "in wine" (כְּמִנְיָן בַּיַּיִן). And this is the secret of he places his eye in the cup (וְהַאי אִיהוּ רָזָא דְּנוֹתֵן בַּכּוֹס עֵינוֹ). And he lifts it from the ground one handbreadth (וּמַגְבִּיהוֹ מִן הַקַּרְקַע טֶפַח), because the letter Hei is the cup (בְּגִין דְּאָת ה׳ אִיהִי כּוֹס), it must be raised to the letter Yod (בָּעֵי לְסַלְּקָא לָהּ בְּאָת י׳), which is a handbreadth (דְּאִיהִי טֶפַח), for in it the letter Hei is opened with the five fingers (דְּבֵיהּ אִתְפַּתְּחַת ה׳ בְּה׳ אֶצְּבְּעָאן). And he sends it to the members of his household as a gift (וּמְשַׁגְּרוֹ לְאַנְשֵׁי בֵּיתוֹ בְּמַתָּנָה), in order that his house be blessed (בְּגִין דְּיִתְבְּרַךְ דְּבִיתְהוּ), which is the Nefesh (דְּאִיהִי נֶפֶשׁ), as it is said about it: Our soul is dried up; there is nothing at all (נַפְשֵׁנוּ יְבֵשָׁה אֵין כֹּל) (Numbers 11). And she is blessed, and made fruitful (וְאִתְבָּרְכַת וְאִתְעָבִידַת פֵּרִין), as it is written: Let the earth bring forth grass (תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא) (Bereshit 1).

Fourthly, that there should be upon his table words of Torah (רְבִיעָאָה, לְמֶהֱוִי עַל פָּתוֹרֵיהּ דִּבְרֵי תּוֹרָה), so that it not be established in the manner of the unlearned masses (דְּלָא יִתְקַיֵּים בֵּיהּ כְּגַוְונָא דְּעַמֵּי הָאָרֶץ), of whom it is said (דְּאִתְּמַר עָלַיְיהוּ): For all the tables are full of vomit and filth (כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צּוֹאָה) (Isaiah 28). But in the Sitre Torah they established it (אֲבָל בְּסִתְרֵי תּוֹרָה אוֹקְמוּהָ): He who seeks to become wealthy, let him turn to the north (הָרוֹצֶּה לְהַעֲשִׁיר יַצְּפִּין), let him place his table to the north (יִתֵּן שֻׁלְחָן לַצָּפוֹן); behold, the table is to the left (הֲרֵי שֻׁלְחָן לִשְׂמָאלָא), which is Din (דְּאִיהוּ דִּין). It must be joined with the right (בָּעֵי לְקַשְּׁרָא בֵּיהּ יְמִינָא), which is the Orayta (דְּאִיהוּ אוֹרַיְיתָא), which was given from Chesed (דְּאִתְיְהִיבַת מֵחֶסֶד), which is Rachamei (דְּאִיהוּ רַחֲמֵי), the right of Hashem (יְמִין ה׳).

Fifth, the masters of the Mishnah have established it (חֲמִישָּׁאָה, אוֹקְמוּהָ מָארֵי מַתְנִיתִין), that one must prolong upon his table (דְּצָּרִיךְ לְהַאֲרִיךְ עַל פָּתוֹרֵיהּ), because of the poor (בְּגִין עֲנִיִּים). And the secret of the matter (וְרָזָא דְּמִלָּה), because charity lengthens his days (בְּגִין דִּצְּדָקָה יַאֲרִיךָ יוֹמוֹי), that they not be shortened (דְּלָא יִתְקַצְּרוּן). In the manner that the Orayta is length of days (כְגַוְונָא דְּאוֹרַיְיתָא אִיהוּ אֲרִיכוּת יוֹמִין), in two worlds (בִּתְרֵין עָלְמִין), in this world and in the World to Come for the soul (בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי לְנִשְׁמְתָא). Likewise, charity is length of days for the body (אוּף הָכִי צְּדָקָה, אִיהִי אֲרִיכוּת יוֹמִין לְגוּפָא), in two worlds (בִּתְרֵין עָלְמִין). This is what is written (הֲדָא הוּא דִכְתִיב): For it is your life and the length of your days (כִּי הוּא חַיְּיךָ וְאוֹרֶךְ יָמֶיךָ) (Deuteronomy 30). For it is your life in this world (כִּי הוּא חַיְּיךָ בָּעוֹלָם הַזֶּה), and the length of your days in the World to Come (וְאוֹרֶךְ יָמֶיךָ בָּעוֹלָם הַבָּא). For the World to Come is for the body, for the resurrection of the dead (דְּעָלְמָא דְּאָתֵי לְגוּפָא לִתְחִיַּית הַמֵּתִים), for afterwards, when he rises, he shall not die (דִּלְבָתַר דְּיִיקוּם לָא יָמוּת). And just as the World to Come shall endure (וּכְגַוְונָא דְּעָלְמָא דְּאָתֵי יְהֵא קַיָּים), so this world shall endure (הָכִי עָלְמָא דֵּין יְהֵא קַיָּים).