Daf 272b (דַּף רע״ב ע״ב)

And with the chaff and straw of wheat (וּבְמוֹץ וְתֶבֶן דְּחִטָּה), upon this the Rabbis have established (עָלֵיהּ אוּקְמוּהָ רַבָּנָן), that the tree which Adam HaRishon ate was wheat (אִילָן שֶׁאָכַל אָדָם הָרִאשׁוֹן חִטָּה הֲוָה). The letters Chet-Tet are close, which are chaff and straw, to the letter Heh (קָרִיב ח״ט, דְּאִיהוּ מוֹץ וְתֶבֶן, לְאָת ה׳). The Yod departed from it (וְאִסְתְּלִיק מִנֵּיהּ י׳), for it is her tithe (דְּאִיהוּ עִשׂוּר דִּילָהּ). Therefore, when it is in its chaff and straw [hers] (וּבְגִין דָּא כַּד אִיהוּ בְּמוֹץ וְתֶבֶן [שלה]), which correspond to orlah [uncircumcision] and peri‘ah [uncovering] (דְּאִינּוּן לָקֳבֵל עָרְלָה וּפְרִיעָה), it is exempt from the tithe (פָטוּר מִן הַמַּעֲשֵׂר). The letter Yod has no permission to join with the letter Heh (וְלֵית רְשׁוּ לְאָת י׳, לְחַבְּרָא בְּאָת ה׳), which are man and woman (דְּאִינּוּן אִישׁ וְאִשָּׁה). Therefore, everyone who breaks bread must be meticulous concerning it (וּבְגִין דָּא, כָּל הַבּוֹצֵעַ צָרִיךְ לְדַקְדֵּק בָּהּ). He must break from the place where its baking is good (וְצָרִיךְ לְמִבְצַע מֵאֲתָר דְּבִשׁוּלוֹ יָפֶה), because its baking is the completion of the fruit (בְּגִין דְּבִשׁוּל אִיהוּ גֶּמֶר פְּרִי). And this is Vav (וְדָא ו׳). And ten things a person must do at the banquet (וַעֲשָׂרָה דְּבָרִים צָרִיךְ אָדָם לְמֶעְבַּד בִּסְעוּדָתָא). First, the washing of the hands (חַד, נְטִּילַת יָדַיִם). Second, to prepare two loaves for Shabbat (תִּנְיָינָא לְתַקְּנָא שְׁתֵּי כִּכָּרוֹת לְשַׁבָּת). Third, to eat three meals, and to add from the profane onto the holy (תְּלִיתָאָה, לְמֵיכַל תְּלַת סְעוּדָתִין, וּלְאוֹסָפָא מֵחוֹל עַל הַקֹּדֶשׁ). Fourth, to illuminate the table with a lamp (רְבִיעָאָה, לְאַנְהָרָא פָּתוֹרָא בִּשְׁרָגָא). As the Rabbis have established, the table in the north, and the menorah in the south (כְּמָה דְּאוּקְמוּהָ, שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם). And there must be reclining, as they have established: when one reclines, one blesses for all (וְצָרִיךְ הֲסֵבָּה, כְּמָה דְּאוּקְמוּהָ, הֵסֵבּוּ אֶחָד מְבָרֵךְ לְכֻלָּם).

And on Shabbat, in all fullness, one must add from the profane onto the holy (וּבְשַׁבָּת, בְּכָל מִלּוֹי, צָרִיךְ לְאִתּוֹסְפָא מֵחוֹל עַל הַקֹּדֶשׁ), whether in his foods and drinks, whether in his garments, or in his reclining (בֵּין בְּמַאֲכָלָיו, וּמִשְׁתָּיו, בֵּין בִּלְבוּשׁוֹי, בֵּין בַּהֲסֵבַּתֵיהּ). For he must prepare for himself a proper couch, with many cushions and embroidered pillows, from whatever he has in his house, as one who prepares a canopy for the bride (דְּצָרִיךְ לְתַקְּנָא לֵיהּ מֵסִבָּהּ שַׁפִּירָא, בְּכַמָּה כָּרִים וּכְסָתוֹת מְרֻקְּמָן, מִכָּל דְּאִית בְּבֵיתֵיהּ, כְּמַאן דְּתַקִּין חוּפָּה לְכַלָּה). For Shabbat is a Queen, and she is a Bride (דְּשַׁבְּתָא אִיהִי מַלְכְּתָא, וְאִיהִי כַּלָּה). And for this reason the masters of the Mishnah would go out on the eve of Shabbat to greet her, and they would say, “Come, Bride, come, Bride” (וּבְגִין דָּא הֲווֹ נַפְקֵי מָארֵי מַתְנִיתִין עֶרֶב שַׁבָּת לְאַקְדְּמוּתִי לְאָרְחָא, וַהֲווּ אַמְרֵי בֹּאִי כַּלָּה בֹּאִי כַּלָּה). And they must arouse song and joy to the table for her (וּצְרִיכִין לְאַתְּעָרָא שִׁירָה וְחֶדְוָה לְפָתוֹרָה לְגַבָּהּ). And not only this, but there is another secret (וְלֹא עוֹד, אֶלָּא דְּאִית רָזָא אָחֳרָא). Just as it is necessary to receive His Lady (כְּגַוְונָא דְּצָרִיךְ לְקַבְּלָא גְּבִירְתָּהּ), with many lights of lamps on Shabbat (בְּכַמָּה נְהוֹרִין דִּשְׁרָגִּין בְּשַׁבָּת), and with many delights (וּבְכַמָּה עִנּוּגִין), and with beautiful garments (וּלְבוּשִׁין שַׁפִּירִין), and with a house prepared (וּבֵיתָא מְתֻקְּנָא), with many vessels of adornment (בְּכַמָּה מָאנֵי דְּתִקּוּנָא), with good reclining for each and every one (בַּהֲסֵבָּהּ יָפָה לְכָל חַד וְחַד). And with this joy and adornment (וּבְהַאי חֶדְוָה וְתִקּוּנָא), they cause that the evil handmaid remain in darkness (גַּרְמִין דְּאִשְׁתְּאָרַת שִׁפְחָה בִּישָׁא בַחֲשׁוֹכָא), in hunger (בְּרַעֲבוֹן), in weeping (בְּבִכְיָה), in lamentation (בְּהֶסְפֵּד), in black garments as a widow (בִּלְבוּשִׁין אוּכָמִין כְּאַרְמַלְתָּא). For if this one is full, that one is desolate (דְּאִי מְלֵאָה זוֹ, חַרֵבָה זוֹ).

The Good Inclination is the holy Matronita (יֵצֶר טוֹב, מַטְרוֹנִיתָא קַדִּישָׁא). The holy Malkhut that descends on Shabbat (מַלְכוּת הַקֹּדֶשׁ דְּנַחְתָּא בְּשַׁבָּת). Crowned with ten Sefirot (כְּלִילָא מֵעֶשֶׂר סְפִירָן). Adorned with seven Names that are not erased (מְעַטְּרָא בְּשֶׁבַע שְׁמָהָן שֶׁאֵינָן נִמְחָקִין). With many chariots of living beings (בְּכַמָּה מַרְכְּבוֹת דְּחֵיוָון). And with many hosts and dwellings (וּבְכַמָּה חַיָּילִין וּמַשְׁרְיָין). And the King goes out to receive her with many hosts (וּמַלְכָּא נָפִיק לָקֳבְלָא בְּכַמָּה מַשִׁרְיָין). And the Evil Inclination remains, the evil handmaid, in darkness (וְאִשְׁתָּאֲרַת יֵצֶר הָרָע שִׁפְחָה בִּישָׁא בַּחֲשׁוֹכָא), as a widow without her husband, without chariots (כְּאַרְמַלְתָּא בְּלֹא בַּעְלָהּ בְּלָא מֶרְכָּבוֹת). And these, of which it is said (וְאִלֵּין דְּאִתְּמַר עָלַיְיהוּ), “to those who sacrifice and burn incense to the Queen of Heaven and to the constellations which I did not command” (Jeremiah 44) (לַמְזַבְּחִין וְלַמְקַטְרִין לִמְלֶכֶת הַשָּׁמַיִם וְלַמַזָּלוֹת אֲשֶׁר לֹא צִוִּיתִי), this is the worship of the evil handmaid (הוּא פּוּלְחָנָא דְּשִׁפְחָה בִּישָׁא), which rules on the eves of Shabbat and the eves of Wednesdays (דְּשַׁלְטֵי בְּעַרְבֵי שַׁבָּתוֹת וְעַרְבֵי לֵילֵי רְבִיעִיּוֹת). What would these do? (מַה הֲווֹ אִלֵּין עַבְדִּין). They would take black garments (הֲווֹ נַטְלִין לְבוּשִׁין אוּכָמִין), and darken the lights (וְחַשְׁכָאן נְהוֹרִין), and make lamentation on the nights of Shabbat (וְעַבְדִין הֶסְפְּדָא בְּלֵילֵי שַׁבָּתוֹת), in order to join with her as she dwells (כְּדֵי לְאִשְׁתַּתְּפָא בַּהֲדָהּ כְּמָה דְּאִיהִי שַׁרְיָא), for “this also has God made, one opposite the other” (Ecclesiastes 7) (כִּי גַּם זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹהִים). After Yisrael sinned, and the Temple was destroyed (בָּתַר דְּחָאבוּ יִשְׂרָאֵל, וְאִתְחָרַב בֵּי מַקְדְּשָׁא), it is said of the Shekhinta, the holy Imma (אִתְּמַר בִּשְׁכִינְתָּא אִימָּא קַדִּישָׁא): “How does the city sit solitary, she that was full of people, she is become as a widow” (Lamentations 1) (אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה). And they extinguish the lights and the lamps on the night of the Ninth of Av (וּמְכַבִּין בְּלֵיל תִּשְׁעָה בְּאָב נְהוֹרִין וּשְׁרָגִין), and they make lamentation (וְעַבְדִין הֶסְפֵּד), and they sit as mourners, to join in the affliction of the Shekhinta (וְיַתְבִין כַּאֲבֵלִים לְאִשְׁתַּתְּפָא בְּדוֹחֲקָא דִּשְׁכִינְתָּא). For they caused to her all that breaking (בְּגִין דְּאִינּוּן גַּרְמוּ לָהּ כָּל הַהוּא תְּבִירוּ).

The fifth, the Cup of Vayechulu (The completion of Creation) (חֲמִשָׁאָה, כּוֹס דְּוַיְכֻלּוּ). The sixth, to have on the table words of Orayta (שְׁתִּיתָאָה, לְמֶהֱוֵי עַל פָּתוֹרָא מִלֵּי דְּאוֹרַיְיתָא). The seventh, to lengthen upon the table, because the poor should come to his table (שְׁבִיעָאָה, לְאַרְכָאָה עַל פָּתוֹרָא, בְּגִין דַּעֲנִיִּים יֵיתוּן עַל פָּתוֹרֵיהּ). The eighth, the washing of the hands with mayim acharonim (תְּמִינָאָה, נְטִילַת יָדַיִם בְּמַיִם אַחֲרוֹנִים). The ninth, the blessing after meals (תְּשִׁיעָאָה, בִּרְכַּת הַמָּזוֹן). The tenth, the cup of blessing (עֲשִׁירָאָה, כּוֹס דִּבְרָכָה). And one must review them and rectify them in the holy secret (וְצָרִיךְ לְאַחְזְרָא עָלַיְיהוּ, וּלְתַקְּנָא לוֹן בְּרָזָא קַדִּישָׁא), which is included from ten Sefirot (דְּאִיהִי כְּלוּלָה מֵעֶשֶׂר סְפִירָאן). And this is the table of Kudsha Berikh Hu, from the side of Gevurah (וְאִיהוּ פָּתוֹרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, מִסִּטְרָא דִּגְבוּרָה). And for this reason the Rabbis have established, the table in the north (וּבְגִין כַּךְ אוֹקְמוּהָ רַבָּנָן, שֻׁלְחָן בַּצָּפוֹן).

One p1-0(חַד), the washing of the hands (נְטִילַת יָדַיִם). For thus the Rabbis of the Mishnah have established (דְּהָכִי אוֹקְמוּהָ רַבָּנָן דְּמַתְנִיתִין), that hands which are defiled are invalid for blessing (יָדַיִם מְזוּהֲמוֹת פְּסוּלוֹת לַבְּרָכָה). Because they are secondary to defilement, which is the father of defilement (בְּגִין דְּאִינּוּן שְׁנִיוֹת לַטּוּמְאָה, דְּאִיהוּ אַב הַטּוּמְאָה). For it is the first, when they are defiled (דְּאִיהוּ רִאשׁוֹן כַּד אִינּוּן מְסֻאֲבוֹת). But when they are pure, they are secondary to blessing (וְכַד אִינּוּן טְהוֹרוֹת אִינּוּן שְׁנִיוֹת לַבְּרָכָה). For blessing does not rest except upon purity (דִּבְרָכָה לָא שַׁרְיָא אֶלָּא עַל טַהֲרָה). As the Kohen, who is a pure man, a man of Chesed, blessing rests upon him (כַּהֲנָא דְּאִיהוּ אִישׁ טָהוֹר, אִישׁ חֶסֶד, שַׁרְיָא עָלֵיהּ בִּרְכָתָא). This is what is written: “Like the good oil upon the head, etc.” (Psalms 133) (הֲדָא הוּא דִכְתִיב, כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ וְגוֹ׳). And for this reason: “Speak to Aharon and to his sons, saying, Thus you shall bless the children of Yisrael, etc.” (Numbers 6) (וּבְגִין דָּא, דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל וְגוֹ׳). And it has been established, every Kohen who blesses is blessed (וְאוֹקְמוּהָ, כָּל כֹּהֵן הַמְּבָרֵךְ, מִתְבָּרֵךְ). And he who does not bless is not blessed (וְשֶׁאֵינוֹ מְבָרֵךְ, אֵין מִתְבָּרֵךְ). And it has been established by the masters of the Mishnah, every blessing that does not contain mention and Malkhut is not called a blessing (וְאוֹקְמוּהָ מָארֵי מַתְנִיתִין, כָּל בְּרָכָה שֶׁאֵין בָּהּ אַזְכָּרָה וּמַלְכוּת לָאו שְׁמֵיהּ בְּרָכָה). Malkhut Adonai (מַלְכוּת אֲדֹנָי).