Daf 276a (דַּף רע״ו ע״א)

It is not the way of the King and the Matronita to ride upon a donkey, but upon a horse (לֵית דַּרְכָּא דְּמַלְכָּא וּמַטְרוֹנִיתָא, לְמִרְכַּב עַל חֲמָרָא, אֶלָּא עַל סוּסְוָון). This is what is written: “You ride upon Your horses, Your chariots of salvation” (Habakkuk 3) (הֲדָא הוּא דִכְתִיב, כִּי תִרְכַּב עַל סוּסֶיךָ מַרְכְּבוֹתֶיךָ יְשׁוּעָה). For they do not demean royalty, to ride the Matronita upon a donkey (דְּאֵין מְזַלְזְלִין בְּמַלְכוּתָא, לְמִרְכַּב מַטְרוֹנִיתָא עַל חֲמָרָא). How much more the King; there is no place for a commoner, a servant, whose way is to ride a donkey (כָּל שֶׁכֵּן מַלְכָּא, לֵית דֵּין אֲתָר הֶדְיוֹט עֶבֶד, דְּאָרְחֵיהּ לְמִרְכַּב עַל חֲמָרָא). And for this reason it is written of the Messiah: “Poor and riding upon a donkey” (Zechariah 9) (וּבְגִין דָּא כְּתִיב בֵּיהּ בְּמָשִׁיחַ, עָנִי וְרוֹכֵב עַל חֲמוֹר). “Poor” - there is there a sign: Eruvin, Niddah, Yevamot, and the rest of the Mishnayot altogether (עָנִי אִיהוּ תַּמָּן בְּסִימָן, עֵרוּבִין נִדָּה יְבָמוֹת, וּשְׁאַר מַתְנִיתִין בִּכְלָל). And he is not called there “King” until he rides upon his horse, which is Knesset Yisrael (וְלָא אִתְקְרֵי תַּמָּן מֶלֶךְ, עַד דְּרָכִיב בְּסוּסְיָא דִּילֵיהּ כְּנֶסֶת יִשְׂרָאֵל).

Kudsha Berikh Hu, when He is outside His place, He is not King (קוּדְשָׁא בְּרִיךְ הוּא כַּד אִיהוּ לְבַר מֵאַתְרֵיהּ, לָאו אִיהוּ מֶלֶךְ). And when He returns to His place: “And Hashem shall be King” (Zechariah 14) (וְכַד אִתְהַדָּר לְאַתְרֵיהּ, וְהָיָה יְיָ לְמֶלֶךְ). And so Yisrael - it is said of them: all Yisrael are the children of kings (וְהָכִי יִשְׂרָאֵל, אִתְּמַר בְּהוֹן, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים). In the manner of the Father, they are His children (כְּגַוְונָא דְּאַבָּא, אִינּוּן בְּנוֹי). But they are not called “children of kings” until they return to the Land of Yisrael (לָאו אִינּוּן בְּנֵי מְלָכִים, עַד דִּיהַדְרוּן לְאַרְעָא דְּיִשְׂרָאֵל). And if you say: this commoner, although he is a commoner with respect to his Master, concerning him it is said: “Let not the blessing of a commoner be light in your eyes” (Avot 4:3) (וְאִי תֵּימָא דְּהֶדְיוֹט דָּא, אַף עַל גַּב דְּאִיהוּ הֶדְיוֹט לְגַבֵּי מָארֵיהּ, עָלֵיהּ אִתְּמַר, אַל תְּהִי בִּרְכַּת הֶדְיוֹט קַלָהּ בְּעֵינֶיךָ).

And this commoner, with respect to the King, is the servant Metatron (וְהֶדְיוֹט דָּא לְגַבֵּי מַלְכָּא עֶבֶד מְטַטְרוֹן). And Adam Kadma’ah, who did not guard the honor that was given to him, they lowered him to eat with donkeys, and he said: “I and my donkey shall eat from one trough” (Isaiah 1) (וְאָדָם קַדְמָאָה דְּלָא נָטַר יְקָר דְּיָהֲבוּ לֵיהּ, נַחְתּוּ לֵיהּ לְמֵיכַל עִם חֲמוֹרִים [חמריה], וְאָמַר, אֲנִי וַחֲמוֹרִי נֹאכַל בְּאֵבוּס אֶחָד). And Yissakhar, with this donkey, merited to be called: “Yissakhar is a strong-boned donkey” (Bereshit 49) (וְיִשָּׂשׂכָר בְּהַאי חֲמָרָא, זָכָה לְאִתְקְרֵי, יִשָּׂשׂכָר חֲמוֹר גָּרֶם). And the Rabbis, masters of the Mishnah, said: the Matronita - of her it is said: “And His kingdom rules over all” (Psalms 103) (וְרַבָּנָן מָארֵי מָתְנִיתִין, מַטְרוֹנִיתָא אִתְּמַר בָּהּ, וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה). After she clothed herself in Esther, the dominion of Esther over Achashverosh and his nations (בָּתַר דְּאִתְלַבְּשָׁא בֵּיהּ אֶסְתֵּר, שְׁלִיטַת אֶסְתֵּר עַל אֲחַשְׁוֵרוֹשׁ וְאוּמָתֵיהּ). And it is said of them: “And they slew their enemies” (Esther 9) (וְאִתְּמַר בְּהוּ, וְהָרוֹג בְּשׂוֹנְאֵיהֶם). And if you say that she united with him - even though they were in one house, Heaven forbid (וְאִי תֵּימָא דְּאִתְיָיחַד עִמָּהּ. אַף עַל גַּב דַּהֲווֹ בְּבֵיתָא חֲדָא, חַס וְשָׁלוֹם). Rather, in the manner of Yosef, of whom it is said: “And she left his garment by her” (Bereshit 39) (אֶלָּא, כְּגַוְונָא דְּיוֹסֵף, דְּאִתְּמַר בֵּיהּ, וַתַּנַח בִּגְדוֹ אֶצְלָהּ). And not “his garment,” but “his beged,” which is the language of “the treacherous have dealt treacherously” (Isaiah 24) (וְלָא לְבוּשׁוֹ, אֶלָּא בִּגְדוֹ, לִישָׁנָא, דְּבוֹגְדִים בָּגָדוּ).

And here is a great mystery (וְהָכָא סִתְרָא רַבְרְבָא). And for this reason, Esther, the language of her concealment: “You are my hiding place” (Psalms 32) (וּבְגִין דָּא, אֶסְתֵּר, לִישָׁנָא דְּסִתְרָאָהּ, אַתָּה סֵתֶר לִי). The Shekhinta concealed her from Achashverosh (שְׁכִינְתָּא אַסְתִּירַת לָהּ מֵאֲחַשְׁוֵרוֹשׁ), and gave him a demon in her place (וְיָהִיב לֵיהּ שִׁידָה בְּאַתְרָהּ), and she returned to the arms of Mordekhai (וְאִתְהַדְּרַת אִיהִי בִּדְרוֹעֵיהּ דְּמָרְדְּכַי). And Mordekhai, who knew the Explicit Name and the seventy tongues, accomplished all of this with wisdom (וּמָרְדְּכַי דְּהֲוָה יָדַע שְׁמָא מְפֹרָשׁ, וְשִׁבְעִין לָשׁוֹן, עֲבַד כָּל דָּא בְּחָכְמְתָא). And for this reason, the masters of the Mishnah established, that even without this, a man must first converse with his wife before he unites with her, because sometimes a demon exchanges himself for his wife (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, דְּאֲפִילּוּ בְּלָא דָּא, אִית לֵיהּ לְבַּר נָשׁ קוֹדֶם דְּיִתְיָחֵד עִם אִתְּתֵיהּ, לְמַלְּלָא עִמָּהּ, בְּגִין דְּשֶׁמָא שִׁידָה אִתְחַלְּפָא בְּאִתְּתֵיהּ). And this is in the woman from the Tree of Good and Evil (וְדָא בְּאִתְּתָא מֵאִילָנָא דְּטוֹב וָרָע). But if she is from the Shekhinta, she has no change (אֲבָל אִם הִיא מִשְׁכִינְתָּא, לֵית לָהּ שִׁנּוּי). This is what is written: “I am Hashem, I have not changed” (Malachi 3) (הֲדָא הוּא דִכְתִיב, אֲנִי יְיָ לֹא שָׁנִיתִי).

“I” - this is the Shekhinta (אֲנִי, דָּא שְׁכִינְתָּא). And she has no fear of any other side (וְלֵית לָהּ דְּחִילוּ מִכָּל סִטְרִין אַחֲרָנִין). This is what is written: “All the nations are as nothing before Him” (Isaiah 40) (הֲדָא הוּא דִכְתִיב, כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ). And in the place of the Shekhinta there are many treasures (וּבְאַתְרָא דִּשְׁכִינְתָּא תַּמָּן, כַּמָה סְגוּלוֹת תַּמָּן). And because Esther clothed herself with the Shekhinta, she was fit to perform with her many treasures - some say: fasts (וּבְגִין דְּאֶסְתֵּר אִתְלַבְּשַׁת שְׁכִינְתָּא בָּהּ, חַזְיָא הֲוַת לְמֶעְבַּד עִמָּהּ כַּמָה סְגוּלוֹת [ס״א צומות]). In the manner of Sarah, whom Kudsha Berikh Hu protected, because the Shekhinta was with her; He protected her from Pharaoh (כְּגַוְונָא דְּשָׂרָה, קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לָהּ, בְּגִין שְׁכִינְתָּא דַּהֲוַת עִמָּהּ, נָטִיר לָהּ מִפַּרְעֹה). And even her garments and her adornments, all of them Kudsha Berikh Hu made treasures, because of the Shekhinta (וַאֲפִילּוּ לְבוּשָׁהּ וְתַכְשִׁיטֶיהָ בְּכֻלְּהוּ שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא סְגוּלוֹת, בְּגִין שְׁכִינְתָּא).

And for this reason Pharaoh came to touch her, and he was struck with her (וּבְגִין דָּא, אָתָא פַּרְעֹה לְסַנְדָּלָא, מָחָא לֵיהּ עִמֵּיהּ). And so it was also with all of her adornments - in every adornment that he touched, he was struck, until that impure one was separated from her, and she returned to her husband (וְהָכִי נָמֵי בְּכָל תַּכְשִׁיטִין דִּילָהּ. בְּכָל תַּכְשִׁיט וְתַכְשִׁיט דְּהֲוָה נָגַע בֵּיהּ, מָחֵי לֵיהּ, עַד דְּאִתְפְּרַשׁ מִנָּהּ הַהוּא טָמֵא, וְאַחְזָר לָהּ לְבַעְלָהּ). And if in her adornments it was thus, how much more so one who touches her body (וְאִי בְּתַכְשִׁיטִין דִּילָהּ כַּךְ, כָּל שֶׁכֵּן מַאן דְּנָגַע בְּגוּפָא). And even in her finger, to the side of unification: “And the stranger that draws near shall die” (Numbers 1) (וַאֲפִילּוּ בְּאֶצְבַּע דִּילָהּ, לְסִטְרָא דְּיִחוּדָא, וְהַזָּר הַקָּרֵב יוּמָת). For Kudsha Berikh Hu did not give permission to approach her (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְהִיב לֵיהּ רְשׁוּ לְמִקְרַב גַּבָּהּ). 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).

And for this reason, not every evil name is equal (וּבְגִין דָּא, לָא כָּל שֵׁם רָע שָׁקוּל). The spies who brought forth an evil report upon the land of Yisrael died (מְרַגְּלִים דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא דְּיִשְׂרָאֵל מִיתוּ). One who brings forth an evil report upon the Shekhinta, how much more so that their souls are smitten (מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, כָּל שֶׁכֵּן דְּלַקְיָין בְּנִשְׁמָתְהוֹן). For those who brought forth an evil report upon the land were punished in their bodies, and died in the death of their bones (דְּאִלֵּין דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא, לָקוּ בְּגוּפַיְיהוּ, וּמִיתַת גַּרְמַיְיהוּ מִיתוּ). But one who brings forth an evil report upon the Shekhinta, their soul is smitten (אֲבָל מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, נִשְׁמְתָא דִּלְהוֹן לָקְאָהּ). And this is for one who knows this secret and his eyes are open (וְהַאי לְמַאן דְּיָדַע רָזָא דָּא, וְעֵינוֹי פַּתְחִין). But one whose eyes are closed does not have so much punishment (אֲבָל מַאן דְּעֵינוֹי סְתִימִין, לֵית לֵיהּ עוֹנְשָׁא כָּל כַּךְ).

And that which the Rabbis of the Mishnah established: that a woman who is raped is permitted to her husband (וּמַה דְּרַבָּנָן דְּמַתְנִיתִין שַׁוְיָין קַמַּיְיהוּ, דְּאִתְּתָא אֲנוּסָה מוּתֶּרֶת לְבַעְלָהּ). Surely the prohibitions and permissions of the Mishnah speak only of the matters of man, and the woman who is from the Tree of the Knowledge of Good and Evil (וַדַּאי אִיסוּר וְהֶיתֵּר דְּמַתְנִיתִין לָא מְמַלֵּל אֶלָּא בְּמִילֵיהּ דְּבַּר נָשׁ, וְאִתְּתָא דְּאִיהִי מֵאִילָנָא דְּעֵץ הַדַּעַת טוֹב וָרָע). But the woman who is from the Tree of Life, judgment is not upon her like those who are from the Tree of the Knowledge of Good and Evil (אֲבָל אִתְּתָא דְּאִיהִי מֵאִילָנָא דְּחַיֵּי, לָאו לָהּ דִּינָא כְּאִלֵּין [דְּאִינּוּן מֵאִילָנָא דְּעֵץ הַדַּעַת טוֹב וָרָע]). For that which is from the Tree of Life is “a righteous man to whom it is good” (דְּהַהוּא דְּאִילָנָא דְּחַיֵּי, צַדִּיק וְטוֹב לוֹ).

Concerning him it is said: “No harm will befall the righteous” (Proverbs 12) (וּבְגִינֵיהּ אִתְּמַר, לֹא יְאוּנֶּה לַצַּדִּיק כָּל אָוֶן), nor his righteous mate (וְלָא לְבַת זוּגוֹ צַדֶּקֶת). We learn this from Sarah in Pharaoh’s house (וְאוֹלִיפְנָא מִשָׂרָה בְּבֵיתָא דְּפַרְעֹה), for he did not have permission to draw near to her (דְּלָא הֲוָה לֵיהּ רְשׁוּ לְמִקְרַב בַּהֲדָהּ). A righteous man for whom it is evil (וּמַאן דְּאִיהוּ צַדִּיק וְרָע לוֹ)—this is one who is from the Tree of Good and Evil (הַאי דְּאִיהוּ מֵאִילָנָא דְּטוֹב וָרָע). Since evil is with him (דְּכֵיוָן דְּרָע עִמֵּיהּ), “There is no righteous person who does not sin in that evil, once it is with him” (Ecclesiastes 7) (אֵין צַדִּיק אֲשֶׁר לֹא יֶחֱטָא בְּהַהוּא רָע, בָּתַר דְּאִיהוּ עִמֵּיהּ).

A wicked man for whom it is good (רָשָׁע וְטוֹב לוֹ): the evil inclination prevails over the good inclination (דְּאִתְגַּבָּר יֵצֶר הָרָע עַל יֵצֶר טוֹב). It is said, “for whom it is good” (אִתְּמַר וְטוֹב לוֹ), because the good is under his dominion (טוֹב אִיהוּ תְּחוֹת רְשׁוּתֵיהּ). Since evil rules over good (וּבְגִין דְּרָע שַׁלִּיט עַל טוֹב), he is wicked (רָשָׁע אִיהוּ), for the one who prevails takes the name (דְּהַהוּא דְּאִתְגַּבָּר נָטִיל שְׁמָא).

A wicked man for whom it is evil (רָשָׁע וְרָע לוֹ)—this is the foreign god, Sama’el (אֵל אַחֵר סָמָאֵל). “Evil for him” is his poison of death (וְרָע לוֹ, סַם הַמָּוֶת דִּילֵיהּ), namely worship of stars and constellations (עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). “Evil shall slay the wicked” (Psalms 34) (תְּמוֹתֵת רָשָׁע רָעָה). Therefore, a woman is not deemed coerced (וּבְגִין דָּא, אֲנוּסָה לָאו אִיהִי), unless that soul contains a mixture of good and evil (אֶלָּא אִי אִית בָּהּ תַּעֲרוֹבֶת בְּהַהִיא נִשְׁמְתָא, דְּטוֹב וָרָע).