Daf 240b (דַּף ר״מ ע״ב)

Furthermore, even though all is one, were it not for the intensity of harsh judgment, honey would not emerge (תוּ, אַף עַל גַּב דְּכֹלָּא חַד, אִלְמָלֵא תּוּקְפָא דְּדִינָא קַשְׁיָא, לָא נָפְקָא דְּבַשׁ). What is honey? This is the Oral Torah, as it is written (Psalms 19) “and sweeter than honey and the drippings of the honeycomb” (מַאן דְּבַשׁ. דָּא תּוֹרָה שֶׁבְּעַל פֶּה, דִּכְתִיב: וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים). From the strong-this is the Written Torah, as it is written (Psalms 29 “Hashem will give strength to His people” (מֵעַז, דָּא תּוֹרָה שֶׁבִּכְתָב, דִּכְתִיב: יי עֹז לְעַמּוֹ יִתֵּן). Came forth sweetness-this is the Oral Torah (יָצָא מָתוֹק, דָּא תּוֹרָה שֶׁבְּעַל פֶּה). They went together three days until they reached the mountain ridge of his mother (אֲזְלוּ כְּחֲדָא תְּלַת יוֹמִין, עַד דְּמָטוּ לְטוּרְסָא דְקִירָא דְּאִמֵּיהּ). When she saw them, she prepared the house and they remained there three more days (כֵּיוָן דְּחָמַאת לוֹן אַתְקָנִית בֵּיתָא, וְיַתְבוּ תַּמָּן תְּלַת יוֹמִין אָחֳרָנִין). They blessed him and departed, and arranged the words before Rabbi Shim‘on (בֵּרְכוּהוּ, וְאֲזְלוּ, וְסִדְּרוּ מִלִּין קַמֵּיהּ דְרַבִּי שִׁמְעוֹן). He said, surely they have inherited the light of the Orayta, and were it not for the merit of the fathers, punishment would have come from above (אָמַר, וַדַּאי יְרוּתַת אוֹרַיְיתָא אַחְסִין, וְאִלְמָלֵא זְכוּתָא דַאֲבָהָן יִתְעַנַּשׁ מִלְּעֵילָא). But Kudsha Berikh Hu protects those who go after the Orayta; they and their children forever have inherited her (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא לְאִינוּן דְּאָזְלִין בָּתַר אוֹרַיְיתָא, אַחְסִינוּ לָהּ אִינוּן וּבְנַיְיהוּ לְעָלְמִין). This is what is written (Isaiah 59) “As for Me, this is My covenant with them, says Hashem-My spirit that is upon you…” (הֲדָא הוּא דִכְתִיב: וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יי רוּחִי אֲשֶׁר עָלֶיךָ וְגו'). “Zevulun shall dwell by the shore of the seas and he shall be a haven for ships…” (Bereshit 49) (זְבוּלוּן לְחוֹף יַמִּים יִשְׁכּוֹן, וְהוּא לְחוֹף אֳנִיּוֹת וְיַרְכָתוֹ וְגו').

Rabbi Abba opened (Psalms 45) “Gird your sword upon your thigh, O mighty one, your glory and your majesty” (רִבִּי אַבָּא פָּתַח: חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר, הוֹדְךָ וַהֲדָרֶךָ). And what is this glory and majesty? To arm the sword and to be ready in it (וְכִי דָּא הוֹד וְהָדָר, לְמֵיזַן זַיְינָא, וּלְאִזְדַּרְזָא בְּהַאי). Whoever engages in Orayta, and battles through Orayta, and girds himself with it, this is the praise of his Master (מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, וְאַגַּח קְרָבָא בְּאוֹרַיְיתָא, וְזַרִיז גַּרְמֵיהּ בָּהּ, דָּא הוּא שְׁבָחָא דְּמָארֵיהּ), this is his glory and majesty, and you have said, “Gird your sword…” (דָּא הוּא הוֹד וְהָדָר, וְאַתְּ אֲמַרְתְּ חֲגוֹר חַרְבְּךָ). Rather, surely the essence of the matter is the holy sign of the covenant (אֶלָּא, וַדַאי עִקְּרָא דְמִלָּה, אָת קַיָּימָא קַדִּישָׁא). Kudsha Berikh Hu gave it and inscribed it upon human beings so that they may guard it and not blemish it through damage to this royal seal (יָהַב קוּדְשָׁא בְּרִיךְ הוּא, וְרָשִׁים לֵיהּ בִּבְנִי נָשָׁא, בְּגִין דְּיִנְטְרוּן לֵיהּ, וְלָא יִפְגְּמוּן לֵיהּ בִּפְגִימוּ לְהַאי רְשִׁימָא דְמַלְכָּא). And one who blemishes it, behold, stands in opposition to Him, as it is written (Leviticus 26): “A sword that avenges the vengeance of the covenant” (וּמַאן דְּפָגִים לֵיהּ, הָא קָאִים לְקֳבְלֵיהּ: חֶרֶב נֹקֶמֶת נְקַם בְּרִית), to exact vengeance for the breach of the holy covenant engraved within him which he has damaged (לְנַקְמָא נוּקְמָא דִּבְרִית קַדִּישָׁא, דְּאִתְרְשִׁים בֵּיהּ, וְהוּא פָּגִים לֵיהּ). And one who seeks to guard this place must be zealous and prepare himself and set himself ready for the time that the evil inclination prevails upon him (וּמַאן דְּבָעֵי לְנַטְרָא הַאי אֲתַר, יִזְדַּרֵז וִיתַקֵּן גַּרְמֵיהּ, וִישַׁוֵּי לְקֳבְלֵיהּ, בְּשַׁעְתָּא דְּיִצְרָא בִישָׁא יִתְקַף עֲלוֹי), for that sword that stands upon the thigh to exact retribution from the one who defiles this place (לְהַאי חֶרֶב דְּקָיְימָא עַל יָרֵךְ, לְאִתְפָּרְעָא מִמַּאן דְּפָגִים הַאי אֲתַר). Then, gird your sword upon your thigh, O mighty one (וּכְדֵין, חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר), mighty he is, mighty he is called (גִּבּוֹר אִיהוּ, גִּבּוֹר אִתְקְרֵי), and regarding this is your glory and your majesty (וְעַל דָּא הוֹדְךָ וַהֲדָרֶךָ).

Another matter: gird your sword upon your thigh, O mighty one-whoever sets out on the road should prepare himself with the prayer of his Master and be zealous in this (דָּבָר אַחֵר, חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר. מַאן דְּנָפִיק בְּאָרְחָא, יְתַקֵּן גַּרְמֵיהּ בִּצְלוֹתָא דְמָארֵיהּ, וְיִזְדַּרֵז בְּהַאי), righteousness, the supernal sword, with prayer and supplication before going out on the road (צֶדֶק, חֶרֶב עִלָּאָה, בִּצְלוֹתָא וּבָעוּתִין עַד לָא יִפּוּק לְאָרְחָא), as it is written (Psalms 85:14) “Righteousness shall go before him and shall set a path for his steps” (כְּדִכְתִיב, צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו).

Come and see, Zevulun went constantly on paths and roads, and waged battles, and girded with this supernal sword, with prayer and supplication, before going on the road (תָּא חֲזֵי, זְבוּלוּן נָפִיק תְּדִירָא לִשְׁבִילִין וְאָרְחִין, וְאַגַּח קְרָבִין, וְאִזְדַּרֵז בְּהַאי חֶרֶב עִלָּאָה, בִּצְלוֹתָא וּבָעוּתִין, עַד לָא נָפִיק בְּאָרְחָא), and then he conquered nations and prevailed over them (וּכְדֵין נָצַח עַמִּין, וְאִתְתַּקַּף עֲלַיְיהוּ). And if you say Yehudah, behold he too was prepared for this, to wage battle and rectifications with this sword-why then Zevulun? Rather (וְאִי תֵימָא יְהוּדָה, הָא אִתְתַּקַּן בְּהַאי, לְאַגָּחָא קְרָבִין, וְתִקּוּנִין, בְּהַאי חֶרְב, אַמַּאי זְבוּלוּן. אֶלָּא).

Come and see, these twelve tribes were all adornments of the Matronita (תָּא חֲזֵי, הַנֵּי תְּרֵיסַר שִׁבְטִין, כֻּלְּהוּ תִּקּוּנָא דְמַטְרוֹנִיתָא הֲווּ). Two feminine adornments were spoken by Shlomo in Shir haShirim, one for the supernal beloved, Jubilee, and one for the bride, the sabbatical year (תְּרֵין תִּקּוּנִין דְּנוּקְבֵי אָמַר שְׁלֹמה בְּשִׁיר הַשִּׁירִים, חַד לְרַעֲיָא עִלָּאָה יוֹבֵלָא, וְחַד לְכַלָּה, שְׁנַת הַשְּׁמִיטָה). One adornment above, and one adornment below (חַד תִּקּוּנָא לְעֵילָא, וְחַד תִּקּוּנָא לְתַתָּא).

The work of Bereshit is also so, in these two places, one work above, and one work below (עוֹבָדָא דִבְרֵאשִׁית, הָכִי הוּא נָמֵי, בְּהַנֵּי תְּרֵי אַתְרֵי, חַד עוֹבָדָא לְעֵילָא, וְחַד עוֹבָדָא לְתַתָּא). And for this reason the Orayta begins with a Bet (וְעַל דָּא פְּתִיחָא דְאוֹרַיְיתָא בְּב׳). The lower work is as the upper work-this one made the upper world and this one made the lower world (עוֹבָדָא דִּלְתַתָּא, כְּגַוְונָא דִלְעֵילָא, דָּא עֲבַד עַלְמָא עִלָּאָה, וְדָא עֲבַד עַלְמָא תַּתָּאָה). Just so (כְּגַוְונָא דָא). Two adornments of the feminine did Shlomo speak, one above and one below (תְּרֵין תִּקּוּנִין דְּנוּקְבֵי קָאֲמַר שְׁלֹמֹה, חַד לְעֵילָא, וְחַד לְתַתָּא). One above, in the supernal adornment of the Holy Name (חַד לְעֵילָא, בְּתִקּוּנָא עִלָּאָה דִּשְׁמָא קַדִּישָׁא). One below, in the lower adornment corresponding to the above (חַד לְתַתָּא, בְּתִקּוּנָא תַּתָּאָה כְּגַוְונָא דִלְעֵילָא).

Come and see, fortunate is the portion of Ya’aqov the holy one, who merited this (תָּא חֲזֵי, זַכָּאָה חוּלָקֵיהּ דְּיַעֲקֹב קַדִּישָׁא, דְּזָכָה לְהַאי). And it has been said, from the day the world was created, no complete bed was found like the bed of Ya’aqov (וְהָא אִתְּמָר, מִיּוֹמָא דְאִתְבְּרֵי עַלְמָא, לָא אִשְׁתַּכַּח עַרְסָא שְׁלֵימָתָא כְּעַרְסֵיהּ דְּיַעֲקֹב). And at the time he sought to depart from the world, then he was complete in all his sides (וּבְשַׁעְתָּא דְבָעָא לְאִסְתַּלָּקָא מֵעַלְמָא, כְּדֵין הֲוָה שְׁלִים, בְּכָל סִטְרוֹי). Avraham on his right, Yitzḥak on his left, he in the center, the Shekhinṭa before him (אַבְרָהָם מִימִינֵיהּ, יִצְחָק מִשְׂמָאלֵיהּ, הוּא בְּאֶמְצָעִיתָא, שְׁכִינְתָּא קַמֵּיהּ). When Ya’aqov saw this, he called his sons and said to them, gather yourselves, in order that the adornment above and below be made manifest (כֵּיוָן דְּחָמָא יַעֲקֹב הַאי, קָרָא לִבְנוֹי, וְאָמַר לוֹן הֵאָסְפוּ, בְּגִין דְּיִשְׁתַּכַּח תִּקּוּנָא דִלְעֵילָא וְתַתָּא).

Come and see, the secret of the matter: two adornments were found there, one above and one below, to make all complete as is fitting (תָּא חֲזֵי, רָזָא דְמִלָּה, תְּרֵין תִּקּוּנִין אִשְׁתַּכָּחוּ תַּמָּן, חַד עִלָּאָה, וְחַד תַּתָּאָה, לְמֶהֱוֵי כֹּלָּא שְׁלִים כְּדְקָא יְאוּת). The supernal adornment is both hidden and revealed, for that adornment is the Jubilee, which Shlomo spoke of in Shir haShirim as we have said (תִּקּוּנָא עִלָּאָה, תִּקּוּנָא סָתִים וְגַלְיָא, דְּהָא תִּקּוּנָא דְיוֹבֵלָא אִיהוּ, הַהוּא דְּאָמַר שְׁלֹמֹה בְּשִׁיר הַשִּׁירִים כִּדְקָאֲמָרָן). The head was hidden and not revealed here, and it is not appropriate to be revealed (רֵישָׁא סָתִים הֲוָה דְּלָא אִתְגַּלְּיָיא הָכָא, וְלָא יָאוֹת לְאִתְגַּלְּיָיא). The arms and the body are revealed, and these are known (דְּרוֹעִין וְגוּפָא אִתְגַּלְּיָין, וְהָא יְדִיעִין). The thighs are concealed and not revealed (שׁוֹקִין סְתִימוּ וְלָא אִתְגַּלְּיָין). Why? Because prophecy does not rest except in the Holy Land (מַאי טַעְמָא, בְּגִין דִּנְבוּאָה לָא שַׁרְיָא אֶלָּא בְּאַרְעָא קַדִּישָׁא). And this adornment is both hidden and revealed (וְתִקּוּנָא דָא סָתִים וְגַלְיָיא).