Daf 245a (דַּף רמ״ה ע״א)

Come and see (תָּא חֲזֵי): after they cleaved one to another (בָּתַר דְּאִתְדַּבְּקוּ דָּא בְּדָא), and she received the desire (וְהִיא קַבִּילַת רְעוּתָא), she said: “Set me as a seal upon your heart” (הִיא אֲמָרַת: שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ). Why “as a seal”? (אַמַּאי כַחוֹתָם). Rather, the manner of a seal is this: once it cleaves in one place (אֶלָּא אָרְחֵיהּ דְּחוֹתָם: כֵּיוָן דְּאִתְדָּבַּק בְּאֲתַר חַד), even though it is removed from there (אַף עַל גַּב דְּאִתְעֲדֵי מִינֵיהּ), the impression remains in that place and does not depart from it (הָא אִשְׁתָּאַר רְשִׁימוּ בְּהַהוּא אֲתַר, וְלָא אַעֲדֵי מִנֵּיהּ), for all its mark and all its form remains in it (דְּכָל רְשִׁימוּ וְכָל דִּיוּקְנָא דִילֵיהּ בֵּיהּ אִשְׁתָּאַר). So said Knesset Yisrael (כָּךְ אָמְרָה כְּנֶסֶת יִשְׂרָאֵל): I have cleaved to You (הָא אִתְדָּבַּקְנָא בָּךְ), even though You were removed from me and went into exile (אַף עַל גַּב דְּאִתְעֲדֵי מִינָךְ וְאָזִיל בְּגָלוּתָא). “Set me as a seal upon Your heart” (שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ), so that all my form may remain in You (בְּגִין דְּיִשְׁתָּאַר כָּל דְּיוּקְנִי בָּךְ), like that seal whose entire form remains in the place where it cleaved (כְּהַאי חוֹתָם דְּיִשְׁתָּאַר כָּל דִּיוּקְנֵיהּ בְּהַהוּא אֲתַר דְּאִתְדָּבַּק בֵּיהּ). “For love is strong as death” (כִּי עַזָּה כַמָּוֶת אַהֲבָה) it is powerful (תַּקִּיפָא הִיא), like the separation of the spirit from the body (כִּפְרִישׁוּ דְּרוּחָא מִן גּוּפָא).

As we have learned (דְּתָנִינָן): at the time when a person is ready to depart from the world (בְּשַׁעְתָּא דְּבַר נָשׁ מָטֵי לְאִסְתַּלָּקָא מִן עַלְמָא), and he sees what he sees (וְחָמֵי מַה דְּחָמֵי), the spirit moves through all (רוּחָא אָזְלָא בְּכָל) the limbs of the body (שַׁיְיפֵי דְגוּפָא) and ascends in circles (וְסָלִיק גַּלְגַּלּוֹי), like one who sails at sea without oars (כְּמַאן דְּאָזִיל בְּיַמָּא בְּלָא שַׁיָּיטִין), rising and descending with no rest (סָלִיק וְנָחִית וְלָא מְהַנְיָיא לֵיהּ), until it is pulled from every limb of the body (אֲתָא וְאִישְׁתָּאִיל מִכָּל שַׁיְיפֵי גוּפָא). There is no intensity like the day when the spirit separates from the body (וְלֵית תַּקִּיפוּ כְּיוֹמָא דְּפָּרִישׁ רוּחָא מִן גּוּפָא). So is the intensity of the love of Knesset Yisrael toward Kudsha Berikh Hu (כָּךְ תַּקִּיפוּ דִּרְחִימוּ דְּכְנֶסֶת יִשְׂרָאֵל לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), like the intensity of that moment (כְּתַקִּיפוּ דְּמוֹתָא), when the spirit wishes to separate from the body (בְּשַׁעְתָּא דְּבָעֵי רוּחָא לְאִתְפְּרָשָׁא מִן גּוּפָא). “Jealousy is fierce as Sheol” (קָשָׁה כִּשְׁאוֹל קִנְאָה) anyone who loves (כָּל מַאן דְּרָחִים), and jealousy is not tied with it (וְלָא קָשִׁיר עִמֵּיהּ קִנְאָה), his love is not true love (לָאו רְחִימוּתֵיהּ רְחִימוּתָא).

Once he becomes jealous (כֵּיוָן דְּקַנֵּי), then love is perfected (הָא רְחִימוּתָא אִשְׁתְּלִים). From here we learn (מִכָּאן אוֹלִיפְנָא), that a man must be jealous for his wife (דְּבָעֵי בַּר נָשׁ לְקַנָּאָה לְאִנְתְּתֵיהּ), so that love will be completely bound with her (בְּגִין דְּיִתְקַשַּׁר עִמָּהּ רְחִימוּתָא שְׁלִים), for through this he does not set his eyes on another woman (דְּהָא מִגּוֹ כָּךְ לָא יָהִיב עֵינוֹי בְּאִנְתּוּ אָחֳרָא). What is “fierce as Sheol”? (מַהוּ קָשָׁה כִּשְׁאוֹל). Just as Sheol is harsh in the eyes of those who are guilty to descend into it (אֶלָּא, מַה שְׁאוֹל קַשְׁיָא בְּעֵינַיְיהוּ דְּחַיָּיבִין לְמֵיחַת בֵּיהּ), so too jealousy is harsh in the eyes of one who loves and becomes jealous, to be separated from love (כָּךְ קִנְאָה קַשְׁיָא בְּעֵינַיְיהוּ דְּמַאן דְּרָחִים וְקַנֵּי לְאִתְפְּרָשָׁא מֵרְחִימוּתָא).

Another matter (דָּבָר אַחֵר): “Jealousy is fierce as Sheol” (קָשָׁה כִּשְׁאוֹל קִנְאָה): Just as in Sheol, when the guilty are brought down to it, they are informed of their sins, and why they have descended there (מַה שְׁאוֹל, בְּשַׁעְתָּא דְּנָחֲתִין לוֹן לְחַיָּיבַיָּא בֵיהּ, מוֹדִיעִין לוֹן חוֹבַיְיהוּ עַל מָה נָחֲתִין לֵיהּ), and it is harsh for them (וְקַשְׁיָא לְהוּ); so too, one who is jealous seeks an account for the sin (כָּךְ, מַאן דְּקַנֵּי, הוּא תָּבַע עַל חוֹבֵיהּ), and counts (Some say: suspects-many deeds (וְחָשִׁיב (נ״א וְחָשִׁיד כַּמָּה עוֹבָדִין), and then the bond of love is strengthened (וּכְדֵין קִשּׁוּרָא דִּרְחִימוּתָא אִתְקַשַּׁר בֵּיהּ). “Its flames are flames of fire, a flame of Hashem” (רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת יָהּ) what is “a flame of Hashem”? (מַאן שַׁלְהֶבֶת יָהּ). This is the flame that burns and emerges from the shofar (דָּא שַׁלְהוֹבָא דְּאִתּוֹקְדָא וְנַפְקָא מִגּוֹ שׁוֹפָר), which is aroused and ignites (דְּאִיהוּ אִתְעַר וְאוֹקִיד), and what is it? The left side (וּמַאן אִיהוּ-שְׂמָאלָא). This is what is written, (Song of Songs 2) “His left hand is under my head” (הֲדָא הוּא דִּכְתִיב: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי). This kindles the flame of love of Knesset Yisrael toward Kudsha Berikh Hu (דָּא אוֹקִיד שַׁלְהוֹבָא דִּרְחִימוּ דִּכְנֶסֶת יִשְׂרָאֵל לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). And for this reason, (Song of Songs 8) “Many waters cannot extinguish the love” (וּבְגִינֵי כָּךְ: מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה). For when the right side comes, which is water (דְּהָא כַּד אָתֵי יְמִינָא, דְּאִיהוּ מַיִם), it increases the burning of love (אוֹסִיף יְקִידוּ דִּרְחִימוּתָא), and does not extinguish the flame of the left (וְלָא כָּבֵי שַׁלְהוֹבָא דִּשְׂמָאלָא), as you say, “And His right hand embraces me” (כְּמָא דְּאַתְּ אָמֵר: וִימִינוֹ תְּחַבְּקֵנִי). This is “Many waters cannot extinguish the love” (הַאי אִיהוּ מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה), and so it is in all this manner (וְכֵן כֹּלָּא כְּהַאי גַּוְונָא).

While they were sitting (עַד דְּהֲווּ יַתְבֵי), they heard the voice of Rabbi Shimon (שָׁמְעוּ קָלֵיהּ דְּרִבִּי שִׁמְעוֹן), who was coming along the path (דְּהֲוָה אָתֵי בְּאוֹרְחָא), he and Rabbi Yehudah and Rabbi Yitzchak (הוּא וְרִבִּי יְהוּדָה וְרִבִּי יִצְחָק). He approached the cave (קָרִיב לִמְעַרְתָּא), and Rabbi Elazar and Rabbi Abba came out (נָפְקוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): “From the walls of the cave I perceive that the Shekhinta is here” (מִכּוֹתְלֵי דִמְעַרְתָּא חָמִינָא דִּשְׁכִינְתָּא הָכָא). They sat (יָתְבוּ).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): “What were you discussing?” (בְּמַאי עַסְקִיתוּ). Rabbi Abba said (אָמַר רִבִּי אַבָּא): “About the love of Knesset Yisrael for Kudsha Berikh Hu” (בִּרְחִימוּתָא דִכְנֶסֶת יִשְׂרָאֵל לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), and Rabbi Elazar explained this verse concerning Knesset Yisrael, “Set me as a seal upon Your heart,” etc. (וְרִבִּי אֶלְעָזָר פָּרִישׁ הַאי קְרָא בִּכְנֶסֶת יִשְׂרָאֵל: שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ וְגו׳). He said to him (אָמַר לֵיהּ): “Elazar, with supernal love and bond of affection you have looked into this” (אֶלְעָזָר, בִּרְחִימוּ עִלָּאָה וּקְשִׁירוּ דַּחֲבִיבוּתָא אִסְתַּכַּלְתְּ).

Rabbi Shimon was silent for a moment (אִשְׁתִּיק רִבִּי שִׁמְעוֹן שַׁעְתָּא). He said (אָמַר): “In every place silence is required-except for the silence of Orayta” (בְּכָל אֲתַר בָּעְיָיא שְׁתִיקוּ, בַּר שְׁתִיקוּ דְאוֹרַיְּיתָא). I have a treasure (גִּינְזָא חָדָא אִית לִי), hidden away (גְּנִיזָא), and I do not want it to be lost from among you (וְלָא בָּעֵינָא דְּיִתְאֲבִיד מִנַּיְיכוּ), and it is a supernal word (וְהִיא מִלָּה עִלָּאָה), and I found it in the book of Rav Hamnuna Saba (וְאַשְׁכַּחְנָא לָהּ בְּסִפְרָא דְרַב הַמְנוּנָא סָבָא).

Come and see (תָּא חֲזֵי): in every place the male pursues after the female (בְּכָל אֲתַר דְּכוּרָא רָדִיף בָּתַר נוּקְבָא), and arouses love toward her (וְאִתְעַר לְגַבָּהּ רְחִימוּתָא). But here we find (וְהָכָא אַשְׁכַּחְנָא), that she arouses love (דְּהִיא אִתְעָרַת רְחִימוּתָא) and pursues after him (וְרָדְפָה אֲבַתְרֵיהּ), which is contrary to the way of the world (וְאוֹרְחֵיהּ דְּעַלְמָא), for there is no praise of the female in pursuing the male (דְּלֵית שְׁבָחָא דְּנוּקְבָא לְמִרְדַּף בַּתְרֵיהּ דִּדְכוּרָא). Rather, this is a concealed word (אֶלָּא מִלָּה סְתִימָא הִיא), and a supernal matter of the royal treasury (וּמִלָּה עִלָּאָה דְּבֵי גִנְזַיָּיא דְּמַלְכָּא).

Come and see (תָּא חֲזֵי): there are three Neshamot (תְּלַת נִשְׁמָתִין אִינוּן), and they ascend in known supernal levels (וְאִינוּן סָלְקִין בְּדַרְגִּין עִלָּאִין יְדִיעָן), and because they are three, they are four (וְעַל דְּאִינוּן תְּלָתָא אַרְבַּע אִינוּן). One Neshama is supernal, which cannot be grasped (חַד נִשְׁמָתָא עִלָּאָה דְּלָא אִתְּפַס), And the treasurer (Some say: the trunk) of the supernal spark was not aroused in him (וְלָא אִתְעַר בֵּיהּ גִּזְבְּרָא (ס''א גזעא) דְּקַרְטִיטָאָה עִלָּאָה), and certainly not the lower (כָּל שֶׁכֵּן תַּתָּאָה).

And this Neshama is the root of all Neshamot (וְהַאי נִשְׁמָתָא לְכָל נִשְׁמָתִין), and it is concealed (וְהוּא סָתִים), and never revealed to the worlds (וְלָא אִתְגַּלְּיָא לְעָלְמִין), and is not known (וְלָא אִתְיְידַע), and all depend upon it (וְכֻלְּהוּ בֵּיהּ תַּלְיָין). And this one was wrapped in a wrapping of the radiance of Carmel (וְהַאי אִתְעַטַּף בְּעִטּוּפָא דְזָהֲרָא דְכַרְמְלָא), (Some say: of crystal (נ''א דבדולחא)), within brightness (בְּגוֹ זְהִירוּתָא), and it drips drops, drops of pearls (וְנָטִיף טִפִּין טִפִּין מַרְגְּלָאן), and all of them were bound as one (וְאִתְקַשְּׁרוּ כֻּלְּהוּ כְּחַד), like the knots of the limbs of one body (כְּקִשְׁרִין דְּשַׁיְיפֵי דְגוּפָא חַד). And he enters within them (וְהוּא אָעִיל בְּגַוַּוְיְיהוּ), and shows in them his work (וְאַחֲזֵי בְּהוּ עֲבִידְתֵּיהּ). He and they are one (הוּא וְאִינוּן חַד הוּא), and there is no separation in them (וְלֵית בְּהוּ פְּרִישׁוּ). This is the supernal soul, the hiddenness of all (הַאי נִשְׁמָתָא עִלָּאָה טְמִירוּ דְּכֹלָּא).