Daf 218a (דַּף רי״ח ע״א)

Because there are eyes through which blessing does not rule in that place (בְּגִין דְּאִית עַיְינִין דִּבְגִינֵיהוֹן לָא שַׁלְטָא בִּרְכָתָא בְּהַהוּא אֲתָר), and he saw her with a good eye (וְאִיהוּ עֵינָא טָבָא חָמָא בָּהּ), that all she looked at was with a good eye (דְּכָל מַה דְּאִסְתַּכְּלַת הֲוָה בְּעֵינָא טָבָא). And furthermore, he saw that success was in her hand (וְתוּ, דְּחָמָא, דְּהֲוָה אַצְלַח בִּידָהָא), that all she gleaned increased in the field (כָּל מַה דַּהֲוַות לַקְטָא, אִתּוֹסַף בְּחַקְלָא).

And Boaz saw that the Holy Spirit rested upon her (וּבֹעַז אִסְתָּכַּל דְּרוּחָא קַדִּישָׁא שַׁרְיָיא עָלָהּ), then he opened and said: “Let your eyes be on the field which they shall reap…” (Ruth 2) (כְּדֵין פָּתַח וְאָמַר: עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר יִקְצֹרוּן וְגוֹ').

And if you say: because she gleaned after the reapers like all others, how could he say she should follow after them? (אִי תֵּימָא: בְּגִין אִינּוּן לַקְטִין כָּל אִינּוּן אַחֲרָנִין, הֵיךְ אָמַר דְּתֵּהַךְ אֲבַתְרַיְיהוּ), it would only need to write “and you shall glean after them,” why “and you shall go after them”? (לָא אִצְטְרִיךְ לְמִכְתַּב אֶלָּא וְלָקַטְתְּ אַחֲרֵיהֶן, מַאי וְהָלַכְתְּ אַחֲרֵיהֶן), rather, it was because of the eye that he said this (אֶלָּא בְּגִין עֵינָהָא קָאָמַר). The eye that caused (עֵינָהָא דַּהֲווֹ גַּרְמִין), Some say: great blessings (נ״א: בִּרְכָאן סַגִּיאִין), and for this reason “and you shall go after them” means according to your eyes (וְעַל דָּא: וְהָלַכְתְּ אַחֲרֵיהֶן, בָּתַר עֵינַיִךְ). All the rest of the people of the world are not permitted to go after their eyes (כָּל שְׁאַר בְּנֵי עָלְמָא לֵית לְהוּ רְשׁוּ לְמֵיהַךְ בָּתַר עֵינוֹי), but you after your eyes (וְאַנְתְּ לְבָתַר עֵינַיִךְ), for your eyes cause many blessings (דְּעֵינַיִךְ גַּרְמִין בִּרְכָאן סַגִּיאִין).

Another matter: “Let your eyes be on the field which they shall reap” (דָּבָר אַחֵר: עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר יִקְצֹרוּן). Boaz saw with the Holy Spirit (בֹּעַז חָמָא בְּרוּחַ קוּדְשָׁא), that from her were destined to come supernal kings and rulers (דִּזְמִינִין לְנָפְקָא מִינָּהּ מַלְכִין עִלָּאִין שַׁלִּיטִין), who are the eyes of all (דְּאִינּוּן עַיְינִין דְּכֹלָּא). Just like Tamar, as it is written about her: “She sat at the entrance of Enaim” (Bereshit 38) (כְּמָה דַּהֲוַות תָּמָר, דִּכְתִּיב בָּהּ וַתֵּשֶׁב בְּפֶתַח עֵינַיִם).

She sat at the gate from which would come kings and supernal rulers, who are called “eyes” (אִתְיַישְּׁבַת בְּפִתְחָא דְּנָפְקִין מִינָּהּ מַלְכִין שַׁלִּיטִין עִלָּאִין, דְּאִקְרוּן עַיְינִין), as it is said: “If it be from the eyes of the congregation” (Numbers 15) (כְּמָה דְאַתְּ אָמֵ אִם מֵעֵינֵי הָעֵדָה). Just as all the limbs of the body follow the eyes (כְּמָה דְּכָל שַׁיְיפֵי גּוּפָא לָא אָזְלִין אֶלָּא בָּתַר עַיְינִין), and the eyes lead the whole body (וְעַיְינִין אִינּוּן מִנְהָגִין לְכָל גּוּפָא), so too kings, Sanhedrin, and all rulers follow them (אוּף הָכִי מַלְכִין וְסַנְהֶדְרִין וְכָל אִינּוּן שַׁלִּיטִין כֹּלָּא אַזְלִין אֲבַתְרַיְיהוּ). Some say: the limbs follow the eyes (נ״א: דְּאַזְלִין שַׁיְיפִין בָּתַר עַיְינִין). And for this reason he said to her, “your eyes” — these kings and rulers that are destined to come from you (וּבְגִין כַּךְ אָמַר לָהּ עֵינַיִךְ, אִלֵּין מַלְכִין וְשַׁלִּיטִין דִּזְמִינִין לְמֵיפַק מִינָּהּ).

“The field” — what is the field? This is Tziyon and Yerushalayim (בַּשָּׂדֶה: מַאן שָׂדֶה, דָּא צִיּוֹן וִירוּשָׁלַיִם), as it is written: “Tziyon will be plowed like a field” (Micah 3) (דִּכְתִּיב צִיּוֹן שָׂדֶה תֵחָרֵשׁ), and it is written: “Like the fragrance of a field that Hashem has blessed” (Bereshit 27) (וּכְתִיב כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ׳), this is Yerushalayim (דָּא יְרוּשָׁלַיִם). And for this reason it is written, “Let your eyes be on the field” (וְעַל דָּא כְּתִיב: עֵינַיִךְ בַּשָּׂדֶה), these are her eyes, which are destined to come from her (דְּאִינּוּן עַיְינִין דִּילָהּ, דִּזְמִינִין לְמֵיפַק מִינָּהּ), they shall not rule except in the field (לָא יְהוֹן שַׁלִּיטִין אֶלָּא בַּשָּׂדֶה).

“Which they shall reap” — for from that field all the people of the world take Torah and radiant light (אֲשֶׁר יִקְצֹרוּן, דְּהָא מֵהַהוּא שָׂדֶה הֲווֹ נַקְטִין כָּל בְּנֵי עָלְמָא תּוֹרָה וּנְהוֹרָא דְּנָהִיר), as it is written: “For from Tziyon shall go forth Torah” (Isaiah 2) (דִּכְתִּיב כִּי מִצִּיּוֹן תֵּצֵא תּוֹרָה). “And you shall go after them,” refers to these worthy deeds that I have seen in you (וְהָלַכְתְּ אַחֲרֵיהֶן, בְּאִלֵּין עוֹבָדִין דְּכַשְׁרָן, דַּאֲנָא חֲמֵינָא בְּךָ). “Have I not commanded the young men…” (Ruth 2) (הֲלֹא צִוִּיתִי אֶת הַנְּעָרִים וְגוֹ׳), in its literal meaning, because a woman’s mind is light (כְּמַשְׁמָעוֹ דִּילֵיהּ, בְּגִין דְּאִתְּתָא דַּעְתָּא קַלָה).

“And you may drink” — he uses a term of cleanliness (וְצָמִית, לִישָׁנָא דִּנְקִיוּת נָקַט). And “you may drink” — if you desire to attach yourself to a man and to establish seed in the world (וְצָמִית, דְּאִי תִּיאוּבְתִּךְ לְאַדְבְּקָא בְּבַר נָשׁ לְקַיְּימָא זַרְעָא בְּעָלְמָא), “and you shall go to the vessels” — these are the Tzaddikim (וְהָלַכְתְּ אֶל הַכֵּלִים, אִלֵּין אִינּוּן צַדִּיקַיָּיא), who are called the vessels of Hashem, as it is written: “Be clean, you who bear the vessels of Hashem” (Isaiah 52) (דְּאִקְרוּן כְּלֵי יְיָ׳, דִּכְתִיב הִבָּרוּ נֹשְׂאֵי כְּלֵי יְיָ׳).

For the Tzaddikim are destined to bring all the world as a gift to the King Mashiach (דִּזְמִינִין צַדִּיקַיָּיא לְאַיְיתָאָה לוֹן כָּל עָלְמָא, דּוֹרוֹנָא לְמַלְכָּא מְשִׁיחָא), and they are the vessels of Hashem (וְאִינּוּן כְּלֵי יְיָ׳), vessels through which Kudsha Berikh Hu takes pleasure (מָאנִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְהֲנֵי בְּהוּ). These are vessels broken, broken in this world (אִלֵּין אִינּוּן מָאנִין תְּבִירִין, תְּבִירִין אִינּוּן בְּהַאי עָלְמָא), in order to uphold the Orayta (בְּגִין לְקַיְּימָא אוֹרַיְיתָא). And the service of Kudsha Berikh Hu is performed through them (וְשִׁימוּשָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמַּשׁ בְּהוּ), and He is not served except through these vessels (לָא אִשְׁתָּמַּשׁ אֶלָּא מִגּוֹ הָנֵי כֵּלִים). And when you cleave to them, “and you shall drink…” (וְכַד תִּתְדְּבַק בְּהוּ, וְשָׁתִיתָ וְגוֹ').

Rabbi Yosei opened and said: “And Boaz ate and drank and his heart was glad” (Ruth 3) (רִבִּי יוֹסֵי פָּתַח וְאָמַר וַיֹאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ). What is the meaning of “his heart was glad”? (מַהוּ וַיִּיטַב לִבּוֹ). That he blessed over his food — and this has already been established (דְּבָרִיךְ עַל מְזוֹנֵיהּ, וְאוּקְמוּהָ). And this is the mystery: one who blesses over his food, this settles the heart (וְדָא הוּא רָזָא, דְּמַאן דִּמְבָרֵךְ עַל מְזוֹנֵיהּ, דָּא אוֹטִיב לְלִבֵּיהּ), and the one whose heart is settled, as it is written: “To You my heart says…” (Psalms 27) (וּמַאן אוֹטִיב, כְּמָה דִּכְתִיב לְךָ אָמַר לִבִּי), and it is written: “The rock of my heart…” (Psalms 73) (וּכְתִיב צוּר לְבָבִי וְגוֹ').

And because the blessing over food is precious before Kudsha Berikh Hu (וּבְגִין דְּבִרְכַּת מְזוֹנָא חֲבִיבָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), whoever blesses after being satisfied causes gladness and joy in another place (כָּל מַאן דְּבָרִיךְ עַל שַׂבְעָא, אוֹטִיב וְחַדֵּי לַאֲתָר אַחֲרָא), and your proof is the Shabbat meal, that another place is gladdened by the blessing and joy of satisfaction (וְסִימָנִךְ סְעוּדָתֵי דְּשַׁבָּת, דְּאֲתָר אַחֲרָא אִתְהֲנִי מֵהַהִיא בְּרָכָה דְּשַׂבְעָא וְחִידוּ). And here too, he was gladdened by that blessing of satisfaction, that Tzaddik, Boaz — and this is the meaning of “his heart was glad” (וְהָכָא אִתְהֲנֵי מֵהַהוּא בְּרָכָה דְּשַׂבְעָא דְּהַהוּא צַדִּיק בֹּעַז, וְדָא וַיִּיטַב לִבּוֹ).

What is the reason? (מַאי טַעְמָא). Because food is difficult to be received in that place before Kudsha Berikh Hu (בְּגִין דִּמְזוֹנָא אִיהוּ קָשֶׁה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר), and when a person eats and drinks and blesses (וְכֵיוָן דְּבַר נָשׁ אָכִיל וְשָׁתֵי, וְקָא מְבָרֵךְ), that blessing ascends (הַהִיא בִּרְכָתָא סַלְּקָא), and he is gladdened by those words of satisfaction that ascend (וְאִתְהֲנֵי מֵאִינּוּן מִלִּין דְּשַׂבְעָא דְּסַלְקִין), and it is found that he is gladdened from food below and from above (וְאִשְׁתְּכַח דְּאִתְהֲנֵי מִמְּזוֹנָא מִתַּתָּא וּמִלְּעֵילָּא). And this is the mystery among the Friends (וְדָא אִיהוּ רָזָא דְּבֵין חַבְרַיָּיא). A mystery on a weekday — that place is not gladdened (רָזָא בְּחוֹל לָא אִתְהֲנֵי הַהוּא אֲתָר), except by those words that ascend from satisfaction (אֶלָּא מֵאִינּוּן מִלִּין דְּסַלְקִין מִגּוֹ שַׂבְעָא), and all those words are crowned and filled and satisfied with joy (וְכֻלְּהוּ מִלִּין מִתְעַטְּרָן וְרַוָּון וְשַׂבְעִין בְּחֵידוּ), and that place is gladdened by them (וְהַהוּא אֲתָר אִתְהֲנִי מִנַּיְיהוּ).

But on Shabbat, it is another mystery (בְּשַׁבָּת אִיהוּ רָזָא אָחֳרָא), by actual food (בִּמְזוֹנָא מַמָּשׁ), and in the joy of the food of the mitzvah of Shabbat (וּבְהַהוּא חֶדְוָה דִּמְזוֹנָא דְּמִצְוָה דְּשַׁבָּת), and in all things it is found as a total unification from above and below (וּבְכֹלָּא אִשְׁתְּכַח כְּלִילָא מֵעֵילָּא וְתַתָּא). And this is the mystery: “For all is from You, and from Your hand we have given to You” (1 Chronicles 29) (וְרָזָא דָּא כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ). Surely in that delight, and in that joy of the food of the mitzvah of Shabbat, as we have established (וַדַּאי בַּהֲנָאוּתֵיהּ דָּא, וּבְהַהוּא חֶדְוָה דִּמְזוֹנָא דְּמִצְוָה דְּשַׁבָּת, כְּמָה דְּאוּקְמוּהָ). One who blesses Kudsha Berikh Hu from satisfaction (מַאן דִּמְבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ שַׂבְעָא), must direct his heart (בָּעֵי לְכַוְּונָא לִבֵּיהּ), and align his will with joy (וּלְשַׁוָּואָה רְעוּתֵיהּ בְּחֶדְוָה), and no sadness should be found at all (וְלָא יִשְׁתְּכַּח עָצִיב), but he should bless with joy, in this mystery (אֶלָּא דִּיבָרֵךְ בְּחֶדְוָה בְּרָזָא דָּא), and align his will — for he now gives to another with joy, with a good eye (וּלְשַׁוָּאָה רְעוּתֵיהּ דְּהָא אִיהוּ יָהִיב הַשְׁתָּא לְאַחֲרָא בְּחֶדְוָה, בְּעֵינָא טָבָא), and just as he blesses with joy and a good eye (וּכְמָּה דְּאִיהוּ מְבָרֵךְ בְּחֶדְוָה וּבָעֵינָא טָבָא), so they give to him with joy and a good eye (הָכִי יָהֲבִין לֵיהּ בְּחֶדְוָה וּבָעֵינָא טָבָא).

And for this reason, no sadness should be found at all (וּבְגִין כָּךְ לָא יִשְׁתְּכַּח עָצִיב כְּלָל), but only joy (אֶלָּא בְּחֶדְוָה), and in words of Orayta (וּבְמִלִּין דְּאוֹרַיְיתָא), and he should set his heart and will to give this blessing (וִישַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ לְמֵיהַב בְּרָכָה דָּא), in the mystery in which it is required (בְּרָזָא דְּאִצְטְרִיךְ). The mystery here: four chariots rule (רָזָא הָכָא, אַרְבַּע רְתִיכִין שַׁלִּיטִין), in the four directions and camps (בְּד׳ סִטְרִין וּמַשִׁירְיָין), and they are sustained from that blessing of satisfaction (אִתְזָנוּ מֵהַהִיא בִּרְכָתָא דְּשַׂבְעָא), and with those words of “Blessed are You…” (וּבְאִינּוּן מִלִּין דְּבָרוּךְ אַתָּה), He is gladdened, increased, and crowned by it (אִתְהֲנִי וְאִתְרַבֵּי וְאִתְעַטָּר בֵּיהּ). And one who blesses must do so with will and joy and a good eye (וּמַאן דִּמְבָרֵךְ אִצְטְרִיךְ רְעוּתָא בְּחֶדְוָה, וּבְעֵינָא טָבָא). And concerning this it is written: “A good eye, he shall be blessed” (Proverbs 22) (וְעַל דָּא כְּתִיב טוֹב עַיִן הוּא יְבוֹרָךְ).