Daf 42b (דַּף מ״ב ע״ב)

I sought him, but I did not find him (בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו), for it is not his way to be united with me except in his sanctuary (דְּלָאו אָרְחֵיהּ לְאִזְדַּוְּוגָא בִּי אֶלָּא בְּהֵיכָלֵיהּ). I called him, but he did not answer me (קְרָאתִיו וְלֹא עָנָנִי). For I sit among other nations (דְּהָא בֵּינִי עַמִּין אָחֳרָנִין יָתִיבְנָא), and his voice is not heard except among his children (וְקָלֵיהּ לָא שַׁמְעִין אֶלָּא בְּנוֹי), as it is written: Has any people heard the voice of Elohim…? (דִּכְתִּיב: הֲשָׁמַע עָם קוֹל אֱלֹהִים וְגוֹ') (Deuteronomy 4).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): Upon my bed in the nights (עַל מִשְׁכָּבִי בַּלֵּילוֹת). Knesset Yisrael said: Upon my bed I murmured before Him (אָמְרָה כְנֶסֶת יִשְׂרָאֵל: עַל מִשְׁכָּבִי אִתְרָעַמְנָא קַמֵּיהּ), that He might be united with me to gladden me and to bless me with complete joy (דִּיְהֵא מִזְדְּוַּוג עַמִּי לְמֶחְדֵּי לִי, וּלְבָרְכָא לִי, בְּחֵידוּ שְׁלִים). For thus we have learned: from the Zivug of the King with Knesset Yisrael, how many Tzaddikim inherit the holy heritage, and how many blessings are found in the world (דְּהָכִי תָּנֵינָן, דְּמִזִוּוּגָא דְּמַלְכָּא בִּכְּנֶסֶת יִשְׂרָאֵל, כַּמָּה צַדִּיקִים יַרְתּוּ יְרוּתַת אַחֲסַנְתָּא קַדִּישָׁא, וְכַמָּה בִּרְכָאן מִשְׁתַּכְּחֵי בְּעָלְמָא).

Rabbi Abba went to Kefar Kanya (Some say: on business) (רִבִּי אַבָּא הֲוָה אָזִיל לִכְפָר קַנְיָּא (ס״א בִּפְרַקְמַטְיָא), to the cave of Lod (לִמְעַרְתָּא דְלוּד). And with him were Rabbi Yosei and Rabbi Ḥiyya (וַהֲווּ עִמֵּיהּ רִבִּי יוֹסֵי וְרִבִּי חִיָּיא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): It is written: A woman of valor is the crown of her husband, etc. (כְּתִיב: אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ וְגוֹ') (Proverbs 12). A woman of valor—this is Knesset Yisrael (אֵשֶׁת חַיִל, דָּא כְּנֶסֶת יִשְׂרָאֵל). But as rottenness in his bones, one who shames him (וּכְרָקָב בְּעַצְמוֹתָיו מְבִישָׁה). These are the nations (Some say: these are the faiths of the other nations) idol worshippers (אִלֵּין (נ״א דָּא מֵהֵימְנוּתָא דְּשְׁאַר) עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), for Kudsha Berikh Hu cannot bear them in the world (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יָכִיל לְמִסְבַּל לוֹן בְּעָלְמָא), as it is said: And I loathed them (כְּמָה דְאַתְּ אָמֵר: וָאָקוּץ בָּם) (Leviticus 20). They are like thorns and briars that press against a man and he cannot bear them (כְּהָנֵי קוֹצִין וְגוּבִין דְּדַחֲקִין לֵיהּ לְבַר נָשׁ וְלָא יָכִיל לְמִסְבַּל לוֹן).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), thus it is indeed (הָכִי הוּא וַדַּאי). A woman of valor—this is Knesset Yisrael (אֵשֶׁת חַיִל, דָּא כְּנֶסֶת יִשְׂרָאֵל), for she is mistress over many hosts and many legions that are found in the world (דְּהִיא גְּבִירְתָּא מִכַּמָּה חַיָּילִין וְכַמָּה מַשִּׁרְיָין דְּמִשְׁתַּכְּחֵי בְּעָלְמָא). The crown of her husband (עֲטֶרֶת בַּעְלָהּ), as you say: a crown of beauty (כְּמָה דְאַתְּ אָמֵר, עֲטֶרֶת תִּפְאֶרֶת), and it is all one (וְכֹלָּא חַד).

Another version, etc. (ל״ג וכו׳), “a woman of valor”—this is Knesset Yisrael (אֵשֶׁת חַיִל דָּא כְּנֶסֶת יִשְׂרָאֵל), for behold, through union with the King she brought forth many forces (דְּהָא בְּזוִוּגָא דְּמַלְכָּא אַפִּיקַת כַּמָּה חַיָּילִין), many encampments (כַּמָּה מַשִּׁרְיָין), many righteous ones in the world (כַּמָּה צַדִּיקִים בְּעָלְמָא), and all of them are called sons of Kudsha Berikh Hu, and of Knesset Yisrael (וְכֻלְּהוּ אִקְרוּן בָּנִים לְקוּדְשָׁא בְּרִיךְ הוּא וּלְכְנֶסֶת יִשְׂרָאֵל), as it is written (Deuteronomy 14): “You are children to Hashem your God” (כְּמָה דִּכְתִיב בָּנִים אַתֶּם לַיי׳ אֱלֹהֵיכֶם).

As they were going (עַד דַּהֲווֹ אָזְלֵי), Rabbi Abba said (אָמַר רִבִּי אַבָּא): Let each one say a word concerning Knesset Yisrael (כָּל חַד לֵימָא מִלָּה, בִּכְּנֶסֶת יִשְׂרָאֵל). Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): A woman of valor, who shall find? (אֵשֶׁת חַיִל מִי יִמְצָא) (Proverbs 31). This is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל), for she is a woman of valor, as we have said (דְּאִיהִי אֵשֶׁת חַיִל, כְּמָה דְּאַמָרָן). Who shall find?—as it is said: that which shall befall you in the end of days (מִי יִמְצָא, כְּמָה דְאַתְּ אָמֵר: אֲשֶׁר יִמְצָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים) (Deuteronomy 31). (ל״ג מִי יִמְצָא לְאַגָּחָא בֵּיהּ קְרָבָא). Who shall find?—who shall merit to be in her in completeness, and to be found with her always (מִי יִמְצָא, מַאן יִזְכֶּה לְמֶהֱוִי בֵּהּ בִּשְׁלִימוּ, וּלְאִשְׁתַּכְּחָא עִמָּהּ תָּדִיר). And far beyond pearls is her price (וְרָחוֹק מִפְּנִינִים מִכְרָהּ). Her price—it should have said her purchase (מִכְרָהּ, מִקְחָהּ מִבָּעֵי לֵיהּ). Rather, for all those who do not cleave to her in wholeness, and are not complete with her, she sells them and delivers them into the hand of other nations (אֶלָּא, לְכָל אִינּוּן דְּלָא אִתְדַּבְּקָן בָּהּ בִּשְׁלִימוּ, וְלָא שְׁלֵמִין בַּהֲדָהּ, הִיא מָכְרָה לוֹן וְאַסְגְּרָא לוֹן בִּידָא דְּעַמָּמִין אָחֳרָנִין). As it is said: And the children of Yisrael forsook Hashem, and He sold them into the hand of Sisera (כְּמָה דְאַתְּ אָמֵר: וַיַּעַזְבוּ בְּנֵי יִשְׂרָאֵל אֶת יְיָ' וַיִמְכּוֹר אוֹתָם בְּיַד סִיסְרָא) (I Samuel 12). And then all are far removed from those supernal holy pearls, that they should have no portion in them (וּכְדֵין כֻּלְּהוּ רְחִיקִין מֵאִלֵּין פְּנִינִים עִלָּאִין קַדִּישִׁין, דְּלָא יְהֵא חוּלָקָא בְּהוּ). This is what is written: And far beyond pearls is her price (הֲדָא הוּא דִכְתִיב: וְרָחוֹק מִפְּנִינִים מִכְרָהּ).

Rabbi Ḥiyya opened the verse after it and said (רִבִּי חִיָּיא פָּתַח קְרָא אֲבַתְרֵיהּ וְאָמַר): The heart of her husband trusts in her, and he shall have no lack of gain (בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר). The heart of her husband trusts in her—this is Kudsha Berikh Hu (בָּטַח בָּהּ לֵב בַּעְלָהּ, דָּא קוּדְשָׁא בְּרִיךְ הוּא). Because of this He appointed her over the world to be sustained upon her (דִּבְגִינֵי כַּךְ מָנֵי לֵהּ עַל עָלְמָא, לְאִתְדַבְּרָא עָלָהּ). All His weapons He placed in her hand (כָּל זִיּוּנִין דִּלֵיהּ אַפְקִיד בִּידָהָא), and all those who wage battle (וְכָל אִינּוּן מַגִּיחֵי קְרָבָא). And because of this: and he shall have no lack of gain (וְעַל דָּא, וְשָׁלָל לֹא יֶחְסָר).

Rabbi Yosei opened the verse after it and said (רִבִּי יוֹסֵי פָּתַח קְרָא אֲבַתְרֵיהּ, וְאָמַר): She does him good and not evil all the days of her life (גְּמָלַתְהוּ טוֹב וְלֹא רָע כָּל יְמֵי חַיֶּיהָ). She does him good—she is prepared to do good for the world (גְּמָלַתְהוּ טוֹב, הִיא זְמִינַת טָב לְעָלְמָא), good for the palace of the King and for the children of His palace (זְמִינַת טָב לְהֵיכָלָא דְּמַלְכָּא וְלִבְנֵי הֵיכָלֵיהּ). And not evil (וְלֹא רָע). Because it is written: And the tree of the knowledge of good and evil (בְּגִין דִכְתִיב: וְעֵץ הַדַּעַת טוֹב וָרָע) (Bereshit 2). Good—when? When the days of the heavens shine upon her, and are joined with her properly—these are the days of her life (טּוֹב אֵימָתַי, בְּזִמְנָא דְּאִינּוּן יְמֵי הַשָּׁמַיִם, נָהֲרִין עָלָהּ, וּמִזְדַּוְּוגַן עִמָּהּ כְּדְקָא יֵאוֹת, דְּאִינּוּן יְמֵי חַיֶּיהָ). Because the Tree of Life sends to her life and illuminates her (בְּגִין דְּעֵץ הַחַיִּים, שָׁדַר לָהּ חַיִּים, וְנָהִיר לָהּ). And at that time: She does him good and not evil (וּבְהַהוּא זִמְנָא, גְּמָלַתְהוּ טוֹב וְלָא רָע). Rabbi Abba said: It is well (אָמַר רִבִּי אַבָּא: שַׁפִּיר הוּא). And all these verses were said about Knesset Yisrael (וְכֻלְּהוּ קְרָאֵי בִּכְנֶסֶת יִשְׂרָאֵל אִתְּמָרוּ). “A woman, when she conceives” (אִשָּׁה כִּי תַזְרִיעַ) (Leviticus 12). We have learned: If a woman emits seed first, she gives birth to a male (תָּנֵינָן, אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר). Rabbi Aḥa said (רִבִּי אֲחָא אָמַר): Have we not learned that Kudsha Berikh Hu decrees upon that drop whether it will be male or female? (הָא תָּנֵינָן, דְּקוּדְשָׁא בְּרִיךְ הוּא גָּזַר עַל הַהִיא טִפָּה, אִי אִיהוּ דְּכַר אִי אִיהִי נוּקְבָּא). And you say: If a woman emits seed first, she gives birth to a male? (וְאַתְּ אַמְרַת: אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Indeed Kudsha Berikh Hu distinguishes between the drop of a male and the drop of a female (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַבְחִין בֵּין טִפָּה דִּדְכוּרָא וּבֵין טִפָּה דְּנוּקְבָּא). And because He distinguishes it, He decrees upon it whether it will be male or female (וּבְגִין דְּאַבְחִין לֵיהּ, גָּזַר עָלֵיהּ, אִי לִהֱוִי דְּכַר אוֹ נוּקְבָּא).

Rabbi Aḥa said (אָמַר רִבִּי אֲחָא): And she gives birth to a male (וְיָלְדָה זָכָר). But since she emits seed she gives birth, as it is written: and she gives birth? (וְכִי כֵּיוָן דְּמַזְרַעַת יוֹלֶדֶת, דִּכְתִיב: וְיָלְדָה). Rather, this verse should have said: A woman, when she conceives, and a male shall be (אֶלָּא, הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ: אִשָּׁה כִּי תַּהַר וְיָלְדָה זָכָר). Some say: A woman, when she conceives, and it will be a male (ס״א: תַּזְרִיעַ וִיהֵי זָכָר). What is when she conceives and gives birth? (מַהוּ: כִּי תַזְרִיעַ וְיָלְדָה). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): A woman, from the day she conceives until the day she gives birth, has nothing in her mouth but the issue of her offspring—whether it will be male (אִתְּתָא, מִן יוֹמָא דְּאִתְעַבְּרַת עַד יוֹמָא דְּיוֹלִדַת לֵית לָהּ בְּפוּמָא, אֶלָּא יְלִידוּ דִּילָהּ אִי לִהֱוִי דְּכַר). And because of this: A woman, when she conceives and gives birth to a male (וְעַל דָּא, אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר).