Daf 72a (דַּף ע״ב ע״א)

“And she sat in the opening of Einayim” (וַתֵּשֶׁב בְּפֶתַח עֵינַיִם). What is “the opening of Einayim”? (מַאן פֶּתַח עֵינַיִם). As it is said: “‘And he sat at the opening of the tent’” (כְּמָה דְּאַתְּ אָמֵר, וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל) (Bereshit 18). And it is written: “‘And Hashem passed over the opening’” (וּכְתִיב, וּפָסַח יְיָ׳ עַל הַפֶּתַח) (Exodus 12). And it is written: “‘Open to me the gates of righteousness, etc.’” (וּכְתִיב פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק וְגוֹ׳) (Psalms 118). “Einayim” — for all the eyes of the world look to this opening (עֵינַיִם: דְּכָל עַיְינִין דְּעָלְמָא לְהַאי פִּתְחָא מְצַפָּאן). “Which is by the way to Timnah” (אֲשֶׁר עַל דֶּרֶךְ תִּמְנָתָה). What is “Timnah”? (מַאי תִּמְנָתָה). As it is said: “‘And the form of Hashem he beholds’” (כְּמָה דְאַתְּ אָמֵר וּתְמוּנַת יְיָ׳ יַבִּיט) (Numbers 12). And so we have established (וְהָכִי אוֹקִימְנָא): Tamar established this matter below (תָּמָר אוֹקִימַת מִלָּה לְתַתָּא), and produced branches and sprouted limbs in the mystery of faith (וּפַרְחַת פַּרְחִין, וַאֲנִיצַת עַנְפִין בְּרָזָא דִּמְהֵימְנוּתָא). “‘And Yehuda still walked with El, and with the holy ones he is faithful’” (וִיהוּדָה עוֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן) (Hosea 12). “And Yehuda saw her and thought her to be a harlot, etc.” (וַיִרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה וְגוֹ׳). As it is said: “‘So is the way of an adulterous woman’” (כְּמָה דְאַתְּ אָמֵר כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת) (Proverbs 30). “‘Because she covered her face’” (כִּי כִסְּתָה פָּנֶיהָ). And we have established: “‘Because she covered her face’” — as it is said: “‘She eats and wipes her mouth’” (וְאוֹקִימְנָא כִּי כִסְּתָה פָּנֶיהָ, כְּמָה דְאַתְּ אָמֵר אָכְלָה וּמָחֲתָה פִיהָ) (Proverbs 30). She ignited the world with her flame (אוֹקִידַת עָלְמָא בְּשַׁלְהוֹבוֹי), and said: “‘I have done no wrong’” (וְאָמְרָה לֹא פָעַלְתִּי אָוֶן).

What is the reason? (מַאי טַעְמָא). Because she covered her face, and no one knew her way, to be saved from her (בְּגִין כִּי כִסְּתָה פָּנֶיהָ, וְלֵית מַאן דְּיֵדַע אוֹרְחָהָא, לְאִשְׁתְּזָבָא מִנָּהּ). “‘And he turned to her by the way’” (וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ) — by the way itself (אֶל הַדֶּרֶךְ מַמָּשׁ), to join white with red (לְאִתְחַבְּרָא חִוָּורָא בְּסוּמָקָא). “‘And he said: Come now, let me come to you, etc.’” (וַיֹאמֶר הָבָה נָא אָבֹא אֵלַיִךְ וְגוֹ׳).

Behold, we have established: “‘Havah’” in every place (הָא אוֹקִימְנָא הָבָה בְּכָל אֲתַר). “For he did not know that she was his daughter in law” (כִּי לֹא יָדַע כִּי כַלָּתוֹ הִיא). “‘That she was his daughter in law’” — of the world (כִּי כַלָּתוֹ הִיא דְּעָלְמָא). We translate: “for she is the bride of the world” (מְתַרְגְּמִינָן אֲרִי שֵצַיְיתָא דְּעָלְמָא הִיא). What is the reason he did not know? (מַאי טַעֲמָא לָא יָדַע). Because her countenance shone to receive from him, and it was destined to be sweetened and to have mercy upon the world (בְּגִין דְּהָא מְנַהֲרָן אַנְפָּהָא, לְקַבְּלָא מִנֵּיהּ, וְאִזְדַּמְּנָא לְאִתְבַּסְּמָא וּלְרַחֲמָא עָלְמָא). Another matter (דָּבָר אַחֵר): “‘That she was his daughter-in-law’” — this is truly the Bride (כִּי כַלָּתוֹ הִיא, דָּא כַּלָּה מַמָּשׁ). As it is written: “‘Come with me from Lebanon, my bride’” (דִּכְתִיב אִתִּי מִלְּבָנוֹן כַּלָּה) (Song of Songs 4). And she said, what will you give me, that you may come to me? (וַתֹּאמֶר מַה תִּתֵּן לִי כִּי תָּבֹא אֵלָי). Now, a bride requires her adornment (הַשְׁתָּא כַּלָּה בַּעְיָא תַּכְשִׁיטָהָא). And he said, I shall send a kid of goats from the flock (וַיֹאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן). To a king who had a son from one maidservant (לְמַלְכָּא דְהַוָה לֵיהּ בְּרָא מֵאָמַהוּ חֲדָא), and he would go into the palace (וְאָזִיל בְּהֵיכָלָא), the king desired to marry him to the supernal Matronita (בָּעָא מַלְכָּא לְאִתְנַסְּבָא בְּמַטְרוֹנִיתָא עִלָּאָה), and to elevate him into his palace (וּלְאַעְלָאָה בְּהֵיכָלֵיהּ). She said: who shall give him into the palace of the King? (אָמְרָה מַאן יָהִיב לֵיהּ בְּהֵיכָלֵיהּ דְּמַלְכָּא). Some say: who shall give this one into the palace of the King? said the King (נ״א: מַאן יָהִיב לֵיהּ לְדֵין בְּהֵיכָלֵיהּ דְּמַלְכָּא. אָמַר מַלְכָּא). He said, from now on I shall send and deliver the son of the maidservant from My palace (אָמַר מִכָּאן וּלְהָלְאָה אַשְׁדַּר וְאַתָּרִיךְ לִבְרָא דְּאָמַהוּ מֵהֵיכָלָא דִּילִי).

So also here, I shall send a kid of goats from the flock (כַּךְ נָמֵי הָכָא, אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן). And behold, we have established: you shall not cook a kid (וְהָא אוֹקִימְנָא, בְּלֹא תְבַשֵּׁל גְּדִי). And all these are from the side of 'Firstborn of the Cattle' (Bechor Behemah) (וְכָל אִינּוּן בְּסִטְרָא דִּבְכוֹר בְּהֵמָה קָא אָתוּ). And for this reason it is not written “I will give,” but “I shall send” (וְעַל דָּא לָא כְּתִיב אָנֹכִי אֶתֵּן, אֶלָּא אָנֹכִי אֲשַׁלַּח), I shall deliver and send him (אַתָּרִיךְ וְאַשְׁדָּר לֵיהּ), that he not be found in My palace (דְּלָא יִשְׁתְּכַּח בְּהֵיכָלִי). And she said, if you give a pledge until you send it (וַתֹּאמֶר אִם תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ). These are the signs of the Matronita (אִלֵּין אִינּוּן סִימָנִין דְּמַטְרוֹנִיתָא), who is blessed from the King through her Zivug (דְּאִתְבָּרְכָא מִן מַלְכָּא בְּזִוּוּגָהָא). And he said: what is the pledge that I shall give you? (וַיֹּאמֶר מַה הָעֵרָבוֹן אֲשֶׁר אֶתֵּן לָךְ), and she said: your seal and your cord and your staff (וַתֹּאמֶר חוֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ).

These are (אִלֵּין אִינּוּן)—some say: mysteries (נ״א: סִטְרֵי)—supernal knots (קִטְרֵי עִלָּאֵי), adornments through which the bride is blessed from these three: Netzach Hod Yesod (תַּכְשִׁיטָהָא דְּכַלָּה אִתְבָּרְכָא מִתְּלָתָא אִלֵּין, נֶצַח הוֹד יְסוֹד), and all is found in these three and the bride—some say: from Netzach Hod Yesod—is blessed from here (וְכֹלָּא אִשְׁתְּכַח בִּתְלָתָא אִלֵּין וְכַלָה [ס״א מִנֶּצַח הוֹד יְסוֹד] מֵהָכָא מִתְבָּרְכָא). Immediately, he gave it to her, and he came to her, and she conceived by him (מִיַּד וַיִּתֶּן לָהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ). And it was as three months passed (וַיְּהִי כְּמִשְׁלֹשׁ חֳדָשִׁים). Who is “as three months”? (מַאן מִשְׁלֹשׁ חֳדָשִׁים). After the three moons were completed (בָּתַר דִּיתַלְּתוּן יַרְחַיָּא), and behold, we have established three months (וְהָא ג׳ יַרְחִין אוֹקִימְנָא). And here “as three months,” when the fourth month begins, to arouse judgments in the world through the sins of mankind (וְהָכָא כְּמִשְׁלֹשׁ חֳדָשִׁים, דְּשָׁארִי יַרְחָא רְבִיעָאָה לְאִתְּעָרָא דִּינִין בְּעָלְמָא בְּחוֹבֵי בְּנֵי נָשָׁא), and she suckled from the other side (וְהִיא יַנְקָא מִסִּטְרָא אָחֳרָא). Then it was told to Yehuda, saying: Tamar your daughter-in-law has played the harlot (כְּדֵין, וַיּוּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ), behold, the bride is found on the other side (הָא כַּלָּה בְּסִטְרָא אָחֳרָא אִשְׁתְּכַחַת).

What is written? Bring her out (מַה כְּתִיב, הוֹצִיאוּהָ). As it is written: He has cast from heaven to earth the glory of Yisrael (כְּמָה דִּכְתִּיב, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל) (Lamentations 2). And let her be burned, in flames of purity in exile (וְתִשָּׂרֵף, בְּשַׁלְהוֹבֵי טִיהֲרָא בְּגָלוּתָא). What is written? She was being brought out, to be drawn into exile (מַה כְּתִיב, הִיא מוּצֵאת, לְאִתְמַשְּׁכָא בְּגָלוּתָא). And she sent to her father-in-law, saying: to the man to whom these belong (וְהִיא שָׁלְחָה אֶל חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר אֵלֶּה לּוֹ). It is not written “to the man from whom these are,” but “to the man to whom these belong” (לְאִישׁ אֲשֶׁר אֵלֶּה מִמֶּנוּ לָא כְּתִיב, אֶלָּא לְאִישׁ אֲשֶׁר אֵלֶּה לּוֹ). These signs of his are found, I am pregnant (דִּילֵיהּ סִימָנִין אִלֵּין מִשְׁתַּכְּחִין, אָנֹכִי הָרָה). Immediately Yehudah recognized them and said: she is more righteous than I (מִיַּד וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי). Righteous indeed, and the Name caused it (צָדְקָה וַדַּאי, וּשְׁמָא גָּרִים). Who caused it to her? This Name (מַאן גָּרִים לָהּ, שְׁמָא דָּא). He then said, “from me,” as it is written: For the Tzaddik, Hashem loves righteousness, the upright shall behold His face (הָדָר וְאָמַר מִמֶּנִּי, דִּכְתִיב, כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב יָשָׁר יֶחזוּ פָנֵימוֹ) (Psalms 11). Righteous: righteous is Hashem, for from Me she took this Name (צָדְקָה: צָדַק ה', דְּמִמֶּנִּי נַטְלַת שְׁמָא דָּא). From Me she inherited, from Me she was found (מִמֶּנִּי יָרְתָא. מִמֶּנִּי אִשְׁתְּכַחַת).

Rabbi Yosi said: what is the reason that “her father-in-law” is written in one place, but “Yehudah” in another place? (אָמַר רִבִּי יוֹסֵי, מַאי טַעְמָא חָמִיהָ כְּתִיב בַּאֲתַר חַד, יְהוּדָה בַּאֲתַר אָחֳרָא). He said to him: all is bound one with the other (אָמַר לֵיהּ, כֹּלָּא אִתְקְטַר דָּא בְּדָא). “Her father-in-law” depends on the supernal place (חָמִיהָ, בַּאֲתַר עִלָּאָה תָּלֵי).

Rabbi El'azar said: this section we have established in a supernal secret, in several aspects (אָמַר רִבִּי אֶלְעָזָר, פַּרְשְׁתָּא דָּא אוֹקִימְנָא בְּרָזָא עִלָּאָה, בְּכַמָּה גַּוְונִין). When words are contemplated, secrets of the ways of Kudsha Berikh Hu are heard from it, and His judgments in every place (כַּד יִסְתַּכְּלוּן מִלֵּי, מִינָּהּ יִשְׁתְּמַע רָזִין דְּאוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְדִינוֹי בְּכָל אֲתַר). And she knew and offered herself in advance for this word, to fulfill the ways of Kudsha Berikh Hu (וְהִיא יַדְעַת וְאַקְדִּימַת גַּרְמָאָה לְמִלָּה דָּא, לְאַשְׁלְמָא אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), in order that from her would come forth ruling kings, destined to rule over the world (בְּגִין דְּיִנְפְּקוּ מִינָּהּ מַלְכִין שַׁלִּיטִין, וּזְמִינִין לְשַׁלְּטָאָה עַל עָלְמָא). And Ruth did likewise in this manner (וְרוּת כְּהַאי גַּוְונָא עַבְדַת).