Daf 74b (דַּף ע״ד ע״ב)

Come and see (תָּא חֲזֵי): Whenever Yisrael are far from the palace of the King (כָּל זִמְנָא דְּיִשְׂרָאֵל רָחֲקִין מֵהֵיכָלָא דְּמַלְכָּא), as it were, the Matronita is distanced with them (כִּבְיָכוֹל מַטְרוֹנִיתָא אִתְרַחֲקַת עִמְּהוֹן). Why? (מַאי טַעְמָא). Because the Matronita did not first present the portion to this Son, to guide Him, to cause Him to walk in the straight path (בְּגִין דְּמַטְרוֹנִיתָא לָא אַקְדִּימַת קִיסְטָא לְהַאי בַּר, לְאַלְקָאָה לֵיהּ, לְמֵיהַךְ בְּאוֹרַח מֵישָׁר).

For the King does not guide His Son forever (בְּגִין דְּמַלְכָּא לָא אַלְקֵי לִבְרֵיהּ לְעָלְמִין). Rather (אֶלָּא), He leaves everything in the hand of the Matronita (שָׁבִיק כֹּלָּא בִּידָא דְּמַטְרוֹנִיתָא), to govern the palace (לְאַנְהָגָא הֵיכָלָא), to guide Her Son (וּלְאַלְקָאָה בְּרָהּ), and to lead Him in the path of truth before the King (וּלְדַבְּרָא לֵיהּ בְּאוֹרַח קְשׁוֹט, לָקֳבְלֵיהּ דְּמַלְכָּא). And the secret of the matter (וְרָזָא דְּמִלָּה): It is written (דִּכְתִיב), “The words of Lemuel, king—the prophecy that his mother taught him” (דִּבְרֵי לְמוֹאֵל מֶלֶךְ מַשָּׂא אֲשֶׁר יִסְּרַתּוּ אִמּוֹ), his mother indeed ([אִמּוֹ וַדַּאי]), this is Bat Sheva (דָּא בַּת שֶׁבַע) (Proverbs 31:1).

And it has already been said (וְהָא אִתְּמַר): It is written (כְּתִיב), “The proverbs of Shlomo: A wise son makes glad his father, but a foolish son is the grief of his mother” (מִשְׁלֵי שְׁלֹמֹה, בֵּן חָכָם יְשַׂמַּח אָב, וּבֵן כְּסִיל תּוּגַת אִמּוֹ), the grief of his mother indeed (תּוּגַת אִמּוֹ וַדַּאי) (Proverbs 10:1).

See what is written (חָמֵי מַה כְּתִיב): “A wise son makes glad his father” (בֵּן חָכָם יְשַׂמַּח אָב). While this Son walks in the straight path and is wise (בְּעוֹד דְּהַאי בַּר אָזִיל בְּאוֹרַח מֵישָׁר, וְהוּא חַכִּימָא), he makes glad the Father (יְשַׂמַּח אָב), simply ([כְּלָל]); this is the Holy King Above (דָּא מַלְכָּא קַדִּישָׁא לְעֵילָּא). “He makes glad the Father,” simply (יְשַׂמַּח אָב סְתָם). But if this Son is found in a stumbling path (אִשְׁתְּכַח הַאי בַּר בְּאוֹרְחָא תְּקָלָא), what is written? (מַה כְּתִיב). “But a foolish son is the grief of his mother” (וּבֵן כְּסִיל תּוּגַת אִמּוֹ). The grief of his mother indeed (תּוּגַת אִמּוֹ וַדַּאי), this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). And the secret of the matter (וְרָזָא דְּמִלָּה): It is written (כְּתִיב), “For your transgressions your mother was sent away” (וּבְפִשְׁעֲכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50:1).

Come and see (תָּא חֲזֵי): There was never joy before Kudsha Berikh Hu like the day that Shlomo ascended to Chokhmah [Wisdom] and said Shir haShirim [Song of Songs] (לָא אִשְׁתְּכַח חֶדְוָותָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, כְּיוֹמָא דְּסָלִיק שְׁלֹמֹה לְחָכְמְתָא, וְאָמַר שִׁיר הַשִּׁירִים). Then the face of the Matronita shone (כְּדֵין נְהִירוּ אַנְפּוֹי דְּמַטְרוֹנִיתָא), and the King came to establish His dwelling with her (וְאָתֵי מַלְכָּא לְמִשְׁרֵי מָדוֹרֵיהּ עִמָּהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And the wisdom of Shlomo increased,” etc. (וַתֵּרֶב חָכְמַת שְׁלֹמֹה וְגוֹ׳) (I Kings 5:10). What is meant by “increased”? (מַאי וַתֵּרֶב). The beauty of the Matronita ascended (דְּסַלְּקָא שְׁפִּירוּ דְּמַטְרוֹנִיתָא), and she was elevated in her degree above all the other degrees (וְאִתְרַבִּיאַת בְּדַרְגָּהָא עַל כָּל שְׁאָר דַּרְגִּין), because the King established His dwelling in her (בְּגִין דְּמַלְכָּא שַׁוִּי מָדוֹרֵיהּ בָּהּ). And why was all this? (וְכָל כַּךְ לָמָּה). Because she brought forth this wise son into the world (בְּגִין דְּאַפִּיקַת בְּרָא חַכִּימָא דָּא לְעָלְמָא), some say: for the King ([נ״א לְמַלְכָּא]). And when she brought forth Shlomo (וְכַד אַפִּיקַת לֵיהּ לִשְׁלֹמֹה), she brought him forth for all Yisrael (לְכָל יִשְׂרָאֵל אַפִּיקַת). And all of them were in supernal degrees (וְכֻלְּהוּ הֲווֹ בְּדַרְגִּין עִלָּאִין), righteous like Shlomo (זַכָּאִין כִּשְׁלֹמֹה), some say: in peace ([ס״א בִּשְׁלָמָא]). Kudsha Berikh Hu rejoiced in them (דְּקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי בְּהוּ), and they rejoiced in Him (וְאִינּוּן בֵּיהּ).

On the day Shlomo finished the House below (וּבְיוֹמָא דְּשַׁכְלַל שְׁלֹמֹה בֵּיתָא לְתַתָּא), the Matronita prepared the House for the King (אַתְקִינַת מַטְרוֹנִיתָא בֵּיתָא לְמַלְכָּא). They made their dwelling as one (וְשַׁוּוּ מָדוֹרֵיהוֹן כַּחֲדָא), her face shone with joy complete (וּנְהִירוּ אַנְפָּהָא בְּחֶדְוָה שְׁלִימוּ). Then joy was found in all (כְּדֵין אִשְׁתְּכַח חֶדְוָותָא לְכֹלָּא), above and below (לְעֵילָּא וְתַתָּא). And why all this? (וְכָל כַּךְ לָמָּה). Because it is written: The prophecy his mother taught him (בְּגִין דִּכְתִּיב, מַשָּׂא אֲשֶׁר יִסְּרַתּוּ אִמּוֹ), indeed his mother (אִמּוֹ וַדַּאי), she spoke to him for the will of the King (דְּדַּבְּרַת לֵיהּ לִרְעוּתָא דְּמַלְכָּא). And when that son did not act by the King’s will (וְכַד הַאי בַּר … לָא אִתְדְּבַר לִרְעוּתֵיהּ דְּמַלְכָּא), then she is nakedness of all (כְּדֵין הִיא עֶרְיָיתָא דְּכֹלָּא), nakedness of all sides (עֶרְיָיתָא דְּכָל סִטְרִין). For the King separated from the Matronita (דְּהָא מַלְכָּא פָּרִישׁ מִמַּטְרוֹנִיתָא), and the Matronita was distanced from His palace (וּמַטְרוֹנִיתָא אִתְרַחֲקַת מֵהֵיכָלֵיהּ). Therefore nakedness of all (וּבְגִין כָּךְ עֶרְיָיתָא הִיא דְּכֹלָּא). For is it not nakedness—King without Matronita, Matronita without King? (וְכִי לָא עֶרְיָיתָא הוּא, מַלְכָּא בְּלָא מַטְרוֹנִיתָא, וּמַטְרוֹנִיתָא בְּלָא מַלְכָּא). Therefore it is written: The nakedness of your father and the nakedness of your mother you shall not uncover, she is your mother (וְעַל דָּא כְּתִיב, עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה, אִמְּךָ הִיא). Indeed, your mother, and she dwells with you (אִמְּךָ הִיא וַדַּאי, וְשַׁרְיָא עִמָּךְ). Therefore you shall not uncover her nakedness (בְּגִינֵי כַּךְ לֹא תְגַלֵּה עֶרְוָתָהּ).

Rabbi Shimon clasped his hands and wept (רַבִּי שִׁמְעוֹן אָקִישׁ יְדוֹי וּבָכָה). He said: woe if I reveal the Secret, woe if I do not, lest my companions lose a word (וְאָמַר, וַוי אִי אֵימָא וְגַלֵינָא רָזָא, וַוי אִי לָא אֵימָא, דְּיֵיבְדוּן חַבְרַיָּיא מִלָּה). As it is written: Ah, Hashem Elohim, will You make an end of all the remnant of Yisrael? (כְּדִכְתִיב, אֲהָהּ יְיָ אֱלֹהִים, כָּלָה אַתָּה עוֹשֶׂה אֵת שְׁאֵרִית יִשְׂרָאֵל) (Ezekiel 11). What is “Ah”? What is “end”? (מַאי אֲהָהּ. וּמַאי כָּלָה אַתָּה עוֹשֶׂה). But the secret of the matter: when the lower Heh is distanced from the palace of the King, the upper Heh prevents blessing for her sake (אֶלָּא רָזָא דְּמִלָּה, בְּזִמְנָא דְּה׳ תַּתָּאָה אִתְתְּרָכַת מֵהֵיכָלָא דְּמַלְכָּא, ה׳ אָחֳרָא עִלָּאָה בְּגִינָהּ מַנְעַת בִּרְכָתָא). Then it is written: Ah, an end You make (וּכְדֵין כְּתִיב, אֲהָהּ כָּלָה אַתָּה עוֹשֶׂה). Because when she (some say: that Heh) is withheld from blessings, the upper Heh withholds from all (בְּגִין דְּכַד אִיהִי [נ״א הַאי ה׳] אִתְמְנָעַת מִבִּרְכָאן, ה׳ אָחֳרָא מַנְעַת לוֹן מִכֹּלָּא). Why? Because blessing is not found except in the place where male and female dwell together (מַאי טַעֲמָא. בְּגִין דְּבִרְכָּאן לָא מִשְׁתַּכְּחֵי, אֶלָּא בַּאֲתַר דְּשַׁרְיָין דְּכַר וְנוּקְבָּא). Because of this it is written, Hashem shall roar from on high, and from His holy abode He shall give His voice; He shall roar, He shall surely roar over His habitation (וְעַל דָּא כְּתִיב, יְיָ מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ) (Jeremiah 25).

Over His habitation—literally (עַל נָוֵהוּ מַמָּשׁ). This is the Matronita (דָּא מַטְרוֹנִיתָא), and this is certainly so (וְדָא הוּא וַדַּאי). And what does He say? (וּמַאי אוֹמֵר) — Woe that I have destroyed My house, and so on (אוֹי שֶׁהֱחֶרַבְתִּי אֶת בֵּיתִי וְכוּ'). My house is the Zivug of the Matronita (בֵּיתִי זִוּוּגָא דְּמַטְרוֹנִיתָא). And this is certainly so (וְדָא הוּא וַדַּאי): the nakedness of your father and the nakedness of your mother you shall not uncover (עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה), for from every direction it is nakedness (דְּהָא מִכָּל סִטְרִין עֶרְיָיתָא הוּא). And then, the heavens wore blackness, and sackcloth was placed as their covering (וּכְדֵין, לָבְשׁוּ שָׁמַיִם קַדְרוּת וְשַׂק הוּשַׂם כְּסוּתָם) (Isaiah 50), for the place of the storage of blessings, of the fountains of rivers that used to flow and irrigate as was fitting, was withheld (דְּהָא אֲתַר אַחֲסָנַת בִּרְכָאן דְּמַבּוּעִין דְּנַחֲלִין דַּהֲווֹ נְגִּידִין וְשַׁקְיָין כַּדְקָא חֲזוּ, אִתְמְנָעוּ).

It was taught: when the King is separated from the Matronita, blessings are no longer found (תָּנֵינָן, כַּד אִתְפְּרַשׁ מַלְכָּא מִמַּטְרוֹנִיתָא, וּבִרְכָאן לָא מִשְׁתַּכְּחָן), then He is called “Vav-Yod” (כְּדֵין אִקְרֵי ו״י). What is the reason for “Vav-Yod”? (מַאי טַעְמָא ו״י). For it was taught: the head of the Yesod is Yod (דְּתַנְיָא, רֵישָׁא דִּיְּסוֹד י׳), for the Yesod—the Vav—is small (דְּהָא יְסוֹד ו׳ זְעֵירָא הוּא), and Kudsha Berikh Hu is the great supernal Vav (וְקוּדְשָׁא בְּרִיךְ הוּא ו׳ רַבְרְבָא עִלָּאָה). And because of this it is written “Vav-Vav,” two Vavs as one (וְעַל דָּא כְּתִיב וָ״ו תְּרֵין וָוִין כַּחֲדָא), and the head of this Yesod is Yod (וְרֵישָׁא דְּהַאי יְסוֹד י׳ הוּא). And when the Matronita is distanced from the King, and blessings are withheld from the King, and the Zivug is not found in the head of the Yesod (וְכַד אִתְרַחֲקַת מַטְרוֹנִיתָא מִמַּלְכָּא, וּבִרְכָאן אִתְמְנָעוּ מִמַּלְכָּא, וְזִוּוּגָא לָא אִשְׁתְּכַח בְּרֵישָׁא דִּיְּסוֹד), the supernal Vav takes this head of the Yesod, which is the Yod, and draws it to itself (נָטִיל ו׳ עִלָּאָה לְהַאי רֵישָׁא דִּיְּסוֹד דְּהוּא י׳, וְנָגִיד לֵיהּ לְגַבֵּיהּ), then it is “Vav-Yod” (כְּדֵין הוּא ו״י), Vav-Yod encompassing all (ו״י לְכֹלָּא), to the upper and the lower realms (לְעִלָּאִין וְתַתָּאִין). And concerning this it was taught: from the day Yerushalayim was destroyed, blessings have not been found in the world (וְעַל דָּא תָּנֵינָן, מִיּוֹמָא דְּאִתְחֲרִיב יְרוּשָׁלַם, בִּרְכָאן לָא אִשְׁתְּכָחוּ בְּעָלְמָא), and there is no day without curses (וְלֵית לָךְ יוֹם דְּלָא אִשְׁתְּכַח בֵּיהּ לְוָוטִין), for blessings are withheld every single day (דְּהָא בִּרְכָאן אִתְמְנָעוּ בְּכָל יוֹם). He said to him: “Oh like this—Aleph,Vav,yod or Hei, Vav, Yod?” (אָמַר לֵיהּ, אוֹ הָכִי, אוֹ״י אוֹ הוֹ״י), what is it? (מַהוּ). Some say: or “And Hashem” (נ״א: או וה׳).