Daf 144a (דַּף קמ״ד ע״א)

The third elder arose and said (קָם סָבָּא תְּלִיתָאָה וְאָמַר), Rabbi, Rabbi (רַבִּי רַבִּי), behold we distinguish with trees of spices (הָא אֲנַן בַּעֲצֵי בְשָׂמִים מַבְדִּילִין), and here she did not say except with apples (וְהָכָא אִיהִי לָא אָמְרַת אֶלָּא בַּתַּפּוּחִים). Rather, we bless upon trees of spices (אֶלָּא אֲנַן מְבָרְכִין עַל עֲצֵי בְשָׂמִים), because it is said of them, “And the fragrance of your nose is like apples” (Song of Songs 7) (בְּגִין דְּאִתְּמַר בְּהוֹן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים). And not only that, but all kinds of spices are good to bless upon them (וְלָא עוֹד אֶלָּא כָּל מִינֵי בְשָׂמִים אִינוּן טָבָאן לְבָרְכָא עֲלַיְיהוּ). And we use hadas because it has three leaves (וַאֲנַן דְּעָבְדִין בַּהֲדַס בְּגִין דְּאִית בֵּיהּ תְּלַת עַלִּין), which are called three myrtles (דְּאִתְקְרִיאוּ תְּלַת הֲדַסִּים), which allude to the three Patriarchs (דִּרְמִיזִין לִתְלַת אֲבָהָן). But the two nostrils correspond to the two apples (אֲבָל תְּרֵין נוּקְבִין דְּחוֹטָמָא אִינוּן לָקֳבֵל תְּרֵין תַּפּוּחִין), which are the two true prophets (דְּאִינוּן תְּרֵי נְבִיאֵי קְשׁוֹט), through whom in the future the Holy Spirit will go forth (דִּי בְהוֹן עָתִיד לְאַפָּקָא רוּחָא דְקוּדְשָׁא), which is Ra‘aya Meheimna above (דְּאִיהוּ רַעֲיָא מְהֵימְנָא דִלְעִילָא), in whom her soul is settled (דְּבֵיהּ אִתְיַשְׁבַת נַפְשָׁא דִילָהּ).

And because of this she says, “Refresh me with apples, for I am sick with love” (Song of Songs 2) (וּבְגִין דָּא אִיהִי אָמְרַת רַפְּדוּנִי בַּתַּפּוּחִים כִּי חוֹלַת אַהֲבָה אָנִי). On the night of Shabbat it is said, “I arose to open to my beloved” (Song of Songs 5) (בְּלֵילְיָא דְשַׁבָּת אִתְּמַר קַמְתִּי אֲנִי לִפְתּוֹחַ לְדוֹדִי). And when Shabbat departs, it is said, “And my beloved had withdrawn, he had passed on” (Song of Songs 5) (וְכַד נָפִיק שַׁבָּת אִתְּמַר וְדוֹדִי חָמַק עָבָר). And at that time, “I sought him, but I did not find him; I called him, but he did not answer me” (Song of Songs 5) (וּבְהַהוּא זִמְנָא בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי). Until I say that in the time to come, when the time arrives, I will hold him and not let him go (עַד דְּאוֹמֵינָא דִבְזִמְנָא דְיֵיתֵי זִמְנָא אַחֲרָא דְאוֹחִיד בִּידֵיהּ וְלָא אַשְׁבְּקִינֵיהּ לְמֵיזַל), as it is said, “I held him and I would not let him go until I brought him into my mother’s house” (Song of Songs 3) (כְּמָה דְאִתְּמַר אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד שֶׁהֲבֵאתִיו אֶל בֵּית אִמִּי), this is the supernal Temple (דָא בֵי מַקְדְּשָׁא דִלְעִילָא), “and into the chamber of her who conceived me”-this is the Temple below (וְאֶל חֶדֶר הוֹרָתִי דָא בֵי מַקְדְּשָׁא דִלְתַתָּא). And in the time when I hold him in the final redemption (וּבְזִמְנָא דַאֲחִיד בִּידֵיהּ בְּפוּרְקָנָא בַתְרַיְיתָא), it shall not be like other times (לָא יְהֵא לִי כְזִמְנִין אוֹחֲרָנִין). For in every redemption he came, and afterwards departed from me (דִּבְכָל פּוּרְקָנָא וּפוּרְקָנָא הֲוָה אָתֵי, וּלְבָתַר הֲוָה פָרַח מִנָּאִי).

But in the final redemption I will hold him and bind him with many bonds of love (אֲבָל בְּפוּרְקָנָא בַתְרַיְיתָא אֲנָא אֲחִיד בֵּיהּ וְקָשִׁיר לֵיהּ בְּכַמָּה קְשִׁירִין דִּרְחִימוּ), that he shall never depart from me, for ever and ever (דְלָא יָזוּז מִנָּאִי לְעָלַם וּלְעָלְמֵי עָלְמִין). For in every exile he would depart from me (דִּבְכָל גָּלוּתָא וְגָלוּתָא הֲוָה אָזִיל מִנָּאִי), and I asked about him from every passerby (וַהֲוִינָא שָׁאִיל עֲלֵיהּ לְכָל עוֹבֵר וְשָׁב). This is what is written, “Scarcely had I passed from them until I found him whom my soul loves” (Song of Songs 3) (הֲדָא הוּא דִכְתִיב כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי). And sometimes I did not find anyone to tell me anything of him (וְזִמְנִין לָא הֲוִינָא אַשְׁכַּח מָאן דְּיֵימָא לִי מִדֵּי מִנֵּיהּ), and I would say of him to all the people of the city (וַהֲוִינָא אוֹמֵי בְּגִינֵיהּ לְכָל בְּנֵי קַרְתָּא). This is what is written, “I adjure you, daughters of Jerusalem, if you find my beloved, what will you tell him? That I am sick with love” (Song of Songs 5) (הֲדָא הוּא דִכְתִיב הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלָםִ אִם תִּמְצְאוּ אֶת דּוֹדִי מַה תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי). And many times, “On my bed at night I sought him whom my soul loves” (Song of Songs 3) (וְכַמָּה זִמְנִין עַל מִשְׁכָּבִי בַּלֵּילוֹת דְּאִינוּן גָּלִיּוֹת, בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי), but there was no one to tell me (וְלָא הֲוָה מָאן דְּיֵימָא לִי), until he came (עַד דְּאִיהוּ הֲוָה אָתֵי). And now, in the final exile, my Beloved fled in great anger (וּכְעַן בְּגָלוּתָא בַתְרַיְיתָא בָּרַח דּוֹדִי בְכַעֲסָא סַגִּיא), and I sought him but did not find anyone to tell me anything (וְשָׁאִילְנָא בְגִינֵיהּ וְלָא אַשְׁכַּחְנָא מָאן דְּיֵימָא לִי מִדֵּי). And because of this, I say that in the time to come, when he comes, I will hold his hands and he will never depart from me (וּבְגִין דָּא אֲנָא אוֹמִינָא, דִבְזִמְנָא דְיֵיתֵי וַאֲחִידְנָא בִידוֹי דְּלָא יָזוּז מִנָּאִי). And I held him and would not let him go (וַאֲנָא אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ), I held him with the bond of the Tefillin of the hand (אֲחַזְתִּיו בְּקִשּׁוּרָא דִּתְּפִלִּין דְּיָד), and I did not let him go with the Tefillin of the head (וְלֹא אַרְפֶּנּוּ בִתְפִלִּין דְּרֵישָׁא).

Come and see, when her Beloved comes to her (תָּא חֲזִי, דוֹדְהָא כַּד יֵתֵי לְגַבָּהּ), He shall say regarding the two Mashiachs (יֵימָא לְגַבֵּי תְּרֵין מְשִׁיחִין), “Let us go early to the vineyards” (Song of Songs 7) (נַשְׁכִּימָה לַכְּרָמִים), which are Yisrael (דְּאִינוּן יִשְׂרָאֵל), of whom it is said, “For the vineyard of Hashem Tzevaot is the house of Yisrael” (Isaiah 5) (דִּי בְהוֹן אִתְּמַר כִּי כֶרֶם יהו״ה צְבָאוֹת בֵּית יִשְׂרָאֵל). “Let us see whether the vine has blossomed” (נִרְאֶה הֲפָרְחָה הַגֶּפֶן), this is the Shekhinta among them (דְּאִיהִי שְׁכִינְתָּא בְהוֹן). “The pomegranates bud forth” (הֵנֵצוּ הָרִמּוֹנִים), these are those filled with mitzvot like a pomegranate (אִלֵּין אִינוּן דְּמַלְיָין מִצְוֹת כָּרִמּוֹן).

Rabbi Shimon arose and said (קָם רַבִּי שִׁמְעוֹן וְאָמַר), Sava, Sava (סָבָא סָבָא), “Let us go early to the vineyards” (נַשְׁכִּימָה לַכְּרָמִים). Behold, there are vineyards that are not Yisrael (הָא אִית כְּרָמִים דְּלַאו אִינוּן יִשְׂרָאֵל), such as, “They made me keeper of the vineyards, but my own vineyard I have not kept” (Song of Songs 1) (כְּגוֹן דְשָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי). And these are the Erev rav (וְאִינוּן עִרְבוּבְיָא דְעִרֶב רַב), who are mingled among Yisrael in exile (דְּאִינוּן מְעוּרָבִין בְּהוֹן בְּיִשְׂרָאֵל בְּגָלוּתָא). And because of this, when Kudsha Berikh Hu comes to the Shekhinta (וּבְגִין דָּא כַד יֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּי שְׁכִינְתָּא), He shall say to her, “Let us go early to the vineyards” (אִיהוּ יֵימָא לְגַבָּהּ, נַשְׁכִּימָה לַכְּרָמִים). “Let us see whether the vine has blossomed among them” (נִרְאֶה אִם פָּרְחָה הַגֶּפֶן בְּהוֹן), as it is said, “For the vineyard of Hashem Tzevaot is the house of Yisrael” (Isaiah 5) (דְּאִתְּמַר בָּהּ כִּי כֶרֶם יהו״ה צְבָאוֹת בֵּית יִשְׂרָאֵל). “The pomegranates bud forth”-these indeed are those filled with mitzvot like a pomegranate (הֵנֵצוּ הָרִמּוֹנִים אִלֵּין וַדַּאי אִינוּן דְּמַלְיָין מִצְוֹת כָּרִמּוֹנִים). “There I will give you my loves” (שָׁם אֶתֵּן אֶת דּוֹדַי לָךְ), these are those who are your beloved ones (אִלֵּין דְּאִינוּן רְחִימִין דִּילָךְ). There I will give them to you (תַּמָּן יְהִיבְנָא לוֹן לָךְ). “For behold, the winter is past” (Song of Songs 2) (כִּי הִנֵּה הַסְּתָו עָבָר), this is the dominion of the other rulers of the nations (שׁוּלְטָנוּ דִשְׁאָר מְמַנָּן דְאוּמִין). “The rain is over and gone” (הַגֶּשֶׁם חָלַף הָלַךְ לוֹ), this is the dominion of the Erev rav (שָׁלְטָנוּתָא דְעִרֶב רַב).

At that time He shall say to her (בְּהַהוּא זִמְנָא יֵימָא לְגַבָּהּ), “Return, return, O Shulamite” (Song of Songs 7) (שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית), in two houses which are the First Temple and the Second Temple below (בִּתְרֵי בָּתִּים דְּאִינוּן בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי לְתַתָּא). “Return, return” in the First Temple and the Second Temple above (שׁוּבִי שׁוּבִי בְּבַיִת רִאשׁוֹן וְשֵׁנִי לְעִילָא), “that we may look upon you” (וְנֶחזֶה בָּךְ). Another explanation: “Return, return” four times (דָּבָר אַחֵר, שׁוּבִי שׁוּבִי אַרְבַּע זִמְנִין), in her four letters which are Adonai (בְּאַרְבַּע אַתְוָון דִּילָהּ דְּאִינוּן אדנ״י), “that we may look upon you” in His four letters which are Hashem (וְנֶחזֶה בָּךְ בְּאַרְבַּע אַתְוָון דִּילֵיהּ דְּאִינוּן יהו״ה). Kudsha Berikh Hu said to Yisrael (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּי יִשְׂרָאֵל), four times “Return” with the Shekhinta in repentance (אַרְבַּע זִמְנִין שׁוּבִי בִּשְׁכִינְתָּא בִּתְיוּבְתָּא), “that we may look upon you” in the four cups of redemption at Pesach (וְנֶחזֶה בָּךְ בְּאַרְבַּע כּוֹסוֹת דְּפוּרְקָנָא דְאִינוּן בַּפֶּסַח), in which Yisrael are obligated to drink four cups (דְּחַיָּיבִין בֵּיהּ יִשְׂרָאֵל לְמִשְׁתֵּי אַרְבַּע כּוֹסוֹת), corresponding to the four redemptions (כְּגַוְונָא דְאַרְבַּע גְּאוּלוֹת). “Return, return” in your four unions (שׁוּבִי שׁוּבִי בְּאַרְבַּע יִחוּדִין), that we may look upon you in the four living creatures (וְנֶחזֶה בָּךְ בְּאַרְבַּע חֵיוָון), and we may look upon you in heaven and earth (וְנֶחזֶה בָּךְ בִּשְׁמַיָּא וְאַרְעָא). And immediately, “Let the heavens be glad, and let the earth rejoice, and let them say among the nations, Hashem reigns” (1 Chronicles 16) (וּמִיָּד יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יהו״ה מָלָךְ).