Daf 146a (דַּף קמ״ו ע״א)

Another matter: your neck, this is the Oral Orayta (דָּבָר אַחֵר צַוָּארֵךְ דָּא אוֹרַיְיתָא דִבְעַל פֶּה), Halakha of Moshe from Sinai (הֲלָכָה לְמֹשֶׁה מִסִּינַי). “Perfumed with myrrh” - the Master said (מְקֻטֶּרֶת מוֹר אָמַר מַר), and frankincense - the clarification of halakha (וּלְבוֹנָה לִבּוּן הַהֲלָכָה). “With all powders of the merchant” - this is the Tzaddik, in whom are found all kinds (מִכֹּל אַבְקַת רוֹכֵל דָּא צַדִּיק דְּאִית בֵּיהּ מִכָּל מִינִים). And this illumines her, the Oral Orayta (וְדָא נָהִיר לָהּ לְאוֹרַיְיתָא דִבְעַל פֶּה). And immediately when she is adorned with all manner of adornments (וּמִיָּד דְּאִיהִי מִתְקַשְּׁטָא בְּכָל מִינֵי תַּכְשִׁיטִין), Yerushalayim, which is the neck of the world (יְרוּשָׁלַםִ דְּאִיהוּ צַוָּאר עָלְמָא), Kudsha Berikh Hu surrounds her (קוּדְשָׁא בְּרִיךְ הוּא אַסְחַר לָהּ). This is what is written (הֲדָא הוּא דִכְתִיב) (Zechariah 2:9): “And I will be for her, says Hashem, a wall of fire round about” (וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יהו''ה חוֹמַת אֵשׁ סָבִיב). And He embraces her with two arms (וְאִיהוּ מְחַבֵּק לָהּ בִּתְרֵין דְּרוֹעִין). This is what is written (הֲדָא הוּא דִכְתִיב) (Song of Songs 2:6): “His left hand under my head, and His right hand embraces me” (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי). And the hands of the Matronita, the holy bride, all of them are inscribed in the Name of Hashem (וִידִין דְּמַטְרוֹנִיתָא כַּלָּה קַדִּישָׁא, אִינוּן רְשִׁימִין כֻּלְּהוּ בִּשְׁמָא דְיהו''ה). In this likeness (כְּגַוְונָא דָא) - the scribe said: the wording is mistaken, and it seems to me the language is thus (אָמַר הַמַּגִּיה הלשון מוטעה וְנ״ל שֶׁהַלָּשׁוֹן כָּךְ). In the palm of Yod (בְּכַף י׳), in the five fingers Heh (בְּחָמֵשׁ אֶצְבְּעָן ה׳), in her arm Vav (בִּדְרוֹעָא דִילָהּ ו׳), in her shoulder Heh (בְּכָתֵף דִּילָהּ ה׳). In her shoulder are pictured many engravings, like the branches of the Tree of Life (בְּכָתֵף דִּילָהּ מְצוּיָירִין כַּמָּה שִׁרְטוּטִין כְּעַנְפִין דְּאִילָנָא דְחַיֵּי), to be inscribed in it, which is the Tree of Life (לְרַשְׁמָא בֵּיהּ דְּאִיהוּ עִץ הַחַיִּים). This is what is written (הֲדָא הוּא דִכְתִיב) (Proverbs 3:18): “It is a tree of life to those who grasp it, and those who support it are happy” (עִץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר). From His right side, the Written Orayta is given (מִימִינָא דִילֵיהּ אִתְיְיהִיבַת אוֹרַיְיתָא דְבִכְתָב). From His left side, the Oral Orayta (מִשְּׂמָאלָא דִילֵיהּ אוֹרַיְיתָא דִבְעַל פֶּה). And in them were given the two Tablets (וּבְאָן אִתְיְיהִיבוּ בִּתְרֵין לוּחִין), of which it is said (דְּאִתְּמַר בְּהוֹן) (Song of Songs 4:5): “Your two breasts are like two fawns, twins of a gazelle” (שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תָּאֳמֵי צְבִיָּה).

And furthermore, the Vav is the Written Orayta (וְעוֹד ו׳ אִיהוּ אוֹרַיְיתָא דְבִכְתָב), which was given in two arms, which are six sections (דְּאִתְיְיהִיבַת בִּתְרֵין דְּרוֹעִין דְּאִינוּן שִׁית פִּרְקִין). And in them were given the two Tablets (וּבְאָן אִתְיְיהִיבַת בִּתְרֵין לוּחִין), which are “your two breasts” (דְּאִינוּן שְׁנֵי שָׁדַיִךְ). And they are Yod Yod, and within them is the form of Zayin (וְאִינוּן י׳ י׳ [וּבְהוֹן צוּרַת ז׳]). And in them is narrowness; this is what is written: “And He formed” (וּבְהוֹן צָר, הֲדָא הוּא דִכְתִיב וַיִּיצֶר). And these are the virgins of the maiden, which is the Oral Orayta (וְאִינוּן בְּתוּלִין דְּעִלֵימְתָא דְאִיהִי אוֹרַיְיתָא דִבְעַל פֶּה), of which it is said (דְּאִתְּמַר בְּהוֹן) (Exodus 32:19): “And he broke them beneath the mountain” (וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר). Her bridegroom - this is the one who said (חָתָן דִּילָהּ, הַהוּא דְאָמַר) (Deuteronomy 22:20): “The tokens of virginity were not found for the young woman” (לֹא נִמְצְאוּ בְתוּלִים לַנַּעֲרָה). And it is written there (וְעָנְשׁוּ אוֹתוֹ) (Deuteronomy 22:19): “And they shall fine him a hundred silver” (מֵאָה כֶסֶף). These are one hundred blessings (אִלֵּין מֵאָה בִּרְכָאָן). And “she shall be his wife; he may not send her away all his days” (וְלוֹ תִהְיֶה לְאִשָּׁה לֹא יוּכַל לְשַׁלְּחָהּ בְּגָלוּתָא כָּל יָמָיו).

The praise of the body: “This your stature is like a palm tree” (שְׁבָחָא דְגוּפָא, זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר) (Song of Songs 7:8). And whoever knows the measure of her stature inherits the World to Come (וּמָאן דְּיָדַע שִׁעוּר קוֹמָה דִילָהּ אִיהוּ יָרִית עָלְמָא דְאָתֵי), which is the Vav (דְּאִיהוּ ו׳). Of it is said (דְּאִתְּמַר בֵּיהּ) (Jeremiah 17:13): “The Mikveh of Yisrael is Hashem” (מִקְוִה יִשְׂרָאֵל יהו''ה). The mikveh - this is her stature, her measure (מִקְוְה דְאִיהוּ קוֹמָה דִילָהּ שִׁעוּר דִּילָהּ). The measure of the stature, this is the Tzaddik (שִׁעוּר קוֹמָה דָא צַדִּיק). Of him it is said (דְּאִתְּמַר בֵּיהּ) (Psalms 92:13): “The Tzaddik shall flourish like a palm tree” (צַדִּיק כַּתָּמָר יִפְרָח). And about her it is said: “Like a palm tree” (וַעֲלָהּ אִתְּמַר דָּמְתָה לְתָמָר). Of which it is said concerning her (דְּאִתְּמַר בָּהּ) (Exodus 15:27): “And they came to Elim, and there were twelve springs of water and seventy date palms” (וַיָּבֹאוּ אֵלִימָה וְשָׁם שְׁתֵּים עִשְׂרֵה עִינֹת מַיִם וְשִׁבְעִים תְּמָרִים). Twelve springs - these are the twelve joints (תְּרֵין עֲשַׂר עִינוֹת אִלֵּין אִינוּן תְּרֵין עֲשַׂר פִּרְקִין), which are six in the two arms and six in the two shanks (דְּאִינוּן שִׁית בִּתְרֵין דְּרוֹעִין וְשִׁית בִּתְרֵין שׁוֹקִין). This is what is written (הֲדָא הוּא דִכְתִיב) (Song of Songs 5:14): “His hands are rods of gold, set with beryl” (יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ). What is “Tarshish”? Two sixes (מַאי בַּתַּרְשִׁישׁ בִּתְרֵי שֵׁשׁ). In the two arms, six joints (בִּתְרֵין דְּרוֹעִין שִׁית פִּרְקִין), and so six others in the two shanks (וְכֵן שִׁית אָחֳרָנִין בִּתְרֵין שׁוֹקִין). (Song of Songs 5:15): “His legs are pillars of marble” (שׁוֹקָיו עַמּוּדֵי שֵׁשׁ). These are the twelve springs of water (אִלֵּין אִינוּן י״ב עִינוֹת מַיִם). Seventy date palms, of which it is said: “The Tzaddik shall flourish like the palm tree” (שִׁבְעִים תְּמָרִים דִּי בְהוֹן צַדִּיק כַּתָּמָר יִפְרָח). These are the five fingers (הָא אִינוּן חָמֵשׁ אֶצְבְּעָאן), and in them thirteen joints - these are eighteen (וּבְהוֹן תְּלֵיסַר פִּרְקִין, אִינוּן חַ״י). And so eighteen in the right hand, thirty-six (וְכֵן חַ״י בְּיַד יָמִין, תְּלָתִין וְשִׁית). And so eighteen and eighteen in the two legs, behold seventy-two (וְכֵן חַ״י חַ״י בִּתְרֵין רַגְלִין, הָא ע״ב). The scribe said: I am astonished, for the joints are fourteen, and how does he say thirteen (אָמַר הַמַּגִּיה תֵּימָא כִּי הַפְּרָקִין אַרְבְּסַר וְאֵיךְ אָמַר תְּלֵיסַר). Their seventy are the seventy date palms (שַׁבְעִין דִּלְהוֹן שַׁבְעִין תְּמָרִים). Two Tzaddikim flourish like the palm tree within them (תְּרֵין צַדִּיקֵי כַּתָּמָר יִפְרָח בְּהוּ). And concerning them it is written (וּבְהוֹן כְּתִיב) (Song of Songs 7:2): “How beautiful are your footsteps in sandals, O daughter of the noble” (מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב). Her sandals are the closing of the festival and the closing of Pesach (נְעָלִים דִּילָהּ נְעִילַת הֶחָג וּנְעִילַת הַפֶּסַח). And it is not fitting to be seen before the weekday sandals (וְלָא צָרִיךְ לְאִתְחַזָּאָה קֳדָם נְעָלִים דְּחוֹל), which are leaven and chametz (דְּאִינוּן שְׂאוֹר וְחָמֵץ). And upon them He said to Moshe (וַעֲלַיְיהוּ אָמַר לְמֹשֶׁה) (Exodus 3:5): “Remove your sandals from upon your feet” (שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ). For terumah and chullin, it is the same likeness - it is not fitting that terumah should be mixed with holiness (דִּתְרוּמָה וְחוּלִין כְּגַוְונָא דָא לָא צָרִיךְ לְאִתְעָרְבָא תְּרוּמָה בַּקֹּדֶשׁ). And so the work of weekday should not be seen before the work of holiness, which is the service of the Kohanim (וְכֵן מְלָאכָה דְחוֹל לָא צָרִיךְ לְאִתְחַזָּאָה קֳדָם מְלָאכָה דְקֹדֶשׁ דְּאִיהוּ מְלֶאכֶת הַכֹּהֲנִים). And so the fire of weekday should not be seen on Shabbat before the fire of holiness (וְכֵן אֵשׁ דְחוֹל לָא צָרִיךְ לְאִתְחַזָּאָה בְּשַׁבָּת קֳדָם אֵשׁ דְקֹדֶשׁ). For all of them are weekday, and the latter are holiness (דְּכֻלְּהוּ חוֹל וְאָחֳרָנִין קֹדֶשׁ). And because of this, He counts the Havdalah between holiness and weekday (וּבְגִין דָּא מַנִּי הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל).

Behold Zion, which is the Shekhinta, goes forth in all her adornments (הָא צִיּוֹן דְּאִיהִי שְׁכִינְתָּא נָפְקָא בְכָל קִשּׁוּטִין דִּילָהּ), and all the world points to her with a finger (וְכָל עָלְמָא מוֹרִין לָהּ בְּאֶצְבַּע). This is what is written (הֲדָא הוּא דִכְתִיב) (Isaiah 33:20): “Behold Zion, the city of our appointed times” (חֲזֵה צִיּוֹן קִרְיַת מוֹעֲדֵנוּ). And the bridegroom goes forth adorned to her (וְחָתָן נָפִיק מְעוּטָּר לְגַבָּהּ). And all the world says (וְכָל עָלְמָא אָמְרֵי) (Song of Songs 3:11): “Go forth and see, daughters of Zion, the King Shlomo, with the crown with which his mother crowned him on the day of his wedding and on the day of the joy of his heart” (צְאֶנָה וּרְאֶנָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בַּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתוּנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ). His wedding is the supernal Shekhinta (חֲתוּנָּתוֹ שְׁכִינְתָּא עִלָּאָה), the joy of his heart is the lower Shekhinta (שִׂמְחַת לִבּוֹ שְׁכִינְתָּא תַּתָּאָה). The day of them both is the Middle Pillar, the holy Lamp (יוֹם דְּתַרְוַיְיהוּ עַמּוּדָא דְאֶמְצָעִיתָא, בּוֹצִינָא קַדִּישָׁא). Behold, the bride is adorned for her Husband, who is Hashem, the Son of the King (הָא כַּלָּה מִתְקַשְּׁטָא לְגַבֵּי בַעִלָהּ דְּאִיהוּ יהו''ה, בְּרָא דְמַלְכָּא).