Daf 46a (דַּף מ״ו ע״א)

And when She falls, She falls to His feet (וְכַד נְפִילַת, נְפִילַת לְרַגְלוֹי). This is what is written: “And she uncovered his feet and lay down” (Ruth 3) (הֲדָא הוּא דִכְתִיב וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב). And She prostrates before Him in nefilat apayim (וְאִתְנַפְּלַת קֳדָמֵיהּ בִּנְפִילַת אַפַּיִם), for the sake of the Tzaddik, who is the life of the worlds, poor in exile (בְּגִין צַדִּיק דְּאִיהוּ חַ״י עָלְמִין עָנִי בְגָלוּתָא). And the Tzaddik, when He is outside of His place, it is said of Him: “Kiss the Son, lest He be angry” (Psalms 2) (וְצַדִּיק כַּד אִיהוּ לְבָר מֵאַתְרֵיהּ אִתְּמַר בֵּיהּ נַשְׁקוּ בַר פֶּן יֶאֱנַף). And the Shekhinta, when She is outside of Her place, is called Beraita (וּשְׁכִינְתָּא כַד אִיהִי לְבָר מֵאַתְרָהָא אִתְקְרִיאַת בְּרַיְיתָא). He is the Son [Bar] and she is the External [the Baraita] (אִיהוּ בַר וְאִיהִי בְּרַיְיתָא). On Shabbat, when it is added to the poor one, who is the Tzaddik (דְשַׁבָּת דְּאִתּוֹסַף לְעָנִי דְאִיהוּ צַדִּיק), it is truly Yom haShabbat (יוֹם הַשַּׁבָּת וַדַּאי). For He has nothing of His own, except the Additional Soul that is added to Him because of the Shekhinta (דְּלֵית לֵיהּ מִדִּילֵיהּ אֶלָּא נִשְׁמָתָא יְתֵירָה דְאִתּוֹסַף לְגַבֵּיהּ בְּגִין שְׁכִינְתָּא). He is then called the Musaf of Shabbat (אִתְקְרֵי אִיהוּ מוּסַף שַׁבָּת). And at that time She is called Tosefta (וּבְהַהוּא זִמְנָא אִתְקְרִיאַת אִיהִי תּוֹסֶפְתָּא), and from the side of Yom Shabbat, how many additions descend with Her to the Talmidei Chakhamim (Torah scholars) (מִסִּטְרָא דְיוֹם שַׁבָּת כַּמָּה תּוֹסָפוֹת נָחֲתִין עִמָּה לְתַלְמִידֵי חֲכָמִים), who are called 'Additional Souls' [Neshamot Yeteirot] (דְּאִתְקְרִיאוּ נְשָׁמוֹת יְתֵירוֹת). This is what is written: “The soul of every living thing shall bless Your Name, Hashem our God…” (Nishmat prayer, cf. Psalms 150) (הֲדָא הוּא דִכְתִיב נִשְׁמַת כָּל חַי תְּבָרֵךְ אֶת שִׁמְךָ יהו״ה אֱלהֵינוּ וְגוֹ׳). And these (וְאִלֵּין), which are added to the holy nation on the eve of Shabbat (דְּמִתּוֹסְפָאן לְעַמָּא קַדִּישָׁא בְּעִרֶב שַׁבָּת), the Talmidei Chakhamim (Torah scholars) inherit them during the weekdays (יָרְתִין לוֹן תַּלְמִידֵי חֲכָמִים בְּיוֹמִין דְּחוֹל). And in them the weekday is transformed into holiness (וּבְהוֹן אִתְעֲבִיד חוֹל קֹדֶשׁ). And these are the additions that descend from the Tosefta (וְאִלֵּין אִינוּן תּוֹסָפוֹת דְּקָא נָחֲתִין מִתּוֹסֶפְתָּא).

For surely the Shekhinta is the tikkun of the body of Kudsha Berikh Hu (דְוַדַּאי שְׁכִינְתָּא אִיהִי תִקּוּנָא דְגוּפָא דְקוּדְשָׁא בְּרִיךְ הוּא). She is Beraita, as it is said of Her: “And she uncovered his feet” (Ruth 3) (אִיהִי בְרַיְתָא כַּד אִתְּמַר בָּהּ וַתְּגַל מַרְגְּלוֹתָיו). And She is Tosefta, from the side of the Life of Worlds, who is the Musaf of Shabbat (וְאִיהִי תּוֹסֶפְתָּא מִסִּטְרָא דְחַ״י עָלְמִין, דְּאִיהוּ מוּסַף שַׁבָּת). And She is Mishnah, from the side of the body - Mishneh Torah indeed (וְאִיהִי מִשְׁנָה מִסִּטְרָא דְגוּפָא, מִשְׁנֶה תּוֹרָה וַדַּאי). And She is strength, from the side of the right arm of the King (וְאִיהִי הַתְּקָפָא מִסִּטְרָא דִדְרוֹעָא יְמִינָא דְמַלְכָּא). This is what is written: “Your right hand, Hashem, is mighty in power” (Exodus 15) (הֲדָא הוּא דִכְתִיב יְמִינְךָ יהו״ה נֶאְדָּרִי בַּכֹּחַ). “In power” - the Targum is “in strength” (בַּכֹּחַ תַּרְגּוּם בְּתוּקְפָא). The need is from the side of the left (הַצְרָכָה אִיהִי מִסִּטְרָא דִשְׂמָאלָא). With the left arm He grasps Her, and with the right arm He perfects Her (וּבִדְרוֹעָא שְׂמָאלָא אֲחִיד בָּהּ, וּבִדְרוֹעָא יְמִינָא אַתְקַן בָּהּ). And it is said: “Arise, sit, O Jerusalem” (Isaiah 52) (וְיֵימָא קוּמִי שְׁבִי יְרוּשָׁלָםִ).

And furthermore, from the side of the right is strength for man (וְעוֹד מִסִּטְרָא דִימִינָא אִיהִי תוּקְפָא לְבַר נַשׁ), and from the side of the left He gives them their needs in the wilderness (וּמִסִּטְרָא דִשְׂמָאלָא יְהִיב לוֹן צָרְכֵיהוֹן בַּאֲרַע מַדְבְּרָא). Petition is in the mouth of the King (שְׁאֵלָה אִיהִי בְּפִימָא דְמַלְכָּא). This is what is written: “Ask your father, and he will tell you” (Deuteronomy 32) (הֲדָא הוּא דִכְתִיב שְׁאַל אָבִיךָ). And repentance toward Him - this is what is written: “And he will declare to you” (Deuteronomy 32) (וּתְיוּבְתָּא לְגַבֵּיהּ הֲדָא הוּא דִכְתִיב וְיַגֶּדְךָ). And in this a man asks according to the matter and responds according to Halakha (וּבָהּ בַּר נַשׁ שׁוֹאֵל כְּעִנְיַן וּמֵשִׁיב כַּהֲלָכָה).

The teaching is in the heart, for there is the thought (שְׁמַעִתְּתָא אִיהִי בְלִבָּא דְתַמָּן מַחֲשָׁבָה), a teiku (unresolved) it is when the King departs from her (תֵּיקוּ אִיהִי כַד אִסְתַּלַּק מַלְכָּא מִינָהּ), this is what is written: “I was dumb with silence; I held my peace even from the good” (Psalms 39) (הֲדָא הוּא דִכְתִיב נֶאֱלַמְתִּי דוּמִיָּה הֶחשֵׁתִי מִטּוֹב), and in her is prayer in whisper (וּבָהּ צְלוֹתָא בַחֲשָׁאי), and when it is teiku (unresolved) it is said of her: “Then they shall call me, but I will not answer” (Proverbs 1) (וְכַד אִיהוּ תֵּיקוּ אִתְּמַר בָּהּ אָז יִקְרָאוּנְנִי וְלֹא אֶעֱנֶה).

When Hashem rests in her, she is called Haggadah (כַּד שַׁרְיָא בָּהּ יהו״ה אִתְקְרִיאַת הַגָּדָה), at that time, “Then you shall call and Hashem will answer” (Isaiah 58) (בְּהַהוּא זִמְנָא אָז תִּקְרָא וַיהו״ה יַעֲנֶה), shittah [a clear method] is called when there is no question and no dispute (שִׁטָּה אִתְקְרִיאַת כַּד לָא יְהֵא קוּשְׁיָא וּמַחֲלֹקֶת), this is what is written: “Every valley shall be lifted up and every mountain and hill be made low, and the crooked shall be made straight” (Isaiah 40) (הֲדָא הוּא דִכְתִיב כָּל גֵּיא יִנָּשֵׂא וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ, וְהָיָה הֶעָקֹב לְמִישׁוֹר). P’sak [Decision] is called from many aspects (פְּסַק אִתְקְרִיאַת מִכַּמָּה גַוָּונִין), there are people who labor in the Oral Orayta for its own sake (אִית בְּנֵי נָשָׁא דְמִשְׁתַּדְלִין בְּאוֹרַיְיתָא דִבְעַל פֶּה לִשְׁמָהּ), and they are craftsmen with respect to her (וְאִינוּן בַּעֲלֵי אוּמָנוּת לְגַבָּהּ). There are those who cut within it stones like mountains and mighty rocks (אִית דְּפָסְקִין בָּהּ אֲבָנִין כְּטוּרִין וּסְלָעִין תַּקִּיפִין), and after they cut them, they repair them with many fittings (וּלְבָתַר דְּפָסְקִין לוֹן מְתַקְּנִין לוֹן בְּכַמָּה פִרוּקִין), and concerning them it is said: “Whole stones you shall build” (Deuteronomy 27) (וְעָלַיְיהוּ אִתְּמַר אֲבָנִים שְׁלֵמוֹת תִּבְנֶה), and they make with them many structures for the King and for the Matronita to dwell among them (וְעָבְדִין בְּהוֹן כַּמָּה בִנְיָנִין לְמַלְכָּא וּלְמַטְרוֹנִיתָא לְדַיְירָא בֵּינַיְיהוּ). And there are passages that are garments of the Matronita (וְאִית פְּסָקוֹת דְּאִינוּן לְבוּשִׁין דְּמַטְרוֹנִיתָא), and they cut them to many sides (וְחָתְּכִין לוֹן לְכַמָּה סִטְרִין), and afterward they repair them with many fittings (וּלְבָתַר מְתַקְּנִין לוֹן בְּכַמָּה פִרוּקִין), for the Matronita to be seen in them before the King (לְאִתְחַזָּאָה בְּהוֹן מַטְרוֹנִיתָא קֳדָם מַלְכָּא), at that time: “And I will see it to remember the everlasting covenant” (Bereshit 9) (בְּהַהוּא זִמְנָא וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And these are the garments of the Kohen (וְאִלֵּין אִינוּן לְבוּשִׁין דְּכַהֲנָא), which are four garments of white and four garments of gold (דְאִינוּן אַרְבַּע בִּגְדֵי לָבָן וְאַרְבַּע בִּגְדֵי זָהָב). And there are passages from those masters of shields who come to the Beit Midrash (וְאִית פְּסָקוֹת מֵאִלֵּין מָארֵי תְרִיסִין דְּקָא אַתְיָין לְבֵי מֶדְרָשָׁא), who cut and hew with them with their tongues (דְפָסְקִין וְחָתְּכִין בְּהוֹן בְּלִישָׁנְהוֹן), which are like spears and swords (דְּאִינוּן כְּרוּמְחִין וְסַיְיפִין), and these are Parshaiyin and mighty ones (וְאִלֵּין אִינוּן פָּרְשָׁיָּין וְתַקִּיפִין), as if engaging battle on sea and on land (כְּמַגִּיחִין קְרָבָא בְיַמָּא וּבְיַבֶּשְׁתָּא), which are the Written Orayta and the Oral Orayta (דְּאִינוּן אוֹרַיְיתָא דְבִכְתָב וְאוֹרַיְיתָא דִבְעַל פֶּה).

Happy are they if the King is among them-He is the middle pillar (זַכָּאִין אִינוּן אִם מַלְכָּא בֵינַיְיהוּ דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא), crowned with two Torahs, which are the Written Torah and the Oral Torah (כְּלִיל תְּרֵין תּוֹרוֹת דְּאִנּוּן תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה), which were given from the right and from the left (דְאִתְיְיהִיבוּ מִימִינָא וּמִשְּׂמָאלָא), in which battle is won (דְבֵיהּ נָצְחִין קְרָבָא). Woe to those who go to engage battle with the two Torahs without the King (וַוי לוֹן לְאִלֵּין דְּיַעֲלוּן לְאַגָּחָא קְרָבָא בִתְרֵין תּוֹרוֹת בְּלָא מַלְכָּא), for concerning them it is said: “There is no speech and there are no words; their voice is not heard” (Psalms 19) (דַעֲלַיְיהוּ אִתְּמַר אֵין אֹמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם). All craftsmen are found in the Oral Torah (כָל בַּעֲלֵי אוּמָנִיּוֹת מִשְׁתַּכְּחִין בְּתוֹרָה שֶׁבְּעַל פֶּה), and she is within (וְאִיהִי מִלְּגָאו), this is what is written: “All glorious is the King’s daughter within” (Psalms 45) (הֲדָא הוּא דִכְתִיב כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה).