Daf 57b (דַּף נ״ז ע״ב)

And the lamp is the image of the Menorah (וּשְׁרַגָּא אִיהִי דִיּוֹקְנָא דִמְנַרְתָּא), and it must be on the right (וְצָרִיךְ לְמֶהֱוִי לִימִינָא). And about it, it is said: “He who wishes to become wise, let him turn south” (וַעֲלָהּ אִתְּמַר הָרוֹצֶה לְהַחְכִּים יַדְרִים). And the Shabbat table must be on the left (וּפָתוֹרָא דְשַׁבָּת צָרִיךְ לְמֶהֱוֵי לִשְׂמָאלָא). And about it, it is said: “He who wishes to become rich, let him turn north” (וַעֲלָהּ אִתְּמַר הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין). The bed [is placed] between north and south (מִטָּה בֵּין צָפוֹן לַדָּרוֹם). And Shabbat is the sign of the covenant of circumcision (וְשַׁבָּת אִיהוּ אוֹת בְּרִית מִילָה), the sign of Tefillin (אוֹת דִּתְּפִלִּין). Whoever desecrates this is as though he desecrates that (מָאן דִּמְחַלֵּל דָּא כְּאִלוּ מְחַלֵּל דָּא).

The Tefillin of the head correspond to zakhor [remember] (תְּפִלִּין דְּרֵישָׁא לָקֳבֵל זָכוֹר). The Tefillin of the hand correspond to shamor [keep] (תְּפִלִּין דְּיָד לָקֳבֵל שָׁמוֹר). Just as reshut ha-rabim [the public domain] is desecration of Shabbat (מָה רְשׁוּת הָרַבִּים אִיהוּ חִלּוּל שַׁבָּת), so too the sign of the covenant is its desecration by a harlot (אוּף הָכִי אוֹת בְּרִית אִיהִי חִלּוּל דִּילֵיהּ זוֹנָה). And this is foreign permission (וְדָא רְשׁוּ נוּכְרָאָה). There is no positive or negative commandment that is not found in Shabbat (לֵית פִּקּוּדָא דַעֲשֵׂה וְלֹא תַעֲשֶׂה דְלָא אִשְׁתַּכַּח בְּשַׁבָּת). And because of this, Shabbat is equal to the whole Orayta (וּבְגִין דָּא שַׁבָּת הִיא שְׁקוּלָה כְּכָל אוֹרַיְיתָא כֻּלָּהּ). And likewise the lower Shekhinta is called Shofar (וְכֵן שְׁכִינְתָּא תַּתָּאָה אִתְקְרִיאַת שׁוֹפָר), from the side of the upper Shekhinta, who is the great Shofar (מִסִּטְרָא דִשְׁכִינְתָּא עִלָּאָה דְאִיהִי שׁוֹפָר גָּדוֹל). “Sound the great Shofar for our freedom” (תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵירוּתֵנוּ). To sound the Shofar is truly the language of sounding (תְּקַע שׁוֹפָר אִיהוּ לָשׁוֹן תְּקִיעָה).

The lower Shekhinta is the sounding of Kudsha Berikh Hu from the side of the right (דְּוַדַּאי שְׁכִינְתָּא תַּתָּאָה אִיהִי תְּקִיעָה דְקוּדְשָׁא בְּרִיךְ הוּא מִסִּטְרָא דִימִינָא). And she is called shevarim from the side of the left (וְאִתְקְרִיאַת שְׁבָרִים דִּילֵיהּ מִסִּטְרָא דִשְׂמָאלָא). And she is called teru‘ah from the side of the middle pillar, which is Da‘at (וְאִתְקְרִיאַת תְּרוּעָה דִילֵיהּ מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ דַּעַת). And because of this it is said: “Happy is the people that knows the teru‘ah” (Psalms 89) (וּבְגִין דָּא אִתְּמַר אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה), that is, that knows through Da‘at (יוֹדְעִי בְדַעַת). Of it is said: “By His Da‘at the depths were broken up” (Proverbs 3) (דְאִתְּמַר בֵּיהּ בְּדַעִתּוֹ תְּהוֹמוֹת נִבְקָעוּ), and: “By Da‘at chambers are filled” (Proverbs 24) (וּבְדַעַת חֲדָרִים יִמָּלְאוּ). She is the Shofar (אִיהִי שׁוֹפָר), and Kudsha Berikh Hu is the voice of the Shofar (וְקוּדְשָׁא בְּרִיךְ הוּא קוֹל הַשּׁוֹפָר). And at the time when she ascends to Him in these three crowns (וּבְזִמְנָא דְהִיא סָלְקָא לְגַבֵּיהּ בִּתְלַת קִטְרִין אִלֵּין), it is said of it: “And the sound of the Shofar grew continually stronger” (Exodus 19) (אִתְּמַר בֵּיהּ וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד). “Grew continually” corresponds to the sounding (הוֹלֵךְ בַּתְּקִיעָה), “stronger” corresponds to the shevarim (וְחָזֵק בַּשְּׁבָרִים), and “very” corresponds to the teru‘ah (מְאֹד בַּתְּרוּעָה). And she is Yom haKippurim (וְאִיהִי יוֹם הַכִּפּוּרִים). And when she is adorned before Him with beautiful garments, which are the garments of atonement (וְכַד אִתְקַשְּׁטַת קֳדָמֵיהּ בִּלְבוּשִׁין שַׁפִּירִין דְּאִינוּן לְבוּשֵׁי כַפָּרָה), she is called his Tzitz [Head-plate], his Mitznefet [Turban], and his Avnet [Sash] (אִתְקְרִיאַת צִיץ דִּילֵיהּ, מִצְנֶפֶת דִּילֵיהּ, אַבְנֵט דִּילֵיהּ). She is crowned from four white garments, from the side of the right (אִיהִי כְלִילָא מֵאַרְבַּע בִּגְדֵי לָבָן מִסִּטְרָא דִימִינָא), and from four golden garments, from the side of the left (וּמֵאַרְבַּע בִּגְדֵי זָהָב מִסִּטְרָא דִשְׂמָאלָא). At that time, when she is adorned with these garments of atonement (בְּהַהוּא זִמְנָא דְאִתְקַשְּׁטַת בְּאִלֵּין לְבוּשִׁין דְּכַפָּרָה), it is said of her: “And Esther put on royalty” (Esther 5) (אִתְּמַר בָּהּ וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת). And with them she entered within and within (וּבְהוֹן עָאלַת לִפְנַי וְלִפְנִים). This is what is written: “And she stood in the inner court of the king’s house” (Esther 5) (הֲדָא הוּא דִכְתִיב וַתַּעֲמוֹד בַּחֲצַר בֵּית הַמֶּלֶךְ הַפְּנִימִית). And with them she found favor in His eyes (וּבְהוֹן נָשְׂאָה חֵן בְּעֵינָיו). And the mystery of the matter: “And I will see it, to remember the everlasting covenant” (Bereshit 9) (וְרָזָא דְמִלָּה וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And immediately: “Adonai, hear; Adonai, forgive; Adonai, listen and do, delay not” (Daniel 9) (וּמִיָּד אֲדנָ״י שְׁמָעָה אֲדנָ״י סְלָחָה אֲדנָ״י הַקְשִׁיבָה וַעֲשֵׂה אַל תְּאַחַר).

Purim is called by the name Yom haKippurim (פּוּרִים אִתְקְרִיאַת עַל שֵׁם יוֹם הַכִּפּוּרִים), for in the future they are destined to delight in it (דַּעֲתִידִין לְאִתְעַנְגָא בֵּיהּ), and to change it from affliction to delight (וּלְשַׁנּוּיֵי לֵיהּ מֵעִנּוּי לְעֹנֶג). And that which is the Shekhinta-on it is forbidden the wearing of the sandal (וּמַה דְּאִיהִי שְׁכִינְתָּא אָסוּר בֵּיהּ נְעִילַת הַסַּנְדָל). At that time it is said of her: “How beautiful are your steps in sandals, O daughter of a noble one” (Song of Songs 7) (בְּהַהוּא זִמְנָא אִתְּמַר בָּהּ מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב). And pleasures and joy and many good things are prepared for her (וְעִנּוּגָא וְחֶדְוָה וְכַמָּה טָבִין מְזוּמָנִין לְגַבָּהּ). And this shall be at the time of redemption, speedily (וְדָא יְהֵא בְזִמְנָא דְפוּרְקָנָא בַעֲגָלָא). And who caused affliction to the Shekhinta in exile (וּמָאן גָּרַם עִנּוּי לִשְׁכִינְתָּא בְגָלוּתָא)? Only the mystery of the matter: “And so I will go in to the King, which is not according to the law” (Esther 4) (אֶלָּא רָזָא דְמִלָּה וּבְכֵן אָבֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת).

Because she entered without her husband (בְּגִין דְּעָאלַת בְּלָא בַּעִלָהּ), of whom it is said: “From His right hand, a fiery law for them” (Deuteronomy 33) (דְּאִתְּמַר בֵּיהּ מִימִינוֹ אֵשׁ דָּת לָמוֹ). For the Orayta was nullified in her (דְּבַטִּילוּ בָּהּ אוֹרַיְיתָא), and this caused the destruction of the First House and the Second (וְדָא גָרַם אִבּוּדָא דְבַיִת רִאשׁוֹן וְשֵׁנִי). This is what is written: “And if I perish, I perish” (Esther 4) (הֲדָא הוּא דִכְתִיב וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי). And with all this, even though she entered without her husband, which are the words of Torah (וְעִם כָּל דָּא אַף עַל גַּב דְּעָאלַת בְּלָא בַּעִלָהּ דְאִיהוּ דִבְרֵי תוֹרָה), with all this she entered with the Patriarchs (עִם כָּל דָּא עָאלַת בַּאֲבָהָן), who are the three days, night and day, in which she fasted (דְּאִינוּן שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם דְּאִתְעַנַּת בְּהוֹן). And they are witnesses that the maiden entered to the King (וְאִינוּן סַהֲדִין דְעוּלֵימְתָא עָאלַת בֵּיהּ לְמַלְכָּא). This is what is written: “And in this, the maiden came to the King” (Esther 2) (הֲדָא הוּא דִכְתִיב וּבָזֶה הַנַּעֲרָה בָּאָה אֶל הַמֶּלֶךְ).

A maiden indeed came to the King, that no man knew her but her husband (נַעֲרָה וַדַּאי בָּאָה אֶל הַמֶּלֶךְ דְּאִישׁ לֹא יְדָעָהּ אֶלָּא בַעִלָהּ). And just as in the evening she came as a virgin maiden indeed (וּכְמָה דְבָעִרֶב הִיא בָאָה נַעֲרָה בְּתוּלָה וַדַּאי), so too in the morning she returned as a virgin maiden indeed (הָכִי נַמִּי בַּבֹּקֶר הִיא שָׁבָה נַעֲרָה בְּתוּלָה וַדַּאי). And with her, evening and morning, twice Yisrael call her husband (וּבָהּ עִרֶב וָבֹקֶר פַּעֲמַיִם קוֹרִין לְיִשְׂרָאֵל בַּעִלָהּ). And witnesses are upon her that she has not exchanged him and taken another (וְסַהֲדִין עֲלָהּ דְּלָא חֲלִיפַת לֵיהּ הִיא וּבְנָהָא בְאָחֳרָא). And because of this, Yisrael say every day: “Shema Yisrael, Hashem Elokeinu, Hashem Echad” (Deuteronomy 6) (וּבְגִין דָּא יִשְׂרָאֵל אָמְרִין בְּכָל יוֹמָא שְׁמַע יִשְׂרָאֵל יי אֱלֹהֵינוּ יי אֶחָד). Shema Echad (שְׁמַ״ע אֶחָ״ד), Shem Ach Ed (שֵׁ״ם אָ״ח עִ״ד). The “brother” guards her (אָ״ח נָטִיר לָהּ), for “a brother is born for adversity” (Proverbs 17) (בְּגִין דְּאָח לְצָרָה יִוָּלֵד). And of him it is said: “You are my hiding place” (Psalms 32) (וַעֲלֵיהּ אִתְּמַר אַתָּה סֵתֶר לִי). “Blessed shall you be in your coming in” (Deuteronomy 28) (בָּרוּךְ אַתָּה בְּבוֹאֶךָ). “Yehudah, you are he whom your brothers shall praise” (Bereshit 49) (יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ). For in him is Hashem, and in him is the four-letter Name; in him she is guarded (בְּגִין דְּבֵיהּ יי וּבֵיהּ ד׳, בֵּיהּ אִיהִי נְטִירָא).