Daf 69b (דַּף ס״ט ע״ב)

Seven species are wheat, barley, grape, fig, pomegranate, olive oil, and honey (שֶׁבַע מִינִין אִינוּן חִטָּה וּשְׂעוֹרָה גֶפֶן וּתְאֵנָה וְרִמּוֹן זֵית שֶׁמֶן וּדְבָשׁ). Wheat and barley, this has already been said (חִטָּה וּשְׂעוֹרָה וְהָא אִתְּמַר). But it is necessary to return to them (וְצָרִיךְ לְאַחֲזָרָא עֲלַיְיהוּ). Wheat, this has been said (חִטָּה הָא אִתְּמַר). Barley, that He brought out the Heh from her measure (שְׂעוֹרָ״ה דְאַפִּיק ה׳ מִשִּׁעוּר דִּילָהּ). Vine, she squeezed grapes in a strange domain and made wine for idolatrous libation (גֶּפֶן סָחֲטָה עֲנָבִים בִּרְשׁוּ אָחֳרָא, וְעָבַד יַיִן נֶסֶךְ). And it became the tree of good and evil (וְאִתְעֲבִיד אִילָנָא דְטוֹב וָרָע).

Fig, he plucked figs before their time, before they ripened (תְּאֵנָה לָקִיט תְּאֵינֵי קֳדָם זִמְנַיְיהוּ קֳדָם דְּאִתְבַּשְׁלוּ). So he was plucked from the world before his time (כַּךְ לָקִיט הוּא מֵעָלְמָא קוֹדֶם זִמְנֵיהּ). And this is the secret, whoever causes that his children die before their time (וְדָא אִיהוּ רָזָא מָאן דְּגָרִים דִּי יְמוּתוּן בְּנוֹי קֳדָם זִמְנַיְיהוּ). This is what is written: “Why should Elohim be angry at your voice, and destroy the work of your hands” (Ecclesiastes 5:5) (הֲדָא הוּא דִכְתִיב לָמָּה יִקְצוֹף הָאֱלֹהִים עַל קוֹלֶךָ וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ). And the secret of the matter: “In vain I have struck your children” (Jeremiah 2:30) (וְרָזָא דְמִלָּה לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם וגו׳). And because of this: “You shall not take the Name of Hashem your Elohim in vain” (Exodus 20:7) (וּבְגִין דָּא לֹא תִשָּׂא אֶת שֵׁם יְהוָה אֱלֹהֶיךָ לַשָּׁוְא).

Pomegranate, Ben Zoma sinned in it (רִמּוֹן, בֶּן זוֹמָא בֵּיהּ חָב). But Rabbi Meir ate its inside and cast away its peel (אֲבָל רַבִּי מֵאִיר תּוֹכוֹ אָכַל קְלִיפָתוֹ זָרַק). For the peels are the nations of the world, and Yisrael is the brain among them (דִּקְלִיפִין אִינוּן אוּמוֹת הָעוֹלָם, יִשְׂרָאֵל מוֹחָא בֵּינַיְיהוּ). So too, in this manner, the Shekhinta is a garden in exile, and she is the brain within (כֵּן כְּגַוְונָא דָא שְׁכִינְתָּא אִיהִי פַּרְדֵּס בְּגָלוּתָא, וְאִיהִי מוֹחָא מִלְּגָו). We call her nut, as Shlomo the king said: “To the nut garden I descended” (Song of Songs 6:11) (אֱגוֹז קָרִינָן לֵיהּ, כְּמָה דְאָמַר שְׁלֹמֹה מַלְכָּא, אֶל גִּנַּת אֱגוֹז יָרַדְתִּי). And she is the Shekhinta, the inner chamber (וְאִיהִי שְׁכִינְתָּא אִיבָּא מִלְּגָאו).

This is what is written: “All the glory of the king’s daughter is within, her clothing is of wrought gold” (Psalms 45:14) (הֲדָא הוּא דִכְתִיב כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ). And the peels are many strange domains (וּקְלִיפִין הֵן כַּמָּה רְשׁוּיוֹת נוּכְרָאִין). And on Shabbat she is stripped of all and clothed in beautiful garments (וּבְשַׁבָּת מִכֹּלָּא אִתְפַּשְּׁטַת, וְאִתְלַבְּשַׁת בִּלְבוּשִׁין שַׁפִּירָאן). And so Yisrael below need to renew themselves on Shabbat in beautiful garments (וְכֵן צְרִיכִין יִשְׂרָאֵל לְתַתָּא, לְאִתְחַדְּשָׁא בְשַׁבָּת בִּלְבוּשִׁין שַׁפִּירָאן). And so to taste on Shabbat of all good foods (וְכֵן לְאַטְעָמָא בְשַׁבָּת מִכָּל מַאֲכָלִין טָבִין). In order to bind and to draw down blessings to her from all the Sefirot (בְּגִין לְקַשְׁרָא וּלְאַרְקָא בִּרְכָאָן לְגַבָּהּ מִכָּל סְפִירָן). And to be watered from all of them (וּלְמֶהֱוֵי אִשְׁתַּקְיָא מִכֻּלְּהוּ). And it is necessary to fulfill in her delight (וְצָרִיךְ לְקַיְימָא בָּהּ עֹנֶג). This is the Tzaddik that goes forth from Eden, which is Binah, the world to come (דְּאִיהוּ צַדִּיק דְּנָפִיק מֵעִדֶן, דְּאִיהִי בִּינָה עָלְמָא דְאָתֵי). To water the garden, which is the lower Shekhinta (לְהַשְׁקוֹת אֶת הַגָּן דָּא שְׁכִינְתָּא תַּתָּאָה). And the river is the Vav that goes forth from Y”H (וְנַהֲרָא אִיהוּ ו׳ דְּנָפִיק מִן י״ה). And it goes five hundred years, which are five Sefirot (וְאָזִיל חֲמֵשׁ מֵאָה שְׁנִין, דְּאִינוּן חָמֵשׁ סְפִירָאן). And it reaches to the Tzaddik, to water from him the garden, which is the Heh (וּמָטֵי לַצַּדִּיק, לְאַשְׁקָאָה מִנֵּיהּ גִּנְתָא דְאִיהִי ה׳). And therefore: “Therefore a man shall leave his father and his mother and cleave to his wife…” (Bereshit 2:24) (וְעַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְגוֹמֵר). And so the covenant of circumcision is like the nut (וְכֵן בְּרִית מִילָה אִיהִי כְּגַוְונָא דֶאֱגוֹז).

It is necessary to break the husks of the foreskin and the covering (צָרִיךְ לְתַבְּרָא קְלִיפִין דְּעָרְלָה וּפְרִיעָה). And to remove them from there, and to reveal the brain within (וּלְאַעֲבָרָא לוֹן מִתַּמָּן, וּלְאִתְגַּלְיָיא מוֹחָא מִלְּגָו). And this is the sign of the covenant (וְדָא אוֹת בְּרִית). And this is the Tree of Life (וְדָא עִץ חַיִּים). But a covenant that is in its foreskin and has not the uncovering, of it is said: “But of the tree of knowledge of good and evil you shall not eat of it, for in the day you eat from it you shall surely die” (Bereshit 2:17) (אֲבָל בְּרִית דְּאִיהוּ בְּעָרְלָתֵיהּ וְלָא אִית בֵּיהּ פְּרִיעָה, עֲלֵיהּ אִתְּמַר וּמֵעִץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ, כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת). Death in this world, you shall die in the world to come (מוֹת בָּעוֹלָם הַזֶּה, תָּמוּת בָּעוֹלָם הַבָּא). And furthermore, the heart is a nut (וְעוֹד לִבָּא הוּא אֶגוֹז). And whoever breaks its shell, which is the evil inclination (וּמָאן דְּתַבַּר קְלִיפָה דִילֵיהּ דְּאִיהוּ יֵצֶר הָרָע), of him it is said: “A broken and contrite heart, Elohim, You will not despise” (Psalms 51:19) (עֲלֵיהּ אִתְּמַר לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה). But the haughtiness of the heart, that remains complete in its shells and is not broken (וְגַסּוּת לִבָּא דְהוּא שְׁלִים בִּקְלִיפִין דִּילֵיהּ וְלָא אִתְּבַר), of him it is said: “Every proud heart is an abomination to Hashem” (Proverbs 16:5) (עֲלֵיהּ אִתְּמַר תּוֹעֲבַת יְהוָה כָּל גְּבַהּ לֵב). And upon him the Shekhinta does not rest (וּשְׁכִינְתָּא לָא שַׁרְיָא עֲלֵיהּ). And from the side of the shells they are called men uncircumcised of heart (וּמִסִּטְרָא דִקְלִיפִין אִתְקְרִיאוּ בְנֵי נָשָׁא עַרְלֵי לֵב). And on Shabbat Gehinnom does not rule in the world (וּבְשַׁבָּת גֵּיהִנָּם לָא שָׁלְטָא בְעָלְמָא), nor its ministers (וְלָא מְמַנָּן דִּילֵיהּ).

Because of this it is counted for Yisrael: “You shall not kindle a fire in all your dwellings on the day of Shabbat” (Exodus 35:3) (בְּגִין דָּא מַנִּי לְיִשְׂרָאֵל לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת). And if a man kindles on Shabbat (וְאִי בַּר נַשׁ אוֹקִיד בְּשַׁבָּת), Kudsha Berikh Hu says (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): I extinguished the fire that was not kindled, and you kindle it (אֲנָא הֲוִיתִי מְכַבֶּה לְנוּרָא דְלָא אוֹקִיד, וְאַתּוּן מוֹקְדִין לֵיהּ). You will be ignited in Gehinnom (אַתּוּן תִּתּוֹקְדוּן בְּגֵיהִנָּם). Because of this: “You shall not kindle fire in all your dwellings” (Exodus 35:3) (בְּגִין דָּא לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם). Even in the body (וַאֲפִילוּ בְגוּפָא). And what is Gehinnom in the body? (וּמַאי נִיהוּ גֵיהִנָּם בְּגוּפָא). The liver in which is the gall, which is Gehinnom (כָּבֵד דְּבֵיהּ מָרָה דְאִיהוּ גֵיהִנָּם). The poison of death, the poison (sam) of the strange god, which is Samael (סַם הַמָּוְת סַם דְּאֵל אַחֵר). The sword of the Angel of Death (חַרְבָּא דְמַלְאַךְ הַמָּוֶת). And of it is said: “But her end is bitter as wormwood, sharp as a two-edged sword” (Proverbs 5:4) (וַעֲלֵיהּ אִתְּמַר וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה, חַדָּה כְּחֶרֶב פִּיּוֹת). And it is necessary that there not be aroused (וְצָרִיךְ דְּלָא יַתְעַר) Some say: that there be aroused (נ״א לְאִתְעָרָא) sadness and strife from the side of the spleen (עֲצִיבוּ וּקְטָטָה מִסִּטְרָא דִטְחוֹל), but that the heart be guarded from all (אֶלָּא דִתְהֵא לֵב נָטִיר מִכֻּלְּהוּ), for it is Shabbat “Guard” (דְאִיהוּ שַׁבָּת שָׁמוֹר), and the brain is “Remember” (וּמוֹחָא זָכוֹר). And it is necessary to receive the guests who are the angels (וְצָרִיךְ לְקַבָּלָא אוֹשְׁפִּיזִין דְּאִינוּן מַלְאָכִין), the garment of the Neshama Yeteira which is the supernal Shekhinta (עוּלֵימָן דִּנְשָׁמָה יְתֵירָה דְאִיהִי שְׁכִינְתָּא עִלָּאָה), and the Nefesh Yeteira which is the lower Shekhinta (וְנֶפֶשׁ יְתֵירָה דְאִיהִי שְׁכִינְתָּא תַּתָּאָה), and the guests that descend with her (וְאוֹשְׁפִּיזִין דְּנָחֲתִין עִמָּהּ).

And it is necessary for the woman to prepare the lamp on the night of Shabbat to the right (וְצָרִיךְ אִתְּתָא לְתַקְנָא שְׁרַגָּא בְּלֵיל שַׁבָּת לִימִינָא), and it is considered for her as though she arranged the Menorah in the south and the table in the north (וְאִתְחֲשִׁיב לָהּ כְּאִלּוּ תִּקְנָהּ מְנַרְתָּא בְדָרוֹם, וּפָתוֹרָא בְצָפוֹן). And concerning them it is said: “He who wishes to become wise, let him turn south; he who wishes to become rich, let him turn north” (וַעֲלַיְיהוּ אִתְּמַר הָרוֹצֶה לְהַחְכִּים יַדְרִים, הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין). And these are the supernal and the lower Shekhinta (וְאִינוּן שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה). The supernal Shekhinta is the Menorah to the south, and she needs to be arranged there, because there is Chokhmah (שְׁכִינְתָּא עִלָּאָה מְנַרְתָּא לְדָרוֹם, צְרִיכָא לְאַתְקָנָא לָהּ, בְּגִין דְּתַמָּן חָכְמָה). And because of this: “He who wishes to become wise, let him turn south” (וּבְגִין דָּא הָרוֹצֶה לְהַחְכִּים יַדְרִים). And in that house where the dwelling is arranged in this order - Menorah in the south, table in the north, and bed between north and south (וּבְהַהוּא בֵיתָא דְאַשְׁכְּחִין דִּירָה דָא מְתַקְּנָא בְהַאי סִדּוּרָא, מְנַרְתָּא בְדָרוֹם וְשֻׁלְחָן בְּצָפוֹן וּמִטָּה בֵּין צָפוֹן לְדָרוֹם), these angels that descend with the Shekhinta, which is the extra Neshama, say: This is not the dwelling of a commoner of the ignorant people, but rather a dwelling of will before Hashem (אָמְרִין אִלֵּין מַלְאָכִין דְּקָא נָחֲתִין עִם שְׁכִינְתָּא דְאִיהִי נְשָׁמָה יְתֵירָה, לֵית דִּין אֲתַר הֶדְיוֹט דְּעַם הָאָרֶץ, אֱלָהֵין אֲתַר דְּרַעֲוָא בֵיהּ מִן קֳדָם יְהוָה).