א"ל רב הונא בר חיננא הכי אמר רב חסדא מתרין ביה שני וחמישי ושני ה"מ לממונא אבל לאפקירותא לאלתר
- From the text: And whosoever come not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited and himself separated from the congregation of the captivity.<span class="x" onmousemove="('comment',' Ezra X, 8.');"><sup>23</sup></span> Whence do we derive that we may quarrel [with an offender], curse him, smite him, pluck his hair and put on him an oath?<span class="x" onmousemove="('comment',' To desist from his malpractices.');"><sup>24</sup></span> - From the text: And I contended with them, and cursed them, and smote certain of them and plucked off their hair and made them swear by God.<span class="x" onmousemove="('comment',' Neh. XIII, 25.');"><sup>25</sup></span>
Pri HaAretz
And this is the matter of the unity of the Holy One [and the Divine Presence]: we understand what is written that prior to the sin of Adam "they Adam his wife were both naked and were not embarrassed of it", and [only] afterward "did they know of their nakedness. And God made for them garments of leather." The idea is as stated "And Adam became a living being", and Rashi of blessed memory explains "the [most] living of all of them (the creations)", meaning that the life-force in Adam was the life-force which was in all of the creation - from the very end of the act to the first thought - which is the entirety of the Torah and the unity of the Holy One and his Divine Presence. As our sages of blessed memory said, "He looked in the Torah and created...". If so, the bodies of Man are the bod(ies) of the Torah if all his ways are intentionally directed for God. And now there is no embarrassment over the naked body as it is the body of the Torah. If indeed as it is said "A thigh is ordinarily hidden" [then] so too the words of Torah are hidden - thus the body conceals the Torah in order that it exist inside of it and [the body] live through it, which is not the case after the sin when the body was separated [from the Torah] and they knew of their nakedness. And God made them leather garments which were [required] garments since for the entire Torah to exist it needed to become more material along with the body in the form of the physical Commandments. And it required further garments yet, as is said "the sheep you wear" - the Torah's existence required it to become concealed like a thigh. But bodies which are the bod(ies) of Torah "can sling [a stone] at a hair and not miss" which is [the idea] of the unity of the Holy One and the Divine Presence, and 'they do not feel shame' (an equivalence is made with the root /BSH/ in reference to the embarrassment of nakedness and garments which are both also derivative of the root /BSH/) and 'they cannot be made to blush'.
Ask RabbiBookmarkShareCopy
