אמר אמימר הלכתא הני בי תלתא דשמיתו אתו בי תלתא אחריני ושרו ליה א"ל רב אשי לאמימר והא תניא רשב"ג אומר אחד מן התלמידים שנידה ומת חלקו אינו מופר מאי לאו אינו מופר כלל לא עד דאתו בי תלתא אחריני ושרו ליה
binds and a toot releases!"' [Said Abaye] to him, Yea, but this obtains only in the case of disregarding a monetary decision, but in a case of contumacy [it holds] until it has rested on him for thirty days! Anyhow, that shows that Abaye was of opinion that if three people had pronounced the shammetha on a man three others cannot come and release him!<span class="x" onmousemove="('comment',' [Rashi! Since he himself was anxious to perform the release. In var. lec. supra n. 6 the question is clear.]');"><sup>36</sup></span> For the question was raised: If three people had pronounced the shammetha on a man, can three others come and remit it for him? - Come and hear: 'One who has been "separated" [under a ban] by the master is [deemed as] "separated" from the disciple;<span class="x" onmousemove="('comment',' I.e., the ban is effective also as far as the disciple is concerned; and similarly in all the other cases that follow.');"><sup>37</sup></span> but one who has been "separated" by the disciple is not [considered as] "separated" from the master.
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'.
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