Quotation for Moed Katan 31:23

שוב פעם אחד גזר רבי שלא ישנו לתלמידים בשוק מאי דרש (שיר השירים ז, ב) חמוקי ירכיך כמו חלאים מה ירך בסתר

not hide in shame seven days? [Let her be shut up without the camp seven days and after that he shall be brought in again].42 R'Hisda remarked, 'Our "separation" [in Babylon] corresponds to their "reproof" [in Palestine]'. But is their 'reproof' of only seven days' duration, not more? Is it not a fact that R'Simeon, Rabbi's son, and Bar Kappara were once sitting rehearsing the lesson together when a difficulty arose about a certain passage43 and R'Simeon said to Bar Kappara, 'This [matter] needs Rabbi [to explain it]', and Bar Kappara replied: 'And what forsooth can Rabbi [have to] say on this? ' He went and repeated it to his father, [at which] the latter was vexed, and [when] Bar Kappara next presented himself before Rabbi, he said: 'Bar Kappara, I have never known you!'<span class="x" onmousemove="('comment',' I.e., I don't (want to) know you, stay away, or I have never been able to understand your attitude towards me. B. Kappara clashed with Rabbi on several occasions. The cause, it seems, was not personal, but rather due to the different schools to which they each belonged. B. K. belonged to the 'Southern Sages' (Lydda and Caesarea) and was himself the compiler of an often quoted collection of Mishnah (Baraitha) .');">44 He realized that he [Rabbi] had taken the matter to heart and submitted himself to the [disability of a] 'reproof' for thirty days. Again, on one occasion, Rabbi issued an order that they should not teach disciples in the open public market place. 45 - How beautiful are thy steps in sandals, O prince's daughter!<span class="x" onmousemove="('comment',' The Torah, which is allegorically represented by Shulammith, 'Perfection' or 'Pence', the beloved of Solomon (the divine) King of Perfection or Peace. Cf. Prov. III, 13-18; VIII, 1 ff.');">46 The roundings of thy thighs are like the links of a chain [the work of the hands of a skilled workman].47 As the thigh is covered

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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