(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֺתָ֖הּ תִּטְמָֽא׃ (ג) וּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עׇרְלָתֽוֹ׃ (ד) וּשְׁלֹשִׁ֥ים יוֹם֙ וּשְׁלֹ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב בִּדְמֵ֣י טׇהֳרָ֑הֿ בְּכׇל־קֹ֣דֶשׁ לֹֽא־תִגָּ֗ע וְאֶל־הַמִּקְדָּשׁ֙ לֹ֣א תָבֹ֔א עַד־מְלֹ֖את יְמֵ֥י טׇהֳרָֽהּ׃ (ה) וְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טׇהֳרָֽהֿ׃ (ו) וּבִמְלֹ֣את ׀ יְמֵ֣י טׇהֳרָ֗הּ לְבֵן֮ א֣וֹ לְבַת֒ תָּבִ֞יא כֶּ֤בֶשׂ בֶּן־שְׁנָתוֹ֙ לְעֹלָ֔ה וּבֶן־יוֹנָ֥ה אוֹ־תֹ֖ר לְחַטָּ֑את אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַכֹּהֵֽן׃ (ז) וְהִקְרִיב֞וֹ לִפְנֵ֤י ה' וְכִפֶּ֣ר עָלֶ֔יהָ וְטָהֲרָ֖הֿ מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה׃ (ח) וְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֮ דֵּ֣י שֶׂה֒ וְלָקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה׃ {פ}
~ What are the things that bother you in these verses?
~ What are the things that don't bother you?
~ What other questions you have?
~ Find three stages for the woman who gave birth. What is she prohibited to do, and when?
NOTES:
Dorothea Erbele-Kürster of Johannes Gutenberg-Universität in Mainz, suggests that demei tohorah be translated as “blood purification,” and understood as a “transformation ritual,” an act or process during which a woman gradually moves from impurity to purity as her blood discharge decreases.
Postpartum “blood” is a unique bodily discharge in that it gradually shifts from red to white. The discharge goes through three stages:
- Lochia rubra (red discharge)—Although containing pieces of membrane, this discharge has a lot of blood and thus appears as a deep red. It can last up to around day 10 after birth.
- Lochia serosa (membranous discharge)—This discharge is thinner, with much less blood, and thus appears more pink. This stage can last for a few weeks.
- Lochia alba (white discharge)—This white or yellowish-white discharge, which has very little blood (i.e., red blood cells), can last to about six weeks after the birth.
It may have been that the appearance of blood that seems to clear itself from red blood to a white or clear discharge may have led to the term “bloods of purity” – blood that transforms itself into another substance. No other blood changes its apparent composition.
https://www.thetorah.com/article/postpartum-bloods-of-purity
The British Hebrew Bible scholar, Gordon Wenham, comments: “Though the ritual is straightforward, it is not easy to understand the thinking behind the laws. Why should a woman become unclean by bearing children?” Nevertheless, the basic premise of the law, that a woman is impure during the whole of her postpartum bleeding, is representative of the way many societies in the ancient Near East parsed the world: blood has power and needs to be controlled. Moreover, the use of ritual, such as offering a sacrifice, to help the person move from a state of impurity to a state of purity is also a common trope in Near Eastern rites and is a prominent feature of Priestly law in Leviticus.
https://www.thetorah.com/article/gendering-a-child-with-ritual
~ How do the rabbis read the second verse of our reading?
~ What could be the effect of this idea in sexual relations of a couple?
~ How does Rabbi Shimon Bar Yochai understand the question of a sin offering? How do you understand it?
Exodus 12:2-3 “when a woman brings forth seed and gives birth to a male infant,….on the eight’s day the flesh of his foreskin must be removed.”
Many scholars have asked what conceptual link there is of the circumcision having to be performed on the eight’s day after infant’s birth. And it seems that behold there is an Arousal from Above that the Holy One has compassion on Israel because of God's characteristic that is called "compassionate and bestower of grace" which with it God created all the worlds, as we have learned in the Zohar II,13a that God created the various universes in order that God be perceived by the creatures as רחום וחנון, ”compassionate and grace-bestower.” And there are moments when God has compassion on Israel due to Arousal from Below as our sages said in Yevamot 64b: how do we know that the Holy One of Blessing longs to hear the prayers of the righteous. [the proof is deduced from the fact that Sarah, Rivkah and Rachel were not granted children until they had turned to God in prayer.]And in truth, the Holy One of Blessing prefers the Arousal from Below than the Arousal from Above. And this is the allusion contained in the opening verse of our portion “when the woman emits seed" - all the worlds are called "woman" since they all receive from the Holy one of Blessing, and this is "when a woman emits seed": when the world, that is Israel, arouses compassion, then "she will bear a male" meaning, great and strong compassion, which are called "male". And this is "on the eight day the flesh of his foreskin shall be circumcised" - that can be understood through the story of the blasphemer who wanted to know from Rabbi Akiva whether man’s actions are more impressive and pleasing than God’s actions (Tanchuma Tazria 5 where Rabbi Akiva who had first pointed out that the fact that we must cut the baby’s umbilical cord, proves that man’s actions are more important and goes on to explain that man’s being born with a foreskin which subsequently is removed is not proof of God’s inadequacy, but, on the contrary, is proof that God desires for man to perform the “final” touch before a human being (male) is complete, i.e. perfect.) And from that debate it is shown that God prefers Arousal from Below to Arousal from Above. And this is "on the eighth day will be circumcised" - it proves that the Arousal from Below is more important than the Arousal from Above.
~ Who is the woman, now? Who is the man?
~ What does it mean to give seed?
~ How does giving seed affect the world?
~ What is the main message about human agency?
An alternate explanation of the line: “when a woman emits seed and bears a male (Lev. 12:2) and when a woman orgasms before her partner, the resulting infant is a male, but when a male orgasms first the resulting infant is female. This also helps to explain the disagreement between the sages if the universe was created in Nissan or in Tishrei, and that the final redemption will also occur in the month corresponding to the creation of the universe. (RH 10a) The main idea is that there are moments when God through God's compassion, will have compassion for human beings without any Arousal from Below, and there are moments when God will have compassion due to Arousal from Below, because Israel does good deeds and observes the mitzvot, And in the second case it would be better for His people Israel. and this is the hint, that the Holy One pours aliveness at every moment on every world, and then God is called "man" איש, and the worlds that receive aliveness at every moment are called "woman" אשה. And this is “when the woman orgasms first,” that is, when the Flow comes due to the deeds of the Lower Ones, there are no obstructions, God forbid, and this is "bears a male", similar to "as a man, so his strength". "When the man orgasms first" meaning, when the Holy One of Blessing arouses the Flow on His people Israel (without any arousal from below). And this is "bears female" - similar to "his strength was reduced as a woman's" because then, God forbid, there are obstructions. And this is really the dispute mentioned before - and they really do not have a dispute. If and when, God willing, redemption comes, if it comes due to Arousal from Below, then it will happen on Tishrei, even though the month is a month of judgment, since the redemption will happen due to Arousal from below. But if and when redemption happens due to God's Compassion, then it will be on Nisan, when Judgment does not rule at all, since the hint of that month is that it is called Aviv, as the order of the Alef-Bet, and Tishrei has its hint with the order Tav-Shin-Resh-Kuf, because Nisan is the Light that comes Directly, which indicates Compassion, and Tishrei is the Light that Returns, which indicates Judgment.
~ Who is the man, in this reading? And the woman?
~ What is to give seed?
~ How many types of redemption are there?
~ What is the difference, according to Levi Itzchak of Berditchev, in terms of when redemption comes?
~ What is the main message about human agency?
(ח) (ויקרא י״ב:ב׳) וַיְדַבֵּר ה'' אֶל מֹשֶׁה לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְגוֹ'. רִבִּי אֶלְעָזָר פָּתַח, (שיר השירים ג׳:א׳) עַל מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי וְגוֹ'. עַל מִשְׁכָּבִי, בְּמִשְׁכָּבִי מִבָּעֵי לֵיהּ, מַהוּ עַל מִשְׁכָּבִי. אֶלָּא כְּנֶסֶת יִשְׂרָאֵל אָמְרָה קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וּבָעָאת מִנֵּיהּ עַל גָּלוּתָא, בְּגִין דְּהִיא יָתְבָא בֵּין שְׁאָר עַמִּין עִם בְּנָהָא, וּשְׁכִיבַת לְעַפְרָא, וְעַל דְּהִיא שְׁכִיבַת בְּאַרְעָא אָחֳרָא מִסְאֲבָא, אָמְרָה, עַל מִשְׁכָּבִי בָּעֵינָא, דְּכָאִיבְנָא (נ''א דשכיבנא) בְּגָלוּתָא, וְעַל דָּא, בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי וּלְאַפָּקָא לִי מִנֵּיהּ.
(ט) בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו, דְּלָאו אָרְחֵיהּ לְאִזְדַּוְּוגָא
(א) בִּי אֶלָּא בְּהֵיכָלֵיהּ, קְרָאתִיו וְלֹא עָנָנִי. דְּהָא בֵּינִי עַמִּין אָחֳרָנִין יָתִיבְנָא, וְקָלֵיהּ לָא שַׁמְעִין אֶלָּא בְּנוֹי. דִּכְתִּיב, (דברים ד׳:ל״ג) הֲשָׁמַע עָם קוֹל אֱלֹקִים וְגוֹ'.
(ב) רִבִּי יִצְחָק אָמַר, עַל מִשְׁכָּבִי בַּלֵּילוֹת. אָמְרָה כְנֶסֶת יִשְׂרָאֵל עַל מִשְׁכָּבִי אִתְרָעַמְנָא קַמֵּיהּ, דִּיְהֵא מִזְדְּוַּוג עַמִּי לְמֶחְדֵּי לִי, וּלְבָרְכָא לִי, בְּחֵידוּ שְׁלִים. דְּהָכִי תָּנֵינָן דְּמִזִוּוּגָא דְּמַלְכָּא בִּכְּנֶסֶת יִשְׂרָאֵל, כַּמָּה צַדִּיקִים יַרְתּוּ יְרוּתַת אַחֲסַנְתָּא קַדִּישָׁא, וְכַמָּה בִּרְכָאן מִשְׁתַּכְּחֵי בְּעָלְמָא.
(ג) רִבִּי אַבָּא הֲוָה אָזִיל לִכְפָר קַנְיָּא, (ס''א בפרקמטיא) לִמְעַרְתָּא דְלוּד. וַהֲווּ עִמֵּיהּ רִבִּי יוֹסֵי וְרִבִּי חִיָּיא. אָמַר רִבִּי יוֹסֵי, כְּתִיב, (משלי י״ב:ד׳) אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ וְגוֹ'. אֵשֶׁת חַיִל, דָּא כְּנֶסֶת יִשְׂרָאֵל. וּכְרָקָב בְּעַצְמוֹתָיו מְבִישָׁה. אִלֵּין (נ''א דא מהימנותא דשאר) עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה, דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יָכִיל לְמִסְבַּל לוֹן בְּעָלְמָא, כְּמָה דְאַתְּ אָמֵר, (ויקרא כ׳:כ״ג) וָאָקוּץ בָּם. כְּהָנֵי קוֹצִין וְגוּבִין דְּדַחֲקִין לֵיהּ לְבַּר נָשׁ וְלָא יָכִיל לְמִסְבַּל לוֹן.
(ד) אָמַר רִבִּי אַבָּא, הָכִי הוּא וַדַּאי, אֵשֶׁת חַיִל, דָּא כְּנֶסֶת יִשְׂרָאֵל, דְּהִיא גְּבִירְתָּא מִכַּמָּה חַיָּילִין וְכַמָּה מַשִּׁרְיָין דְּמִשְׁתַּכְּחֵי בְּעָלְמָא, עֲטֶרֶת בַּעְלָהּ, כְּמָה דְאַתְּ אָמֵר, עֲטֶרֶת תִּפְאֶרֶת, וְכֹלָּא חַד. (ל''ג וכו' אשת חיל דא כנסת ישראל דהא בזווגא דמלכא אפיקת כמה חיילין כמה משיריין כמה צדיקים בעלמא וכלהו אקרון בנים לקודשא בריך הוא ולכנסת ישראל כמה דכתיב (דברים י״ד:א׳) בנים אתם לה'' אלקיכם.) עַד דַּהֲווֹ אָזְלֵי, אָמַר רִבִּי אַבָּא כָּל חַד לֵימָא מִלָּה, בִּכְּנֶסֶת יִשְׂרָאֵל.
(ה) רִבִּי אַבָּא פָּתַח וְאָמַר. (משלי ל״א:י׳) אֵשֶׁת חַיִל מִי יִמְצָא, דָּא כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי אֵשֶׁת חַיִל, כְּמָה דְּאַמָרָן. מִי יִמְצָא, כְּמָה דְאַתְּ אָמֵר, אֲשֶׁר יִמְצָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים. (ל''ג מי ימצא לאגחא ביה קרבא) מִי יִמְצָא, מַאן יִזְכֶּה לְמֶהֱוִי בֵּהּ בִּשְׁלִימוּ, וּלְאִשְׁתַּכְּחָא עִמָּהּ תָּדִיר.
(ו) וְרָחוֹק מִפְּנִינִים מִכְרָהּ, מִכְרָהּ, מִקְחָהּ מִבָּעֵי לֵיהּ. אֶלָּא, לְכָל אִינּוּן דְּלָא אִתְדַּבְּקָן בָּהּ בִּשְׁלִימוּ, וְלָא שְׁלֵמִין בַּהֲדָהּ, הִיא מָכְרָה לוֹן וְאַסְגְּרָא לוֹן בִּידָא דְּעַמָמִין אָחֳרָנִין. כְּמָה דְאַתְּ אָמֵר, (שמואל א י״ב:ט׳) וַיַּעַזְבוּ בְּנֵי יִשְׂרָאֵל אֶת ה'' וַיִמְכּוֹר אוֹתָם בְּיַד סִיסְרָא. וּכְדֵין כֻּלְּהוּ רְחִיקִין מֵאִלֵּין פְּנִינִים עִלָּאִין קַדִּישִׁין, דְּלָא יְהֵא חוּלָקָא בְּהוּ. הֲדָא הוּא דִכְתִיב וְרָחוֹק מִפְּנִינִים מִכְרָהּ.
(ז) רִבִּי חִיָּיא פָּתַח קְרָא אֲבַתְרֵיהּ וְאָמַר, בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר. בָּטַח בָּהּ לֵב בַּעְלָהּ, דָּא קוּדְשָׁא בְּרִיךְ הוּא, דִּבְגִינֵי כַּךְ מָנֵי לֵהּ עַל עָלְמָא, לְאִתְדַבְּרָא עָלָהּ, כָּל זִיּוּנִין דִּלֵיהּ אַפְקִיד בִּידָהָא, וְכָל אִינּוּן מַגִּיחֵי קְרָבָא, וְעַל דָּא, וְשָׁלָל לֹא יֶחְסָר.
(ח) רִבִּי יוֹסֵי פָּתַח קְרָא אֲבַתְרֵיהּ, וְאָמַר, גְּמָלַתְהוּ טוֹב וְלֹא רָע כָּל יְמֵי חַיֶּיהָ. גְּמָלַתְהוּ טוֹב, הִיא זְמִינַת טָב לְעָלְמָא, זְמִינַת טָב לְהֵיכָלָא דְּמַלְכָּא וְלִבְנֵי הֵיכָלֵיהּ. וְלֹא רָע. בְּגִין דִּכְתִּיב, (בראשית ב׳:ט׳) וְעֵץ הַדַּעַת טוֹב וָרָע, טּוֹב אֵימָתַי, בְּזִמְנָא דְּאִינּוּן יְמֵי הַשָּׁמַיִם, נָהֲרִין עָלָה, וּמִזְדַּוְּוגַן עִמָּהּ כְּדְקָא יֵאוֹת, דְּאִינּוּן יְמֵי חַיֶּיהָ. בְּגִין דְּעֵץ הַחַיִּים, שָׁדַר לָהּ חַיִּים, וְנָהִיר לָהּ. וּבְהַהוּא זִמְנָא גְּמָלַתְהוּ טוֹב וְלָא רָע. אָמַר רִבִּי אַבָּא שַׁפִּיר הוּא, וְכֻלְּהוּ קְרָאֵי בִּכְנֶסֶת יִשְׂרָאֵל אִתְּמָרוּ. (ויקרא י״ב:ב׳) אִשָּׁה כִּי תַזְרִיעַ. תָּנֵינָן, אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר. רִבִּי אֲחָא אָמַר, הָא תָּנֵינָן, דְּקוּדְשָׁא בְּרִיךְ הוּא גָּזַר עַל הַהִיא טִפָּה, אִי אִיהוּ דְּכַר אִי אִיהִי נוּקְבָּא, וְאַתְּ אַמְרַת אִשָׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר. אָמַר רִבִּי יוֹסֵי, וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַבְחִין בֵּין טִפָּה דִּדְכוּרָא וּבֵין טִפָּה דְּנוּקְבָּא, וּבְגִין דְּאַבְחִין לֵיהּ, גָּזַר עָלֵיהּ, אִי לִהֱוִי דְּכַר אוֹ נוּקְבָּא.
(ט) אָמַר רִבִּי אֲחָא, וְיָלְדָה זָכָר, וְכִי כֵּיוָן דְּמַזְרַעַת יוֹלֶדֶת, דִּכְתִּיב, וְיָלְדָה (אלא), הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ, אִשָׁה כִּי תַּהַר וְיָלְדָה זָכָר. (ס''א תזריע ויהיה זכר) מַהוּ, כִּי תַזְרִיעַ וְיָלְדָה. אָמַר רִבִּי יוֹסֵי, אִתְּתָא, מִן יוֹמָא דְּאִתְעַבְּרַת עַד יוֹמָא דְּיוֹלִדַת לֵית לָהּ בְּפוּמָא, אֶלָּא יְלִידוּ דִּילָהּ אִי לִהֱוִי דְּכַר, וְעַל דָּא, אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר.
(י) אִשָּׁה כִּי תַזְרִיעַ. רִבִּי חִזְקִיָּה פָּתַח, (תהילים ק״ד:כ״ד) מַה רַבּוּ מַעֲשֶׂיךָ ה''. כַּמָה סַגִּיאִין עוֹבָדוֹהִי דְּמַלְכָּא קַדִּישָׁא בְּעָלְמָא, מְתַל לְבַּר נָשׁ דְּנָטִיל בִּידוֹהִי כַּמָה
(א) מַקְטוּרִין כַּחֲדָא, וְזָרַע לוֹן בְּזִמְנָא חֲדָא, וּלְבָתַר נָפִיק כָּל חַד וְחַד בִּלְחוֹדוֹי. כַּךְ קוּדְשָׁא בְּרִיךְ הוּא עֲבִיד עוֹבָדוֹהִי בְּחָכְמָה, וּבְחָכְמָה נָטִיל כֹּלָּא כַּחֲדָא וְזָרַע לוֹן, וּלְבָתַר נָפְקוּ כָּל חַד וְחַד בְּזִמְנֵיהּ, הֲדָא הוּא דִכְתִיב, (תהילים ק״ד:כ״ד) כֻּלָּם בְּחָכְמָה עָשִׂיתָ.
(8) "And Ad-nai said to Moshe: a woman that gives seed and births a male etc" - Rabbi Eleazar began with this verse: 'on my bed, at night, I searched [for the one my soul desires, I searched but haven't found him]' (Songs 3:1). The text should read 'in my bed', what is 'on my bed'? The congregation of Israel asked the Holy One of Blessing regarding the exile since she sits among the peoples with her children, and lies down in the dust, and because she lies on the ground she has become unfit to offer sacrifices, she said 'on my bed I consider that I feel sick in exile, and regarding this 'I asked [for] the One that my soul loves' and I will not restrain myself from Him.
(9) 'I searched but haven't found him' (Songs 3:1) - that His ways are to only couple with me
(1) in His Temple, 'I called and He did not answer' (Songs 5:6). Because I sit among other peoples, and His voice can only be heard in beauty, as it is written 'Has any people heard the voice of Elohim?' (Deut 4:33)
(2) Rabbi Itzchak said: 'on my bed at night' (Songs 3:1) - the congregation of Israel said on my bed I will confess to Him, so that He will couple with me and rejoice with me, and bless me in a complete joy. Because this is what we are taught regarding the coupling of the King with the congregation of Israel - how many righteous people inherited God's inheritance, and how many of their blessings are found in the world!
(3) Rabbi Abba went to the field of Kanya (other versions: to do business) to the cave in Lod. With him were Rabbi Yosi and Rabbi Hyiah. Rabbi Yosi said: it is written "a woman of valor is a crown to her husband etc" (Proverbs 12:4). A woman of valor - this is the congregation of Israel. And when their very essence is rotten due to evil. They, (other versions: the religions of the other), the peoples, are strange service, that cannot be withstood by the Holy One of Blessing in the world, as it is written 'and I was angry [akutz] at them' (Lev. 20:21) - just like these thorns and lions that distress human beings, and they can't stand them.
(4) Rabbi Abba said: This is the obvious - 'woman of valor' is the congregation of Israel, since she is the mistress of many valorous men and many seeders that are found in the world. 'A crown to her husband' - just as you say, a crown of beauty [tif'eret] and all is one. [this is a wrong version: the 'woman of valor' is the congregation of Israel, that from the union of the king many men of valor, many seeders, many righteous people [appear] in the world, and all of them are called 'children of the Holy One of Blessing and of the Congregation of Israel' as it is written "you are children to Ad-nai your God" (Deut. 14:1).] Until they had walked, Rabbi Abba said: all is one, let us say a word about the congregation of Israel.
(5) Rabbi Abba began with the following verse: 'A woman of valor who can find?' (Prov. 31:10) - this is the congregation of Israel, she is the woman of valor, as we said. 'Who can find' - just as you say, that will be found in you at the end of days. [this is a wrong version: 'who can find' who can offer a korban.] Who can find? A person who merits to be with her completely, and is found with her frequently.
(6) 'far from pearls is her selling' - her selling? It should say her value! Rather, every person who does not cling to her completely, and is not completely with her, she sells them and locks them in the hands of other peoples. As you say 'and the children of Israel abandoned Ad-nai, and He sold them to the hands of Sisera' (I Samuel 12:9). And so they are all far away from the upper sacred pearls (secrets of Torah), that were not divided among them. This is 'and her purchase is far away from pearls'.
(7) Rabbi Hyia opened with the verse after that one, and said 'the heart of her husband trusts her, and he lacks no good thing' (Prov. 31:10) The heart of her husband - this is the Holy One of Blessing, that through this He gave to her the world, every weapon/seeding force in her hands and every one who engages in battle. And that is why 'good He does not lack'.
(8) Rabbi Yosi opened with the verse after that one, and said 'she provides him with good, and not evil, all the days of her life' (Proverbs 31:11) - she provides him with good: this is that she brings goodness to the world, she brings good to the King's Temple and to the children of the Temple. 'And not evil': as it is written - 'and the tree of good and evil' (Gen. 2:9) - when is it good? when they are in the days of heaven, illuminate her, and join with her as appropriate, these are 'the days of her life'. Because of the tree of life, he gives life for her and illuminates her. And in that exact time, she brings good to him and not evil. Rabbi Abba said - this is beautiful, and all those verses are about the Congregation of Israel. 'A woman that gives seed' (Lev. 12:2) - we learned "a woman who orgasms first will bear a male." Rabbi Acha said: this is what we learned - that the Holy One of Blessing decrees on that drop whether it will be a male or a female, and you are saying if the woman orgasms first she will bear a male? Said Rabbi Yosi: obviously the Holy One of Blessing chooses between the drop of a male and the drop of a female, and by choosing, God decrees if it will be male of female.
(9) Said Rabbi Acha: 'and she bears a male' (Lev. 12:2) - and since the parturient gives seed as it is written 'she bears' why do you need the verse 'when a woman conceives and bears a male'? What is this? When she gives seed and bears. Rabbi Yosi said: A woman, from the moment she conceives until the day she bears [the child] she has no say. Rather, they come from her, and this is 'when a woman seeds and bears a male.'
(10) "A woman who gives seed" - Rabbi Chizkiyah opened with the verse 'How great are Your works Ad-nai' (Ps. 104:24). How many multitudes created the Holy King in the world, this is similar to a person who took in their hand many
(1) seeds, and seeded all of them in one moment, and after each type came out on its own. So too the Holy One of Blessing works with wisdom, and in wisdom took all as one and seeded them, and after each and every type came, as it is written "You made all in wisdom" (Ps. 104:24)
~ Who is the man? Who is the woman?
~ Who is active in the world?
~ How does this piece of the Zohar read Proverbs 31?