Musar su Proverbi 31:10

The mystical dimension of true אמונה, faith, is the striving to re-unite (make whole) the Holy Name which embraces all aspects of the highest spiritual domain, אצילות. We have explained that G–d's Ineffable Name is spelled either as י-ה-ו-ה when written, or as א-ד-נ-י when read, and that it "resides" in His היכל קדשו הס מפניו כל הארץ, Holy Sanctuary, and that the whole Earth is ordered to be silent in His Presence (Habbakuk 2,20). The numerical value of this Sanctuary in the Heavens, היכל, is 65, the same as the numerical value of אדנ"י. We know that in our world we try to emulate what goes on in Heaven. It follows that the Tabernacle or Temple on earth is also the abode of G–d's Holy Name. This is the reason that no sword i.e. metal tool, instrument of potential death, was allowed to be used in its construction. The sword brings to mind Samael, the very concept that the Temple is designed to banish from earth. It is also clear why ערוה, nakedness, must not be displayed wholly or partially within the confines of the Holy Temple. The latter symbolises the אשה זונה, the harlot, whereas the Temple symbolises the אשת חיל the woman of valour as described by Solomon in Proverbs chapter 31. In the Temple the High Priest is therefore able to express our attachment to G–d by pronouncing His Ineffable Name in holiness and purity on the Day of Atonement. While it is true that the Torah (Exodus 20,21) has stated: בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך, "I shall come to you and bless you in any place that I allow My name to be mentioned," the meaning is not that we may mention His name in any place of our choosing. The Torah was careful not to write: "in any place where you choose to mention My name."

But at that very moment Israel declared, ‘We will do’ before ‘We will hear’ (Shemos 24:7) and all of them were shown to be righteous, as it is stated, “You are entirely beautiful, my beloved, and there is no flaw in you” (Shir HaShirim 4:7). And it is also said of them, “Who can find a woman of valor” (Mishlei 31:10) and, “A woman of valor is a crown for her husband” (Mishlei 12:4). Therefore the Zohar (ibid., 96b) refers to the flour offering of Shavuos as a “jealousy offering” (Bamidbar 5:18). It is also called a “new flour offering” (Vayikra 23:16) because Israel was as if created anew the day the Torah was given. Thus they resembled a straying wife who is discovered to be unsullied, of whom it is stated, “She shall be exonerated and seed shall be sown and she shall be pure” (Bamidbar 5:28). And so did Israel become pure after they brought the Shavuos offering.