Parshas Vayeishev
1. On the verse1 "ויאמר מה הערבון אשר אתן לך ותאמר חותמך ופתילך ומטך אשר בידך" ("And he [Yehudah] said, 'What pledge shall I give you?' And she [Tamar] said, 'Your seal, your cord, and your staff that is in your hand'"), Rashi quotes the words "חותמך ופתילך" ("your seal and your cord") and brings on them the wording of the Targum: "עזקתך ושושפך" ("your ring and your cloak"), and then explains: "טבעת שאתה חותם בה ושמלתך שאתה מתכסה בה" ("the ring with which you seal, and your garment with which you cover yourself").
We need to understand: a) Why must Rashi take the word "chosamcha" away from its plain meaning (your stamp2) and instead interpret it like Targum Onkelos: "your ring"?
b) There is likewise a difficulty regarding Rashi's explanation of "pesilecha" (which he renders like the Targum: "your cloak... your garment with which you cover yourself"): in Tanach we do not find that "pesil" has the meaning of "simlah" (a garment)3, whereas we do find that "pesil" means a thread, or a rope4?
c) According to Rashi on the Torah, one must say that "pesil" does not need any explanation at all (like the overwhelming majority of words in Tanach, which Rashi does not translate) — which indeed explains why Rashi does not translate "pesil" in Chumash5.
d) Even if one were to find a compelling reason that in our parsha "pesil" cannot mean "thread" (or "rope") as it does everywhere else — Rashi should have interpreted "pesilecha" (in our verse) like the explanation of the Rashbam6: "pesilecha — a belt" (since a belt resembles a rope and a thread)?
e) Why does Rashi need to add (after citing the wording of the Targum) the explanation "(a ring) with which you seal (and your garment) with which you cover yourself"?
2. There are commentators7 who explain that with his addition "(a ring) with which you seal... (and your garment) with which you cover yourself," Rashi answers the question: where in the words "chosamcha u'fesilecha" lies the rendering "your ring (ring) and your cloak (your garment)"? Rashi explains: "a ring with which you seal," and therefore the ring is called "chosamcha" ("your seal"); "your garment with which you cover yourself" — with this Rashi alludes to the verse8 "גדילים תעשה לך גו' כסותך אשר תכסה בה" ("You shall make for yourself twisted threads... [on the four corners of] your garment with which you cover yourself") (where "gedilim" — tzitzis and threads — appear in connection with "your garment (simlah) with which you cover yourself"), and therefore the garment is also called "pesilecha," because of the tzitzis and threads that are on it.
And with this they answer9 the question of the Ramban: "ואיננו נכון שיתן שמלתו וילך ערום ממנה" ("It is not proper that he should give away his garment and go without it") — because here we are speaking of a special garment that he wore (in addition to his ordinary garment) in order to fulfill the mitzvah of tzitzis.
This, however, only explains that "chosamcha u'fesilecha" can mean "your ring and your cloak," but not (a) that there is a compelling reason in the plain meaning of Scripture to interpret it so (and not according to its plain meaning everywhere: a seal and a belt, as said earlier10); (b) according to this, the question that exists in any case becomes even stronger: why does the Torah need to say "chosamcha u'fesilecha" and mean a ring and a garment, on account of the reasoning "with which you seal" etc. — it could simply and explicitly have said "your ring and your garment"11 (words that are mentioned several times in the Torah12)? (c) According to this, the garment should have been alluded to in the verse by the word "gedilecha," since that is what tzitzis are called in the verse to which he is alluding: "gedilim... with which you cover yourself." (d) And mainly: the five-year-old beginning the study of Scripture has not yet learned about the mitzvah of tzitzis at all! Even if one were to say that at least he knows about tzitzis from Rashi's commentary12*, where he writes that Jews have a "טלית של ציצית" ("a tallis with tzitzis") — there Rashi does not mention the matter of "pesil," and here Rashi does not mention the matter of "tzitzis" — so how will the five-year-old beginning Scripture connect the two explanations together?! And even if one were to say that Rashi need not tell him this because he himself wears tzitzis (and says in the Shema "פתיל תכלת" ("a thread of blue")) — Rashi should at least have cited the verse "gedilim... with which you cover yourself"?
3. The explanation of this13: Rashi derives the compelling reason that "chosamcha" does not mean its plain meaning (your stamp) from the content of the parsha: Yehudah's going to Timnah was (in the words of the verse14) "לגז צאנו" ("to shear his sheep") — a task in which there is no need at all to make use of a seal15. Therefore it is difficult to interpret "chosamcha" as meaning your stamp, because — according to the plain meaning: a) why would Yehudah take his stamp along with him needlessly? b) how could Tamar know that he had his stamp with him, so that she would simply say, as the very first thing, that he should give "your seal"?
Therefore Rashi interprets (according to the explanation of the Targum) "your ring" — a ring (in which there is a seal); and it is, after all, a common thing to wear a ring on one's finger, so it is no novelty that Yehudah had it with him when he went "to shear his sheep."
At the same time, a qualification is needed: it is plainly understood that when Tamar wanted to take a "pledge" from Yehudah, she chose items: a) that were precious to him16 (so that it would be understandable — to Yehudah — why she chose them); b) that were personally connected with him — (since she wanted to use them for "הכר נא למי" ("Please recognize to whom [these belong]")).
Therefore one must say that in requesting "your seal" from Yehudah, she did not mean the ring as a ring — because the value of a ring is not sufficient assurance16* that Yehudah would have to take it back, and it is not "personal" enough. Rather, she requested — and this Rashi emphasizes with his addition "a ring with which you seal" — the ring with which Yehudah ("you"17) seals18, which he would certainly not leave in her19 hands.
And with this it is also understood why the ring here is called "chosamcha" ("your seal") (and not "tabaascha" ("your ring")), for precisely with the word "chosamcha" it is understood what Tamar meant in asking Yehudah for his ring.
4. According to this it is also understood why Rashi cannot say that "pesilecha" here means "a belt" — for a belt has no importance or personal connection with Yehudah.
Therefore Rashi learns "your cloak" (your garment) — and immediately adds that this does not mean just any garment, but "your garment with which you cover yourself": the garment with which you, Yehudah, cover yourself. For important people wear special garments20, along the lines of "בגדי עשו בנה הגדול החמודות" ("the precious garments of Esav, her elder son")21, and "ויוצא העבד גו' ובגדים ויתן לרבקה" ("And the servant brought out... and garments, and gave them to Rivkah")22; and Yehudah too, because of his importance, being the greatest of the tribes23, wore a special garment — and therefore Tamar was certain that this garment24 ("with which you cover yourself"25) Yehudah would surely come to take back.
[Similarly, with the word "matecha" ("your staff"), the verse itself adds the words "that is in your hand" — with the intent of emphasizing that Tamar requested (not just any staff, but) specifically Yehudah's staff, in which Yehudah's might was expressed26.]
According to this, the Ramban's question — how could Yehudah leave his garment with Tamar — is automatically answered as well: this was not the only garment that Yehudah wore, but a special garment that he wore as a sign of his importance.
5. The explanation of the question (mentioned above, section 1) — where in the word "pesilecha" lies the meaning of "garment"? — is understood from Rashi's commentary in an earlier sidrah:
On the verse27 "נפתולי אלקים נפתלתי" ("With bonds of G‑d I have been joined"), Rashi says28 that "pesil" carries the meaning of "connection." Therefore a garment with which a person covers himself is also called "pesil," because it is close to and connected29 with him30.
And just as "chosamcha" here is precise, as explained above, so too the expression "pesilecha" is precise — and for the same reason: with the word "pesil" (connoting connection) it is explained what Tamar meant in requesting Yehudah's garment — the garment that had a connection, "with which you cover yourself," and also a special connection with Yehudah, with his importance as Yehudah.
6. From the "wine of the Torah" (its inner dimension) in this commentary of Rashi:
The two aforementioned extremes in "a ring with which you seal" — (a) on the one hand, Tamar wanted this pledge (not because of the ring, since it did not possess importance and connection with Yehudah, but) because of the seal, for in it Yehudah's ownership and importance were evident; (b) and on the other hand, the seal was (not a thing in its own right, but) part of the ring —
correspond to the concept of "a ring that has a seal in it" as explained in the inner dimension of the Torah; and this is connected with the general explanation (in the inner dimension of the Torah) of the reason why Tamar asked Yehudah specifically for these three things — "your seal, your cord, and your staff," as will be explained.
7. On the verse31 "ויכל אלקים ביום השביעי מלאכתו אשר עשה" ("And G‑d completed on the seventh day His work which He had made"), it is stated in the Midrash32: "רבנן אמרי משל למלך שעשו לו טבעת מה היתה חסרה חותם כך מה היה העולם חסר שבת" ("The Rabbis say: This is comparable to a king for whom a ring was made. What did it lack? A seal. So too, what did the world lack? Shabbos"). That is, the world without Shabbos is like a "ring" (without a seal), and Shabbos is like a "seal" for the ring.
The explanation of this33:
"Tabaas" (ring) is from the word "teva" (nature) — the natural order that exists in the world, which leaves room for one not to see that the world has an Owner, that it "belongs" to the Al-mighty.
Shabbos is a seal, a testimony and a remembrance of the work of Creation. In the words of Sefer HaChinuch34, it establishes "בלבבנו אמונת חידוש העולם" ("in our hearts the belief in the creation of the world"); and consequently one also knows that the world is constantly renewed every day, as the Alter Rebbe explains at length35.
In terms of the Divine Names: "Elokim" is numerically equivalent to "HaTeva" ("nature")36, and Havayah means "was, is and will be" as one37. The "seal" is the revelation of the Name Havayah (as our Sages say38, "חותמו של הקב"ה אמת" ("The seal of the Holy One, blessed be He, is truth"), and as it is written39, "ואמת הוי' לעולם" ("and the truth of G‑d is forever")); and Havayah is the root of the miraculous order, for in the miraculous order the truth of Havayah is expressed — it is openly seen how the Al-mighty is entirely above the world.
Similar to the advantage of the seal mentioned above — with Yehudah and Tamar: specifically the seal could serve as a pledge for Tamar, because in the ring itself its connection to its owner, to Yehudah, is not openly recognizable; the seal, however, shows that this is Yehudah's possession.
And as mentioned, this is also the difference between the Six Days of Creation and Shabbos:
During the Six Days of Creation, the world came into being through the Name Elokim, the natural order. And although the coming-into-being derives from the Name Havayah40 (Havayah connoting "bringing into being"41), this is in a manner in which the Name Havayah shines, veiled42, through the Name Elokim43. On Shabbos, however, there was added "the seal of the Holy One, blessed be He, is truth" — "the truth of G‑d is forever": the Name Havayah as it is in itself was drawn down into the world43.
And this also corresponds to the distinction between "seal" and "ring" in the Sefiros44: "seal" is the Sefirah of Yesod, and "ring" — Malchus; and the Sefirah of Malchus is the root of the natural order, while Yesod45 (Z"A) is the root of the miraculous order.
8. As said earlier, just as the seal is not a separate entity unto itself, but something that is within the ring (and consequently, through the seal it is recognizable that the ring too belongs to Yehudah) — so too Shabbos (miracle) is not a matter separate from the Six Days of Creation (creation); rather, it is the seventh day of the days [of Creation], and it accomplishes the completion of creation. In the words of our Sages: "What did the world lack? Shabbos." That is, the perfection of nature itself consists in drawing down into it that which is above nature46 — the Name Havayah as it is in itself, entirely above the world.
So it is also in the service of G‑d:
There are two modes in the service of G‑d: a) service in accordance with reason and understanding (through which one draws down a G‑dly light that is within the scope of creation47); b) the service of self-sacrifice that transcends reason and understanding (through which the G‑dly light that is above creation is drawn down47 — which is expressed in the miraculous order48).
And the perfection of the service in accordance with reason and understanding is specifically when it is permeated also with the service of self-sacrifice that transcends reason and understanding49.
9. The above explanation (sections 7–8) of the matter of seal and ring — that it is the joining of miracle (Yesod) and nature (Malchus) — is connected with the inner reason why Tamar asked for the three things, "your seal, your cord, and your staff":
It is stated in sefarim50 that Tamar is the aspect of Malchus. Therefore she asked for these three things, "your seal, your cord, and your staff" — because they correspond to the three Sefiros: Yesod (your seal), Netzach (your cord), Hod (your staff)51; and with this she wanted to accomplish the joining of the Sefiros that are above Malchus with the Sefirah of Malchus52 — in the language of Chassidus: "the building of Malchus."
And therefore through "the episode of Yehudah and Tamar" Peretz was born, from whom descends the royal house of David53, down to Moshiach54. That is to say, the matter of "the building of Malchus," which will be in its completeness in the Time to Come, began with Yehudah and Tamar.
It can perhaps be said that this is also the inner reason why Rashi interprets "chosamcha" as a "ring" with a seal — for the matter of seal and ring is, as said, the joining of Yesod and Malchus. It thus emerges that the matter of seal and ring is in keeping55 with the general content of the episode of Yehudah and Tamar: the building of Malchus, the drawing down of the aspect of seal (Yesod) into the aspect of ring (Malchus).
10. According to this, one can also explain what our Rabbis the Baalei HaTosafos56 say (on "your seal"), that "קדשה בטבעת" ("he betrothed her with a ring"): by giving Tamar his seal (ring), Yehudah betrothed her [and from this also derives the custom57 of betrothing with a ring].
Seemingly, this needs to be understood: what is the connection between betrothal and a ring (for which reason the custom even now is to betroth with a ring)? And also: from the fact that the Torah alludes to the matter of betrothing with a ring specifically in the betrothal of Yehudah and Tamar, it is understood that there is a connection in content between them.
The explanation of this: It is known58 that the revelation of the power of the Infinite here in the world is expressed in marriage, which is an everlasting edifice — without end. That is, marriage is akin to the joining of the aspect of seal (miracle) and ring59 (nature): the revelation of the infinite power within the world itself.
And since the true and complete "building of Malchus" — the joining of the Infinite with the world (miracle and nature: Yesod (Z"A) and Malchus), which will be in the Time to Come — began with the betrothal of Yehudah and Tamar, as mentioned above, therefore specifically in their case the matter of betrothing with a ring is alluded to.
(From the sichos of Shabbos Parshas Vayeishev 5733 and 5715)
Notes
1) Our parsha, 38:18.
2) And so in Targum Yonasan here, which renders "chosamcha u'fesilecha" as "your stamp" — meaning your seal (Bava Metzia 74a) — and your threads.
3) As the Ramban asks here.
4) Yechezkel 40:3.
5) Shemos 28:28 ff.; Parshas Shelach, the section of tzitzis. (On the contrary, "pesil" serves as the explanation of another word ("pesaltol" — Rashi, Haazinu 32:5).) Also in Yechezkel there, "rope" appears not as an explanation of the word "pesil," but incidentally, in explaining the connection of a linen cord to measuring*. Similar is Rashi on Shemos (28:28 [OCR unclear]): "And they would bind it with a cord of blue etc." — "and they would cut threads from it and spin them into thread etc." — "and he cut threads, to teach us that thread etc." See also Rashi 39:3; 39:31.
*) Therefore he did not explain anything in (Nach) Shoftim 16:9.
6) See also Sforno here.
7) The Re'em and Sifsei Chachamim here.
8) Teitzei 22:12.
9) The Re'em and Gur Aryeh here.
10) According to this, the Ramban's question is also answered — for he gave her only his "belt."
11) Regarding "pesilecha," the Re'em and Gur Aryeh answer that by this [the verse] alludes that she did not mean a garment in general, but his special garment through which he fulfilled the mitzvah of tzitzis (as above in the text), and therefore it is called specifically "pesilecha" — after the tzitzis. But see in the text, (c).
12) "Simlah" is also mentioned earlier: Noach 9:23; Vayishlach 35:2; our parsha 37:34.
12*) Noach 9:23.
13) See also Be'er Yitzchak here.
14) Verse 13.
15) In Pesikta Zutrasa here: "your seal, with which he would seal the sheep." See also Chizkuni here ("to seal the knots of wool"). But plainly, a "seal" is used on documents, letters and the like (see Rashi, Tetzaveh 28:11; Megillas Esther 3:12; and elsewhere).
16) As opposed to things that merely "were needed by him" (Chizkuni (and similarly Pesikta Zutrasa) here).
16*) And even if you were to say that since Yehudah was the greatest of the tribes, his ring was like the king's ring (see Rashi, Esther 3:10 [OCR: י"ד]), that too is a ring that has a seal in it (ibid. 3:12).
17) Based on this, it is better understood why Rashi did not write "a ring with which one seals" (as in Radak here), but (emphasizes) "a ring with which you seal."
18) Note Bava Metzia 26b (cited in Tzafnas Pa'aneach — of the Rogatchover — on the Torah here), that people do not lend out a ring.
19) Especially since "he thought her to be a harlot" (verse 15).
20) See also Ramban here; Sforno.
21) Toldos 27:15.
22) Chayei Sarah 24:53.
23) As is evident in our parsha, 37:26. See Likkutei Sichos vol. 9 [OCR unclear], p. 3. But note Rashi above (38:1): "His brothers lowered him from his greatness."
24) Based on this, it is better understood why Rashi uses the term "simlah" and not "beged," which is more common in Tanach (as stated in this very narrative (above, verse 14): "She removed the garments of..." and in the following verse (19): "She put on the garments of...") — for "beged" includes all kinds of clothing [as stated regarding the priestly garments (Tetzaveh 28:4): "And these are the garments... a turban and a sash"], whereas "simlah" denotes a garment in which one wraps oneself.
25) According to what is explained in the text — that Rashi's addition (to the wording of the Targum), "a ring with which you seal and your garment with which you cover yourself," comes to explain why Tamar chose these particular items (and is not a continuation of the explanation of the words "chosamcha u'fesilecha," as the commentators explain) — it is better understood why Rashi explains both matters in one heading*, and not each word in a separate heading, as is usual in such cases.
*) But in the second printing of Rashi: "Your ring and your cloak. 'Chosamcha' — a ring with which you seal. 'U'fesilecha' — and your garment with which you cover yourself" (that is, he quotes again "chosamcha" and "u'fesilecha," each in a separate heading).
26) See Ramban, Bachya and Sforno here.
27) Vayeitzei 30:8.
28) Quoting Menachem ben Saruk. And although he concludes, "But I explain it as an expression of crookedness etc." — nevertheless: a) from the fact that he cites the explanation of Menachem ben Saruk before "But I explain," it is evident that it is the main explanation according to the plain meaning of Scripture; b) the explanation "an expression of crookedness" also does not negate that "pesil" can mean connection — only that this is not its meaning here. This is evident from the fact that on the words (Chukas 19:15) "צמיד פתיל" ("a tightly fastened cover"), Rashi explains: "pesil — an expression of attachment etc."; c) in the aforementioned commentary (Chukas, ibid.) Rashi concludes: "an expression of attachment in the Hebrew language*, and similarly 'With bonds of G‑d I have been joined' — I have been attached etc." See the commentators on Rashi on Chukas there. This is not the place to elaborate.
*) In the Re'em (and so in the first and second printings of Rashi and in Rashi manuscripts): "in the Arabic language."
29) Note Mishpatim 22:26: "It is his garment for his skin," and Rashi there: "This is the shirt."
30) So writes the Be'er Yitzchak here as well. See also Radak and Sforno here. As for what the Ramban asks (see also Be'er Yitzchak) from the continuation below (verse 25), "and the cords" (in the plural) — the Radak there already answered: for the garment etc. would be made of two or more pieces.
31) Bereishis 2:2.
32) Bereishis Rabbah 10:9.
33) On what follows, see Or HaTorah, Bereishis (vol. 3) 511a; Tisa p. 1857; the maamar "Es Shabbsosai" 5700, ch. 1.
34) Mitzvos 31 and 32. And so writes the Moreh [Nevuchim] [OCR unclear], part 3, ch. 43.
35) Shaar HaYichud VehaEmunah, at the beginning.
36) Pardes, Shaar 12, ch. 2; Shaar HaYichud VehaEmunah, beginning of ch. 6. The Shelah (89a) implies somewhat that this is in the Zohar.
37) Zohar III, 257b, end; Shaar HaYichud VehaEmunah ch. 7 (82a).
38) Shabbos 55a. See Likkutei Torah, the maamar "Eileh Masei" (91d) and its explanation (93b ff.).
39) Tehillim 117:2. See Likkutei Torah, the second maamar "BaYom HaShmini" (the third); and see Rashi, Va'eira 6:3 (cited in Or HaTorah, Bereishis, ibid.): "I was not recognized by them through My attribute of truth... My Name is Havayah."
40) And higher still, as is known that the principal coming-into-being is specifically through the power of Sovev (Tanya ch. 41; the maamar "Yaviu Levush Malchus" (90b); the maamar "BaYom Shmini Atzeres" (printed in Or HaTorah, Shmini Atzeres p. 1779 ff.); and at length — the maamar "LeChol Tichlah" 5659; and elsewhere).
41) See Zohar ibid.; Pardes, Shaar 1, ch. 9; Shaar HaYichud VehaEmunah ch. 4; and elsewhere.
42) Likewise, the coming-into-being from the light of Sovev is that which "is drawn and shines within Memaleh... for the light of Sovev gives it strength and might etc." (Torah Or, Megillas Esther 92d; Derech Mitzvosecha 61b; and at length — the maamar "LeChol Tichlah," ibid.; and elsewhere). Also the "form" in created beings, whose root is from the Will of Havayah — the light of Sovev (Torah Or, Mikeitz, the second maamar "Ner Chanukah"; Kuntres Etz HaChayim, at the beginning; and elsewhere) — "comes about through the investment of the aspect of Will in the aspect of Chochmah etc." (Kuntres Etz HaChayim, ibid.; Sefer HaMaamarim 5700 p. 15; and elsewhere). The novelty of the day of Shabbos is that the light of Sovev as it is in itself shines within the light of Memaleh.
43) See the maamar "Es Shabbsosai," ibid.: that the coming-into-being... is from the radiance of the Name Havayah... the external aspect of the light... which comes in concealment and hiddenness in the Name Elokim and in nature... the inner aspect of the light etc.
44) Or HaTorah, Bereishis, ibid., and elsewhere.
45) See Yahel Or on Tehillim 100:1, and elsewhere. See also Or HaTorah, Chanukah 334b.
46) See Siddur [im Dach], the maamar "Mizmor LeSodah" (44b); Sefer HaMaamarim (second edition), p. [OCR unclear] ff.
47) As is known from the writings of the Arizal (see Sefer HaMaamarim 5703 p. 168, and elsewhere) that through the service of Torah and mitzvos one draws down the union of Z"A and Nukva (the light of the order of the Hishtalshelus), and through the service of self-sacrifice — the union of Abba and Imma (a new light from the Essence of the Ein Sof).
48) See Or HaTorah, Bereishis (19a), from the Ramaz: that through the inner union of Abba and Imma "a new mode of conduct will be renewed in the world, namely the performance of miracles that rule over nature."
49) See along these lines Kuntres Etz HaChayim ch. 8 ff., regarding the service of the external union and the inner union [OCR unclear].
50) See Likkutei Torah of the Arizal, our parsha, "The Secret of Tamar": "Tamar is the Name Adnus." See also Zohar III, 72a.
51) Zohar ibid.; the glosses of R. Chaim Vital (cited in Mikdash Melech) there; cited in Or Torah of the Maggid, end of our parsha; Or HaTorah, Chanukah (322b); and the maamar "Vayigash" 5626 and 5679.
52) Zohar ibid. See Or HaTorah, our parsha (vol. 6), 1090a.
53) End of Megillas Rus.
54) See Bereishis Rabbah 85:14, and Rashi there.
55) Note that Or HaTorah, Bereishis (cited in footnote 33) brings the explanation of R. Chaim Vital ("chosamcha" — Yesod; "pesilecha u'matecha" — Netzach and Hod) in connection with seal and ring; see there.
56) And so in Tosafos — Hadar Zekeinim; Moshav Zekeinim on the Torah; and in Riva here (in the first explanation): that he betrothed her with the pledge he gave her — the seal, the cords and the staff.
57) See Rema, Even HaEzer, beginning of siman 27: "It is customary to betroth with a ring, and they have a reason in Tikkunei Zohar." See Tikkunei Zohar, Tikkun 5 and Tikkun 10. And in the book Otzar Chilluf Minhagim bein Bnei Bavel liBnei Eretz Yisrael (cited also in Yam Shel Shlomo, Bava Kamma, at its end), that the custom in Eretz Yisrael was to betroth with a ring, unlike in Bavel.
58) See Likkutei Torah, Shir HaShirim 40a; the maamar "Kol HaNehneh" 5652; and at length — the hemshech "Samei'ach Tesamach," p. 93 (Sefer HaMaamarim 5657, p. 269) ff.
59) Seemingly, according to this, why is it our custom to betroth (specifically) with a ring without a seal? The reason according to the revealed dimension of Torah may be that it is similar to the custom not to betroth with a ring that has a stone in it (Shulchan Aruch, Even HaEzer 31:2; see Responsa Tzemach Tzedek, Even HaEzer, siman 111). Perhaps it can be explained according to what is concluded in Or HaTorah, Bereishis (cited in footnote 33), that the ring of betrothal is the aspect of a makif (encompassing light); and according to what was said above in the text, the seal is the drawing down into the inner dimension (and this comes only after the betrothal, the blessings, etc.; and in general this will be in the Time to Come (Shemos Rabbah, end of ch. 15 [OCR: ט"ז])).
Key Lesson
Just as a seal set in a ring reveals whose ring it is, and Shabbos "seals" the six days of creation, a Jew's service of G‑d through reason and understanding reaches its perfection only when it is permeated with self-sacrifice that transcends reason. Joining the above-nature to the natural — like the ring of betrothal that began with Yehudah and Tamar — builds the "kingdom" that will be complete with Moshiach.