Daf 150b (דַּף ק״נ ע״ב)

Rabbi Abba said (רִבִּי אַבָּא אָמַר): the inheritance of Orayta is certainly so (אַחֲסַנְתָּא דְּאוֹרַיְּיתָא וַדַּאי הָכִי הוּא), and this sixth degree gives reward - some say: one sixth gives reward - to Orayta (וְדַרְגָּא דָּא שְׁתִיתָאָה יָהִיב אֲגָר נ״א: חַד שְׁתִיתָאָה יָהִיב אֲגָר אוֹרַיְּיתָא), and she is inherited by Knesset Yisrael (וְאַחֲסִין לָהּ לִכְּנֶסֶת יִשְׂרָאֵל). White is inherited for tekhelet (blue) (אַחֲסִין חִוָּורָא לִתְכֶלְתָּא). And therefore we have learned (וְעַל דָּא תָּנֵינָן): from when one can distinguish between tekhelet (blue) and white (מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן), when colors can be discerned (דְּיִשְׁתְּמוֹדָעַן גְּוָונֵי). For then it is called morning (דְּהָא כְּדֵין אִקְרֵי בֹּקֶר), when white enters into the world and tekhelet (blue) passes away (וְחִוָּורָא אָתֵי לְעָלְמָא וּתְכֶלְתָּא אִתְעַבָּר). And therefore, all the battles of the King and all the weapons of the King are entrusted into her hand (וְעַל דָּא כָּל קְרָבִין דְּמַלְכָּא וְכָל זַיְינֵי מַלְכָּא בִּידָהּ אִתְמָנָן), and this we have established (וְהָא אוֹקִימְנָא).

“The well which the princes dug, which the nobles of the people delved” (בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם) (Numbers 21). The well - this is Knesset Yisrael (בְּאֵר דָּא כְּנֶסֶת יִשְׂרָאֵל). “Which the princes dug” - these are Abba and Imma who gave birth to her (חֲפָרוּהָ שָׂרִים דָּא אַבָּא וְאִמָּא דְּאוֹלִידוּ לָהּ). “Which the nobles of the people delved” - these are the Patriarchs (כָּרוּהָ נְדִיבֵי הָעָם אִלֵּין אֲבָהָן), as it is written: “The nobles of the peoples gathered, the people of the God of Avraham” (נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹהֵי אַבְרָהָם) (Psalms 47). In order to be blessed from them, through one degree (בְּגִין לְאִתְבָּרְכָא מִנְּהוֹן עַל יְדֵי דְּדַרְגָּא חַד), and who is that? The Tzaddik who stands upon her (וּמַנּוֹ צַדִּיק דְּקָאִים עָלָה). And for this reason we say (וְעַל דָּא אַמְרֵינָן): when this well is received, it is received through the aid of the Patriarchs (כַּד הַאי בְּאֵר נַטְלָא בְּסִיוּעָא דַּאֲבָהָן נַטְלָא). And it is called a well, and it is called a sea (וְאִקְרֵי בְּאֵר וְאִקְּרֵי יָם). It is called a well when Yitzchak goes forth armed from the side of Imma (אִקְרֵי בְּאֵר בְּשַׁעֲתָא דְּיִצְחָק נָפִיק מִזַּיְינָא מִסִּטְרָא דְּאִמָּא), and comes to draw after her and fill her (וְאָתֵי לְאַמְשָׁכָא אַבַּתְרָא דְּדָא וּמַלֵּי לָהּ). Then it is called the well of Yitzchak (כְּדֵין אִקְרֵי בְּאֵר דְּיִצְחָק). [It is also] the well of Miriam (בְּאֵר דְּמִרְיָם).

And this has been established (וְהָא אוּקְמוּהָ). It is called a sea when it is illuminated from the supernal river of Abba (יָם כַּד אִתְנַהֲרָא מִנָּהֲרָא עִלָּאָה דְּאַבָּא). Then it is called sea, for the streams flow into it (כְּדֵין אִקְרֵי יָם דְּנַחֲלִין אַזְלִין לְגוֹהּ), as you say: “All the rivers run into the sea, yet the sea is not full” (כְּמָה דְאַתְּ אָמֵר: כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא) (Ecclesiastes 1). And from the day that Knesset Yisrael went into exile (וּמִיּוֹמָא דְּגָלְתָה כְּנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא), it is written (כְּתִיב): “The waters fail from the sea” (אָזְלוּ מַיִם מִנִּי יָם) (Job 14) - this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “And the river becomes dry and parched” (וְנָהָר יֶחֱרָב וְיָבֵשׁ) - this is the Tzaddik (דָּא צַדִּיק). And concerning this it is written (וְעַל דָּא כְּתִיב): “The righteous one perishes” (הַצַּדִּיק אָבָד) (Isaiah 57). For he was the supernal and precious river (דְּהוּא הֲוָה נָהָר עִלָּאָה וְיַקִירָא), that flows within her (דְּעָיִיל בְּגַוָּוהּ). And he gathers all those rivers and streams that flow from the current of that holy river (וְהוּא כָּנִישׁ כָּל אִינּוּן נַהֲרִין וּנַחֲלִין דְּנַגְדִּין מִנְּגִידוּ דְּהַהוּא נָהָר קַדִּישָׁא), whose waters never cease for all eternity (דְּלָא פַּסְקִין מֵימוֹי לְעָלְמִין), for it flows and goes forth from the supernal Eden (דְּנָגִיד וְנָפִיק מֵעֵדֶן עִלָּאָה), and it enters into her and fills the marsh (וְהוּא עָיֵיל בְּגַוָּוהּ וּמַלֵּי אַגְמָהָא), and from there all the worlds inherit and are nourished with blessing in everything (וּמִתַּמָּן יָרְתִין עָלְמִין כֻּלְּהוּ [אִתְזְנוּ וְיָרְתִין] בִּרְכָּן בְּכֹלָּא).

Come and see (תָּא חֲזֵי): at the time when Knesset Yisrael is blessed (בְּשַׁעֲתָא דְּאִתְבָּרְכָא כְּנֶסֶת יִשְׂרָאֵל), all the worlds are blessed (עָלְמִין כֻּלְּהוּ אִתְבָּרְכָן), and Yisrael below draw nourishment and are blessed through her (וְיִשְׂרָאֵל לְתַתָּא יַנְקִין וּמִתְבָּרְכָן בְּגִינָהּ). And we have already established that she is a vessel over them, over Yisrael, as it is said (וְהָא אוֹקִימְנָא דְּהִיא אַגָנָא עָלַיְיהוּ דְּיִשְׂרָאֵל כְּמָה דְּאִתְּמַר). It is written (כְּתִיב): “And the angel of God, who went…” (וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהוֹלֵךְ) (Exodus 14). “The angel of God” - this is Knesset Yisrael (מַלְאַךְ הָאֱלֹהִים דָּא כְּנֶסֶת יִשְׂרָאֵל). And we have established that at that time she was received with the aid of the Patriarchs (וְהָא אוֹקִימְנָא דְּהַהִיא שַׁעֲתָא בְּסִיוּעַ דַּאֲבָהָן נַטְלָא). And when they are found with her, all is found (וְכַד אִינּוּן מִשְׁתַּכְּחִין לְגַבָּהּ כֹּלָּא מִשְׁתַּכְּחֵי). And for this reason this holy Name was given in these verses (וּבְגִין כָּךְ אִתְמְסַר בְּאִלֵּין קְרָאֵי שְׁמָא קַדִּישָׁא), in which the Patriarchs are included (דְּכָלִיל בְּהוֹן אֲבָהָתָא), as we have established (כְּמָה דְּאוֹקִימְנָא). One verse in order (חַד קְרָא כְּסִדְרָא), one verse in reverse (וְחַד לְמַפְרֵעַ), and one verse in order (וְחַד כְּסִדְרָא).

“And the angel of God who went…” etc. (וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהוֹלֵךְ וְגוֹ'), this is in order (דָּא כְּסִדְרָא), because Avraham is found here (בְּגִין דְּאַבְרָהָם אִשְׁתְּכַח הָכָא), and all those that come from his side (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרֵיהּ). And because of this, it is in order according to this manner (וְעַל דָּא אִיהוּ כְּסִדְרָא כְּגַוְונָא דָּא).p1-0 Here Avraham was crowned with his crown (הָכָא אִתְעֲטָּר אַבְרָהָם בְּעִטְרוֹי), and he crowned Knesset Yisrael (וְאַעְטַּר לָהּ לִכְנֶסֶת יִשְׂרָאֵל). And these letters, all in a straight path, go by day (וְאִלֵּין אַתְוָון כֻּלְּהוּ בְּאֹרַח מֵישָׁר לְמֵיהַךְ בִּימָמָא), as it is written: “By day Hashem commands His kindness, and by night His song is with me” (דִּכְתִיב: יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ וּבַלַּיְלָה שִׁירוֹ עִמִּי) (Psalms 42). And concerning this it is written: “And the angel of God went…” (וְעַל דָּא כְּתִיב: וַיִּסַּע). When are they borne in their journeys (אֵימָתַי נַטְלִין בְּמַטְלָנַיְיהוּ)? You must say: by day, when the sun shines (הֲוִי אֵימָא בִּימָמָא כַּד נָהִיר שִׁמְשָׁא). And this is one verse, which is with seventy-two letters (וְדָא חַד קְרָא דְּאִיהוּ בְּשִׁבְעִין וּתְרֵין אַתְוָון).

The second, of Yitzchak (תִּנְיָינָא דְּיִצְחָק), likewise is found with seventy-two letters (הָכִי נָמֵי דְּאִשְׁתְּכַח בְּע״ב אַתְוָון), to be found in judgment against the Egyptians and for Yisrael in mercy (לְאִשְׁתַּכְחָא בְּדִינָא לְגַבֵּי מִצְרָאֵי וּלְגַבֵּי יִשְׂרָאֵל בְּרַחֲמֵי). And concerning this it is written: “And it came between the camp of Egypt and between the camp of Yisrael” (וְעַל דָּא כְּתִיב: וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל) (Exodus 14), opposite these and opposite those (לָקֳבֵיל אִלֵּין וְלָקֳבֵיל אִלֵּין). “And it was the cloud and the darkness” (וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ) - for thus is the day of Yitzchak, for it was cloudy, and cloud and darkness are from him (דְּהָכִי הוּא יוֹמָא דְּיִצְחָק דְּעִיבָא הֲוֵי עֲנָנָא וַחֲשׁוֹכָא מִנֵּיהּ הוּא).

And for this reason the arrangement of the letters is in reverse (וּבְגִין כַּךְ סִדוּרָא דְּאַתְוָון לְמַפְרֵעַ), in a twisted way and not in a straight path (בְּאוֹרְחָא עֲקִימָא וְלָא בְּאֹרַח מֵישָׁר), in this manner (כְּגַוְונָא דָּא). p1-1 And for this reason all the letters are in reverse (וְעַל דָּא אַתְוָון כֻּלְּהוּ לְמַפְרֵעַ), as it is written: “And it was the cloud and the darkness” (דִּכְתִיב: וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ). For once Yitzchak entered into his judgment (דְּכֵיוָן דְּעָאל יִצְחָק בְּדִינוֹי), “this one did not come near to that one” (לֹא קָרַב זֶה אֶל זֶה). It is written “this one to that one” (כְּתִיב: זֶה אֶל זֶה) - these are those that come from the side of Avraham (אִינּוּן דְּאָתוּ מִסִּטְרָא דְּאַבְרָהָם). They did not draw near one to the other (לָא קְרִיבוּ דָּא בְּדָא), for they could not (דְּהָא לָא יַכְלִין), because this well was joined with Yitzchak (בְּגִין דְּהַאי בְּאֵר אִתְדַּבְּקָא בְּיִצְחָק). As you say (כְּמָה דְאַתְּ אָמֵר): “And it lit up the night” (וַיָּאֶר אֶת הַלַּיְלָה) (Exodus 14).

For when it was filled to join - some say: to strengthen - with Yitzchak (דְּכַד אִתְמַלְּיָיא לְאִתְחַבְּרָא נ״א: לְאִתְקַפָּא בְּיִצְחָק), this one did not draw near to that one (לֹא קָרַב זֶה אֶל זֶה), and could not draw near (וְלָא יָכִיל לְקָרְבָא). Until Ya'akov came (עַד דְּאָתָא יַעֲקֹב), and he joined with Avraham (וְאִתְחַבָּר בְּאַבְרָהָם), and took Yitzchak (וְנָטַל לְיִצְחָק), and established him in the middle (וְשָׁארִי לֵיהּ בְּאֶמְצָעִיתָא). Then the faith was bound, this with that and that with this (כְּדֵין אִתְקְשַׁר מְהֵימְנוּתָא דָּא בְּדָא וְדָא בְּדָא), and Yisrael were saved (וְאִשְׁתְּזִיבוּ יִשְׂרָאֵל). And we have learned (וְתָנֵינָן): in the place where the Patriarchs are found (בַּאֲתָר דַּאֲבָהָתָא אִשְׁתַּכְחֵי), there the other Righteous are also found with them (שְׁאָר צַדִּיקַיָּיא מִשְׁתַּכְחֵי גַּבַּיְיהוּ). And for this reason this Name ascends, and to other sides it is divided (וְעַל דָּא שְׁמָא דָּא סָלִיק לְסִטְרִין אַחֲרָנִין מִתְפָּרְשָׁן), even though all go out to one path (אַף עַל גַּב דְּכֻלְּהוּ נָפְקִין לְאָרְחָא חַד).