Daf 142a (דַּף קמ״ב ע״א)

And come and see (וְתָּא חֲזֵי), Yitzḥak did not merit like Avraham (לָא זָכָה יִצְחָק כְּאַבְרָהָם), for his eyes were not dimmed and did not darken (דְּלָא סָמוּ עֵינוֹי וְלָא כָּהוּ). But a supernal secret is here (אֲבָל רָזָא עִלָּאָה אִיהוּ הָכָא), the secret of Faith (רָזָא דִּמְהֵימְנוּתָא). As it is said: “And Elohim called the light Day” (Bereshit 1) (כְּמָה דְּאִתְּמָר, דִּכְתִיב וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם)-this is Avraham (דָּא אַבְרָהָם), who is the light of day (דְּאִיהוּ נְהוֹרָא דִימָמָא). And his light spread forth and illuminated, and was empowered in the perfection of the day (וּנְהוֹרָא דִילֵיהּ אָזִיל וְנָהִיר וְאִתְתַּקַּף בְּתִקּוּנָא דְּיוֹמָא). And for this reason, what is written? “And Avraham was old, advanced in days” (Bereshit 24) (וּבְגִין כָּךְ, מַה כְּתִיב, וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים)-into those shining lights (בְּאִינוּן נְהוֹרִין דְּנָהֲרִין). And he was white-haired (Some say: and he shone, then went and shone again (וְאִיהוּ סִיב [ד״א ל״ג וְנָהִיר כְּדֵין אָזִיל וְנָהִיר])-as it is said: “The path of the righteous is like the shining light, going and shining more and more…” (Proverbs 4) (כְּמָה דְאַתְּ אָמֵר, הוֹלֵךְ וְאוֹר עַד נְכוֹן הַיּוֹם), and for this reason: “And Elohim called the light Day” (וּבְגִין כָּךְ וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם). “And to the darkness He called Night”-this is Yitzḥak, for he is darkness (וְלַחֹשֶׁךְ קָרָא לָיְלָה, דָּא יִצְחָק דְּאִיהוּ חֹשֶׁךְ), and he came to receive the night into himself (וְאִיהוּ אָזִיל לְקַבְּלָא לֵילְיָא בְּגַוֵּיהּ), and for this reason, when he grew old, what is written? “And it came to pass when Yitzḥak was old, and his eyes dimmed from seeing” (Bereshit 27) (וּבְגִין כָּךְ, אִיהוּ כַּד סִיב, מַה כְּתִיב, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת). So it is, certainly (הָכִי הוּא וַדַּאי): for he was to enter darkness and be joined to his degree as fitting (דְּבָעָא לְאִתְחַשְּׁכָא וּלְאִתְדַּבְּקָא בְּדַרְגֵּיהּ כְּדְקָא יְאוּת).

Rabbi El'azar his son came and kissed his hand (אֲתָא רִבִּי אֶלְעָזָר בְּרֵיהּ, וְנָשִׁיק יְדוֹי). He said to him (אָמַר לֵיהּ): Well said. Avraham illuminated from his own degree (שַׁפִּיר. אַבְרָהָם נָהִיר מִסִּטְרָא דְּדַרְגָּא דִילֵיהּ), Yitzḥak was darkened from his own degree (יִצְחָק אִתְחֲשָׁךְ מִסִּטְרָא דְּדַרְגָּא דִּילֵיהּ). What of Ya'akov?-as it is written: “And the eyes of Yisrael were heavy with age” (Bereshit 48) (יַעֲקֹב אַמַּאי, דִּכְתִיב, וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן). He said to him (אָמַר לֵיהּ): So it is indeed. “They were heavy” is written, not “they were dim” (הָכִי הוּא וַדַּאי, כָּבְדוּ כְּתִיב, וְלֹא כָּהוּ). “From age” is written-not “from his old age” (מִזֹּקֶן כְּתִיב, וְלֹא מִזִּקְנוֹ). Rather: “From age”-from the aging of Yitzḥak, from that side they were heavy (אֶלָּא מִזֹּקֶן, מִזֹּקֶן דְּיִצְחָק, מֵהַהוּא סִטְרָא כָּבְדוּ). He could not see to gaze properly (לֹא יוּכַל לִרְאוֹת, לְאִסְתַּכָּלָא כְּדְקָא חָזֵי), but they were not dim (אֲבָל לֹא כָּהוּ). But Yitzḥak’s eyes were truly dim in every way (אֲבָל יִצְחָק כָּהוּ וַדַּאי מִכֹּל וָכֹל), and became darkness, for then night was joined to him (וְאִתְעֲבִיד חֹשֶׁךְ, דְּהָא כְּדֵין אִתְאֲחִיד בֵּיהּ לַיְלָה), and was fulfilled: “And to the darkness He called Night” (וְאִתְקַיָּים, וְלַחֹשֶׁךְ קָרָא לָיְלָה). “And he called Esav his elder son…” (Bereshit 27) (וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדוֹל), who is included from the side of harsh judgment (דְּאִתְכְּלַּל מִסִּטְרֵיהּ דְּדִינָא קַשְׁיָא). “And he said: Behold, now I have grown old, I do not know the day of my death” (ibid). (וַיֹּאמֶר, הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי).

Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר): “Happy is the man whose strength is in You…” (Psalms 84) (אַשְׁרֵי אָדָם עוֹז לוֹ בָּךְ וְגו׳). Happy is the man who is strengthened in Kudsha Berikh Hu (זַכָּאָה בַּר נָשׁ דְּאִתְתַּקַּף בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and places his strength in Him (וְיַשְׁוֵי תּוֹקְפֵיהּ בֵּיהּ).

He could be like Chananiah, Misha’el, and Azaryah (יָכוֹל כַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה), who strengthened themselves and said (דְּאִתְתַּקָּפוּ וְאָמְרוּ): “Behold, our God whom we serve is able to deliver us from the burning fiery furnace, and from your hand, O king, He will deliver us” (Daniel 3) (הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין יָכוֹל לְשֵׁיזָבוּתַנָא מִגּוֹ אַתּוּן נוּרָא יָקִידְתָּא וּמִן יְדָךָ מַלְכָּא יְשֵׁזִיב). Come and see (תָּא חֲזֵי): if He had not delivered them and Kudsha Berikh Hu had not been fulfilled upon them (דְּאִי לָא יְשֵׁזִיב וְלָא אִתְקְיַּים עֲלַיְיהוּ קוּדְשָׁא בְּרִיךְ הוּא), then the Name of Kudsha Berikh Hu would have been profaned, and not sanctified in the eyes of all as they said (אִשְׁתַּכַּח שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּלָא יִתְקַדַּשׁ בְּעֵינַיְיהוּ דְּכֹלָּא כְּמָה דְּאָמְרוּ). But since they knew they had not spoken fittingly, they retracted and said (אֶלָּא, כֵּיוָן דְּיָדְעוּ דְּלָא אָמְרוּ כְּדְקָא יְאוּת, אַהֲדָרוּ וְאָמְרוּ): “But if not, be it known to you, O king…” (Daniel 3) ( וְהֵן לָא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגו׳)-whether He will deliver or not, know this, O king (בֵּין יְשֵׁזִיב, בֵּין לָא יְשֵׁזִיב, יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגו׳). And we learned that this was a matter Yekhezqel had made known to them (וְתָנִינָן דְּמִלָּה אוֹדַע לְהוּ יְחֶזְקֵאל), and they heard and accepted it from him (וְשָׁמְעוּ וְקַבִּילוּ מִנֵּיהּ), that Kudsha Berikh Hu would not be fulfilled upon them, in order that they would receive reward (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִתְקְיַּים עֲלַיְיהוּ, בְּגִין דִּיקַבְּלוּן אַגְרָא). Then they retracted and said: “And if not, be it known to you, O king…” (וּכְדֵין אַהֲדָרוּ וְאָמְרוּ, וְהֵן לָא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא וְגו׳). Rather, let no man strengthen himself by saying, “Kudsha Berikh Hu will surely save me,” or “He will surely do such and such for me” (אֶלָּא לָא יִתְתַּקַּף בַּר נָשׁ דְּיֵימָא, קוּדְשָׁא בְּרִיךְ הוּא יְשֵׁזְבִינַנִי, אוֹ אִיהוּ עָבִיד לִי כָּךְ וְכָךְ), but let him place his strength in Kudsha Berikh Hu, that He assist him (אֲבָל יְשַׁוֵּי תּוּקְפֵיהּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא דִּיסַיֵּיעַ לֵיהּ), when he labors in the commandments of the Orayta (כַּד אִיהוּ אִשְׁתַּדַּל בְּאִינוּן פִּקּוּדִין דְּאוֹרַיְּיתָא), and walks in the path of truth (וּלְמֵיהַךְ בְּאֹרַח קְשׁוֹט). For once a man comes to purify himself, they surely assist him (דְּכֵיוָן דְּאָתֵי בַּר נָשׁ לְאִתְדַּכָּאָה, מְסַיְיעִין לֵיהּ וַדַּאי), and in this let him be strengthened in Kudsha Berikh Hu (וּבְדָא יִתְתַּקַּף בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), for He assists him (דְּאִיהוּ יְסַיֵּיעַ לֵיהּ), and let him place his strength in Him (וְיִתְתַּקַּף בֵּיהּ), and not place his strength in another (דְּלָא יַשְׁוֵי תּוּקְפֵיהּ בְּאָחֳרָא), and for that reason: “his strength is in You” (וּבְגִין כָּךְ, עוֹז לוֹ בָךְ). “Highways in their heart”-what are highways? (מְסִלּוֹת בִּלְבָבָם) That he direct his heart as is proper, without any other thought (דְּיַעֲבִיד לִבֵּיהּ כְּדְקָא יְאוּת בְּלָא הִרְהוּרָא אָחֳרָא), but like this highway that is settled for passage wherever needed (אֶלָּא כְּהַאי מְסִלָּה דְּאִיהִי מִתְיַישְׁבָא לְאַעֲבָרָא בְּכָל אֲתַר דְּאִצְטְרִיךְ), so too should he be (הָכִי נָמֵי).

Another matter: “Happy is the man whose strength is in You” (Psalms 84) (דָבָר אַחֵר, אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ). “Strength”-as it is said: “יי will give strength to His people” (Psalms 29) (עֹז, כְּמָה דְאַתְּ אָמֵר יי עֹז לְעַמּוֹ יִתֵּן), because it is necessary for a person to labor in the Orayta for the sake of the Name of Kudsha Berikh Hu (בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ דְּיִתְעַסָּק בְּאוֹרַיְּיתָא לִשְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). For whoever engages in the Orayta but does not strive for Her sake-it would have been better had he not been created (דְּכָל מַאן דְּאִתְעַסָּק בְּאוֹרַיְּיתָא וְלָא אִשְׁתַּדַּל לִשְׁמָהּ, טַב לֵיהּ דְּלָא אִתְבְּרֵי).

“Highways in their heart”-what are “highways in their heart”? (מְסִלּוֹת בִּלְבָבָם, מַאי מְסִלּוֹת בִּלְבָבָם) As it is said: “Extol Him who rides upon the Aravot, by His Name Yah” (Psalms 68) (כְּמָה דְאַתְּ אָמֵר סֹלוּ לָרוֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ). This is the Orayta, in which one strives to crown Kudsha Berikh Hu and to make Him praised in the world (דָּא הַהִיא אוֹרַיְּיתָא, דְּאִיהוּ אִשְׁתַּדַּל בָּהּ לְאֲרָמָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא וּלְמֶעְבַּד לֵיהּ חֲטִיבָא בְּעַלְמָא).

Come and see (תָּא חֲזֵי), all of Ya'akov’s deeds were for the sake of the Name of Kudsha Berikh Hu (יַעֲקֹב כָּל עוֹבָדוֹי הֲווּ לִשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and for this reason Kudsha Berikh Hu was with him constantly (וּבְגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא הֲוָה עִמֵּיהּ תָּדִיר), and the Shekhinta never departed from him (דְּלָא אַעֲדֵי מִנֵּיהּ שְׁכִינְתָּא). For when Yitzḥak called his son Esav (דְּהָא בְּשַׁעְתָּא דְּקָרָא לֵיהּ יִצְחָק לְעֵשָׂו בְּרֵיהּ), Ya'akov was not there (יַעֲקֹב לָא הֲוָה תַמָּן), and the Shekhinta made it known to Rivqāh (וּשְׁכִינְתָּא אוֹדָעַת לָהּ לְרִבְקָה), and Rivqāh made it known to Ya'akov (וְרִבְקָה אוֹדָעַת לֵיהּ לְיַעֲקֹב).

Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): Come and see, had Esav, Heaven forbid, been blessed at that time (תָּא חֲזֵי, אִי חַס וְשָׁלוֹם בְּהַהוּא זִמְנָא יִתְבָּרַךְ עֵשָׂו), Ya'akov would never have prevailed (לָא שְׁלוֹט יַעֲקֹב לְעָלְמִין). But it was from Kudsha Berikh Hu (אֶלָּא מֵעִם קוּדְשָׁא בְּרִיךְ הוּא הֲוָה), and everything came into its proper place (וְכֹלָּא בְּאַתְרֵיהּ אֲתָא כְּדְקָא חָזֵי). Come and see: “And Rivqāh loved Ya'akov” is written (Bereshit 25) (תָּא חֲזֵי וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב כְּתִיב), and this has already been explained (וְהָא אִתְּמָר). And for this reason she sent for the sake of Ya'akov, saying: “Behold, I heard your father speaking to Esav your brother…” (Bereshit 27) (וּבְגִין כָּךְ שַׁדְרַת בְּגִינֵיהּ דְּיַעֲקֹב הִנֵּה שָׁמַעְתִּי אֶת אָבִיךָ מְדַבֵּר אֶל עֵשָׂו אָחִיךָ לֵאמֹר).