Daf 143a (דַּף קמ״ג ע״א)

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), Ya'akov said this shiratā (יַעֲקֹב אָמַר שִׁירָתָא דָא), at the moment when his father said to him (בְּשַׁעְתָּא דְּאָמַר לֵיהּ אֲבוֹי): “Come near now, and I will feel you, my son, whether you are my son Esav or not” (Bereshit 27) (גְּשָׁה נָא וַאֲמֻשְׁךָ בְּנִי הַאַתָּה זֶה בְּנִי עֵשָׂו אִם לֹא), and then-Some say: because-Ya'akov trembled greatly (כְּדֵין [ד״א: בְּגִין] דְּהֲוָה יַעֲקֹב בְּעָאקוּ סַגִּי), because he feared lest his father discover him and he be exposed before him (דְּדָחִיל דְּאֲבוֹי יְדַע לֵיהּ וְאִשְׁתְּמוֹדַע קַמֵּיהּ). What is written? “And he did not recognize him, because his hands were hairy like his brother Esav’s hands; so he blessed him” (Bereshit 27) (מַה כְּתִיב וְלֹא הִכִּירוֹ כִּי הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו שְׂעִירוֹת וַיְבָרֲכֵהוּ). Then he said: “To Hashem in my distress I called and He answered me” (Psalms 120) (כְּדֵין אָמַר אֶל יְיָ בַּצָּרָתָה לִי קָרָאתִי וַיַּעֲנֵנִי). “Hashem, save my soul from lying lips, from a deceitful tongue” (ibid). (יְיָ הַצִּילָה נַפְשִׁי מִשְּׂפַת שֶׁקֶר מִלָּשׁוֹן רְמִיָה)-this is the level in which Esav resides (דָּא הוּא דַּרְגָּא דְּעֵשָׂו שַׁרְיָא בֵּיהּ), for he is “a lying lip”-Some say: that is what he is (דְּאִיהוּ שְׂפַת שֶׁקֶר [ס״א: מָה הוּא]).

“A lying lip,” at the time when that serpent brought ruin upon the world (שְׂפַת שֶׁקֶר, בְּשַׁעְתָּא דְּאַיְיתֵי הַהוּא חִוְיָא לְוָוטִין עַל עַלְמָא), and through craftiness and deceit brought destruction (וּבְחַכִּימוּ וּבַעֲקִימוּ אַיְיתֵי לְוָוטִין), for the world was snared because of him (דְּאִתְלַטְיָא עָלְמָא).

Come and see (תָּא חֲזֵי): at the moment that Yitzḥak said to Esav (בְּשַׁעְתָּא דְּאָמַר יִצְחָק לְעֵשָׂו), “Go out to the field and hunt me game” (Bereshit 27) (וְצֵא הַשָּׂדֶה וְצוּדָה לִי צָיִדָה)-with a final heh-and this has been established (בְּה״א, וְאוּקְמוּהָ). And Esav went out hoping to be blessed by Yitzḥak (וְנָפַק עֵשָׂו בְּגִין דְּיִתְבָּרֵךְ מִיִּצְחָק), for he said to him: “And I will bless you before Hashem” (Bereshit 27) בראשית כז) וַאֲבָרֶכְכָה לִפְנֵי יְיָ). Had he said only “I will bless you” and nothing more, it would be acceptable (דְּאִלּוּ אָמַר וַאֲבָרֶכְכָה וְלָא יַתִּיר, יָאוֹת). But since he said “before Hashem,” at that moment the throne of glory of Kudsha Berikh Hu trembled (כֵּיוָן דְּאָמַר לִפְנֵי יְיָ, בְּהַהִיא שַׁעְתָּא אִזְדַּעְזַע כָּרְסֵי יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and it said: “Shall the serpent come forth from this wickedness and Ya'akov be left with nothing?” (אָמְרָה, וּמָה דְּיִפּוּק חִוְיָא מֵאִינוּן לְוָוטִין, וְיִשְׁתָּאַר יַעֲקֹב בְּהוּ). At that moment, Miche'al was dispatched and came before Ya'akov (בְּהַהִיא שַׁעְתָּא, אִזְדַּמַּן מִיכָאֵל וְאָתָא קַמֵּיהּ דְּיַעֲקֹב), and the Shekhintā was with him (וּשְׁכִינְתָּא בַּהֲדֵיהּ), and Yitzḥak knew and saw Gan ʿEden with Ya'akov (וְיָדַע יִצְחָק, וְחָמָא לְגַן עֵדֶן בַּהֲדֵיהּ דְּיַעֲקֹב), and he blessed him in his presence (וּבָרְכֵיהּ קַמֵּיהּ). And when Esav entered, Gehinnom entered with him (וְכַד עָאל עֵשָׂו, עָאל בַּהֲדֵיהּ גֵּיהִנֹּם). And about this it is written: “And Yitzḥak trembled a great trembling exceedingly” (Bereshit 27) (וְעַל דָּא, וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדוֹלָה עַד מְאֹד), for he thought Esav was not from that side (דְּחָשַׁב דְּלָא הֲוָה עֵשָׂו בְּהַהוּא סִטְרָא). He opened and said: “And I have blessed him, and indeed he shall be blessed” (Bereshit 27) (פָּתַח וְאָמַר, וָאֲבָרֲכֵהוּ גַּם בָּרוּךְ יִהְיֶה). Because of this, Ya'akov was appointed through Chokhmah and subtlety (בְּגִין כָּךְ, אִזְדַּמַּן יַעֲקֹב בְּחָכְמְתָא וּבַעֲקִימוּ), to draw blessings upon himself-Ya'akov, who is in the likeness of Adam haRishon (דְּאַיְיתֵי בִּרְכָאן עֲלֵיהּ דְּיַעֲקֹב דְּאִיהוּ כְּגַוְונָא דְּאָדָם הָרִאשׁוֹן)-and they were taken away from that serpent who is the lying tongue (וְאִתְנְטָלוּ מֵהַהוּא חִוְיָא דְּאִיהוּ שְׂפַת שָׁקֶר). For how many lies did he speak, and how many words of falsehood did he act out, in order to deceive and bring ruin upon the world (דְּכַמָּה שִׁקְרָא אָמַר, וְכַמָּה מִלֵּי דְּשִׁקְרָא עֲבַד, בְּגִין לְאַטְעָאָה וּלְאַיְיתָאָה לְוָוטִין עַל עַלְמָא). Therefore, Ya'akov came in Chokhmah and deceived his father (בְּגִין כָּךְ, אֲתָא יַעֲקֹב בְּחָכְמָה וְאַטְעֵי לְאֲבוּי), in order to draw blessings into the world (בְּגִין לְאַיְיתָאָה בִּרְכָאן עַל עַלְמָא), and to take from him that which had been withheld from the world (וּלְנָטְלָא מִנֵּיהּ מַה דְּמָנַע מֵעַלְמָא), and this was measure for measure (וּמִדָּה לָקֳבֵל מִדָּה הֲוָה). And concerning this it is written: “And he loved the curse, and it came to him; and he did not desire blessing, and it distanced itself from him” (Psalms 109) (וְעַל דָּא כְּתִיב, וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ, וְלֹא חָפֵץ בִּבְרָכָה וַתִּרְחַק מִמֶּנּוּ). Of him it is written: “Cursed are you more than all the animals and all the beasts of the field” (Bereshit 3) (עֲלֵיהּ כְּתִיב, אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וּמִכָּל חַיַּת הַשָּׂדֶה). And that remained in him for generations upon generations (וְאִשְׁתָּאַר בֵּיהּ לְדָרֵי דָרִין), and Ya'akov came and took the blessings from him (וְאָתָא יַעֲקֹב וְנָטִיל מִנֵּיהּ בִּרְכָאן). And from the days of Adam, Ya'akov was designated to take from that serpent all those blessings (וּמִן יוֹמוֹי דְּאָדָם, אִזְדַּמַּן יַעֲקֹב לְנַטְלָא מֵהַהוּא חִיוְיָא כָּל הַנֵּי בִּרְכָאן), and he [the serpent] remained in ruin and did not emerge from it (וְאִשְׁתָּאַר אִיהוּ בִּלְוָוטִין וְלָא נָפַק מִנַּיְיהוּ). And David said by the spirit of holiness (וְדָוִד אָמַר בְּרוּחַ קוּדְשָׁא): “What shall be given to you and what more shall be done to you, deceitful tongue? Sharp arrows of the mighty” (Psalms 120) (מַה יִּתֵּן לְךָ וּמַה יּוֹסִיף לָךְ לָשׁוֹן רְמִיָּה, חִצֵּי גִבּוֹר שְׁנוּנִים). What does that wicked serpent care, who brings ruin upon the world? (מַה אִיכְפַּת לֵיהּ לְהַהוּא חִוְיָא בִּישָׁא, דְּאַיְיתֵי לְוָוטִין עַל עַלְמָא) As they have said: “The serpent bites and kills, yet gains no benefit from it” (כְּמָה דְּאָמְרוּ, נָחָשׁ נוֹשֵׁךְ וּמֵמִית, וְלֵית לֵיהּ הֲנָאָה מִנֵּיהּ).

“A deceitful tongue”-that throws down man and his wife and brings evil upon him and upon the world (לָשׁוֹן רְמִיָּה, דְּרָמֵי לֵיהּ לְאָדָם וּלְאִתְּתֵיהּ, וְאַיְיתֵי בִּישָׁא עֲלֵיהּ וְעַל עַלְמָא). Afterwards Ya'akov came and took from him all those blessings (לְבָתַר אֲתָא יַעֲקֹב וְנָטִיל מִדִּילֵיהּ כָּל אִינוּן בִּרְכָאן). “Sharp arrows of the mighty”-this is Esav, who bore hatred (Some say: who swelled with rage) toward Ya'akov over those blessings (חִצֵּי גִבּוֹר שְׁנוּנִים, דָּא עֵשָׂו דְּנָטַר דְּבָבוּ [נ״א: דְּאַגְזִים] לְיַעֲקֹב עַל אִינוּן בִּרְכָאן), as it is said: “And Esav hated Ya'akov because of the blessing…” (Bereshit 27) (כְּמָה דְאַתְּ אָמֵר וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב עַל הַבְּרָכָה וְגו׳). “And may Elohim give you from the dew of the heavens and from the fatness of the earth…” (Bereshit 27) (וְיִתֵּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ)-this is from above and from below in one unification (הָא מִלְּעֵילָא וּמִתַּתָּא בְּחִבּוּרָא חָדָא). “And plenty of grain and wine”-this has been established (וְרוֹב דָּגָן וְתִירוֹשׁ, הָא אוּקְמוּהָ). But as it is written: “I have not seen the righteous forsaken, nor his seed begging for bread” (Psalms 37) (אֲבָל כְּדִכְתִיב וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֵּשׁ לָחֶם). Come and see: “I was young…” etc.-this verse has been established (תָּא חֲזֵי נַעַר הָיִיתִי וְגו׳ וְאוּקְמוּהָ), this verse was spoken by the prince of the world and so on (הַאי קְרָא שָׂרוֹ שֶׁל עוֹלָם אֲמָרוֹ וְכוּ׳). And for this reason it says: “and plenty of grain and wine” (וּבְגִין כָּךְ אָמַר, וְרוֹב דָּגָן וְתִירוֹשׁ).

Let peoples serve you (יַעַבְדוּךָ עַמִּים), and nations bow to you (וְיִשְׁתַּחֲווּ לְךָ לְאוּמִּים), in the time when King Shlomo ruled in Yerushalayim (בְּזִמְנָא דְּשַׁלִּיט שְׁלֹמֹה מַלְכָּא בִּיְרוּשָׁלַם), as it is written (דִּכְתִיב), “And all the kings of the earth… each bringing his tribute…” (II Chronicles 9) (וְכָל מַלְכֵי הָאָרֶץ וְגו׳ מְבִיאִים אִישׁ מִנְחָתוֹ וְגו׳). “And nations bow to you” (וְיִשְׁתַּחֲווּ לְךָ לְאוּמִּים), in the time when the King Mashiach will come (בְּזִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), as it is written (דִּכְתִיב), “And all kings shall bow to him” (Psalms 72) (וְיִשְׁתַּחֲווּ לוֹ כָל מְלָכִים). Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), all of it is in the time when the King Mashiach comes (כֹּלָּא בְּזִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), as it is written (כְּדִכְתִיב), “And all kings shall bow to him, all nations shall serve him” (Psalms 72) (וְיִשְׁתַּחֲווּ לוֹ כָל מְלָכִים כָּל גּוֹיִם יַעַבְדוּהוּ).

Be a lord over your brothers (הֱוֵה גְבִיר לְאַחֶיךָ) “Be,” and he did not say “it will be” or “it shall be”(הֱוֵה, וְלָא אָמַר הִיֵּה אוֹ תִּהְיֶה). Rather, this is a supernal secret of Faith (אֶלָּא דָּא רָזָא עִלָּאָה דִּמְהֵימְנוּתָא), for these letters are secrets of Faith (דְּאִלֵּין אַתְוָון אִנּוּן רָזֵי דִּמְהֵימְנוּתָא): Heh above, Vav in the middle, Heh below (ה׳ לְעֵילָא, וָא״ו בְּאֶמְצָעִיתָא, ה׳ לְבָתַר). And for this reason it says, “Be a lord over your brothers” (וּבְגִין כָּךְ אָמַר, הֱוֵה גְבִיר לְאַחֶיךָ), to rule over them and to subdue them (לְשַׁלְּטָאָה עֲלַיְיהוּ וּלְרַדָּאָה לוֹן), in the time that King David came (בְּזִמְנָא דְּאֲתָא דָוִד מַלְכָּא). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר), all of it is in the time when the King Mashiach comes (כֹּלָּא אִיהוּ בְּזִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), for since Yisrael transgressed the words of the Orayta (דְּהָא בְּגִין דְּעֲבְרוּ יִשְׂרָאֵל עַל פִּתְגָּמֵי אוֹרַיְּיתָא), then it is written (כְּדֵין), “And you shall break his yoke from upon your neck” (Bereshit 27) (וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ).