Daf 144a (דַּף קמ״ד ע״א)

And at that time it is written (וּבְהַאי זִמְנָא כְּתִיב), “And saviors shall ascend Mount Zion to judge the mountain of Esav, and the kingdom shall be Hashem’s” (Obadiah 1) (וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַיְיָ הַמְלוּכָה). The Molcho of Esav (הַהוּא מַלְכוּ דְעֵשָׂו), which he took in this world (דְּנָטַל בְּהַאי עַלְמָא), Kudsha Berikh Hu gave it to him (יָהַב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא) [Some say: should be “will give to him” (ס״א יהא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא)]-to him alone (בִּלְחוֹדוֹי). And is it not now the Molcho of Kudsha Berikh Hu? (וְכִי הַשְׁתָּא לָאו אִיהִי מַלְכוּ מִקוּדְשָׁא בְּרִיךְ הוּא) rather, even though Kudsha Berikh Hu rules above and below (אֶלָּא אַף עַל גַּב דְּשַׁלִּיט קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָא וְתַתָּא), behold, He gave to the other nations (הָא יָהַב לוֹן לִשְׁאָר עַמִין), to each and every one a portion and inheritance in this world (לְכָל חַד וְחַד חוּלַק וְאַחְסַנְתָּא בְּהַאי עַלְמָא), to be used by them (לְאִשְׁתַּמָּשָׁא בֵּיהּ). And at that time (וּבְהַהִיא זִמְנָא), He will take the kingship from all of them (יִטּוֹל מִכֻּלְּהוּ מַלְכוּתָא), and it will be entirely His (וּתְהֵא דִילֵיהּ כֹּלָּא), as it is written: “And the kingdom shall be Hashem’s” (Obadiah 1) (דִּכְתִיב וְהָיְתָה לַיְיָ הַמְלוּכָה), His alone (לֵיהּ בִּלְחוֹדוֹי), as it is written (Zechariah 14): “And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One” (דִּכְתִיב וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד).

“And it was as soon as Ya'akov had gone out…” (Bereshit 27) (וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב וְגו׳). Rabbi Shim'on said (רִבִּי שִׁמְעוֹן אָמַר), “Akh yatzo yatzo” - why these two exits? (אַךְ יָצֹא יָצָא, תְּרֵי יְצִיאוֹת הַלָּלוּ לָמָּה) Rather, one for the Shekhinah and one for Ya'akov (אֶלָּא חַד דְּשְׁכִינְתָּא וְחַד דְּיַעֲקֹב). For when Ya'akov entered (דְּהָא כַּד עָאל יַעֲקֹב), the Shekhinah entered with him (שְׁכִינְתָּא עָאלַת עִמֵּיהּ), and in the presence of the Shekhinah he was blessed (וְקַמֵּי שְׁכִינְתָּא אִתְבְּרַךְ). For Yitzchak spoke the blessings (דְּיִצְחָק הֲוָה אָמַר בִּרְכָאן), and the Shekhinah agreed to them upon him (וּשְׁכִינְתָּא אוֹדֵי לְהוּ עֲלַיְיהוּ). And when Ya'akov went out (וְכַד נָפַק יַעֲקֹב), the Shekhinah went out with him (שְׁכִינְתָּא נָפְקַת עִמֵּיהּ). This is that which is written: “surely out came Ya‘akov” — two departures as one (הֲדָא הוּא דִכְתִיב אַךְ יָצֹא יָצָא יַעֲקֹב, תְּרֵי יְצִיאוֹת כְּחַד). “And Esav his brother came in from his hunting” (וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ). It does not say “from the hunt,” but “from his hunt” (מִן הַצַּיִד לָא כְּתִיב, אֶלָּא מִצֵּידוֹ), meaning it was his own hunt (דְּאִיהוּ צֵידָה דִילֵיהּ), which contained no blessing (דְּלָא הֲוָה בֵּיהּ בְּרָכָה), and the Holy Spirit cried out and said (וְרוּחַ הַקּוֹדֶשׁ צָוְוחָה וְאָמְרָה), “Do not eat the bread of one with an evil eye” (Proverbs 23) (אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן). “And he also made delicacies…” (Bereshit 27) (וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וְגו׳). “Let my father arise” (יָקוּם אָבִי)-his speech was with brazenness (דִּבּוּרֵיהּ הֲוָה בְּעַזּוּת), with a forceful spirit (בִּתְקִיפוּ רוּחָא), a word without flavor or reason (מִלָּה דְּלֵית בָּהּ טַעֲמָא): “Let my father arise” (יָקוּם אָבִי). Come and see (תָּא חֲזֵי) what is the difference between Ya'akov and Esav (מַה בֵּין יַעֲקֹב לְעֵשָׂו). Ya'akov spoke with reverence for his father, with humility (יַעֲקֹב אָמַר בִּכְסִיפוּ דְּאֲבוֹי, בַּעֲנָוָה), as it is written (Bereshit 27): “And he came to his father and said: ‘My father’” (וַיָּבֹא אֶל אָבִיו וַיֹּאמֶר אָבִי). What is the difference between this one and that one? (מַה בֵּין הַאי לְהַאי) Rather, he did not want to alarm him (אֶלָּא דְּלָא בָעָא לְאִזְדַּעְזְעָא לֵיהּ), but spoke with a pleading tongue (מַלִּיל בְּלָשׁוֹן תַּחֲנוּנִים): “Please arise, sit and eat from my game” (קוּם נָא שְׁבָה וְאָכְלָה מִצֵּידִי). But Esav said: “Let my father arise” (וְעֵשָׂו אָמַר, יָקוּם אָבִי), like someone who doesn’t speak gently to him (כְּמַאן דְּלָא מַלִּיל עִמֵּיהּ).

Come and see (תָּא חֲזֵי): at the moment Esav entered, Gehinom entered with him (בְּשַׁעְתָּא דְּעָאל עֵשָׂו, עָאל עִמֵּיהּ גֵּיהִנֹּם), Yitzchak trembled and was terrified (אִזְדַּעְזַע יִצְחָק, וְדָחִיל), as it is written (Bereshit 27): “And Yitzchak trembled with a great trembling exceedingly” (וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדוֹלָה עַד מְאֹד). Since it says “trembled with a great trembling” (כֵּיוָן דִּכְתִיב וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדוֹלָה)-that would be enough (דַּי); why add “exceedingly” (מַהוּ עַד מְאֹד)? Rather, this was not just fear and dread (אֶלָּא דְּלָא הֲוָה דְּחִילוּ וְאֵימָתָא), but an overwhelming terror fell upon Yitzchak-greater than any since the world was created (דְּנָפַל עֲלֵיהּ דְּיִצְחָק, רַבָּתָא, מִיּוֹמֵי דְאִתְבְּרֵי). Even at the moment Yitzchak was bound upon the altar (וְאֲפִילוּ בְּהַהִיא שַׁעְתָּא דְּאִתְעֲקַד יִצְחָק עַל גַּבֵּי מַדְבְּחָא), and he saw the knife over him (וְחָמָא סַכִּינָא עֲלֵיהּ), he did not tremble (לָא אִזְדַּעְזַע). But at that moment when Esav entered and he saw Gehinom entering with him (כְּהַהִיא שַׁעְתָּא דְּעָאל עֵשָׂו, וְחָמָא גֵּיהִנֹּם דְּעָאל עִמֵּיהּ), then he said (כְּדֵין אָמַר): “Before you came, I have already blessed him and he shall remain blessed” (בְּטֶרֶם תָּבֹא וַאֲבָרֲכֵהוּ גַּם בָּרוּךְ יִהְיֶה), because I saw that the Shekhinta agreed to those blessings (בְּגִין דְּחָמִית שְׁכִינְתָּא דְאוֹדֵי עַל אִינוּן בִּרְכָאן).

Another matter (דָּבָר אַחֵר): Yitzchak said “and I blessed him” (יִצְחָק אָמַר וַאֲבָרֲכֵהוּ), then a voice went out and said: “He too shall be blessed” (נָפַק קָלָא וְאָמַר, גַּם בָּרוּךְ יִהְיֶה). Yitzchak sought to defend Ya'akov (בָּעָא יִצְחָק לְמֵילַט לֵיהּ לְיַעֲקֹב), and Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), “Yitzchak, you have cursed yourself” (יִצְחָק, גַּרְמָךְ אָנָא לַייט), for didn’t you already say to him (דְּהָא כְּבָר אֲמַרְתְּ לֵיהּ): ‘Cursed are those who curse you, and blessed are those who bless you’” (Bereshit 27) (אוֹרְרֶיךָ אָרוּר וּמְבָרֲכֶיךָ בָּרוּךְ).

Come and see (תָּא חֲזֵי), all give thanks for those blessings (כֹּלָּא אוֹדוּ עַל אִינוּן בִּרְכָאן), above and below (עִלָּאֵי וְתַתָּאֵי), and even he, the portion belonging to Esav (וְאֲפִילּוּ אִיהוּ חוּלַק עַדְבֵיהּ דְּעֵשָׂו), acknowledged them and blessed them (אוֹדִי עֲלַיְיהוּ וּבָרְכֵיהּ אִיהוּ), and he acknowledged those blessings and elevated them upon his head above (וְאוֹדֵי עַל אִינוּן בִּרְכָאן וְסַלְקֵיהּ עַל רֵישֵׁיהּ לְעֵילָא). From where do we know this? (מְנָלָן), as it is written (דִּכְתִיב), “And he said: Let me go, for dawn has broken. And he said: I will not let you go unless you bless me” (Bereshit 32) (וַיֹּאמֶר שַׁלְחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי). “And he said: Let me go” (וַיֹּאמֶר שַׁלְחֵנִי), because Ya'akov had overpowered him (בְּגִין דְּאַתְקִיף בֵּיהּ יַעֲקֹב). But how can a human being, who is flesh and body (וְכִי הֵיךְ יָכִיל בַּר נָשׁ דְּאִיהוּ גוּפָא וּבִשְׂרָא), overpower an angel who is truly a spirit? (לְאִתְתַּקְפָא בֵּיהּ בְּמַלְאָכָא דְּאִיהוּ רוּחַ מַמָּשׁ), as it is written (דִּכְתִיב), “He makes His angels into spirits; His ministers, a flaming fire” (Psalms 104) (עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לוֹהֵט). Rather, from here we learn (אֶלָּא, מִכָּאן), that the angels, messengers of Kudsha Berikh Hu (דְּמַלְאָכֵי שְׁלִיחֵי דְּקוּדְשָׁא בְּרִיךְ הוּא), when they descend to this world (כַּד אִינוּן נָחֲתִין לְהַאי עַלְמָא), they are robed (גְּלִימִין), and they become clothed and enclothed (וְאִתְגְּלִימוּ וּמִתְלַבְּשִׁין) in a body in the manner of this world (בְּגוּפָא כְּגַוְונָא דְּהַאי עַלְמָא), so that they will appear as such (בְּגִין דְּהָכִי אִתְחֲזֵי), so as not to differ from the custom of that place to which they go (דְּלָא לְהַשְׁנָאָה מִמִּנְהָגָא דְּהַהוּא אֲתַר דְּאָזִיל תַּמָּן).

And behold, it is said (וְהָא אִתְּמָר), that Moshe, when he ascended above (דְּמשֶׁה כַּד סָלִיק לְעֵילָא), what is written? (מַה כְּתִיב), “And he was there with Hashem forty days and forty nights; he ate no bread and drank no water” (Exodus 34) (וַיְהִי שָׁם עִם יְיָ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה), in accordance with the custom (בְּגִין מִנְהָגָא), so as not to differ from the place to which he went (דְּלָא לְהַשְׁנָאָה מֵהַהוּא אֲתַר דְּאָזִיל לְתַמָּן). And those angels, when they descended below (וְאִינוּן מַלְאָכִין כַּד נָחֲתוּ לְתַתָּא), it is written (כְּתִיב), “And he stood over them under the tree and they ate” (Bereshit 18) (וְהוּא עוֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ). And so too here (וְכֵן הָכָא), this angel, when he descended below (הַאי מַלְאָכָא כַּד נָחַת לְתַתָּא), did not wrestle with Ya'akov (לָא אִתְאֲבַק עִמֵּיהּ דְּיַעֲקֹב), except because he was clothed in a body in the likeness of this world (אֶלָּא מִגּוֹ דְּהֲוָה אִתְלַבַּשׁ בְּגוּפָא כְּגַוְונָא דְהַאי עַלְמָא). And because of this (וְעַל דָּא), Ya'akov wrestled with him that entire night (אִתְאֲבַק יַעֲקֹב בַּהֲדֵיהּ כָּל הַהוּא לֵילְיָא).

Come and see (תָּא חֲזֵי), for the dominion of these is only at night indeed (בְּגִין דְּשָׁלְטָנוּתָא דְּהַנֵּי, לָאו אִיהוּ אֶלָּא בְּלֵילְיָא וַדַּאי). And because of this (וּבְגִין כָּךְ), the dominion of Esav is only in exile, which is night (שָׁלְטָנוּתָא דְּעֵשָׂו לָאו אִיהוּ אֶלָּא בְּגָלוּתָא, דְּאִיהוּ לַיְלָה). And because of this (וְעַל דָּא), at night Ya'akov overpowered him and wrestled with him (בְּלֵילְיָא אִתְתַּקַּף עִמֵּיהּ דְּיַעֲקֹב, וְאִתְאֲבַק עִמֵּיהּ). And when dawn came (וְכַד אֲתָא צַפְרָא), his strength weakened and he could not prevail (אִתְחֲלַשׁ חֵילֵיהּ, וְלָא יָכִיל), and then Ya'akov overpowered him (וּכְדֵין אִתְתַּקַּף יַעֲקֹב), because Ya'akov’s dominion is in the daytime (בְּגִין דְּיַעֲקֹב, שָׁלְטָנוּתֵיהּ בִּימָמָא). And because of this (וּבְגִין כָּךְ), it is written (כְּתִיב), “The burden of Dumah: One calls to me from Se’ir: Watchman, what of the night? Watchman, what of the night?” (Isaiah 21) (מַשָּׂא דּוּמָה אֵלַי קֹרֵא מִשֵּׂעִיר שֹׁמֵר מַה מִּלַּיְלָה שֹׁמֵר מַה מִּלֵּיל). For this is the dominion of Esav, who is Se’ir, and it is by night (דְּהָא כְּדֵין שׁוּלְטָנוּתֵיהּ דִּידֵיהּ דְּעֵשָׂו, דְּאִיהִי שֵׂעִיר בַּלַּיְלָה אִיהוּ), and because of this, he was weakened when dawn came (וּבְגִין כָּךְ אִתְחֲלַשׁ כַּד אֲתָא צַפְרָא), and then (וּכְדֵין), “And he said: Let me go, for dawn has broken” (Bereshit 32) (וַיֹּאמֶר שַׁלְחֵנִי כִּי עָלָה הַשָּׁחַר).