Daf 144b (דַּף קמ״ד ע״ב)

And he said: I will not let you go unless you bless me (וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי). “Unless you bless me” (כִּי אִם בֵּרַכְתָּנִי), meaning: unless you bless me-he requested from him (כִּי אִם תְּבָרְכֵנִי מִבָּעֵי לֵיהּ). What is “unless you bless me”? (מַאי כִּי אִם בֵּרַכְתָּנִי). If you will acknowledge those blessings with which my father blessed me, and you will not be an accuser against me on their account (אִם אוֹדֵית עַל אִינוּן בִּרְכָּאן דְּבָרְכַנִי אַבָּא וְלָא תְהֵא מְקַטְרְגָא לִי בְּגִינַיְיהוּ), what is written? (מַה כְּתִיב), “And he said: Your name shall no longer be called Ya'akov, but rather Yisrael…” (Bereshit 32) (וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל וְגו'). Why “Yisrael”? (אַמַּאי יִשְׂרָאֵל), he said to him: against our will we must serve you (אָמַר לֵיהּ, בַּעַל כָּרְחִין אִית לָן לְשַׁמָּשָׁא לָךְ), for you were crowned in your strength above in a supernal rung (דְּהָא אַנְתְּ אִתְעַטְּרַת בְּחֵילָךְ לְעֵילָא בְּדַרְגָּא עִלָּאָה), Yisrael shall surely be your name (יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַדַּאי). “For you have struggled with Elohim” (כִּי שָׂרִיתָ עִם אֱלֹהִים), what is “with Elohim”? (מַאי עִם אֱלֹהִים). Would it enter your mind that it refers to over Him? (סַלְּקָא דַעְתָּךְ דְּעֲלֵיהּ הֲוָה אָמַר). Rather, he said to him: you have contended to connect and to unite with Elohim in union (אֶלָּא אָמַר לֵיהּ, שָׂרִיתָ לְאִתְחַבְּרָא וּלְאִזְדַּוְּוגָא עִם אֱלֹהִים בְּחִבּוּרָא), in the Zivug of sun and moon (בְּזִוּוּגָא דְּשִׁמְשָׁא וְסִיהֲרָא). And for this reason it is not written "over" Elohim (וְעַל דָּא לָא כְּתִיב עַל אֱלֹהִים), but “with” Elohim (אֶלָּא עִם אֱלֹהִים), in connection and a single Zivug (בְּחִבּוּרָא וְזִוּוּגָא חָדָא).

Another matter (דָּבָר אַחֵר), “And he said…”-as you say (וַיֹּאמֶר, כְּמָה דְּאַתְּ אָמֵר), “And He said: If you will surely listen to the voice of Hashem your God…” (Exodus 15) (וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְיָ אֱלֹהֶיךָ), so too here (אוּף הָכָא), “And he said: Your name shall no longer be called Ya'akov, but rather Yisrael” (Bereshit 32) (וַיֹּאמֶר לֹא יֵאָמֵר עוֹד שִׁמְךָ יַעֲקֹב כִּי אִם יִשְׂרָאֵל). Then Ya'akov was crowned in his rung (כְּדֵין אִתְעַטַּר יַעֲקֹב בְּדַרְגֵּיהּ), to become included in the collective of the Patriarchs (לְמֶהֱוֵי כְּלָלָא דְּאֲבָהָן). What is written? (מַה כְּתִיב), “And he blessed him there” (Bereshit 32) (וַיְבָרֶךְ אֹתוֹ שָׁם). What is “And he blessed him there”? (מַאי וַיְבָרֶךְ אֹתוֹ שָׁם), that he acknowledged to him all the blessings with which his father had blessed him (דְּאוֹדֵי לֵיהּ עַל כֻּלְּהוּ בִּרְכָּאן דְּבָרְכֵיהּ אֲבוֹי).

Rabbi Shim'on opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), “When a man’s ways please Hashem, even his enemies make peace with him” (Proverbs 16) (בִּרְצוֹת יְיָ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ). Come and see (תָּא חֲזֵי), how much a person must prepare himself in Kudsha Berikh Hu (כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִתְתַּקְּנָא שְׁבִילוֹי בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), in order to perform the commandments of the Orayta (בְּגִין לְמֶעְבַּד פִּקּוּדֵי דְּאוֹרַיְּיתָא). For it has indeed been established (דְּהָא אוֹקְּמוּהָ), that surely (וַדַּאי), two angels of mission accompany a person from above to bond with him (שְׁנֵי מַלְאָכִין שְׁלִיחָן אִית לְבַר נָשׁ מִלְּעֵילָא לְאִזְדַּוְּוגָא בַּהֲדֵיהּ), one to the right and one to the left (חַד לִימִינָא וְחַד לִשְׂמָאלָא), and they testify regarding him in all that he does (וְאִינוּן סָהֲדֵין בֵּיהּ בְּבַר נָשׁ בְּכָל מַה דְּאִיהוּ עָבִיד). These are found there and are called Good inclination and Evil inclination (אִינוּן מִשְׁתַּכְּחֵי תַמָּן וְקָרִינָן לוֹן יֵצֶר טוֹב וְיֵצֶר רָע).

When a person comes to purify himself and engage in the commandments of the Orayta (אָתֵי בַּר נָשׁ לְאִתְדַּכָּאָה וּלְאִשְׁתַּדְּלָא בְּפִקּוּדֵי דְּאוֹרַיְּיתָא), that Good inclination which is bonded within him (הַהוּא יֵצֶר טוֹב דְּאִזְדַּוַּוג בֵּיהּ), already overpowers that Evil inclination and makes peace with him (כְּבָר אִיהוּ אִתְתַּקַּף עַל הַהוּא יֵצֶר הָרָע וְאִשְׁתָּלִים בַּהֲדֵיהּ), and it is transformed for him into a servant (וְאִתְהַפִּיךְ לֵיהּ לְעַבְדָּא). But when a person goes to defile himself (וְכַד בַּר נָשׁ אָזִיל לְאִסְתַּאֲבָא), that Evil inclination strengthens and prevails over the Good inclination (הַהוּא יֵצֶר הָרָע אִתְתַּקַּף וְאִתְגַּבַּר עַל הַהוּא יֵצֶר טוֹב), and this we have already established (וְהָא אוֹקִימְנָא). Indeed, when that person comes to purify himself (וַדַּאי כַּד הַהוּא בַּר נָשׁ אָתֵי לְאִתְדַּכָּאָה), how much strength is aroused in a person (כַּמָּה תְּקִיפוּ אִתְתַּקַּף בַּר נָשׁ), when the Good inclination prevails (כַּד אִתְגַּבְּרָא הַהוּא יֵצֶר טוֹב), then (כְּדֵין), “even his enemies make peace with him” (Proverbs 16) (גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ), for that Evil inclination is subdued before the Good inclination (דְּהַהוּא יֵצֶר הָרָע אִתְכַּפְיָא קַמֵּיהּ דְּיֵצֶר טוֹב). And concerning this, Shlomo said (וְעַל דָּא אָמַר שְׁלֹמֹה), “Better is one who is lightly esteemed and has a servant” (Proverbs 12) (טוֹב נִקְלֶה וְעֶבֶד לוֹ). What is “and has a servant”? (מַאי וְעֶבֶד לוֹ), this is the Evil inclination (דָּא יֵצֶר הָרָע). And then, when the person walks in the commandments of the Orayta (וּכְדֵין כַּד אָזִיל בַּר נָשׁ בְּפִקּוּדֵי אוֹרַיְּיתָא), then “even his enemies make peace with him” (כְּדֵין גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ), this is the Evil inclination (דָּא יֵצֶר הָרָע), which comes from his side (וְדְּאֲתָא מִסִּטְרוֹי).

Rabbi Shim‘on opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), “When Hashem desires the ways of a man, even his enemies will make peace with him” (Proverbs 16) (בִּרְצוֹת יְיָ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ). Come and see (תָּא חֲזֵי), how much is incumbent upon a person (כַּמָּה אִית לֵיהּ לְבַר נָשׁ), to establish his path in Kudsha Berikh Hu (לְאִתְתַּקְנָא שְׁבִילוֹי בֵיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), in order to fulfill the commandments of the Orayta (בְּגִין לְמֶעְבַּד פִּקּוּדֵי דְאוֹרַיְּיתָא). For it has been established (דְּהָא אוֹקְּמוּהָ), that indeed p3-1(דְּוַדַּאי), two appointed angels are assigned to a man from above to join with him (תְּרֵין מַלְאָכִין שְׁלִיחָן אִית לְבַר נָשׁ מִלְּעֵילָא לְאִזְדַּוְּוגָא בַּהֲדֵיהּ), one on his right and one on his left (חַד לִימִינָא וְחַד לִשְׂמָאלָא), and they testify about the man regarding all that he does (וְאִינוּן סָהֲדֵין בֵיהּ בְּבַר נָשׁ בְּכָל מַה דְּאִיהוּ עָבִיד); these are found there and they are called the Good Inclination and the Evil Inclination (אִינוּן מִשְׁתַּכְּחֵי תַּמָּן וְקָרִינָן לוֹן יֵצֶר טוֹב וְיֵצֶר רָע). When a person comes to purify himself and to engage in the commandments of the Orayta (אָתֵי בַּר נָשׁ לְאִתְדַּכָּאָה וּלְאִשְׁתַּדְּלָא בְּפִקּוּדֵי דְאוֹרַיְּיתָא), that Good Inclination which was joined with him (הַהוּא יֵצֶר טוֹב דְּאִזְדַּוַּוג בֵיהּ), already overpowers that Evil Inclination (כְּבָר אִיהוּ אִתְתַּקַּף עַל הַהוּא יֵצֶר הָרָע), and it makes peace with him and becomes for him a servant (וְאִשְׁתָּלִים בַּהֲדֵיהּ וְאִתְהַפִּיךְ לֵיהּ לְעַבְדָּא). But when a person goes to defile himself (וְכַד בַּר נָשׁ אָזִיל לְאִסְתַּאֲבָא), that Evil Inclination strengthens and overcomes that Good Inclination (הַהוּא יֵצֶר הָרָע אִתְתַּקַּף וְאִתְגַּבַּר עַל הַהוּא יֵצֶר טוֹב), and this we have already established (וְהָא אוֹקִימְנָא). Indeed, when that person comes to purify himself (וַדַּאי כַּד הַהוּא בַּר נָשׁ אָתֵי לְאִתְדַּכָּאָה), how powerful is the force that is strengthened in the person (כַּמָּה תְּקִיפוּ אִתְתַּקַּף בַּר נָשׁ), when that Good Inclination is empowered (כַּד אִתְגַּבְּרָא הַהוּא יֵצֶר טוֹב), then (כְּדֵין), “Even his enemies will make peace with him” (Proverbs 16) (גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ), for that Evil Inclination is subdued before the Good Inclination (דְּהַהוּא יֵצֶר הָרָע אִתְכַּפְיָא קַמֵּיהּ דְּיֵצֶר טוֹב). And on this Solomon said (וְעַל דָּא אָמַר שְׁלֹמֹה), “Better is one who is lowly and has a servant” (Proverbs 12) (טוֹב נִקְלֶה וְעֶבֶד לוֹ); what is “and has a servant”? This is the Evil Inclination (מַאי וְעֶבֶד לוֹ, דָּא יֵצֶר הָרָע). And then, when a person goes in the commandments of the Orayta (וּכְדֵין כַּד אָזִיל בַּר נָשׁ בְּפִקּוּדֵי אוֹרַיְּיתָא), then (כְּדֵין), “Even his enemies will make peace with him”-this is the Evil Inclination (גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ, דָּא יֵצֶר הָרָע), who comes from his own side (וְדְאֲתָא מִסִּטְרוֹי).

Come and see (תָּא חֲזֵי), because Ya'akov trusted in Kudsha Berikh Hu (בְּגִין דְּיַעֲקֹב אַבְטַח בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and all his ways were for His Name (וְכָל אָרְחוֹי הֲווּ לִשְׁמֵיהּ), for this reason: even his enemies will make peace with him (עַל דָּא אוֹיְבָיו יַשְׁלִים אִתּוֹ). And this is Samael (וְדָא סַמָּאֵל), the power and force of Esav (חֵילָא וְתוּקְפָא דְּעֵשָׂו), who made peace with Ya'akov (דְּאַשְׁלִים עִמֵּיהּ דְּיַעֲקֹב). And because he made peace with Ya'akov (וּבְגִין דְּאַשְׁלִים עִמֵּיהּ דְּיַעֲקֹב), and acknowledged to him regarding those blessings (וְאוֹדֵי לֵיהּ עַל אִינוּן בִּרְכָּאן), then Esav made peace with him (כְּדֵין אַשְׁלִים עִמֵּיהּ עֵשָׂו). Some say: then Esav acknowledged to him, as it is written: “I have plenty, my brother, let what is yours remain yours” (Bereshit 33) (נ״א: כְּדֵין אוֹדִי לֵיהּ עֵשָׂו דִּכְתִיב יֶשׁ לִי רָב אָחִי יְהִי לְךָ אֲשֶׁר לָךְ), for he acknowledged to him about those blessings which were his by the sword (דְּהָא אוֹדִי לֵיהּ עַל אִינוּן בִּרְכָּאן דִּילֵיהּ בְּחַרְבָּא). And until Ya'akov made peace with that appointed official over him (וְעַד דְּלָא אִשְׁתְּלִים עִמֵּיהּ יַעֲקֹב לְגַבֵּי הַהוּא מְמַנָּא דְּאִתְפַּקַּד עֲלֵיהּ), Esav did not make peace with him (לָא אַשְׁלִים עִמֵּיהּ עֵשָׂו). For this reason (בְּגִין כָּךְ), in every place the lower strength depends upon the upper strength (בְּכָל אֲתַר תּוּקְפָא דִלְתַתָּא תַּלְיָא בְּתוּקְפָא דִלְעֵילָא).

“And Yitzchak trembled with an exceedingly great trembling, and he said: Who then?” (Bereshit 27) (וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדוֹלָה עַד מְאֹד וַיֹּאמֶר מִי אֵפוֹא). “Who then?” (מִי אֵפוֹא), what is the meaning of “Who then?” (מַאי מִי אֵפוֹא). It should have said: “Who is this?” (מִי הוּא זֶה מִבָּעֵי לֵיהּ). Rather, “Who then”-for the Shekhinta was present there (אֶלָּא מִי אֵפוֹא, דְּקַיְימָא שְׁכִינְתָא תַּמָּן), when Yitzchak blessed Ya'akov (כַּד בֵּרִיךְ לֵיהּ יִצְחָק לְיַעֲקֹב). And because of this he said: Who then? (וְעַל דָּא אָמַר: מִי אֵפוֹא). Who is the one standing here (מַאן הוּא דְּקָאֵים הָכָא), and acknowledged those blessings that I blessed him with? (וְאוֹדֵי עַל אִינוּן בִּרְכָּאן דְּבָרְכִית לֵיהּ). Indeed, “he too shall be blessed” (Bereshit 27) (וַדַּאי גַּם בָּרוּךְ יִהְיֶה), for Kudsha Berikh Hu was confirmed in those blessings (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכַּם בְּאִינוּן בִּרְכָּאן).