Daf 145a (דַּף קמ״ה ע״א)

Rabbi Yehuda said (רִבִּי יְהוּדָה אָמַר), because of that trembling that Ya‘akov caused Yitzchak his father (בְּגִין הַהִיא חֲרָדָה דְּאַחֲרִיד יַעֲקֹב לְיִצְחָק אֲבוֹי), Ya‘akov was punished with the punishment of Yosef (אִתְעֲנַשׁ יַעֲקֹב בְּעוֹנָשָׁא דְּיוֹסֵף), who trembled a trembling like this (דְּחָרַד חֲרָדָה כְּהַאי), at the moment they said to him (בְּשַׁעְתָּא דְּאָמְרוּ לֵיהּ), “This we have found” (Bereshit 37) (זֹאת מָצָאנוּ). Yitzchak said, “Who, where?” (יִצְחָק אָמַר מִי אֵיפֹה). In “where” Ya‘akov was punished (בְּאֵיפֹה אִתְעֲנַשׁ יַעֲקֹב), as it is written (דִּכְתִיב), “Where are they pasturing?” (Bereshit 37) (אֵיפֹה הֵם רוֹעִים), and there Yosef was lost and Ya‘akov was punished (וְתַמָּן יוֹסֵף אִתְאֲבִיד וְאִתְעֲנִישׁ יַעֲקֹב). And even though Kudsha Berikh Hu decreed through him those blessings (וְאַף עַל גַּב דְּקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכַּם עַל יְדוֹי בְּאִינוּן בִּרְכָּאן), he was punished through “where,” as it is written (אִיהוּ אִתְעֲנַשׁ בְּאֵיפֹה, דִּכְתִיב אֵיפֹה הֵם רוֹעִים). And from there he was lost from him, and all that punishment came upon him (וּמִתַּמָּן אִתְאֲבִיד מִנֵּיהּ וְאִתְעֲנַשׁ כָּל הַהוּא עוֹנָשָׁא). “And Yitzchak trembled with a great trembling” (Bereshit 27) (וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדוֹלָה), what is “great”? (מַאי גְּדוֹלָה), it is written here “great” (כְּתִיב הָכָא גְּדוֹלָה), and it is written there (Deuteronomy 18) “And this great fire…” (וּכְתִיב הָתָם וְאֶת הָאֵשׁ הַגְּדוֹלָה הַזֹּאת וְגו׳), that Gehinnom entered with it (דְּעָאל עִמֵּיהּ גֵיהִנֹּם). “Very” (עַד מְאֹד), what is “Very”? (מַאי עַד מְאֹד), it is written here “Very” (כְּתִיב הָכָא מְאֹד), and it is written there (Bereshit 1), “And behold, it was very good” (וּכְתִיב הָתָם וְהִנֵּה טוֹב מְאֹד), this is the Angel of Death (דָּא מַלְאַךְ הַמָּוֶת), then he said, “Who, where?” (כְּדֵין אָמַר מִי אֵיפֹה). “As Esav heard the words of his father…” (Bereshit 27) (כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו וְגו׳). Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא), how many evils were done by those tears of weeping that Esav brought out before his father (כַּמָּה בִּישִׁין עָבְדוּ אִינוּן דִּמְעִין דְּבָכָה וְאַפִּיק עֵשָׂו קַמֵּי אֲבוֹי), in order to be blessed by him (בְּגִין דְּיִתְבָּרֵךְ מִנֵּיהּ), because he held the word of his father as greater (בְּגִין דְּהֲוָה חָשִׁיב מִלָּה דְּאֲבוֹי יַתִּיר). “Thus he called his name Ya‘akov” (הֲכִי קָרָא שְׁמוֹ יַעֲקֹב). Some say: and they established it (נ״א: ד״א ל״ג וְאוּקְמוּהּ). “Thus he called his name” (הֲכִי קָרָא שְׁמוֹ), “he called his name” - it was he who called him (קָרָא שְׁמוֹ הַהוּא דְּקָרָא לֵיהּ), he brought forth a shameful sprout (אַפִּיק צִיצָא דְּרוֹקָא בְּגִין קְלָנָא), it does not say “was called his name” (הֲכִי נִקְרָא שְׁמוֹ לָא כְּתִיב), but “he called his name” (אֶלָּא קָרָא שְׁמוֹ).

“He has outwitted me these two times” (Bereshit 27) (וַיַּעֲקְבֵנִי זֶה פַּעֲמָיִם), “this (Zeh)” - what is “this (Zeh)”? (זֶה. מַהוּ זֶה), rather, it should have said: “he has outwitted me twice” (אֲלָא וַיַּעֲקְבֵנִי פַּעֲמָיִם מִבָּעֵי לֵיהּ). Rather, it is one word appearing two times (אֶלָּא, מִלָּה חַד הֲוֵי תְּרֵי זִמְנֵי): “my birthright” (בְּכוֹרָתִי), he returned it another time: “my blessing” (אַהֲדַר לֵיהּ זִמְנָא אָחֳרָא בִּרְכָתִי), this is two times (זֶה הוּא תְּרֵי זִמְנִין). In this manner (כְּגַוְונָא דָא), “for now we have returned this twice” (Bereshit 43) (כִּי עַתָּה שַׁבְנוּ זֶה פַּעֲמָיִם), one word, two times (מִלָּה חַד, תְּרֵין זִמְנִין). One - that I returned it to him and would not be in shame before that man (חַד דְּהָא אַהֲדַרְנָא לֵיהּ וְלָא נֶהֱוֵי בְּכִסּוּפָא קַמֵּיהּ דְּהַהוּא בַּר נָשׁ). “We have returned” - “we have changed” (שַׁבְנוּ, בְּשְׁנוּ). We are in shame before him (אֲנַן בְּכִסּוּפָא מִנֵּיהּ), and we have already returned p3-2(וּכְבָר אַהֲדַרְנָא).

In a manner such as this (כְּגַוְונָא דָא), Job said (אָמַר אִיּוֹב), “And You reckon me as Your enemy” (Job 13) (וְתַחְשְׁבֵנִי לְאוֹיֵב לָךְ), Job repeated: “enemy” (אַהֲדַר אִיּוֹב, אוֹיֵב). And it was established by that which is written (וְאוּקְמוּהָ דִּכְתִיב), “Whom with a storm He will crush me…” (Job 9) (אֲשֶׁר בִּסְעָרָה יְשׁוּפֵנִי וְגו׳). He said before Him (אָמַר לְפָנָיו), Master of the Universe (רִבּוֹנוֹ שֶׁל עוֹלָם), perhaps a storm-wind passed before You? (שֶׁמָּא רוּחַ סְעָרָה עָבְרָה לְפָנֶיךָ). And here: “my birthright he has taken, and behold now” - he repeats the matter and takes my blessing (וְהָכָא בְּכוֹרָתִי לָקָח וְהִנֵּה עַתָּה אַהֲדַר מִלָּה וְנָטִיל בִּרְכָתִי). “Behold I have made him master over you…” (Bereshit 27) (הֵן גְּבִיר שַׂמְתִּיו לָךְ וְגו׳), “and for you - where? What shall I do, my son?” (וּלְךָ אֵיפֹה מָה אֶעֱשֶׂה בְּנִי). “And for you - where…” - there is no establishment here for one upon whom the decree has been set (וּלְךָ אֵיפֹה, לֵית קְיָימָא הָכָא מַאן דְּמִסְתַּכַּם עֲלָךְ). “What shall I do, my son?” (מָה אֶעֱשֶׂה בְּנִי). Then (כְּדֵין), he blessed him in this world and gazed upon his level (בָּרְכֵיהּ בְּהַאי עַלְמָא וְאִסְתַּכַּל בְּדַרְגֵּיהּ), and said (וְאָמַר): “By your sword you shall live” (Bereshit 27) (וְעַל חַרְבְּךָ תִּחְיֶה), for so it appeared fitting for you to draw blood and wage war (דְּהָא הָכִי אִתְחֲזֵי לָךְ לְאוֹשְׁדָא דָּמִין וּלְמֶעְבַּד קְרָבִין), and for that reason he said: “What shall I do, my son?” (וְעַל דָּא אָמַר מָה אֶעֱשֶׂה בְּנִי).

Rabbi El‘azar said (רִבִּי אֶלְעָזָר אָמַר), “And for you - where? What shall I do…” - once he said this, why did he say “my son”? (וּלְךָ אֵיפֹה מָה אֶעֱשֶׂה, כֵּיוָן דְּאָמַר הַאי, אַמַּאי בְּנִי). Rather, he said to him (אֶלָּא אָמַר לֵיהּ), “And for you - where? What shall I do…” - for I see you in judgment, and in the sword, and in blood (וּלְךָ אֵיפֹה מָה אֶעֱשֶׂה, דְּאַנְתְּ בְּדִינָא וּבְחַרְבָּא וּבְדָמָא חָזִינָא לָךְ), and your brother in the way of peace (וּלְאָחִיךָ בְּאֹרַח שְׁלִים). Rather, my son, indeed my son - I have caused this to you (אֶלָּא בְּנִי, בְּנִי וַדַּאי, אֲנָא גָּרִימְנָא לָךְ), because you are my son (בְּגִין דְּאַנְתְּ בְּנִי). And for that reason: “By your sword you shall live, and your brother you shall serve” (וְעַל דָּא עַל חַרְבְּךָ תִּחְיֶה וְאֶת אָחִיךָ תַּעֲבֹד). But it has not yet been fulfilled (וְעֲדַיִין לָא אִתְקַיָּים), for Esav has not served Ya‘akov (דְּהָא לָא פָלַח לֵיהּ עֵשָׂו לְיַעֲקֹב), because Ya‘akov did not yet seek him (בְּגִין דְּיַעֲקֹב לָא בָעָא לֵיהּ הַשְׁתָּא), and he turned and called him “my lord” several times (וְאִיהוּ אַהֲדַר וְקָרָא לֵיהּ אֲדֹנִי כַּמָּה זִמְנֵי), because he gazed from afar (בְּגִין דְּאִסְתַּכַּל לְמֵרָחוֹק), and it was deferred to the end of days, as we have said (וְסָלִיק לֵיהּ לְסוֹף יוֹמַיָּא, כִּדְקָאֲמָרָן).

Rabbi Chiyya and Rabbi Yosei were walking on the road (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאָרְחָא). As they were going (עַד דְּהֲווּ אָזְלֵי), they saw Rabbi Yosei Sava, who was following after them (חָמוּ לֵיהּ לְרִבִּי יוֹסֵי סָבָא דְּהֲוָה אָזִיל בַּתְרַיְיהוּ). They sat until he reached them (יָתְבוּ עַד דְּמָטָא לְגַבַּיְיהוּ). When he reached them (כֵּיוָן דְּמָטָא לְגַבַּיְיהוּ), they said: Now the road is repaired before us (אָמְרוּ הַשְׁתָּא אָרְחָא מִתְתַּקְנָא קַמָּן), and they went on (אֲזְלוּ). Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא), “A time to act for Hashem” (Psalms 119) (עֵת לַעֲשׂוֹת לַייָ).

Rabbi Yosei opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר), “She opens her mouth with wisdom, and the Torah of kindness is upon her tongue” (Proverbs 31) (פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ). “She opens her mouth with wisdom” - this is Knesset Yisrael (פִּיהָ פָּתְחָה בְחָכְמָה, דָּא כְּנֶסֶת יִשְׂרָאֵל), “and the Torah of kindness is upon her tongue” - these are Yisrael, who are the tongue of the Orayta, which they speak by day and night (וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ אִלֵּין אִינוּן יִשְׂרָאֵל, דְּאִינוּן לִישְׁנָא דְּאוֹרַיְּיתָא דְּמִשְׁתָּעֵי בָהּ יוֹמֵי וְלֵילֵי). “She opens her mouth with wisdom” - this is the letter Bet of Bereshit, and it has been established (מִשְׁלֵי ל״א: פִּיהָ פָּתְחָה בְחָכְמָה דָּא ב׳ דִּבְרֵאשִׁית, וְאוּקְמוּהָ). “And the Torah of kindness is upon her tongue” - this is Avraham, through whom the world was created, and in whom it is continually spoken (וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ דָּא אַבְרָהָם, דְּבֵיהּ בָּרָא עַלְמָא, וּבֵיהּ מִשְׁתָּעֵי תָּדִיר). The Bet is closed on this side, and open on that side (ב׳ סָתִים מֵהַאי גִּיסָא, וּפְתִיחָא מֵהַאי גִּיסָא). Closed on this side, as it is said: “And you shall see My back” (Exodus 33) (סְתִימָא מֵהַאי גִּיסָא, כְּמָה דְּאַתְּ אָמֵר, וְרָאִיתָ אֶת אֲחוֹרָי). Open on that side - to illuminate (נ״א: לְהַדְרָא) the face toward above (פְּתִיחָא מֵהַאי גִּיסָא, בְּגִין לְאַנְהָרָא [נ״א לְהַדְרָא] אַנְפָּהָא לְגַבֵּי עֵילָא), and open on this side to receive from above (וּפְתִיחָא מֵהַאי גִּיסָא, בְּגִין לְקַבְּלָא מִלְּעֵילָא), and she is an arcade to receive (וְאִיהִי אַכְּסַדְּרָה לְקַבְּלָא). And for this reason she stands at the head of the Orayta and is filled afterward (וּבְגִין כָּךְ קָיְימָא בְּרֵישָׁא דְּאוֹרַיְּיתָא וְאִתְמַלְיָיא לְבָתַר), “She opens her mouth with wisdom” - in wisdom indeed (פִּיהָ פָּתְחָה בְחָכְמָה, בְּחָכְמָה וַדַּאי), as it is written: “Bereshit bara Elohim,” according to its Targum (דִּכְתִיב בְּרֵאשִׁית בָּרָא אֱלֹהִים, כְּתַרְגּוּמוֹ). “And the Torah of kindness is upon her tongue” - for afterward it is said: “And Elohim said: ‘Let there be light,’ and there was light” (וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ, דְּהָא לְבָתַר מִשְׁתָּעֵי וְאָמַר וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). “She opens her mouth with wisdom” - this is the Primordial Heh of the sacred Name in which all is contained (פִּיהָ פָּתְחָה בְחָכְמָה, דָּא ה׳ (קַדְמָאָה) דִּשְׁמָא קַדִּישָׁא דְּכֹלָּא בָּהּ), and it is both hidden and revealed, a crown above and below, a secret of above and below (וְאִיהִי סָתִים וְגַלְיָא, כְּלִילָא דְּעֵילָא וְתַתָּא, רָזָא דְּעֵילָא וְתַתָּא). “She opens her mouth with wisdom” - because she is hidden and entirely unknowable (פִּיהָ פָּתְחָה בְחָכְמָה, בְּגִין דְּאִיהִי סְתִימָא דְּלָא אִתְיְידַע כְּלָל), as it is written (Job 28): “It is hidden from the eyes of all living, and concealed from the fowl of the heavens” (דִּכְתִיב, וְנֶעֶלְמָה מֵעֵינֵי כָּל חָי וּמֵעוֹף הַשָּׁמַיִם נִסְתָּרָה). And when she begins to extend within Chokhmah that cleaves to her, and she is within it (וְכַד שָׁארֵי לְאִתְפַּשְּׁטָא בְּחָכְמָה דְּאִתְדָּבַּק בָּהּ, וְאִיהִי בְּגַוָּוהּ), she brings forth a voice - this is the Torah of Chesed (אֲפִיקַת קָלָא, דְּאִיהִי תּוֹרַת חֶסֶד).