Daf 145b (דַּף קמ״ה ע״ב)

“She opens her mouth with wisdom” - this is the final Heh of the Sacred Name, which is speech (פִּיהָ פָּתְחָה בְחָכְמָה, דָּא ה״א בַּתְרָאָה דְּאִיהוּ דִּבּוּר), and the word depends upon wisdom (וּמִלָּה תַלְיָא בְּחָכְמָה). “And the Torah of kindness is upon her tongue” - this is the voice that stands upon speech to guide it (וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ, דָּא קוֹל דְּקָיְימָא עַל דִּבּוּר לְאַנְהָגָא לֵיהּ). “And the Torah of Chesed” - this is Ya‘akov (וְתוֹרַת חֶסֶד, דָּא יַעֲקֹב), who is upon her tongue to guide the word and to bind it (דְּאִיהוּ עַל לְשׁוֹנָהּ לְאַנְהָגָא מִלָּה וּלְאַחֲדָא לָהּ), for there is no speech without voice, and it has been established (דְּהָא לֵית דִּבּוּר בְּלָא קוֹל, וְאוּקְמוּהָ).

Rabbi Chiyya opened after him and said (פָּתַח רִבִּי חִיָּיא אֲבַתְרֵיהּ וְאָמַר), “I, wisdom, dwell with cunning, and knowledge of designs I find” (Proverbs 8) (אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה וְדַעַת מְזִמּוֹת אֶמְצָא). “I, wisdom” - this is Knesset Yisrael (אֲנִי חָכְמָה, דָּא כְּנֶסֶת יִשְׂרָאֵל). “I dwell with cunning” - this is Ya‘akov, who was wise (שָׁכַנְתִּי עָרְמָה, דָּא יַעֲקֹב דְּאִיהוּ חַכִּים). “And knowledge of designs I find” - this is Yitzchak, who had knowledge of designs in order to bless Esav (וְדַעַת מְזִמּוֹת אֶמְצָא, דָּא יִצְחָק דְּהֲוָה לֵיהּ דַּעַת מְזִמּוֹת לְבָרְכָא לֵיהּ לְעֵשָׂו). And because Chokhmah partnered with Ya‘akov, who is ‘armah (cunning) (וּבְגִין דְּחָכְמָה אִשְׁתַּתֵּף בַּהֲדֵיהּ דְּיַעֲקֹב דְּאִיהוּ עָרְמָה), “and knowledge of designs I find” - for Ya‘akov was blessed by his father (וְדַעַת מְזִמּוֹת אֶמְצָא, דְּאִתְבָּרַךְ יַעֲקֹב מֵאֲבוֹי), and all those blessings rested upon him (וְשָׁרוּ עֲלֵיהּ כָּל אִינוּן בִּרְכָּאן), and they were fulfilled in him and in his children forever and to all eternity (וְאִתְקַיְּימוּ בֵיהּ וּבִבְנוֹי לְעָלַם וּלְעָלְמֵי עָלְמִין). From those [blessings] were established things in this world (מֵאִינוּן אִתְקָיְימוּ בְּהַאי עָלְמָא), and all of them will be fulfilled in the time of the King Mashiach (וְכֻלְּהוּ יִתְקַיְּימוּן לְזִמְנָא דְּמַלְכָּא מְשִׁיחָא), for then Yisrael will be one nation in the land and one people for Kudsha Berikh Hu (דִּכְדֵין יְהוֹן יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ וְעַם אֶחָד לְקוּדְשָׁא בְּרִיךְ הוּא), as it is written: “And I shall make them one nation in the land” (Ezekiel 37) (הֲדָא הוּא דִּכְתִיב: וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ). And they will rule above and below (וְיִשְׁלְטוּן לְעֵילָא וְתַתָּא), as it is written: “And behold, with the clouds of heaven came one like a Son of Man” (Daniel 7) (דִּכְתִיב: וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה), this is the King Mashiach (דָּא מַלְכָּא מְשִׁיחָא), as it is written: “And in the days of those kings, the God of heaven will raise a Molcho…” (Daniel 2) (דִּכְתִיב: וּבְיוֹמֵיהוֹן דִּי מַלְכַּיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ וְגו׳). And for this reason, Ya‘akov asked that his blessings be withheld until that time to come (וְעַל דָּא בָּעָא יַעֲקֹב דְּיִסְתַּלְּקוּן בִּרְכוֹי לְהַהוּא זִמְנָא דְּאָתֵי), and he did not take them immediately (וְלָא נָטַל לוֹן לְאַלְתַּר).

Rabbi Yisa opened after him and said (פָּתַח רִבִּי יֵיסָא אֲבַתְרֵיהּ וְאָמַר), “But you, fear not, My servant Ya‘akov, says Hashem, and be not dismayed, Yisrael…” (Jeremiah 46) (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב נְאֻם יְיָ וְאַל תֵּחַת יִשְׂרָאֵל וְגו׳). This verse has been established (הַאי קְרָא אוּקְמוּהָ). But at that moment when Ya‘akov went out from before his father, with those blessings (אֲבָל בְּהַהִיא שַׁעְתָּא דְּנָפַק יַעֲקֹב מִקַּמֵּי אֲבוֹי בְּאִינוּן בִּרְכָאן), he considered within himself (אִסְתַּכַּל בְּנַפְשֵׁיהּ), and said: Behold, these blessings - I desire to set them aside for long days (אָמַר, הָא אִלֵּין בִּרְכָאן, בָּעֵינָא לְסַלְקָא לוֹן לְבָתַר לְאֲרִיכוּ יוֹמִין), and he was afraid and frightened (וְהֲוָה דָּחִיל וּמִסְתָּפֵי). A kol went forth and said (נָפַק קָלָא וְאָמַר), “But you, fear not, My servant Ya‘akov, says Hashem, for I am with you - I shall not forsake you in this world” (Jeremiah 46) (כִּי אִתְּךָ אָנִי, לָא אֶשְׁבּוֹק לָךְ בְּהַאי עַלְמָא). “For behold, I shall save you from afar” (Jeremiah 46) (כִּי הִנְנִי מוֹשִׁעֲךָ מֵרָחוֹק) - for that future time when you will elevate those blessings (לְהַהוּא זִמְנָא דְּאַנְתְּ סָלִיק לוֹן לְאִינוּן בִּרְכָאן). “And your seed from the land of their captivity” (Jeremiah 46) (וְאֶת זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם) - even though now Esav has taken the blessings and they enslave your children (דְּאַף עַל גַּב דְּהַשְׁתָּא נָטִיל בִּרְכוֹי עֵשָׂו וְיִשְׁתַּעְבְּדוּן בִּבְנָךְ), I shall take them out from his hands (אֲנָא אַפִּיק לוֹן מִידוֹי), and then your children will enslave him (וּכְדֵין יְשַׁעְבְּדוּן בָּנֶיךָ בֵּיהּ). “And Ya‘akov shall return” - to those blessings (וְשָׁב יַעֲקֹב, לְאִינוּן בִּרְכָאן), “and Ya‘akov shall return” - this is the Shekhinta (וְשָׁב יַעֲקֹב, דָּא שְׁכִינְתָּא). Some say: that she is with him, with Ya‘akov (נ״א: דְּהִיא עִמֵּיהּ דְּיַעֲקֹב). “And Ya‘akov shall return” - truly (וְשָׁב יַעֲקֹב וַדַּאי), “and be quiet and at ease,” as it has been established (וְשָׁקַט וְשַׁאֲנָן, כְּמָה דְּאוּקְמוּהָ). From those kingdoms - from Bavel, from Madai, from Yavan, and from Edom (מֵאִינוּן מַלְכְּוָון, מִבָּבֶל מִמָּדַי וּמִיָּוָן, וּמֵאֱדוֹם) - who were the ones that enslaved Yisrael (דְּאִינְהוּ הֲווּ דְּאִשְׁתַּעְבְּדוּ בְּהוּ בְּיִשְׂרָאֵל). “And none shall make him afraid” (Jeremiah 46) (וְאֵין מַחֲרִיד) - forever and ever (לְעָלַם וּלְעָלְמֵי עָלְמַיָּא).

They went on, and as they were walking (אֲזְלוּ, עַד דְּהֲווּ אָזְלֵי), Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Truly, everything that Kudsha Berikh Hu does in the world (וַדַּאי כָּל מַה דְּעֲבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא), all is in the secret of Chokhmah (כֹּלָּא הֲוָה בְּרָזָא דְּחָכְמְתָא), and all is in order to show supernal Chokhmah to the sons of men (וְכֹלָּא בְּגִין לְאַחֲזָאָה חָכְמְתָא עִלָּאָה לְהוּ לִבְנֵי נָשָׁא), so they may learn from that act the mysteries of Chokhmah (בְּגִין דְּיִלְפוּן מֵהַהוּא עוֹבָדָא רָזִין דְּחָכְמְתָא). And all these are as is proper (וְכֹלָּא אִינוּן כְּדְקָא יְאוּת), and His deeds are all the ways of the Orayta (וְעוֹבָדוֹי כֻּלְּהוּ אוֹרְחֵי דְּאוֹרַיְּיתָא), because the ways of the Orayta are the paths of Kudsha Berikh Hu (בְּגִין דְּאוֹרְחֵי דְּאוֹרַיְּיתָא, אִינוּן אָרְחֵי דְּקוּדְשָׁא בְּרִיךְ הוּא), and there is no small word that does not contain many pathways and trails (וְלֵית מִלָּה זְעֵירָא דְּלֵית בָּהּ כַּמָּה אוֹרְחִין וּשְׁבִילִין), and supernal mysteries of Chokhmah (וְרָזִין דְּחָכְמְתָא עִלָּאָה).

Come and see (תָּא חֲזֵי), for Rabbi Yoḥanan ben Zakkai would expound three hundred clear halakhot (דְּהָא רִבִּי יוֹחָנָן בֶּן זַכַּאי הֲוָה אָמַר תְּלַת מְאָה הֲלָכוֹת פְּסוּקוֹת), in the secret of supernal Chokhmah (בְּרָזָא דְחָכְמְתָא עִלָּאָה), on the verse: “And the name of his wife was Meheitav’el daughter of Matred daughter of Mei Zahav” (Bereshit 36) (בַּפָּסוּק וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב), and he revealed them only to Rabbi Eliezer who was with him (וְלָא גָלֵי לוֹן, אֶלָּא לְרִבִּי אֶלִיעֶזֶר דְּהֲוָה עִמֵּיהּ), in order to know how many supernal secrets there are in every action of the Orayta (בְּגִין לְמִנְדַּע דְּכַמָּה רָזִין עִלָּאִין אִינוּן בְּכָל עוֹבָדָא וְעוֹבָדָא דְּאִיהִי בְּאוֹרַיְּיתָא), and in every word there is Chokhmah (וּבְכָל מִלָּה וּמִלָּה חָכְמְתָא אִיהִי), and the Orayta is truth (וְאוֹרַיְּיתָא דִּקְשׁוֹט). Therefore, the words of the Orayta are holy words (בְּגִין כָּךְ אִינוּן מִלִּין דְּאוֹרַיְּיתָא, מִלִּין קַדִּישִׁין אִינוּן), to reveal from it wonders (לְאַחֲזָאָה מִינָהּ נִפְלָאוֹת), as it is said (Psalms 119): “Uncover my eyes, that I may behold wonders from Your Torah” (כְּמָה דְאַתְּ אָמֵר, גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ).

Come and see (תָּא חֲזֵי), at the moment the serpent coiled itself around Adam and his wife (בְּשַׁעְתָּא דְּעֲקִים הַהוּא חִוְיָא לְאָדָם וּלְאִתְּתֵיהּ), and approached the woman and cast into her defilement (דְּאַקְרִיב לְאִתְּתָא וְאַטִּיל בָּהּ זוּהֲמָא), and Adam was enticed by it (וְאִתְפַּתָּא בֵּיהּ אָדָם), then the world was corrupted (כְּדֵין אִסְתָּאַב עַלְמָא), and the earth was cursed because of him (וְאִתְלַטְיָא אַרְעָא בְּגִינֵיהּ), and he brought death upon all the world (וְגָרִים מוֹתָא לְכָל עַלְמָא), and the world stands to be avenged upon him (וְקַיְּימָא עַלְמָא לְאִתְפָּרְעָא מִנֵּיהּ), until the Tree of Life came and atoned for Adam (עַד דְּאֲתָא אִילָנָא דְחַיֵּי, וְכָפֵי [וְכִפֵּר] עַל אָדָם), and subdued that serpent so it would never again rule over the seed of Ya‘akov (וְכַפְּיָיא לֵיהּ לְהַהוּא נָחָשׁ דְּלָא יִשְׁלוֹט לְעָלְמִין עַל זַרְעָא דְיַעֲקֹב). For at the time that Yisrael would offer the goat, that serpent would be subdued and turned into a servant (דְּהָא בְּזִמְנָא דְאַקְרִיבוּ יִשְׂרָאֵל שָׂעִיר, הֲוָה אִתְכַּפְיָא הַהוּא נָחָשׁ וְאִתְהַפַּךְ לְעַבְדָּא), as it is said (כְּמָה דְאִתְּמָר). And for this reason, Ya‘akov brought to his father two se‘irim (goats) (וְעַל דָּא אַקְרִיב יַעֲקֹב לְאֲבוֹי תְּרֵין שְׂעִירִין): one - to subdue Esav, who is Se‘ir (חַד, לְאַכְּפְיָא לְעֵשָׂו דְּאִיהוּ שָׂעִיר), and one - for the level upon which Esav depended and to which he cleaved (וְחַד, בְּגִין דַּרְגָּא דְּהֲוָה תָּלֵי בֵּיהּ עֵשָׂו וְאִתְדַּבַּק בֵּיהּ), as it is said (וְאִתְּמָר).