Daf 146a (דַּף קמ״ו ע״א)
And for this reason the world endures p3-3(וּבְגִין כָּךְ קָיְימָא עַלְמָא), until there shall come a woman in the manner of Chavah (עַד דְּתֵיתֵי אִתְּתָא כְּגַוְונָא דְחַוָּה), and a man in the manner of Adam (וּבַר נָשׁ כְּגַוְונָא דְאָדָם), and they shall subdue and outwit that wicked serpent (וְיַעֲקִימוּ וְיַחְכִּימוּ לֵיהּ לְהַהוּא חִוְיָא בִּישָׁא), and the one who rides upon it (וְהַהוּא דְּרָכִיב עֲלֵיהּ), and all has already been said (וְכֹלָּא אִתְּמָר). He opened and said p3-4(פָּתַח וְאָמַר): “And Esav was a man who knew hunting, a man of the field…” (Bereshit 25) (וַיְהִי עֵשָׂו אִישׁ יוֹדֵעַ צַיִד אִישׁ שָׂדֶה), and it is said: “And Ya‘akov was a simple man, dwelling in tents” (וְהָא אִתְּמָר: וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים). “A simple man” - a man who is whole, as the Targum renders (אִישׁ תָּם, גְּבַר שְׁלִים, כְּתַרְגּוּמוֹ). “Dwelling in tents” - why was he called Tam? Because he dwelt in tents (יֹשֵׁב אֹהָלִים, אַמַּאי אִיהוּ תָּם בְּגִין דְּאִיהוּ יֹשֵׁב אֹהָלִים), grasping both sides: that of Avraham and of Yitzchak (דְּאָחִיד לִתְרֵין סִטְרִין, לְאַבְרָהָם וּלְיִצְחָק). And for this reason, Ya‘akov came toward Esav on the side of Yitzchak (וְעַל דָּא יַעֲקֹב בְּסִטְרָא דְיִצְחָק אֲתָא לְגַבֵּי דְעֵשָׂו), as it is said (כְּמָה דְאִתְּמָר). As it is written (II Samuel 22): “With the pious You act piously, and with the crooked You are cunning” (דִּכְתִיב: עִם חָסִיד תִּתְחַסָּד, וְעִם עִקֵּשׁ תִּתַּפָּל). And when he came with the blessings, he came with assistance from above (וְכַד אֲתָא עִם בִּרְכָּאן, בְּסִיּוּעָא דִּלְעֵילָא קָא אֲתָא), with the help of Avraham and Yitzchak (בְּסִיּוּעָא דְאַבְרָהָם וְיִצְחָק), and therefore, it was with Chokhmah (וּבְגִין כָּךְ בְּחָכְמְתָא הֲוָה), as it is said (כְּמָה דְאִתְּמָר).
Come and see (תָּא חֲזֵי): When Ya‘akov was aroused against Samael - the level of Esav (כַּד יַעֲקֹב אִתְעָר לְגַבֵּי סַמְאָ"ל, דַּרְגָּא דְעֵשָׂו), and accepted him upon himself (וְקַבִּיל עֲלֵיהּ לְיַעֲקֹב), and Ya‘akov defeated him in several aspects (וְיַעֲקֹב נָצַח לֵיהּ בְּכַמָּה סִטְרִין), he defeated the serpent through Chokhmah and cunning (נָצַח לְחִוְיָא בְּחָכְמְתָא וּבַעֲקִימוּ), and was not defeated except in Se‘ir (וְלָא אִתְנָצַח בַּר בְּשָׂעִיר). And although all is one, he also defeated Samael in another victory (וְאַף עַל גַּב דְּכֹלָּא חַד, נָצַח כְּמוֹ כֵן לְסַמְאָ"ל בְּנִצְחוֹנָא אָחֳרָא), and he conquered him (וְנָצְחֵיהּ); this is what is written (Bereshit 32): “And a man wrestled with him until the break of dawn” (הֲדָא הוּא דִּכְתִיב: וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר). “And he saw that he could not prevail against him” (וַיַּרְא כִּי לֹא יָכֹל לוֹ).
Come and see (תָּא חֲזֵי): how great was the merit of Ya'akov (זְכוּתֵיהּ דְּיַעֲקֹב כַּמָּה הֲוָה), that he came and sought to pass away from the world (דְּאִיהוּ אֲתָא וּבָעָא לְאַעֲבָרָא לֵיהּ מֵעַלְמָא). And that night (וְהַהוּא לֵילְיָא) was the night in which the moon was created (הֲוַת לֵילְיָא דְאִתְבְּרֵי בֵּיהּ סִיהֲרָא), and Ya'akov remained alone (וְיַעֲקֹב אִשְׁתָּאַר בִּלְחוֹדוֹי), for there was no one with him (דְּלָא הֲוָה עִמֵּיהּ אָחֳרָא).
For we have learned (דִּתְנַן): a man should not go out alone at night (לָא יִפּוּק בַּר נָשׁ יְחִידָאי בְּלֵילְיָא), and all the more so on the night in which the luminaries were created (וְכָּל שֶׁכֵּן בְּלֵילְיָא דְאִתְבְּרִיאוּ בֵּיהּ נְהוֹרִין). For behold, the moon is deficient (דְּהָא סִיהֲרָא אִיהִי חַסְרָא), as it is written: “Let there be luminaries”—without the letter Vav, deficient (דִּכְתִיב יְהִי מְאֹרֹ״ת חָסֵר). And that night (וְהַהוּא לֵילְיָא), he remained alone (אִשְׁתָּאַר בִּלְחוֹדוֹי), because when the moon is deficient (בְּגִין דְּכַד סִיהֲרָא חַסְרָא), the evil serpent is empowered and rules (חִוְיָא בִישָׁא אִתְתַּקַּף וְשָׁלְטָא). And then Samael came (וּכְדֵין אֲתָא סַמָּאֵל), and accused him (וְקַטְרִיג לֵיהּ), and sought to destroy him from the world (וּבָעָא לְאוֹבָדָא לֵיהּ מֵעָלְמָא). And Ya‘akov was strong on all sides (וְיַעֲקֹב הֲוָה תַּקִּיף בְּכָל סִטְרִין), on the side of Yitzchak and on the side of Avraham (בְּסִטְרָא דְיִצְחָק וּבְסִטְרָא דְאַבְרָהָם), for they were the strength of Ya‘akov (דְּאִינוּן הֲווּ תַּקִּיפוּ דְיַעֲקֹב). He came to the right, he saw Avraham, strong with the strength of the day (אֲתָא לִימִינָא, חָמָא לְאַבְרָהָם תַּקִּיף בִּתְקִיפוּ דְיוֹמָא), on the right side of Chesed (בְּסִטְרָא דִּימִינָא דְחֶסֶד). He came to the left, he saw Yitzchak, strong with harsh judgment (אֲתָא לִשְׂמָאלָא, חָמָא לְיִצְחָק תַּקִּיף בְּדִינָא קַשְׁיָא). He came to the body, he saw Ya‘akov, strong from these two sides that encompassed him (אֲתָא לְגוּפָא, חָמָא לְיַעֲקֹב, תַּקִּיף מִתְּרֵין סִטְרִין אִלֵּין דְּסַחֲרָן לֵיהּ), one from here and one from there (חַד מִכָּאן, וְחַד מִכָּאן). Then (כְּדֵין), “He saw that he could not prevail against him, and he touched the hollow of his thigh…” (Bereshit 32) (וַיַּרְא כִּי לֹא יָכוֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ), for that is a place outside the body (דְּאִיהוּ אֲתַר לְבַר מִגּוּפָא), and it is one pillar of the body (וְאִיהוּ חַד עַמּוּדָא דְגוּפָא). Then: “The hollow of Ya‘akov’s thigh was dislocated as he wrestled with him” (וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ וְגו׳). Once the morning was awakened and the night had passed (כֵּיוָן דְּאִתְעַר צַפְרָא וְעֲבַר לֵילְיָא), Ya‘akov was strengthened (אִתְתַּקַּף יַעֲקֹב), and the strength of Samael was weakened (וְאִתְחַלַּשׁ חֵילֵיהּ דִּסַמְאָ״ל). Then he said: “Send me away,” for the time had arrived to sing the morning song (כְּדֵין אָמַר: שַׁלְּחֵנִי, דְּמָטָא זִמְנָא לוֹמַר שִׁירָתָא דְצַפְרָא). He wished to depart, and he gave thanks to him for those blessings (וּבָעֵי לְמֵיזַל, וְאוֹדֵי לֵיהּ עַל אִינוּן בִּרְכָּאן), and he added for him another blessing, as it is written (Bereshit 32): “And he blessed him there” (וְאוֹסִיף לֵיהּ בִּרְכָתָא אָחֳרָא, דִּכְתִיב: וַיְבָרֶךְ אֹתוֹ שָׁם).
Come and see (תָּא חֲזֵי): how many blessings Ya'akov was blessed with (כַּמָּה בִּרְכָאן אִתְבָּרֵךְ יַעֲקֹב). One — from his father (חַד דְּאֲבוֹי), at that moment of standing upright (בְּהַהוּא עֲקִימוּ), and all those blessings were broadened (וְרָוַוח כָּל אִינוּן בִּרְכָאן). And one — from the Shekhinta, when Kudsha Berikh Hu blessed him (וְחַד דִּשְׁכִינְתָּא דְּבָרִיךְ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), when he was coming from Lavan (כַּד הֲוָה אָתֵי מִלָּבָן), as it is written (Bereshit 35): “And Elohim blessed Ya'akov” (דִּכְתִיב וַיְבָרֶךְ אֱלֹהִים אֶת יַעֲקֹב). And one — that he was blessed by that angel, the appointed one of Esav (וְחַד, דְּבָרְכֵיהּ לֵיהּ הַהוּא מַלְאָכָא מְמַנָּא דְעֵשָׂו). And one — another blessing, from his father (וְחַד, בְּרָכָה אָחֳרָא, דְּבָרְכֵיהּ לֵיהּ אֲבוּהָ), when he was going to Paddan Aram (כַּד הֲוָה אָזִיל לְפַדַּן אֲרָם), as it is written (Bereshit 28): “And El Shaddai shall bless you…” (דִּכְתִיב וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְגו׳). At that time when Ya‘akov saw himself with all those blessings (בְּהַהוּא זִמְנָא דְּחָמָא יַעֲקֹב גַּרְמֵיהּ בְּכָל הַנֵּי בִּרְכָאן), he said: With which of these blessings shall I make use now? (אָמַר, בְּמַאן בִּרְכָתָא דְּמִנַּיְיהוּ אֶשְׁתַּמֵּשׁ הַשְׁתָּא). He said: I will use now the weakest of them (אָמַר, בַּחֲלָשָׁא מִנַּיְיהוּ אֶשְׁתַּמֵּשׁ הַשְׁתָּא). And who is that? The last one, the one his father blessed him with (וּמַאן אִיהוּ, דָּא בַּתְרַיְיתָא, דְּבָרְכֵיהּ אֲבוּהָ). And even though it is strong (וְאַף עַל גַּב דְּאִיהִי תַּקִּיפָא), he said: it is not strong with dominion in this world like the former one (אָמַר, לָאו אִיהִי תַּקִּיפָא בְּשָׁלְטָנוּתָא דְהַאי עַלְמָא כְּקַדְמָאָה).
Ya‘akov said: I will take this now and make use of it, and I will set aside all those others for the time when I will need them and for my children afterward (אָמַר יַעֲקֹב אֶטּוֹל הַשְׁתָּא דָא וְאֶשְׁתַּמַשׁ בָּהּ וַאֲסַלֵּק כָּל אִינוּן אָחֳרָנִין לְזִמְנָא דְּאִצְטְרִיךְ לִי וְלִבְנָאי בַּתְרָאי). When is that (אֵימָתַי), at the time when all the nations will gather to destroy my children from the world (בְּזִמְנָא דְּיִתְכַּנְּשׁוּן כָּל עַמְּמַיָא לְאוֹבָדָא בָּנַי מֵעַלְמָא), as it is written (Psalms 118): “All nations surrounded me; in the name of Hashem I cut them off” (דִּכְתִיב: כָּל גּוֹיִם סְבָבוּנִי בְּשֵׁם יי כִּי אֲמִילַם), “They surrounded me, they indeed surrounded me…” (סַבּוּנִי גַּם סְבָבוּנִי וְגו׳), “They surrounded me like bees…” (סַבּוּנִי כִּדְבוֹרִים וְגו׳). Here there are three [verses] (הָא הָכָא תְּלָתָא), corresponding to the three that remained (לְגַבֵּי תְּלָתָא דְּאִשְׁתָּאֲרוּ): one - those former blessings from his father (חַד, אִינוּן בִּרְכָּאן קַדְמָאַי דְּאֲבוּהָ); two - those blessings with which Kudsha Berikh Hu blessed him (תְּרֵין, אִינוּן בִּרְכָּאן דְּבָרְכֵיהּ קוּדְשָׁא בְּרִיךְ הוּא); three - the blessings that the angel blessed him with (תְּלַת, אִינוּן בִּרְכָּאן דְּבָרְכֵיהּ הַהוּא מַלְאָכָא).
Notes
Ohr HaChammah on Zohar: “And therefore the world stands,” etc. (וּבְגִין כָּךְ קָיְימָא עָלְמָא וְגוֹ׳), here he revealed to us the force of this teaching (פֹּה גִּלָּה לָנוּ תֹּקֶף הַדְּרוּשׁ הַזֶּה), that Ḥavah was reincarnated in Rivkah and Adam in Ya‘akov (כִּי חַוָּה נִתְגַּלְגְּלָה בְּרִבְקָה וְאָדָם בְּיַעֲקֹב), for the beauty of Ya‘akov is like the beauty of Adam (כִּי שׁוּפְרֵיהּ דְּיַעֲקֹב מֵעֵין שׁוּפְרֵיהּ דְּאָדָם), and the serpent in Esav (וְהַנָּחָשׁ בְּעֵשָׂו), and just as there Samael rode upon the serpent, male and female of impurity (וּכְמוֹ דְּהָתָם הֲוָה סַמָּאֵל רוֹכֵב עַל נָחָשׁ שֶׁהֵם זָכָר וּנְקֵבָה דְּטוּמְאָה), so here Esav received the serpent and Samael encountered Ya‘akov when he came from Padan Aram in wrestling with him (כֵּן הָכָא נִזְדַּמֵּן עֵשָׂו לְקַבֵּל הַנָּחָשׁ וְגַם סַמָּאֵל נִזְדַּמֵּן עִם יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ), and just as the serpent was cunning and wise in its seduction of the woman and the man (וְכְמוֹ שֶׁהַנָּחָשׁ עָקוּם וְחָכָם בְּפִתּוּיָיו), so now Rivkah and Ya‘akov were cunning and wise with Esav (כֵּן עַתָּה רִבְקָה וְיַעֲקֹב עֲקִימוּ וְחַכִּימוּ לְעֵשָׂו), and therefore Rivkah began this strategy (וּבָזֶה תָּבִין עִנְיַן רִבְקָה שֶׁהִיא הִתְחִילָה בְּעִנְיַן עָרְמָה זוֹ), for just as she enticed Adam and caused him to receive curses, so now she enticed Ya‘akov to receive the blessings (כְּמוֹ שֶׁהִיא פִּתְּתָה אֶת אָדָם כָּךְ פִּתְּתָה אֶת יַעֲקֹב לְקַבֵּל הַבְּרָכוֹת), and this is “and they made him cunning and wise” (וְזֶהוּ וְיַעֲקִימוּ וְיַחְכִּימוּ לֵיהּ), and “the one who rides upon it” indicates that all was measure for measure and Samael appeared again but could not prevail over Ya‘akov (וְהַהוּא דְּרָכִיב עֲלֵיהּ מוֹרֶה שֶׁהַכֹּל מִדָּה כְּנֶגֶד מִדָּה וְגַם פֹּה נִזְדַּמֵּן סַמָּאֵל וְלֹא יָכוֹל לוֹ יַעֲקֹב).
Ohr HaChammah on Zohar: “He opened and said: ‘and Esav was,’ etc.” (פָּתַח וְאָמַר וַיְהִי עֵשָׂו וְגוֹ׳): the matter of “a man who knows hunting” (עִנְיַן אִישׁ יוֹדֵעַ צַיִד) was explained above (נִתְבָּאֵר לְעֵיל), that it is in the secret of the shell (שֶׁהוּא בְּסוֹד הַקְּלִיפָּה), but regarding Ya‘akov it is said “and Ya‘akov was a wholesome man” (וּבְיַעֲקֹב נֶאֱמַר אִישׁ תָּם), and he explains that “tam” means complete (וּבֵיאֵר כִּי תָּם פֵּירוּשׁוֹ שָׁלֵם), for he is complete in all his extremities (שֶׁהוּא שָׁלֵם בְּכָל קְצוֹתָיו), and the verse explains this completeness by saying “dwelling in tents” (וְזֶהוּ יוֹשֵׁב אֹהָלִים), meaning not one tent but two (שֶׁהֵם שְׁנֵי אֹהָלִים), corresponding to Avraham and Yitzḥak (הֵם אַבְרָהָם וְיִצְחָק); in the plain sense he studied Torah with both (וּבְפְשָׁט לָמַד תּוֹרָה עִמָּהֶם), but in the secret Ya‘akov is the body, that is Tiferet (וּבַסּוֹד יַעֲקֹב הוּא הַגּוּף דְּהַיְינוּ תִּפְאֶרֶת), and Avraham and Yitzḥak are the two arms, that is lovingkindness and might (וְאַבְרָהָם וְיִצְחָק הֵם שְׁתֵּי הַזְּרוֹעוֹת דְּהַיְינוּ חֶסֶד וּגְבוּרָה), and the body holds to both arms (וְהַגּוּף אוֹחֵז בִּשְׁתֵּי הַזְּרוֹעוֹת), therefore “dwelling in tents” means bound to two sides (וְזֶהוּ יוֹשֵׁב אֹהָלִים אֲחִיד לִתְרֵין סִטְרִין), and since the body was already complete with its two arms through the reincarnation of Adam in Avraham, Yitzḥak, and Ya‘akov (וְהִנֵּה אַחַר שֶׁכְּבָר הָיָה הַגּוּף שָׁלֵם עִם בּ׳ זְרוֹעוֹתָיו עַל יְדֵי גִּלְגּוּל אָדָם בְּאַבְרָהָם יִצְחָק וְיַעֲקֹב), he is therefore called “a complete man” (עַל כֵּן הָיָה נִקְרָא אִישׁ תָּם גְּבַר שָׁלֵם), and no defect was found in his seed, for his bed was complete (וְלֹא נִמְצָא פְּסוּל בְּזַרְעוֹ וְהָיְתָה מִטָּתוֹ שְׁלֵמָה). And because he was included of these two qualities (וְהִנֵּה לִהְיוֹתוֹ כָּלוּל מִבּ׳ מִדּוֹת אֵלּוּ), he was assisted by them when he wished to take the blessings from Esav, to repair what he had damaged in the days of Adam (לָכֵן הָיָה מִסְתַּיֵּעַ מֵהֶם כְּשֶׁרָצָה לִטֹּל הַבְּרָכוֹת מֵעֵשָׂו לְתַקֵּן אֶת אֲשֶׁר עִוֵּת בִּימֵי אָדָם), for Avraham and Yitzḥak were still not able for this matter until Adam’s reincarnation was completed in Ya‘akov, hinted in the body (כִּי אַבְרָהָם וְיִצְחָק עֲדַיִן לֹא הָיוּ יְכוֹלִים לְעִנְיָן זֶה עַד שֶׁנִּשְׁלַם גִּלְגּוּל אָדָם בְּיַעֲקֹב הָרוּמָז בַּגּוּף), and then the time came to take the blessings from him (וּכְדֵין אֲתָא עִדָּן לְמִסַּב מִינֵּיהּ הַבְּרָכוֹת). And the verse says “with the pious You show Yourself kind” (וְהִנֵּה הַכָּתוּב אוֹמֵר עִם חָסִיד תִּתְחַסָּד), and this applies to Ya‘akov because he is included from lovingkindness and from might (וְזֶה יִצְדַּק בְּיַעֲקֹב כִּי הוּא כָּלוּל מֵחֶסֶד וּמִגְּבוּרָה), therefore “with the pious You show Yourself kind” because he too belongs to the quality of lovingkindness (וְלָכֵן עִם חָסִיד תִּתְחַסָּד כִּי גַּם הוּא מִכְּלַל מִדַּת הַחֶסֶד), and “with the crooked You show Yourself twisted” (וְעִם עִקֵּשׁ תִּתְפַּתָּל) is in the secret of might that clothes itself and entices and shows pleasant faces to the wicked in this world in order to drive them from the world to come (בְּסוֹד הַגְּבוּרָה הַלּוֹבֶשֶׁת וּמְפַתָּה וּמַרְאָה פָּנִים צְהוּבוֹת אֶל הָרְשָׁעִים בָּעוֹלָם הַזֶּה לְטָרְדָן מִן הָעוֹלָם הַבָּא), and by the power of the quality of might he outwitted and wisely deceived Esav (וּבְכֹחַ מִדַּת הַגְּבוּרָה עִקִּים וְחִכִּים אֶת עֵשָׂו), who is crooked in the secret of the shells, for they are crooked and perverse in their paths (שֶׁהוּא עִקֵּשׁ בְּסוֹד הַקְּלִיפּוֹת שֶׁהֵם עִקְּשִׁים וְנָלוֹזִים בְּמַעְגְּלוֹתָם), and therefore when he came to deceive Esav he came from the side of might within him, which twists the shells in this world (וְלָכֵן כַּאֲשֶׁר בָּא לְרַמּוֹת אֶת עֵשָׂו בָּא מִצַּד הַגְּבוּרָה שֶׁבּוֹ הַמְעַקֶּשֶׁת אֶת הַקְּלִיפּוֹת בָּעוֹלָם הַזֶּה), and this is “therefore Ya‘akov came in the side of Yitzḥak” (וְזֶהוּ וְעַל דָּא יַעֲקֹב בְּסִטְרָא דְיִצְחָק אֲתָא), and “when he came with the blessings” (וְכַד אֲתָא עִם בִּרְכָאן), for it is known that blessing is from the side of the right, which is Avraham (כִּי נוֹדָע שֶׁהַבְּרָכָה מִצַּד הַיָּמִין שֶׁהוּא אַבְרָהָם), and he says that in the matter of these blessings he conducted himself in these two qualities (וְאָמַר כִּי בְּעִנְיָן בְּרָכוֹת אֵלּוּ הִתְנַהֵג בִּשְׁתֵּי הַמִּדּוֹת הַלָּלוּ), for in misleading Esav he acted by the power of might (כִּי בְּעִנְיָן הֲסָתַת עֵשָׂו הָיָה בְּכֹחַ הַגְּבוּרָה), yet all his intention was not merely to deceive Esav but to take the blessings (אָמְנָם כָּל כַּוָּנָתוֹ לֹא הָיְתָה לְרַמּוֹת אֶת עֵשָׂו בִּלְבַד אֶלָּא כְּדֵי לִטֹּל הַבְּרָכוֹת), and that certainly was by the quality of lovingkindness in him, which is called blessing, and to take it for himself (וְזֶה וַדַּאי הָיָה עַל יְדֵי מִדַּת הַחֶסֶד שֶׁבּוֹ הַנִּקְרֵאת בְּרָכָה וְלָקְחָהּ לְעַצְמוֹ), thus in the matter of these blessings he acted by the power of Avraham and Yitzḥak (הֲרֵי כִּי בְּעִנְיָן בְּרָכוֹת אֵלּוּ הָיָה מִכֹּחַ אַבְרָהָם וְיִצְחָק).