Daf 151b (דַּף קנ״א ע״ב)

And because of this, as long as the sages unify her through Orayta, (וְעַל דָּא, כָּל זִמְנָא דְּחֲכִימַיָא יֶחְדוּן בָּהּ בְּאוֹרַיְיתָא) Samael cannot prevail over them, (לָא יָכִיל סַמָּא״ל בְּהוּ) for it is written: “The voice is the voice of Ya'akov, and the hands are the hands of Esav.” (Bereshit 27) (דְּהָא כְּתִיב, הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו). This is the supernal Orayta, which is called the voice of Ya'akov; (דָּא הוּא אוֹרַיְיתָא עִלָּאָה, דְּאִקְרֵי קוֹל יַעֲקֹב) so long as that voice does not cease, (בְּעוֹד דְּהַהוּא קוֹל לָא פָּסַק) speech dominates and prevails, (דִּבּוּר שָׁלְטָא וְיָכְלָא) and because of this, Orayta must not cease. (וְעַל דָּא לָא אִצְטְרִיךְ אוֹרַיְיתָא לְמִפְסַק).

Rabbi Ḥiyya awoke, (וְאִתְעַר רִבִּי חִיָּיא) and they went and told this word to the sages. (וְאֲזְלוּ וְאָמְרוּ מִלָּה דָּא לַחֲכִימַיָא). Rabbi Yesa said: Everyone knows this, (אָמַר רִבִּי יֵיסָא, כֹּלָּא יָדְעִין דָּא) and so it is, (וְהָכִי הוּא) for it is written: “If Hashem does not guard the city, the watchman keeps vigil in vain.” (Psalms 127) (דִּכְתִיב, אִם ה׳ לֹא יִשְׁמָר עִיר שָׁוְא שָׁקַד שׁוֹמֵר). These are those who labor in Orayta (אִלֵּין אִנּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא) the holy city stands upon them, (קַרְתָּא קַדִּישָׁא קָיְימָא עֲלַיְיהוּ) and not upon the mighty men of the world. (וְלָא עַל גַּבְרִין תַּקִּיפִין דְּעָלְמָא). As it is written: “If Hashem does not guard the city…” (הַיְינוּ דִּכְתִיב, אִם ה׳ לֹא יִשְׁמָר עִיר וגו׳). “And he saw, and behold, a well in the field…” (Bereshit 29) (וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וגו׳).

Rabbi Yehudah opened and said: (רַבִּי יְהוּדָה פָּתַח וְאָמַר) “A psalm of David when he fled from before Avshalom his son.” (Psalms 3) (מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ). This verse the Friends were aroused by. (הַאי קְרָא אִתְעָרוּ בֵּיהּ חַבְרַיָא). But “A psalm of David”—why did he recite song? (אֲבָל מִזְמוֹר לְדָוִד, אַמַּאי קָאֲמַר שִׁירָה) If it was because someone rose against him, (אִי בְּגִין דִּבְרֵיהּ אִיהוּ דְּקָם עֲלֵיהּ) lamentation would be more fitting for him, (קִינָה יַתִּיר מִבָּעֵי לֵיהּ) for his own son rose against him—about another, it would be enough. (דְּהָא אַבָּא אִישׁ עֲלוֹי, דְּבַר נַשׁ זְעֵיר מִקְּרִיבוֹי, מִדְּאָחֳרָא סַגִּי). Rather, “A psalm of David”—he recited song, and this is what David meant: (אֶלָּא, מִזְמוֹר לְדָוִד, אָמַר שִׁירָה, וְהָכִי בָּעֵי דָוִד) that Kudsha Berikh Hu removed his sin to the World to Come. (דְּחָשִׁיב דְּקוּדְשָׁא בְּרִיךְ הוּא סָלִיק לֵיהּ חוֹבוֹי לְהַהוּא עַלְמָא). Once he saw that here, in this world, He sought to elevate him, he rejoiced. (כֵּיוָן דְּחָמָא דְּהָכָא בְּהַאי עַלְמָא בָּעֵי לְמִגְבֵּיהּ מִנֵּיהּ, חָדֵי).

Tosefta

And he saw (וַיַּרְא), and behold (וְהִנֵּה), a well in the field (בְּאֵר בַּשָּׂדֶה) (Bereshit 29). Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), it is written (כְּתִּיב): “Listen to Me” (שִׁמְעוּ אֵלַי), “you pursuers of righteousness” (רוֹדְפֵי צֶדֶק) (Isaiah 51), these are those (אִינוּן) who seek the secret of faith (דְּתָּבְעֵי רָזָא דִּמְהֵימְנוּתָּא), these are those (אִינוּן) who cleave to the bond of faith (דְּאִתְּדַּבְּקוּ בְּקִשׁוּרָא דִּמְהֵימְנוּתָּא), these are those (אִינוּן) who know the pathways of the Supernal King (דְּיָדְעִין אָרְחוֹי דְמַלְכָּא עִלָּאָה). When two ascend (כַּד סְלִיקוּ תְּרֵין), and one goes out before them (וְנָפְּקוּ לָקֳדָמוּתּ חַד), they receive him (מְקַבְּלִין לֵיהּ) between two arms (בֵּין תְּרֵין דְּרוֹעִין). Two descend below (תְּרֵי נָחֲתֵי לְתַּתָּא), they are two (תְּרֵין אִינוּן), one between them (חַד בֵּינַיְיהוּ). These two (תְּרֵין אִלֵּין) are the seats of the Nevi’im (מוֹתָּבָא דִנְבִיאֵי), a place from which they nurse (אֲתַּר דְּיַנְקֵי בֵּיהּ), one between them (חַד בֵּינַיְיהוּ), who is connected with all (דְּאִיהוּ אִתְּחַבַּר בְּכֹלָּא), he takes all (הוּא נָטִיל כֹּלָּא). That holy well (הַהוּא בֵּירָא קַדִּישָׁא) stands beneath them (קָאִים תְּחוֹתַּיְיהוּ), it is the field of holy apples (חַקְלָא דְתַּפּוּחִין קַדִּישִׁין אִיהוּ). From this well (מֵהַאי בֵּירָא) the flocks are watered (מִתְּשַׁקְיָין עֲדָרַיָא), all those who are kindled (כָּל אִינוּן רְתִּיכִין), all those masters of wings (כָּל אִינוּן מָארֵי גַדְפִּין). Three stand (ג׳ קָיְימִין), a fourth (רְבִיעִין), upon this well (עַל הַאי בֵּירָא), this well (הַאי בֵּירָא) is filled from them (מִנַּיְיהוּ אִתְּמְלֵי). This is what is written (הֲדָא הוּא דִכְתִּיב): “For from that well” (כִּי מִן הַבְּאֵר הַהִיא), “they would water the flocks, etc.” (יַשְׁקוּ הָעֲדָרִים וְגו׳) (Bereshit 29). This is Adonai who is called (דָּא אֲדנ״י אִתְּקְרֵי). Concerning this it is written (עַל דָּא כְּתִּיב): “Adonai Elohim, You have begun…” (אֲדֹנָי אֱלֹהִים אַתָּה הַחִילוֹתָּ) (Deuteronomy 3), and it is written (וּכְתִיב): “Shine Your face upon Your desolate sanctuary for the sake of Adonai” (וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָׁמֵם לְמַעַן אֲדֹנָי) (Daniel 9). Master of all the earth (אֲדוֹן כָּל הָאָרֶץ), this is what is written (הֲדָא הוּא דִכְתִּיב): “Behold, the Ark of the Covenant” (הִנֵּה אֲרוֹן הַבְּרִיתּ), “the Master of all the earth” (אֲדוֹן כָּל הָאָרֶץ) (Joshua 3). Thus concludes the Tosefta (עַל כֵּן נִשְׁלְמָה הַתּוֹסֶפְתָּא). Further, see that those above him were in the world (תוּ, דְּחָמָא דְּעִלָּאֵי מִנֵּיהּ הֲווּ בְּעַלְמָא), that they fled (דְּקָא בָּרְחוּ), and all of them were alone (וְכֻלְּהוּ בִּלְחוֹדַיְיהוּ). Ya'akov fled (יַעֲקֹב עָרַק), as it is written (דִּכְתִיב): “And Ya'akov fled the field of Aram” (וַיִּבְרַח יַעֲקֹב שְׂדֵה אֲרָם) (Hosea 12), and he fled alone (וְעָרַק בִּלְחוֹדוֹי). Moshe fled (משֶׁה עָרַק), as it is written (דִּכְתִיב): “And Moshe fled from before Pharaoh” (וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה) (Shemot 2), and he fled alone (וְעָרַק בִּלְחוֹדוֹי). And David fled (וְדָוִד בָּרַח), all the rulers of the earth (כָּל אִינוּן שׁוּלְטָנֵי אַרְעָא), and all the mighty ones of the earth (וְכָל אִינוּן גִּבָּרֵי אַרְעָא), and the leaders of Yisrael (וְרֵישֵׁיהוֹן דְּיִשְׂרָאֵל), all of them fled with him (כֻּלְּהוּ עָרְקִין עִמֵּיהּ), and encircled him (וְסָחֲרִין לֵיהּ), from his right and from his left (מִימִינֵיהּ וּמִשְׂמָאלֵיהּ), to guard him from all sides (לְנַטְרָא לֵיהּ מִכָּל סִטְרִין). Once he saw this praise (כֵּיוָן דְּחָמָא שְׁבָחָא דָא), he uttered song (אָמַר שִׁירָתָא). And Rabbi Yehudah said (וְאָמַר רִבִּי יְהוּדָה), all of them were stirred in this well (כֻּלְּהוּ אִעָרְעוּ בְּהַאי בְּאֵר). And David—why was he not stirred in it? (וְדָוִד אַמַּאי לָא אַעֲרַע בֵּיהּ) Rather, David was the master of the chamber (אֶלָּא, דָּוִד מָארֵי דְבָבוּ), destined to receive it (הֲוָה לְקֳבְלֵיהּ), at that time (בְּהַהוּא זִמְנָא), and for this reason (וּבְגִין כָּךְ), he was not stirred in it (לָא אַעֲרַע בֵּיהּ). But for Ya'akov and Moshe (לְיַעֲקֹב וּמֹשֶׁה), this well received them in joy (בְּחֶדְוָה קַבִּיל לוֹן הַאי בְּאֵר), and sought to draw near to them (וּבָעָא לְאִתְקָרְבָא בַּהֲדַיְיהוּ), and therefore (וְעַל דָּא), when it saw them (כֵּיוָן דְּחָמָא לוֹן), this well caused the waters to rise toward them (הַאי בְּאֵר סְלִיקוּ מַיָא לְגַבַּיְיהוּ), like a woman rejoicing with her husband (כְּאִתְּתָא דְּחֲדִיאַת עִם בַּעֲלָהּ). And if you say (וְאִי תֵימָא): But Eliyahu fled and was not stirred in it—why? (הָא אֵלִיָּהוּ בָּרַח וְלָא אַעֲרַע בֵּיהּ, אַמַּאי) Rather, Eliyahu is below the well (אֶלָּא, אֵלִיָּהוּ לְתַתָּא מִן בְּאֵר הוּא), and not above it (וְלָא לְעֵילָא), like Moshe and Ya'akov (כְּמָה דְּהֲווּ מֹשֶׁה וְיַעֲקֹב), and for this reason (וּבְגִין כָּךְ), he is an angel (מַלְאָךְ אִיהוּ), performing his mission (וְעֲבִיד שְׁלִיחוּתָא). And because Ya'akov and Moshe are above the well (וּבְגִין דְּיַעֲקֹב וּמֹשֶׁה, לְעֵילָא אִינוּן מִן הַבְּאֵר), the well rejoiced toward them (בְּאֵר חָדֵי לְגַבַּיְיהוּ), and rose to receive them (וְסָלִיק לְקַבְּלָא לוֹן), like a woman rejoicing with her husband (כְּאִתְּתָא דְחָדַאת לְגַבֵּי בַּעֲלָהּ), and receiving him (וּמְקַבְּלָא לֵיהּ).