Daf 153a (דַּף קנ״ג ע״א)

Come and see (וְתָּא חֲזֵי), a supernal holy secret of faith (רָזָא עִלָּאָה קַדִּישָׁא דִּמְהֵימְנוּתָּא), the secret of the world of male and the world of female (רָזָא דְעַלְמָא דִדְכוּרָא וְעַלְמָא דְנוּקְבָא), and all holiness of holinesses is within it (וְכָל קִדּוּשָׁא דְקַדִּישִׁין בֵּיהּ), and all secrets of faith issue from here (וְכָל רָזֵי דִמְהֵימְנוּתָּא מֵהָכָא נָפְקוּ). And all life (וְכָל חַיִּין), and all freedom (וְכָל חֵירוּ), and all good (וְכָל טָבִין), and all lights (וְכָל נְהוֹרִין) are from here (מֵהָכָא אִינוּן), and all blessings (וְכָל בִּרְכָּאן), and generous dews (וְטַלֵּי נִדְבָּאן), and all love of loves (וְכָל רְחִימוּ דִרְחִימוּתָא), all is from this side (כֹּלָּא מִסִּטְרָא דָא), the secret of the South (רָזָא דְּדָרוֹם). From the side of the North (מִסִּטְרָא דְצָפוֹן), degrees spread out (מִתְפַּשְׁטֵי דַרְגִּין), until they reach below (עַד דְּמָטָא לְתַתָּא), a golden crust (קַסְטוּפָא דְּדַהֲבָא), on the impure side (בְּסִטְרָא מְסָאֲבָא), a filth of impurity (לִכְלוּכָא דִמְסָאַב), and it grasps above (וְאָחִיד לְהַאי לְעֵילָא), and it grasps below (וְאָחִיד לְהַאי לְתַתָּא), and here male and female are joined as one (וְהָכָא מִזְדַּוְוגֵי דְּכַר וְנוּקְבָא כְּחֲדָא), and these are the riders of the serpent (וְאִינוּן רוֹכֵב נָחָשׁ), the secret of male and female (רָזָא דִּדְכַר וְנוּקְבָא), and this is the secret of Azazel (וְרָזָא דָא עֲזָאזֵ״ל). And from here the degrees branch out (וּמֵהָכָא מִתְפָּרְשִׁין דַּרְגִּין), and many sides emerge into the world (וְנָפְקִין כַּמָּה סִטְרִין לְעַלְמָא), which spread from here (דְּמִתְפַּשְׁטִין מֵהָכָא), and rule over the world (וְשָׁלְטִין עַל עַלְמָא), and all of them are impure sides (וְכֻלְּהוּ סִטְרֵי מְסָאֲבָא), and great ones are appointed over the world (וְרַבְרְבִין מְמַנָּן גּוֹ עַלְמָא). Come and see (תָּא חֲזֵי): when Esav emerged into the world (עֵשָׂו כַּד נָפַק לְעַלְמָא), he was entirely red like a rose (כּוּלֵיהּ סוּמְקָא כְּוַרְדָּא), with hair like the form of Se’ir (בְּשַׂעֲרָא כְּגַוְונָא דְּשָׂעִיר), and from there chiefs were appointed (וּמִתַּמָּן אַלּוּפִין מְמַנָּן), twelve (תְּרֵיסִין) — Some say: twelve (נ״א: תְּרֵיסַר) — who rule in the world (דְּשָׁלְטִין בְּעַלְמָא), and this has been established (וְהָא אוּקְמוּהָ).

Come and see (תָּא חֲזֵי), “Happy are those who observe justice” (אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט) (Psalms 106) they who guard the faith of Kudsha Berikh Hu (דְּנָטְרֵי מְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), because Kudsha Berikh Hu is justice (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מִשְׁפָּט). And it is required of a person to guard so as not to stray to another path (וּבָעֵי לֵיהּ לְבַר נָשׁ לְנַטְרָא דְּלָא יִסְטֵי לְאוֹרְחָא אָחֳרָא), but rather that he guard justice (אֶלָּא דִּיהֵא נָטִיר מִשְׁפָּט), because Kudsha Berikh Hu is justice (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מִשְׁפָּט), and all His ways are justice (דְּכָל אָרְחוֹי מִשְׁפָּט). “Who performs righteousness at all times” (עוֹשֵׂה צְדָקָה בְּכָל עֵת) (Psalms 106) and can a person perform righteousness at all times? (וְכִי בְּכָל עֵת יָכִיל בַּר נָשׁ לְמֶעְבַּד צְדָקָה) Rather, one who toils in the paths of the Orayta (אֶלָּא, מַאן דְּיִשְׁתָּדַּל בְּאוֹרְחוֹי דְאוֹרַיְּיתָא), and performs Charity with those in need of it (וְעָבִיד צְדָקָה עִם אִינוּן דְּאִצְטְרִיכוּ לָהּ), for whoever performs Charity with the poor (דְּכָל מַאן דְּעָבִיד צְדָקָה עִם מִסְכֵּנָא), that Charity rises above and below (אַסְגֵי הַהִיא צְדָקָה לְעֵילָא וְתַתָּא).

Come and see (תָּא חֲזֵי), whoever labors in Charity (מַאן דְּאִשְׁתַּדַּל בִּצְדָקָה), that Charity that he performs (הַהִיא צְדָקָה דְּעָבִיד), ascends above (סָלִיק לְעֵילָא), and reaches above to that place of Ya'akov (וּמָטָא לְעֵילָא לְהַהוּא אַתְרָא דְיַעֲקֹב), who is the supernal channel (דְּאִיהוּ רְתִיכָא עִלָּאָה). And it draws blessing to that place (וְאַמְשִׁיךְ בִּרְכָּאן לְהַהוּא אֲתַר), from the spring of all springs (מִמַּבּוּעָא דְכָל מַבּוּעִין). And from that Charity (וּמֵהַהִיא צְדָקָה), blessing flows and multiplies to all those below (אַמְשִׁיךְ וְאַרְבֵּי בִּרְכָּאן לְכָל אִינוּן תַּתָּאֵי), and to all channels and all forces (וּלְכָל רְתִיכִין וּלְכָל חֵילִין), and all are blessed and increased with lights (וְכֻלְּהוּ אִתְבָּרְכָאן וְאִתּוֹסְפָן נְהוֹרִין), as is fitting (כְּדְקָא יְאוּת). Because all of them are called “time” (בְּגִין דְּכֻלְּהוּ אִקְרוּ עֵת), and this is what is written: “He performs Charity at all times” (וְדָא הוּא דִּכְתִּיב: עוֹשֵׂה צְדָקָה בְּכָל עֵת).

Come and see (תָּא חֲזֵי): In the time when Yisrael were in the Holy Land (בְּזִמְנָא דְּהֲווּ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא), they would draw down blessings from above to below (אִינוּן הֲווּ מָשְׁכֵי בִּרְכָּאן מִלְּעֵילָא לְתַתָּא). But when Yisrael went out from the Holy Land (וְכַד נָפְקוּ יִשְׂרָאֵל מֵאַרְעָא קַדִּישָׁא), they entered under another dominion (עָאלוּ תְּחוֹת רְשׁוּ אָחֳרָא), and blessing was withheld from the world (וּבִרְכָּאן אִתְמְנָעוּ מֵעָלְמָא).

Come and see (תָּא חֲזֵי), Ya'akov was under holy dominion (יַעֲקֹב הֲוָה תְּחוֹת רְשׁוּ קַדִּישָׁא). Once he left the land (כֵּיוָן דְּנָפַק מֵאַרְעָא), he entered into another dominion (עָאל בִּרְשׁוּ אָחֳרָא). And before he entered under another dominion (וְעַד לָא עָאל תְּחוֹת רְשׁוּ אָחֳרָא), Kudsha Berikh Hu was revealed to him in a dream (אִתְגְּלִי עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּחֶלְמָא), and he saw all that he saw (וְחָמָא כָּל מַה דְּחָמָא), and holy angels went with him (וְאֲזְלוּ עִמֵּיהּ מַלְאָכִין קַדִּישִׁין), until he sat by the well (עַד דְּיָתִיב עַל בֵּירָא). And when he sat by the well (וְכֵיוָן דְּיָתִיב עַל בֵּירָא), the waters rose toward him (סְלִיקוּ מַיָּא לְגַבֵּיהּ). And so it was with Moshe (וְכֵן הֲוָה מֹשֶׁה), that from there his wife was prepared for him (דְּמִתַּמָּן אִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ). The secret of the matter is (רָזָא דְּמִלָּה), the well does not rise (בֵּירָא לָא סָלְקָא), unless it sees that its mate is prepared to be joined with him (אֶלָּא כַּד חָמָא קִשְׁרָא דִילֵיהּ לְאִתְחַבְּרָא בַּהֲדֵיהּ). And Rabbi Abba said (וְאָמַר רִבִּי אַבָּא), all these verses are difficult when placed side by side (כָּל הָנֵי קְרָאֵי קַשְׁיָין אַהֲדָדֵי). At first it is written (בְּקַדְמִיתָא כְּתִיב): “And Ya'akov went out from Be’er Sheva and went to Charan” (וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה) (Bereshit 28), and Lavan was dwelling in Charan (וְלָבָן בְּחָרָן הֲוָה יָתִיב). Why then does it say he journeyed from there? (אַמַּאי נָטִיל מִתַּמָּן), as it is written: “And Ya'akov lifted his feet and went to the land of the children of the East” (דִּכְתִיב: וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם) (Bereshit 29). And from where do we know that Lavan’s dwelling was in Charan? (וּמִנָּלָן דִּבְחָרָן הֲוָה דִיּוּרֵיהּ דְּלָבָן), for it is written: “And Ya'akov said to them, My brothers, from where are you? And they said, We are from Charan” (דִּכְתִיב: וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָחְנוּ). “And he said, Do you know Lavan son of Nachor? And they said, We know” (וַיֹּאמֶר הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר וַיֹּאמְרוּ יָדָעְנוּ). This indicates that Lavan’s dwelling was in Charan (מַשְׁמַע דְּדִיּוּרֵיהּ דְּלָבָן בְּחָרָן הֲוָה). Rather, Ya'akov said (אֶלָּא, יַעֲקֹב אָמַר), I want to enter into the Shekhinta (אֲנָא בָּעִינָא לְמֵיעַל בִּשְׁכִינְתָּא), because I desire to be in Zivug (בְּגִין דִּבְעִינָא לְאִזְדַּוְּוגָא). Abba, when he got married and sent his servant (אַבָּא כַּד אִתְנָסִיב וְשָׁדַר לְעַבְדָּא), found a spring of water (אַשְׁכַּח עֵינָא דְמַיָּא), and then his wife was prepared for Abba (וּכְדֵין אִזְדַּמְּנַת לֵיהּ לְאַבָּא אִתְּתָא). But here in this place, I found neither spring, nor well, nor water (וְהָא בְּאֲתַר דָּא לָא אַשְׁכַּחְנָא לָא עֵינָא וְלָא בֵּירָא וְלָא מַיָּא). Immediately: “And Ya'akov lifted his feet and went to the land of the children of the East” (וּמִיָּד: וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם) (Bereshit 29), and there the well was prepared for him (וְתַמָּן אִזְדַּמְּנַת לֵיהּ בֵּירָא), as we said before (כִּדְקָאֲמָרָן), and his wife was prepared for him there (וְאִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), Charan was indeed there (חָרָן תַּמָּן הֲוָה וַדַּאי), and this well was in the field (וְהַאי בֵּירָא בְּחַקְלָא הֲוָה). For if it were not so (דְּאִי לָאו הָכִי), why is it written: “And she ran and told her father”? (אַמַּאי כְּתִיב: וַתָּרָץ וַתַּגֵּד לְאָבִיהָ) (Bereshit 29). Rather, because it was near the city (אֶלָּא בְּגִין דְּהֲוָה סָמִיךְ לְמָתָּא). And Rabbi El'azar said (וְאָמַר רִבִּי אֶלְעָזָר), Ya'akov, for whom a wife was prepared at the well (יַעֲקֹב דְּאִזְדַּמְּנַת לֵיהּ עַל בֵּירָא אִתְּתָא), why was Leah not prepared for him? (אַמַּאי לָא אִזְדַּמְּנַת לֵיהּ לֵאָה), for behold, all the tribes were destined to arise from Leah for Ya'akov (דְּהָא קָיְימָא לֵיהּ לְיַעֲקֹב כָּל אִינוּן שִׁבְטִין). Rather, Leah Kudsha Berikh Hu did not wish to join to Ya'akov in revelation (אֶלָּא לֵאָה לָא בָעָא קוּדְשָׁא בְּרִיךְ הוּא לְזַוְוגָא לֵיהּ לְיַעֲקֹב בְּאִתְגַּלְּיָא), as it is written: “And it was in the morning, and behold it was Leah” (דִּכְתִיב: וַיְהִי בַבֹּקֶר וְהִנֵּה הִיא לֵאָה) (Bereshit 29), from which it is implied that the matter was not revealed before (מִכְּלַל דְּהָא קוֹדֶם לָכֵן לָא אִתְגַּלְּיָא מִלָּה).