Daf 154b (דַּף קנ״ד ע״ב)

“And Hashem saw that Leah was hated” (וַיַּרְא יְיָ כִּי שְׂנוּאָה לֵאָה) (Bereshit 29) and why was she hated? (וְכִי אַמַּאי הִיא שְׂנוּאָה), for behold, the sons of the hated one—are they not exalted sons? (וְהָא בְּנֵי שְׂנוּאָה לָאו בְּנִי מַעַלְיָא נִינְהוּ) And we see that all those exalted sons came from Leah (וַחֲזִינָן דְּכָל אִינוּן בְּנִי מַעֲלֵי מִלֵּאָה נָפְקוּ), and yet you say, “Leah was hated”? (וְאַתְּ אֲמַרְתְּ כִּי שְׂנוּאָה לֵאָה) Rather, certainly (אֶלָּא וַדַּאי), Jubilee is continually the hidden world (יוֹבְלָא אִיהוּ תָּדִיר עַלְמָא דְּאִתְכַּסְיָא), and all its offspring are not in revelation (וְכָל מִילּוֹי לָאו בְּאִתְגַּלְיָא נִינְהוּ), and for this reason (וּבְגִין כָּךְ), Ya'akov’s entire work was concealed from him (יַעֲקֹב אִתְכַּסְיָין מִנֵּיהּ כָּל עוֹבָדוֹי).

Come and see (תָּא חֲזֵי): the lower world is revealed (עַלְמָא תַּתָּאָה בְּאִתְגַּלְיָא אִיהוּ), and it is the service of all (וְהוּא שֵׁירוּתָא דְּכֹלָּא), to ascend in degrees (לְסַלְּקָא בְּדַרְגּוֹי). Just as Chokhmah Ila’ah is the service of all (כְּמָה דְּחָכְמָה עִלָּאָה הוּא שֵׁירוּתָא דְּכֹלָּא), so too the lower world is Chokhmah (הָכִי נָמֵי עַלְמָא תַּתָּאָה חָכְמָה אִיהוּ), and it is the service of all (וְהִיא שֵׁירוּתָא דְּכֹלָּא). And for this reason, we call it “You” (וּבְגִין כָּךְ קָרֵינָן אַתָּה), because it is Shemittah, and it is revealed p3-8(בְּגִין דְּאִיהוּ שְׁמִטָּה, וְאִתְגַּלְיָא). And the upper world, which is Jubilee (וְעַלְמָא עִלָּאָה דְּאִיהוּ יוֹבְלָא), we call “He” (קָרֵינָא הוּא), for all its offspring are concealed (דְּכָל מִילּוֹי בְּאִתְכַּסְיָא אִינוּן). And the secret of the matter of Leah is (וְרָזָא דְּמִלָּה דְּלֵאָה): as it is written, “And he lay with her that night” (דִּכְתִיב: וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא) (Bereshit 30). And about this it is written (וְעַל דָּא כְּתִיב): “And the Levi shall serve—“He (Hu)” (וְעָבַד הַלֵּוִי הוּא) (Numbers 18), in order to draw from him blessing for all (בְּגִין לְאַמְשָׁכָא מִנֵּיהּ בִּרְכָּאן לְכֹלָּא).

“He (Hu)” is the upper world that is always concealed (הוּא, עַלְמָא עִלָּאָה דְּאִתְכַּסְיָא תָּדִיר), and Ya'akov did not cleave in his will to that which is concealed (וְיַעֲקֹב בְּמָה דְּאִתְכַּסְיָא לָא אִתְדַּבַּק בִּרְעוּתֵיהּ), but only to that which is revealed (אֶלָּא בְּמָה דְּאִתְגַּלְיָא). And this is the secret that is written: “And he shall cleave to his wife” (וְרָזָא דָּא דִּכְתִיב: וְדָבַק בְּאִשְׁתּוֹ) (Bereshit 2), and “And Hashem saw that Leah was hated” (וַיַּרְא יְיָ כִּי שְׂנוּאָה לֵאָה) (Bereshit 29). From here we learn (מֵהָכָא): that one who hates the nakedness of his mother (דְּסָאנֵי בַּר נָשׁ עֶרְיָן דְּאִמֵּיהּ), and [some say: his sister] (וְ[אֲחוֹתֵיהּ]), and unites with his mother in all places and is not concerned (וְיִתְיַחֵד בַּר נָשׁ עִם אִמֵּיהּ בְּכָל אֲתַר וְלָא יִתְחַשָּׁשׁ). And behold, it has been awakened (וְהָא אִתְעָרוּ), the son is united with his mother (בֵּן מִתְיַחֵד עִם אִמּוֹ). And all this was concealed from Ya'akov (וְכֹלָּא אִתְכַּסֵּי מִיַּעֲקֹב), for the upper world was not revealed at all (דְּעַלְמָא עִלָּאָה לָא אִתְגַּלְיָא כְּלָל).

Come and see (תָּא חֲזֵי), for because of Ya'akov the world was sustained (בְּגִינֵיהּ דְּיַעֲקֹב אִתְקְיַּים עַלְמָא). And if you say (וְאִי תֵימָא), Behold, because of Avraham (הָא בְגִינֵיהּ דְּאַבְרָהָם), as you say (כְּמָה דְאַתְּ אָמֵר), “when they were created” (בְּהִבָּרְאָם) (Bereshit 2), do not read “when they were created,” but rather “In Avraham” (אַל תִּקְרֵי בְּהִבָּרְאָם אֶלָּא בְּאַבְרָהָם). Rather, because of Ya‘akov Avraham was established (אֶלָּא בְּגִינֵיהּ דְּיַעֲקֹב אִתְקְיַּים אַבְרָהָם), as it is written: “Thus said Hashem to the house of Ya'akov who redeemed Avraham” (דִּכְתִיב: כֹּה אָמַר יְיָ אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם) (Isaiah 29). And from before this (וּמִקַּדְּמַת דְּנָא), Kudsha Berikh Hu created worlds and destroyed them (הֲוָה קוּדְשָׁא בְּרִיךְ הוּא בָּנֵי עָלְמִין וְחָרִיב לוֹן). Once Ya'akov came forth (כֵּיוָן דְּאֲתָא יַעֲקֹב), the worlds were completed through him (מִנֵּיהּ אִשְׁתַּכְלָלוּ עָלְמִין), and they were not destroyed as before (וְלָא אִתְחָרָבוּ כְּקַדְמִיתָא). This is what is written: “Thus said Hashem, your Creator, O Ya'akov, and your Maker, O Yisrael…” (הֲדָא הוּא דִכְתִיב: כֹּה אָמַר יְיָ בֹּרַאֲךָ יַעֲקֹב וְיוֹצֶרְךָ יִשְׂרָאֵל) (Isaiah 43).

Come and see what is written (תָּא חֲזֵי מַה כְּתִיב): “My son, My firstborn, Yisrael” (בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 4); and it is written: “Send out My son that he may serve Me” (וּכְתִיב: שַׁלַּח אֶת בְּנִי וְיַעַבְדֵנִי) (Exodus 4). Yisrael is called the son of Kudsha Berikh Hu (יִשְׂרָאֵל אִקְרֵי בֵּן לְקוּדְשָׁא בְּרִיךְ הוּא), because he is attached to Him (בְּגִין דְּאִתְדַּבַּק בֵּיהּ), as it is said: “What is His name and what is His son's name, if you know it?” (כְּמָה דְאַתְּ אָמֵר: מַה שְּׁמוֹ וּמַה שֵּׁם בְּנוֹ כִּי תֵדָע) (Proverbs 30).

Leah, when she bore Reuven—what is written? (לֵאָה, כַּד אוֹלִידַת לִרְאוּבֵן מַה כְּתִיב): “And she called his name Reuven” (וַתִּקְרָא אֶת שְׁמוֹ רְאוּבֵן) (Bereshit 29). Reuven, simply (רְאוּבֵן סְתָם), because he is included in three sides joined as one (בְּגִין דְּאִתְכְּלִיל בִּתְלַת סִטְרִין מִתְחַבְּרָן כְּחֲדָא): Shim'on and Levi (שִׁמְעוֹן וְלֵוִי). Why Levi? (מַאי טַעְמָא לֵוִי) As it is said: “Liyot” — connection of all sides (כְּמָה דְאַתְּ אָמֵר: לֹיוֹת, חִבּוּרָא דְכָל סִטְרִין) (I Kings 7).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): from here, as it is written (מֵהָכָא דִּכְתִיב): “Excellence of dignity and excellence of power” (יֶתֶר שְׂאֵת וְיֶתֶר עָז) (Bereshit 49) its Targum is: firstbornness, priesthood, and kingship (כְּתַרְגּוּמוֹ: בְּכֵירוּתָא, כְּהוּנְתָּא, וּמַלְכוּתָא). And Molcho is on the side of Gevurah (וּמַלְכוּ בְּסִטְרָא דִּגְבוּרָה אִיהוּ). And for this reason, Reuven—simply (וְעַל דָּא רְאוּבֵן סְתָם).

Sitre Torah

A Mishnah (מַתְּנִיתִּין). Sons of the Most High (בְּנֵי עֶלְיוֹן), holy ones of the Most High (קַדִּישֵׁי עֶלְיוֹנִין), purified ones of the world (בְּרִיכָן דְּעָלְמָא) Some say: select ones (נ״א: בְּרִירַן). The brain of the nut (מוֹחָא דֶּאֱגוֹזָא). They gathered to know (כְּנָשׁוּ לְמִנְדַּע): behold, a bird descends every day (הָא צִפֳּרָא נָחִיתּ בְּכָל יוֹמָא), awakened in the garden (אִתְּעַר בְּגִנְתָּא). A flame of fire on her wings (שַׁלְהוֹבָא דְּנוּרָא בְּגַדְפָּהָא). In her hand are three keys (בִּידָהָא תְּלָתָּא מַגְרוֹפְיָין), sharpened like a sword (שְׁנִינָן כְּחַרְבָּא). The gates of mysteries she opens with her right hand (מַפְתְּחָן גְּנִיזִין בִּידָא יְמִינָא). She calls in strength and says (קָרֵי בְּחָיִל וְאָמַר): Who among you, whose face shines (מַאן מִנְּכוֹן דִּי נְהִירוּ אַנְפּוֹי), who enters and exits and is strengthened in the Tree of Life (דִּי עָאל וְנָפַק וְאִתְּתַּקִּיף בְּאִילָנָא דְּחַיֵּי), who reaches its branches (מָטָא בְּעַנְפּוֹי), grasps its roots (אָחִיד בְּשָׁרְשׁוֹי), eats of its fruit (אָכִיל מֵאִיבֵּיהּ), sweetened from its honey (מָתִּיק מִדּוּבְשָׁא), gives life to his soul (יָהִיב חַיִּין לְנַפְּשָׁא), healing to his limbs (אַסְוָותָּא לְגַרְמֵיהּ). One who is guarded from evil thought (אִסְתַּמַּר מֵהִרְהוּרָא בִּישָׁא), from the thought that lies about the Tree of Life (מֵהִרְהוּרָא דִּמְשַׁקֵּר בְּאִילָנָא דְּחַיֵּי), pollutes the river and stream, the source of Yisrael (מַסְאִיב נַהֲרָא וְנַחֲלָא מְקוֹרָא דְּיִשְׂרָאֵל), gives death to the soul (דִּיהֵיב מוֹתָּא לְנַפְּשָׁא), and destruction to his limbs (וּתְּבִירוּ לְגַרְמֵיהּ), he has no existence at all (לֵית לֵיהּ קִיּוּמָא כְּלָל). A thought that pollutes his source (הִרְהוּרָא דְּמַסְאִיב הַהוּא מְקוֹרָא דִילֵיהּ), creates a tree of falsehood (עָבִיד אִילָנָא דְּשִׁקְרָא), for that thought ascends (בְּגִין דְּהַהוּא הִרְהוּרָא סָלְקָא), and replaces soul for soul (וְאַחְלַף נַפְּשָׁא תְּחוֹתּ נַפְּשָׁא). The Tree of Life departs (אִילָנָא דְּחַיֵּי אִסְתַּלַּק), and the Tree of Death takes hold in him (וְאִילָנָא דְּמוֹתָּא אִתְּתַּקִּיף בֵּיהּ), and from there his soul is drawn (נַפְּשָׁא מִתַּמָּן מָשִׁיךָ). Woe to him (וַוַי לֵיהּ), for he was uprooted through that thought (דְּאִתְּעַקַּר בְּהַהוּא הִרְהוּרָא), from the Tree of Life (מִגּוֹ אִילָנָא דְּחַיֵּי), and cleaved to the Tree of Death (וְאִתְּדָּבַּק בְּאִילָנָא דְּמוֹתָּא). He has no branches (עַנְפִּין לֵית בֵּיהּ), never sees good forever (לָא חָמָא טָבָא לְעָלְמִין), he is withered, without any moisture at all (יְבֵשָׁא אִיהוּ בְּלָא לַחוּתָּא כְּלָל). His grapes are bitter like wormwood (אִנְבֵּיהּ מָרִיר כְּלַעֲנָה), and about him it is said (וְעָלֵיהּ אִתְּמָר): “And he shall be like a juniper in the desert, and shall not see when good comes…” (וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב) (Jeremiah 17). Because a good thought ascends above (בְּגִין דְּהִרְהוּרָא טָבָא סָלִיק לְעֵילָא), he grasps the Tree of Life (אָחִיד בְּאִילָנָא דְּחַיֵּי), is strengthened in its branches (אַתְּקִיף בְּעַנְפּוֹי), eats of its grapes (אָכִיל מֵאִנְבֵּיהּ), and all holiness and blessing emerge from it (כָּל קִדּוּשִׁין וְכָל בִּרְכָּאן נָפְקִין מִנֵּיהּ). He acquires life for his soul (אַחְסִין חַיִּין לְנַפְּשֵׁיהּ), and healing for his limbs (וְאַסְוָותָּא לְגַרְמֵיהּ), and about him it is written: “And he shall be like a tree planted upon the waters, that sends forth its roots along a stream, and does not see when heat comes…” (עֲלֵיהּ אִתְּמָר: וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבוֹא חֹם) (Jeremiah 17). All matters of the world follow thought and contemplation (כָּל מִלִּין דְּעָלְמָא אָזְלִין בָּתַר מַחְשָׁבָה וְהִרְהוּרָא), and therefore it is written: “Sanctify yourselves and you shall be holy” (וְעַל דָּא: וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 11), because all sanctity in the world is drawn and extended through good contemplation (בְּגִין דְּכָל קִדּוּשִׁין דְּעָלְמָא אַפִּיק וּמָשִׁיךָ בְּהִרְהוּרָא טָבָא). One who is defiled through evil contemplation (מַאן דְּאִסְתָּאַב בְּהִרְהוּרָא בִּישָׁא) (Leviticus 84a, 96a), when he comes to unite with his wife (כַּד אָתֵּי לְאִזְדַּוְּוגָא בְּאִתְּתֵּיהּ), and sets his desire and thoughts on another woman (וְשָׁוִי רְעוּתֵּיהּ וְהִרְהוּרֵיהּ בְּאִתְּתָּא אָחֳרָא), and he sows seed with another contemplation (וְזָרַע זַרְעָא בְּהִרְהוּרָא אָחֳרָא)—this is one who replaces upper degrees of holiness (דָּא הוּא דְּאַחְלַף דַּרְגִּין עִלָּאִין דִּלְעֵילָא), the level of Kudsha Berikh Hu, with a defiled degree (דַּרְגָּא דְקוּדְשָׁא בְּגִין דַּרְגָּא דִּמְסָאֲבָא). Just as his contemplation below causes substitution (כְּמָה דְּהִרְהוּרָא דִילֵיהּ עָבִיד חִלּוּפִין לְתַתָּא), so too it makes substitution above (אוּף הָכִי עֲבַד חִלּוּפִין לְעֵילָא). Just as the body of the child he begets is called “a child of exchange” (כְּמָה דְּגוּפָא דְּהַהוּא בְּרָא דְּיוֹלִיד אִקְרֵי בֶּן תְּמוּרָה), so too in soul he is called “a soul of exchange” (אוּף הָכִי בְּנַפְשָׁא בֶּן תְּמוּרָה אִקְרֵי), because he does not draw down holy influence through that contemplation (דְּהָא לָא מָשִׁיךָ מְשִׁיכוּ קַדִּישָׁא בְּהַהוּא הִרְהוּרָא), and his soul is replaced with another degree (וְנַפְשָׁא דִילֵיהּ אִתְחַלַּף בְּדַרְגָּא אָחֳרָא).

Ya'akov, who was the complete one of all (יַעֲקֹב שְׁלֵימָא דְכֹלָּא), was revealed before Kudsha Berikh Hu that all his ways were in truth (גַלֵּי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא דְּכָל אָרְחוֹי בִּקְשׁוֹט הֲווּ), and his contemplation was always one of truth (וְהִרְהוּרָא דִּקְשׁוֹט הִרְהֵר תָּדִיר בְּכֹלָּא). On that night that he united with Leah (בְּהַהוּא לֵילְיָא דִּמְשַׁמֵּשׁ בְּאִתְּתֵּיהּ בְּלֵאָה), his contemplation was of Rachel (הִרְהוּרָא דִילֵיהּ בְּרָחֵל הֲוַתּ). He united with Leah but thought of Rachel (מְשַׁמֵּשׁ בְּלֵאָה וְחָשִׁיב בְּרָחֵל), and his source went according to his contemplation (וּמְקוֹרָא דִּילֵיהּ בְּהַהוּא הִרְהוּרָא דִילֵיהּ אָזְלָא). But not knowingly (וְלָאו לְדַעְתָּא), for he did not know (דְּהָא לָא הֲוָה יָדַע). Therefore, Reuven did not ascend in name (בְּגִין כָּךְ לָא סָלִיק רְאוּבֵן בִּשְׁמָא). Kudsha Berikh Hu, who knew (קוּדְשָׁא בְּרִיךְ הוּא דְּהֲוָה יָדַע), showed him and said: “See the son who was born in the world” (אַחְמֵי לֵיהּ וְאָמַר: רְאוּ בֵּן דְּאִתְיְלִיד בְּעָלְמָא). And about this it is written: “Can a man hide in secret places and I not see him?” (וְעַל דָּא כְּתִיב: אִם יִסָּתֵּר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ) (Jeremiah 23) do not read “er-enu” (I see him), but “ar-enu” (I show him) (אַל תִּקְרֵי אֶרְאֶנּוּ אֶלָּא אַרְאֶנּוּ), that they should look upon him (דְּיִסְתַּכְּלוּן בֵּיהּ). And because it was revealed before Kudsha Berikh Hu (וּבְגִין דְּאִתְגַּלֵּי קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), for it was not intentional, and that Ya'akov in truth contemplated with righteous intent (דְּהָא לָאו לְדַעְתָּא הֲוָה, וּבְאֹרַח קְשׁוֹט הִרְהֵר בִּרְעוּתֵיהּ יַעֲקֹב), he was not disqualified from among the holy tribes (לָא אִיפְּסַל מִגּוֹ שִׁבְטִין קַדִּישִׁין). For if it were not so, he would have been disqualified (דְּאִי לָאו הָכִי, הֲוָה אִיפְּסַל). And because contemplation is the root and performs the act (וּבְגִין דְּהִרְהוּרָא עִקָּרָא אִיהוּ וְעָבִיד עוֹבָדָא), Kudsha Berikh Hu, who knew that contemplation (קוּדְשָׁא בְּרִיךְ הוּא דְּהֲוָה יָדַע הַהוּא הִרְהוּרָא), at the place where it was attached (בְּאֲתַּר דְּאִתְּדַּבְּקָא), in that first drop (בְּהַהִיא טִפָּה קַדְמָאָה), the birthright was guarded for him (אִסְתַּמַּר לֵיהּ בְּכִירוּתָא), as it is written: “For he is the firstborn…” (דִּכְתִיב: כִּי הוּא הַבְּכוֹר וְגו׳) (I Chronicles 5), “his birthright was given to Yosef” (נִתְּנָה בְּכוֹרָתוֹ לְיוֹסֵף). In that place where the contemplation went and was attached to that drop (בְּהַהוּא אֲתַּר דְּהִרְהוּרָא אָזְלָא וְאִתְּדַּבַּק בְּהַהִיא טִפָּה), there the birthright was connected and transferred (תַּמָּן אִתְּדַּבַּק וְאִתְּמָסַר הַהוּא בְּכוֹרָה). And the birthright was removed from Reuven (וְאִתְּנְטִילַת בְּכוֹרָה מֵרְאוּבֵן), and transferred to the place where the contemplation was joined (וְאִתְּמָסַר בַּאֲתַּר דְּהִרְהוּרָא אִתְּדַּבַּק בָּהּ). On Rachel he contemplated, and the desire was joined to her (בְּרָחֵל הִרְהֵר וְאִתְּדַּבַּק רְעוּתָא), to Rachel the birthright was connected (בְּרָחֵל אִתְּדַּבַּק בְּכִירוּתָא), and all followed the contemplation and thought (וְכֹלָּא אִתְּהַדַּר בָּתַר הִרְהוּרָא וּמַחֲשָׁבָה).

In this manner (כְּגַוְונָא דָא), contemplation and thought perform an act and draw influence (הִרְהוּרָא וּמַחֲשָׁבָה עָבִיד עוֹבָדָא וְאִתְּמְשַׁךְ מְשִׁיכוּ), in whatever one connects himself to in that aspect (בְּכָל מַה דְּאִתְּדַּבַּק בַּר נָשׁ בְּסִתְּרָא), As it is written: 'The wife of the deceased shall not marry outside to a stranger; her brother-in-law shall go in to her.” (דִּכְתִיב: לֹא תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר, יְבָמָהּ יָבֹא עָלֶיהָ) (Deuteronomy 25), and here too contemplation and desire are required to be joined (וְהָכָא אִצְּטְרִיךְ הִרְהוּרָא וּרְעוּתָא לְאִתְּדַּבְּקָא). And in that desire and thought, influence is drawn and the required act is done (וּבְהַהוּא רְעוּתָא וּמַחֲשָׁבָה מָשִׁיךְ מְשִׁיכוּ וְעָבִיד עוֹבָדָא דְּאִצְּטְרִיךְ), and the name of the dead is not blotted from the world (וְלָא יִשְׁתְּצֵּי שְׁמָא דְּמִיתָּא מֵעָלְמָא). And this mystery is what is written: “If He should set His heart upon man, He would gather to Himself his spirit and his soul” (וְסִתְּרָא דָא: אִם יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף) (Job 34) for indeed, desire and thought draw influence and enact an act in everything that is required (דְּהָא וַדַּאי רְעוּתָא וּמַחֲשָׁבָה מָשִׁיךְ מְשִׁיכוּ, וְעָבִיד עוֹבָדָא בְּכָל מַה דְּאִצְּטְרִיךְ). And for this reason (וְעַל דָּא), in prayer, desire and thought are needed for kavanah (בִּצְלוֹתָא אִצְּטְרִיךְ רְעוּתָא וְהִרְהוּרָא לְכַוָּונָא), and so too in all those services of Kudsha Berikh Hu (וְכֵן בְּכָל אִינוּן פּוּלְחָנִין דְּקוּדְשָׁא בְּרִיךְ הוּא), contemplation and thought perform the act (הִרְהוּרָא וּמַחֲשָׁבָה עָבִיד עוֹבָדָא), and draw influence in whatever is needed (וּמָשִׁיךְ מְשִׁיכוּ בְּכָל מַה דְּאִצְּטְרִיךְ). (Thus concludes Sitre Torah) (ע״כ סִתְּרֵי תּוֹרָה)

Rabbi Abba said (אָמַר רִבִּי אַבָּא), “Re’uven” simply (רְאוּ בֵן סְתָם)—he was included with Shim'on and Levi (דְּאִתְכְּלִיל בְּשִׁמְעוֹן וְלֵוִי). Leah, this was her intention (לֵאָה הָכִי הֲוָה דַעְתָּהּ). Some say: this was her desire (נ״א: רְעוּתָא). As it is written: “This time my husband will be joined to me, for I have borne him three sons” (דִּכְתִיב: הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי יָלַדְתִּי לוֹ שְׁלשָׁה בָנִים) (Bereshit 29). Because these were three who were joined together as one (בְּגִין דְּהֲוָה תְּלָתָא דְּמִתְחַבְּרָן כְּחֲדָא).