Daf 156a (דַּף קנ״ו ע״א)

Rather, since he saw the four directions of the world (אֶלָּא, כֵּיוָן דְּאַרְבַּע סִטְרִין דְּעַלְמָא חָמֵי), he saw all the land (כָּל אַרְעָא חָמֵי). For the four sides of the world are the totality of all the world (דְּהָא אַרְבַּע סִטְרֵי דְּעָלְמָא, כְּלָלָא דְכָל עָלְמָא). Furthermore, Kudsha Berikh Hu lifted him up over the Land of Yisrael (תוּ, זְקַף לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עַל אַרְעָא דְּיִשְׂרָאֵל), and showed him that she is connected to the directions of the world (וְאַחְמֵי לֵיהּ דְּאִיהִי קְשִׁירָא בְּסִטְרֵי דְּעַלְמָא), and he saw everything (וְהֲוָה חָמֵי כֹּלָּא). In this pattern (כְּגַוְונָא דָּא): one who sees Rabbi Shim‘on (מַאן דְּחָמֵי לֵיהּ לְרַבִּי שִׁמְעוֹן), sees the whole world (כָּל עָלְמָא חָמֵי), joy of above and below (חֶדְוָותָא דְּעֵילָא וְתַתָּא).

Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא וְאָמַר): “The land upon which you lie, I will give it to you and your seed” (הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ) (Bereshit 28). And did Kudsha Berikh Hu promise him only that specific place? (וְכִי הַהוּא אֲתַּר בִּלְחוֹדוֹי אַבְטַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא) For that was only four or five cubits, no more (דְּהָא אַרְבַּע אַמִּין אוֹ חַמְשָׁא הֲווּ וְלָא יַתִּיר). Rather, at that moment (אֶלָּא בְּזִמְנָא הַהוּא), in those four cubits, Kudsha Berikh Hu folded the entire Land of Yisrael for him (בְּאִינוּן אַרְבַּע אַמִּין, כָּפִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא כָּל אַרְעָא דְּיִשְׂרָאֵל). It turns out that that place was the totality of all the land (אִשְׁתַּכַּח הַהוּא אֲתַּר כְּלָלָא דְכָל אַרְעָא). And what is that place, which is the totality of all land? (וּמַה הַהוּא אֲתַּר אִיהוּ כְּלָלָא דְכָל אַרְעָא) Rabbi Shim‘on, who is the torch of all the earth (רַבִּי שִׁמְעוֹן דְּאִיהוּ בּוּצִינָא דְכָל אַרְעָא)—how much more so that he carries the entire world (עַל אַחַת כַּמָּה וְכַמָּה דְּשָׁקִיל כְּכָל עָלְמָא).

Rabbi Yosei opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר): “This time I will thank Hashem” (הַפַּעַם אוֹדֶה אֶת־יְיָ) (Bereshit 29). And was it that in all the births she did not see fit to give thanks to Kudsha Berikh Hu, only in this one? (וְכִי בְּכֻלְּהוּ דְּאוֹלִידַת לָא אִתְחֲזֵי לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא בְּהַאי) Rather, Yehudah is the fourth son to the throne (אֶלָּא יְהוּדָה אִיהוּ בְּרָא רְבִיעָאָה לְכוּרְסְיָיא), and he completes the throne (וְאִיהוּ אַשְׁלִים לְכוּרְסְיָיא). And for this reason (וּבְגִין כָּךְ), Yehudah alone is the rectification of the throne (יְהוּדָה בִּלְחוֹדוֹי תִּקּוּנָא דְכוּרְסְיָיא), and the support of all supports (וּסְמָכָא דְּכֻלְּהוּ סְמָכִין). Some say: They were three—Avraham, Yitzḥak, and Ya'akov—and then came David from Yehudah and completed the throne (נ״א: דְּהֲווּ תְּלָת, אַבְרָהָם וְיִצְחָק וְיַעֲקֹב, וְכַד אֲתָא דָּוִד מִיְּהוּדָה וַאֲשְׁלִים לְכוּרְסְיָיא). And for this reason he is called Yehudah, for he is the holy Name (וְעַל כָּךְ אִתְקְרֵי יְהוּדָה, דְּאִיהוּ שְׁמָא קַדִּישָׁא), and the letter dalet—(Some say: the four legs)—are the legs of the throne (וְהַדָּלֶ״ת [ס״א ד׳ רַגְלוֹהִי] מֵרַגְלוֹהִי דְּכוּרְסְיָיא). Rabbi Shim‘on, who illuminates the whole world through Orayta (רַבִּי שִׁמְעוֹן דְּנָהִיר כָּל עָלְמָא בְּאוֹרַיְּיתָא), and how many torches shine because of him (וְכַמָּה בּוּצִינִין נָהֲרִין בְּגִינֵיהּ), how much more so (עַל אַחַת כַּמָּה וְכַמָּה).

Sitre Torah

And Reuven went in the days of the wheat harvest and found duda’im in the field, and so forth (וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִּיר חִטִּים וַיִּמְצָּא דוּדָאִים בַּשָּׂדֶה וְגוֹ'). It is taught (תְּנַן), a cup of blessing is not blessed, except through the right side (כּוֹס שֶׁל בְּרָכָה לָא אִתְּבָּרְכָא, אֶלָּא בִּסְטַר יְמִינָא). And because of this (וּבְגִין כָּךְ), when the right is aroused toward the cup of blessing (בְּעוֹד דְּאִתְּעַר יְמִינָא לְגַבֵּי כּוֹס שֶׁל בְּרָכָה), the left should not assist there (שְׂמָאלָא לָא תְּסַיֵּיעַ תַּמָּן). For the right finds above in that cup (דְּהָא יְמִינָא אַשְׁכַּח עִילָּה בְּהַהוּא כּוֹס), to arouse toward the supernal world (לְאִתְּעָרָא לְגַבֵּי עַלְמָא עִילָּאָה). And this side—“And Reuven went”—this is the side of the south (וְסִתְּרָא דָּא, וַיֵּלֶךְ רְאוּבֵן, דָּא סִטְרָא דְּדָרוֹם). Because of this, his banner is in the south (בְּגִין כָּךְ דִּגְלֵיהּ בַּדָּרוֹם), for he is the head of twelve boundaries (דְּאִיהוּ רֵישָׁא לִתְּרֵיסַר תְּחוּמִין), and his desire from the side of the south is to find above and draw near to the Matronita to bless Her (וְתִיאוּבְתֵּיהּ דִּסְטַר דָּרוֹם, לְאַשְׁכָּחָא עִילָּה וְתִקְרוֹבָא לְמַטְרוֹנִיתָּא לְבָרְכָּא לָהּ). What is written? “And he found duda’im in the field” (מַה כְּתִיב, וַיִּמְצָּא דוּדָאִים בַּשָּׂדֶה), he went to search among all Her treasuries (אֲזַל לְחַפְּשָׂא בְּכָל אִינוּן גְּנִיזִין דִּילָהּ), and found in that field those duda’im (וְאַשְׁכַּח בְּהַאי שָׂדֶה אִינוּן דוּדָאִים), and concerning them it is said (Shir haShirim 7): “The duda’im gave forth fragrance” (וְעֲלַיְיהוּ אִתְּמָר: הַדּוּדָאִים נָתְּנוּ רֵיחַ), and these are the two Keruvim (וְאִינוּן תְּרֵין כְּרוּבִים), which are Her Tikkunim (דְּאִינוּן תִּקּוּנִין דִּילָהּ), to arouse—they arouse Above (לְאִתְּעָרָא אִתְּעָרוּ לְעֵילָא). For among all the Tikkunim of this field, there is no Tikkun that arouses toward Above, except the Keruvim (דְּהָא בְּכָל אִינוּן תִּקּוּנִין דְּהַאי שָׂדֶה, לֵית תִּקּוּנָא דְּיִתְּעַר לְגַבֵּי עֵילָא, בַּר כְּרוּבִים). When is the side of the south aroused toward Her (סְטַר דָּרוֹם אֵימָתַי אִתְּעַר לְגַבָּהּ), to find above and bless Her? (לְאַשְׁכָּחָא עִילָּה לְבָרְכָּה לָהּ) In the days of the wheat harvest (בִּימֵי קְצִּיר חִטִּים), in the time of the dividing of spoil to the multitude (בְּזִמְנָא דִּפְּלִיגַתּ חוּלַק שְׁלָלָא לְאוּכְלוּסָהָא), and all are harvesting the field (וְכֻלְּהוּ חַצְּדֵי חַקְלָא).

Immediately: “And he brought them to Leah his mother” (מִיָּד וַיָּבֵא אוֹתָם אֶל לֵאָה אִמּוֹ), the fragrance ascended (סָלִיק רֵיחָא), and their arousal was awakened toward the supernal world (וְאִתְּעָרוּ דִּלְהוֹן לְגַבֵּי עַלְמָא עִילָּאָה), the concealed world (עַלְמָא דְּאִתְּכַסְיָא), in order that blessing be aroused for the lower world (בְּגִין דְּאִתְּעַר בִּרְכָּאן לְעַלְמָא תַּתָּאָה). Some say: that it be aroused (נ״א: דיתער). And when it is blessed (וְכַד אִתְּבָּרְכָא), those duda’im are taken and given to all worlds (אִינוּן דוּדָאִים נָקְטִין וְיָהֲבִין לְכָל עַלְמִין), as it is written (Shir haShirim 7): “The duda’im gave forth fragrance, and at our doors are all precious things” (דִּכְתִּיב: הַדּוּדָאִים נָתְּנוּ רֵיחַ וְעַל פְּתָחֵינוּ כָּל מְגָדִים). When they gave forth fragrance (כַּד אִינוּן נָתְּנוּ רֵיחַ), that fragrance is taken by the southern side to arouse toward the supernal world (הַהוּא רֵיחָא נָקִיט לֵיהּ סְטַר דָּרוֹם לְאִתְּעָרָא לְגַבֵּי עַלְמָא עִילָּאָה).

Immediately: “At our doors are all precious things” (מִיָּד עַל פְּתָחֵינוּ כָּל מְגָדִים), and no goodness is lacking from the world (וְכָל טוּבָא לָא חָסִיר מֵעַלְמָא). Some say: from all (ס״א: מִכְּלָא). From the world (מֵעַלְמָא). The lower world is not aroused toward the supernal world (עַלְמָא תַּתָּאָה לָא אִתְּעַר לְגַבֵּי עַלְמָא עִילָּאָה), except when those duda’im give fragrance to the right (אֶלָּא כַּד אִינוּן דּוּדָאִים יַהֲבִין רֵיחָא לִימִינָא). Once they give fragrance to the right (כֵּיוָן דְּאִינוּן יָהֲבִין רֵיחָא לִימִינָא), and the right is aroused toward the supernal world (וִימִינָא אִתְּעַר לְגַבֵּי עַלְמָא עִילָּאָה), immediately the lower world is aroused to request what it needs (מִיָּד עַלְמָא תַּתָּאָה אִתְּעַר לְשָׁאֲלָא מַה דְּאִצְּטְרִיךָ). What is written? “And Rachel said to Leah, ‘Please give me of your son’s duda’im’” (מַה כְּתִיב וַתֹּאמֶר רָחֵל אֶל לֵאָה תְּנִי נָא לִי מִדּוּדָאֵי בְּנֵךָ). Give me blessing from that arousal (הַב לִי בִּרְכָּאן מֵהַהוּא אִתְּעָרוּ), which are those duda’im that were aroused toward the side of the right (דְּאִינוּן דּוּדָאִים דְּאִתְּעַר לְגַבֵּי סְטַר יְמִינָא). Then the supernal world, with joy and delight, inclined toward her (כְּדֵין עַלְמָא עִילָּאָה בְּחֶדְוָה, בְּשִׁעֲשׁוּע, אָתִּיב לְגַבָּהּ), and said: “Is it a small thing that you have taken my husband?” (וְאֲמְרַת הַמְעַט קַחְתֵּךְ אֶת אִישִׁי), as a mother to her daughter (כְּאִמָּא לְגַבֵּי בְּרַתָּא). And if so, is the husband of the supernal world Ya'akov? (וְאִי הָכִי בַּעֲלָה דְּעַלְמָא עִילָּאָה יַעֲקֹב אִיהוּ) Not so (לָאו הָכִי), rather the desire of the Abba is constant (אֶלָּא תִּיאוּבְתָּא דְּאַבָּא תָּדִיר), not toward him (לָאו אִיהוּ), but toward this daughter (אֶלָּא לְגַבֵּי בְּרַתָּא דְּנָא).

This daughter (דַּאִיהִי דְּהַאי בַּת), His love for her is constant (רְחִימוּ דִילֵיהּ לְגַבָּהּ תָּדִיר), because she is a singular daughter among six sons (בְּגִין דְּאִיהִי בַּת יְחִידָאָה בֵּין שִׁית בְּנִין). And to all those six sons He distributes portions and disperses and bestows (וּלְכָל אִינוּן שִׁית בְּנִין, פָּלִיג לוֹן חוּלָקִין וּנְבַזְבְּזָן וּמַתְּנָן), but to her He gives no portion (וְלָהּ לָא פָּלִיג), and she has no inheritance whatsoever (וְלֵית לָהּ יְרוּתָּא כְּלוּם). And because of all this (וְעַל כָּל דָּא), He watches over her with desire and Love more than all (אִיהוּ אַשְׁגַּח בָּהּ בְּתִיאוּבְתָּא וּרְחִימוּ יַתִּיר מִכֹּלָּא). In His Love, He called her “daughter” (בִּרְחִימוּ דִילֵיהּ קָרָא לָהּ בַּת), that was not sufficient for Him (לָא סָפִיק לֵיהּ דָּא), He called her “sister” (וְקָרָא לָהּ אָחוֹתּ), that was not sufficient for Him (לָא סָפִיק לֵיהּ דָּא), He called her “mother,” in the name of His mother (קָרָא לָהּ אֵם בְּשׁוּם אִמֵּיהּ), that was not sufficient for Him (לָא סָפִיק לֵיהּ דָּא), He called her by His own Name (קָרָא לָהּ בִּשְׁמֵיהּ), as it is written: “But Chokhmah, from where shall it be found?” (דִּכְתִּיב וְהַחָכְמָה מֵאַיִן תִּמָּצֵא)—Chokhmah, indeed (חָכְמָה וְדַאי). And for this reason, the supernal world said to her (וְעַל דָּא, עַלְמָא עִילָּאָה אֲמְרַתּ לְגַבָּהּ): “Is it a small thing that you have taken my husband?” (הַמְעַט קַחְתֵּךְ אֶת אִישִׁי), for all His Love is drawn to you, to your side (דְּכָל רְחִימוּ דִילֵיהּ אִתְּמְשַׁךְ לָךְ לְגַבָּךְ). And because of this, with delight and Love, the Imma toward the daughter (וְעַל דָּא, בְּשַׁעֲשׁוּעָא וּרְחִימוּ, אִמָּא לְגַבֵּי בְּרַתָּא). What did she respond? “Therefore, he shall lie with you tonight” (מָה אֲתִּיבַתּ אִיהִי לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה). In every place, “Therefore” is an oath (בְּכָל אֲתַּר, לָכֵן, שְׁבוּעָה אִיהִי). “He shall lie”—what is the meaning of “he shall lie”? (יִשְׁכַּב, מַהוּ יִשְׁכַּב) Rather, lying is in every place the Tikkun of the Nukvah toward the Male (אֶלָּא שְׁכִיבָה בְּכָל אֲתַּר תִּקּוּנָא דְּנוּקְבָא לְגַבֵּי דְּכוּרָא), to impress in her the image of all the letters (לְאָעֳלָא בָּהּ צִיּוּרָא דְּאַתְּוָון כֻּלְּהוּ). And this is “he shall lie”—Yesh (Substance) of twenty-two letters (וְדָא אִיהוּ יִשְׁכַּב, י״ש כ״ב). Yesh (Substance)—this is the supernal world (י״שׁ דָּא אִיהוּ עַלְמָא עִילָּאָה). Some say: twenty-two letters is the secret of Orayta, the hidden point (ס״א: כ״ב רָזָא דְּאוֹרַיְּיתָא נְקוּדָה טְמִירָא), from which are aroused the twenty-two letters (דְּאִתְּעַר לְגַבָּהּ כ״ב אַתְּוָון). And this is “he shall lie”—Yesh (Substance), the world to come (וְדָא הוּא יִשְׁכַּב, י״ש עַלְמָא דְּאָתֵי), as it is written: “To bequeath Yesh (Substance) to those who love Me” (דִּכְתִּיב לְהַנְחִיל אֹהֲבַי יֵשׁ).

Twenty-two letters—the supernal point which contains all twenty-two letters (כ״ב נְקוּדָה עִילָּאָה דְּאָעִיל כָּל כ״ב אַתְּוָון), the secret of all Orayta (רָזָא דְּכָל אוֹרַיְּיתָא). And this is “he shall lie” (וְדָא הוּא יִשְׁכַּב)—it does not say “Ya'akov shall lie with you” (יִשְׁכַּב עִמָּךְ יַעֲקֹב לָא כְּתִיב), but rather “he shall lie with you” (אֶלָּא יִשְׁכַּב עִמָּךְ). That hidden one, who is seen to be aroused toward you (הַהוּא טְמִירָא דְּאִתְּחֲזֵי לְאִתְּעָרָא לְגַבָּךְ), and all is in the arousal of those duda’im (וְכֹּלָּא בְּאִתְּעָרוּ דְּאִינוּן דּוּדָאִים), and all is written in mercy (וְכֹּלָּא כְּתִיב בִּרְחִימוּ). “And Reuven went in the days of the wheat harvest and found duda’im in the field” (וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים וַיִּמְצָּא דוּדָאִים בַּשָּׂדֶה) (Bereishit 30). Rabbi Yitzchak opened and said (רִבִּי יִצְחָק פָּתַח וְאָמַר): “How manifold are Your works, Hashem! In wisdom You made them all; the earth is full of Your possessions” (מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ) (Tehillim 104). This verse has been established in many places (הַאי קְרָא אוּקְמוּהָ, בְּכַמָּה אֲתַר), but who is able to count the works of Kudsha Berikh Hu? (אֶלָּא, מַאן יָכִיל לְמִמְנֵי עוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). For there are many forces and camps (דְּהָא כַּמָּה חֵילִין וּמַשִּׁרְיָין), which differ one from another (מְשַׁנְיָין דָּא מִן דָּא), for which there is no number (דְּלֵית לוֹן חוּשְׁבְּנָא). And all of them at one time (וְכֻלְּהוּ בְּזִמְנָא חָדָא), like a spark that shoots flames in all directions at once (כְּמַרְזְפָּא דְּאַפִּיק זִיקִין לְכָל סִטְרִין בְּזִמְנָא חָדָא), so Kudsha Berikh Hu brings forth many species and camps (כָּךְ קוּדְשָׁא בְּרִיךְ הוּא, אַפִּיק כַּמָּה זִינִין וּמַשִּׁרְיָין), differing one from another (מְשַׁנְיָין דָּא מִן דָּא), without number (דְּלֵית לוֹן חוּשְׁבְּנָא), and all of them at one time (וְכֻלְּהוּ בְּזִמְנָא חָדָא).

Come and see (תָּא חֲזֵי): with speech and spirit together the world was made (בְּדִבּוּרָא וּבְרוּחָא כְּחֲדָא אִתְעֲבִיד עַלְמָא), as it is written: “By the word of Hashem were the heavens made, and by the breath of His mouth all their host” (דִּכְתִּיב: בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם) (Tehillim 33). “By the word of Hashem”—this is speech (בִּדְבַר ה׳, דָּא דִּבּוּרָא). “And by the breath of His mouth”—this is spirit (וּבְרוּחַ פִּיו, דָּא רוּחָא). This without that cannot go (דָּא בְּלָא דָּא לָא אָזִיל), and this is included in that (וְאִתְכְּלִיל דָּא בְּדָא), and from them emerge many forces to forces (וְנָפִיק מִנַּיְיהוּ כַּמָּה חֵילִין לְחֵילִין), and camps to camps (וּמַשִּׁרְיָין לְמַשִּׁרְיָין), and all of it at one time (וְכֹּלָּא בְּזִמְנָא חָדָא).

Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu desired to create the worlds (כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמִין), He brought forth a single hidden light (אַפִּיק חַד נְהוֹרָא סְתִימָאָה). And from that light, all revealed lights issued and were illumined (דְּמִן הַהוּא נְהוֹרָא, נָפְקִין וְנָהֲרִין כָּל אִינוּן נְהוֹרִין דְּאִתְגַּלְיָין). And from that light came forth, spread out, and formed all the other lights (וּמֵהַהוּא נְהוֹרָא, נָפְקִין וְאִתְפַּשְּׁטוּ וְאִתְעֲבִידוּ שְׁאָר נְהוֹרִין), and it is the supernal world (וְאִיהוּ עַלְמָא עִילָּאָה).