Daf 158b (דַּף קנ״ח ע״ב)

Come and see (וְתָא חֲזֵי), for thus it surely is (דְּהָכִי הוּא וַדַּאי). For the supernal world (בְּגִין דְּעַלְמָא עִלָּאָה), all fullness is in concealment (כָּל מִלּוֹי בְּאִתְכַּסְּיָא), and the lower world (וְעַלְמָא תַּתָּאָה), all fullness is in revelation (כָּל מִלּוֹי בְּאִתְגַּלְּיָא). Therefore (בְּגִין כָּךְ), Leah is in concealment in the double cave (אִתְכַּסְּיָא לֵאָה בִּמְעַרְתָּא דְּכָפֶלְתָּא), and Rachel in the revealed path (וְרָחֵל בְּגִלּוּיָיא דְּאוֹרְחָא), this one in secrecy (דָּא בְּסִתְרָא), and that one in revelation (וְדָא בְּאִתְגַּלְּיָא). And in concealment, the supernal world is imprinted (וּבְאִתְכַּסְּיָא עַלְמָא עִלָּאָה אִתְרְשִׁים), as it is written (Bereshit 30): And Leah said: in my happiness, for daughters will call me happy. Therefore she called his name Asher (דִּכְתִיב, וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָנוֹת, וּבְגִין כָּךְ קָרְאָה שְׁמֵיהּ אָשֵׁר). Therefore, all blessings of the two worlds (בְּגִין כָּךְ כָּל בִּרְכָּאן דְּתְרֵין עָלְמִין), in revelation and in concealment (בְּאִתְגַּלְּיָא וּבְאִתְכַּסְּיָא), and with all this (וְעִם כָּל דָּא). And because of this, all is one (וּבְגִין דָּא, כֹּלָּא חַד), for everything comes from the supernal world (דְּהָא כֹּלָּא הֲוֵי מֵעַלְמָא עִלָּאָה). So too, in every place (הָכִי נָמֵי וּבְכָל אֲתַר), there are two worlds (תְּרֵין עָלְמִין): this one revealed, and that one concealed (דָּא בְּאִתְגַּלְּיָא וְדָא בְּאִתְכַּסְּיָא). And we do not bless Kudsha Berikh Hu (וְאֲנַן לָא מְבָרְכִינָן לְקוּדְשָׁא בְּרִיךְ הוּא), except with reference to two worlds (אֶלָּא בִּתְרֵין עָלְמִין), as it is written (Psalms 106): “Blessed is Hashem, the God of Israel…” (דִּכְתִיב בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל). From the world and until the world (מִן הָעוֹלָם וְעַד הָעוֹלָם). Therefore (בְּגִינֵי כָּךְ), the supernal world we call “He” (עַלְמָא עִלָּאָה קָרֵינָן הוּ״א), and the lower world we call “You” (וְקָרֵינָן לְעַלְמָא תַּתָּאָה אַתָּ״ה), because He is blessed from the supernal world (בְּגִין דְּאִיהוּ בָּרוּךְ מֵעַלְמָא עִלָּאָה), by the hand of the Tzaddik (עַל יְדָא דְצַדִּיק). This is what is written (Psalms 135): Blessed is Hashem from Tziyon, Who dwells in Yerushalayim, etc. (הֲדָא הוּא דִּכְתִיב, בָּרוּךְ ה׳ מִצִּיּוֹן שׁוֹכֵן יְרוּשָׁלָם וְגו׳). Indeed, from Tziyon is He blessed (וַדַּאי מִצִּיּוֹן אִיהוּ בָּרוּךְ).

Come and see (תָּא חֲזֵי), in this configuration (כְּגַוְונָא דָא) (Exodus 35): Hashem Hashem—two worlds are they (ה׳ ה׳ תְּרֵין עָלְמִין נִינְהוּ) this one revealed (דָּא בְּאִתְגַּלְּיָא), and that one concealed (וְדָא בְּאִתְכַּסְּיָא). And for this reason the ta’am is interrupted between them (וְעַל דָּא פָּסִיק טַעְמָא בְּגַוַּוְיֵיהוּ), and from this world until that world, all is one (וּמֵעַלְמָא דָא עַד עַלְמָא דָא, כֹּלָּא חַד). As it is written (Bereshit 31): And it was when Rachel gave birth to Yosef, etc. (וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף וְגו׳).

Rabbi Yehudah said p3-11(אָמַר רִבִּי יְהוּדָה) Come and see (תָּא חֲזֵי), the perfection of Ya'akov, who did not wish to go except with permission from Lavan (שְׁלֵימוּתָא דְיַעֲקֹב דְּלָא בָעָא לְמֵיזַל אֶלָּא בִּרְשׁוּתֵיהּ דְלָבָן). And if you should say: why at another time did he not go with his permission? (וְאִי תֵימָא, זִמְנָא אַחֲרִינָא אַמַּאי לָא אָזִיל בִּרְשׁוּתֵיהּ). Rather, because Ya'akov feared (אֶלָּא בְּגִין דְּדָחִיל יַעֲקֹב), that he would not allow him to leave (דְּלָא יִשְׁבּוֹק לֵיהּ), and the twelve tribes would be completed in another land (וְיִשְׁתְּלִימוּ תְּרֵיסַר שִׁבְטִין בְּאַרְעָא אָחֳרָא). And because of this, once he saw that the time of Binyamin had arrived (וְעַל דָּא כֵּיוָן דְּחָמָא דְּמָטָא שַׁעְתָּא דְבִנְיָמִין), he fled (בָּרַח). As you say (כְּמָה דְּאַתְּ אָמֵר): And he fled, he and all that was his (וַיִּבְרַח הוּא וְכָל אֲשֶׁר לוֹ). Once Binyamin was born (דְּכֵיוָן דְּאִתְיְלִיד בִּנְיָמִין), the Shekhinta was bound with all the tribes (אִתְקַשְׁרַת שְׁכִינְתָּא בְּכֻלְּהוּ שִׁבְטִין), and She took the House with all of them (וְנָטְלָא בֵּיתָא בְּכֻלְּהוּ). And Ya'akov knew the secret of Chokhmah (וְיַעֲקֹב הֲוָה יָדַע בְּרָזָא דְּחָכְמְתָא), that when the twelve tribes were completed (דְּכַד יִשְׁתַּלִּימוּ תְּרֵיסַר שִׁבְטִין), the Shekhinta would adorn Herself and be bound with them (דִּשְׁכִינְתָא תִּתְקַשֵּׁט וְתִתְקַשֵּׁר בְּהוּ), and Rachel would die (וְרָחֵל תָּמוּת), and She would take the House (וְאִיהִי נָטְלָא בֵּיתָא).

Come and see (תָּא חֲזֵי), so have we learned (הָכִי אוֹלִיפְנָא): the lower world appeared to Ya'akov (עַלְמָא תַּתָּאָה אִתְחֲזֵי לֵיהּ לְיַעֲקֹב), as it appeared to Moshe (כְּמָה דְאִתְחֲזֵי לְמֹשֶׁה), except that it was not able [to fully appear] (אֶלָּא דְּלָא יְכִילַת), until there were twelve tribes in the House to be bound with them (עַד דְּהֲווּ תְּרֵיסַר שִׁבְטִין בְּבֵיתָא לְאִתְקַשְּׁרָא בְּהוּ), and then Rachel was purified (וּכְדֵין אִתְדַּכִּיאַת), Some say: Rachel was revived (נ״א: אִתְדַּחְיָית), and She took the House with all the tribes (וְנָטְלָא אִיהִי בֵּיתָא בְּכֻלְּהוּ שִׁבְטִין), and she became the essence of the House (וַהֲוַת עִקָּרָא דְבֵיתָא), and then (וּכְדֵין), as it is written (Psalms 113): He establishes the barren woman as the essence of the house (מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת וַדַּאי).

Ya'akov said (אָמַר יַעֲקֹב): Now the time has come (הָא מָטָא זִמְנָא), for the twelve tribes have been completed (דְּאִשְׁתְּלִימוּ תְּרֵיסַר שִׁבְטִין), and surely the supernal world must descend into the House to be bound with them (וַדַּאי עַלְמָא דִּלְעֵילָא יֵחוֹת הוּא לְבֵיתָא לְאִתְקַשְּׁרָא בְּהוּ), and this poverty has been removed before Him (וּמִסְכְּנוּתָא דָא אִתְדַּחְיָיא קַמֵּיהּ). If she were to die here (אִי תָּמוּת הָכָא), she would never leave this place again (לָא אִפּוּק מֵהָכָא לְעָלְמִין). And not only that (וְלָא עוֹד), but in this land, the House would not appear in completion (אֶלָּא בְּאַרְעָא דָא, לָא אִתְחֲזֵי לְאַשְׁלָמָא בֵּיתָא). Therefore (בְּגִין כָּךְ), And it was when she gave birth, etc. (וַיְהִי כַּאֲשֶׁר יָלְדָה וְגו׳), before the tribes were complete (עַד לָא אִשְׁתַּלִּימוּ שִׁבְטִין).

Rabbi Shim'on heard (שָׁמַע רִבִּי שִׁמְעוֹן), and said (אָמַר): Surely all the words of Rabbi Yehudah are fitting (וַדַּאי כָּל מִלּוֹי דְּרַבִּי יְהוּדָה שַׁפִּיר), and this ascends above all (וְדָא סָלִיק עַל כֹּלָּא). And if you should say: Why didn’t he go on his way immediately? (וְאִי תֵימָא אַמַּאי לָא אֲזַל לֵיהּ לְאוֹרְחֵיהּ מִיָּד), rather, as long as Rachel had not become pregnant with Binyamin (אֶלָּא, כָּל זְמַן דְּרָחֵל לָא מִתְעַבְּרָא מִבִּנְיָמִין), he remained there (אִתְעַכַּב תַּמָּן). Once the time of Binyamin arrived (כֵּיוָן דְּמָטָא זִמְנָא דְּבִנְיָמִין), he fled (עָרַק), and did not request permission (וְלָא בָעָא רְשׁוּתָא), so that he would not be delayed there (בְּגִין דְּלָא יִתְעַכֵּב תַּמָּן), and that Ya'akov would be joined with all the tribes (וְיִתְחַבֵּר יַעֲקֹב בְּכוּלְהוּ שִׁבְטִין), in the place (בְּאַתְרָא) Some say: not (נ״א: דְּלָא) that was necessary (דְּאִצְטְרִיךְ).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): And Moshe went and returned to Yeter, his father-in-law, etc. (Exodus 4) (וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ וְגו׳). Come and see (תָּא חֲזֵי): Moshe was the shepherd of Yitro’s flock, his father-in-law (מֹשֶׁה רָעֵי עָנָא דְּיִתְרוֹ חָמוּי הֲוָה), and he dwelled with him (וְדִיּוּרֵיהּ הֲוָה בֵּיהּ). And when he wanted to leave, he did not go except with his permission (וְכַד בָּעֵי לְמֵיזַל, לָא אֲזַל אֶלָּא בִּרְשׁוּתָא דִּידֵיהּ). But Ya'akov, who was complete and who constantly dwelled with Lavan (וְיַעֲקֹב דְּהֲוָה שְׁלִים וְדִיּוּרֵיהּ הֲוָה תָּדִיר עִמֵּיהּ דְּלָבָן), why did he not ask permission from him? (אַמַּאי לָא בָעָא רְשׁוּתָא מִנֵּיהּ). Rather, it has already been said (אֶלָּא הָא אִתְּמָר): that Lavan would have entangled him in convolutions (דְּלָא יְגַלְגֵּל לָבָן עִמֵּיהּ גִּלְגּוּלִין), and he would remain there (וְיִשְׁתָּאַר תַּמָּן). For in the beginning, he said to him—and immediately Lavan entangled him with complications (דְּהָא בְּקַדְמִיתָא אָמַר לֵיהּ, וּמִיָּד גִּלְגֵּל עֲלֵיהּ גִּלְגּוּלִין), and he remained there (וְאִשְׁתָּאַר תַּמָּן), and now Ya'akov feared him (וְהַשְׁתָּא דָּחִיל מִנֵּיהּ). But Yitro was not like this toward Moshe (אֲבָל יִתְרוֹ, לָא הֲוָה הָכִי לְגַבֵּי מֹשֶׁה). For Lavan was a sorcerer (בְּגִין דְּלָבָן חָרָשָׁא הֲוָה), and all his workings toward Ya'akov were with sorcery (וּבְחָרָשָׁא הֲוָה כָּל עוֹבָדוֹי לְגַבֵּי דְיַעֲקֹב), and now Ya'akov did not want to remain there (וְהַשְׁתָּא לָא בָעָא יַעֲקֹב לְאִתְעַכְּבָא תַּמָּן), for Kudsha Berikh Hu said to him (וְדְהָא קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ): Return to the land of your fathers, etc. (Bereshit 31) (שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וְגו׳). And because of this, he did not wish to remain and forsake the command of his Master (וְעַל דָּא לָא בָעָא לְאִתְעַכְּבָא וּלְמִישְׁבַּק פִּקּוּדָא דְמָרֵיהּ).

Come and see (תָּא חֲזֵי): it is written (Bereshit 30): And Elohim remembered Rachel, etc. (וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וְגו׳). He opened and said (פָּתַח וְאָמַר): For the conductor, to the sons of Korach, on alamot—song (Psalms 46) (לַמְנַצֵּחַ לִבְנֵי קֹרַח עַל עֲלָמוֹת שִׁיר). This verse is worthy to be contemplated (הַאי קְרָא, אִית לְאִסְתַּכָּלָא בֵּיהּ), for it is the secret of Chokhmah (דְּרָזָא דְּחָכְמְתָא אִיהוּ). And all these songs and praises that the sons of Korach said (וְכָל הַנֵּי שִׁירִין וּתְשׁוּבְחָן, דְּהֲווּ אָמְרֵי בְּנֵי קֹרַח), they are all new songs and praises (כֻּלְּהוּ מֵחַדְתִּין אִינוּן שִׁירִין וּתְשׁוּבְחָן), unlike those of before (דְּהֲווּ מִלְּקַדְּמִין). And likewise, all those songs and praises that David and all those with him said (וְכֵן כָּל אִינוּן שִׁירִין וּתְשׁוּבְחָן דְּאָמַר דָּוִד וְכָל אִינוּן דְּהֲווּ עִמֵּיהּ), they were all in the supernal secret (כֻּלְּהוּ הֲווּ בְּרָזָא עִלָּאָה), in the secret of Chokhmah (בְּרָזָא דְּחָכְמְתָא).