Daf 160a (דַּף קס׳ ע״א)

I have surely remembered you (פָּקֹד פָּקַדְתִּי אֶתְכֶם), one who is not established with authority (מַאן דְּלָא קָיְימָא בִּרְשׁוּתֵיהּ), what does he appoint, and what can he do? (מַה פַּקִּיד, וּמַה עֲבִיד). Rather, pakod [remember/appoint] is from above (אֶלָּא פָּקֹד מִלְּעֵילָא), pakadti [I have remembered/I have appointed] is from below (פָּקַדְתִּי מִלְּתַתָּא). Why? (מַאי טַעְמָא), because this "remembrance" was already appointed upon her from the beginning (בְּגִין דְּהַאי זְכִירָה הֲוַת עֲלָהּ מִקַּדְמַת דְּנָא), as it is written: And I remembered My covenant (דִּכְתִיב: וָאֶזְכֹּר אֶת בְּרִיתִי). Since it is written And I remembered (כֵּיוָן דִּכְתִיב: וָאֶזְכֹּר), behold, "remembrance" was appointed upon her (הָא זְכִירָה אִתְמְנָא עֲלָה), And because of this, she said afterward: “I have surely remembered” (וּבְגִין כָּךְ אֲמְרַת לְבָתַר פָּקֹד פָּקַדְתִּי). For this sign was held from the beginning (דְּהָא סִימָנָא נָקְטַת מִקַּדְמַת דְּנָא). In this same manner with Sarah, it is written (כְּגַוְונָא דָּא: שָׂרָה דִּכְתִיב): (Bereshit 21): And Hashem visited Sarah (וַה׳ פָּקַד אֶת שָׂרָה). But here with Rachel, since she had not been remembered from the beginning (אֲבָל הָכָא רָחֵל דְּלָא אִדְכָּרַת מִקַּדְמַת דְּנָא), it is not written of her “visitation”, only "remembrance" (לָא אִתְּמַר בָּהּ פְּקִידָה אֶלָּא זְכִירָה), and all is in "remembrance" (וְכֹלָּא בִּזְכִירָה אִיהוּ), in the secret of mazal (בְּרָזָא דְּמַזָּלָא).

Rabbi Yehudah and Rabbi Ḥizkiyyah (רִבִּי יְהוּדָה וְרִבִּי חִזְקִיָּיא) were traveling from Kapotkiya to Lod (הֲווּ אָזְלֵי מִקַּפּוֹטְקִיָּיא לְלוֹד), and Rabbi Yehudah was riding (וְהֲוָה רִבִּי יְהוּדָה רָכִיב), and Rabbi Ḥizkiyyah was walking on foot (וְרִבִּי חִזְקִיָּיא עַל רַגְלוֹי). Meanwhile, Rabbi Yehudah dismounted (אַדְּהָכִי נָחַת רִבִּי יְהוּדָה), and said: From here onward let us engage in Orayta (אָמַר: מִכָּאן וּלְהָלְאָה נִתְעַסֵּק בְּאוֹרַיְּיתָא), as it is written (Deuteronomy 32): Give greatness to our Elohim (כְּמָה דִּכְתִיב: הָבוּ גֹּדֶל לֵאלֹהֵינוּ). He said to him: If we were three, it would be proper that one should say, and two would sit before him (אָמַר לֵיהּ: אִלּוּ הֲוֵינָא תְּלָתָא, יָאוֹת הוּא דְּחַד יֵימָא, וּתְרֵין יָתִיבוּ לֵיהּ). He said to him: These words are in Berakhan (אָמַר לֵיהּ: הַנֵּי מִילֵּי בִּבִרְכָּאן), because when one Name of Kudsha Berikh Hu is mentioned (בְּגִין דְּאִדְכַּר חַד שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), two sit before Him (וּתְרֵין יָתִיבוּ לֵיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): (Deuteronomy 32): For the Name of Hashem I will call—give greatness to our Elohim (כִּי שֵׁם ה׳ אֶקְרָא, הָבוּ גֹּדֶל לֵאלֹהֵינוּ). For the Name of Hashem I will call—this is one who blesses (כִּי שֵׁם ה׳ אֶקְרָא: דָּא חַד דִּמְבָרֵךְ), Give greatness to our Elohim—these are the other two (הָבוּ גֹּדֶל לֵאלֹהֵינוּ: אִלֵּין תְּרֵין אָחֳרָנִין). But with Orayta, even two who sit and give strength and exaltation of the praise of Orayta to Kudsha Berikh Hu (אֲבָל בְּאוֹרַיְּיתָא אֲפִילּוּ תְּרֵי יַתְבֵּי, וְיַהֲבֵי רְבוּ וְתוּקְפָּא דְּשִׁבְחָא דְּאוֹרַיְּיתָא לְקוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Ḥizkiyyah said to him (אָמַר לֵיהּ רִבִּי חִזְקִיָּה), concerning blessings—why three? (לְגַבֵּי בִּרְכָּאן אַמַּאי תְּלַת). He said to him (אָמַר לֵיהּ): This was already established and taught (הָא אוּקְמוּהָ וְאִתְּמָר), as it is written: Give greatness to our Elohim (דִּכְתִיב: הָבוּ גֹּדֶל לֵאלֹהֵינוּ). But the secret of the matter is here (אֲבָל רָזָא דְּמִלָּה הָכָא), for all secrets of blessings are thus (דְּהָא כָּל רָזִין דְּבִרְכָּאן הָכִי אִיהוּ): one to bless, and two to respond (חַד לְבָרְכָּא וּתְרֵין לְאֲתָבָּא), in order that the praise of Kudsha Berikh Hu will ascend in the secret of three (בְּגִין דְּיִסְתַּלַּק שְׁבָחָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּרָזָא דִּתְלָתָא). One blesses, and two say amen and acknowledge (חַד מְבָרֵךְ וּתְרֵין אֲמַרֵי אָמֵן דְּאוֹדוּ), and this is the sustaining of blessings (וְדָא הוּא קִיּוּמָא דְּבִרְכָּאן), in the supernal secret as is fitting (וּבְרָזָא עִלָּאָה כְּדְקָא יְאוּת), and in the secret of three, as was established (וּבְרָזָא דִּתְלַת כְּמָה דְּאוּקְמוּהָ). As they were walking (עַד דְּהֲווּ אָזְלֵי), Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): We have learned (תָּנִינָן): There is "remembrance" for good, and "remembrance" for evil (אִית זְכִירָה לְטַב, וְאִית זְכִירָה לְבִישׁ); there is remembrance for good, and remembrance for evil (אִית פְּקִידָה לְטַב, וְאִית פְּקִידָה לְבִישׁ). "remembrance" for good—such as what has been established (אִית זְכִירָה לְטַב כְּמָה דְּאוּקְמוּהָ), as it is written (Leviticus 26): And I will remember for them the covenant of the ancients, etc. (וְזָכַרְתִּי לָהֶם בְּרִית רִאשׁוֹנִים וְגו׳); (Bereshit 8): And Elohim remembered Noach (וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ); (Exodus 2): And Elohim remembered His covenant (וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ). And there is "remembrance" for evil, as it is written (וְאִית זְכִירָה לְבִישׁ דִּכְתִיב): (Psalms 78): And He remembered that they were flesh, a passing spirit, and not returning (וַיִּזְכֹּר כִּי בָשָׂר הֵמָּה, רוּחַ הוֹלֵךְ וְלֹא יָשׁוּב).

“Visitation” for good, as it is written (פְּקִידָה לְטַב דִּכְתִיב): (Exodus 3): I have surely visited you (פָּקֹד פָּקַדְתִּי אֶתְכֶם); “Visitation” for evil, as it is written (פְּקִידָה לְבִישׁ דִּכְתִיב): (Psalms 89): I will visit their transgressions with the rod, and their iniquities with stripes (וּפָקַדְתִּי בְּשֵׁבֶט פִּשְׁעָם, וּבִנְגָעִים עֲווֹנָם). And all of them are supernal secrets (וְכֻלְּהוּ רָזִין עִלָּאִין). All these "remembrance" and “visitation” for good—these are known levels (כָּל הַנֵּי זְכִירָה וּפְקִידָה לְטַב, אִלֵּין אִינוּן דַּרְגִּין יְדִיעָן): the secret of faith of male and female is one secret (רָזָא דִּמְהֵימְנוּתָא דְּכַר וּנְקֵבָא רָזָא חָדָא), "remembrance" and “visitation” these are for good (זְכִירָה וּפְקִידָה, וְאִלֵּין אִינוּן לְטַב). "remembrance" and “visitation” for evil—these are the secret of the Sitra Achra (זְכִירָה וּפְקִידָה לְבִישׁ, אִלֵּין אִינוּן רָזָא דְּסִטְרָא אָחֳרָא), which stands in the secret of “other elohim” (דְּקָיְימָא בְּרָזָא דְּאֱלֹהִים אֲחֵרִים): male and female as one (דְּכַר וּנְקֵבָא כְּחֲדָא), "remembrance" in this one, and “visitation” in that one (זְכִירָה בְּהַאי, וּפְקִידָה בְּהַאי), and these stand continually for evil (וְאִלֵּין אִינוּן דְּקָיְימִין תָּדִיר לְבִישׁ). And these are opposite those (וְאִלֵּין לָקֳבֵיל אִלֵּין). From here go forth all the Secrets of faith and all the supernal sanctifications (מֵהָכָא נָפְקֵי כָּל רָזֵי דִּמְהֵימְנוּתָא וְכָל קִדּוּשִׁין עִלָּאִין), as has been established (כְּמָה דְּאוּקְמוּהָ). And from here go forth all evil species and all plagues (וּמֵהָכָא נָפְקֵי כָּל זִינִין בִּישִׁין וְכָל מוֹתָא), and all sides and evil species in the world (וְכָל סִטְרִין וְזִינִין בִּישִׁין בְּעָלְמָא), and it has been established (וְאוּקְמוּהָ). And this is the inverse of that (וְדָא בְּהִפּוּכָא מִן דָּא).

Rabbi Ḥizkiyyah said (אָמַר רִבִּי חִזְקִיָּה): So it certainly is (הָכִי הוּא וַדַּאי). Fortunate is he whose portion is established on the good side (זַכָּאָה אִיהוּ מַאן דְּחוּלָקֵיהּ אִתְקַיַּים בְּסִטְרָא טָבָא), and who does not incline himself to the Sitra Achra (וְלָא יַרְכִּין גַּרְמֵיהּ לְסִטְרָא אָחֳרָא), and is saved from them (וְיִשְׁתְּזִיב מִנְהוֹן). Rabbi Yehudah said to him (אָמַר לֵיהּ רִבִּי יְהוּדָה): So it certainly is (הָכִי הוּא וַדַּאי), and fortunate is one who is able to be saved from that side (וְזַכָּאָה מַאן דְּיָכִיל לְאִשְׁתְּזָבָא מִנֵּיהּ מֵהַהוּא סִטְרָא), and praiseworthy are the Righteous who are able to be saved from them (וְזַכָּאִין אִינוּן צַדִּיקִיָּיא דְּיָכְלֵי לְאִשְׁתְּזָבָא מִנַּיְיהוּ), and to engage in battle against that side (וְלַאֲגָחָא קְרָבָא בְּהַהוּא סִטְרָא).

Rabbi Ḥizkiyyah said: How? (אָמַר רִבִּי חִזְקִיָּה: בְּמָה). He opened and said (פָּתַח וְאָמַר): (Proverbs 24): For with strategies you shall wage your war, etc. (כִּי בְּתַחְבּוּלוֹת תַּעֲשֶׂה לְךָ מִלְחָמָה וְגו׳). What is “war”? (מַאן מִלְחָמָה): This is the war against that evil side (דָּא מִלְחָמָה דְּהַהוּא סִטְרָא בִּישָׁא), for a person must engage it in battle (דְּאִצְטְרִיךְ בַּר נָשׁ לַאֲגָחָא בֵּיהּ קְרָבָא), to subdue it and to be saved from it (וּלְשַׁלְטָאָה עֲלוֹי וּלְאִשְׁתְּזָבָא מִנֵּיהּ).

Come and see (תָּא חֲזֵי), how Ya'akov labored with Esav (דְּיַעֲקֹב הָכִי אִשְׁתַּדַּל לְגַבֵּי עֵשָׂו), because of that side which belonged to him (בְּגִין הַהוּא סִטְרָא דִילֵיהּ), to act wisely against him and to go with him in crookedness (לְאִתְחַכְּמָא עֲלוֹי וּלְמֵיזַל עִמֵּיהּ בְּעֲקִימוּ), with whatever was necessary (בְּכָל מַה דְּאִצְטְרִיךְ), in order to subdue him in beginning and end (בְּגִין לְשַׁלְטָאָה עֲלוֹי בְּרֵאשָׁא וּסוֹפָא), and all was as it should be (וְכֹלָּא כְּדְקָא יְאוּת). The beginning and the end were as one (וְרֵאשָׁא וְסוֹפָא כְּחֲדָא), in this pattern (דָּא כְּגַוְונָא דָא), as it is written (Bereshit 25): My birthright (בְּכֹרָתִי), and afterward: My blessing (וּלְבָתַר בִּרְכָתִי)—the beginning and the end as one (שֵׁירוּתָא וְסוֹפָא כְּחֲדָא), this is the pattern (דָּא כְּגַוְונָא דָא). In order to rule over him with a straight path, as was fitting in his eyes (בְּגִין לְשַׁלְּטָאָה עֲלוֹי בְּאוֹרַח מֵישַׁר כְּדְקָא חָזֵי לֵיהּ). And because of this, fortunate is he who is saved from them (וּבְגִין כָּךְ זַכָּאָה אִיהוּ מַאן דְּאִשְׁתְּזִיב מִנַּיְיהוּ), and is able to rule over them (וְיָכִיל לְשַׁלְּטָאָה עֲלַיְיהוּ).

Come and see (תָּא חֲזֵי): "remembrance" and “visitation” for good are as one (זְכִירָה וּפְקִידָה לְטַב אִינוּן כְּחֲדָא), in the secret of faith (בְּרָזָא דִּמְהֵימְנוּתָא), and fortunate is he who labors after faith (וְזַכָּאָה אִיהוּ מַאן דְּאִשְׁתַּדַּל בָּתַר מְהֵימְנוּתָא), as it is written (Hosea 11): After Hashem they shall go; like a lion shall He roar, etc. (כְּמָה דְאַתְּ אָמֵר: אַחֲרֵי ה׳ יֵלְכוּ, כְּאַרְיֵה יִשְׁאָג וְגו׳). Rabbi Ḥizkiyyah said: So it surely is (אָמַר רִבִּי חִזְקִיָּה: הָכִי הוּא וַדַּאי).