Daf 161b (דַּף קס״א ע״ב)

Another matter: “The King is bound by the channels” (Shir haShirim 7) (דָּבָר אַחֵר: מֶלֶךְ אָסוּר בָּרְהָטִים), this King—He is bound and tied to those supernal channels (מֶלֶךְ דָּא: אָסוּר וְקָשׁוּר בְּאִינוּן רְהָטִין עִלָּאִין), from which everything is drawn (דְּמִנַּיְיהוּ אִשְׁתַּקְיָין כֹּלָּא), Some say: blessing was entrusted to all from the Supernal King (נ״א: אִתְמַשְׁכַּן בִּרְכָאן לְכוּלָּא מִמֶּלֶךְ עִלָּאָה). “At the troughs of the water”(Some say: and from there everything is drawn, the troughs of the water (בְּשִׁקַּתוֹת הַמַּיִם נ״א: וּמִתַּמָּן אִשְׁתַּקְיָין כֹּלָּא שִׁקָּתוֹת הַמַּיִם), these are the rivers that go forth and flow until they reach the place where they are gathered (אִלֵּין אִינוּן נַחֲלִין דְּנָפְקִין וְאַתְיָין עַד דְּמָטוּ לְאֲתַר דְּמִתְכַּנְשֵׁי תַּמָּן). “Where the flocks come to drink”—as it is said (אֲשֶׁר תָּבֹאנָה הַצֹּאן לִשְׁתּוֹת, כְּמָה דְאַתְּ אָמֵר): “They give drink to all the beasts of the field, the wild asses quench their thirst” (Tehillim 104) (יַשְׁקוּ כָל חַיְתוֹ שָׂדָי, יִשְׁבְּרוּ פְרָאִים צְמָאָם). And at that place where the waters gather, all of them come to drink from it (וּבְהַהוּא אֲתַר דְּמִתְכַּנְשֵׁי תַּמָּן מַיָּא, כֻּלְּהוּ אַתְיָין לְאַשְׁקָאָה מִנֵּיהּ). “And they became hot”—what is “they became hot”? (וַיֵּחַמְנָה, מַאי וַיֵּחַמְנָה).

Come and see (תָּא חֲזֵי): when the northern wind blows, the waters freeze and do not flow outward, and are not drawn (בְּשַׁעְתָּא דְּרוּחַ צָפוֹן נָשִׁיב, מַיָּא גְּלִידִין וְלָא נָגְדִין לְבַר וְלָא אִשְׁתַּקְיָין), because judgment prevails (בְּגִין דְּדִינָא תַּלְיָא), and the coldness of the north freezes the waters (וּקְרִירוּ דְּצָפוֹן גָּלִיד מַיָּא). And when the southern wind is aroused, the waters warm, and their frozen crust melts, and they flow (וְכַד אִתְעַר רוּחַ דָּרוֹם, מִתְחַמְמֵי מַיָּא, וְאִתְעֲבַר גְּלִידוּ דִילְהוֹן וְנָגְדִין); then everything is watered (כְּדֵין אִשְׁתַּקְיָין כֹּלָּא), because the warmth of the south sets the waters free (בְּגִין דְּחֲמִימוּ דְּדָרוֹם שָׁרָאן מַיָּא), and all are warmed and rejoice to drink from that northern coolness they had originally (וְכֻלְּהוּ מִתְחַמְמֵי וְחָדָאן לְמִשְׁתֵּי מֵהַהוּא קְרִירוּ דְּצָפוֹן דְּהֲוָה לוֹן בְּקַדְמִיתָא). This is what is written: “And they became hot” (הֲדָא הוּא דִכְתִיב: וַיֵּחַמְנָה). And they became hot—behold, it is not written “they became hot (masculine)” but “they became hot (feminine)” (וַיֵּחַמְנָה, וְהָא לֹא כְּתִיב: וַיֶּחֱמוּ), rather because they are all females (אֶלָּא דְּאִינוּן כֻּלְּהוּ נוּקְבֵי). And for this reason Ya'akov directed his actions with wisdom (וְעַל דָּא אִתְכַּוַּון יַעֲקֹב לְמֶעְבַּד עוֹבָדָא בְּחָכְמְתָא), and this is what is written (וְדָא הוּא דִכְתִיב): “And Ya'akov took a moist rod of poplar…” (Bereshit 30) (וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְגוֹ׳).

Rabbi El‘azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): “For Ya'akov, Yah chose for Himself, Yisrael as His treasure” (Tehillim 135) (כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ). Come and see (תָּא חֲזֵי): “For Ya'akov, Yah chose for Himself”—until now, we did not know who selected whom (כִּי יַעֲקֹב בָּחַר לוֹ יָהּ עַד כָּאן לָא יָדַעְנָא מַאן בָּרִיר לְמַאן), whether Kudsha Berikh Hu chose Ya'akov, or Ya'akov chose Kudsha Berikh Hu (אִי קוּדְשָׁא בְּרִיךְ הוּא בָּרִיר לֵיהּ לְיַעֲקֹב, אִי יַעֲקֹב בָּרִיר לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). But from what the verse reveals, we know that Kudsha Berikh Hu took Ya'akov to bind him to Himself (אֶלָּא מִמַּה דְּגָלֵי קְרָא יָדַעְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא נָטִיל לֵיהּ לְיַעֲקֹב לְעַדְבֵיהּ), as it is written (דִּכְתִיב): “For Hashem’s portion is His people; Ya'akov is the lot of His inheritance” (Devarim 32) (כִּי חֵלֶק יְיָ עַמּוֹ, יַעֲקֹב חֶבֶל נַחֲלָתוֹ).

Sitre Torah

“And Ya'akov took for himself moist rods of poplar…” (Bereshit 30) (וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה וְגוֹ׳)—this is taught: the will of the deed (מַתְּנִיתִּין: רְעוּתָּא דְּעוֹבָדָא), the knots of faith (קִטְרֵי דִּמְהֵימְנוּתָּא), a subtle sound of peeling awakened from above to below (קָל קָלָא דְּקָלְיָא אִתְּעַר מֵעֵילָא לְתַּתָּא); we are those whose eyes are open (אֲנַן פְּתִּיחִין עַיְינִין הֲוִינָן). A wheel revolved from above toward many directions (גַּלְגְּלָא אַסְחַר מֵעֵילָא לְכַמָּה סִטְרִין), a voice of sweetness was aroused (קָל נְעִימוּתָּא אִתְּעָר). Sleepers sleeping in their holes were stirred (אִתְּעָרוּ נַיְימִין דְּמִיכִין דְּשִׁינְתָּא בְּחוֹרֵיהוֹן), and they did not know, and they did not look, and they did not see (וְלָא יָדְעֵי, וְלָא מִסְתַּכְּלָן, וְלָא חָמָאן); ears sealed, hearts heavy, sleeping without knowledge (אֲטִימִין אוּדְנִין, כְּבֵדִין דְּלִבָּא, נַיְימִין וְלָא יָדְעִין).

Orayta stood before them (אוֹרַיְיתָּא קָיְימָא קַמַּיְיהוּ), and they paid no attention, and knew not what they looked at (וְלָא מַשְׁגִּיחִין וְלָא יָדְעֵי בְּמָה מִסְתַּכְּלָן); they saw and did not see (חָמָאן וְלָא חָמָאן). Orayta raised its voice (אוֹרַיְיתָּא רָמַאת קָלִין): “Fools, look!” (אִסְתְּכָּלוּ טִפְּשִׁין), “Open your eyes and know!” (פִּתְּחוּ עַיְינִין וְתִּנְדְּעוּן). There is no one who attends (לֵית מַאן דְּיִשְׁגַּח), and no one who bends his ear (וְלֵית מַאן דְּיַרְכִין אוּדְנֵיהּ): How long will you remain in the darkness of your own will? (עַד מָה תֶּהֱווּן בְּגוֹ חֲשׁוֹכָא דִּרְעוּתַּיְיכוּ). Look to understand (אִסְתַּכָּלוּ לְמִנְדַּע), and light will be revealed to you, the light that illuminates (וְאִתְגְּלִי לְכוֹן נְהוֹרָא דְּנְהִיר). At the time when Ya'akov was perfect (בְּזִמְנָא דְּיַעֲקֹב שְׁלֵימָא), from the crookedness of the land and foreign domain (מִגּוֹ עָאקוּ דְּאַרְעָא וּרְשׁוּ אָחֳרָא), within foreign levels he pushed them all aside (בְּגוֹ דַּרְגִּין נוּכְרָאִין דָּחָה לְכֻלְּהוּ), and selected his portion, his attachment, and his inheritance (וּבָרִיר חוּלַק עַדְבֵיהּ וְאַחְסַנְתֵּיהּ)—light from within darkness (נְהוֹרָא מִגּוֹ חֲשׁוֹכָא), wisdom from within foolishness (חָכְמְתָּא מִגּוֹ טִפְּשׁוּתָּא), and he honored his Master while standing in the dominion of a foreign god (וְאוֹקִיר לֵיהּ לְמָארֵיהּ כַּד הֲוָה קָאֵים בְּגוֹ רְשׁוּתָּא דְּאֵל זָר). About this it is written (עַל דָּא כְּתִיב): “Now Ya'akov shall not be ashamed, and now his face shall not pale” (Isaiah 29) (לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ). (Thus ends Sitre Torah) (ע״כ סִתְרֵי תּוֹרָה)

Come and see (תָּא חֲזֵי): so too Ya'akov (הָכִי נָמֵי יַעֲקֹב), selected his inheritance and his attachment for his portion (בִּירֵר אַחְסַנְתֵּיהּ וְעַדְבֵיהּ לְחוּלָקֵיהּ), and ascended above all levels (וְסָלִיק לְעֵילָא מִכָּל דַּרְגִּין), and took it to cleave unto himself (וְנָטִיל לֵיהּ לְעַדְבֵיהּ). A moist rod of livneh—this is the white level on the right side (מַקַּל לִבְנֶה לַח: הַיְינוּ דַּרְגָּא חִוָּורָא דִּסְטַר יְמִינָא); and almond and chestnut—this is the red level on the left side (וְלוּז וְעַרְמוֹן: הַיְינוּ דַרְגָּא סוּמְקָא דִּסְטַר שְׂמָאלָא). And he peeled in them white peelings—to remove judgment from this one (וַיְפַצֵּל בָּהֶן פְּצָלוֹת לְבָנוֹת: דְּאַעֲבַר דִּינָא מִן דָּא), and he bound it to the right side (וְאִתְחַבַּר לֵיהּ בִּימִינָא); and he entered between them and took them as one (וְהוּא עָאל בֵּינַיְיהוּ וְנָטִיל לוֹן כְּחֲדָא), and all was made into one through two colors (וְאִתְעֲבִיד כֹּלָּא חַד בִּתְרֵי גַוְונֵי). And with all of this, the whiteness was dominant—white revealed over red (וְעִם כָּל דָּא, מַחְשֵׂף הַלָּבָן: דְּיִתְגַּלֵּי חִוָּורָא עַל סוּמְקָא). And all this—why? (וְכָל דָּא לְמַאי) To draw to this level that is joined to him blessing from the fountain of all (לְאַמְשָׁכָא לְדַרְגָא דָא דְעַדְבֵיהּ בִּרְכָאן מִמַּבּוּעָא דְכֹלָּא), Some say: from the stream (נ״א: דְנַחֲלָא), and to align this level, which is three in one (וּלְשַׁוָּאָה לְדַרְגָא דָא דְּאִיהוּ תְּלָתָא כְּחֲדָא).

Tosefta

A vapor of vapor, refined (תּוֹסֶפְתָּא: קוּטְרָא דְקוּטְרָא דַכְיָא), rose inward upon inward (הֲוָה סָלִיק לְגוֹ לְגוֹ), until it did not find a settled place (עַד לָא אַשְׁכַּח אֲתַּר בֵּית מוֹתָּבָא). That place is no place (הַהוּא אֲתַּר לָאו אֲתַּר), not found above or below (לָאו אִשְׁתַּכַּח לְעֵילָא וּתַתָּא). From totality it was formed, and Avadon came out from all (מִכֹּלָּא אִתְּאֲבִיד, אֲבַדּוֹן הֲוִי מִכֹּלָּא)—Avadon, the male (אֲבַדּוֹן דְּכוּרָא), Samael, who emerged from the core of the strength of Yitzḥak (סַמָּא״ל דְּנָפַק מֵהִתּוּכָא דְּתוּקְפָּא דְּיִצְחָק). Avadon and Mavet, his female counterpart (אֲבַדּוֹן וּמָוֶת נוּקְבָא דִילֵיהּ)—the primordial serpent, the harlot woman (נָחָשׁ קַדְמָאָה, אֵשֶׁת זְנוּנִים), as it is written (Mishlei 5): “Her feet descend to death” (רַגְלֶיהָ יוֹרְדוֹת מָוֶת). And these two, Avadon and Mavet, heard the might of the royal decree (וְאִלֵּין תְּרֵין, אֲבַדּוֹן וּמָוֶת, שְׁמָעוּ תּוּקְפָּא דְּהוּרְמָנוּ דְּמַלְכָּא). A secret and sealed mystery (רָזָא וְסִתְּרָא סְתִּימָא), Some say: hidden (נ״א: טְמִירָא), supernal, was nullified from all (עִלָּאָה אִתְּאֲבִיד מִכֹּלָּא(נ״א: טְמִיר), removed from thought and contemplation (אִתְּאֲבִיד מֵרַעֲיוֹנִין וְהִרְהוּרִין (נ״א: מֵעַיְנִין). Some say: one who is drawn after these is nullified from all (ס״א: מַאן דְּאִתְמַשֵּׁךְ בָּתַר אִילֵּין אִתְאַבֵּיד מִכֹּלָּא). All is in inversion—this from that (כּוּלָּא בְּהֲפוּכָא: דָּא מִן דָּא). Blessed is the man who is complete, like Ya'akov, who ascended and whose eyes were not darkened in this furnace, and who merited to draw near to the true seal of the Holy King (טָבוּהִי דְּגַבְרָא שְׁלִים כְּיַעֲקֹב, דְּסָלִיק וְלָא אֶתְחַשְּׁכוּ עֵינִין בְּהַאי תַנָּא, וְזָכָה לְאִתְקָרְבָא בֶאֱמֶת חוֹתָמָא דְּמַלְכָּא קַדִּישָׁא).

Come and see: the supreme concealment is hidden from all (תָּא חֲזֵי: טְמִירָא עִלָּאָה מִכֹּלָּא). From it issued the letter Yod, the supernal point (מִנֵּיהּ נָפַק אוֹת יו״ד, נְקוּדָּה עִלָּאָה). From this supernal point all was emanated (מֵהַאי נְקוּדָּה עִלָּאָה נָפַק כֹּלָּא). He drew and brought forth the letter He—Imma Ila’ah, who nourishes all (אַמְשִׁיךָ וְאַפִּיק ה״א, אִמָּא עִלָּאָה דְּאַשְׁקֵי לְכֹלָּא). From her came forth Vav—the secret of six, which holds to all directions (מֵהַאי נָפִיק ו״ו, רָזָא דְּשִׁיתּ דְּאָחִיד לְכָל סִטְרִין), which is the moist rod of livneh, almond, and chestnut (דְּאִיהוּ: מַקַּל לִבְנְה לַח, וְלוּז, וְעַרְמוֹן). Two arms are grasped in it (תְּרֵין דְּרוֹעִין דְּאֲחִידָן בֵּיהּ), these came forth and held to the lower He (אִלֵּין נָפְקֵי וַאֲחִידוּ בְּה״א תַּתָּאָה), to bind the Mishkan as one and to become one (לְחַבְּרָא מַשְׁכְּנָא כְּחַד, וּלְמֶהֱוֵי חַד). Then, the thirteen attributes were unified as one (כְּדֵין תְּלֵיסַר מְכִילָן הֲווּ חַד), and whiteness was engraved upon colors and rose above them all (וְחִוָּורָא אִתְּגְּלִיף עַל גְּוָנִין וְסָלִיק עַל גַּוָּון כֻּלְּהוּ). This is that which is written (הֲדָא הוּא דִכְתִּיב) (Bereshit 30): “Exposure of the white” (מַחְשׂף הַלָּבָן), and then it is called (וּכְדֵין אִקְרֵי) (Zechariah 14): “Hashem is One and His Name is One” (יְיָ אֶחָד וּשְׁמוֹ אֶחָד). And then (וּכְדֵין) (Psalms 23): “Hashem is my shepherd, I shall not lack” (יְיָ רוֹעִי לֹא אֶחְסָר). And it is written (וּכְתִּיב): “In pastures of grass He causes me to lie down, by waters of rest He leads me, my soul He restores, etc.” (בִּנְאוֹתּ דֶּשֶׁא יַרְבִּיצֵּנִי עַל מֵי מְנוּחוֹתּ יְנַהֲלֵנִי נַפְּשִׁי יְשׁוֹבֵב וגו׳). (Thus concludes the Tosefta) (ע״כ תּוֹסֶפְתָּא)