Daf 164b (דַּף קס״ד ע״ב)

He opened and said (פָּתַח וְאָמַר): This verse — Rabbi El'azar said regarding it (הַאי קְרָא אָמַר רִבִּי אֶלְעָזָר): “My offering, My food, for My fires” (Numbers 28) ("אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי"). My offering — this is the mystery of Knesset Yisrael (אֶת קָרְבָּנִי רָזָא דִכְנֶסֶת יִשְׂרָאֵל). For it is written et — specifically “et” (דִּכְתִיב אֶת אֶת דַּיְיקָא). My offering — this is the offering and the bond to be bound (קָרְבָּנִי דָּא אִיהוּ קָרְבָּנָא וְקִשּׁוּרָא לְאִתְקַשְּׁרָא). My food — this is the sustenance that comes from above through awakening from below (לַחְמִי דָּא מְזוֹנָא דְּאָתֵי מִלְעֵילָא בְּאִתְעֲרוּתָא דִלְתַתָּא). For My fires — in order to include all the other forces which need to be nourished, each one according to what is fitting for it (לְאִשַּׁי לְאִתְכְּלָלָא שְׁאָר חֵילִין אָחֳרָנִין דְּאִצְטְרִיכוּ לְאִתְּזָנָא, כָּל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ). A pleasing fragrance — this is the will and the bond through which all is unified in the mystery of the supernal world (רֵיחַ נִיחֹחִי דָּא רְעוּתָא וְקִשּׁוּרָא דְּאִתְאַחֲדָא כֹּלָּא בְּרָזָא דְעַלְמָא עִלָּאָה). “You shall observe to offer it to Me at its appointed time” (תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ)—what is “its appointed time”? (מַאן מוֹעֲדוֹ) At the time when Avraham was aroused to fulfill His will (בִּזְמַן דְּאִתְעַר אַבְרָהָם לְמֶעְבַּד רְעוּתֵיהּ), as it is written: “And Avraham rose early in the morning” (דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר) (Bereishit 22). And at the time when Yitzḥak was bound upon the altar (וּבְזִמְנָא דְאִתְעֲקַד יִצְחָק עַל גַּבֵּי מַדְבְּחָא)—that moment was between the evenings (דְּהַהִיא שַׁעְתָּא, בֵּין הָעַרְבַּיִם הֲוָה). And Rabbi Yesa said (וְאָמַר רִבִּי יֵיסָא), Some say Rabbi Chiyya (נ״א: רִבִּי חִיָּיא) if so, what is written—“at its appointed time”—should have said “at their appointed times” (אִי הָכִי, הַאי דִכְתִיב בְּמוֹעֲדוֹ, בְּמוֹעֲדִים מִבָּעֵי לֵיהּ)? He said to him (אָמַר לֵיהּ): at that moment (הַהִיא שַׁעְתָּא), fire was included in water and water in fire (אִתְכְּלִיל אֶשָּׁא בְּמַיָא וּמַיָא בְּאֶשָּׁא), and because of this it is written “at its appointed time” (וּבְגִין כָּךְ כְּתִיב בְּמוֹעֲדוֹ).

Come and see (תָּא חֲזֵי): in all other offerings it is not written as it is here—“You shall observe to offer to Me” (בְּכָל קָרְבָּנִין לָא כְּתִיב כְּמָה דִכְתִיב הָכָא: תִּשְׁמְרוּ לְהַקְרִיב לִי). “You shall observe” (תִּשְׁמְרוּ)—this is the secret of “Shamor” (רָזָא דְשָׁמוֹר), which must be brought near to that which is above (דְּאִיהוּ צְרִיכָא לְקָרְבָא לְגַבֵּי עֵילָא), as it is written: “You shall observe to offer to Me at its appointed time” (דִּכְתִיב: תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ), with right and left (בִּימִינָא וּשְׂמָאלָא), as was said concerning Avraham and Yitzḥak (כְּמָה דְאִתְּמָר בְּאַבְרָהָם וְיִצְחָק), and all is in a supernal secret (וְכֹלָּא בְּרָזָא עִלָּאָה).

Rabbi Yesa said (אָמַר רִבִּי יֵיסָא): If I came here only to hear these words, it would be enough (אִילְמָלֵא לָא אָתֵינָא הָכָא, אֶלָּא לְמִשְׁמַע מִלִּין אִלֵּין, דַּיָּי). Fortunate are Yisrael (זַכָּאִין אִינוּן יִשְׂרָאֵל), in this world and in the world to come (בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי). About this it is written (עַל דָּא כְּתִיב), “And your people are all righteous; they shall inherit the land forever, the branch of My planting, the work of My hands, in which to glory” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ, נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60).

“And Lavan went to shear his sheep…” (וְלָבָן הָלַךְ לִגְזֹז אֶת צֹאנוֹ וְגו׳) (Bereishit 31). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): What are terafim? (מַאן תְּרָפִים) They were avodah zarah—idolatry (אֶלָּא עֲבוֹדָה זָרָה הֲווּ). And why are they called terafim? (וְאַמַּאי אִקְרֵי תְּרָפִים) It is a term of disgrace (לִגְנַאי הֲוָה), as we learn: “in the place of the tearing” (כְּמָה דְּתָנִינָן: בְּמָקוֹם הַתּוֹרֵף). And from where do we know they were idolatry? (וּמְנָלָן דְּעֲבוֹדָה זָרָה הֲווּ) As it is written (דִּכְתִיב), “Why have you stolen my gods?” (לָמָּה גָנַבְתָּ אֶת אֱלֹהָי). And it is written (וּכְתִיב), “With whomever you find your gods, etc.” (עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ וְגו׳). And Lavan was the sorcerer of all the sorcerers of the world (וְלָבָן חָרָשָׁא דְּכָל חֳרָשִׁין דְּעַלְמָא הֲוָה), and through this he would know everything that anyone desired to know (וּבְהַאי הֲוָה יָדַע בְּכָל מַאן דְּבָעֵי לְמִנְדַע).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): it was made by kesem—divination (בְּקֶסֶם אִתְעֲבִיד). Rabbi Yose said (רִבִּי יוֹסֵי אוֹמֵר): by naḥash—enchantment (בְּנַחַשׁ). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): they were made only according to known astrological times (לָא אִתְעֲבִידוּ אֶלָּא בְּשַׁעְתֵּי יְדִיעָן). And why were they called terafim? (וְאַמַּאי אִקְרֵי תְּרָפִים) Because at one moment they struck, and in the next they let go (בְּגִין דְּבַטְשֵׁי הַאי שַׁעְתָּא, וְהַאי שַׁעְתָּא אַרְפֵּי יְדָא), as it is said: “It is enough—let Your hand withdraw” (רַב עַתָּה, הֶרֶף יָדֶךָ) (II Samuel 24).

A craftsman, when he makes one [a teraf], one who knows the precise moments and hours stands over him (אוּמָנָא כַּד עָבִיד לֵיהּ, הַהוּא דְּיָדַע רִגְעֵי וְשַׁעְתֵּי קָאֵים עֲלֵיהּ), and says: now withdraw, now act (וְאָמַר: הַשְׁתָּא אַרְפֵּי, וְהַשְׁתָּא עָבִיד). And do not forget the action which is needed to be healed through it—only this (וְלָא תִשְׁכַּח עֲבִידְתָּא דְּאִצְטְרִיךְ דְּיִרְפּוּן מִינָהּ אֶלָּא הַאי). And he speaks constantly (וְאִיהוּ מַלִּיל תָּדִיר), and gives evil counsel to the father of the soul of the person (וְיָהִיב עֵיטִין בִּישִׁין לְאַבְאָשָׁא לְנַפְשֵׁיהּ דְּבַר נָשׁ). And Rachel feared (וְרָחֵל דְּחִילַת), because he might give harmful counsel to her father against Ya'akov (בְּגִין דְּיָהַב עֵיטָא לְאַבְאָשָׁא לֵיהּ לְיַעֲקֹב), and because of the disgrace of the idolatry (וּבְגִין בִּזְיוֹנָא דְּעֲבוֹדָה זָרָה), she placed them beneath her (שַׁוֵּי לוֹן תְּחוֹתָהּ), so that he would not be able to speak (עַד דְּלָא יָכִיל לְמַלָּלָא). For when one is prepared to speak with them [the terafim], they honor and bow before them (דְּהָא כַּד אִיהוּ מִתְתַּקַּן לְמַלָּלָא, מְכַבְּדִין וּמַרְבִּיצִין קַמֵּיהּ), but now what is written? “And she sat upon them” (וְהַשְׁתָּא מַה כְּתִיב: וַתֵּשֶׁב עֲלֵיהֶם) (Bereishit 31). They were male and female (דְּכַר וְנוּקְבָא הֲווּ), and performed many services (וּפוּלְחָנִין סַגִּיאִין קָא עָבְדִין), until they could no longer speak (עַד לָא מְמַלְּלָן). And because of this, Lavan was delayed three days (וּבְגִינֵי כָךְ אִתְעַכַּב לָבָן תְּלַת יוֹמִין), without knowing that Ya'akov had fled (דְּלָא יָדַע דְּעָרַק יַעֲקֹב), as it is written: “And it was told to Lavan on the third day that Ya'akov had fled” (דִּכְתִיב: וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי כִּי בָרַח יַעֲקֹב) (ibid). And Rabbi Yehudah said (וְאָמַר רִבִּי יְהוּדָה), he condemned himself with two things (זַמִּין גַּרְמֵיהּ בִּתְרֵין מִלִּין): he mobilized all the sorcery he had (אִזְדָּרַז בְּכָל חֳרָשִׁין דְּהֲוָה לֵיהּ), and he mobilized his weapons (וְאִזְדָּרַז בְּזַיְינִין), to wipe him [Ya'akov] from the world (בְּגִין לְאוֹבָדָא לֵיהּ מִן עָלְמָא), as it is written: “An Aramean sought to destroy my father” (אֲרַמִּי אֹבֵד אָבִי) (Devarim 26). Once Kudsha Berikh Hu saw (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא), that he sought to destroy Ya'akov (דְּבָעָא לְאוֹבָדָא לְיַעֲקֹב), what is written? “Take heed that you not speak to Ya'akov either good or evil” (מַה כְּתִיב: הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע) (Bereishit 31). And this is what is written: “It is within the power of my hand to do you harm” (וְהַיְינוּ דִּכְתִיב: יֵשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע) (ibid). In what had he placed his confidence? In the sorcery that he possessed (בַּמֶּה אִתְרְחִיץ בַּחֳרָשִׁין דְּהֲווּ בִּידֵיהּ).

Come and see (תָּא חֲזֵי): Lavan went in one day (לָבָן אֲזַל בְּיוֹמָא חַד) the seven-day journey that Ya'akov had traveled (אֹרַח שִׁבְעָה יָמִין דְּאֲזַל יַעֲקֹב), in order to uproot him from the world (בְּגִין לְאַעֲקָרָא לֵיהּ מִן עָלְמָא): one, because he had gone; and one, because of the terafim (חַד עַל דְּאֲזַל, וְחַד עַל אִינוּן תְּרָפִים). And even though Rachel acted to uproot her father's idolatry (וְאַף עַל גַּב דְּרָחֵל אִיהִי עָבְדַת לְאַעֲקָרָא לֵיהּ לַאֲבוּהָ מִבַּתַּר עֲבוֹדָה זָרָה), she was punished (אִתְעֲנָשַׁת), for she did not raise Binyamin (דְּלָא רְבִיעַת לֵיהּ לְבִנְיָמִן), and did not remain with him even a single hour (וְלָא קָיְימָא בַּהֲדֵיהּ שַׁעְתָּא חָדָא), because of the pain of her father (בְּגִין צַעֲרָא דְּאֲבוּהָ), even though her intention was for good (אַף עַל גַּב דְּאִתְכַּוְּנַת לְטַב).