Daf 165a (דַּף קס״ה ע״א)

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר), all the rebuke that Ya'akov had against Lavan (כָּל הַהִיא תּוֹכַחְתָּא דְּהֲוָה לֵיהּ לְיַעֲקֹב בְּלָבָן), he returned it to Lavan (אַהֲדַר לֵיהּ לְלָבָן), to acknowledge Kudsha Berikh Hu (לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִיב): "See, God is a witness between me and you" (רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶיךָ) (Bereishit 31).

Come and see (תָּא חֲזֵי), it is written (כְּתִיב): "The God of Avraham and the god of Nachor shall judge between us" (אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר יִשְׁפְּטוּ בֵּינֵינוּ) (Bereishit 31). That wicked one returned to his idolatry (אַהֲדַר הַהוּא רָשָׁע לְתַקְלֵיהּ), for once Ya'akov said "the God of Avraham" (כֵּיוָן דְּאָמַר אֱלֹהֵי אַבְרָהָם), he immediately said "and the god of Nachor" (אַהֲדַר וְאָמַר וֵאלֹהֵי נָחוֹר). "And Ya'akov swore by the Fear of his father Yitzchak" (וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק) (Bereishit 31). What is the reason "by the Fear of Yitzchak" (מַאי טַעְמָא בְּפַחַד יִצְחָק), and not by the God of Avraham (וְלָא בֵּאלֹהֵי אַבְרָהָם)? Rather, it was because he did not want to trouble the right side for the sake of Lavan (אֶלָּא, דְּלָא בָּעָא לְאַטְרָחָא לִימִינָא בְּגִינֵיהּ דְּלָבָן). And moreover (וְלָא עוֹד), so that no person (אֶלָּא דְּלָא לִבָּעֵי לֵיהּ לְאִינִישׁ), even though he speaks truthfully (אַף עַל גַּב דְּאוֹמֵי בְּקוּשְׁטָא), should mention that wicked one in connection with the supernal place above all (לְאוֹמָאָה בְּאֲתַר עִלָּאָה דְּכֹלָּא).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), certainly to establish the matter properly (וַדַּאי לְקִיּוּמָא [ס״א לְאוֹמָאָה] כְּדְקָא יְאוּת), Ya'akov spoke thus (אוֹמֵי יַעֲקֹב כָּךְ), and it was fitting (וְהָכִי אִתְחֲזֵי). Ya'akov observed the matter carefully (וְיַעֲקֹב אַשְׁגַּח בְּמִלָּה), saying (אָמַר), "He mentioned the God of Avraham (הָא אִיהוּ אָמַר אֱלֹהֵי אַבְרָהָם), and left aside my father (וְשָׁבַק לְאַבָּא); I will complete all" (אֲנָא אַשְׁלִים כֹּלָּא). Immediately (מִיָּד), "Ya'akov swore by the Fear of his father Yitzchak" (וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק). Another matter (דָּבָר אַחֵר): To be included in judgment (לְאִתְכְּלָלָא בְּדִינָא), to stand against Lavan (לְמֵיקַם עֲלֵיהּ דְּלָבָן).

Sitre Torah

Rabbi Shim'on opened and said (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר): "And Ya'akov went on his way, and angels of God met him" (וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים) (Bereishit 32). We have learned (מַתְּנִיתִּין): these were powerful authorities (תּוֹקְפֵּי דְהוּרְמְנֵי), upright from above (זְקִיפִּין מִלְּעֵילָא), and the sharpness of a flaming sword was appointed over all (some say: several) troops and hosts (וְשִׁנְּנָא דְחַרְבָּא דִמְלַהֲטָא מְמַנָּא עַל כָּל (ס״א כַּמָּה) חֵילִין וּמַשִׁירְיָין). That flaming sword (הַהוּא חַרְבָּא מְלַהֲטָא) is the red sword (הִיא חַרְבָּא סוּמְקָא), as it is written (דִּכְתִּיב): "The sword of Hashem is filled with blood" (חֶרֶב לַיְיָ מָלְאָה דָם) (Isaiah 34). On that sword depend transformations (הַהוּא חַרְבָּא דְּתַּלְיָא בֵּיהּ הִפּוּכָא), those who shift into many appearances (אִינוּן דִּמְהַפְּכֵי לְכַמָּה גְוָונִין), sometimes women, sometimes men (הוּא נַשְׁיָין, הוּא גוּבְרִין), in numerous sides (בְּסִטְרִין סַגִּיאִין), revealing additional forms at many levels (מִתְּפָּרְשִׁין גְּוָונִין אָחֳרָנִין לְכַמָּה דַרְגִּין). From the side of the Tree of Life, they emerge (מִסִּטְרָא דְאִילָנָא דְחַיֵּי נָפְּקֵי אִינוּן), unified in a perfect bond (דְּמִתְּיַחֲדֵי בְּיִחוּדָא בְּקִשׁוּרָא). These holy beings (קַדִּישִׁין אִלֵּין) are continually nourished by the dew of heaven (אִשְׁתָּאֲבָן תָּדִיר מִטַל הַשָׁמַיִם). The Name "Elohim" is established within them (שְׁמֵיהּ דֵּאלֹקִים אִתְּתַּקִּין בְּהוּ). (Some say: And therefore it says "From the fatness of the earth," and it was established) ((ס״א וְעַל דָּא אָמַר מִשְׁמַנֵּי הָאָרֶץ וְאִתְתַּקֵּן)). They became established on the four sides of the world (בְּאַרְבַּע סִטְרִין דְּעָלְמָא), supports of the Throne (אִתְּעֲבִידוּ סַמְכִין דְּכֻּרְסְיָיא). All of them precious gems (כֻּלְּהוּ מַרְגְּלִיטִין), polished and firm, never departing from the world (שַׁיְיפִּין וְסַמְכִין, לָא מִתְּפָּרְשִׁין לְעַלְמָא). Through this Name (מִגּוֹ דָא שְׁמָא), they form the bonds of Ya'akov (אִינוּן קִשׁוּרִין דְּיַעֲקֹב), who chose this as his portion (דְּבָרִיר לְחוּלָקֵיהּ). Bound by this Name (וּמִתְּקַשְׁרָן בִּשְׁמָא דָא), they all emerged (some say: in the evening) (some say: in Ya'akov) (כֻּלְּהוּ נָפְּקוּ (בְּעֶרֶב) (בְּיַעֲקֹב)). When Ya'akov went forth on his journey (וְיַעֲקֹב כַּד נָפַּק לְמֵיזַל לְאָרְחֵיהּ), they surrounded him from four sides (לְאַרְבַּע סִטְרִין אֲקִיפּוּ לֵיהּ), guarding him from the four corners of the world (לְאַרְבַּע זָוְויָין דְּעַלְמָא נָטְרוּ לֵיהּ). At that moment, he sensed from the Tree (some say: from the place) above (בְּשַׁעְתָּא קַלָּה אִתְּרְגִישׁ מֵאִילָנָא (ס״א מֵאַתַר) לְעֵילָא), watering the lower Tree (לְמִיטַר אִילָנָא דִלְתַּתָּא). Then Ya'akov said (וּכְדֵין): "When he saw them, 'This is God's camp'" (וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה) (Bereishit 32). Thus (כְּדֵין): "He called the name of that place Machanayim" p3-12(וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם) (Bereishit 32).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), Come and see (תָּא חֲזֵי), the perfection of Ya'akov (שְׁלֵמוּתֵּיהּ דְּיַעֲקֹב), that he did not wish (דְּלָא בָּעֵי [בעא]) to leave except with Lavan's permission (לְמֵיזַל אֶלָּא בִּרְשׁוּתֵּיהּ דְּלָבָן). And if you say (וְאִי תֵּימָא), why not at another time (זִמְנָא אָחֳרָא אַמַּאי לָא)? Rather, because Ya'akov was afraid (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). Therefore, when he saw (וְעַל דָּא כֵּיוָן דְּחָמָא) that the time had arrived for Binyamin (דְּמָטָא שַׁעְתָּא דְבִנְיָמִן), he fled (בָּרַח), as it is said (כְּמָה דְאַתְּ אָמֵר), (Bereshit 31): "And he fled, he and all that he had" (וַיִּבְרַח הוּא וְכָל אֲשֶׁר לוֹ). For when Binyamin was born (דְּכֵיוָן דְּאִתְּיָלִיד בִּנְיָמִן), the Shekhinta was bound (אִתְּקַשַׁר שְׁכִינְתָּא) with all the tribes (בְּכֻלְּהוּ שִׁבְטִין), and took a dwelling among them (וְנָטַל בֵּיתָּא בְּהוּ). Ya'akov knew by the spirit of wisdom (וְיַעֲקֹב הֲוָה יָדַע בְּרוּחָא דְחָכְמְתָּא) that when the twelve tribes were completed (דְּכַד יִשְׁתַּלִּימוּ תְּרֵיסַר שִׁבְטִין), the Shekhinta would become bound among them (דִּשְׁכִינְתָּא תִּתְּקַשַׁר בְּהוּ), and Rachel would die (וְרָחֵל תָּמוּתּ), as she took the dwelling (וְאִיהִי נָטְלָא בֵּיתָּא).

Come and see (וְתָּא חֲזֵי), thus we have learned (הָכִי אוֹלִיפְּנָא), the lower world appeared to Ya'akov (עַלְמָא תַּתָּאָה אִתְּחֲזֵי לֵיהּ לְיַעֲקֹב) as it appeared to Moshe (כְּמָה דְּאִתְּחֲזֵי לֵיהּ לְמשֶׁה), except it could not [fully manifest] (אֶלָּא דְּלָא יְכִילַתּ) until the twelve tribes were established in the house (עַד דְּהֲווּ י״ב שִׁבְטִין בְּבֵיתָּא), to be bound among them (לְאִתְּקַשְׁרָא בְּהוּ). Then Rachel was displaced (וּכְדֵין אִתְּדַּחְיַיתּ רָחֵל), and she herself took the dwelling among all the tribes (וּנְטָלַתּ אִיהִי בֵּיתָּא בְּכֻלְּהוּ שִׁבְטִין), and became the mainstay of the house (וְהֲוַתּ עִקְרָא דְּבֵיתָּא). Then (וּכְדֵין), (Psalms 113): "He makes the barren woman dwell in the house" (מוֹשִׁיבִי עֲקֶרֶתּ הַבַּיִתּ). Ya'akov said (אָמַר יַעֲקֹב), now the time has come (הָא מָטָא זִמְנָא) when the twelve tribes are completed (דְּיִשְׁתַּלִּימוּ י״ב שִׁבְטִין), and surely the upper world will inherit the house (וּוַדַּאי עַלְמָא דִלְעֵילָא יֵיחוּתּ לֵיהּ לְבֵיתָּא), and be bound (וְאִתְּקַשְׁרָא), [Some say: Some say, "the upper world will inherit his house and be bound" (נ״א עלמא דלעילא ייחות ליה בביתיה, ואתקשרא)], among them (בְּהוּ), and this poor one will be displaced before Him (וּמִסְכְּנָתָּא דָא אִתְּדַּחְיָיא קַמֵּיהּ). If she dies here (אִי תִּימוּתּ הָכָא), I will never leave from here (לָא אֶפּוֹק מִכָּאן לְעָלְמִין). Moreover (ולא עוֹד), this land was not fit to complete the house (אֶלָּא בְּאַרְעָא דָא לָא אִתְּחֲזֵי לְאַשְׁלָמָא בֵּיתָּא). Therefore (בְּגִין כָּךָ), (Bereshit 30): "It was when Rachel had borne Yosef" (וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶתּ יוֹסֵף), before the tribes were completed (עַד לָא יִשְׁתַּלִּימוּ שִׁבְטִין).

Rabbi Shim'on heard (שָׁמַע רִבִּי שִׁמְעוֹן) and said (אָמַר), indeed, all the words of Rabbi Yehudah are correct (ודַּאי כָּל מִלּוֹי דְּרִבִּי יְהוּדָה שַׁפִּיר), and this ascends above all (ודא סָלִיק עַל כֹּלָּא). And if you say (וְאִי תֵּימָא), why didn't Ya'akov immediately go on his way (אַמַּאי לָא אָזַל לֵיהּ לְאָרְחֵיהּ מִיָּד)? Rather, the whole time Rachel had not yet conceived Binyamin (אֶלָּא כָּל זִמְנָא דְרָחֵל לָא מִתְּעַבְּרָא מִבִּנְיָמִן), he stayed there (אִתְּעַכַּב תַּמָּן). Once the time of Binyamin came (כֵּיוָן דְּמָטָא זִמְנָא דְּבִנְיָמִן), he fled (עָרַק), and did not ask permission (ולא בָעָא רְשׁוּתָּא), so he would not delay there (בְּגִין דְּלָא יִתְּעַכַּב תַּמָּן), and Ya'akov could unite with all the tribes (ואִתְּחַבַּר יַעֲקֹב בְּכֻלְּהוּ שִׁבְטִין), in the place required (בְּאֲתַּר דְּאִצְּטְרִיךָ). (Bereshit 32): "And Ya'akov went on his way, and angels of Elohim met him" (וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים). Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר), (Bereshit 5): "Male and female He created them" (זָכָר וּנְקֵבָה בְּרָאָם וְגו׳). How much we must contemplate the words of Orayta (כַּמָּה אִית לָן לְאִסְתַּכָּלָא בְּמִלֵּי דְאוֹרַיְיתָא). Woe to those whose hearts are closed (וַוי לוֹן לְאִינוּן אֲטִימֵי לִבָּא) and whose eyes are sealed (וּסְתִימִין עַיְינִין), for the Orayta proclaims before them (הָא אוֹרַיְיתָא קָארֵי קַמַּיְיהוּ), (Proverbs 9): "Come, partake of My bread and drink of the wine I have mingled" (לְכוּ לַחֲמוּ בְלַחְמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי). (ibid). "Whoever is simple, let him turn in here; to him who lacks heart," she says (מִי פֶּתִי יָסוּר הֵנָּה חֲסַר לֵב אָמְרָה לוֹ), but none pay attention (וְלֵית מַאן דְּיַשְׁגַּח).

Come and see (תָּא חֲזֵי), this verse (הַאי קְרָא) contains supernal secrets (אִית בֵּיהּ רָזִין עִלָאִין). It pertains to within (אִיהוּ לְגוֹ) and pertains to without (וְאִיהוּ לְבַר). "Male and female He created them" (זָכָר וּנְקֵבָה בְּרָאָם), it is interpreted in this manner (אִשְׁתְּמַע לְהַאי גַוְונָא) and in that manner (וְאִשְׁתְּמַע לְהַאי גַוְונָא). It implies that the sun and moon are in unity (וְאִשְׁתְּמַע דְּשִׁמְשָׁא וְסִיהֲרָא בְּחִבּוּרָא חָדָא אִינוּן), as it is written "He created them" (דִּכְתִיב בְּרָאָם). As you say (כְּמָה דְאַתְּ אָמֵר), (Habakkuk 3): "Sun and moon stood still in their dwelling" (שֶׁמֶשׁ יָרֵחַ עָמַד זְבוּלָה). And it implies (וְאִשְׁתְּמַע), that Adam and Chavah were created together (דְּאָדָם וְחַוָּה כְּחֲדָא אִתְבְּרִיאוּ) in a single Zivug (בְּזִוּוּגָא חַד). And since they were found in one Zivug (וְכֵיוָן דְּאִשְׁתַּכָּחוּ בְּזִוּוּגָא חַד), immediately (מִיָּד), "And He blessed them" (וַיְבָרֶךְ אֹתָם). For blessing dwells only (דְּלֵית בִּרְכָתָא שַׁרְיָא אֶלָּא) where male and female are found together (בְּאֲתַר דְּאִשְׁתַּכָּחוּ דְּכַר וְנוּקְבָא).

Come and see (תָּא חֲזֵי), when Ya'akov went forth to journey to Charan (כַּד נָפַק יַעֲקֹב לְמֵיהַךְ לְחָרָן), he was alone (בִּלְחוֹדוֹי הֲוָה), for he was not yet married (דְּלָא אִינְסִיב). What is written (מַה כְּתִיב), (Bereshit 28): "And he encountered the place," etc. (וַיִּפְגַּע בַּמָּקוֹם וְגו׳). But they responded to him only in a dream (וְלָא אָתִיבוּ לֵיהּ אֶלָּא בְּחֶלְמָא). Now that he had married (הַשְׁתָּא דְאִנְסִיב), and was coming with all the tribes (וְהֲוָה אָתֵי בְּכֻלְּהוּ שִׁבְטִין), as it were, supernal camps met him (כִּבְיָכוֹל מַשִּׁרְיָין עִלָּאִין פָּגְעִין בֵּיהּ), and greeted him with favor (וְאִתְחַנְּנוּ לֵיהּ). For it is written (דִּכְתִיב), "and they met him" (וַיִּפְגְּעוּ בוֹ). They now turned to encounter him (אִינוּן אַהֲדָרוּ לְמִפְגַּע בֵּיהּ). Previously, he encountered the place (בְּקַדְמִיתָא אִיהוּ וַיִּפְגַּע בַּמָּקוֹם), now they encountered him (הַשְׁתָּא אִינוּן וַיִּפְגְּעוּ בוֹ). Because for the sake of Ya'akov (בְּגִין דִּבְגִינֵיהּ דְּיַעֲקֹב) and those tribes (וּבְאִינוּן שִׁבְטִין), they were watered from the waters of the Great Sea (אִתְשַׁקְיָין אִינוּן מִמַּיָא דְיַמָּא רַבָּא). And not only this (וְלָא עוֹד), but previously it was at night, in a dream (אֶלָּא בְּקַדְמִיתָא בַּלַּיְלָה בְּחֶלְמָא). Now it was by the vision of the eye (הַשְׁתָּא בְּחֵיזוּ דְעֵינָא), and in daylight (וּבִימָמָא). This is what is written (הֲדָא הוּא דִכְתִיב), (Bereshit 32): "And Ya'akov said when he saw them, 'This is the camp of Elohim'" (וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וְגו׳).