Daf 171a (דַּף קע״א ע״א)

Rabbi Shim'on opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), (Ezekiel 1): "As the appearance of the rainbow that is in the cloud on the day of rain, so was the appearance of the brightness around; this was the appearance of the likeness of the glory of Hashem; and I saw, and fell upon my face, etc." (כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶּעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד יְיָ וָאֶרְאֶה וָאֶפֹּל עַל פָּנַי וְגו'). This verse has been explained (הַאי קְרָא אִתְּמָר). But come and see (אֲבָל תָּא חֲזֵי), for it is written (דְּהָא כְּתִיב), (Deuteronomy 34): "And there arose not a prophet again in Israel like Moshe" (וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה). What is the difference between Moshe and the other prophets of the world? (מַה בֵּין משֶׁה לִשְׁאָר נְבִיאֵי עָלְמָא). Moshe gazed through a clear mirror (משֶׁה אִסְתַּכַּל בְּאַסְפַּקְלַרְיָא דְנָהֲרָא), while the other prophets gazed only through a dim mirror (שְׁאָר נְבִיאֵי לָא הֲווּ מִסְתַּכְּלֵי אֶלָּא בְּאַסְפַּקְלַרְיָא דְּלָא נָהֲרָא). Moshe heard and stood upon his feet (משֶׁה הֲוָה שָׁמַע וְקָאִים עַל רַגְלוֹי), and his strength was firm (וְחֵילֵיהּ אִתְתַּקַּף), and he fully understood the matter (וְהֲוָה יָדַע מִלָּה עַל בּוּרְיֵיהּ), as it is written (כְּמָה דִכְתִיב), (Numbers 12): "Clearly, and not in riddles" (וּמַרְאֶה וְלֹא בְחִידוֹת).

The other prophets fell upon their faces (שְׁאָר נְבִיאֵי הֲווּ נָפְלֵי עַל אַנְפַּיְיהוּ), and their strength weakened (וְאִתְחַלַּשׁ חֵילָא דִלְהוֹן), and they could not fully grasp the matter (וְלָא הֲווּ יָכְלֵי לְקָיְימָא עַל בּוּרְיֵיהּ דְּמִלָּה). Who caused this to them? (מַאן גָּרַם לוֹן דָּא). Because it is written (בְּגִין דִּכְתִיב), "For he touched the hollow of Ya'akov's thigh, and he limped upon his thigh" (Bereshit 32) [כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב וְהוּא צוֹלֵעַ עַל יְרֵכוֹ]. And all those prophets could not fully grasp (וְכָל אִינוּן נְבִיאִין לָא יָכִילוּ לְקָיְימָא) what Kudsha Berikh Hu intended to do to Esau (עַל מַה דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לֵיהּ לְעֵשָׂו), except for the prophet Ovadiah (בַּר עוֹבַדְיָה נְבִיאָה), who was a convert coming from Esau's side (דְּהֲוָה גִיּוֹרָא דְּאָתֵי מִסִּטְרָא דְעֵשָׂו); he stood firm concerning Esau (דָּא קָאִים בְּקִיּוּמֵיהּ עֲלֵיהּ דְּעֵשָׂו), and his strength did not weaken (וְלָא אִתְחַלַּשׁ חֵילֵיהּ). Therefore, all the other prophets had their strength weakened (וְעַל דָּא כָּל שְׁאָר נְבִיאֵי אִתְחַלַּשׁ תּוּקְפַיְיהוּ), and they could not fully stand and receive the matter properly (וְלָא הֲווּ יָכְלִין לְאִתְקָיְימָא לְקַבְּלָא מִלָּה עַל בּוּרְיֵיהּ כְּדְקָא יְאוּת).

What is the reason? (מַאי טַעְמָא). Because "he touched the hollow of Ya'akov's thigh in the sinew of the thigh-vein" (בְּגִין כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה), which took and absorbed all the strength of the thigh (דְּנָסִּיב וְשָׁאִיב כָּל חֵילָא דְּיַרְכָא). Therefore, the thigh’s strength broke (וְעַל דָּא אִתְבַּר חֵילָא דְיַרְכָא), and he remained limping upon his thigh (וְאִשְׁתָּאַר צוֹלֵעַ עַל יְרֵכוֹ). Thus, all prophets of the world could not firmly attach or stand by it (דְּהָא כָּל נְבִיאִין דְּעַלְמָא לָא יָכִילוּ לְאִדַּבְּקָא וּלְקָיְימָא בֵּיהּ).

Come and see (תָּא חֲזֵי), all the prophets, aside from Moshe, did not stand in their full strength as appropriate (נְבִיאִין כֻּלְּהוּ בַּר משֶׁה לָא קָיְימוּ בְּתוּקְפַיְיהוּ כְּדְקָא חָזֵי). And whoever toils in Orayta without anyone to support him (וּמַאן דְּלָעֵי בְּאוֹרַיְיתָא וְלֵית מַאן דְּסָמִיךְ לֵיהּ), and there is none found who will fill his pockets to strengthen him (וְלָא אִשְׁתְּכַח מַאן דְּאַטִּיל מְלַאי לְכִיסֵיהּ לְאִתְתַּקְפָא), because of this, Orayta is forgotten in every generation (עַל דָּא אוֹרַיְיתָא קָא מִשְׁתַּכְּחָא בְּכָל דָּרָא וְדָרָא), and the strength of Orayta weakens every day (וְאִתְחַלַּשׁ תּוּקְפָא דְאוֹרַיְיתָא כָּל יוֹמָא וְיוֹמָא). Because those who toil in it have nothing to lean upon (בְּגִין דְּלֵית לוֹן לְאִינוּן דְּלָעָאן בָּהּ עַל מַה דְּסָמְכִין), and the wicked Molcho grows stronger every day (וּמַלְכוּ חַיָּיבָא אִתְתַּקַּף בְּכָל יוֹמָא וְיוֹמָא).

Come and see (תָּא חֲזֵי) how much damage this sin causes (כַּמָּה גָּרִים חוֹבָא דָא). Because there is no one to support Orayta properly (וּבְגִין דְּלֵית מַאן דְּאַסְמִיךְ לְאוֹרַיְיתָא כְּדְקָא יְאוּת), those who support it are weak (אִינוּן סָמְכִין חַלָּשִׁין), causing strength to that which has no legs or feet to stand on them (וְגָרְמִין לְאִתְתַּקְפָא לְהַהוּא דְּלֵית לֵיהּ שׁוֹקִין וְרַגְלִין לְקָיְימָא עֲלַיְיהוּ). He opened and said (פָּתַח וְאָמַר), (Bereshit 3): "Hashem Elohim said to the serpent, 'Because you have done this, cursed are you above all cattle, etc., upon your belly shall you go'" (וַיֹּאמֶר יְיָ אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹאת אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וְגו' עַל גְּחוֹנְךָ תֵּלֵךְ). What does "upon your belly shall you go" mean? (מַאי עַל גְּחוֹנְךָ תֵּלֵךְ). It means his supports were broken (דְּאִתָּבְרוּ סָמְכִין דִּילֵיהּ), his legs were cut off (וּקְצִיצוּ רַגְלוֹי), and he has nothing upon which to stand (וְלֵית לֵיהּ עַל מַה דְּקָאִים). When Israel does not desire to support Orayta (כַּד יִשְׂרָאֵל לָא בָּעָאן לְסָמְכָא לֵיהּ לְאוֹרַיְיתָא), they give supports and legs to the serpent to stand upon and strengthen itself through them (אִינוּן יָהֲבִין לֵיהּ סָמְכִין וְשׁוֹקִין לְקָיְימָא וּלְאִתְתַּקְּפָא בְּהוּ).

Come and see (תָּא חֲזֵי), how cunningly and wisely he acted on that night (כַּמָּה עֲקִימוּ וְחַכִּימוּ אִתְחַכַּם בְּהַהוּא לֵילְיָא), that serpent who contended against Ya'akov (הַהוּא דְרָכִיב נָחָשׁ לְקֳבְלֵיהּ דְּיַעֲקֹב). For he knew what was written (דְּהָא אִיהוּ הֲוָה יָדַע דִּכְתִיב), "The voice is the voice of Ya'akov, but the hands are the hands of Esau" (Bereshit 27) [הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו]. And if the voice of Ya'akov ceases (וְאִי פָּסִיק קָלָא דְיַעֲקֹב), then "the hands are the hands of Esau" (כְּדֵין וְהַיָּדַיִם יְדֵי עֵשָׂו). Therefore, he searched on every side (בְּגִין כָּךְ אִסְתַּכַּל לְכָל סִטְרִין), to harm Ya'akov and to silence his voice (לְאַבְאָשָׁא לֵיהּ לְיַעֲקֹב וּלְאַפְסָקָא קָלֵיהּ). But he saw that Ya'akov was strong in all aspects (וְחָמָא לֵיהּ תַּקִּיף בְּכֹלָּא). His arms, from one side and the other, were strong (דְּרוֹעִין מִסִּטְרָא דָא וּמִסִּטְרָא דָא דְּאִינוּן תָּקִפִין), and his body was powerful between them (גּוּפָא דְּאִתְתַּקַּף בֵּינַיְיהוּ).

He also saw the strength of Orayta (וְחָמָא תּוּקְפָא דְאוֹרַיְיתָא), firmly rooted in all of Ya'akov (וְאִתְתַּקַּף בְּכֹלָּא). Thus, "he saw that he could not prevail against him" (כְּדֵי וַיַּרְא כִּי לֹא יָכוֹל לוֹ). What did he do? (מָה עֲבַד). Immediately, "he touched the hollow of his thigh" (מִיָּד וַיִּגַּע בְּכַף יְרֵכוֹ), for he cunningly opposed him (דְּאִתְחַכַּם לְקֳבְלֵיהּ). He said, "Once the supports of Orayta are broken (אָמַר כֵּיוָן דְּאִתְּבָרוּ סָמְכִין דְּאוֹרַיְיתָא), immediately Orayta's strength will weaken (מִיָּד אוֹרַיְיתָא לָא אִתְתַּקַּף). Then, the words of their father will be fulfilled (וּכְדֵין יִתְקַיַּים מַה דְּאָמַר אֲבוּהוֹן), 'The voice is the voice of Ya'akov, but the hands are the hands of Esau' (Bereshit 27) [הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו]. And 'it shall come to pass when you shall have dominion, that you shall break his yoke from off your neck'" (Bereshit 27) [וְהָיָה כַּאֲשֶׁר תָּרִיד וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ].

And thus, he cunningly acted against Ya'akov (וּבְדָא אִתְחַכַּם לְקֳבְלֵיהּ דְּיַעֲקֹב), for when the strength of Orayta would be broken (דְּהָא בְּגִין דְּיִתָּבַר חֵילָא דְאוֹרַיְיתָא), then Esau would rise and gain strength (אָזִיל וְאִתְתַּקַּף עֵשָׂו). And when he saw he could not overcome Orayta (וְכַד חָמָא דְלָא יָכִיל לָהּ לְאוֹרַיְיתָא), then he weakened the strength of those who support it (כְּדֵין חָלִישׁ תּוּקְפָא דְּאִינוּן דְּסָמְכִין לָהּ). And when no one is found who supports Orayta (וְכַד לָא יִשְׁתַּכַּח מַאן דְּסָמִיךְ לְאוֹרַיְיתָא), then the voice will not be the voice of Ya'akov, and the hands will be the hands of Esau (כְּדֵין לָא יְהֵא קוֹל קוֹל יַעֲקֹב וִיהוֹן יָדַיִם יְדֵי עֵשָׂו). And when Ya'akov saw this (וְכַד חָמָא יַעֲקֹב הָכִי), as the morning arose (כַּד סָלִיק צַפְרָא), Ya'akov grew strong against him and overcame him (אַתְקִיף יַעֲקֹב בֵּיהּ וְאִתְגַּבַּר עֲלֵיהּ), until he blessed him and acknowledged those blessings (עַד דְּאִיהוּ בְּרִיךְ לֵיהּ וְאוֹדֵי לֵיהּ עַל אִינוּן בִּרְכָאן). And he said to him (וְאָמַר לֵיהּ), "Your name shall no longer be Ya'akov, but Yisrael" (לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל), not Ya'akov in cunning, but with pride and strength that none can overcome (לָאו יַעֲקֹב בְּעֲקִימוּ אֶלָּא בְּגְאוּתָא וְתוּקְפָא דְּלֵית מַאן דְּיָכִיל לָךְ).

Come and see (וְתָּא חֲזֵי), from this serpent how many forces spread out in every direction (מֵהַאי נָחָשׁ כַּמָּה חֵילִין מִתְפָּרְשָׁן לְכָל סְטַר), and they are found in the world among human beings (וְאִשְׁתַּכָּחוּ בְּעַלְמָא לְגַבֵּי בְּנֵי נָשָׁא). And we must establish that sinew of the thigh-vein (וּבְעִינָן לְקָיְימָא לְהַהוּא גִּיד הַנָּשֶׁה), for even though that one who rides upon the serpent drew close to it (דְּאַף עַל גַּב דְּקָרִיב בֵּיהּ הַהוּא דְּרָכִיב עַל חִוְיָא), it still endured (קַיָּים אִיהוּ) and remained intact and unbroken (וְאִתְקְיַּים בְּגַוָּון וְלָא אִתְּבַּר).