Daf 173b (דַּף קע״ג ע״ב)

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר): "Remove the foreign gods" (הָסִירוּ אֶת אֱלֹהֵי הַנֵּכָר)—these refer to the other women who brought with them all their ornaments (אִלֵּין שְׁאָר נָשִׁין דְּהֲווּ מַיְיתֵי בְּגַוַּיְיהוּ כָּל נְבַזְבְּזָן דִּלְהוֹן). Therefore, it is written, "They gave to Ya'akov all the foreign gods" (וְעַל דָּא כְּתִיב וַיִּתְּנוּ אֶל יַעֲקֹב אֶת כָּל אֱלֹהֵי הַנֵּכָר)—these women, all their ornaments and all their idols of gold and silver (אִלֵּין נָשִׁין, כָּל נְבַזְבְּזָן וְכָל טַעֲוָון דְּדַהֲבָא וְכַסְפָּא). Ya'akov buried them, so that no one would benefit at all from the side of idolatry (וַיִּטְמוֹן אוֹתָם יַעֲקֹב, בְּגִין דְּלָא יִתְהַנּוּן מִסִּטְרָא דְּעֲבוֹדָה זָרָה כְּלָל).

Come and see (תָּא חֲזֵי): Ya'akov was a man complete in everything (דְּיַעֲקֹב גְּבַר שְׁלִים בְּכֹלָּא הֲוָה), and he cleaved to Kudsha Berikh Hu (וְהֲוָה מִתְדַּבַּק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). What is written (מַה כְּתִיב)? "Let us arise and go up to Beit El, and I will make there an altar to the El who answers me on the day of my distress, and who was with me on the way that I went" (וְנָקוּמָה וְנַעֲלֲה בֵּית אֵל וְאֶעֱשֶׂה שָׁם מִזְבֵּחַ לָאֵל הָעוֹנֶה אוֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי). Immediately, "They gave to Ya'akov" (מִיָּד וַיִּתְּנוּ אֶל יַעֲקֹב). From here we learn (מִכָּאן): a person must praise Kudsha Berikh Hu and give thanks to Him for the miracles and the kindnesses He has done for him (דְּבָעֵי בַּר נָשׁ לְשַׁבָּחָא לְקוּדְשָׁא בְּרִיךְ הוּא וּלְאוֹדָאָה לֵיהּ עַל נִסִּין וְעַל טָבָאן דְּעֲבַד עִמֵּיהּ). This is as it is written, "Who was with me on the way that I went" (הֲדָא הוּא דִכְתִיב וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי).

Come and see (תָּא חֲזֵי): At first it says, "Let us arise and go up to Beit El," including his sons with him (בְּקַדְמִיתָא כְּתִיב וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל וְגו', אַכְלִיל בְּנוֹי בַּהֲדֵיהּ). But afterward, it says, "I will make there an altar," not "we will make" (וּלְבָתַר כְּתִיב וְאֶעֱשֶׂה שָׁם מִזְבֵּחַ וְלָא כְּתִיב וְנַעֲשֶׂה), excluding them from this act (דְּאַפִּיק לוֹן מִכְּלָלָא דָא). Why? (מַאי טַעְמָא) Because this matter pertained specifically to him (בְּגִין דְּעֲלֵיהּ הֲוָה מִלָּה). Ya'akov established the evening prayer—certainly (יַעֲקֹב אַתְקִין תְּפִלַּת עַרְבִית, וַדַּאי). He made the altar, and this pertained to him, for he endured all the difficulties since the day he fled from his brother (וְאִיהוּ עֲבַד מַדְבְּחָא וְעֲלֵיהּ הֲוָה מִלָּה, וּבְגִין דְּאִיהוּ עָבַר כָּל אִינוּן עָקְתִין מִן יוֹמָא דְעָרַק קַמֵּיהּ דְּאֲחוּהָ). As it is written, "Who was with me on the way that I went" (דִּכְתִיב וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי). They came afterward into the world (וְאִינוּן אָתוּ לְבָתַר לְעַלְמָא), therefore he did not include them in this act (וְעַל דָּא לָא אָעִיל לוֹן בַּהֲדֵיהּ).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): From here, one who experiences a miracle must personally give thanks (מִכָּאן מַאן דְּיִתְעֲבִיד לֵיהּ נִסָּא, אִיהוּ בָּעֵי לְאוֹדָאָה). Likewise, one who eats bread at a meal must bless, and not someone else who has eaten nothing (מַאן דְּאָכִיל נַהֲמָא בְּפָתוֹרָא, אִיהוּ בָּעֵי לְבָרְכָא, וְלָא אָחֳרָא דְּלָא אָכִיל מִידִי).

"He built there an altar," etc. (וַיִּבֶן שָׁם מִזְבֵּחַ וְגו'). Come and see (תָּא חֲזֵי): it is written "He built there an altar" (כְּתִיב וַיִּבֶן שָׁם מִזְבֵּחַ), and not regarding those altars upon which libations and offerings are brought (וְלָא כְּתִיב בְּהַנִי מַדְבְּחָן דְּאַסִּיק עֲלֵיהּ נִסְכִין וְעֲלָוָון), but rather to establish that spiritual level that needed rectification (אֶלָּא בְּגִין דְּאַתְקִין הַהוּא דַרְגָּא דְּאִתְחֲזֵי לְאִתְתַּקְּנָא). "An altar to Hashem" (מִזְבֵּחַ לַייָ)—to rectify the lower level by uniting it with the higher level (לְאַתְקָנָא דַּרְגָּא תַּתָּאָה לְחַבְּרָא לֵיהּ בְּדַרְגָּא עִלָּאָה). Thus, "He built there an altar"—this is the lower level (וְעַל דָּא וַיִּבֶן שָׁם מִזְבֵּחַ דָּא דַרְגָּא תַּתָּאָה). "To Hashem"—this is the higher level (לַייָ דָּא דַרְגָּא עִלָּאָה). "And he called the place El Beit El"—this name corresponds to the higher Name (וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל, שְׁמָא דָא כִּשְׁמָא עִלָּאָה). For when illumination occurs, it is like mother and daughter, and all is one (בְּגִין דְּכַד אִתְנַהֲרָא כְּדֵין כְּאִמָּה בִּתָּהּ וְכֹלָּא חַד).

"For there the Elohim were revealed to him" (כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים)—for they are found only through the Shekhinta (בְּגִין דְּאִינוּן לָא אִשְׁתַּכָּחוּ אֶלָּא בִּשְׁכִינְתָּא). For seventy always accompany the Shekhinta (דְּהָא שִׁבְעִין הֲווּ דְּאִינוּן מִשְׁתַּכְּחֵי תָּדִיר בַּהֲדֵי שְׁכִינְתָּא), and seventy thrones surround the Shekhinta (וְשִׁבְעִין קַתַּדְרָאֵי סַחֲרָנִיהּ דִּשְׁכִינְתָּא). Thus, "for there Elohim were revealed to him," in this place where revelation occurred (וְעַל דָּא כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים בְּאַתְרָא דָא דְּאִתְגַּלְּיָא). For it is written, "And behold, Hashem stood upon it" (דְּהָא כְּתִיב וְהִנֵּה יְיָ נִצָּב עָלָיו).

"Elohim ascended from him at the place where He spoke with him" (וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ). Rabbi Shim'on said (רִבִּי שִׁמְעוֹן אָמַר): from here we learn that a holy Chariot was established with the Patriarchs (מִכָּאן דְּאִתְעֲבִיד רְתִיכָא קַדִּישָׁא בַּהֲדֵי אֲבָהָן).

Come and see (וְתָּא חֲזֵי): Ya'akov is the lofty, holy Chariot who stands to illuminate the moon (יַעֲקֹב אִיהוּ רְתִיכָא קַדִּישָׁא עִלָּאָה דְּקַיְימָא לְאַנְהָרָא לְסִיהֲרָא), and he alone is the Chariot (וְאִיהוּ רְתִיכָא בִּלְחוֹדוֹי). Thus it is written, "Elohim ascended from him" (הֲדָא הוּא דִכְתִיב וַיַּעַל מֵעָלָיו אֱלֹהִים). He opened and said (פָּתַח וְאָמַר): (Devarim 4) "For what great nation is there that has Elohim so close to them, as Hashem our Elohim whenever we call upon Him?" (כִּי מִי גּוֹי גָדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרוֹבִים אֵלָיו כַּיְיָ אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו).

Come and see (תָּא חֲזֵי), how beloved Israel is before Kudsha Berikh Hu (כַּמָּה אִינוּן חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). For there is no nation or language among all idolatrous nations of the world whose deity listens to them (דְּלֵית לָךְ עַם וְלִישָׁן בְּכָל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה דְּעַלְמָא דְּאִית לֵיהּ אֱלָהָא דְּיִשְׁמַע לוֹן), as Kudsha Berikh Hu is ready to accept the prayers and requests of Israel whenever they need to be heard (כְּמָה דְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְקַבְּלָא צְלוֹתְהוֹן וּבָעוּתְהוֹן דְּיִשְׂרָאֵל בְּכָל שַׁעְתָּא דְאִצְטְרִיךְ לוֹן לְמִשְׁמַע צְלוֹתָא דְאִינוּן בָּעָאן), due to their spiritual level (בְּגִין הַהוּא דַרְגָּא דִלְּהוֹן).

Come and see (תָּא חֲזֵי): Ya'akov, Kudsha Berikh Hu called him Yisrael (יַעֲקֹב, קָרֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, יִשְׂרָאֵל). As it is written (דִּכְתִיב), "Your name shall no longer be called Ya'akov, but rather Yisrael shall your name be" (לא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ). "And He called his name"—who is this "He called"? (וַיִּקְרָא אֶת שְׁמוֹ, מַאן וַיִּקְרָא) This is the Shekhinta (דָּא שְׁכִינְתָּא). As you say (כְּמָה דְאַתְּ אָמֵר), "And He called to Moshe" (וַיִּקְרָא אֶל משֶׁה). "And Elohim said to him" (וַיֹּאמֶר לוֹ אֱלֹהִים). We explained earlier that Yisrael means he was completed in every way, properly (לְעֵיל אוֹקִימְנָא יִשְׂרָאֵל דְּהָא אִשְׁתְּלִּים בְּכֹלָּא כְּדְקָא יְאוּת), and thus he ascended in his level and was completed by this name (וּכְדֵין אִסְתַּלַּק בְּדַרְגֵּיהּ וְאִשְׁתְּלִים בִּשְׁמָא דָא). Therefore, "He called his name Yisrael," as stated (וְעַל דָּא וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל וְהָא אִתְּמָר).

Rabbi El'azar and Rabbi Yosi were traveling on the road (רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאָרְחָא). Rabbi Yosi said to Rabbi El'azar (אָמַר רִבִּי יוֹסֵי לְרַבִּי אֶלְעָזָר): It is indeed as you have said, that Ya'akov is the completion of the Patriarchs, uniting all sides, and thus his name is called Yisrael (וַדַּאי הָא דְּאֲמַרְתְּ דְּיַעֲקֹב שְׁלֵימָא דְּאֲבָהָן אִיהוּ, וְאִיהוּ אָחִיד לְכָל סִטְרִין, וְקָרָא שְׁמֵיהּ יִשְׂרָאֵל). But it is written (וּכְתִיב), "Your name shall no longer be called Ya'akov, but Yisrael," yet afterward it is written again, "And He called his name Yisrael" (לא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ. וּכְתִיב וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל). Why then does Kudsha Berikh Hu again call him Ya'akov numerous times afterward, and everyone continues to call him Ya'akov as before (אַמַּאי אַהֲדַר קוּדְשָׁא בְּרִיךְ הוּא וְקָרָא לֵיהּ יַעֲקֹב בְּכַמָּה זִמְנִין, וְכֹלָּא קָרוּן לֵיהּ יַעֲקֹב כְּמִלְּקַדְּמִין)? If so, what does "Your name shall no longer be called Ya'akov" mean (אִי הָכִי, מַהוּ וְלא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב)? He replied (אָמַר לֵיהּ): You have spoken well (שַׁפִּיר קָא אֲמַרְתְּ). He opened and said (פָּתַח וְאָמַר): (Isaiah 42) "Hashem shall go forth like a mighty one, He shall stir up zeal like a man of wars" (יְיָ כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה). This verse has been explained (הַאי קְרָא אוּקְמוּהָ). But come and see (אֲבָל תָּא חֲזֵי): "like a mighty one" (כַּגִּבּוֹר יֵצֵא)—it should say simply "a mighty one" (גִּבּוֹר מִבָּעֵי לֵיהּ). Similarly, "like a man of wars" (כְּאִישׁ מִלְחָמוֹת)—it should say simply "a man of wars" (אִישׁ מִלְחָמוֹת מִבָּעֵי לֵיהּ).