Daf 174a (דַּף קע״ד ע״א)

Rather, as it has been stated (אֶלָּא הָא אִתְּמָר), Hashem everywhere signifies mercy (יְיָ בְּכָל אֲתַר רַחֲמֵי אִיהוּ), and certainly Kudsha Berikh Hu—His name is Hashem (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא, יְיָ שְׁמֵיהּ אִיהוּ), as it is written (דִּכְתִיב), (Isaiah 42) "I am Hashem, that is My name" (אֲנִי יְיָ הוּא שְׁמִי). Yet we see sometimes He is called Elohim, which is judgment everywhere (וְחָמִינָן דִּלְזִמְנִין אִתְקְרֵי שְׁמֵיהּ אֱלהִים וְהוּא דִינָא בְּכָל אֲתַר). But at times when merit abounds in the world, His name is Hashem, called by the name of mercy (אֶלָּא בְּזִמְנָא דְאַסְגִיאוּ זַכָּאִין בְּעַלְמָא, יְיָ שְׁמֵיהּ וְאִתְקְרֵי בִּשְׁמָא דְרַחֲמֵי). And when sins abound in the world, His name is Elohim, called by the name Elohim (וּבְזִמְנָא דְאַסְגִיאוּ חַיָּיבִין בְּעַלְמָא, אֱלֹהִים שְׁמֵיהּ וְאִתְקְרֵי בִּשְׁמָא דֵּאֱלהִים). Thus, when Ya'akov was neither among enemies nor in a foreign land, he was called Yisrael (כָּךְ בְּזִמְנָא דְיַעֲקֹב לָא הֲוָה בֵּין שָׂנְאִין וְלָא הֲוָה בְּאַרְעָא אָחֳרָא, קָרֵי לֵיהּ יִשְׂרָאֵל). But when he was among enemies or in a foreign land, he was called Ya'akov (וְכַד הֲוָה בֵּין שָׂנְאִין, אוֹ בְּאַרְעָא אָחֳרָא קָרֵי לֵיהּ יַעֲקֹב).

Rabbi Yosi replied (אָמַר לֵיהּ), "The matter is still unsettled (עֲדַיִין לָא אִתְיַישְׁבָא מִלָּה). For it is written, 'Your name shall no longer be called,' yet we continue to call him Ya'akov (דִּכְתִיב לֹא יִקָּרֵא, וְהָא אֲנַן קָרִינָן לֵיהּ). And what you said, that when he was among enemies or in a foreign land he was called Ya'akov—come and see, it is written (תָּא חֲזֵי, כְּתִיב), (Bereshit 37), 'Ya'akov dwelt in the land of his father's sojournings, in the land of Canaan' (וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנַעַן), yet he was not in a foreign land (וְהָא לָא הֲוָה בְּאַרְעָא אָחֳרָא)." He replied to him (אָמַר לֵיהּ), "It has already been explained previously (הָא בְּקַדְמִיתָא אִתְּמָר): just as Kudsha Berikh Hu is sometimes called Hashem and sometimes called Elohim (כְּמָה דְקוּדְשָׁא בְּרִיךְ הוּא לְזִמְנִין אִתְקְרֵי יְיָ, וּלְזִמְנִין אִתְקְרֵי אֱלֹהִים), similarly Ya'akov at times is called Yisrael and at times Ya'akov, each corresponding to distinct spiritual levels (הָכִי נָמֵי לְזִמְנִין אִקְרֵי יִשְׂרָאֵל וּלְזִמְנִין אִקְרֵי יַעֲקֹב וְכֹלָּא בְּדַרְגִּין יְדִיעָן). Thus what is written, 'Your name shall no longer be called Ya'akov,' means the primary establishment of his name is Yisrael (וּמַה דְּאִתְּמָר לא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב, לְאִתְיַשְּׁבָא בִּשְׁמָא דָא)." He said to him (אָמַר לֵיהּ): "If so, it is written (אִי הָכִי, הָא כְּתִיב), (Bereshit 17), 'Your name shall no longer be called Avram, but your name shall be Avraham' (וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם)." He replied (אָמַר לֵיהּ), "There it is written 'shall be' (הָתָם כְּתִיב וְהָיָה). Thus he was permanently established with that name (וְעַל דָּא קָיְימָא בְּהַהוּא שְׁמָא). But here it is not written 'shall be,' but rather, 'but Yisrael shall your name be' (אֲבָל הָכָא לָא כְּתִיב וְהָיָה, אֶלָּא כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ). It does not say, 'Your name shall be Yisrael' (וְלָא כְּתִיב וְהָיָה שִׁמְךָ יִשְׂרָאֵל). Thus, even if this happens just once, it is sufficient—certainly when at times he is called this, and at other times that (וְאֲפִילּוּ בְּזִמְנָא חָדָא סַגֵּי לֵיהּ, כָּל שֶׁכֵּן דִּלְזִמְנִין כָּךְ וּלְזִמְנִין כָּךְ). When his sons were crowned as Kohanim and Leviim and elevated to higher levels, he then became permanently crowned with this name (וְכַד אִתְעַטְּרוּ בְּנוֹי בְּכֹהֲנֵי וְלֵיוָאֵי וְאִסְתַּלְּקוּ בְּדַרְגִּין עִלָּאִין, כְּדֵין אִתְעַטַּר בִּשְׁמָא דָא תָּדִיר)."

As they walked (עַד דְּהֲווּ אָזְלֵי), Rabbi Yosi said to Rabbi El'azar (אָמַר לֵיהּ רִבִּי יוֹסֵי לְרִבִּי אֶלְעָזָר), "It has been said that when Rachel died, the house received who was necessary to be rectified properly by the twelve tribes (הָא אִתְּמָר דְּכַד מִיתַת רָחֵל נָטְלָא בֵּיתָא מַאן דְּאִצְטְרִיךְ לְאִתְתַּקְּנָא בִּתְרֵיסַר שִׁבְטִין כְּדְקָא יְאוּת). Why did Rachel die immediately? (אַמַּאי מִיתַת רָחֵל מִיָּד)" He answered him (אָמַר לֵיהּ), "So the Shekhinta could be crowned properly and become the joyous mother of children, dwelling therein above to receive and rectify the house (הָא לְמֶהֱוֵי שְׁכִינְתָּא מִתְעַטְּרָא כְּדְקָא יְאוּת וּלְמֶהֱוֵי אֵם הַבָּנִים שְׂמֵחָה וּבֵיהּ שַׁרְיָא לְנַטְלָא בֵּיתָא וּלְאִתְתַּקָּנָא). Therefore Binyamin is always situated to the west and not elsewhere (וְעַל דָּא בִּנְיָמִין הוּא תָּדִיר בְּמַעֲרָב וְלָא בְסִטְרָא אָחֳרָא). And within him dwells the rectification by the twelve tribes (וּבֵיהּ שַׁרְיָא לְאִתְתַּקְּנָא בִּתְרֵיסַר שִׁבְטִין). And within him dwells the heavenly kingship to be revealed upon the earth (וּבֵיהּ שַׁרְיָא מַלְכוּתָא דִרְקִיעָא לְאִשְׁתְּמוֹדְעָא בְּאַרְעָא). This is the mystery (וְרָזָא דָּא): every beginning of revelation comes forth with difficulty (בְּכָל שֵׁירוּתָא דְּאַתְיָא לְאִשְׁתְּמוֹדְעָא בְּקַשְׁיוּ אִיהוּ). Therefore it involves a judgment of death, and from there it is established (וְעַל דָּא אִית בָּהּ דִּינָא דְמוֹתָא וּמִתַּמָּן אִתְיַשְּׁבַת)." Here, when the house needed to be rectified and taken hold of (הָכָא כַּד בָּעָא לְאִתְתַּקְּנָא וּלְנַטְלָא בֵּיתָא), judgment was executed upon Rachel (אִתְעֲבִיד דִּינָא בְּרָחֵל), and afterward rectification was achieved and established (וּבָתַר כֵּן אִתְתַּקְּנַת לְאִתְיַשְּׁבָא). When the kingship was to be revealed upon the earth, it began with judgment (כַּד בָּעָא לְאִשְׁתְּמוֹדְעָא מַלְכוּתָא בְּאַרְעָא שַׁרְיָא בְּדִינָא). The kingship was not established properly until judgment arose concerning Shaul, according to his deeds (וְלָא אִתְיַשְּׁבַת מַלְכוּתָא בְּדוּכְתָא כְּדְקָא יְאוּת עַד דְּאִתְעַר דִּינָא בִּשָׁאוּל לְפוּם עוֹבָדוֹי), and afterward the kingship was settled and rectified (וּלְבָתַר אִתְיַשְּׁבַת מַלְכוּתָא וְאִתְתַּקְּנַת).

Come and see (תָּא חֲזֵי): Every beginning is harsh, and afterward comes ease (כָּל שֵׁירוּתָא תַּקִּיף וּלְבָתַר נַיְיחָא). On Rosh Hashanah, the beginning is severe (בְּרֹאשׁ הַשָּׁנָה שֵׁירוּתָא תַּקִּיף), for the entire world is judged, each according to his deeds (דְּכָל עַלְמָא אִתְדָּן כָּל חַד וְחַד לְפוּם עוֹבָדוֹי). Afterwards comes ease, forgiveness, and atonement (וּלְבָתַר נַיְיחָא סְלִיחָה וְכִפּוּרֵי). Because the beginning is from the left side, the judgments are severe (בְּגִין דְּשֵׁירוּתָא אִיהוּ מִשְׂמָאלָא וְעַל דָּא דִּינוֹי תַּקִּיפִין). Afterwards, the right side awakens, and thus ease follows (וּלְבָתַר אִתְעַר יָמִינָא וְעַל דָּא הֲוֵי נַיְיחָא).

In the future, Kudsha Berikh Hu is destined to first awaken gently toward the idol-worshipping nations (וּלְזִמְנָא דְאָתֵי זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאִתְעָרָא בְּנַיְיחָא עַל שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). But afterward, He will intensify severe judgment upon them (וּלְבָתַר יִתְתַּקַּף עֲלַיְיהוּ בְּדִינָא קַשְׁיָא). This is as written (הֲדָא הוּא דִכְתִיב), (Isaiah 42), "Hashem shall go forth as a mighty one; as a man of wars He shall stir up jealousy. He shall shout, yea, He shall cry aloud; He shall prevail over His enemies" (יְיָ כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אוֹיְבָיו יִתְגַּבָּר). Initially, "Hashem"—He who embodies mercy (יְיָ בְּקַדְמִיתָא דְּאִיהוּ רַחֲמֵי); afterward "like a mighty one," not simply "a mighty one" (וּלְבָתַר כַּגִּבּוֹר וְלָא גִבּוֹר); and afterward "like a man of wars," not simply "a man of wars" (וּלְבָתַר כְּאִישׁ מִלְחָמוֹת וְלֹא אִישׁ מִלְחָמוֹת). Afterward, His might will openly manifest against them, intensifying to destroy them, as it says, "He shall shout, yea, He shall cry aloud; He shall prevail over His enemies" (לְבָתַר אִתְגְּלִי תּוּקְפָא עֲלַיְיהוּ וְיִתְתַּקַּף לְשֵׁיצָאָה לוֹן, דִּכְתִיב יָרִיעַ אַף יַצְרִיחַ עַל אוֹיְבָיו יִתְגַּבָּר). It is written (וּכְתִיב), (Zechariah 14), "Then Hashem shall go forth and wage war against those nations, as on the day He waged war, on the day of battle" (וְיָצָא יְיָ וְנִלְחַם בַּגּוֹיִם הָהֵם כְּיוֹם הִלָּחֲמוֹ בְּיוֹם קְרָב). And it is written (וּכְתִיב), (Isaiah 63), "Who is this who comes from Edom, with crimson garments from Botzrah?" etc. (מִי זֶה בָּא מֶאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה וְגו').