Daf 222a (דַּף רכ״ב ע״א)
Woe to the wicked (וַוי לְרַשִּׁיעַיָא), for it is not written of them "drawing near" (דְּלָא כְּתִיב בְּהוּ קְרִיבָה), and how could their days draw near before the King (וְהֵיךְ יִקְרְבוּן יוֹמֵי קַמֵּי מַלְכָּא), when all their days are found in the sins of the world (דְּהָא כָּל יוֹמוֹי בְּחוֹבֵי עַלְמָא אִשְׁתַּכָּחוּ). Therefore they do not draw near before the King (וּבְגִינֵי כָּךְ לָא יִקְרְבוּן קַמֵּי מַלְכָּא), and are not appointed before Him (וְלָא יִתְמַנּוּן קַמֵּיהּ), and are not remembered above (וְלָא יִדָּכְרוּ לְעֵילָא), but rather they are cast out from within (אֶלָּא אִינוּן שְׁצֵיאָן מִגַּוַּויְיהוּ). Regarding them it is written: The path of the wicked is as darkness; they know not at what they stumble [Mishlei 4] (דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ).
But here, And the days of Yisrael drew near - surely so (וְהָכָא וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל וַדַּאי), without shame (בְּלָא כִסּוּפָא), in wholeness (בִּשְׁלֵימוּתָא), in complete joy (בְּחֶדְוָותָא שְׁלִים). And for this reason: the days of Yisrael - for he was more complete as Yisrael than as Ya'akov (וּבְגִינֵי כָּךְ, יְמֵי יִשְׂרָאֵל, דְּהֲוָה שְׁלִים יַתִּיר יִשְׂרָאֵל מִיַּעֲקֹב). And if you say: But it is written (וְאִי תֵימָא, וְהָא כְּתִיב): And Ya'akov was a whole man [Bereshit 25] (וְיַעֲקֹב אִישׁ תָּם) - whole he was (שְׁלִים הֲוָה), but not complete on the supernal level like Yisrael (וְלָא שְׁלִים בְּדַרְגָּא עִלָּאָה כְּיִשְׂרָאֵל).
It was taught: Rabbi Yose said (תַּנְיָא, אָמַר רִבִּי יוֹסֵי), at the time when a person’s days are summoned before the King (בְּשַׁעְתָּא דְיוֹמוֹי דְּבַר נָשׁ אִתְפַּקִּידָן קַמֵי מַלְכָּא), there is one who is meritorious, whose days are summoned but are distant from before the King (אִית זַכָּאָה דְּאִתְפַּקְּדָן יוֹמוֹי וּרְחִיקִין מִקַּמֵּי מַלְכָּא). And there is one who is meritorious, that when his days are summoned, they are close and near to the King (וְאִית זַכָּאָה, דְּכַד מִתְפַּקְּדָן יוֹמוֹי, קְרִיבִין וּסְמִיכִין לְמַלְכָּא), and they are not distant (וְלָא מִתְרַחֲקִין). Without shame they ascend (בְּלָא כִסּוּפָא עָאלִין), and they draw near to the King (וְקָרִיבִין לְמַלְכָּא). Blessed is their portion (זַכָּאָה חוּלְקֵהוֹן). This is what is written (הֲדָא הוּא דִכְתִיב): And the days of Yisrael drew near to die (וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת). And he called his son, Yosef (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): And were not the other tribes also his sons? (וְכִי שְׁאָר שִׁבְטִין לָאו בְּנוֹי אִינוּן). Rather, Rabbi Abba said (אֶלָּא אָמַר רִבִּי אַבָּא): Yosef was more of a son to him than all the others (יוֹסֵף בְּנוֹ הֲוָה יַתִּיר מִכֻּלְּהוּ). For we have learned (דְּתָנִינָן): at the time when the wife of Potiphar pressed Yosef (בְּשַׁעְתָּא דְּאִנְתְּתֵיהּ דְּפוֹטִיפַר דְּחָקַת לֵיהּ לְיוֹסֵף), what is written? (מַה כְּתִיב): And he came to the house to do his work, and there was no man of the men of the house there within [Bereshit 39] (וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת). This verse should have said: and there was no man in the house (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ: וְאֵין אִישׁ בַּבַּיִת). What is of the men of the house? (מַהוּ מֵאַנְשֵׁי הַבַּיִת). Rather, it includes the image of Ya'akov (אֶלָּא לְאַכְלָלָא דִּיוּקְנָא דְיַעֲקֹב), which was there and found there (דְּהֲוָה תַּמָּן וְאִשְׁתַּכַּח תַּמָּן). Therefore: of the men of the house (וּבְגִינֵי כָּךְ מֵאַנְשֵׁי הַבַּיִת) but another “man” was there (אֲבָל אִישׁ אָחֳרָא הֲוָה תַּמָּן). When Yosef lifted his eyes and saw the image of his father (כֵּיוָן דְּסָלִיק יוֹסֵף עֵינוֹי, וְחֲמָא דִיוּקְנָא דַאֲבוֹי), he stood firm (יְתִיב בְּקִיּוּמֵיהּ), and turned back (וְתָב לַאֲחוֹרָא).
Come and see (תָּא חֲזֵי): what is written? (מַה כְּתִיב): And he refused, and said to his master’s wife [Bereshit 39] (וַיְמָאֵן וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): You said And he refused, and he said (אַתְּ אֲמַרְתְּ וַיְמָאֵן, וַיֹּאמֶר). By your life (חַיֶּיךָ), another vayema’en vayomer will come to bless your son (וַיְמָאֵן וַיֹּאמֶר אָחֳרָא, יֵיתֵי לְבָרְכָא לִבְנָךְ), and they shall be blessed through him (וְיִתְבָּרְכוּן בֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): And his father refused, and said: I know, my son, I know [Bereshit 48] (וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְּנִי יָדַעְתִּי). Since he said I know, my son, why did he repeat I know again? (כֵּיוָן דְּאָמַר יָדַעְתִּי בְּנִי, אַמַּאי אָמַר, יָדַעְתִּי אָחֳרָא). Rather, he said: I know, my son, at the time when you stood in your body and were whole (אֶלָּא אָמַר, יָדַעְתִּי בְּנִי, בְּזִמְנָא דְּקָיְימַת בְּגוּפָךְ דְּאַתְּ בָּרִי), when you saw my image and returned to your integrity (כַּד חָמִית דִּיוּקְנָא דִילִי, וְתָבַת בְּקִיּוּמָךְ). Therefore it is written: I know, my son, I know (וּבְגִינֵי כָּךְ כְּתִיב, יָדַעְתִּי בְּנִי, יָדַעְתִּי). Regarding what you said, that this one is the firstborn - he also shall become a people and he also shall be great (עַל מַה דְּאֲמַרְתְּ דְּדָא הוּא בּוּכְרָא, גַּם הוּא יִהְיֶה לְעָם וְגַם הוּא יִגְדָּל). And here, for this reason, it is written (וְהָכָא בְּגִין כָּךְ כְּתִיב): And he called his son, Yosef - his son, Yosef, truly (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף, לִבְנוֹ לְיוֹסֵף מַמָּשׁ).
Another matter: And he called his son, Yosef (דָּבָר אַחֵר, וַיִּקְרָא לִבְנוֹ לְיוֹסֵף) - for by appearance they looked identical (דְּבְדִיוּקְנָא חַד הֲווּ מִתְחַזְּיָין), for anyone who looked at Yosef (דְּכָל מַאן דְּחָמֵי לְיוֹסֵף), testified that his words were those of Ya'akov (הֲוָה אַסְהִיד דִּבְרֵיהּ דְּיַעֲקֹב הֲוָה). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): all is surely so (כֹּלָּא הָכִי הוּא). And furthermore, Yosef sustained him and his sons during his old age (וְעוֹד דְּיוֹסֵף זָן לֵיהּ וְלִבְנוֹי בְּסִבוּתֵיהּ), and therefore he was truly his son (וּבְגִינֵי כָּךְ בְּנוֹ מַמָּשׁ), more than all of them (יַתִּיר מִכֻּלְּהוּ). And he called his son, Yosef (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף) - why Yosef and not another? (אַמַּאי לְיוֹסֵף וְלָא לְאָחֳרָא). Because the authority was in his hand to remove him from there (מִשּׁוּם דִּרְשׁוּתָא הֲוָה בִּידֵיהּ לְסַלְקֵיהּ מִתַּמָּן).
Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): since Ya'akov knew that his sons would be enslaved in exile there in Egypt (כֵּיוָן דְּיַעֲקֹב הֲוָה יָדַע דִּבְנוֹי יִשְׁתַּעְבְּדוּן בְּגָלוּתָא תַּמָּן בְּמִצְרַיִם), why did he not allow himself to be buried there? (אַמַּאי לָא אִתְקַבַּר תַּמָּן) Was it not so that his merit would protect his sons? (בְּגִין דְּיָגִין זְכוּתֵיהּ עַל בְּנוֹי). Why did he desire to depart from there? (אַמַּאי בָּעָא לְאִסְתַּלְּקָא מִתַּמָּן). And behold, it is written: As a father has compassion on his children [Tehillim 103] (כְּרַחֵם אָב עַל בָּנִים) - this is mercy (אָן הוּא רַחְמָנוּתָא). Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): at the time that Ya'akov descended to Egypt (בְּשַׁעְתָּא דְּהֲוָה נָחִית יַעֲקֹב לְמִצְרַיִם), he was afraid (הֲוָה דָחִיל).
He said (הֲוָה אָמַר): perhaps, Heaven forbid, my sons will become assimilated among the nations (דִּילְמָא חַס וְשָׁלוֹם יִשְׁתֵּצוּן בָּנַי בֵּינִי עַמְּמַיָא), and perhaps Kudsha Berikh Hu will remove His Shekhinta from me as before (וְדִילְמָא קוּדְשָׁא בְּרִיךְ הוּא יְסַלֵּק שְׁכִינְתֵּיהּ מִינִי כְּקַדְמִיתָא). What is written? And Elohim appeared to Ya'akov… [Bereshit 35] (מַה כְּתִיב, וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב וְגו'). And again: And Elohim said to Yisrael: Fear not to go down to Egypt, for I will make you there into a great nation [Bereshit 46] (ויאמר אלהים לישראל: אַל תִּירָא מֵרְדָה מִצְרַיְמָה כִּי לְגוֹי גָדוֹל אֲשִׂימְךָ שָׁם). And regarding what you said: perhaps I will remove My Shekhinta from among you (וּמַה דְּאֲמַרְתְּ דִּילְמָא אֲסַלֵּק שְׁכִינָתִּי מִבֵּינָךְ) - I shall go down with you into Egypt (אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה). He said further (אָמַר עוֹד): I am afraid, perhaps I will be buried there (דָּחִילְנָא דִּילְמָא אִתְקַבַּר תַּמָּן), and I will not merit to be with my fathers (וְלָא אֶזְכֶּה עִם אֲבָהָתַי). He said to him (אָמַר לֵיהּ): And I will also surely bring you up [Bereshit 46] (וְאָנֹכִי אֲעַלְךָ גַּם עָלה). I will bring you up - from Egypt (אֲעַלְךָ, מִמִּצְרַיִם). Also up - to be buried in the burial of your fathers (גַּם עָלה, לְאִתְקַבְּרָאָה בְּקִבְרָא דַּאֲבָהָתָךְ). Therefore (בְּגִינֵי כָּךְ), he desired to remove himself from Egypt p4-21(בָּעָא לְסַלְקָא גַרְמֵיהּ מִמִצְרַיִם).
First, so they would not make him into a god p4-22(חַד, דְּלָא יַעַבְדוּן מִנֵּיהּ דַּחֲלָא), for he saw that Kudsha Berikh Hu was destined to punish their gods (דְּהָא חָמָא דְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְאִתְפְּרָעָא מִדַּחֲלֵיהוֹן).
And second, because he saw that the Shekhinta would make her dwelling among his children in exile (וְחַד, דְּחָמָא דִשְׁכִינְתָּא יְשַׁוֵּי מְדוֹרֵיהּ בֵּין בְּנוֹי בְּגָלוּתָא). And third, so that his body would dwell among the bodies of his fathers (וְחַד, בְּגִין דִּיהֵא גּוּפֵיהּ דַּיָּיר בֵּין גּוּפַיְיהוּ דַּאֲבָהָתוֹי), to be intermingled among them (לְאִתְכְּלָלָא בֵּינַיְיהוּ), and not be counted among the wicked Egyptians (וְלָא יִתְמַנֵּי עִם חַיָּיבַיָא דְמִצְרָאֵי).
And we have learned (וְתָנִינָן): the body of Ya'akov was drawn from the beauty of Adam HaRishon (גּוּפָא דְיַעֲקֹב, אִתְמְשִׁיךְ מִשּׁוּפְרוֹי דְּאָדָם הָרִאשׁוֹן), and the likeness of Ya'akov was the supernal holy image p4-23(וְהֲוָה דִּיוּקְנִיהּ דְיַעֲקֹב, דִּיוּקְנָא עִלָּאָה קַדִּישָׁא), the likeness of the Holy Throne (דִּיוּקְנָא דְּכוּרְסְיָא קַדִּישָׁא), and he did not desire to be buried among the wicked (וְלָא בָּעָא לְאִתְקְבָרָא בֵּינִי חַיָּיבַיָא).
And the secret of the matter (וְרָזָא דְמִלָּה): in the fathers there is no separation at all p4-24(דְּבַאֲבָהָן לֵית פִּירוּדָא כְּלַל). And concerning this it is written: And I shall lie with my fathers [Bereshit 47] (וְשָׁכַבְתִּי עִם אֲבוֹתַי).
Notes
Ohr HaChammah on Zohar :“And because of this he asked,” etc. (בְּגִינֵי כָּךְ בָּעָא וְגוֹמֵר): one who is not needed by his children but is needed above, for the unification of the Merkavah (אֶחָד שֶׁאֵינוֹ צוֹרֶךְ בָּנָיו וְהוּא צוֹרֶךְ גָּבוֹהַּ בְּיִחוּד הַמֶּרְכָּבָה), and another reason, though not mentioned in the verse, is “that they shall not serve” (וְגַם טַעַם אַחֵר שֶׁאֵינוֹ נִזְכָּר בַּפָּסוּק דְּלָא יַעַבְדוּן), for all the more so—if he was concerned about separation in the Merkavah, how much more should he be concerned lest they make him into idolatry, which is the ultimate descent (שֶׁמִּכָּל שֶׁכֵּן אִם הָיָה חוֹשֵׁשׁ לְפֵרוּד הַמֶּרְכָּבָה כָּל שֶׁכֵּן שֶׁיַּחֲשֹׁשׁ שֶׁלֹּא יַעֲשׂוּהוּ עֲבוֹדָה זָרָה שֶׁהִיא תַּכְלִית הַיְּרִידָה), and also there is no benefit for his children in this (וְגַם תּוֹעֶלֶת בָּנָיו אֵינָהּ בָּזֶה), for the vision of the Shekhinah would not be established (דְּחֶזְוָא דִּשְׁכִינְתָּא לָא יִתְיַישֵׁב), and moreover it is more beneficial for his children and for the Shekhinah through his ascent (וְעוֹד שֶׁיּוֹתֵר יוֹעִיל לְבָנָיו וְלַשְּׁכִינָה בַּעֲלִיָּתוֹ), that is, that his body will dwell there (דְּהַיְינוּ דְּיֵהֵא גּוּפֵיהּ דָּיֵיר), and there the three will pray together for the distress of their children (וְשָׁם יִתְפַּלְּלוּ שְׁלָשְׁתָּם יַחַד עַל צָרַת בְּנֵיהֶם), and he will not be counted among the guilty, which would cause separation (וְלָא יִתְמַנֵּי בֵּין חַיָּיבַיָּא וְיִהְיֶה פֵּרוּד), but in his ascent there is unification, which is the secret of the Merkavah, as concluded (וּבַעֲלוֹתוֹ יִהְיֶה יִחוּד שֶׁהוּא סוֹד הַמֶּרְכָּבָה כַּדְּמַסִּיק), from the Ramak, of blessed memory (מֵהָרַמ״ק זלה"ה ).
Sulam: “And because of this, at that time,” etc. (בְּגִינֵי כָּךְ בְּעֵת וְכוּ׳): and because of this he wished that they would raise him from Egypt (וּמִשּׁוּם זֶה רָצָה שֶׁיַּעֲלוּהוּ מִמִּצְרַיִם), one reason, that they should not make him into a deity (טַעַם אֶחָד שֶׁלֹּא יַעֲשׂוּ אוֹתוֹ אֱלוֹהַ), for he saw that the Holy One Blessed Be He would in the future take vengeance upon the gods of Egypt (כִּי רָאָה שֶׁעָתִיד הקב״ה לְהִפָּרַע מֵאֱלֹהֵיהֶם שֶׁל מִצְרַיִם), and another reason, that he saw that the Shekhinah would place Her dwelling among his children in exile, and he would not need to be buried in Egypt to protect them (וְטַעַם אַחֵר שֶׁרָאָה שֶׁהַשְּׁכִינָה תָּשִׂים דִּירָתָהּ בֵּין בָּנָיו בַּגָּלוּת וְאֵינוֹ צָרִיךְ לְהִקָּבֵר בְּמִצְרַיִם לְהָגֵן עֲלֵיהֶם), and another, that he wished his body to dwell among the bodies of his fathers, to be included among them, and not to be with the wicked of Egypt (וְטַעַם אַחֵר שֶׁרָצָה שֶׁגּוּפוֹ יָדוּר בֵּין גּוּפֵי אֲבוֹתָיו לְהִכָּלֵל בֵּינֵיהֶם וְלֹא יִהְיֶה עִם הָרְשָׁעִים שֶׁבְּמִצְרַיִם).
Ketem Paz on Zohar: “And the secret of the matter is that the patriarchs have no separation” (וְרָזָא דְמִלָּה דְּאַבָהָן לֵית בְּהוֹ פֵּרוּדָא), for they are the very form of the supernal Merkavah in the world of unity (כִּי הֵם הֵם צוּרַת הַמֶּרְכָּבָה הָעֶלְיוֹנָה בְּעוֹלָם הַיִחוּד), and regarding this secret it says “and I will lie down with my fathers” (וְעַל זֶה הַסּוֹד אָמַר וְשָׁכַבְתִּי עִם אֲבוֹתַי), and it says that Scripture called him “his son” because of the likeness of his countenance that resembled him (וְאָמַר שֶׁקְּרָאוֹ הַכָּתוּב בְּנוֹ מִשּׁוּם דִּיּוּקְנָא דְּאַנְפִּין שֶׁהָיָה דּוֹמֶה לוֹ), and also because all the desire, will, and thought of Ya‘akov was that Rachel bear him a son, for he loved her more than Leah (וְגַם כִּי כָּל חֶפְצוֹ וּרְצוֹנוֹ וּמַחֲשַׁבְתּוֹ שֶׁל יַעֲקֹב שֶׁתֵּלֵד לוֹ רָחֵל בֵּן כִּי אוֹתָהּ אָהַב יוֹתֵר מִלֵּאָה), as Leah said to Rachel “is it a small thing that you have taken my husband” (כְּמוֹ שֶׁאָמְרָה לֵאָה לְרָחֵל הַמְעַט קַחְתֵּךְ אֶת אִישִׁי), showing that Ya‘akov was more with Rachel (וּמִזֶּה נִרְאֶה שֶׁהָיָה רָגִיל יוֹתֵר עִם רָחֵל), therefore Scripture called him “his son,” meaning his beloved (וְלָכֵן קְרָאוֹ הַכָּתוּב בְּנוֹ כְּלוֹמַר אֲהוּבוֹ), and Rabbi Shimon bar Yoḥai opened with “the hidden things belong to Hashem our God” (וְהִנֵּה ר׳ שִׁמְעוֹן בַּר יוֹחַאי פָּתַח בַּנִּסְתָּרוֹת לַה׳ אֱלֹהֵינוּ), to teach how much a person must guard his deeds and thoughts in this world, for all is revealed before Him and everything is recorded in a book (לְהוֹדִיעַ כַּמָּה צְרִיכִים לְהִזָּהֵר בַּמַּעֲשִׂים וּבַמַּחֲשָׁבוֹת כִּי הַכֹּל גָּלוּי לְפָנָיו וְהַכֹּל נִרְשָׁם), and as proof he brought the matter of Ya‘akov, that when he was with Leah his thought was with Rachel, for Lavan deceived him (וּלְרָאָיָה הֵבִיא עִנְיָנוֹ שֶׁל יַעֲקֹב שֶׁבִּשְׁעַת זִוּוּגוֹ עִם לֵאָה הָיְתָה מַחֲשַׁבְתּוֹ עִם רָחֵל כִּי רִמָּה אוֹתוֹ לָבָן), yet this was not by Ya‘akov’s intent, Heaven forbid, that Reuven be a child of exchange (וְלֹא הָיָה זֶה מִדַּעְתּוֹ חַס וְשָׁלוֹם לְהִהְיוֹת רְאוּבֵן בֶּן תְּמוּרָה), but still that thought had an effect to return the matter to its root (אֶלָּא עִם כָּל זֶה הוֹעִילָה הַמַּחֲשָׁבָה לְהָשִׁיב הַדָּבָר לְשָׁרְשׁוֹ), and for this reason Leah called him Reuven, not “my son,” but “see, a son,” meaning according to his father’s thought he was not fully mine (וְעַל כֵּן קָרְאָה לוֹ לֵאָה רְאוּבֵן וְלֹא רְאוּבְנִי כְּלוֹמַר רְאוּ בֵּן כִּי לְפִי מַחֲשַׁבְתּוֹ שֶׁל אָבִיו אֵינוֹ בְּנִי), and it has been explained elsewhere (וּכְבָר נִתְבָּאֵר זֶה בְּמָקוֹם אַחֵר), and here he adds that one who intentionally does this—being with his wife while thinking of another woman—the children are not considered full children but are called “children of exchange” (אֲבָל מִי שֶׁעוֹשֶׂה זֶה בְּכַוָּנָה בְּשָׁעָה שֶׁהוּא עִם אִשְׁתּוֹ וּמַחֲשַׁבְתּוֹ בְּאַחֶרֶת הַבָּנִים אֵינָם בָּנִים גְּמוּרִים אֶלָּא בְּנֵי תְּמוּרָה), for they come from the force of exchange (כִּי מִכֹּחַ הַתְּמוּרוֹת הֵם בָּאִים), and from this secret Scripture wrote “and he called his son Yosef,” his son truly (וּמִסּוֹד זֶה כָּתַב הַכָּתוּב וַיִּקְרָא לִבְנוֹ לְיוֹסֵף בְּנוֹ מַמָּשׁ), because in his knowledge he was his son from beginning to end (כִּי לְדַעְתּוֹ הָיָה בְּנוֹ מַמָּשׁ מִתְּחִלָּה וְעַד סוֹף). Rabbi Yosi said (א״ר יוֹסֵי): in what did Ya‘akov adjure Yosef (בְּמָה אוֹמִי לֵיהּ יַעֲקֹב לְיוֹסֵף), he asks what is the matter of the oath that he adjured him “by the thigh” (יִשְׁאַל מַה הוּא עִנְיַן הַשְּׁבוּעָה שֶׁהִשְׁבִּיעוֹ בַּיָּרֵךְ), and he explains that the intent is the covenant of circumcision, which is called “thigh,” in the secret of “gird your sword upon your thigh, mighty one” (וְיֹאמַר כִּי הַכַּוָּנָה בִּבְרִית הַמִּילָה שֶׁנִּקְרֵאת יָרֵךְ בְּסוֹד חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר), which is the commandment in which the patriarchs were most praiseworthy (שֶׁהִיא מִצְוָה שֶׁנִּשְׁתַּבְּחוּ בָּהּ הָאָבוֹת יוֹתֵר מִכָּל מַה שֶׁעָשׂוּ). And he brings the question why this is not said by Yitzḥak as by Avraham (וּמֵבִיא לָמָּה לֹא נִזְכַּר בְּיִצְחָק כְּמוֹ בְּאַבְרָהָם), for although Yitzḥak commanded Ya‘akov not to take a wife from Canaan (שֶׁאַף שֶׁצִּוָּה יִצְחָק לְיַעֲקֹב לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנַעַן), he did not adjure him by the thigh (לֹא הִשְׁבִּיעוֹ בַּיָּרֵךְ), because the thigh of Yitzḥak was not as complete as that of Avraham and Ya‘akov (לְפִי שֶׁלֹּא הָיָה יְרֵכוֹ שֶׁל יִצְחָק שָׁלֵם כְּמוֹ שֶׁל אַבְרָהָם וְיַעֲקֹב), since Esav came from him from the strong left side (מִפְּנֵי שֶׁיָּצָא מִמֶּנּוּ עֵשָׂו מִכֹּחַ הַשְּׂמֹאל הַקָּשֶׁה), whereas Yishma‘el is from the right side and not as coarse (וְיִשְׁמָעֵאל מִן הַיָּמִין וְאֵינוֹ כָּל כָּךְ גַּס), but Edom neither circumcises nor removes the covering (וַאֲדוֹם לֹא מָלִים וְלֹא פּוֹרְעִים). Come and see (תָּא חֲזֵי): why here he said “place your hand under my thigh” regarding burial (מַאי טַעְמָא הָכָא שִׂים נָא יָדְךָ תַּחַת יְרֵכִי אֶל נָא תִקְבְּרֵנִי), and what connection the thigh has to this (וּמַה שַׁיָּכוּת יֵשׁ לַיָּרֵךְ עִם זֶה), because there is a great connection in purity and impurity (כִּי שַׁיָּכוּת גְּדוֹלָה בֵּינֵיהֶם בְּטָהֳרָה וְטֻמְאָה), for one who guards the covenant properly is called holy and separated from impurity (שׁוֹמֵר הַבְּרִית נִקְרָא קָדוֹשׁ מֻבְדָּל מִן הַטֻמְאָה), and one who does not guard it is called impure (וְהַבִּלְתִּי שׁוֹמְרוֹ נִקְרָא טָמֵא), and since Ya‘akov guarded his covenant from all impurity (וְיַעֲקֹב שָׁמַר בְּרִיתוֹ מִכָּל טֻמְאָה), he feared to be buried in Egypt, the place of immorality (נִתְיָרֵא שֶׁמָּא יִקָּבֵר בְּמִצְרַיִם), therefore he adjured him by the pure thigh to bury him in a pure land (וְעַל כֵּן הִשְׁבִּיעוֹ בַּיָּרֵךְ הַטָּהוֹר לְהִקָּבֵר בְּאֶרֶץ טְהוֹרָה), for everything cleaves to its kind (כִּי כָּל דָּבָר נִדְבָּק בְּדוֹמֶה לוֹ), and the one who guards the covenant belongs to the holy land (וְשׁוֹמֵר הַבְּרִית שַׁיָּךְ לָאָרֶץ הַקְּדוֹשָׁה), for the upper covenant dwells in the upper land (כִּי הַבְּרִית הָעֶלְיוֹן שׁוֹכֵן בָּאָרֶץ הָעֶלְיוֹנָה). And it is asked (וְיִקְשֶׁה): if so, Yosef, who guarded the covenant and whose attribute is the covenant itself, how was he buried in Egypt, the impure land (הֲרֵי יוֹסֵף שׁוֹמֵר הַבְּרִית וּמִדָּתוֹ מִדַּת הַבְּרִית אֵיךְ נִקְבַּר בְּאֶרֶץ מִצְרַיִם הַטְּמֵאָה). And he said that he was not buried in that impure earth (וַיֹּאמֶר כִּי לֹא נִקְבַּר בָּעָפָר הַטָּמֵא הַהוּא), but was placed in a coffin in Egypt (אֶלָּא הוּשַׂם בְּאָרוֹן בְּמִצְרַיִם), and afterward his coffin was cast into the water (וְאַחַר כָּךְ הֻשְׁלַךְ אֲרוֹנוֹ בַּמַּיִם), for thus our Rabbis received (שֶׁכֵּן קִבְּלוּ רז״ל), that the Egyptians wished to hide him so that his brothers would never find him (שֶׁהַמִּצְרִים רָצוּ לְהַצְנִיעוֹ שֶׁלֹּא יִמְצָאֻהוּ אֶחָיו לְעוֹלָם), and they made for him a coffin of metal and placed it in the Nile (וְעָשׂוּ לוֹ אֲרוֹן שֶׁל מַתֶּכֶת וְנָתְנוּהוּ בַּנִּילּוּס), and this is what is written “and he was placed in a coffin in Egypt” (וְזֶהוּ שֶׁכָּתוּב וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם). What did Moshe do (מַה עָשָׂה מֹשֶׁה), he took a plate and wrote upon it “rise, ox” (נָטַל טַס אֶחָד וְכָתַב עָלָיו עֲלֵה שׁוֹר), and cast it into the Nile (וְהִטִּילוֹ בַּנִּילּוּס), and said to him (וְאָמַר לוֹ): “Yosef, Yosef, your brothers are being redeemed, and the Shekhinah is delayed because of you, and the clouds of glory are held back on your account” (יוֹסֵף יוֹסֵף אֶחָיךָ נִגְאָלִים וְהַשְּׁכִינָה מִתְעַכֶּבֶת עַל יָדֶךָ וַעֲנָנֵי כָּבוֹד מְעוּכָּבִים בַּעֲדֶךָ), “if you wish to be revealed and to rise, arise, and if not, we are free from your oath” (אִם רְצוֹנְךָ לְהִגָּלוֹת וּלְהַעֲלוֹת עֲלֵה וְאִם לָאו נְקִיִּים אָנוּ מִשְּׁבוּעָתֶךָ). Thus they received that he was not buried in the land of Egypt (הֲרֵי שֶׁקִּבְּלוּ שֶׁלֹּא נִקְבַּר בְּאֶרֶץ מִצְרַיִם), but was placed in water which has no impurity (אֶלָּא הוּשַׂם בַּמַּיִם שֶׁאֵין בָּהֶם טֻמְאָה), and he brought proof from the prophet Yeḥezkel (וְהֵבִיא רְאָיָה מִיְחֶזְקֵאל הַנָּבִיא), that prophecy came to him outside the land while he was by the water (שֶׁבָּאָה לוֹ הַנְּבוּאָה בְּחוּצָה לָאָרֶץ בְּהִיוֹתוֹ עַל הַמַּיִם), as it is said “and I was among the exiles by the river Kevar” (שֶׁנֶּאֱמַר וַאֲנִי בְּתוֹךְ הַגּוֹלָה עַל נְהַר כְּבָר), and it is written “and the hand of Hashem was upon him there” (וּכְתִיב וַתְּהִי עָלָיו שָׁם יַד ה׳). And he said that thus the Holy One Blessed Be He desired (וְיֹאמַר כִּי כָּךְ רָצָה הקב״ה), that Yosef remain in the land of Egypt so that his merit would protect Israel while they were in exile (שֶׁיִּשָּׁאֵר יוֹסֵף בְּאֶרֶץ מִצְרַיִם לִהְיוֹת זְכוּתוֹ מָגֵן עַל יִשְׂרָאֵל בְּעוֹדָם בַּגָּלוּת), and from Him it was arranged that he be cast into the water in a pure place, so that he would not be defiled by the impure earth (וּמִמֶּנּוּ יִתְבָּרַךְ הָיְתָה הַסִּבָּה שֶׁיֻּשְׁלַךְ בַּמַּיִם בְּמָקוֹם טָהוֹר כְּדֵי שֶׁלֹּא יִתְגָּאֵל בָּעָפָר הַטָּמֵא). “It was taught: Rabbi Yosi said,” etc. (תָּנָא א״ר יוֹסֵי וְכוּ׳): Ya‘akov saw that in everything he was fully established for the holy throne through the patriarchs (חָמָא יַעֲקֹב דְּהָא בְּכָלָא אִתְתַּקַּן לְכוּרְסְיָא קַדִּישָׁא בַּאֲבָהָן), meaning that he saw in himself that nothing was lacking from his perfection to be the third leg of the throne (יֹאמַר כִּי יַעֲקֹב ע״ה רָאָה בְּעַצְמוֹ שֶׁלֹּא חָסֵר מִשְּׁלֵמוּתוֹ שׁוּם דָּבָר לִהְיוֹת רֶגֶל שְׁלִישִׁי בַּכִּסֵּא), for his bed was complete (כִּי מִטָּתוֹ הָיְתָה שְׁלֵמָה), and he said, if I am buried here how will this body be joined with the patriarchs (וְאָמַר אִי הָכָא אֶתְקַבַּר הֵיךְ גּוּפָא דָּא אַחִידָא בַּאֲבָהָתָא), for just as the example above so must the bodies below be aligned, one corresponding to the other (כִּי כְּמוֹ הַדֻּגְמָא לְמַעְלָה כָּךְ צָרִיךְ שֶׁיִּהְיוּ הַגּוּפוֹת לְמַטָּה מְכֻוָּנִים זֶה כְּנֶגֶד זֶה), and therefore he chose that his body be buried with the bodies of the patriarchs in one union (וְלָכֵן בָּחַר לִהְיוֹת גּוּפוֹ נִקְבָּר עִם גּוּפוֹת הָאָבוֹת בְּחִבּוּר אֶחָד). And even the cave in which they were buried is called double (וַאֲפִלּוּ מְעָרָתָא דְּאִתְקַבַּר תַּמָּן אִקְרֵי כַּפְלֵתָא), because every matter of “double” is two (בְּגִין דְּכָל מִלָּה כַּפְלֵתָא הוּא תְּרֵין), and contemplate deeply the words of the sages (הִסְתַּכֵּל בְּעוֹמֶק דִּבְרֵיהֶם ע״ה), for they explain that the power and superiority of one over the other is not known except through the existence of a third (כִּי הֵם יְבָאֲרוּ שֶׁלֹּא יוּדַּע כֹּחַ וּמַעֲלַת הָאֶחָד עַל הַשֵּׁנִי רַק מִפְּאַת מְצִיאוּת הַשְּׁלִישִׁי), and the second is not called a doubling of the first merely because it duplicates it numerically (וְכִי הַשֵּׁנִי לֹא יִקָּרֵא כֶּפֶל הָאֶחָד בַּעֲבוּר הֱיוֹתוֹ כְּפָלוֹ בַּמִּסְפָּר), rather it stands opposite it because it indicates duality (אֶלָּא יְנַגְּדֵהוּ בַּעֲבוּר הֱיוֹתוֹ מוֹרֶה עַל הַשְּׁנִיּוּת), for with the existence of the second it appears as a separate head, since the existence of the first is hidden (כִּי בְּהִמָּצֵא הַשֵּׁנִי יוֹרֶה כִּי הוּא רֹאשׁ בִּפְנֵי עַצְמוֹ אַחַר שֶׁמְּצִיאוּת הָאֶחָד נֶעְלָם), as is known that it is the beginning of number and is not defined within number (כְּמוֹ שֶׁיָּדַעְתָּ כִּי הוּא סִבַּת הַתְחָלַת הַמִּסְפָּר וְאֵינוֹ נִגְדָּר בַּמִּסְפָּר), and thus the second rises to say “I will rule, for I am first among all numbers and revealed first” (וּלְפִי זֶה הַשֵּׁנִי מִתְנַשֵּׂא לֵאמֹר אֲנִי אֶמְלוֹךְ כִּי אֲנִי רִאשׁוֹן לְכָל בֵּית הַמִּסְפָּר וַאֲנִי נִגְלֶה רִאשׁוֹן), and therefore the second opposes the first in its existence and is contrary to it (וְנִמְצָא לְפִי זֶה כִּי הַשֵּׁנִי הוּא מְנַגֵּד לָאֶחָד בִּמְצִיאוּתוֹ וְהֲפָכִי אֵלָיו), and for this reason the sages said that on the second day division was created, and Gehenna, and darkness, and all things opposite to good (אֲשֶׁר מִטַּעַם סוֹד זֶה אָמְרוּ רז״ל כִּי בַּיּוֹם שֵׁנִי נִבְרָא מַחֲלוֹקֶת וְנִבְרָא גֵּיהִנֹּם וְהַחֹשֶׁךְ וְכָל הַדְּבָרִים הַהֲפָכִיִּים אֶל הַטּוֹב), because its name indicates that it is different from the one and therefore it is called second (כִּי שְׁמוֹ מוֹרֶה עַל שֶׁהוּא מְשֻׁנֶּה מִן הָאֶחָד וְעַל כֵּן נִקְרָא שֵׁנִי), and therefore according to this it is not defined as “double,” for the term “double” indicates an addition to what precedes it that increases its good (וְאִם כֵּן לְפִי זֶה לֹא יִגָּדֵר בְּשֵׁם כֶּפֶל כִּי שֵׁם כֶּפֶל יוֹרֶה עַל תּוֹסֶפֶת הָעִנְיָן הַקּוֹדֵם אֵלָיו הַמַּכְפִּיל טוֹבוֹ). “However, the term ‘second’ indicates a change from what precedes it, not its doubling” (אַמְנָם הַשֵּׁנִי שֵׁם יוֹרֶה עַל שִׁנּוּי הַדָּבָר הַקּוֹדֵם אֵלָיו לֹא עַל כְּפָלוֹ), but with the existence of the third the superiority of the first over the second is revealed (אַמְנָם בְּהִמָּצֵא הַשְּׁלִישִׁי הוֹדִיעַ מַעֲלַת הָאֶחָד עַל הַשֵּׁנִי), for by its existence it reveals that the unity was hidden when its number stood apart (וְזֶה לְפִי שֶׁבִּמְצִיאוּתוֹ מְגַלֶּה כִּי הָאַחְדוּת נֶעְלָם בִּהְיוֹת מִסְפָּרוֹ נִפְרָד), and it also shows the power of the second as subordinate to the first in the remaining two of its number (וְיוֹרֶה גַּם כֹּחַ הַשֵּׁנִי שֶׁהוּא טָפֵל לָאֶחָד בִּשְׁנַיִם הַנִּשְׁאָרִים בְּמִסְפָּרוֹ), and for this reason those who deal with number made it the head of the separated numbers (אֲשֶׁר מִטַּעַם זֶה שָׂמוּהוּ בַּעֲלֵי הַמִּסְפָּר רֹאשׁ לַנִּפְרָדִים), for it reveals the hidden power of the one which is not defined within number (כִּי הוּא מְגַלֶּה כֹּחַ הָאֶחָד הַנֶּעְלָם אֲשֶׁר אֵינוֹ נִגְדָּר בַּמִּסְפָּר), and also contains the power of the second that stands opposite it, and unites it and makes peace between them (וְגַם נִמְצָא בּוֹ כֹּחַ הַשֵּׁנִי הָעוֹמֵד לְנֶגְדּוֹ וּמְיַחֲדוֹ עִמּוֹ וְנוֹתֵן שָׁלוֹם בֵּינֵיהֶם). “And thus, with the existence of the third, the power of doubling is revealed and the opposition departs” (וְהִנֵּה א״כ בְּהִמָּצֵא הַשְּׁלִישִׁי נִגְלָה וְנִמְצָא כֹּחַ הַכֶּפֶל וְהַהֶפֶךְ חָלַף הָלַךְ לוֹ), understand this well (וְהָבֵן זֶה מְאֹד), for this is what Rabbi Yosi intended here (כִּי הוּא אֲשֶׁר כִּוֵּן בְּכָאן ר׳ יוֹסֵי), when he said “that every matter of doubling is two and one” (בְּאָמְרוֹ דְּכָל מִלָּה כְּפִילְתָּא הוּא תְּרֵין וְחַד), and he explained the secret in brief words (וּבֵיאֵר הַסּוֹד בִּדְבָרִים קְצָרִים), meaning that there is nothing in the world called “double” except where two and one are found together, which is the number three (וְרָצָה לוֹמַר כִּי אֵין לְךָ דָּבָר בָּעוֹלָם שֶׁיִּפּוֹל עָלָיו שֵׁם כֶּפֶל רַק בְּהִמָּצֵא הַשְּׁנַיִם וְאֶחָד יַחַד שֶׁהוּא מִסְפַּר הַשְּׁלִישִׁי), for it is this that reveals doubling, not the second alone, for the second alone indicates opposition (כִּי הוּא יַגִּיד הַכֶּפֶל לֹא הַשֵּׁנִי לְבַדּוֹ כִּי הוּא יַגִּיד הַהֶפֶךְ), and for this reason Ya‘akov chose to be buried with his fathers Avraham and Yitzḥak to be the third among them (וְאָמַר כִּי מִטַּעַם סוֹד זֶה יַעֲקֹב בָּחַר לִהְיוֹת נִקְבָּר עִם אֲבוֹתָיו אַבְרָהָם וְיִצְחָק לִהְיוֹת שְׁלִישִׁי לָהֶם), and therefore the cave is called the Cave of Machpelah (וְתִקָּרֵא הַמְּעָרָה מְעָרַת הַמַּכְפֵּלָה), alluding to the upper cave doubled from lovingkindness and judgment (לִרְמוֹז אֶל הַמְּעָרָה הָעֶלְיוֹנָה הַנִּכְפֶּלֶת מֵחֶסֶד וְדִין), and Ya‘akov is the one who makes peace between them (וְיַעֲקֹב הוּא הַנּוֹתֵן שָׁלוֹם בֵּינֵיהֶם). “And behold you see that all the deeds of the patriarchs below were done in the likeness of above, to resemble the supernal Merkavah, both in their lives and in their burial” (הִנֵּה אַתָּה רוֹאֶה כִּי כָּל מַעֲשֵׂי הָאָבוֹת לְמַטָּה הָיוּ נַעֲשִׂים עַל דּוּגְמַת מַעְלָה לְהִדָּמוֹת אֶל הַמֶּרְכָּבָה הָעֶלְיוֹנָה בֵּין בְּחַיֵּיהֶם בֵּין בְּקִבְרוֹתָם), and along the way he explains why Leah merited to be buried there with Ya‘akov, while Rachel was on the road (וּבְאַגַּב אַרְחֵיהּ יְבָאֵר הַטַּעַם לָמָּה זָכְתָה לֵאָה לְהִקָּבֵר עִם יַעֲקֹב שָׁם וְרָחֵל בְּפָרָשַׁת דְּרָכִים), for according to the secret the upper mother is hidden, while the lower daughter is revealed at the opening of the way (כִּי לְפִי הַסּוֹד הָאֵם הָעֶלְיוֹנָה נִסְתֶּרֶת וְהַבַּת נִגְלֵית בְּפֶתַח הַדֶּרֶךְ), and so is the pattern of the mothers below (וְכֵן דּוּגְמַת הָאִמָּהוֹת לְמַטָּה).
Mikdash Melekh on Zohar: “the supernal holy image” (דִּיקְנָא עִלָּאָה קַדִּישָׁא), this means Ze’ir Anpin (פֵּירוּשׁ זְעֵיר), and likewise that which is said “the image of the holy throne” (וְכֵן מַה שֶּׁנֶּאֱמַר דִּיּוּקְנָא דְּכֻרְסְיָא קַדִּישָׁא), this also is Ze’ir Anpin (הוּא זְעֵיר גַּם כֵּן), for it is a throne to Binah (שֶׁהוּא כִּסֵּא לְבִינָה), rather the matter is repeated in different expressions (אֶלָּא כָּפַל הָעִנְיָן בִּמִּלּוֹת שׁוֹנוֹת), and “the secret of the matter is that in the patriarchs there is no separation at all” (וְרָזָא דְמִלָּה דְּבַאֲבָהָן לֵית פֵּרוּדָא כְּלָל), and we read in another version “they are called by another name” (גָּרְסִינַן בִּשְׁמָא אַחֲרָא אִקְרוֹן), the RaMaZ wrote “children of exchange” (הָרַמ״ז כָּתַב בְּנֵי תְּמוּרָה), “to his son, Yosef” (לְבְנוֹ לְיוֹסֵף), the RaMaZ wrote: “to his son, Yosef—who was his son before he came into the world and was called Yosef” (הָרַמ״ז כָּתַב לְבְנוֹ לְיוֹסֵף שֶׁהָיָה בְּנוֹ קוֹדֶם שֶׁבָּא לָעוֹלָם וְנִקְרָא יוֹסֵף).