Daf 235a (דַּף רל״ה ע״א)

But what he wanted to reveal to them, he did not reveal (אֲבָל מַה דְּבָעֵי לְגַלֵּי לוֹן לָא גַלֵּי), for he desired to disclose to them the end (דְּבָעָא לְגַלָּאָה לְהוּ אֶת הַקֵּץ). And this has already been established: that there is a end to the right, and a end to the left (וְהָא אוּקְמוּהָ, דְּאִית קֵץ לִימִינָא, וְאִית קֵץ לִשְׂמָאלָא), and he wanted to reveal to them the end, in order to purify and refine from the foreskin (וּבָעָא לְגַלָּאָה לוֹן אֶת הַקֵּץ, בְּגִין לְאִסְתַּמְּרָא וּלְאִתְדַּכְּאָה מֵעָרְלָה).

And the one who reveals it becomes known and revealed, until they enter the holy land (וּמַאן דְּגַלֵּי לוֹן אִתְיְדַּע וְאִתְגַּלֵּי, עַד דְּעָאלוּ לְאַרְעָא קַדִּישָׁא). But other words are not revealed, and are hidden in the Orayta, in this parashah of Ya'akov and in those blessings (אֲבָל מִלִּין אָחֳרָנִין לָאו אִינוּן בְּאִתְגַּלְיָיא, וּסְתִימִין אִינוּן בְּאוֹרַיְּיתָא, בְּהַאי פָּרְשָׁתָא דְּיַעֲקֹב, וּבְאִינוּן בִּרְכָּאן). He opened and said: Re’uven, you are my firstborn, my strength and the beginning of my potency (פָּתַח וְאָמַר: רְאוּבֵן בְּכוֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי). Why did Ya'akov choose to begin with Re’uven? (מַאי קָא חָמָא יַעֲקֹב לְמִפְתַּח בִּרְאוּבֵן), Let him begin with Yehudah, who is the foremost of all the camps, and he is the king (לִיפְתַּח בִּיהוּדָה, דְּאִיהוּ קַדְמָאָה לְכָל מַשִּׁרְיָין, וְאִיהוּ מַלְכָּא), and we see that he did not bless him, and the blessing was withdrawn from him until Mosheh came and prayed over him (וְחָמִינָן דְּלָא בָּרְכֵיהּ, וְסָלִיק בִּרְכָּאן מִנֵּיהּ, עַד דְּאָתָא מֹשֶׁה וְצַלֵּי צְלוֹתָא עֲלֵיהּ), as it is written: Let Re’uven live and not die (Deuteronomy 33) (כְּמָה דְּאַתְּ אָמֵר: יְחִי רְאוּבֵן וְאַל יָמוֹת).

But indeed, he blessed him, and that blessing rose to its place (אֲבָל וַדַּאי בָּרְכֵיהּ, וְסָלְקָא הַהוּא בִּרְכְתָּא לְאַתְרֵיהּ). A person who has a son-when his time comes to depart from this world, the king comes over him and says: all my wealth shall be in the hand of the king, guarded for my son (לְבַּר נָשׁ דְּהֲוָה לֵיהּ בַּר, כַּד מָטָא זִמְנֵיהּ לְאִסְתַּלְּקָא מֵעַלְמָא, אֲתָא מַלְכָּא עֲלֵיהּ, אָמַר: הָא כָּל מָמוֹנָא דִילִי, לֶהֱוֵי בִּידָא דְּמַלְכָּא נָטִיר לִבְרָאִי). When the king sees that the son is worthy, he gives it to him (כַּד חָמֵי מַלְכָּא דִּבְרֵי אִתְחֲזֵי, יָהִיב לֵיהּ). So did Ya'akov say (כָּךְ יַעֲקֹב אָמַר).

Re’uven, you are my firstborn (רְאוּבֵן בְּכוֹרִי אַתָּה), beloved of my innards are you (רְחִימָא דְּמֵעַיֵּי אַנְתָּה), but your blessing shall be withdrawn into the hand of the Holy King (אֲבָל בִּרְכָּאן דִּילָךְ יִסְתַּלְּקוּן בִּידָא דְּמַלְכָּא קַדִּישָׁא), until He looks upon you (עַד דְּיֶחֱמֵי בָּךְ), because you went to defile yourself, etc. (בְּגִין דְּאֲזַלְתָּ לָקוֹבֵל אַפָּךְ וְגו׳). As rendered: Re’uven, you are my firstborn… (כְּתַרְגּוּמוֹ: רְאוּבֵן בְּכוֹרִי אַתָּה וְגו׳).

Rabbi El‘azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר): And He said to me: Prophesy to the wind… (Ezekiel 37) (וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל הָרוּחַ וְגו׳). How many are the ignorant among the sons of man (כַּמָּה אֲטִימִין אִינוּן בְּנֵי נָשָׁא), who do not know and do not pay attention to the glory of the King (דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בִּיקָרָא דְּמַלְכָּא), for the Orayta proclaims before them each day (דְּהָא אוֹרַיְּיתָא אַכְרִיז עֲלַיְיהוּ בְּכָל יוֹמָא), and there is none who inclines his ear to listen (וְלֵית מַאן דְּצַיֵּית אוּדְנֵיהּ לְקֳבְלֵיהּ). This verse is difficult: since it says Prophesy to the wind, why does it repeat: Prophesy, son of man, and say to the wind? (הַאי קְרָא קַשְׁיָא, כֵּיוָן דִּכְתִיב: הִנָּבֵא אֶל הָרוּחַ, אַמַּאי זִמְנָא אָחֳרָא: הִנָּבֵא בֶּן אָדָם וְאָמַרְתָּ אֶל הָרוּחַ) Rather, from here we learn a secret of Chokhmah (אֶלָּא מִכָּאן אוֹלִיפְנָא רָזָא דְּחָכְמְתָּא): two [forms of awakening] stand here (תְּרֵין קָיְימִין הָכָא), one to arouse from below to above (חַד לְאִתְעָרָא מִתַּתָּא לְעֵילָא).

For if there is no arousal from below, there is no arousal from above (דְּאִי לָא מִתְעָרִין לְתַתָּא, לָא מִתְעָרִין לְעֵילָא), and through the awakening from below, there is awakening above (וּבְאִתְעֲרוּתָא דִּלְתַתָּא אִתְעַר לְעֵילָא). Prophesy to the wind-this is from below to above (הִנָּבֵא אֶל הָרוּחַ: מִתַּתָּא לְעֵילָא). Prophesy, son of man, and say to the wind-this is from above to below (הִנָּבֵא בֶּן אָדָם וְאָמַרְתָּ אֶל הָרוּחַ: מֵעֵילָא לְתַתָּא). For even above, it is through arousal from below that the Supernal One seizes from the higher (דְּהָא אֲפִילּוּ לְעֵילָא, בְּאִתְעֲרוּתָא דִּלְתַתָּא, נָקִיט הַהוּא עִלָּאָה מֵעִלָּאָה מִנֵּיהּ).

Such as this verse: Thus says Hashem: from the four winds, come O wind… (Ezekiel 37) (כְּגוֹן הַאי קְרָא: כֹּה אָמַר ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ). From the four winds-these are: south, east, north, and west (מֵאַרְבַּע רוּחוֹת: דָּא דָּרוֹם וּמִזְרָח וְצָפוֹן וּמַעֲרָב). And the wind comes from the west, joined with the others (וְרוּחַ אַתְיָא מִמַּעֲרָב, בְּאִתְחַבְּרוּתָא דְּאִלֵּין אָחֳרָנִין), as it is said: The nobles of the people dug it… (Numbers 21) (כְּמָא דְּאַתְּ אָמֵר: כָּרוּהָ נְדִיבֵי הָעָם וְגו׳). And from here go forth the Ruchin and Neshamatin for the inhabitants of the world, to be formed within them (וּמֵהָכָא נָפְקִין רוּחִין וְנִשְׁמָתִין לִבְנֵי עָלְמָא לְאִצְטַיְּירָא בְּהוּ). And [He] blows, as it is said: “And He blew into his nostrils the breath of life” (Bereshit 2) (וּפַחֵי, כְּמָא דְּאַתְּ אָמֵר: וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים).

Come and see: He takes from one side and gives to the other (תָּא חֲזֵי, נָקִיט מֵהַאי גִּיסָא, וְיָהִיב בְּגִיסָא אָחֳרָא), and regarding this it is written: “All the rivers go to the sea, yet the sea is not full” (Ecclesiastes 1) (וְעַל דָּא: כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם, וְהַיָּם אֵינֶנּוּ מָלֵא). Why is it not full? Because He takes and gives, brings in and sends out (אַמַּאי אֵינֶנּוּ מָלֵא בְּגִין דְּנָקִיט וְיָהִיב, אָעִיל וְאַפִּיק).

Rabbi El‘azar asked a question of Rabbi Shim‘on (רִבִּי אֶלְעָזָר שָׁאִיל שְׁאֵלְתָּא לְרִבִּי שִׁמְעוֹן). He said: Since Kudsha Berikh Hu reveals before Him that the children of men will die, why then does He send Neshamot into the world, and why is it necessary? (אָמַר: הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא גָּלֵי קַמֵּיהּ דְּבְנֵי נָשָׁא יְמוּתוּן, אַמַּאי נָחִית נִשְׁמָתִין לְעָלְמָא, וְאַמַּאי אִצְטְרִיךְ לֵיהּ) He said to him: This question has been asked many times before the sages and has been resolved (אָמַר לֵיהּ: שְׁאֵלְתָּא דָּא קַמַּיְּיהוּ דְּרַבָּנָן שְׁאִילוּ כַּמָּה וְכַמָּה, וְאוּקְמוּהָ). But Kudsha Berikh Hu sends Neshamot that descend into this world, in order that His glory may become known (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא יָהִיב נִשְׁמָתִין דְּנָחֲתִין לְהַאי עָלְמָא, לְאִשְׁתְּמוֹדְעָא יְקָרֵיהּ), and then He takes them afterward. If so, why did they descend? (וְנָקִיט לוֹן לְבָתַר. אִי הָכִי, אַמַּאי נָחֲתוּ) Rather, this secret is truly so (אֶלָּא, רָזָא דָּא, הָכִי הוּא). He opened and said: “Drink water from your cistern, and flowing water from your well” (Proverbs 5) (פָּתַח וְאָמַר: שְׁתֵה מַיִם מִבּוֹרֶךָ וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ) this has been explained (הָא אוֹקִימְנָא).

A bor(pit) is a place that does not spring forth water from itself (בּוֹר, אֲתַר דְּלָא נְבִיעַ מִגַּרְמֵיהּ). And when do those waters spring forth? At the moment when the Neshamah is completed in this world (וְאֵימָתַי נָבְעִין הַנֵּי מַיָּא בְּשַׁעְתָּא דְּאִשְׁתְּלִים נִשְׁמָתָא בְּהַאי עָלְמָא), when it ascends to that place with which it is bound (כַּד סָלְקָא לְהַהוּא אֲתַר דְּאִתְקַשַּׁר בֵּיהּ), then it is whole from all sides-below and above (כְּדֵין הוּא שְׁלִים מִכָּל סִטְרִין מִתַּתָּא וּמֵעֵילָא). And when the Neshamah ascends, then is aroused the desire of the Nukvah toward the Male (וְכַד נִשְׁמָתָא סָלְקָא, כְּדֵין אִתְעַר תִּאֲוּבְתָּא דְּנוּקְבָא לְגַבֵּי דְּכוּרָא), and then waters spring from below to above (וּכְדֵין נָבְעִין מַיָּא מִתַּתָּא לְעֵילָא).

And the Bor [Pit] becomes a Be'er [Well], springing waters (וּבוֹר אִתְעֲבִיד בְּאֵר, מַיִין נְבִיעָאן). And then unification, Union, desire, and will are found (וּכְדֵין אִתְחַבְּרוּתָא וִיחוּדָא וְתִּאֲוּבְתָּא וְרַעֲוָא אִשְׁתַּכַּח). For through the Neshamah [Soul] of a Tzaddik, that place is completed (דְּהָא בְּנִשְׁמָתָא דְּצַדִּיקָא אִשְׁתְּלִים הַהוּא אֲתַר), and love and Re'uta [Will] are aroused above (וְאִתְעַר חֲבִיבוּתָא וּרְעוּתָא לְעֵילָא), and all is joined as one (וְאִתְחַבַּר כְּחַד). “Re'uven, you are my firstborn” (רְאוּבֵן בְּכוֹרִי אַתָּה) (Bereshit 49:3)—this is certainly so (הָכִי הוּא וַדַּאי): it was the first drop of Ya'akov (טִפָּה קַדְמָאָה דְּיַעֲקֹב הֲוָה), yet his Re'uta [Will] was in another place (וּרְעוּתֵיהּ בַּאֲתַר אָחֳרָא הֲוָה), as it has been said (כְּמָה דְּאִתְּמָר).

Come and see: Re’uven and all the twelve tribes (תָּא חֲזֵי: רְאוּבֵן וְכֻּלְּהוּ שִׁבְטִין תְּרֵיסַר), all were united in the Shekhinta (כֻּלְּהוּ אִתְאַחֲדָן בִּשְׁכִינְתָּא), and when Ya'akov saw the Shekhinta upon him (וְכַד חָמָא יַעֲקֹב לִשְׁכִינְתָּא עַל גַּבֵּיהּ), he called to his twelve sons to be joined within her (קָרָא לִבְנוֹי תְּרֵיסַר לְאִתְחַבְּרָא בָּהּ).