Daf 243a (דַּף רמ״ג ע״א)

It is written, (Song of Songs 6) “The mandrakes give forth fragrance, and at our doors are all precious things, new and also old,” etc. (כְּתִיב, הַדּוּדָאִים נָתְנוּ רֵיחַ וְעַל פְּתָחֵינוּ כָּל מְגָדִים חֲדָשִׁים גַּם יְשָׁנִים וְגו׳). “The mandrakes give forth fragrance”-these are those that Reuven found (הַדּוּדָאִים נָתְנוּ רֵיחַ, אִלֵּין אִינוּן דְּאַשְׁכַּח רְאוּבֵן), as you say, (Bereshit 30) “And he found mandrakes in the field” (כְּמָא דְּאַתְּ אָמֵר, וַיִּמְצָא דּוּדָאִים בַּשָּׂדֶה). And no matters of Orayta are renewed except through him among Yisrael (וְלָא אִתְחַדְּשָׁן מִלֵּי דְּאוֹרַיְּיתָא אֶלָּא עַל יְדוֹי בְּיִשְׂרָאֵל), as it is said, (I Chronicles 12) “And of the children of Yissakhar, men who had understanding of the times,” etc. (כְּמָא דְּאַתְּ אָמֵר, וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לְעִתִּים וְגו׳). “And at our doors are all precious things”-they caused that at our doors (וְעַל פְּתָחֵינוּ כָּל מְגָדִים, אִינוּן גָּרְמוּ לְמֶהֱוֵי עַל פְּתָחֵינוּ), at the entrances of synagogues and study halls (עַל פִּתְחֵי בָּתֵּי כְנִסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת), “all precious things.” “New and also old”-how many new and ancient teachings of Orayta (חֲדָשִׁים גַּם יְשָׁנִים, כַּמָּה מִלֵּי חַדְּתָּאן וַעֲתִיקִין דְּאוֹרַיְּיתָא), that are revealed through them (דְּאִתְגַּלְּיָין עַל יָדַיְיהוּ), to bring Yisrael near to their Father above (לְקָרְבָּא לְיִשְׂרָאֵל לַאֲבוּהוֹן דִּלְעֵילָא).

This is what is written, (I Chronicles 12) “To know what Yisrael should do” (הֲדָא הוּא דִּכְתִיב, לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל). (Song of Songs 7) “My beloved, I have treasured up for you” (דּוֹדִי צָפַנְתִּי לָךְ). From here we learn (מֵהָכָא אוֹלִיפְנָא), that whoever engages in Orayta properly (כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְּיתָא כְּדְקָא יְאוּת), and knows how to derive teachings, and to innovate words properly (וְיָדַע לְמֶחֱדֵי מִלִּין וּלְחַדְּתוּתֵי מִלִּין כְּדְקָא יְאוּת), those words ascend to the throne of the King (אִינוּן מִלִּין סָלְקִין עַד כֻּרְסְיָיא דְּמַלְכָּא), and Knesset Yisrael opens gates for them (וּכְנֶסֶת יִשְׂרָאֵל פָּתַח לוֹן תַּרְעִין), and stores them away (וְגָנִיז לוֹן). And when Kudsha Berikh Hu comes to delight with the Righteous in the Garden of Eden (וּבְשַׁעְתָּא דְּעָאל קוּדְשָׁא בְּרִיךְ הוּא לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא בְּגִנְתָּא דְעֵדֶן), she brings them forth before Him (אֲפִיקַת לוֹן קַמֵּיהּ), and Kudsha Berikh Hu looks upon them and rejoices (וְקוּדְשָׁא בְּרִיךְ הוּא מִסְתַּכֵּל בְּהוּ וְחָדֵי). Then Kudsha Berikh Hu crowns Himself with supernal crowns (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא מִתְעַטַּר בְּעִטְּרִין עִלָּאִין), and rejoices with the Matronita (וְחָדֵי בְּמַטְרוֹנִיתָא). This is what is written: “New and also old, my beloved, I have treasured for you” (הֲדָא הוּא דִּכְתִיב, חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ). And from that hour, those words are written in the Book (וּמֵהַהִיא שַׁעְתָּא, מִלּוֹי כְּתִיבִין בְּסִפְרָא), as it is written, (Malachi 3) “And a book of remembrance was written before Him” (הֲדָא הוּא דִּכְתִיב, וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו).

Happy is his portion, one who toils in Orayta properly (זַכָּאָה חוּלָקֵיהּ, מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְּיתָא כְּדְקָא יְאוּת); happy is he in this world, and happy is he in the World to Come (זַכָּאָה הוּא בְּהַאי עָלְמָא, וְזַכָּאָה הוּא בְּעָלְמָא דְּאָתֵי). Up to this point is the rulership of Yehudah (עַד הָכָא שׁוּלְטָנוּתָא דִּיהוּדָה), the arm that is integrated with all (דְּרוֹעָא דְּאִתְכְּלִיל בְּכֹלָא), with power from all directions (בְּחֵילָא דְּכָל סִטְרִין), three knots of the arm (תְּלַת קִשְׁרִין דִּדְרוֹעָא), to be strengthened over all (לְאִתְגַּבְּרָא עַל כֹּלָּא). “Dan shall judge his people as one of the tribes of Yisrael” (Bereshit 49) (דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל). Rabbi Chiyya said (רִבִּי חִיָּיא אָמַר), this verse should have said, “Dan shall judge the tribes of Yisrael” (הַאי קְרָא הָכִי אִית לֵיהּ לְמֵימַר, דָּן יָדִין לְשִׁבְטֵי יִשְׂרָאֵל), or “Dan shall judge the tribes of Yisrael as one” (אוֹ דָּן יָדִין לְשִׁבְטֵי יִשְׂרָאֵל כְּאֶחָד). What is “Dan shall judge his people,” and afterwards, “as one of the tribes of Yisrael”? (מַהוּ דָּן יָדִין עַמּוֹ, וּלְבָתַר כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל). Rather, Dan-about him it is written, (Numbers 10) “the collector of all the camps” (אֶלָּא דָּן, הוּא דִּכְתִיב בֵּיהּ מְאַסֵּף לְכָל הַמַּחֲנוֹת), for he is the hindmost on the left side (דְּהוּא יַרְכָּא שְׂמָאלָא), and travels at the end (וְאָזִיל לְבַתְרַיְיתָא).

Come and see (תָּא חֲזֵי), once Yehudah and Reuven take [their places] (כֵּיוָן דִּיהוּדָה וּרְאוּבֵן נָטְלִין), Levi and the Ark spread out the standards (לֵיוָאֵי וַאֲרוֹנָא פָּרְשִׂין דִּגְלִין), and the standard of Ephraim, which is to the west, takes its place (וְנָטִיל דִּגְלָא דְּאֶפְרַיִם דְּאִיהוּ לְמַעֲרָב), the right flank he takes (יַרְכָּא יְמִינָא נָטִיל), in the circle of the camp (בְּקַפְסִירֵי קִסְטָא). And if you say, Zevulun, who goes in and out (וְאִי תֵימָא זְבוּלוּן דְּאִיהוּ עָאל וְנָפִיק), as it is written of him, (Deuteronomy 33) “Rejoice, Zevulun, in your going out,” and it is written “and his flank,” etc. (דִּכְתִיב בֵּיהּ שְׂמַח זְבוּלוּן בְּצֵאתֶךָ, וּכְתִיב וְיַרְכָּתוֹ וְגו׳). Rather, surely, Yehudah is integrated with all (אֶלָּא וַדַּאי, יְהוּדָה אִתְכְּלִיל מִכֹּלָּא).

Come and see (תָּא חֲזֵי): Molcho above is integrated with all (מַלְכוּ דִּלְעֵילָא אִתְכְּלִיל מִכֹּלָּא), and Yehudah is the lower Molcho (וִיהוּדָה אִיהוּ מַלְכוּ תַּתָּאָה). Just as the upper Molcho is integrated with all (כְּמָה דְּמַלְכוּ עִלָּאָה אִתְכְּלִיל מִכֹּלָּא), so too the lower Molcho is integrated with all from the body, from the thigh (הָכִי נָמֵי מַלְכוּ תַּתָּאָה אִתְכְּלִיל מִכֹּלָּא מִגּוּפָא מִיַּרְכָּא), in order to be strengthened with its might (בְּגִין לְאִתְגַּבְּרָא בְּתוּקְפֵיהּ). It is written, (Deuteronomy 33) “From His right hand, a fiery law unto them” (כְּתִיב, מִימִינּוֹ אֵשׁ דָּת לָמוֹ). Orayta was given from the side of Gevurah (אוֹרַיְּיתָא מִסִּטְרָא דִּגְבוּרָה אִתְיְהִיב), and Gevurah was integrated into the right (וּגְבוּרָה אִתְכְּלִיל בִּימִינָא), and in the body, and the thigh, and in all (וּבְגוּפָא, וְיַרְכָּא, וּבְכֹלָּא). So too is the Primordial order: Yehudah it is, Molcho that comes from the side of Gevurah (הָכִי נָמֵי סִדְרָא קַדְמָאָה, יְהוּדָה אִיהוּ, מַלְכוּ דְּאָתֵי מִסִּטְרַ גְּבוּרָה), and it is integrated into the right, into the body and the thigh (וְאִתְכְּלִיל בִּימִינָא, בְּגוּפָא וּבְיַרְכָּא), integrated into all (בְּכֹלָּא אִתְכְּלִיל), just as the supernal Molcho is integrated into all (כְּמָה דְּמַלְכוּ דִּלְעֵילָא אִתְכְּלִיל מִכֹּלָּא).

The second order is Reuven, who is on the side of the south (סִדְּרָא תִּנְיָינָא רְאוּבֵן, דְּאִיהוּ לִסְטַר דָּרוֹם), and the south is the right side (וְדָרוֹם אִיהוּ יְמִינָא), and all the strength of the right, Yehuda takes it (וְכָל חֵילָא דִּימִינָא, יְהוּדָה נָטִיל לֵיהּ), because Reuven-Some say: was made (נ"א: אִתְעַבִּיד) was removed from Molcho (בְּגִין דִּרְאוּבֵן אִתְעֲבִיר מִנֵּיהּ מַלְכוּ), as it is said, “Unstable as water, you shall not excel” (כְּמָא דְּאַתְּ אָמֵר, פַּחַז כַּמַּיִם אַל תּוֹתַר), and Yehudah took it (וְנָטִיל לֵיהּ יְהוּדָה), and was strengthened with the power of the right that had been Reuven’s (וְאִתְגַּבַּר בְּתוּקְפָּא דִּימִינָא, דְּהֲוָה מֵרְאוּבֵן). And so it is written of David, (Psalms 110) “The utterance of Hashem to my master: Sit at My right” (וְכֵן כְּתִיב בְּדָוִד, נְאֻם יְיָ לַאדֹנִי שֵׁב לִימִינִי). Because the left was integrated into the right and strengthened in its power (בְּגִין דִּשְּׂמָאלָא אִתְכְּלִיל בִּימִינָא, וְאִתְתַּקַּף בְּחֵילֵיהּ), this is what is written (הֲדָא הוּא דִּכְתִיב), (Psalms 118) “The right hand of Hashem performs might” (יְמִין יְיָ עוֹשָׂה חָיִל וְגו׳). Yehuda and Reuven are two arms (יְהוּדָה וּרְאוּבֵן תְּרֵין דְּרוֹעִין הֲווּ).

The third order is Ephraim, who is the right thigh (סִדְּרָא תְּלִיתָאָה, אֶפְרַיִם, דְּאִיהוּ יַרְכָּא יְמִינָא), and he constantly takes opposite the left (וְנָטְלָא קַמֵּי שְׂמָאלָא תָּדִיר), and Dan-who is the left thigh-takes the rear (וְדָן דְּאִיהוּ יַרְכָּא שְׂמָאלָא, נָטִיל לְבַתְרַיְיתָא), and therefore he is “the collector of all the camps for their hosts,” and he goes at the rear (וְעַל דָּא הוּא הַמְאַסֵּף לְכָל הַמַּחֲנוֹת לְצִבְאוֹתָם, וְאָזִיל לְבַתְרַיְיתָא).

Yehuda takes strength from both arms (יְהוּדָה נָטִיל חֵילָא בִּתְרֵין דְּרוֹעִין), because Reuven-who is the right-Some say: was removed (ס"א: אִתְאֲבִיד) lost his birthright, priesthood, and kingship (בְּגִין דִּרְאוּבֵן דְּאִיהוּ יְמִינָא אִתְעֲבִיד מִנֵּיהּ בְּכֵירוּתָא כְּהֻנָּתָא וּמַלְכוּתָא). And therefore it is written of Yehudah, (Deuteronomy 33) “His hands contend for him, and may You be a help against his adversaries” (וְעַל דָּא כְּתִיב בִּיהוּדָה: יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה).

Come and see (תָּא חֲזֵי): It is written, (I Kings 10) “The King Shlomo made a great throne of ivory” (כְּתִיב, וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה כִּסֵּא שֵׁן גָּדוֹל). The throne of Shlomo he made in the likeness of above (כֻּרְסְיָיא דִּשְׁלֹמֹה, עֲבַד לֵיהּ כְּגַוְונָא דִּלְעֵילָא), and all the images of above he made here (וְכָל דִּיוּקְנִין דִּלְעֵילָא עֲבַד הָכָא). And therefore it is written, (I Chronicles 29) “And Shlomo sat on the throne of Hashem as king” (וְעַל דָּא כְּתִיב, וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ לְמֶלֶךְ), ‘King’-this is a concealed word (מֶלֶךְ מִלָּה סְתִימָא הוּא). And similarly, (I Kings 2) “And Shlomo sat on the throne of David his father, and his kingship was very established” (וְכֵן, וּשְׁלֹמֹה יָשַׁב עַל כִּסֵּא דָּוִד אָבִיו וַתִּכּוֹן מַלְכוּתוֹ מְאֹד), for the moon stood in its fullness (דְּקָיְימָא סִיהֲרָא בְּאַשְׁלָמוּתָא).