Daf 246a (דַּף רמ״ו ע״א)

And the secret of what is written (וְרָזָא דִּכְתִיב), (Bereshit 49) “From Asher-his bread shall be rich, and he shall yield royal delicacies” (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ). And with all this, another matter (וְעִם כָּל דָּא, מִלָּה אָחֳרָא), as it is written, (Song of Songs 6) “The daughters saw her and blessed her” (כְּמָה דִּכְתִיב: רָאוּהָ בָּנוֹת וַיְאַשְׁרוּהָ), and concerning this Leah said (וְעַל דָּא אָמְרָה לֵאָה), (Bereshit 30) “Happy am I, for daughters have called me happy” (בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת). And all is good and fitting (וְכֹּלָא שַׁפִּיר). Come and see (וְתָּא חֲזֵי): from the World to Come (מֵעָלְמָא דְּאָתֵי), there is drawn and flows to this Tzaddik (אִתְמְשִׁיךְ וְנָגִיד לְהַאי צַדִּיק), to give pleasures and delights to this earth (לְמֵיהַב תַּפְנוּקִין וְעִדּוּנִין לְהַאי אֶרֶץ), which is the lechem oni (דְּאִיהוּ לֶחֶם עוֹנִי), and becomes lechem pannag (וְאִתְעֲבִיד לֶחֶם פַּנָּג). This is what is written (הֲדָא הוּא דִּכְתִיב), “From Asher-his bread shall be rich, and he shall yield royal delicacies,” surely (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ וַדַּאי). And this we have already established (וְהָא אוֹקִימְנָא).

Come and see (תָּא חֲזֵי): “From Asher-his bread shall be rich” (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ), this is the place where all call him blessed (דָּא הוּא אֲתַר דְּכֹּלָּא מְאַשְּׁרִין לֵיהּ). And what is it? The World to Come (וּמַאי אִיהוּ-עָלְמָא דְּאָתֵי), where upper and lower [realms] bless him and yearn for him (דְּעִלָּאֵי וְתַתָּאֵי מְאַשְּׁרִין לֵיהּ וּמִכַּסְּפִין לֵיהּ). “His bread shall be rich”-who? Until now it has not been explained what is the place (שְׁמֵנָה לַחְמוֹ, מַאן עַד כָּאן לָא פָרִישׁ מַאן הוּא אֲתַר). But, there is bread, and there is bread (אֶלָּא, אִית לֶחֶם, וְאִית לֶחֶם), just as there is tree, and there is tree (כְּמָה דְּאִית אִילָנָא, וְאִית אִילָנָא): there is a tree of life (אִית אִילָנָא דְּחַיֵּי), and a tree whose death depends on it (וְאִית אִילָנָא דְּתַלְיָיא בֵּיהּ מוֹתָא). There is bread called lechem oni (אִית לֶחֶם דְּאִקְרֵי לֶחֶם עוֹנִי), and there is bread called lechem pannag (וְאִית לֶחֶם דְּאִקְרֵי לֶחֶם פַּנָּג). And what is it? This is the letter vav (וּמַאן אִיהוּ-דָּא ו׳), and this is “his bread” (וְדָּא הוּא לַחְמוֹ) lechem vav (לֶחֶם ו׳). And concerning this it is written, (Exodus 16) “Behold, I will rain down for you bread from the heavens” (וְעַל דָּא כְּתִיב: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם) “from the heavens,” indeed (מִן הַשָּׁמַיִם וַדַּאי). And because of this (וְעַל דָּא), “From Asher-his bread shall be rich” (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ) Lechem Vav (לֶחֶם ו׳), for from it this tree is nourished (דְּהָא מִינֵיהּ אִתְּזָן הַאי אִילָנָא), and it crowns him (וְהוּא מְעַטְּרָא לֵיהּ), as it is written, (Song of Songs 3) “With the crown with which his mother crowned him” (כְּדִכְתִיב: בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ). And when he holds it (וְכַד אִיהוּ נָקִיט), certainly “he shall yield royal delicacies” (וַדַּאי הוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ). And who is King? This is Knesset Yisrael (וּמַאן מֶלֶךְ דָּא כְּנֶסֶת יִשְׂרָאֵל), for she is nourished from him (דְּהָא מִנֵּיהּ אִתְּזָנַת), and he gives her [nourishment] through the hand of the Tzaddik (וְהוּא יָהִיב לָהּ עַל יְדָא דְּצַדִּיק), the holy level of the sign of the covenant (דַּרְגָּא קַדִּישָׁא אָת קַיָּימָא). And from here to all the other lower levels (וּמֵהָכָא לִשְׁאָר דַּרְגִּין דִּלְתַּתָּא), and all of them in the likeness of that which is above (וְכֻּלְּהוּ כְּגַוְונָא דִּלְעֵילָא).

In the book of Rav Hamnuna Sava it is said thus (בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא, אָמַר הָכִי): “From Asher, his bread shall be rich” (מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ) (Bereshit 49:20)—this is the bread of Shabbat (דָּא לֶחֶם שַׁבָּת), which is Pannag [Choice Bread], one over two (דְּאִיהוּ פַּנַג, עַל חַד תְּרֵין). As it is written (כְּדִכְתִיב): “They gathered double bread” (לָקְטוּ לֶחֶם מִשְׁנֶה) (Exodus 16:22). What is “double bread”? (מַאי לֶחֶם מִשְׁנֶה). Rather, two loaves (אֶלָּא תְּרֵי לֶחֶם): bread from heaven and bread from earth (לֶחֶם מִן הַשָּׁמַיִם, וְלֶחֶם מִן הָאָרֶץ). This is Lechem Pannag [Choice Bread] (דָּא הוּא לֶחֶם פַּנָּג), and this is the bread of affliction (וְדָא הוּא לֶחֶם דְּמִסְכֵּנָא). And on Shabbat, the lower bread is integrated with the upper bread (וּבְשַׁבָּת אִתְכְּלִיל לֶחֶם תַּתָּאָה בְּלֶחֶם עִלָּאָה), and this one is blessed on account of that one (וְאִתְבָּרֵךְ הַאי בְּגִינֵי הַאי), and it is Lechem Mishneh [Double Bread] (וְאִיהוּ לֶחֶם מִשְׁנֶה). And furthermore he said (וְתוּ הֲוָה אָמַר): the Lechem Mishneh [Double Bread] of Shabbat (לֶחֶם מִשְׁנֶה דְּשַׁבָּת) is taken from the supernal Shabbat (נָקִיט מִשַּׁבָּת עִלָּאָה), which flows and illumines to all (דְּאִיהוּ נָגִיד וְאַנְהִיר לְכֹלָּא), and bread joins with bread (וְאִתְחַבַּר לֶחֶם בְּלֶחֶם), and it is Mishneh [Double] (וְאִיהוּ מִשְׁנֶה).

And everywhere, the mystery of bread—it is the female (וּבְכָל אֲתַר רָזָא דְּלֶחֶם נוּקְבָא הִיא). Therefore shemenah [rich] is written, and not shamen [rich] (בְּגִין כָּךְ שְׁמֵנָה כְּתִיב וְלֹא שָׁמֵן). And it is written (וּכְתִיב): “Except the bread which he eats” (כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל) (Bereshit 39:6)—this is his wife (דָּא אִנְתְּתֵיהּ). And if you say (וְאִי תֵימָא): “And the bread is gone from our vessels” (וְהַלֶּחֶם אָזַל מִכֵּלֵינוּ) (I Samuel 21:6), and it is not written azlat [she went] (וְלֹא כְּתִיב אָזְלַת). All other food is also called “bread” (שְׁאָר מְזוֹנָא לֶחֶם קָרִינָן לֵיהּ), and the matters become known (וְאִשְׁתְּמוֹדְעָן מִלִּין): who is “other food,” and who is actual bread? (מַאן הוּא שְׁאָר מְזוֹנָא, וּמַאן הוּא לֶחֶם מַמָּשׁ). Bread above is always male (לֶחֶם דִּלְעֵילָא—בְּכָל אֲתַר דְּכַר), bread below is always female (לֶחֶם תַּתָּאָה—בְּכָל אֲתַר נוּקְבָא), and we find that sometimes it is written in the masculine, and sometimes in the feminine (וַאֲנַן אַשְׁכְּחִינָא דְּזִמְנִין כְּתִיב דְּכַר, וּלְזִמְנִין נוּקְבָא), and all is one matter (וְכֹלָּא חַד מִלָּה), this is like that (הַאי כְּהַאי), and all is proper (וְשַׁפִּיר כֹּלָּא).

Come and see (תָּא חֲזֵי): Asher is inscribed above and inscribed below (אָשֵׁר רָשִׁים לְעֵילָא וְרָשִׁים לְתַּתָּא), in the adornment of the Bride (בְּתִקּוּנֵי כַלָּה). And all twelve tribes, the Sea stands upon them (וְכֻּלְּהוּ תְּרֵיסַר שִׁבְטִין יַמָּא קָאֵים עֲלַיְיהוּ), and is rectified through them (וְאִתְתַּקַּן בְּהוּ). This is what is written, (I Kings 7) “And the Sea was upon them above” (הֲדָא הוּא דִּכְתִיב: וְהַיָּם עֲלֵיהֶם מִלְּמָעְלָה). And the secret of the matter: it is rectified above and rectified below in the earth (וְרָזָא דִּמִלָּה: אִתְתַּקַּן לְעֵילָא וְאִתְתַּקַּן לְתַּתָּא בְּאַרְעָא). It is rectified above in known configurations, in the likeness of the supernal world (אִתְתַּקַּן לְעֵילָא בְּתִקּוּנִין יְדִיעָן, כְּגַוְונָא דְּעָלְמָא עִלָּאָה), and rectified below in these twelve tribes in the likeness of that which is above (וְאִתְתַּקַּן לְתַּתָּא בְּהָנֵי תְּרֵיסַר שִׁבְטִין כְּגַוְונָא דִּלְעֵילָא). And for this reason, the Shekhinta above and the Shekhinta below dwell within Yisrael (וְעַל דָּא שְׁכִינְתָּא לְעֵילָא וּשְׁכִינְתָּא לְתַּתָּא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל), And in twelve tribes (וּבִתְרֵיסַר שִׁבְטִין) (Some say: and in two tribes (נ״א: וּבִתְּרֵין שִׁבְטִין)) (Some say: and in two sides, she was interincluded and rectified (נ״א: וּבִתְּרֵין סִטְרִין, אִתְכְּלִילַת וְאִתְתַּקָּנַת)).. Asher in her rectification stands as do the rest of the tribes (אָשֵׁר בְּתִקּוּנָהָא קָיְימָא כִּשְׁאָר שִׁבְטִין). And were it not that Moshe revealed it (וְאִי לָאו דְּגָלֵי מֹשֶׁה), it would not have been known (לָא אִתְיְידַע). As it is written, (Deuteronomy 33) “And he dips his foot in oil” (וְטוֹבֵל בַּשֶּׁמֶן רַגְלוֹ). To show where his connection lies in his place (לְאַחֲזָאָה אָן הוּא קִשְׁרָא דִּילֵיהּ בְּאַתְרֵיהּ), that he draws forth that anointing of greatness from above (דְּאִיהוּ נָגִיד הַהוּא מְשַׁח רְבוּת מִלְּעֵילָא). Because of this it is written (בְּגִינֵי כָּךְ כְּתִיב): “Blessed above sons is Asher…” (בָּרוּךְ מִבָּנִים אָשֵׁר וְגו׳).

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר): “Naphtali is a hind let loose who gives beautiful sayings” (נַפְתָּלִי אַיָּלָה שְׁלוּחָה הַנּוֹתֵן אִמְרֵי שָׁפֶר). It has already been said (הָא אִתְּמָר): that the supernal world is a masculine world (דְּעָלְמָא עִלָּאָה עָלְמָא דִּדְכוּרָא אִיהוּ). When a word ascends from Knesset Yisrael upward (כֵּיוָן דְּסָלְקָא מִלָּה מִכְּנֶסֶת יִשְׂרָאֵל וּלְעֵילָא), all is male (כֹּלָּא הוּא דְּכַר). From where do we learn this? From the From the burnt-offering (מְנָלָן מֵעוֹלָה). Why is it called Olah (burnt-offering) ? Because it ascends above from the Nukvah (אַמַּאי אִתְקְרֵי עוֹלָה בְּגִין דְּסָלְקָא לְעֵילָא מִן נוּקְבָא). And for this reason it is written, (Leviticus 1) “A burnt-offering, a male without blemish he shall bring it…” (וּבְגִינֵי כָּךְ: עוֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ וְגו׳).

Why tamim [without blemish]? (אַמַּאי תָּמִים). Is it because we require its limbs whole, that it says tamim [without blemish]? (וְכִי פִּיסְקֵי פִּיסְקֵי בְּעִינָן לֵיהּ, דְּאָמַר תָּמִים). What is tamim [without blemish]? (מַה תָּמִים). Rather, as it is written (אֶלָּא כְּדִכְתִיב): “Walk before Me and be tamim [without blemish]” (הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָּמִים) (Bereshit 17:1). When is he tamim [without blemish]? (אֵימָתַי תָּמִים). At the time—Some say: in the place where he is circumcised (בְּשַׁעְתָּא. ס״א: בְּאַתְרָא דְּאִתְגְּזַר). For the male does not exist, nor is he recognized, except in that place which is called tamim [without blemish] (דְּהָא דְּכוּרָא לָא הֲוֵי, וְלָא אִשְׁתְּמוֹדַע, אֶלָּא בְּהַהוּא אֲתַר דְּאִקְרֵי תָּמִים). And what is it? (וּמַאן אִיהוּ). This is the Sign of the Covenant (דָּא אָת קַיָּימָא), through which the male is distinguished from the female (דְּבֵיהּ אִשְׁתְּמוֹדַע דְּכוּרָא מִן נוּקְבָא). As it is written (כְּדִכְתִיב): “A righteous man, tamim [without blemish] was he” (אִישׁ צַדִּיק תָּמִים הָיָה) (Bereshit 6:9). Therefore (בְּגִינֵי כָּךְ): “A male tamim [without blemish]” (זָכָר תָּמִים), by whom this sign is recognized (דְּאִשְׁתְּמוֹדַע בֵּיהּ הַאי שַׁיְיפָא), and they shall not castrate him (וְלָא יְסָרְסוּן לֵיהּ).