Daf 248a (דַּף רמ״ח ע״א)

Rabbi Elazar opened the verse after him (פָּתַח רִבִּי אֶלְעָזָר קְרָא אֲבַתְרֵיהּ), “Binyamin is a wolf who will seize prey,” and so forth (בִּנְיָמִין זְאֵב יִטְרָף וְגו'). “Binyamin is a wolf who will seize prey” (בִּנְיָמִין זְאֵב יִטְרָף), why a wolf? (זְאֵב אַמַּאי).

Rather, because thus it is inscribed upon the throne (אֶלָּא בְּגִין דְהָכִי אִתְרְשִׁים בְּכֻּרְסְיָיא), for all beasts, great and small, are inscribed there (דְּהָא כָּל חֵיוָון רַבְרְבִין זְעִירִין רְשִׁימִין תַּמָּן), as it is written: “small animals with great ones” (כְּמָה דִכְתִיב חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת) (Tehillim 104). And the throne that Shlomo made (וְכֻּרְסְיָיא דְּעֲבַד שְׁלמֹה), was likewise inscribed (הָכִי אִתְרְשִׁים), in likeness of that which is above (כְּגַוְונָא דִלְעֵילָא). Furthermore, “a wolf who will seize prey” (תוּ זְאֵב יִטְרָף), for the altar was in his portion (דְהָא מִזְבֵּחַ בְּחוּלָקֵיהּ הֲוָה). And the altar is the wolf (וּמִזְבֵּחַ אִיהוּ זְאֵב). For if you say Binyamin is the wolf (דְּאִי תֵימָא בִּנְיָמִין אִיהוּ זְאֵב), not so (לָאו הָכִי).

Rather, the altar that was in his portion (אֶלָּא מִזְבֵּחַ דְּהֲוָה בְּחוּלָקֵיהּ), it is the wolf (הוּא זְאֵב), for it would consume flesh every day (דְּהֲוָה אָכִיל בִּשְׂרָא כָל יוֹמָא), and Binyamin would provide for it (וּבִנְיָמִין הֲוָה זָן לֵיהּ), because it was in his portion (בְּגִין דְהָא בְּחוּלָקֵיהּ הֲוָה), as it were, he sustained and nourished that wolf (כִּבְיָכוֹל אִיהוּ מְפַרְנֵס וְזָן לְהַאי זְאֵב). Furthermore, “a wolf who will seize prey” (תוּ זְאֵב יִטְרָף), the wolf will nourish (זְאֵב יָזוּן). And who is it? (וּמַאן אִיהוּ), these are the masters of devotion (אִילֵּין מָארֵי דְּבָבוּ), who stand above to prosecute (דְּאִינוּן קָיְימֵי לְעֵילָא לְקַטְרְגָא), and all of them are appeased and rectified by the offering (וְכֻלְּהוּ אִתְהֲנוּ וְאִתְתַּקְנָן מִקָּרְבָּנָא), and an arousal is aroused above (וּמִתְעָרֵי אִתְעֲרוּתָא לְעֵילָא). “In the morning he will devour prey, and in the evening he will divide the spoil” (בַּבֹּקֶר יֹאכַל עַד וְלָעֶרֶב יְחַלֵּק שָׁלָל) (Bereishit 49). What is “in the morning he will devour prey”? (מַאי בַּבֹּקֶר יֹאכַל עַד).

Rather, in the morning, when Avraham was aroused in the world (אֶלָּא בְּצַפְרָא, דְּאַבְרָהָם אִתְעַר בְּעַלְמָא), and the hour of Re'uta [Will] was found (וְשַׁעְתָּא דְּרַעֲוָא אִשְׁתַּכַּח), the offering brought about an arousal and appeasement (קָרְבָּנָא עָבִיד אִתְעֲרוּתָא וְנַיְיחָא), and it ascended to Ad [Ever] (וְסַלְקָא עַד עַ״ד). That place, as it is written (הַהוּא אֲתַר, דִּכְתִיב): “You shall return unto Hashem your Elohim” (וְשַׁבְתָּ עַד יְיָ אֱלֹהֶיךָ) (Devarim 30:2).

Furthermore, “in the morning”—what is “in the morning”? (תוּ בַּבֹּקֶר, מַאי בַּבֹּקֶר). This is Avraham, as we have said (דָּא אַבְרָהָם כִּדְקָאֲמָרָן), as it is written (דִּכְתִיב): “And Avraham arose early in the morning” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר) (Bereshit 22:3), at the time when Re'uta [Will] was found (בְּזִמְנָא דְּרַעֲוָא אִשְׁתַּכַּח). At that hour no other offering was consumed (בְּהַהִיא שַׁעְתָּא לָא הֲוָה אָכִיל קָרְבָּנָא אָחֳרָא). And who consumed it? (וּמַאן הֲוָה אָכִיל). That place called Ad [Ever] (הַהוּא אֲתַר דְּאִקְרֵי עַ״ד), and it is the supernal throne (וְאִיהוּ כֻּרְסְיָיא עִלָּאָה), which is Adei Ad [Forever and Ever] (דְּאִיהוּ עֲדֵי עַד), as it is written (כְּדִכְתִיב): “Adei Ad [Forever and Ever]” and so forth (עֲדֵי עַד וְגו׳) (Isaiah 9:6).

The time of eating is in the morning of Ad [Ever] (וּזְמַן אֲכִילָה, בְּצַפְרָא דְּעַ״ד הוּא), and this Ad [Ever] likewise is above (וְהַאי עַד, הֲכִי נָמֵי לְעֵילָא), thus it is called (הֲכִי אִתְקְרֵי), as it is written (דִּכְתִיב): “Trust in Hashem forever and ever” (בִּטְחוּ בַּי־יָ עֲדֵי עַד) (Isaiah 26:4). And “in the morning”—this is the offering to Hashem, certainly (וּבַבֹּקֶר, הַיְינוּ קָרְבָּן לַה׳, וַדַּאי). He shall consume Ad [Ever], and not another (יֹאכַל עַד, וְלָא אָחֳרָא).

We have learned (תְּנָנָא): the ascent rises (סָלִיק), and the arousal of love is bound (וְאִתְעֲרוּתָא דִּרְחִימוּ קָשִׁיר), and an arousal is awakened above (וְאִתְעַר לְעֵילָא), and this stands opposite that (וְקָיְימָא דָּא לָקֳבֵל דָּא), and the fire—Some say: the Sheraga [Lamp]—burns (וְנוּרָא (נ״א: וְשַׁרְגָּא) דָּלִיק), and it radiates through this lower arousal (וְאַנְהִיר בְּהַאי אִתְעֲרוּתָא דִּלְתַתָּא). And the Kohen is aroused (וְכַהֲנָא אִתְעַר), and the Levi’im offer praise (וְלֵיוָאֵי מְשַׁבְּחָן), and they behold vision (וְאַחְזְיָין חֵידוּ), and then the wine is elevated (וּכְדֵין חַמְרָא אִתְנְסַךְ), to be bound with water (לְאִתְקַשְּׁרָא בְּמַיָּא), and the wine radiates and they behold vision (וְחַמְרָא נָהִיר וְאַחֲזִיִ חֵידוּ), for this reason, good wine below reveals vision (בְּגִינֵי כָךְ, חַמְרָא טַב לְתַתָּא, לְאַחֲזָאָה חֵידוּ), corresponding to the upper wine (לְחַמְרָא אָחֳרָא דִּלְעֵילָא), and all is aroused to bind left with right (וְכֹלָּא אִתְעַר, לְאִתְקַשְּׁרָא שְׂמָאלָא בִּימִינָא).

And the bread that is fine flour (וְלֶחֶם דְּאִיהוּ סֹלֶת), the Malkuth that is aroused in arousal (מַלְכוּתָא דְאִתְעַר אִתְעֲרוּתָא), they place the left in the right (נַקְטִין לָהּ שְׂמָאלָא בִּימִינָא), and they bind her in the body (וּמְקַשְּׁרֵי לָהּ בְּגוּפָא), and then the supernal anointing oil is drawn forth (וּכְדֵין נָגִיד מִשְׁחָא עִלָּאָה), and it is received by the hand of the Tzaddik (וְלָקְטָא לֵיהּ עַל יְדָא דְּצַדִּיק). And for this, it is necessary to perform an arousal of fine flour with oil (וְעַל דָּא בָּעֵי לְמֶעְבַּד אִתְעֲרוּתָא דְסֹלֶת בְּמִשְׁחָא), and everything is bound as one (וְאִתְקַשַּׁר כֹּלָּא כְּחֲדָא), and then delight and rest of a single Union (וּכְדֵין עִדּוּנָא וְנָיְיחִין דְּיִחוּדָא חַד), and they receive the delight and rest of Union (וְלָקְטִין עִדּוּנָא וְנַיְיחָא דְּיִחוּדָא), all those crowns (כָּל אִינוּן כִּתְרִין), and this is bound to that (וְאִתְקַשַּׁר דָּא בְּדָא), and the moon is illumined (וְאִתְנָהִיר סִיהֲרָא), and she is bound with the sun (וְאִתְקַשְּׁרָא בְּשִׁמְשָׁא), and all is set in delight (וְיָתִיב כֹּלָּא בְּעִדּוּנָא).

And then, a sacrifice to Hashem, and not to another (וּכְדֵין קָרְבַּן לַיְיָ, וְלָא לְאָחֳרָא). And concerning this, “in the morning he shall devour Ad, and not another” (וְעַל דָּא, בַּבֹּקֶר יֹאכַל עַד, וְלָא לְאָחֳרָא), “he shall devour Ad,” and shall be delighted and bound in His first bond (יֹאכַל עַד, וְיִתְעֲדָן וְיִתְקַשַּׁר בְּקִשּׁוּרֵיהּ בְּקַדְמִיתָא). When? In the morning (אֵימָתַי, בַּבֹּקֶר).

For it is necessary that the Holy Name be blessed first (דְּבָעֵי לְאִתְבָּרְכָא שְׁמָא קַדִּישָׁא בְּקַדְמִיתָא), and afterward others shall be blessed (וּלְבָתַר יִתְבָּרְכוּן אָחֳרָנִין). And for this reason, it is forbidden for a man to bless his fellow in the morning (וְעַל דָּא, אָסִיר לֵיהּ לְבַּר נָשׁ לְבָרְכָא לְחַבְרֵיהּ בְּצַפְרָא), until he blesses Kudsha Berikh Hu (עַד דִּיבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא), for He must be blessed first (דְּאִיהוּ בָּעֵי לְאִתְבָּרְכָא בְּרִישָׁא), and this is “in the morning he shall devour Ad” (וְהַיְינוּ בַּבֹּקֶר יֹאכַל עַד). And afterward others shall be blessed (וּלְבָתַר יִתְבָּרְכוּן אָחֳרָנִין), and “in the evening he shall divide the spoil” (וְלָעֶרֶב יְחַלֵּק שָׁלָל). For the sacrifices that came first (דְּהָא קָרְבָּנוֹת דְּהֲוָה בְּרֵישָׁא), all were offered to Kudsha Berikh Hu (כֹּלָּא אִתְקְרַב לְקוּדְשָׁא בְּרִיךְ הוּא), and the arousal ascended there (וְאִתְעֲרוּתָא סַלְקָא תַּמָּן). And because He was blessed (וּבְגִין דְּהָא הוּא אִתְבָּרַךְ), He would bind bonds for all the other supernal forces (הֲוָה מְקַשַּׁר קִשְׁרִין לְכָל שְׁאָר חֵילִין עִלָּאִין), and distribute blessings to them (וּמַפְלִיג לוֹן בִּרְכָאן), to each one as was fitting and appropriate to him (לְכָל חַד וְחַד כְּדְקָא חָזֵי וְיָאוֹת לֵיהּ), and the worlds were perfumed (וּמִתְבַּסְּמָן עָלְמִין), and blessings descended above and below (וְאִתְבָּרְכָאן עִלָּאִין וְתַתָּאִין). And this is the secret of what is written: “I have eaten my honeycomb with my honey,” etc. (וְהַיְינוּ רָזָא דִּכְתִיב אָכַלְתִּי יַעֲרִי עִם דִּבְשִׁי וְגו') (Shir haShirim 5), at first, and afterward He divided to all (בְּקַדְמִיתָא, לְבָתַר פָּלִיג לְכֻלְּהוּ), and said: “Eat, O friends; drink and be intoxicated, beloved ones” (וְאָמַר, אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים) (Shir haShirim 5).

I will pour out blessings to all (אָרִיק בִּרְכָאן לְכֻלְּהוּ), and distribute them (וּמַפְלִיג לוֹן), to each one as fitting to him (לְכָל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ), and for this: “and in the evening he shall divide the spoil” (וְעַל דָּא וְלָעֶרֶב יְחַלֵּק שָׁלָל). For the Holy Name is blessed first (דְּהָא שְׁמָא קַדִּישָׁא יִתְבָּרַךְ בְּקַדְמִיתָא), and now He distributes blessings to all the worlds (וְהַשְׁתָּא פָּלִיג בִּרְכָאן לְכֻלְּהוּ עָלְמִין). Do not say that the offering is brought to them (דְּלָא תֵימָא דְקָרְבָּנָא מִתְקַרֵב לוֹן), and not to any other force (וְלָא לְשׁוּם חֵילָא אָחֳרָא), rather, everything is brought to Kudsha Berikh Hu (אֶלָּא כֹּלָּא מִתְקַרֵב לְקוּדְשָׁא בְּרִיךְ הוּא), and He pours out blessings (וְהוּא אָרִיק בִּרְכָּאן), and distributes blessings to all the worlds (וּמַפְלִיג בִּרְכָּאן לְכֻלְּהוּ עָלְמִין). And therefore: “a sacrifice to Hashem, and not to another” (וּבְגִין כָּךְ קָרְבָּן לַיְיָ, וְלָא לְאָחֳרָא).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), “My son, you have spoken well” (בְּרִי, שַׁפִּיר קָא אֲמַרְתְּ). Furthermore, another arousal of the offering (תוּ אִתְעֲרוּתָא אָחֳרָא דְקָרְבָּנָא), all is for the sake of drawing blessings (כֹּלָּא בְּגִין לְאַמְשָׁכָא בִּרְכָּאן), and to arouse blessings (וּלְאַתְעָרָא בִּרְכָּאן), so that all the worlds be blessed (דְּיִתְבָּרְכוּן כֻּלְּהוּ עָלְמִין). First: “a sacrifice to Hashem, and not to another” (בְּקַדְמִיתָא קָרְבָּן לַיְיָ, וְלָא לְאָחֳרָא), now: “bring your sacrifices” (הַשְׁתָּא תַּקְרִיבוּ אֶת קָרְבַּנְכֶם), so that all the worlds will be bound as one (דְּיִתְקַשְּׁרוּן כֻּלְּהוּ עָלְמִין כְּחֲדָא), and be joined and blessed, above and below (וְיִתְחַבְּרָן וְיִתְבָּרְכוּן עִלָּאֵי וְתַתָּאֵי).

Rabbi Abba opened and said a verse after him (פָּתַח רִבִּי אַבָּא וְאָמַר קְרָא אֲבַתְרֵיהּ), “All these are the tribes of Yisrael, twelve…” (כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְגו') (Bereishit 49). “All these are the tribes of Yisrael” (כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל), it should have said: “These are the tribes of Yisrael” (אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל מִבָּעֵי לֵיהּ), why “all these”? (מַאי כָּל אֵלֶּה). Rather, to join them (אֶלָּא, לְאַחְבְּרָא), some say: to seal them (ס"א לְמַחְתַּם), in the place where all blessings are poured (לוֹן, בַּאֲתַר דְּכָל בִּרְכָּאן מְרִיקִין תַּמָּן). “Twelve”-truly twelve (שְׁנֵים עָשָׂר. שְׁנֵים עָשָׂר וַדַּאי), the bonds of the Tikkunim of the Matronita (קִשְּׁרִין דְּתִקּוּנֵי מַטְרוֹנִיתָא), and she is joined with them (וְאִיהִי אִתְחַבְּרַת בַּהֲדַיְיהוּ), this is what is written: “twelve” (הֲדָא הוּא דִּכְתִּיב שְׁנֵים עָשָׂר). “And this is what their father spoke to them and blessed them” (וְזֹאת אֲשֶׁר דִּבֵּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם) (Bereishit 49), for in this place, speech dwells (דְּהָא בַּאֲתַר דָּא, דִּבּוּר שַׁרְיָא). “That he spoke” (אֲשֶׁר דִּבֵּר) here is one bond (הָכָא קִשְׁרָא חַד), to connect from below to above, and from above to below (לְאִתְחַבְּרָא מִתַּתָּא לְעֵילָא, וּמֵעֵילָא לְתַתָּא).

From below-with these twelve tribes (מִתַּתָּא, בְּאִלֵּין תְּרֵיסַר שִׁבְטִין), and “this” joins with them (וְזֹאת, אִתְחַבְּרָא בַּהֲדַיְיהוּ). “That he spoke”-behold, the joining of male and Nukvah (אֲשֶׁר דִּבֵּר, הָא חִבּוּרָא דְּכַר וְנוּקְבָא), a bond of two directions, from below and from above (קִשּׁוּרָא לִתְרֵין סִטְרִין, מִתַּתָּא וּמִלְּעֵילָא), at the end He bound them in the place above, male and Nukvah as one (לְסוֹף קָשַׁר לוֹן בַּאֲתַר דִּלְעֵילָא, דְּכַר וְנוּקְבָא כְּחֲדָא). This is what is written: “each according to his blessing…” (הֲדָא הוּא דִּכְתִיב אִישׁ אֲשֶׁר כִּבִרְכָתוֹ וְגו') (Bereishit 49). What is “according to his blessing”? (מַאי כִּבִרְכָתוֹ). Rather, “according to his blessing”-with his mate (אֶלָּא כִּבִרְכָתוֹ בַּת זוּגוֹ). “Each according to his blessing”-the two of them as one (אִישׁ אֲשֶׁר כִּבִרְכָתוֹ תַּרְוַיְיהוּ כְּחֲדָא).