Daf 34a (דַּף ל״ד ע״א)
And how long was that trial of his? (וְכַמָּה הֲוָה הַהוּא נִסּוּתָא דִּילֵיהּ) Twelve months, the dominion of that other side (תְּרֵיסַר יַרְחֵי, שׁוּלְטָנוּתָא דְּהַהוּא סִטְרָא אַחֲרָא), as we have learned: the judgment of the wicked in Gehinnom is twelve months (כְּמָה דְּתָנֵינָן: דִּינָא דְּחַיָּבַיָּא בַּגֵּיהִנָּם י״ב יַרְחֵי). And because he did not cleave to the other side (וּבְגִין דְּלָא אִתְּדַּבַּק בְּסִטְרָא אַחֲרָא), it is written: “And Hashem blessed the latter end of Job more than his beginning” (כְּתִיב: וַיְיָ בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁיתוֹ) (Job 42).
Rabbi Shimon said (ר׳ שִׁמְעוֹן אָמַר): This of Job is not a trial from Kudsha Berikh Hu (הַאי דְּאִיּוֹב לָאו נִסּוּתָא אִיהוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), like the trials of other Righteous (כְּנִסּוּתָא דִּשְׁאָר צַדִּיקַיָּא), for it is not written “And The Elohim tested Job” (דְּהָא לָא כְּתִיב: וְהָאֱלֹהִים נִסָּה אֶת אִיּוֹב), as it is written: “And The Elohim tested Avraham” (כְּמָה דִּכְתִּיב: וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם) (Bereshit 22). For Avraham brought forth his only son to Kudsha Berikh Hu (דְּאַבְרָהָם אִיהוּ בִּידֵיהּ אַקְרִיב לִבְרֵיהּ יְחִידָאֵי דִּילֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), but Job gave nothing and did not surrender anything to Kudsha Berikh Hu (וְאִיּוֹב לָא יָהִיב כְּלוּם, וְלָא מָסַר לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא כְּלוּם). And it was not said of him-because it was revealed before Him that he could not endure it (וְלָא אִתְּמַר לֵיהּ, דְּהָא גַלֵּי קָמֵיהּ דְּלָא יָכִיל לְקַיְּימָא בֵּיהּ) rather, he was delivered into the hand of the accuser (אֲבָל אִתְּמְסַר בִּידָא דִּמְקַטְרְגָא). And it was done in the judgment of Kudsha Berikh Hu (וּבְדִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעָבִיד), and Kudsha Berikh Hu aroused this judgment (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר דִּינָא) for that accuser against him (לְהַהוּא מְקַטְרְגָא לְגַבֵּיהּ) this is what is written: “Have you set your heart upon My servant Job…” (הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב וְגו׳) (Job 1).
He opened and said (פָּתַח וְאָמַר): “And it came to pass at the end of days, that Kayin brought from the fruit of the ground” (וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה) (Bereshit 4). At the end of days-but not at the end of the right side (מִקֵּץ יָמִים, וְלָא מִקֵּץ יָמִין). He pushed off to the end of the right, and brought near to the end of days (אִיהוּ דָּחָה לְקֵץ יָמִין, וְאִתְקְרִיב לְקֵץ יָמִים). And this we have established (וְהָא אוֹקִימְנָא): “And you, go to the end” (וְאַתָּה לֵךְ לְקֵץ) (Daniel 12), and Daniel said (וְאָמַר דָּנִיאֵל): To where is the end — to the end of the right or to the end of the days? (לְאָן קֵץ, לְקֵץ הַיָּמִין אוֹ לְקֵץ הַיָּמִים). Until he said to him, “the end of the right” (עַד דְּאֲמַר לֵיהּ לְקֵץ הַיָּמִין). And because of this, David feared and said (וְעַל דָּא דָּוִד דָּחִיל וְאָמַר): “Let me know, Hashem, my end, and what is the measure of my days” (הוֹדִיעֵנִי יְיָ קִצִּי וּמִדַּת יָמַי מַה הִיא) (Psalms 39), whether to the end of the days, or to the end of the right (אוֹ לְקֵץ הַיָּמִים אוֹ לְקֵץ הַיָּמִין). And here what is written? “And it was at the end of days” (וַיְהִי מִקֵּץ יָמִים), and not “at the end of the right” (וְלֹא מִקֵּץ יָמִין), and because of this his offering was not accepted (וּבְגִין כָּךְ לָא אִתְקַבֵּל קָרְבָּנֵיהּ), for it was from the other side (דְּהָא מִסִּטְרָא אֲחֲרָא הֲוָה). (All) (כְּלָא)
Come and see (תָּא חֲזֵי), what is written? “And Hevel, he also brought” (וְהֶבֶל הֵבִיא גַּם הוּא). What is “also he”? (מַהִי גַּם הוּא) To elevate this over that (לְאַסְגָּאָה דָּא בְּדָא). His offering was entirely to Kudsha Berikh Hu (קָרְבָּנֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה כֹּלָּא), and the essence of the offering was to Kudsha Berikh Hu (וְעִקָּרָא דְּקָרְבָּנָא לְקוּדְשָׁא בְּרִיךְ הוּא), and he gave a portion to the other side (וְיָהַב חוּלָקָא לְסִטְרָא אַחֲרָא), as you say: “and from their fat” (כְּמָה דְּאַתְּ אָמֵר: וּמֵחֶלְבֵיהֶן). But Kayin made the essence from the “End of Days”, the mystery of the other side (וְקַיִן עִקָּרָא עָבֵד מִקֵּץ יָמִים, רָזָא דְּסִטְרָא אַחֲרָא), and gave a portion to Kudsha Berikh Hu (וְיָהִיב חוּלָקָא לְקוּדְשָׁא בְּרִיךְ הוּא), and because of this it was not accepted (וְעַל דָּא לָא אִתְקַבֵּל). And in Job, what is written? (בְּאִיּוֹב מַה כְּתִיב): “And his sons would go and make a feast…” (וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה וְגו׳) (Job 1) “and they sent and called to their three sisters to eat and drink with them. And it was when the days of the feast were over…” (וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אַחְיוֹתֵיהֶם לֶאֱכֹל וְלִשְׁתוֹת עִמָּהֶם. וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וְגו׳).
And in feasting, every day the accuser is present (וּבְמִשְׁתְּיָא בְּכָל יוֹמָא מְקַטְרְגָא שְׁכִיחַ), but he could not prevail over him (וְלָא יָכִיל לֵיהּ). From where do we know this? (מְנָא לָן) For it is written: “Have You not placed a hedge around him, and around his house, and around all that he has from every side?” (דִּכְתִּיב: הֲלֹא אַתָּה שַׂכְתָּ בַעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל אֲשֶׁר לוֹ מִסָּבִיב) (Job 1). And never did he give any portion at all to that side (וּלְעוֹלָם לָא יָהִיב חוּלָקָא כְּלָל לְגַבֵּיהּ), for it is written (דְּהָא כְּתִיב) “And he offered burnt offerings according to the number of them all” (וְהֶעֱלָה עוֹלוֹת מִסְפַּר כֻּלָּם) (Job 1). The burnt offering ascends upward upon upward (עוֹלָה סַלְּקָא לְעֵילָּא לְעֵילָּא), and he gave no portion to the other side (וְלָא יָהִיב חוּלָקָא לְסִטְרָא אַחֲרָא). For had he given it a portion (דְּאִלְמָלֵא יָהַב לֵיהּ חוּלָקָא), it would not have been possible afterward (לָא יָכִיל לֵיהּ לְבָתַר). And everything that was taken from him, was taken from his own domain (וְכָל מַה דְּנָטַל מִדִּילֵיהּ נָטַל). And if you say: Why did Kudsha Berikh Hu make it worse for him? (וְאִי תֵּימָא: אֲמַאי אַבְאִישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא) Rather (אֶלָּא), for had he given a portion, the way would have turned aside, and would have departed from upon the Temple (דְּאִלְמָלֵא יָהַב לֵיהּ חוּלָקָא, יִפְנִי אָרְחָא וְיִסְתַּלַּק מֵעַל מַקְדְּשָׁא), and the side of kedushah would have ascended above, above (וְסִטְרָא דִּקְדוּשָּׁה אִסְתַּלִּיק לְעֵילָּא לְעֵילָּא). And he did not do so (וְאִיהוּ לָא עָבֵד כֵּן), and because of this, Kudsha Berikh Hu demanded him in judgment (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא תָּבַע בְּדִינָא).
Come and see (תָּא חֲזֵי): Just as he had separated, and did not integrate good and evil (כְּמָה דְּאִיהוּ אִתְפְּרַשׁ, וְלָא אַכְלִיל טוֹב וָרָע), so he was judged in that same manner (אִיהוּ דָּן לֵיהּ בְּהַהוּא גַּוְונָא): he was given good (יָהִיב לֵיהּ טוֹב), and afterward evil (וּלְבָתַר רָע), and afterward returned to good (וּלְבָתַר אֲהַדְרֵיהּ לְטוֹב). For thus is it fitting for a person (דְּהָכִי אִתְחָזֵי לְבַר נָשׁ): to know good (לְמִנְדַּע טוֹב), and to know evil (וּלְמִנְדַּע רַע), and to return himself to good (וּלְאַהְדָּרָא גַּרְמֵיהּ לְטוֹב), and this is the secret of Faith (וְדָא אִיהוּ רָזָא דִּמְהֵימָנוּתָא).
Come and see (תָּא חֲזֵי): Job was from the servants of Pharaoh (אִיּוֹב מֵעַבְדֵי פַרְעֹה הֲוָה), and this is what is written of him: “He that feared the word of Hashem among the servants of Pharaoh…” (וְדָא הוּא דִּכְתִּיב בֵּיהּ: הַיָּרֵא אֶת דְּבַר יְיָ מֵעַבְדֵי פַרְעֹה) (Exodus 9).
Come and see (תָּא חֲזֵי): Kudsha Berikh Hu did not desire to uproot Job from his place (דְּלָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲקָרָא אִיּוֹב מֵאַתְרֵיהּ), for he was a covering over Pharaoh (דְּאִיהוּ הֲוָה מִכְסֵי עַל פַּרְעֹה). Some say: Kudsha Berikh Hu entirely desired to uproot Job from their place (נ״א: כֻּלָּא בָּעָא קוּדְשָׁא בְּהָךְ הוּא לְאַעֲקָרָא מֵאַתְרֵיהוּ), for Job was a concealment (אִיּוֹב הֲוָה מִכְסֵי). Some say: Job was wise (נ״א: אִיּוֹב חַכִּים הֲוָה). Once he became weak (כֵּיוָן דְּאִתְחַלַּשׁ), vengeance was executed on Pharaoh (עָבַד נוּקְמִין לְפַרְעֹה).
Rabbi Shimon said p5-60(אָמַר רִבִּי שִׁמְעוֹן): Now it is time to reveal secrets, which cleave above and below (הַשְׁתָּא אִית לְגַלָּאָה רָזִין, דְּאִינּוּן מִתְדַּבְּקִין לְעֵילָּא וְתַתָּא). What is written? “Come to Pharaoh” (מַה כְּתִיב: בֹּא אֶל פַּרְעֹה) (Exodus 10). It should have said “Go to Pharaoh” (לֵךְ אֶל פַּרְעֹה מִבָּעֵי לֵיהּ). What is “Come”? (מַאי בֹּא) Rather, Kudsha Berikh Hu entered him (אֶלָּא, דְּעָיֵיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), chamber after chamber (אִדָּרִין בָּתַר אִדָּרִין), toward one supreme, mighty serpent (לְגַבֵּי תַּנִּינָא חֲדָא עִלָּאָה תַּקִּיפָא), from which many levels extend downward (דְּכַמָּה דַּרְגִּין מִשְׁתַּלְשְׁלֵין מִנֵּיהּ). And who is it? The secret of the Great Dragon (וּמַאן אִיהוּ רָזָא דְּהַתַּנִּין הַגָּדוֹל). And Moshe was afraid of him (וּמֹשֶׁה דָּחִיל מִנֵּיהּ), and would only approach the ye’orim (rivers) (וְלָא קָרִיב אֶלָּא לְגַבֵּי אִינּוּן יְאוֹרִין) these are his degrees (וְאִינּוּן דַּרְגִּין דִּילֵיהּ).
But to him directly he feared to approach (אֲבָל לְגַבֵּיהּ דָּחִיל וְלָא קָרִיב), for he saw him rooted in supernal roots (בְּגִין דְּחָמָא לֵיהּ מִשְׁתָּרִשׁ בְּשָׁרָשִׁין עִלָּאִין). When Kudsha Berikh Hu saw that Moshe feared (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא דְּדָחִיל מֹשֶׁה), and other appointed emissaries above could not draw near to him (וּשְׁלִיחָן מְמָנָן אַחֲרָנִין לְעֵילָּא לָא יַכְלִין לְקָרְבָּא לְגַבֵּיהּ), Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Behold, I am against you, Pharaoh king of Egypt, the Great Serpent that lies in the midst of his rivers” (הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאוֹרָיו) (Ezekiel 29). And Kudsha Berikh Hu Himself had to wage war with him, and not another (וְקוּדְשָׁא בְּרִיךְ הוּא אִצְטְרִיךְ לְאַגָּחָא בֵּיהּ קְרָבָא, וְלֹא אַחֲרָא). As you say: “I am Hashem” (כְּמָה דְּאַתְּ אָמַר: אֲנִי יְיָ), and it has been established: this is the secret of Chokhmah, of the Great Serpent that lies in his rivers (וְאוּקְמוּהָ רָזָא דְּחָכְמְתָּא דְּהַתַּנִּים הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאוֹרָיו), for those masters of judgment (לְאִינּוּן מָארֵי מִדִּין), who know the secrets of their Master (דְּיַדְּעִין בְּרָזִין דְּמָארֵיהוֹן).p5-61
Notes
Ohr HaChammah on Zohar: “Rabbi Shimon said: now it is to reveal secrets that are attached above and below” (ר״ש אָמַר הַשְׁתָּא אִית לְגַלָּאָה רָזִין דְּאִינוּן מִתְדַּבְּקִין לְעֵילָא וְתַתָּא): “that he desires to reveal the secret of the Klipah, whose beginning and root are from holiness” (שֶׁהוּא רוֹצֶה לְגַלּוֹת סוֹד הַקְּלִיפָּה שֶׁתְּחִלָּתָהּ וְשָׁרְשָׁהּ מִן הַקֹּדֶשׁ), “after the expansion of A"B"Y"A, from there it was chained down into Asiyah” (אַחַר הִתְפַּשְּׁטוּת אבי״ע מִשָּׁם נִשְׁתַּלְשְׁלָה אֶל עֲשִׂיָּה), “and it spread until below, namely Pharaoh and all his multitude” (וְנִתְפַּשְּׁטָה עַד לְמַטָּה דְּהַיְינוּ פַּרְעֹה וְכָל הֲמוֹנוֹ). “This is the correct version in Sefer Yetzirah” (הָכִי גַּרְסִינַן בְּסֵפֶר יְצִירָה): “Come and see, everything the Holy One Blessed be He wished to uproot from their place” (תָּא חֲזֵי כֻּלָּא בָּעָא קַב״ה לְאֲקָרָא מֵאַתְרַיְיהוּ), “Iyov was covering, and so forth” (אִיּוֹב הֲוָה מְכַסֵּי וְגוֹמֵר), “as he explains and goes on” (כְּדְמְפָרֵשׁ וְאָזִיל), “that the Holy One Blessed be He wished to uproot Pharaoh below and his root above” (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רָצָה לַעֲקֹר אֶת פַּרְעֹה לְמַטָּה וְשָׁרְשׁוֹ לְמַעְלָה), “and Iyov, who was among his servants and was righteous, was covering and protecting Pharaoh below” (וְאִיּוֹב שֶׁהָיָה מֵעֲבָדָיו שֶׁהָיָה צַדִּיק הָיָה מְכַסֶּה וּמָגֵן עַל פַּרְעֹה לְמַטָּה), “and now at this time his piety had already departed from him” (וְעַתָּה בָּעֵת הַזֹּאת כְּבָר סָר מִמֶּנּוּ חֲסִידוּתוֹ), “as it is said: ‘in all this Iyov did not sin with his lips’ — but in his heart he sinned” (כְּאוֹמֵר בְּכָל זֹאת לֹא חָטָא אִיּוֹב בִּשְׂפָתָיו הָא בְּלִבּוֹ חָטָא), “immediately his strength weakened and the shield was removed from Pharaoh and from his minister above” (מִיָּד נֶחֱלַשׁ כֹּחוֹ וְסָר הַמָּגֵן מֵעַל פַּרְעֹה וּמֵעַל שָׂרוֹ לְמַעְלָה), “and therefore it says: ‘come to Pharaoh’” (וְלָזֶה אָמַר בֹּא אֶל פַּרְעֹה), “meaning that the shield has already been removed from the supernal and the lower Pharaoh and you can enter to strike him” (כְּלוֹמַר כְּבָר סָר הַמָּגֵן מִפַּרְעֹה הָעֶלְיוֹן וְהַתַּחְתּוֹן וְתוּכַל לִכְנוֹס לְהַכּוֹתוֹ). “And nevertheless it is not fully settled for him, and he returns and asks” (וּמִכָּל מָקוֹם לֹא נִיחָא לֵיהּ שַׁפִּיר וְחוֹזֵר וּמַקְשֶׁה), “for still it should have said ‘go to Pharaoh,’ for ‘come’ implies entering within inner chambers, as in ‘come, my people, enter your chambers’” (דְּאַכַּתִּי לֵךְ אֶל פַּרְעֹה מִבָּעֵי לֵיהּ דְּבֹּא מַשְׁמַע חֶדֶר לִפְנִים מֵחֶדֶר עַל דֶּרֶךְ לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ), “and he answers that this indeed is the truth of the matter, that he caused him to enter, and so forth” (וְתֵירֵץ דְּהָכִי הוּא קוּשְׁטָא דְּמִלְּתָא דְּעַיֵּיל לֵיהּ וְכוּ׳). “Thus are the words of Rabbi Avraham Galante, of blessed memory ” (עַד כָּאן דִּבְרֵי הָרָא״ג ז״ל).
Ohr HaChammah on Zohar: “Second gloss: one supernal, mighty, and so forth” (גִּלְיוֹן תַּנְיָינָא חֲדָא עִילָּאָה תַּקִּיפָא וְגוֹמֵר): “explanation: Pharaoh is the great serpent, he is Leviathan” (פֵּירוּשׁ פַּרְעֹה הוּא הַתַּנִּין הַגָּדוֹל הוּא לִוְיָתָן), “he is the serpent that seduced Chavah and said ‘who is Hashem’” (הוּא הַנָּחָשׁ שֶׁהִשִּׁיא אֶת חַוָּה וְאָמַר מִי ה׳), “and by the counsel of ‘come, let us deal wisely with him’ he seized Israel like the serpent” (וּבַעֲצַת הָבָה נִתְחַכְּמָה לוֹ תָּפַס אֶת יִשְׂרָאֵל כְּמוֹ הַנָּחָשׁ), “and he did not know Yosef” (וְלֹא יָדַע אֶת יוֹסֵף), “and decreed to kill the males and ‘every daughter you shall keep alive’” (וְגָזַר לְהָמִית אֶת הַזְּכָרִים וְכָל הַבַּת תְּחַיּוּן), “like the serpent that set its eyes upon Chavah and intended to kill Adam” (כְּמוֹ הַנָּחָשׁ שֶׁנָּתַן עֵינָיו בְּחַוָּה וְכִוֵּן לְהָמִית אֶת הָאָדָם), “and decreed ‘every son that is born you shall cast into the river,’ and so forth” (וְגָזַר כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה וְגוֹמֵר), “the place of the great serpent that crouches within its rivers” (מְקוֹם הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), “and said ‘I have made myself’” (וְאָמַר וַאֲנִי עֲשִׂיתִנִי), “because he saw that in the saying ‘let the waters swarm’ there is no decree for the serpents” (לְפִי שֶׁרָאָה שֶׁבְּמַאֲמַר יִשְׁרְצוּ הַמַּיִם אֵין גְּזֵרָה לַתַּנִּינִים), “but in the creation it is said ‘and God created the great serpents’” (וּבַבְּרִיאָה נֶאֱמַר וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים), “and therefore Pharaoh sought to make himself a god” (וְלָכֵן בִּקֵּשׁ פַּרְעֹה לַעֲשׂוֹת עַצְמוֹ אֱלוֹהַּ), “for he said: behold, in creation the crown was not commanded concerning the creation of the serpents” (כִּי אָמַר הִנֵּה בַּבְּרִיאָה לֹא נִצְטַוְּתָה הָעֲטָרָה עַל בְּרִיאַת הַתַּנִּינִים), “and the matter is like thorns that grow of themselves without the intention of one who intends” (וְהָעִנְיָן כְּקוֹצִים הָעוֹלִים מֵאֵלֵיהֶן מִבְּלִי כַּוָּנַת מְכַוֵּן), “not an aspect that requires many labors until gathering” (לֹא בְּחִינָה הַצְּרִיכָה כַּמָּה מְלָאכוֹת עַד הָאֲסִיפָה). “And Pharaoh corresponds to Ashmedai” (וּפַרְעֹה עָלָה אַשְׁמְדַּאי), “and this is the secret of the kings who exiled Israel from their land” (וְהוּא סוֹד הַמְּלָכִים אֲשֶׁר הִגְלוּ יִשְׂרָאֵל מֵאַרְצָם), “such as Nevuchadnezzar, and Greece, and Edom, and Ammon, and Moav, and Tzor” (כְּגוֹן נְבוּכַדְנֶצַּר וְיָוָן וֶאֱדוֹם וְעַמּוֹן וּמוֹאָב וְצוֹר), “and all the regions of the nations mentioned in Yirmiyahu and Yeshayahu” (וְכָל גְּלִילוֹת הָאוּמּוֹת הַנִּזְכָּרִים בְּיִרְמְיָהוּ וִישַׁעְיָהוּ), “all of them flow from this spring in the book called ‘Toledot Adam’” (כֻּלָּם נוֹבְעִים מִזֶּה הַמַּעְיָן בַּסֵּפֶר הַנִּקְרָא תּוֹלְדוֹת אָדָם). “‘Bohu — that it is fit to exist,’ and so forth” (בֹּהוּ שֶׁרָאוּי לְאִתְקַיְּימָא וְגוֹמֵר), “he expounds Bohu as ‘Bo Hu’ — a matter that exists” (דוֹרֵשׁ בֹּהוּ בּוֹ הוּא דָּבָר הַמִּתְקַיֵּם), “and likewise in Parashat Bereshit, page 40a” (וְכֵן בְּפָרָשַׁת בְּרֵאשִׁית דַּף מ׳ ע״א). “Thus ends the matter” (עַכְל״ה).