Daf 110b (דַּף ק״י ע״ב)

He opened and said (פָּתַח וְאָמַר), "Maskil for Eitan the Ezrachite" (מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי). If it had been written (אֵלּוּ כְּתִיב), "Maskil for David" (מַשְׂכִּיל לְדָוִד), as you said (כִּדְקָאָמַרְתְּ). But "Maskil for Eitan" (אֲבָל מַשְׂכִּיל לְאֵיתָן)—there is Maskil, and there is Maskil (אִית מַשְׂכִּיל וְאִית מַשְׂכִּיל). There is Maskil above (אִית מַשְׂכִּיל לְעֵילָּא), and there is Maskil below (וְאִית מַשְׂכִּיל לְתַתָּא).

Maskil for Eitan (מַשְׂכִּיל לְאֵיתָן), at the time when that river (בְּזִמְנָא דְּהַהוּא נָהָר) arises in repentance (קָם בְּתִאוּבְתָּא), all the limbs rejoice and unite with it (כָּל שַׁיְיפִין חֲדָאן וּמִתְחַבְּרָן לְגַבֵּיהּ). Then it ascends (וְאִי הוּא סָלִיק), until the Supernal Mind is appeased by it (עַד דְּמוֹחָא עִלָּאָה אִתְפָּיַּיס לְגַבֵּיהּ), and rejoices towards it (וְחַדֵּי לָקֳבְלֵיהּ). Thus, "Maskil for Eitan the Ezrachite" (וּכְדֵין מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי)—it enlightens him (מַשְׂכִּיל לֵיהּ), and informs him through Avraham, His beloved (וְאוֹדַע לֵיהּ עַל יְדָא דְּאַבְרָהָם רְחִימוֹי) (some say: through Avraham himself) (ס״א עַל יְדוֹי דְּאַבְרָהָם), all that is necessary (כָּל מַה דְּאִצְטְרִיךְ). And that Supernal Mind enlightens Eitan (וְהַהוּא מוֹחָא עִלָּאָה מַשְׂכִּיל לְאֵיתָן). And when King David rectified himself in repentance towards it (וְכַד דָּוִד מַלְכָּא אִתְתָּקַּן בְּתִיאוּבְתָּא לְגַבֵּיהּ), he is called "Maskil for David" (אִיהוּ מַשְׂכִּיל לְדָוִד). Just as the Supernal Mind enlightened him (כְּמָה דְּהֲוָה מוֹחָא עִלָּאָה מַשְׂכִּיל לֵיהּ). Therefore, there is Maskil, and there is Maskil (וְעַל דָּא, אִית מַשְׂכִּיל, וְאִית מַשְׂכִּיל). (Some texts repeat: there is Maskil). (אִית מַשְׂכִּיל).

"In the month of the mighty ones" (בְּיֶרַח הָאֵיתָנִים)—the month in which mighty ones were born (דְּאִתְיְלִידוּ בְּהָא יֶרַח אֵיתָנִים). The lower structure (בִּנְיָנָא לְתַתָּא) corresponds to the pattern above (אִיהוּ כְּגַוְונָא דִּלְעֵילָּא). In it were born mountains and mighty ones (וְאִתְיְלִידוּ בֵּיהּ הָרִים וְאֵיתָנִים). The mountains are concealed (הָרִים סְתִימִין). The mighty ones (אֵיתָנִים): powerful thighs, strong as bronze (יַרְכִין תַּקִּיפִין כִּנְחָשָׁא), and that Eitan among them (וְהַהוּא אֵיתָן בֵּינַיְיהוּ).

Arise, Sava (קוּם סָבָא), strike on every side (הֲוֵי מָחֵי לְכָל סִטְרִין). At the time when Moshe ascended to receive the Orayta (בְּשַׁעֲתָא דְּסָלִיק מֹשֶׁה לְקַבְּלָא אוֹרַיְיתָא), Kudsha Berikh Hu delivered to him seventy keys of the Orayta (מָסַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא שִׁבְעִין מַפְתְּחָן דְּאוֹרַיְיתָא). When he reached fifty-nine (some texts: and sixty) (כַּד מָטָא לְתִשְׁעָה (וְשִׁיתִּין) וְחַמְשִׁין), there remained one key hidden and concealed (הֲוָה חַד מַפְתְחָא גָּנִיז וְסָתִים), which was not delivered to him (דְּלָא הֲוָה מָסַר לֵיהּ). He pleaded before Him (אִתְחַנָּן לְקָמֵיהּ). He said to him (אָמַר לֵיהּ), "Moshe (מֹשֶׁה), all the keys, supernal and lower, depend upon this key (כָּל מַפְתְּחָן עִלָּאִין וְתַתָּאִין בְּהַאי מַפְתְחָא תַּלְיָין)." He said before Him (אָמַר לְקַמֵּיהּ), "Master of the World, what is its name?" (מָארֵיהּ דְּעָלְמָא, מַה שְׁמֵיהּ). He replied, "Eitan (Mighty One)" (אָמַר לֵיהּ אֵיתָן).

And all those mighty ones depend upon it (וְכָל אִינּוּן אֵיתָנִים בֵּיהּ תַּלְיָין), and through it they endure, beyond the body of the Written Torah itself (וּבֵיהּ קַיְימָן לְבַר מִגּוּפָא דְּתוֹרָה שֶׁבִּכְתָב אִיהוּ). He informed him and enlightened him (אוֹדַע לֵיהּ, וּמַשְׂכִּיל לֵיהּ): "It is the root and the key of the Written Torah" (אִיהוּ עִקָרָא וּמַפְתְּחָא דְּתוֹרָה שֶׁבִּכְתָב). And when the Oral Torah was rectified towards it (וְכַד אִתְתַּקְנַת תּוֹרָה שֶׁבְּעַל פֶּה לְגַבֵּיהּ), the foundation of the palace (עִיקָרָא דְּהֵיכָלָא) became its key (הוּא מַפְתְחָא דִּילָהּ). Indeed, then it is called "Maskil for David" (וַדַּאי כְּדֵין מַשְׂכִּיל לְדָוִד).

Because Oral Torah inherited from it (וּמִגּוֹ דְּיָרְתָא תּוֹרָה שֶׁבְּעַל פֶּה), the letters reversed themselves (אַתְוָון לְמַפְרֵעַ). Therefore, it is called Tishrei (עַל דָּא אִקְרֵי תִּשְׁרֵ"י). It is "Tesher" reversed (תש"ר אִיהוּ). But because it is the mystery of the Holy Name (אֲבָל בְּגִין דְּאִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא), Kudsha Berikh Hu sealed it (חָתִים בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), with the letter Yod (אָת דִּשְׁמֵיהּ י׳). Upon the Alter, He sealed it with Hei (בַּמִּזְבֵּחַ, חָתִים בֵּיהּ ה׳), the network reaching halfway of the Alter (הָרְשֶׁת עַד חֲצִי הַמִּזְבֵּחַ). The letter of Devorah sealed it with Vav (אָתַת דְּבוֹרָה, וְחָתִים בֵּיהּ ו׳), as it is written (וְהַיְינוּ דִּכְתִּיב), (Shoftim 5) "And Devorah sang" (וַתָּשַׁר דְּבוֹרָה). In this place is sealed the Holy Name (וּבַאֲתַר דָּא, חָתִימוּ דִּשְׁמָא קַדִּישָׁא), sealed within it (דְּאַחְתִּים בֵּיהּ). And that key (וְהַהוּא מַפְתְחָא), when opening in the Oral Torah (כַּד פַּתְחָא בַּתּוֹרָה שֶׁבְּעַל פֶּה), we must know it (בָּעֵינָן לְאִשְׁתְּמוֹדְעָא לֵיהּ).

And this is what we learned (וְדָא אִיהוּ תַּנְיָא): "Eitan is your dwelling" (אֵיתָן מוֹשָׁבֶךָ). Baraita is external, outside the body (בָּרַיְיתָא לְבַר מִגּוּפָא). The "mighty ones" are the Tannaim (אֵיתָנִים: אִינּוּן תַּנָּאִים), strong pillars supporting from without the body (עַמּוּדִים סַמְכִין, לְבַר מִגּוּפָא). Now this matter must be clarified (הַשְׁתָּא אִית לְאוֹדָעָא מִלָּה): At the time when these relate to Written Torah (בְּזִמְנָא דְּאִלֵּין לְגַבֵּי תּוֹרָה שֶׁבִּכְתָב), they are called Eitanim (אִקְרוּן אֵיתָנִים). When related to Oral Torah (לְגַבֵּי תּוֹרָה שֶׁבְּעַל פֶּה), they are called Tannaim (אִקְרוּן תַּנָּאִים). Eitan, with respect to Written Torah (אֵיתָן, לְגַבֵּי תּוֹרָה שֶׁבִּכְתָב). Tanya, with respect to Oral Torah (תַּנְיָא, לְגַבֵּי תּוֹרָה שֶׁבְּעַל פֶּה). And all is as it should be (וְכֹלָּא כַּדְקָא יֵאוֹת).

Friends (חַבְרַיָּיא), behold, I am in the field (הָא אֲנָא בְּחַקְלָא). Let King Shlomo (שְׁלֹמֹה מַלְכָּא), with his mighty warriors (וְגוּבְרִין תַּקִּיפִין דִּילֵיהּ), come and find one Sava (יְיתֵי וְיִשְׁכַּח חַד סָבָא), weary in strength (לָאֵי בְּחֵילָא), strong and mighty (תַּקִּיף גִּיבָּר), victorious in battles (נָצַח קְרָבִין). I know he has come (הָא יְדַעְנָא דְּאָתָא), and stands behind the rock of the field (וְקַיְּימָא לְבָתַר טִינְרָא דְּחַקְלָא). He observed me (וְהוּא אַשְׁגַּח בִּי), and perceived how my strength stood in the field (וְהֵיךְ גְּבוּרְתִי קַיְּימָא בְּחַקְלָא). He alone discerned (בִּלְחוֹדוֹי אַשְׁגַּח), for he is a man of peace (דְּאִיהוּ אִישׁ שָׁלוֹם), master of peace (מָארֵיהּ דִּשְׁלָמָא), and he departed (וְאָזַל לֵיהּ). Now, Sava (הַשְׁתָּא סָבָא), your strength is upon you (גְּבוּרְתָּךְ עֲלָךְ), and you alone remain in the field (וְאַנְתְּ בִּלְחוֹדָךְ בְּחַקְלָא). Return to your place (תּוּב לְאֲתְרָךְ), and remove your armor from upon you (וְשָׁארִי זִינָךְ מֵעֲלָךְ). Another matter (דָּבָר אַחֵר): as one who leaves the field (כְּמָאן דְּנָפִיק מִן חַקְלָא)).

(Mikhah 6) "Hear, O mountains, the dispute of Hashem, and the mighty ones, foundations of the earth" (שִׁמְעוּ הָרִים אֶת רִיב יְיָ' וְהָאֵתָנִים מוֹסְדֵי אָרֶץ). "Hear, mountains," as we have explained (שִׁמְעוּ הָרִים כִּדְקַאמְרָן). "And the mighty ones, foundations of the earth" (וְהָאֵיתָנִים מוֹסְדֵי אָרֶץ): foundations of the earth indeed (מוֹסְדֵי אָרֶץ וַדַּאי), for from them [the earth] is nourished (דְּהָא מִנַּיְיהוּ אִתְּזָן), and from them it receives every day (וּמִנַּיְיהוּ קַבִּיל כָּל יוֹמָא).

Thus, they are the foundations of the earth (וְאִינּוּן מוֹסְדֵי אָרֶץ). "For Hashem has a dispute with His people" (כִּי רִיב לַה' עִם עַמּוֹ). Who can withstand the dispute of Kudsha Berikh Hu? (מַאן הוּא דְּיָכִיל לְמֵיקָם בְּרִיב דְּקוּדְשָׁא בְּרִיךְ הוּא), and especially with Yisrael (כָּל שֶׁכֵּן בְּיִשְׂרָאֵל). Therefore, He says to these (וְעַל דָּא אָמַר לְאִלֵּין), "Hear, mountains, the dispute of Hashem" (שִׁמְעוּ הָרִים אֶת רִיב ה'), this being one command (דָּא אִיהוּ מָצוּתָא חֲדָא). "Arise, dispute with the mountains" (קוּם רִיב אֶת הֶהָרִים), this being the second command (מָצוּתָא תִּנְיָינָא). For Kudsha Berikh Hu triumphs through them (דְּנָצַח בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא), all these disputes with Yisrael (כָּל אִלֵּין רִיבוֹת לְיִשְׂרָאֵל), and all these rebukes (וְכָל אִינּוּן תּוֹכָחוֹת), all like a father who rebukes his son (כֻּלְּהוּ כְּאַבָּא דְּאוֹכַח לִבְרִיהּ).

This has been established (וְהָא אוּקְמוּהָ). Regarding Ya'akov, it is written (בְּיַעֲקֹב כְּתִיב), when He sought to contend with him (בְּשַׁעֲתָא דְּבָעָא לְנַצְּחָא בַּהֲדֵיהּ), what is written? (מַה כְּתִיב), (Hoshea 12) "And Hashem has a dispute with Yehudah, to punish Ya'akov" (וְרִיב לַיְיָ' עִם יְהוּדָה וְלִפְקוֹד עַל יַעֲקֹב). What was the dispute? (מָה רִיב אִיהוּ), as written (כְּמָה דִּכְתִּיב), (Hoshea 12) "In the womb he grasped the heel of his brother" (בַּבֶּטֶן עָקַב אֶת אָחִיו). For this matter came rebuke (עַל הַאי מִלָּה אָתָא תּוֹכָחָה), and all these disputes (וְכָל אִינּוּן רִיבוֹת). But is this not a great matter? (וְכִי לָאו מִלָּה רַבְרְבָא אִיהוּ), "in the womb he grasped the heel of his brother" (בַּבֶּטֶן עָקַב אֶת אָחִיו וְגוֹ'). Is this not a small thing (הַאי לָאו מִלָּה זְעִירָא אִיהוּ)? What could he have done in the womb? (מַאי דְּעָבִיד בַּבֶּטֶן). Indeed, did he truly grasp in the womb? (וְכִי עוּקְבָא עָבִיד בַּבֶּטֶן), Yes, certainly! (אִין וַדַּאי).

ס״א

Some say (סִ״א) (some say: and behold it was said (נ״א וְהָא אִתְּמַר), (however (אֲבָל), in everything (בְּכֹלָּא), Ya'akov pushed away Esav, his brother (דָּחָה יַעֲקֹב לְעֵשָׂו אֲחוּי), so that he would have no portion at all (בְּגִין דְּלָא יְהֵא לֵיהּ חוּלָקָא כְּלַל). Esav did not complain (עֵשָׂו לָא הִתְרַעַם) except about one that was two (אֶלָּא מֵחָד דְּאִינּוּן תְּרֵין), as it is written (דִּכְתִּיב), (Bereishit 27): "And he has supplanted me these two times" (וַיַּעְקְבֵנִי זֶה פַעֲמַיִם).

It should have stated "two times" explicitly (פַעֲמַיִם מִבָּעֵי לֵיהּ); why does it say "this"? (מַאי זֶה). Rather, one that became connected to two (אֶלָּא, חַד דְּאָקִישׁ לִתְרֵין). One that went forth into two (חַד דְּנָפַק לִתְרֵין). And what is it? (וּמַאי נִיהוּ). "My birthright"—its letters were reversed (בְּכֹרָתִי אִתְהַפְּכוּ אַתְוָון), becoming "my blessing" (וַהֲוָה בִּרְכָּתִי). "This, two times" (זֶה פַעֲמַיִם): one that became connected into two (חַד, דְּאִתְּקַשׁ לִתְרִין). And Esav did not know (וְלָא יָדַע עֵשָׂו) what had been done to him in the womb (מַה דְּעָבַד לֵיהּ בַּבֶּטֶן), but his supervising angel certainly knew (אֲבָל רַב מְמָנָא דִּילֵיהּ יָדַע הֲוָה). And Kudsha Berikh Hu awakened the heavens and their hosts (וְקוּדְשָׁא בְּרִיךְ הוּא אַרְגִּישׁ שְׁמַיָּא וְחֵיילַיְיהוּ) to this voice (לְקָלָא דָּא), for the blessing and birthright (דְּהָא בְּרָכָה וּבְכוֹרָה), his supervising angel did not demand (לָא תָּבַע מְמָנָא דִּילֵיהּ), nor did he speak up (וְלָא אָמַר). For he ought to have demanded the blessing (דְּהָא בְּרָכָה הֲוָה לֵיהּ לְמִתְבַּע), yet he did not demand it (וְלָא תָּבַע).

But he certainly demanded brotherhood (אָחוּהָ הָא תָּבַע וְדַּאי), as it is written (דִּכְתִּיב), (Yeshaya 58) "And from your flesh do not hide yourself" (וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם). And Ya'akov did not want to give him to eat (וְלָא בָּעָא יַעֲקֹב לְמֵיהָב לֵיהּ לְמֵיכַל), until he had taken his birthright from him (עַד דְּנָטַל מִנֵּיה בְּכוֹרָתָא דִּילֵיהּ). What birthright did he take from him? (מָאי בְּכוֹרָה נָטַל מִנֵּיהּ). The birthright above and below (הַבְּכוֹרָה דִּלְעֵילָּא וְתַתָּא). "Birthright" (בְּכֹרָה) is written lacking a Vav (חָסֵר ו׳). Then he supplanted his brother (כְּדֵין עָקַב אֶת אָחִיו), certainly causing him delay (וְדַּאי דְּעָבַד לֵיהּ עוּקְבָא), and threw him behind (וְאַרְמֵי לֵיהּ לַאֲחוֹרָא). What does "behind" mean? (מַאי אֲחוֹרָא). He preceded him (אַקְדִּים לֵיהּ), so that Esav would emerge first into this world (דְּיִפּוּק בְּקַדְמִיתָא לְהַאי עָלְמָא). Ya'akov said to Esav (אָמַר יַעֲקֹב לְעֵשָׂו), "You take this world first (טוֹל אַתָּה הַאי עָלְמָא בְּקַדְמִיתָא), and I afterward" (וַאֲנָא לְבָתַר).

Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב), (Bereishit 25) "And afterward his brother came out, and his hand grasped Esav’s heel" (וְאַחֲרֵי כֵן יָצָּא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו). What is meant by "Esav's heel"? (מַאי בַּעֲקֵב עֵשָׂו). And would it enter your mind (וְכִי סַלְּקָא דַּעְתָּךְ) that his hand was literally grasping his foot? (דְּהֲוָה אָחִיד יְדֵיהּ בְּרַגְלֵיהּ), Certainly not so (לָאו הָכִי). Rather (אֶלָּא), his hand was holding the one who was himself "heel" (יָדוֹ אֹחֶזֶת בְּמַאן דְּהַהוּא דְּהֲוָה עָקֵב), and who is that? Esav (וּמַנּוֹ עֵשָׂו). For Esav is called "heel" (דְּהָא עֵשָׂו עָקֵב אִקְרֵי) from the time he supplanted his brother (מִשַׁעֲתָא דְּעֲקַב לֵיהּ לְאָחוּי), and indeed, from the day the world was created (וּמִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא), Kudsha Berikh Hu called him "heel" (עָקֵב קָרֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִּיב), (Bereishit 3) "He will crush your head, and you will strike his heel" (הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב). You who are called "heel" (אַנְתְּ דְּאִקְרֵי עָקֵב), shall strike him first (תְּשׁוּפֶנּוּ בְּקַדְמִיתָא).

But at the end (וּלְבַסּוֹף), he will crush your head from upon you (הוּא דְּיִמְחֵי רֵישָׁךְ מֵעָלָךְ). And who is this? (וּמַנּוֹ). Sama’el (סָמָאֵ״ל), who is the head of the serpent (דְּאִיהוּ רֵישָׁא דְּחִויָא), who strikes in this world (דְּמָחֵי בְּהַאי עָלְמָא). And therefore (וְעַל דָּא), in the womb he supplanted his brother (בַּבֶּטֶן עָקַב אֶת אָחִיו), setting upon him the nature of "heel" (שָׁוִי עָלֵיהּ לְמֶהֱוִי עָקֵב). And Esav took this world first (וְנָטַל עֵשָׂו הַאי עָלְמָא בְּקַדְמִיתָא). This is the Secret written (וְדָא רָזָא דִּכְתִּיב), (Bereishit 36) "And these are the kings who reigned in the land of Edom before any king reigned over the Children of Yisrael" (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל). And this is the secret that King Shlomo spoke (וְדָא אִיהוּ רָזָא דְּאָמַר שְׁלֹמֹה מַלְכָּא), (Mishlei 20) "An inheritance gained hastily at first, its end will not be blessed" (נַחֲלָה מְבוֹהֶלֶת בָּרִאשׁוֹנָה וְאַחֲרִיתָהּ לֹא תְבוֹרָךְ), in the end of days (בְּסוֹף עָלְמָא). And therefore (וְעַל דָּא), (Hoshea 12) "In the womb he supplanted his brother, and by his strength he strove with Elohim" (בַּבֶּטֶן עָקַב אֶת אָחִיו וּבְאוֹנוֹ שָׂרָה אֶת אֱלֹהִים). What does "by his strength" mean? (מַאי וְאוֹנוֹ).

Thus they have said (הָכִי אָמְרוּ): It means through his might and power (בְּחֵילָא וְתוּקְפָּא דִּילֵיהּ), and indeed it is so (יֵאוֹת), but not entirely (אֲבָל לָאו הָכִי). The clear truth of the matter is (בְּרִירוּ דְּמִלָּה): Ya'akov was the supernal image (יַעֲקֹב דִּיּוּקְנָא עִלָּאָה הֲוָה), a holy body (וְגוּפָא קַדִּישָׁא). For no body, since the days of Adam HaRishon (דְּלֵית גּוּפָא מִיּוֹמָא דְּהֲוָה אָדָם הָרִאשׁוֹן), resembled Ya'akov’s body (כְּגוּפָא דְּיַעֲקֹב). And the beauty of Adam HaRishon (וְשׁוּפְרֵיהּ דְּאָדָם הָרִאשׁוֹן) was precisely the beauty of Ya'akov (הַהוּא שׁוּפְרֵיהּ מַמָּשׁ הֲוָה לֵיהּ לְיַעֲקֹב). And Ya'akov’s form (וְדִיּוּקְנֵיהּ דְּיַעֲקֹב) was precisely the form of Adam HaRishon (דִּיּוּקְנָא דְּאָדָם הָרִאשׁוֹן מַמָּשׁ).

Adam HaRishon (אָדָם הָרִאשׁוֹן), at the moment the serpent came (בְּשַׁעֲתָא חִוְיָא דְּאָתָא) and he was seduced by him (וְאִתְפַּתָּה עַל יְדוֹי), the serpent overcame him (יָכִיל חִוְיָא לֵיהּ). What is the reason? (מַאי טַעְמָא). Because Adam HaRishon had no strength (בְּגִין דְּלָא הֲוָה תּוּקְפָּא לְאָדָם הָרִאשׁוֹן), and until now (וְעַד כְּעָן) no one had yet been born possessing his strength (לָא אִתְיַלִּיד מַאן דְּהֲוָה תּוּקְפָּא דִּילֵיהּ). And who was this strength of Adam HaRishon? (וּמַנּוֹ תּוּקְפָּא דְּאָדָם הָרִאשׁוֹן). It was Shet (דָּא שֵׁת), who possessed precisely the likeness of Adam HaRishon (דְּהֲוָה בְּדִיּוּקְנָא דְּאָדָם הָרִאשׁוֹן מַמָּשׁ), as it is written (דִּכְתִּיב), (Bereishit 5) "And he begot in his likeness and in his image, and he called his name Shet" (וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת). What is meant by "in his likeness and in his image"? (מַאי בִּדְמוּתוֹ כְּצַלְמוֹ). That he was born circumcised (דְּהֲוָה מָהוּל). And when the appointed angel of Esav came against Ya'akov (וְכַד אָתָא מְמָנָא דְּעֵשָׂו לְגַבֵּי דְּיַעֲקֹב), Ya'akov’s strength had already been born (כְּבַר אִתְיְלִיד תּוּקְפָּא דְּיַעֲקֹב), who was Yosef (דְּאִיהוּ יוֹסֵף). And this is what is meant by (וְזֶהוּ), "and by his strength he strove with Elohim" (וּבְאוֹנוֹ שָׂרָה אֶת אֱלֹהִים). (Until here I have found (עַד כָּאן מָצָאתִי)).