Daf 181b (דַּף קפ״א ע״ב)

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), he bows downward (יַרְכִּין לְתַתָּא), in the secret of the letter Vav (בְּרָזָא דְּאָת ו׳), from where do we know that all is included in this letter? (מְנָא לָן דְּאִתְכְּלִילוּ בְּהַאי אָת), he said to him (אָמַר לֵיהּ), as it is written (דִּכְתִּיב), “Remember the Torah of Moshe My servant” (זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי) (Malachi 3), and it is not written “prophets” (וְלָא כְּתִיב נְבִיאִי), to demonstrate that all is included in the secret of the Vav (לְאִתְחֲזָאָה דְּכֹלָּא אִתְכְּלִיל בְּרָזָא דְּו׳), and the letter Vav is called one (וְאָת ו׳ אִקְרֵי חַד), and it is one alone (וְאִיהוּ חַד בִּלְחוֹדָהָא), and simply one (וּפְשִׁיטוּ חַד), and behold it is stated (וְהָא אִתְּמַר), “And you, bring near to you…” (וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ׳) (Exodus 28).

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן), Moshe did not serve (לָא שִׁמֵשׁ מֹשֶׁה), Some say: he served (נ״א: שִׁמְשָׁא), Some say: for he is the servant (נ״א: דַּאִיהוּ שִׁמְשָׁא), by the moon (בְּסִיהֲרָא), until he was included in all sides (עַד דְּאִתְכְּלִיל בְּכָל סִטְרִין), in the secret of the Vav (בְּרָזָא דְּו׳), as we have established (כְּמָה דְּאוֹקִימְנָא). Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב), “From among the children of Yisrael, to minister to Me” (מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי), it is not written “to minister to Me” (לְכַהֵן לִי לָא כְּתִיב), but rather “that he may minister to Me” (אֶלָּא לְכַהֲנוֹ לִי), for His service (לְשִׁמּוּשָׁא דִּילֵיהּ), the service of this letter (לְשִׁמּוּשָׁא דְּאָת דָּא), surely for His service (לְשִׁמּוּשָׁא דִּילֵיהּ וַדַּאי). “To Me” — this is the letter Heh (לִי דָּא אָת ה׳), to elevate and to minister the Vav in the Heh (לְאַעֲלָא וּלְשַׁמְּשָׁא ו׳ בְּה׳), so that all may become one (לְמֶהֱוֵי כֹּלָּא חַד). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who enter and exit (דְּעָאלוּ וְנַפְקוּ), and know the Secret of the pathways of Orayta (וְיַדְעֵי בְּרָזָא דְּאָרְחוֹי דְּאוֹרַיְיתָא), to walk in the path of truth (לְמֵהָךְ בְּאֹרַח קְשׁוֹט).

“From among the children of Yisrael”—why does it say “from among the children of Yisrael”? (מִתּוֹךְ בְּנֵי יִשְׂרָאֵל אֲמַאי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל), rather, all is not called to be one fittingly (אֶלָּא כֹּלָּא לָא אִתְקְרֵי לְמֶהֱוֵי חַד כְּדְקָא יֵאוֹת), but rather “from among the children of Yisrael” (אֶלָּא מִתּוֹךְ בְּנֵי יִשְׂרָאֵל), for the children of Yisrael stand below (דְּהָא בְּנֵי יִשְׂרָאֵל קַיְימֵי לְתַתָּא), to open the paths (לְאִתְפַּתְּחָא אָרְחִין), and to illuminate the trails (וּלְאַנְהָרָא שְׁבִילִין), and to ignite the lamps (וּלְאַדְלְקָא בּוּצִינִין), and to draw near all from below to above (וּלְקָרְבָא כֹּלָּא מִתַּתָּא לְעֵילָּא), so that all may become one (לְמֶהֱוֵי כֹּלָּא חַד), and for this reason it is written (וּבְגִינֵי כַּךְ כְּתִיב), “And you who cleave to Hashem…” (וְאַתֶּם הַדְּבֵקִים בַּיְיָ׳ וְגוֹ׳) (Deuteronomy 4).

“And you, bring near to you…” (וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ׳), Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן), all is drawing near (כֹּלָּא אִיהוּ קְרִיבָה), for one who knows how to unify the Union (לְמַאן דְּיָדַע לְיַחֲדָא יִחוּדָא), and to serve his Master (וּלְמִפְלַח לְמָארֵיהּ), for at the time when a korban is found as is fitting (דְּהָא בְּזִמְנָא דְּאִשְׁתְּכַח קָרְבָּנָא כְּדְקָא יֵאוֹת), then all is brought near as one (כְּדֵין אִתְקָרֵיב כֹּלָּא כַּחֲדָא), Some say: all the levels are one (נ״א: דַּרְגִּין כָּלְהוּ כְּחַד), and the Nehiru of the faces is present (וּנְהִירוּ דְּאַנְפִּין אִשְׁתְּכַח), in the world, in the Temple (בְּעָלְמָא בְּבֵי מַקְדְּשָׁא), and the Sitra achra is subdued and concealed (וְאִתְכַּפְיָא וְאִתְכַּסְיָא סִטְרָא אַחֲרָא), and the side of Kedushah dominates (וְשָׁלִיט סִטְרָא דִּקְדוּשָּׁא), with radiance and joy (בִּנְהִירוּ וְחִידּוּ). But when a korban is not found as is fitting (וְכַד קָרְבָּנָא לָא אִשְׁתְּכַח כְּדְקָא יֵאוֹת), or the Union is not as it should be (אוֹ יִחוּדָא לָא הֲוֵי כְּדְקָא יֵאוֹת), then the faces are saddened (כְּדֵין אַנְפִּין עֲצִיבוּ), and Nehiru is not found (וּנְהִירוּ לָא אִשְׁתְּכַח), and the moon is concealed (וְאִתְכַּסְיָא סִיהֲרָא), and the Sitra achra rules in the world (וְשַׁלְטָא סִטְרָא אַחֲרָא בְּעָלְמָא), Some say: the Temple was not destroyed except because… (נ״א: דְּלָא אִתְחָרֵיב בֵּי מִקְדְּשָׁא אֶלָּא בְּגִין וְכו׳), because there was no one who knew to unify the Holy Name as is fitting (בְּגִין דְּלָא אִית מַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן), Kudsha Berikh Hu did not test Job p1-62(קוּדְשָׁא בְּרִיךְ הוּא לָא נַסֵּי לְאִיּוֹב), and did not come to him in trial (וְלָא אָתָא עִמֵּיהּ בְּנִסְיוֹנָא), like the trial of the other Righteous (כְּנִסְיוֹנָא דִּשְׁאָר צַדִּיקַיָּא), for it is not written of him “And the Elohim tested Job” (דְּהָא לָא כְּתִיב בֵּיהּ וְהָאֱלֹהִים נִסָּה אֶת אִיּוֹב), as it is written of Avraham (כְּמָה דִּכְתִּיב בְּאַבְרָהָם) (Bereshit 22): “And the Elohim tested Avraham” (וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם), for he, with his own hand, brought his only son close to Him (דְּאִיהוּ בְּיָדֵיהּ אַקְרִיב לִבְרֵיהּ יְחִידָאֵי לְגַבֵּיהּ). But Job did not give, and did not hand over anything (וְאִיּוֹב לָא יָהִיב לֵיהּ וְלָא מָסַר לֵיהּ כְּלוּם), and it was not said to him—rather he was delivered into the hands of the accuser (וְלָא אִתְּמַר לֵיהּ, אֲבָל אִתְמְסַר בִּיְדָא דִּמְקַטְרְגָא), by the judgment of Kudsha Berikh Hu (בְּדִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), for He aroused that accuser toward him (דְּאִיהוּ אַתְּעָר לְהַהוּא מְקַטְרְגָא לְגַבֵּיהּ), for that which he did not desire (מַה דְּאִיהוּ לָא בָּעָא), for at all times that accuser comes to arouse against mankind (דְּהָא בְּכָל זִמְנָא אָתָא הַהוּא מְקַטְרְגָא לְאַתְעֲרָא עַל בְּנֵי נָשָׁא), and here Kudsha Berikh Hu aroused him toward him (וְהָכָא קוּדְשָׁא בְּרִיךְ הוּא אַתְּעָר לְגַבֵּיהּ), as it is written (דִּכְתִּיב) (Job 1): “Have you set your heart upon My servant Job?” (הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב). But it is a deep secret (אֲבָל רָזָא עֲמִיקָא אִיהוּ).

He opened and said (פָּתַח וְאָמַר): “And it was at the end of days, and Kayin brought from the fruit of the ground a minchah to Hashem” (וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַי־יָ׳) (Bereshit 4). “And it was at the end of days” — this is a secret (וַיְהִי מִקֵּץ יָמִים רָזָא אִיהוּ), “at the end of days” and not “at the end of the right” (מִקֵּץ יָמִים וְלָא מִקֵּץ יָמִין), he pushed aside the Ketz haYamin (דָּחָה לְקֵץ יָמִין), And it is near to the end of days (וְקָרִיב לְקֵץ יָמִים), and this we have established (וְהָא אוֹקִימְנָא), as it is written (דִּכְתִּיב) (Daniel 12): “And you, go to the end” (וְאַתָּה לֵךְ לַקֵּץ), Kudsha Berikh Hu said to Daniel (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְדָנִיאֵל), “And you, go to the end” (וְאַתָּה לֵךְ לַקֵּץ), He said to him, To which end? (אָמַר לֵיהּ לְאָן קֵץ), to the end of days (לְקֵץ הַיָּמִים), or to the end of the right side? (אוֹ לְקֵץ הַיָּמִין), Until he said to him: To the end of the right side (עַד דְּאָמַר לֵיהּ לְקֵץ הַיָּמִין). And because of this, David was afraid (וְעַל דָּא דָּחִיל דָּוִד), as it is written (דִּכְתִּיב) (Psalms 39): “Make me know, Hashem, my end” (הוֹדִיעֵנִי יְיָ׳ קִצִּי), Or to the end of days (אוֹ לְקֵץ הַיָּמִים), or to the end of the right side (אוֹ לְקֵץ הַיָּמִין), and here what is written? “And it was at the end of days” and not “at the end of the right” (וְהָכָא מָה כְּתִיב, וַיְהִי מִקֵּץ יָמִים וְלָא מִקֵּץ יָמִין), and because of this, his korban was not accepted (וּבְגִינֵי כַךְ לָא אִתְקַבַּל קָרְבָּנֵיהּ), for all of it was from the Sitra achra (דְּהָא מִסִּטְרָא אַחֲרָא הֲוָה כֹּלָּא).

Come and see what is written (תָּא חֲזֵי מָה כְּתִיב), “And Hevel, he too brought…” (וְהֶבֶל הֵבִיא גַּם הוּא) (Bereshit 4). What is “he too”? (מַאי גַּם הוּא), to elevate this and that together (לְאַסְגָּאָה כֹּלָּא דָּא בְּדָא). The entire korban, and its essence, was for Kudsha Berikh Hu (קָרְבָּנָא כֹּלָּא וְעִקָרָא דִּילֵיהּ הֲוָה לְקוּדְשָׁא בְּרִיךְ הוּא), and he gave a portion to the Sitra achra (וְיָהִיב חוּלָקֵיהּ לְסִטְרָא אַחֲרָא), as you say, “and from their fats…” (כְּמָה דְאַתְּ אָמֵר וּמֵחֶלְבֵיהֶן). But Kayin, his essence was from the end of days (וְקַיִן, עִקָּרָא עָבֵד מִקֵּץ יָמִים), and he gave a portion to Kudsha Berikh Hu (וְיָהַב חוּלָקָא לְקוּדְשָׁא בְּרִיךְ הוּא), and because of this he and his korban were rejected (וְעַל דָּא אִתְדָּחָא אִיהוּ וְקָרְבָּנֵיהּ).

Regarding Job, what is written? (בְּאִיּוֹב מַה כְּתִיב), “And his sons would go and make feasts…” (וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה וְגוֹ׳) (Job 1). And it is written, “And when the days of feasting had gone around…” (וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה). And it is written, “and they sent and called their three sisters to eat and drink with them” (וּכְתִיב וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אַחְיוֹתֵיהֶם לֶאֱכוֹל וְלִשְׁתוֹת עִמָּהֶם), for this was the essence of the Sitra achra (דְּדָא אִיהוּ עִקָּרָא לְסִטְרָא אַחֲרָא).

And afterward he offered burnt offerings (Olot) (וּלְבָתַר אַקְרִיב עוֹלוֹת), and a burnt offering (Olah) is male (וְעוֹלָה אִיהוּ דְּכַר), and not female (וְלָא נוּקְבָּא), and it ascends above (וְסַלְּקָא לְעֵילָּא), and the korban was not brought to integrate it properly (וְקָרְבָּנָא לָא קָרִיב לְאַכְלְלָא לֵיהּ כְּדְקָא יֵאוֹת). And come and see (וְתָּא חֲזֵי), had he given a portion to all (אִלְמָלֵא חוּלָקָא יָהַב לְכֹלָּא), the accuser could not have overcome him afterward (הַמְּקַטְרְגָא לָא יָכִיל לֵיהּ לְבָתַר). And if you say, why did Kudsha Berikh Hu find fault with him? (וְאִי תֵּימָא אֲמַאי אַבְאִישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), rather, because he caused the light to be concealed and subdued (אֶלָּא, בְּגִין דְּגָרִים לְכַסְיָּא נְהוֹרָא וּלְאִתְחַפְיָא), and he did not bring another korban (וְאִיהוּ לָא קָרִיב קָרְבָּנָא אַחֲרָא), to sustain others through it (לְאַתְּזָנָא בֵּיהּ אַחֲרָנִין), but only a burnt offering (Olah), which ascends above (אֶלָּא עוֹלָה, דְּסַלְּקָא לְעֵילָּא). And about this it is written, “So would Job do all the days” (וְעַל דָּא כְּתִיב, כָּכָה יַעֲשֶׂה אִיּוֹב כָּל הַיָּמִים) (Job 1) — for had the Sitra achra been nourished by a portion (דְּאִלְמָלֵא סִטְרָא אַחֲרָא אִתְּזַנַּת בְּחוּלָקָא), it would have passed from the Temple (אִתְעֲבַר מֵעַל מַקְדְּשָׁא), and departed from him (וְאִסְתַּלָּק מִנֵּיהּ), and the side of Kedushah would have ascended higher and higher (וְסִטְרָא דִּקְדוּשָׁה הֲוָה סָלִיק לְעֵילָּא לְעֵילָּא). But he did not desire that another be nourished from his korban (אֲבָל אִיהוּ לָא בָּעָא דְּאִתְהֲנֵי אַחֲרָא מִקָּרְבָּנֵיהּ), and he removed himself from it (וְאַעְדֵּי גַּרְמֵיהּ מִנֵּיהּ). From where do we learn this? (מְנָא לָן), as it is written, “and he turned away from evil” (דִּכְתִּיב, וְסָר מֵרָע) (Job 1).

And because of this he constantly brought olot (וְעַל דָּא קָרִיב תָּדִיר עוֹלָה), for from a burnt offering (Olah) the Sitra achra is never nourished (דְּהָא עוֹלָה לָא אִתְהָנֵי מִנֵּיהּ סִטְרָא אַחֲרָא לְעָלְמִין). And because of this, all that was later taken, was taken from his own portion (וּבְגִין כַּךְ, כָּל מָה דְּנָטִיל לְבָתַר, מִדִּידֵיהּ נָטִיל). And because of this, Job caused the foreskin to cover the enduring covenant (וְעַל דָּא אִיּוֹב גָּרִים לְחַפְיָא עָרְלָה עַל בְּרִית קַיָּימָא), for he had not removed it from himself (דְּלָא הֲוָה אַעְדֵּי מִנֵּיהּ). And because of this, Kudsha Berikh Hu aroused the accuser against him (וּבְגִין כַּךְ קוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר לְהַהוּא מְקַטְרְגָא), as it is written: “Have you set your heart upon My servant Job?” (דִּכְתִּיב הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב) (Job 1).