Daf 45a (דַּף מ״ה ע״א)

There we have learned (תַּמָּן תָּנֵינָן): Whoever enjoys from this world without a blessing, it is as though he robs Kudsha Berikh Hu and Knesset Yisrael (כָּל הַנֶּהנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה, כְּאִלּוּ גּוֹזֵל לְּקוּדְשָׁא בְּרִיךְ הוּא וּכְּנֶסֶת יִשְׂרָאֵל). As it is written: He who robs his father and his mother, etc. (דִּכְתִיב: גּוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ') (Proverbs 28). Whoever enjoys from this world—this general teaching refers to the woman (כָּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה, כְּלָל דָּא, אִיהוּ אִינְתּוּ). One who cleaves to the woman to enjoy from her, even though she is unmarried, and enjoys from her without a blessing, it is as though he robs Kudsha Berikh Hu and Knesset Yisrael (מַאן דְּאִתְדַּבָּק בְּאִנְתּוּ לְמֵהֱנֵי מִנָּהּ, וְאַף עַל גַּב, דְּאִיהִי פְּנוּיָה, וְאַהֲנֵי מִנָּהּ בְּלָא בְּרָכָה, כְּאִלּוּ גּוֹזֵל קוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל).

What is the reason? Because their Zivug is with seven blessings (מַאי טַעְמָא, בְּגִין דְּזִוּוּגָא דִּלְהוֹן, בְּשֶׁבַע בְּרָכוֹת הוּא). And if regarding an unmarried woman it is so, how much more so one who cleaves to another man’s wife, for he stands in the likeness above in the Zivug of the seven blessings (וּמַה עַל פְּנוּיָה כַּךְ, מַאן דְּיִתְדְּבַּק בְּאִנְתּוּ דְּאָחֳרָא, דְּקָאִים כְּגַוְונָא דִּלְעֵילָּא, בְּזִוּוּגָא דְּז׳ בְּרָכוֹת). All the more so is his blemish (עַל אַחַת כַּמָה וְכַמָּה). He is a companion to a destroyer (חָבֵר הוּא לְאִישׁ מַשְׁחִית) (Proverbs 28). This is Yerov‘am, as it has been established (דָּא יָרָבְעָם, כְּמָה דְּאוּקְמוּהָ). And he says, “It is no sin,” for he says: “She is unmarried—why should it be forbidden?” (וְאֹמֵר אֵין פָּשַׁע, דְּאָמַר: הָא פְּנוּיָה הִיא, אֲמַאי אָסוּר). Because of this he is as one who robs his father and his mother (בְּגִין דָּא גּוֹזֵל אָבִיו וְאִמּוֹ הֲוִי). And not only this, but he is a companion to a destroyer (וְלֹא עוֹד, אֶלָּא דְּחָבֵר הוּא לְאִישׁ מַשְׁחִית).

Who is a destroyer? One who blemishes the image and Tikkun above (מַאן הוּא אִישׁ מַשְׁחִית. דְּפָגִים דִּיּוּקְנָא וְתִקּוּנָא דִּלְעֵילָּא). How much more so one who covets the wife of his fellow to cleave—Some say: and cleaves—to her, he blemishes more greatly (כָּל שֶׁכֵּן מַאן דְּחָמִיד לְאִנְתּוּ דְּחַבְרֵיהּ לְאִתְדַּבְּקָא (ס״א וְאִתְדַּבֵּק בָּהּ) בָּהּ, דְּפָגִים יַתִּיר). And because of this he is blemished forever (וְעַל דָּא אִתְפְּגִים הוּא לְעָלְמִין). A destroyer—he blemishes above, and he blemishes below, and he blemishes his own soul (אִישׁ מַשְׁחִית, דְּפָגִים לְעֵילָּא, וּפָגִים לְתַתָּא, וּפָגִים לְנַפְשֵׁיהּ). As it is written: A destroyer (דִּכְתִיב: מַשְׁחִית). And it is written: He who commits adultery destroys his own soul (וּכְתִיב: מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה) (Proverbs 6).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): And he said: Let me go, for the dawn has risen, etc. (וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וְגוֹ') (Bereshit 32). And he said: Let me go—was he bound in the hands of Ya‘akov? (וַיֹּאמֶר שַׁלְּחֵנִי, וְכִי עָקוּד הֲוָה בִּידֵיהּ דְּיַעֲקֹב). Rather, fortunate are the Righteous, for Kudsha Berikh Hu has compassion for their honor, and never abandons them (אֶלָּא זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּקוּדְשָׁא בְּרִיךְ הוּא חָס עַל יְקָרָא דִּלְהוֹן, וְלָא שָׁבִיק לוֹן לְעָלְמִין). This is what is written: He will never let the righteous fall (הֲדָא הוּא דִכְתִיב: לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק) (Psalms 55). But it is written: And the hollow of Ya‘akov’s thigh was wrenched (וְהָא כְּתִיב: וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Bereshit 32). But rather, against him it prevailed (אֶלָּא לְדִידֵיהּ גָּבָה). And behold, it has been said (וְהָא אִתְּמַר): It is written: And he lodged there that night in the camp (כְּתִיב: וְהוּא לָן בַּלַּיְלָה הַהוּא בַּמַּחֲנֶה) (Bereshit 32). And it is written: And he took them and brought them over the river (וּכְתִיב: וַיִּקָּחֵם וַיַּעֲבִירֵם אֶת הַנָּחַל) (Bereshit 32). What was Ya‘akov’s intention, to bring them over the river at night? (מַאי הֲוָה דַּעְתֵּיהּ דְּיַעֲקֹב, לְמַעֲבְּרָא לְהוֹן בְּנַחֲלָא בְּלֵילְיָא). Rather, he saw the accuser going among his camps (אֶלָּא חָמָא מְקַטְרְגָא אָזִיל בֵּין מַשִּׁרְיָיא דִּילֵיהּ). Ya‘akov said: I will pass to the other side of the river, lest there be found confusion (אָמַר יַעֲקֹב: אַעְבָּר לְגִיסָא אָחֳרָא דְּנַהֲרָא, דִּלְמָא לָא יִשְׁתְּכַח עִרְבּוּבְיָא).

What did he see? He saw a flame of blazing fire flying among his camps (מַאי קָא חָמָא. חָמָא שַׁלְהוֹבָא דְּאֶשָּׁא מְלָהֲטָא, אַזְלָא וְטָאס בֵּין מַשִׁרְיָיתֵיהּ). Ya‘akov said: Better to remove them from here, and the river will divide between them, and no confusion will be found (אָמַר יַעֲקֹב: מוּטָב לְנַטְלָא מֵהָכָא, וְנַהֲרָא פָּסִיק בְּגַוַויְיהוּ, וְלָא יִשְׁתְּכַח עִרְבּוּבְיָא). Immediately: And he took them and brought them over the river (מִיַּד: וַיִּקָּחֵם וַיַּעֲבִירֵם אֶת הַנָּחַל) (Bereshit 32). And Ya‘akov was left alone (וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ). From here we learn: whoever is found alone in a house at night, or in the day in a secluded house—how much more at night (מִכָּאן אוֹלִיפְנָא: מַאן דְּאִשְׁתְּכַח בִּלְחוֹדוֹי בְּבֵיתָא בְּלֵילְיָא, אוֹ בִּימָמָא בְּבַיִת מְיַחֲדָא, כָּל שֶׁכֵּן בְּלֵילְיָא). What is secluded? Secluded from other houses (מַאי מְיַחֲדָא. מְיַחֲדָא מִשְּׁאָר בֵּיתִין). Or one who goes alone at night can be harmed (אוֹ מַאן דְּאָזִיל בִּלְחוֹדוֹי בְּלֵילְיָא, יָכִיל לְאִתְזַקָּא).

Come and see: And Ya‘akov was left alone, and a man wrestled with him, etc. (תָּא חֲזֵי: וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ, כְּדֵין וַיֵּאָבֵק אִישׁ עִמּוֹ וְגוֹ') (Bereshit 32). We have learned: from the side of judgment he came, and his dominion is in the side of night (תָּנֵינָן: מִסִּטְרָא דְּדִינָא קָא אָתֵי, וְשׁוּלְטָנֵיהּ בִּסְטָר לֵילְיָא). What is in the side of night? To bring exile—Some say: in exile (מַאי בִּסְטָר לֵילְיָא. לְאַעֲלָא גָלוּתָא – נ״א בְּגָלוּתָא). When the light rises, his strength wanes, and the strength of Ya‘akov prevails over him (כֵּיוָן דְּסָלִיק נְהוֹרָא, תָּשַׁשׁ חֵילֵיהּ, וְאִתְגַּבַּר עָלֵיהּ חֵילֵיהּ דְּיַעֲקֹב). Some say: he himself (נ״א: הוּא), for he came from the side of night, and while it was night, Ya‘akov could not prevail against him (דְּהָא מִסִּטְרָא דְּלֵילְיָא קָא אָתֵי, וּבִזְמְנָא דְּהֲוָה לֵילְיָא לָא הֲוָה יָכִיל בֵּיהּ יַעֲקֹב). When the light rose, the strength of Ya‘akov grew strong, and he grasped him and prevailed against him (כַּד סָלִיק נְהוֹרָא, אִתְתְּקַף חֵילָא דְּיַעֲקֹב, וְאָחִיד בֵּיהּ, וְאִתְגַּבַּר עָלֵיהּ). Ya‘akov saw that he was indeed a messenger (חָמָא לֵיהּ יַעֲקֹב דְּהָא שְׁלִיחָא הוּא).

He said to him: Let me go, for I cannot prevail against you (אָמַר לֵיהּ: שְׁבוֹק לִי, דְּלָא יָכִילְנָא לָךְ). Why could he not prevail against him? Because the light had risen, and his strength was broken (מַאי טַעְמָא לָא יָכִיל לֵיהּ. בְּגִין דְּהֲוָה סָלִיק נְהוֹרָא, וְאִתְּבַּר חֵילָא דִּידֵיהּ). As it is written: When the morning stars sang together, and all the sons of Elohim shouted for joy (דִּכְתִיב: בְּרָן יַחַד כֹּכְבֵי בֹקֶר, וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) (Job 38). What is shouted? That all those who come from the side of judgment were broken (מַאי וַיָּרִיעוּ. דְּאִתְּבָּרוּ כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דְּדִינָא). Then Ya‘akov grew strong and held him (כְּדֵין אִתְתָּקַּף יַעֲקֹב וְאָחִיד בֵּיהּ).

He said to him: Send me away, for the dawn has risen (אָמַר לֵיהּ: שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר) (Bereshit 32). The time has come to offer praise to Kudsha Berikh Hu and to gather (מָטָא זִמְנָא לְשַׁבְּחָא שְׁבָחָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וּלְאִתְכַּנְּשָׁא). And he said: I will not send you unless you bless me (וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי) (Bereshit 32). If you bless me, it should have said, if you will bless me (אִם תְּבָרְכֵנִי מִבָּעֵי לֵיהּ). What is if you bless me? (מַאי אִם בֵּרַכְתָּנִי). But Ya‘akov said to him: Surely, my father blessed me with those blessings which he intended to give to Esav, and I am afraid of you regarding those blessings, whether you acknowledge them upon me or not, or whether you will be found an accuser against me concerning them (אֶלָּא אָמַר לֵיהּ יַעֲקֹב: וַדַּאי אַבָּא בְּרִיךְ לִי אִינּוּן בִּרְכָאן דְּבָעָא לְבָרְכָא לְעֵשָׂו, וּמִסְתָּפֵינָא מִנָךְ, עַל אִינּוּן בִּרְכָאן, אִי אוֹדִית עָלַיְיהוּ, אוֹ אִי לָאו, אוֹ תִּשְׁתְּכַח עָלַי מְקַטְרְגָא בְּגִינֵיהוֹן).

Immediately he said to him: And he said: Your name shall no longer be called Ya‘akov (מִיַּד אָמַר לֵיהּ: וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ) (Bereshit 32). What did he say to him? (מַאי קָאָמַר לֵיהּ). But thus he said to him: Not by your wisdom, and not by your cunning, have you gained those blessings (אֶלָּא הָכִי קָאָמַר לֵיהּ: לָאו בְּחַכִּימוּ, וְלָאו בְּעוּקְבָא דִּילָךְ, רַוְוחַת לְאִינּוּן בִּרְכָאן). It shall no longer be said that your name is Ya‘akov—for it was not through cunning—but rather Yisrael (לָא יֵאָמֵר עוֹד שִׁמְךָ יַעֲקֹב, דְּהָא לָאו בְּעוּקְבָא הֲוָה, כִּי אִם יִשְׂרָאֵל). Yisrael—surely we acknowledge upon you, and from it those blessings emerged, because you are grasped within it. And because of this, I and all the other hosts acknowledge them upon you (יִשְׂרָאֵל וַדַּאי אוֹדֵי עֲלָךְ, וּמִנֵּיהּ נָפְקוּ בִּרְכָאן, בְּגִין דְּאַנְתְּ אָחִיד בֵּיהּ, וְעַל דָּא, אֲנָא וְכָל שְׁאָר אוּכְלוּסִין, אוֹדֵינָא עָלַיְיהוּ). For you have striven with Elohim and with men and have prevailed (כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל) (Bereshit 32). With Elohim—all those who come from the side of severe judgment (עִם אֱלֹהִים, כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דְּדִינָא קַשְׁיָא). And with men—this is Esav and his hosts (וְעִם אֲנָשִׁים, דָּא עֵשָׂו וְאוּכְלוּסִין דִּילֵיהּ). And have prevailed—you were able against them, and they could not prevail against you (וַתּוּכָל, יָכִילַת לְהוֹן, וְאִינּוּן לָא יַכְלִין לָךְ). And Ya‘akov did not let him go until he acknowledged upon him those blessings. This is what is written: And he blessed him there (וְלָא שָׁבִיק לֵיהּ יַעֲקֹב, עַד דְּאוֹדֵי לֵיהּ עַל אִינּוּן בִּרְכָאן, הֲדָא הוּא דִכְתִיב: וַיְבָרֶךְ אוֹתוֹ שָׁם) (Bereshit 32).

Come and see (תָּא חֲזֵי): At the time when the light rises, all those masters of judgment are subdued and are not found (בְּשַׁעֲתָא דְּסָלִיק נְהוֹרָא, אִתְכַּפְיָין כָּל אִינּוּן מָארֵי דְּדִינִין, וְלָא מִשְׁתַּכְּחֵי). And Knesset Yisrael converses with Kudsha Berikh Hu (וּכְּנֶסֶת יִשְׂרָאֵל מִשְׁתָּעֵי בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). And at that time it is a time of favor for all (וְהַהִיא שַׁעֲתָא עִידָּן דְּרַעֲוָא הוּא לְכֹלָּא). And the King extends to her and to all those who are with her the scepter of the thread of Chesed, to be found complete in the Holy King (וְאוֹשִׁיט לָהּ מַלְכָּא וּלְכָל אִינּוּן דְּמִשְׁתַּכְּחֵי עִמָּהּ, שַׁרְבִיטָא דְּחוּטָא דְּחֶסֶד, לְאִשְׁתַּכְּחָא בִּשְׁלִימוּ בְּמַלְכָּא קַדִּישָׁא). And behold, it has been said (וְהָא אִתְּמַר).