Daf 55b (דַּף נ״ה ע״ב)

In this manner (כְּהַאי גַּוְונָא), one who is defiled and a defiled spirit is aroused and rests upon him (מַאן דְּאִסְתְּאָב וְאִתְּעַר רוּחָא מִסְאֲבָא וְשָׁארִי עֲלוֹי), when Kudsha Berikh Hu desires to purify the world (כַּד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְדַכְּאָה עָלְמָא), a harsh spirit of judgment is aroused (אִתְּעַר רוּחַ דִּינָא תַּקִּיפָא), and it is found in the world and rests upon that defiled spirit (וְאִשְׁתְּכַח בְּעָלְמָא וְשַׁרְיָא עַל הַהוּא רוּחָא מִסְאֲבָא), and one accuses the other (וּמְקַטְרְגֵי דָּא בְּדָא), until it is removed from the world (עַד דְּיִתְעַבָּר מֵעָלְמָא), and that harsh spirit of judgment does not depart from its place until the place is torn down—walls, beams, and all (וְהַהוּא רוּחָא דִּינָא תַּקִּיפָא, לָא אִסְתְּלַּק מֵאַתְרֵיהּ עַד דְּיִנָּתֵץ אֲתַר, שַׁיְיפִין וְגַרְמִין וְכֹלָּא).

Then the world is purified and defiled spirits are removed from it, and the world is found in purity (כְּדֵין אִתְדָּכֵי עָלְמָא וְאִתְעַבְּרוּ מִנֵּיהּ רוּחִין מִסְאֲבִין, וְעָלְמָא אִשְׁתְּכַח בְּדַכְיוּ). And on this we have learned (וְעַל דָּא תָּנֵינָן): if one comes to defile, they certainly defile him (אָתָא לְאִסְתַּאֲבָא, מִסְאֲבִין לֵיהּ וּדְוַדַּאי). Woe to the man upon whom a defiled spirit rests and is found in him in the world (וַוי לֵיהּ לְבַר נָשׁ כַּד שָׁארֵי עָלֵיהּ רוּחַ מִסְאֲבָא, וְאִשְׁתְּכַח בֵּיהּ בְּעָלְמָא), for certainly it is to be known that Kudsha Berikh Hu desires to remove him from the world (דְּוַדַּאי לִינְדַע, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְבַעֲרָא לֵיהּ מִן עָלְמָא).

Blessed are the Righteous, for they are all holy and are found in holiness before the Holy King, and upon them rests a holy spirit, in this world and in the world to come (זַכָּאִין אִינּוּן צַדִּיקַיָּא דְּכֻלְּהוּ קַדִּישִׁין, וְאִשְׁתְּכָחוּ בִּקְדוּשָּׁה קָמֵי מַלְכָּא קַדִּישָׁא, וְשַׁרְיָא עָלַיְיהוּ רוּחַ קַדִּישָׁא, בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). When the morning arrives, they rise and go (כֵּיוָן דְּאָתָא צַפְרָא קָמוּ אַזְלוּ).

While they were going (עַד דַּהֲווֹ אָזְלֵי), Rabbi El’azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר), and Ya‘akov went on his way, and angels of Elohim met him (וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים) (Bereshit 32). And Ya‘akov went on his way—to meet his father (וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ, דְּהֲוָה אָזִיל לָקֳבֵל אֲבוּהִי).

Tosefta

Rabbi El’azar and Rabbi Yosei his father-in-law were walking from Usha to Lod (רִבִּי אֶלְעָזָר, וְרִבִּי יוֹסֵי חָמוּי, הֲווֹ אָזְלֵי מֵאוּשָׁא לְלוּד). Rabbi Yosei said to Rabbi El’azar, is it possible that you heard from your father what is written, and Ya‘akov went on his way, etc.? (אָמַר רִבִּי יוֹסֵי לְרִבִּי אֶלְעָזָר, אֶפְשָׁר שַׁמַעְת מֵאָבוּךְ מַאי דִּכְתִּיב, וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וְגוֹ׳) (Bereshit 32). He said to him, I do not know (אָמַר לֵיהּ, לָא יְדַעְנָא). While they were walking, they reached the cave of Lod (עַד דַּהֲווֹ אָזְלֵי, מָטוּ לִמְעַרְתָּא דְּלוּד). They heard a voice saying: Two goats of Ayyalta have fulfilled before Me a desire of delight (שָׁמְעוּ הַהוּא קָלָא דְּאָמַר, תְּרֵי עוּזְלִין דְּאַיַלְתָּא עָבְדוּ קָמַאי רְעוּתָא דְּנִיחָא לִי). And these were the holy camps that accompanied Ya‘akov before Him (וְאִינּוּן הֲווֹ מַשִׁרְיָּיתָא קַדִּישָׁא דְּעָרַע יַעֲקֹב קַמֵּיהּ).

Rabbi El’azar was shaken and disturbed in his soul (אִתְרְגִישׁ רִבִּי אֶלְעָזָר, וְאִסְתָעַר בְּנַפְשׁוֹי), and he said, Master of the world — is this the path?! It would be better for us not to hear! (וְאָמַר, מָרֵיהּ דְּעָלְמָא, כַּךְ אוֹרְחוֹי טַב לָן דְּלָא נִשְׁמַע). I heard, but I did not understand (שְׁמַעְנָא וְלָא יְדַעְנָא). A miracle occurred for him, and he heard that voice saying: Avraham and Yitzchak were the ones (אִתְרְחִישׁ לֵיהּ נִיסָא, וְשָׁמַע הַהוּא קָלָא דְּאָמַר, אַבְרָהָם וְיִצְחָק הֲווֹ). He fell on his face and saw the likeness of his father (נָפַל עַל אַנְפּוֹי, וְחָמָא דִּיּוּקְנָא דַּאֲבוֹי). He said to him, Father, let me ask and receive answer — was it Avraham and Yitzchak, who accompanied Ya‘akov when he was saved from Lavan? (אָמַר לֵיהּ, אַבָּא, שָׁאִילְנָא וַאֲתִיבוּנָא, דְּאַבְרָהָם וְיִצְחָק הֲווֹ, דְּעָרְעוּ לְיַעֲקֹב כַּד אִשְׁתְּזִיב מִלָּבָן). He said to him: My son, unroll your scroll and turn your learning — your mouth utters greatness! (אָמַר לֵיהּ, בְּרִי, פּוּק פִתְקָךְ וְסָב סְבָתֵךְ, פּוּם מְמַלֵּל רַבְרְבָן הֲוָה). And this is not only so for him, but for all the Righteous — the Neshamot of the Righteous arouse before Him to bring about their salvation (וְלָא דָּא הִיא בִּלְחוֹדוֹי, אֶלָּא לְכָל צַדִּיקַיָּא, נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא מְעַרְעִין קֳדָמוֹהִי לְשֵׁיזָבוּתֵיהּ), and they are supernal holy angels (וְאִינּוּן מַלְאֲכֵי קַדִּישֵׁי עִלָּאֵי). And come and see (וְתָּא חֲזֵי), Yitzchak was alive at that time (יִצְחָק קַיָּים הֲוָה בְּהַהִיא שַׁעֲתָא), but his holy Neshamah had been taken and placed in the glorious Throne of his Master, when he was bound upon the altar (אֲבָל נִשְׁמָתֵיהּ קַדִּישָׁא אִתְנְסִיבַת בְּכוּרְסְיָא יְקָרָא דְּמָארֵיהּ, כַּד אִתְעֲקָד עַל גַּבֵּי מַדְבְּחָא). And from then, his eyes were closed from seeing (וּמִכְּדֵּין אַסְתְּמוּ עֵינוֹי מֵחֵיזוּ). This is what is written: were it not… and the dread of Yitzchak was upon me (הַיְינוּ דִּכְתִּיב, לוּלֵא וְגוֹ׳ וּפַחַד יִצְחָק הָיָה לִי) (Bereshit 31). (End of Tosafot) (ע״כ תּוֹסֶפְתָּא)

Come and see (תָּא חֲזֵי), for all the time that Ya‘akov was with Lavan, Kudsha Berikh Hu did not speak with him (כָּל זִמְנָא, דְּיַעֲקֹב אִשְׁתְּכַח לְגַבֵּיהּ דְּלָבָן, לָא מַלִּיל עִמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), and He was not present with him (וְלֹא אִשְׁתְּכַח לְגַבֵּיהּ). And if you would say: but is it not written, And Hashem said to Ya‘akov: return to the land of your fathers and your birthplace, etc.? (וְאִי תֵּימָא, וְהָא כְּתִיב, וַיֹּאמֶר יְיָ אֶל יַעֲקֹב שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתֶּךָ וְגוֹ') (Bereshit 31), that was at the end — at the time when he sought to separate from Lavan (הַאי בְּסוֹפָא הֲוָה, בְּזִמְנָא דְּבָעָא לְאִתְפָּרְשָׁא מִלָּבָן). And when he separated from him, those angels came to greet him and accompanied him on the way (וְכַד אִתְפְּרַשׁ מִנֵּיהּ, אָתוּ לָקֳבְלֵיהּ אִינּוּן מַלְאֲכֵי וְאוֹזְפוּהוּ בְּאוֹרְחָא).

Come and see (תָּא חֲזֵי), it is written: and they met him (כְּתִיב, וַיִּפְגְּעוּ בוֹ) (Bereshit 32). It should have said: he met angels of Elohim (וַיִּפְגַּע בְּמַלְאֲכֵי אֱלֹהִים מִבָּעֵי לֵיהּ). What is “him”? (מַאי בוֹ). Rather, they came to be included in him (אֶלָּא אִינְהוּ אָתוּ לְאִתְכַּלְּלָא בֵּיהּ), and they accompanied him on the way (וְאוֹזְפוּהוּ בְּאוֹרְחָא). What does it mean to be included in him? (מַאי לְאִתְכַּלְּלָא בֵּיהּ). Rather, these came from the side of Gevurah, as it is written: angels of Elohim (אֶלָּא אִינּוּן מִסִּטְרָא דִּגְבוּרָה קָאַתְיָין, דִּכְתִיב מַלְאֲכֵי אֱלֹהִים), and he saw from the other side angels of mercy (וְחָמָא מִסִּטְרָא אָחֳרָא מַלְאֲכֵי דְּרַחֲמֵי), and mercy and judgment were integrated within him (וְאִתְכָּלְלוּ בֵּיהּ רַחֲמֵי וְדִינָא).

Come and see (תָּא חֲזֵי), at first it is written: camp of Elohim — that is one (בְּקַדְמִיתָא, מַחֲנֶה אֱלֹהִים, זֶה חַד). Afterwards: and he called the name of that place Machanayim — two (לְבָתַר, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם, תְּרֵי). One from the side of Din and one from the side of Rachamei (חַד מִסִּטְרָא דְּדִינָא, וְחַד מִסִּטְרָא דְּרַחֲמֵי), angels from this side and angels from that side (מַלְאֲכִין מֵהַאי גִּיסָא, וּמַלְאָכִין מֵהַאי גִּיסָא), and for this it is written: and they met him (וְעַל דָּא כְּתִיב, וַיִּפְגְּעוּ בוֹ). Him — precisely (בּוֹ, דַּיְיקָא). And Ya‘akov said: when he saw them — it should have said: he saw them — what is “he saw”? (וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם, רָאָה אוֹתָם מִבָּעֵי לֵיהּ, מַאי רָאָם).

Rather, he saw them unified as one, cleaving one to the other, joined one with the other (אֶלָּא חָמָא לוֹן כְּלִילָן כַּחֲדָא, מִתְדַּבְּקָן דָּא בְּדָא, מִתְחַבְּרָן דָּא בְּדָא), and for this it is written: he saw them (וְעַל דָּא כְּתִיב רָאָם). And all of them came to accompany him and to save him from the power of Esav (וְכֻלְּהוּ אָתוּ לְאוֹזְפָא לֵיהּ וּלְשֵׁיזָבָא לֵיהּ מִידָא דְּעֵשָׂו). It is written of Esav: and the first one came out, red (כְּתִיב בֵּיהּ בְּעֵשָׂו, וַיֵצֵא הָרִאשׁוֹן אַדְמוֹנִי) (Bereshit 25). “And the first one came out” — if you should say that Ya‘akov was the first drop, not so (וַיֵצֵא הָרִאשׁוֹן, אִי תֵּימָא דְּיַעֲקֹב טִפָּה קַדְמָאָה הֲוָה, לָאו הָכֵי), for it is written: the first one came out — and not simply: a first one came out (דְּהָא כְּתִיב, וַיֵצֵא הָרִאשׁוֹן, וְלָא כְּתִיב, וַיֵצֵא רִאשׁוֹן).

And because Yitzchak came from the side of harsh judgment, Esav came out red — ruddy (וּבְגִין דְּיִצְחָק אָתֵי מִסִּטְרָא דְּדִינָא קַשְׁיָא, נָפַק עֵשָׂו אַדְמוֹנִי, סוּמָקָא). For if Ya‘akov had been the firstborn, would that first drop have come out so red? (דְּאִי יַעֲקֹב הֲוָה בּוּכְרָא, הַהִיא טִפָּה קַדְמָאָה נָפְקָא הָכִי סוּמָקָא). Rather, it was the second drop (אֲבָל טִפָּה תִּנְיָינָא הֲוָה), and for that reason it did not come out so — for that drop was from the side of mercy, from this side and from that side (וּבְגִין כַּךְ לָא נָפְקָא הָכֵי, דְּהָא מִסִּטְרָא דְּרַחֲמֵי הֲוַת הַהִיא טִפָּה, מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא).