Daf 56a (דַּף נ״ו ע״א)

And the drop of Esav was not like the drop of Ya‘akov (וְטִפָּה דְּעֵשָׂו לָא הֲוַת כְּטִפָּה דְּיַעֲקֹב), for this one was complete and that one was not complete (דְּדָא שְׁלִים וְדָא לָא שְׁלִים). And at that time, Yitzchak was focused on the end of harsh judgment (וּבְהַהִיא שַׁעֲתָא, יִצְחָק הֲוָה מְכַוִּון בְּסִיוּמָא דְּדִינָא קַשְׁיָא), which he projected from his side, through refined carvings in polished channels (דְּאַפִּיק בְּסִטְרוֹי, בִּגְלִיפוֹי טְהִירִין בְּשַׁיְיפוֹי), and for this reason Esav was a pollution that melted out from the gold (וּבְגִין כַּךְ עֵשָׂו, זוּהֲמָא דְּאִתְהַתִּיךְ מִדַּהֲבָא). And regarding this we have learned (וְעַל דָּא תָּנֵינָן), that a person must focus at that moment with the desire of his Master, in order that holy children emerge into the world (דְּבָעֵי בַּר נָשׁ לְכַוְּונָא בְּהַהִיא שַׁעֲתָא, בִּרְעוּתָא דְּמָארֵיהּ, בְּגִין דְּיִפּוּק בְּנִין קַדִּישִׁין לְעָלְמָא). And if you should say Yitzchak was not focused — not so (וְאִי תֵּימָא, יִצְחָק לָא אִתְכַּוָּון. לָאו הָכֵי), rather, he was focused in holiness (אֶלָּא אִתְכַּוָּון בִּקְדוּשָּׁה), and he focused on the end of that place (וְאִתְכַּוָּון בְּסִיוּמָא דְּהַהוּא אֲתַר), and it was found that when that first drop emerged, it came forth precisely in that place (וְאִשְׁתְּכַח כַּד נָפַק הַהִיא טִפָּה קַדְמָאָה, בְּהַהוּא אֲתַר מַמָּשׁ), and for this it is written: all of him like a cloak of hair (וְעַל דָּא כְּתִיב, כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר) (Bereshit 25).

Come and see (תָּא חֲזֵי), David came forth ruddy in beauty, and he was unified in the holiness of his Master (דָּוִד בִּשְׁפִירוּ דְּסוּמָקָא נָפַק, וְאִתְאֲחָד בִּקְדוּשָּׁה דְּמָארֵיהּ). And for this it is written: and he was ruddy, with beautiful eyes and of good appearance (וְעַל דָּא כְּתִיב, וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי) (I Samuel 16). But Ya‘akov was the firstborn in relation to Esav — not from the drop, but from the intention of desire (אֲבָל יַעֲקֹב בּוּכְרָא הֲוָה מִנֵּיהּ דְּעֵשָׂו, לָאו מִטִּפָּה, אֶלָּא דְּכַוָּונָה דִּרְעוּתָא), from the supernal, great, and mighty Ilanah Ila’ah (supernal tree) (בְּאִילָנָא עִלָּאָה רַבְרְבָא וְתַקִּיף), and Esav was from that place which is the conclusion of all (וְעֵשָׂו בְּהַהוּא אֲתַר דְּסִיוּמָא דְּכֹלָּא). And for this reason it is written: Behold, I have made you small among the nations; you are utterly despised (וּבְגִין כַּךְ כְּתִיב, הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם, בָּזוּי אַתָּה מְאֹד) (Obadiah 1).

Rabbi Yehudah taught this (רִבִּי יְהוּדָה הֲוָה מַתְנֵי הָכֵי): Esav is called “first,” as it is written: and the first came out, ruddy all over (עֵשָׂו נִקְרָא רִאשׁוֹן, דִּכְתִּיב, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ) (Bereshit 25). And Kudsha Berikh Hu is called “First,” as it is written: I am the First and I am the Last, and besides Me there is no other (וְקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי רִאשׁוֹן, דִּכְתִּיב, אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וְאֶת אַחֲרוֹנִים אֲנִי הוּא) (Isaiah 44). And in the future, the First will exact judgment from the first (וְזַמִּין לְאִתְפָּרְעָא רִאשׁוֹן מֵרִאשׁוֹן). And to build the First, as it is written: a throne of glory, exalted from the beginning (וּלְמִבְנֵי רִאשׁוֹן, דִּכְתִּיב, כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן) (Jeremiah 17). And in the time to come, it is written: the first to Zion — behold, behold them — and to Jerusalem I will give a herald of good tidings (וּלְזִמְנָא דְּאָתֵי כְּתִיב, רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם וְלִירוּשָׁלַ‍ִם מְבַשֵּׂר אֶתֵּן) (Isaiah 41). It was taught: in the future, Jerusalem is destined to be a gateway above, and to be brought near to the Throne of Glory of the King (תָּאנָא, זְמִינָא יְרוּשָׁלַ‍ִם לְמֶהֱוֵי שׁוּרָהָא לְעֵילָּא וּלְאִתְקָרְבָא עַד כּוּרְסֵי יְקָרָא דְּמַלְכָּא). This is what is written: At that time they shall call Jerusalem the Throne of Hashem (הֲדָא הוּא דִכְתִּיב, בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלַ‍ִם כִּסֵּא יְיָ) (Jeremiah 3). Then it is written: and the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold (כְּדֵין כְּתִיב, וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם) (Isaiah 30). Then it is written: on that day, Hashem shall be One and His Name One (כְּדֵין, בַּיוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14).

Blessed is Hashem forever, amen and amen (בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן)

May Hashem reign forever, amen and amen (יִמְלֹךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן)

Parashat Acharei Mot

nd Hashem spoke to Moshe after the death of the two sons of Aharon, etc. (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן וְגוֹ׳) (Leviticus 16). And Hashem said to Moshe (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה). Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), since it already says: And Hashem spoke to Moshe, why again does it say: And Hashem said to Moshe, speak to Aharon your brother? (כֵּיוָן דִּכְתִּיב וַיְדַבֵּר יְיָ אֶל מֹשֶׁה, אֲמַאי זִמְנָא אָחֳרָא וַיֹּאמֶר יְיָ אֶל מֹשֶׁה דַּבֵּר אֶל אַהֲרֹן אָחִיךְ), for the first statement should have been sufficient (דְּהָא בְּמִלּוּלָא קַדְמָאָה סַגֵּי). But thus we have learned (אֶלָּא הָכִי תָּנֵינָן): it is written, And He called to Moshe, and Hashem spoke to him (כְּתִיב, וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר יְיָ אֵלָיו), and it is written, And to Moshe He said: Come up to Hashem (וּכְתִיב, וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל יְיָ) (Exodus 24).

And this word has already been established: here is one level, and afterward, another level (וְהָא אוּקְמוּהָ מִלָּה, דְּהָכָא דַּרְגָּא חַד. וּלְבָתַר, דַּרְגָּא אָחֳרָא). So too here: And Hashem spoke to Moshe — one level (אוּף הָכָא, וַיְדַבֵּר יְיָ אֶל מֹשֶׁה דַּרְגָּא חַד), and afterward: And Hashem said to Moshe: speak to Aharon your brother — another level (וּלְבָתַר, וַיֹּאמֶר יְיָ אֶל מֹשֶׁה דַּבֵּר אֶל אַהֲרֹן אָחִיךְ — דַּרְגָּא אָחֳרָא). And all ascends in one balance, and all is connected from a single root (וְכֹלָּא, בְּחַד מַתְקְלָא סַלְּקָא, וּמִן שָׁרְשָׁא חָד כֻּלָּא אִתְחַבָּר).

After the death of the two sons of Aharon (אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן). Rabbi Yitzchak opened (רִבִּי יִצְחָק פָּתַח): Serve Hashem with Yir’ah, and rejoice with trembling (עִבְדוּ אֶת יְיָ בְּיִרְאָה וְגִילוּ בִּרְעָדָה) (Psalms 2). And it is written, Serve Hashem with joy; come before Him with song (וּכְתִיב, עִבְדוּ אֶת יְיָ בְּשִׂמְחָה, בָּאוּ לְפָנָיו בִּרְנָנָה) (Psalms 100). These verses appear contradictory (הָנֵי קְרָאֵי קַשְׁיָין אֲהַדְדֵי). But thus it was taught (אֶלָּא הָכִי תָּאנָא): Serve Hashem with Yir’ah (עִבְדוּ אֶת יְיָ בְּיִרְאָה) — for every service that a person wishes to perform before his Master, he must first approach with awe, to tremble before Him (דְּכָל פּוּלְחָנָא דְּבָעֵי בַּר נָשׁ לְמִפְלַח קָמֵי מָארֵיהּ, בְּקַדְמִיתָא בָּעֵי יִרְאָה, לְדַחֲלָא מִנֵּיהּ). And because of awe of his Master, he is afterward found fulfilling the commandments of the Orayta with joy (וּבְגִין דַּחֲלָא דְּמָארֵיהּ, יִשְׁתְּכַּח לְבָתַר דְּיַעֲבֵיד בְּחֶדְוָותָא פִּקּוּדֵי אוֹרַיְיתָא). And concerning this it is written: What does Hashem your God ask of you, but to have Yir’ah (וְעַל דָּא כְּתִיב, מָה יְיָ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ, כִּי אִם לְיִרְאָה) (Deuteronomy 10). And rejoice with trembling — for it is forbidden for a person to rejoice excessively in this world (וְגִילוּ בִּרְעָדָה — דְּאָסִיר לֵיהּ לְבַר נָשׁ לְמֶחְדֵּי יַתִּיר בְּעָלְמָא דֵּין).

That applies to matters of the world — but in matters of Orayta and the commandments of Orayta, he must rejoice (הַאי בְּמִילֵי דְּעָלְמָא, אֲבָל בְּמִילֵי דְּאוֹרַיְיתָא וּבְפִקוּדֵי דְּאוֹרַיְיתָא, בָּעֵי לְמֶחְדֵּי). And afterward, the person is found fulfilling the commandments of Orayta with joy (לְבָתַר, יִשְׁתְּכַּח בַּר נָשׁ דְּיַעֲבֵיד בְּחֶדְוָותָא פִּקּוּדֵי אוֹרַיְיתָא), as it is written: Serve Hashem with joy (דִּכְתִיב, עִבְדוּ אֶת יְיָ בְּשִׂמְחָה) (Psalms 100).