[The following is an alternative exposition of this section. AND JACOB WENT OUT FROM BEER SHEBA, AND WENT TOWARD HARAN. R. Abba discoursed on the verse: Happy are they that keep justice, that perform acts of charity (zedakah) at all times (Ps. 106, 3). ‘Happy are Israel’, he said, ‘to whom the Holy One, blessed be He, gave the Law of truth so that they should exert themselves in its study day and night, as whoever exerts himself in the study of the Torah achieves complete freedom, even from death, which can no more prevail over him, as already explained elsewhere. For whoever exerts himself in the study of the Torah and lays hold of it, lays hold of the tree of life; and whoever relaxes his hold of the tree of life, behold the tree of death overshadows him and takes hold of him. So Scripture says: “If thou relaxest in the day of adversity, thy strength is narrow indeed” (Prov. 24, 10), signifying that whoever relaxes in the study of the Torah, in the day of adversity his strength (Koah-KoH=the strength of KoH) is narrow indeed, to wit, the strength of KoH that continually follows on the right of the man that walks in the ways of the Torah, and forms his constant guard, so that the evil power is prevented from approaching him and is powerless to accuse him.
signifying that whoever relaxes in the study of the Torah, in the day of adversity his strength (Koah-KoH=the strength of KoH) is narrow indeed, to wit, the strength of KoH that continually follows on the right of the man that walks in the ways of the Torah, and forms his constant guard, so that the evil power is prevented from approaching him and is powerless to accuse him. But of him who turns aside from the ways of the Torah and relaxes his hold of it, it is said: “narrow indeed is the strength of KoH”, as the evil power, represented by the left, obtains dominion over that man and thrusts aside that KoH, so that he has no room to move.
According to another interpretation, the term “zar” (narrow) signifies here “adversary”; for when a man holds fast to the ways of the Torah he is beloved both on high and below, and is the favourite of the Holy One, blessed be He, as we read: “And the Lord loved him” (II Sam. 12, 24); but when a man turns aside from the ways of the Torah, then zar kohekoh, that is, the strength of KoH becomes his enemy, and makes the evil one obtain dominion over him so as to accuse him in this world and the world to come.
For the evil one, who is the same as the evil tempter, dominates the world from many sides, and exercises great power therein; he is indeed the very same mighty serpent through whom Adam fell into sin, and who entices mankind to draw him unto themselves until he draws out their souls.
Now his power is over the body, and when he obtains that power over the body, the soul departs because the body has become defiled. To obtain that dominion over the body, however, the evil one must receive authorisation. Further, many evil powers come forth from his side to dominate the world. According to our teachers, all the affairs of the world come under their rule, as he has subordinates and ministers who interfere in all the activities of the world.
Hence he is called the “left end”. For, as already explained, there is a right end and a left end; and this left end is identical with the “end of all flesh”. It is called “the end of all flesh”, but not “the end of all spirit”. Each is an “end” in the mystical sense, but one presides over flesh, the other over spirit, the latter being the inner one, the former the outer one; one being right, the other left, one being holy, the other defiled, as already explained elsewhere.
Now observe a deep and holy mystery of faith, the symbolism of the male principle and the female principle of the universe. In the former are comprised all holinesses and objects of faith, and all life, all freedom, all goodness, all illuminations emerge from thence; all blessings, all benevolent dews, all graces and kindnesses-all these are generated from that side, which is called the South.
from the side of the North there issue a variety of grades, extending downwards, to the world below. This is the region of the dross of gold, which comes from the side of impurity and loathsomeness and which forms a link between the upper and nether regions; and there is the line where the male and female principles join, forming together the rider on the serpent, and symbolised by Azazel.
Now from thence there spread many grades which dominate the world, all of them presenting sides of defilement and acting as chieftains and prefects in the world. Observe that Esau, when he emerged into the world, was red all over like a rose, and was hairy after the pattern of a goat (sa’ir), and from such a being came forth chieftains and prefects, fully armed, who dominate the world. This has already been explained elsewhere.
Observe now the verse previously cited: “Happy are they that keep justice”, to wit, they who keep the faith of the Holy One, blessed be He, since God is justice, so that a man should be on his guard not to turn aside but to keep to the way of justice, as God is justice and all His ways are justice.
The verse proceeds: “that exercise charity (zedakah) at all times”. The words “at all times” cannot be taken quite literally, but refer to those who endeavour to follow the ways of the Torah and dispense charity to those who are in need of it. For when charity is given to the poor, its effect is felt both on high and here below.
For that charity ascends on high and reaches to the region of Jacob, who is the supernal chariot, and causes blessings to flow toward that region from the very fountain of fountains; and from that charity he causes blessings to flow in abundance to all the lower beings and to all chariots and hosts. All these are blessed and increase in illumination, as is befitting, for they all are comprehended within the term “time” (‘eth). This, then, is the meaning of the words “that do charity in the whole of time”.
Observe that as long as Israel were in the Holy Land they drew the blessings from on high to below, but after they went forth from the Holy Land they came under a strange power and blessings were withheld from the world.
Jacob was at first under sacred jurisdiction, but when he departed from the land he entered into a strange jurisdiction. And before he came under a strange jurisdiction the Holy One, blessed be He, appeared unto him in a dream, and he saw wonderful things, and holy angels accompanied him until he sat down by the well; and when he sat by the well the waters thereof rose toward him, as a portent that he would there meet his wife, and the same thing happened to Moses. The inward significance of the matter is that the well only rose when it saw its affinity, to form with him a union.
AND JACOB WENT ON HIS JOURNEY, AND CAME TO THE LAND OF THE CHILDREN OF THE EAST (Gen. 29, 1). R. Abba said: ‘Since Laban dwelt in Haran, why did Jacob go further on? That Laban dwelt in Haran we know from the verses: “And Jacob said unto them: My brethren, whence are ye? And they said: Of Haran are we. And he said: Know ye Laban the son of Nahor? And they said: We know him” (Ibid. 4-5).
The truth, however, is that Jacob said to himself : “I wish to enter into communion with the Shekinah, or in other words, I desire to marry. Now, when the servant was sent to take a wife for my father, he found a well of water through which he met my father’s destined wife. But, behold, in this place I have found neither spring, nor well, nor any water at all.” Straightway he proceeded further, and came to “the land of the children of the East”, where he found a well, as already said, and where he encountered his wife.’
Said R. Eleazar: ‘That place was assuredly Haran, but the well was in an outlying field, and that is why it says that “Rachel ran and told her father” (Ibid. 12).’
R. Eleazar further remarked: ‘Since Jacob had to find his wife by the well, why did he not meet there Leah, who was to be the mother of so many tribes? The answer is that it was not the will of God that Leah should be espoused to Jacob openly, and in fact he married her without his knowledge, as it is written: “And it came to pass in the morning that, behold, it was Leah” (Ibid. 25).
It was also in order to rivet his eye and heart on the beauty of Rachel, so that he should establish his principal abode with her. How did Jacob know that she was Rachel? We must suppose that the shepherds told him, as it is written, “and, behold, Rachel his daughter came with the sheep” (Ibid. 6).’
דָּבָר אַחֵר (בראשית כ״ח:י׳) וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, רִבִּי אַבָּא פָּתַח וְאָמַר, (תהילים ק״ו:ג׳) אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט (שם) עֹשֵׂה צְדָקָה בְּכָל עֵת. אַשְׁרֵי שׁוֹמְרֵי מִשְׁפָּט, זַכָּאִין אִינוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן אוֹרַיְיתָא דִקְשׁוֹט לְאִשְׁתַּדָּלָא בָהּ יְמָמָא וְלֵילֵי. דְּהָא כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, אִית לֵיהּ חֵירוּ מִכֹּלָּא, חֵירוּ מִן מוֹתָא דְּלָא יָכְלָא לְשַׁלְּטָאָה עֲלֵיהּ, וְהָא אוּקְמוּהָ. בְּגִין דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא וְאִתְאֲחִיד בָּהּ, אִתְאֲחִיד בְּאִילָנָא דְחַיֵּי. וְאִי אַרְפֵּי גַרְמֵיהּ מֵאִילָנָא דְחַיֵּי, הָא אִילָנָא דְמוֹתָא שַׁרְיָא עֲלוֹי, וְאִתְאֲחִיד בֵּיהּ. הֲדָא הוּא דִכְתִיב, (משלי כ״ד:י׳) הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָה. הִתְרַפִּיתָ, אִי אַרְפֵּי יְדוֹי מֵאוֹרַיְיתָא.
[The following is an alternative exposition of this section. AND JACOB WENT OUT FROM BEER SHEBA, AND WENT TOWARD HARAN. R. Abba discoursed on the verse: Happy are they that keep justice, that perform acts of charity (zedakah) at all times (Ps. 106, 3). ‘Happy are Israel’, he said, ‘to whom the Holy One, blessed be He, gave the Law of truth so that they should exert themselves in its study day and night, as whoever exerts himself in the study of the Torah achieves complete freedom, even from death, which can no more prevail over him, as already explained elsewhere. For whoever exerts himself in the study of the Torah and lays hold of it, lays hold of the tree of life; and whoever relaxes his hold of the tree of life, behold the tree of death overshadows him and takes hold of him. So Scripture says: “If thou relaxest in the day of adversity, thy strength is narrow indeed” (Prov. 24, 10), signifying that whoever relaxes in the study of the Torah, in the day of adversity his strength (Koah-KoH=the strength of KoH) is narrow indeed, to wit, the strength of KoH that continually follows on the right of the man that walks in the ways of the Torah, and forms his constant guard, so that the evil power is prevented from approaching him and is powerless to accuse him.
בְּיוֹם צָרָה צַר כֹּחֶכָה, מַאי צַר כֹּחֶכָה. צַר כֹּחַ כֹּה, דְּהָא אִיהִי תָּדִיר לִימִינָא. וּנְטִירוּ דִילָהּ תָּדִיר עַל בַּר נָשׁ כַּד אָזִיל בְּאוֹרְחוֹי דְאוֹרַיְיתָא, וּכְדֵין דָּחֵי לֵיהּ לָרַע לְבַר דְּלָא יִקְרַב לְגַבֵּיהּ דְּבַּר נָשׁ, וְלָא יָכִיל לְקַטְרְגָא לֵיהּ. וְכַד בַּר נָשׁ אַסְטֵי מֵאָרְחוֹי דְאוֹרַיְיתָא וְאִתְרַפֵּי מִנָּהּ, כְּדֵין צַר כֹּחַ כֹּה, בְּגִין דְּהַהוּא רַע, דְּאִיהוּ שְׂמָאלָא שַׁלִּיט עֲלֵיהּ דְּבַר נָשׁ, וְדָחֵי לֵיהּ לְהַאי כֹּה לְבַר, עַד דְּדָחִיק לֵיהּ אֲתַר בְּעָקוּ.
signifying that whoever relaxes in the study of the Torah, in the day of adversity his strength (Koah-KoH=the strength of KoH) is narrow indeed, to wit, the strength of KoH that continually follows on the right of the man that walks in the ways of the Torah, and forms his constant guard, so that the evil power is prevented from approaching him and is powerless to accuse him. But of him who turns aside from the ways of the Torah and relaxes his hold of it, it is said: “narrow indeed is the strength of KoH”, as the evil power, represented by the left, obtains dominion over that man and thrusts aside that KoH, so that he has no room to move.
דָבָר אַחֵר צַר כֹּחֶכָה, דְּכַד בַּר נָשׁ אָחִיד בְּאָרְחֵי דְאוֹרַיְיתָא, אִתְרָחִים לְעֵילָא וְאִתְרָחִים לְתַתָּא, וּרְחִימָא דְקוּדְשָׁא בְּרִיךְ הוּא הֲוִי, כְּמָה דְאַתְּ אָמֵר, (שמואל ב י״ב:כ״ד) וַיְיָ אַהֲבוֹ, דְּהֲוָה רְחִימוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, וְרָחִים לֵיהּ. וְכַד בַּר נָשׁ אַסְטֵי מֵאָרְחֵי דְאוֹרַיְיתָא, כְּדֵין צַר כֹּחַ כֹּה, צַר דִּילֵיהּ, וּמָארֵי דְבָבוּ אִיהוּ לְגַבֵּיהּ, וְשַׁלִּיט עֲלוֹי הַהוּא דְאִקְרֵי רַע. עַד דִּמְקַטְרֵג בֵּיהּ בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי.
According to another interpretation, the term “zar” (narrow) signifies here “adversary”; for when a man holds fast to the ways of the Torah he is beloved both on high and below, and is the favourite of the Holy One, blessed be He, as we read: “And the Lord loved him” (II Sam. 12, 24); but when a man turns aside from the ways of the Torah, then zar kohekoh, that is, the strength of KoH becomes his enemy, and makes the evil one obtain dominion over him so as to accuse him in this world and the world to come.
תָּא חֲזֵי, הַאי רַע דְּאִיהוּ יֵצֶר הָרָע, שַׁלִּיט עַל עַלְמָא בְּכַמָּה סִטְרִין. וְכַמָּה שָׁלְטָנוּ אִית לֵיהּ בְּעַלְמָא, וְאִיהוּ חִוְיָא תַּקִּיפָא דְּחָב בֵּיהּ אָדָם, וְכָשְׁלִין בֵּיהּ בְּנֵי עַלְמָא, וּמָשְׁכֵי לֵיהּ עֲלַיְיהוּ, עַד דְּאַפִּיק לוֹן נִשְׁמָתַיְיהוּ.
For the evil one, who is the same as the evil tempter, dominates the world from many sides, and exercises great power therein; he is indeed the very same mighty serpent through whom Adam fell into sin, and who entices mankind to draw him unto themselves until he draws out their souls.
וְתָּא חֲזֵי, כַּד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא. (שלח לך קע"ב ע"ב) וְכֵיוָן דְּעַל גּוּפָא שַׁלִּיט, נִשְׁמָתָא נָפְקָא מִנֵּיהּ, בְּגִין דְּגוּפָא אִסְתָּאַב, וְנִשְׁמָתָא סָלְקָא. וְלָא שַׁלִּיט עֲלֵיהּ עַד דְּנָטִיל רְשׁוּ. וְכַמָּה אִינוּן דְּאַתְיָין מִסִּטְרֵיהּ, וְשָׁלְטִין עַל עָלְמָא. וְהָא תָּנִינָן דְּכָל עוֹבָדִין דְּעַלְמָא דְּאִתְעֲבִידוּ, וְשָׁלְטֵי בְּהוּ, וְאִית לֵיהּ מְמַנָּן וְשַׁמָּשִׁין, כֻּלְּהוּ שַׁמָּשִׁין בְּעוֹבָדִין דְּעָלְמָא.
Now his power is over the body, and when he obtains that power over the body, the soul departs because the body has become defiled. To obtain that dominion over the body, however, the evil one must receive authorisation. Further, many evil powers come forth from his side to dominate the world. According to our teachers, all the affairs of the world come under their rule, as he has subordinates and ministers who interfere in all the activities of the world.
וְעַל דָּא אִיהוּ קֵץ דִּשְׂמָאלָא, וְהָא (ס"ב ע"ב) אוּקְמוּהָ, דְּאִית קֵץ לִימִינָא, וְאִית קֵץ לִשְׂמָאלָא, וְהַאי קֵץ דִּשְׂמָאלָא, אִיהוּ קֵץ כָּל בָּשָׂר. קֵץ כָּל בָּשָׂר אִקְרֵי, קֵץ כָּל רוּחָא לָא אִקְרֵי, וְרָזָא דְמִלָּה, דָּא אִיהוּ קֵץ (כל בשר) וְדָא אִיהוּ קֵץ, דָּא קֵץ עַל (ס"ב ע"ב) בִּשְׂרָא וְדָא עַל רוּחָא. בְּגִין כָּךְ, דָּא פְּנִימִי וְדָא חִיצוֹן. דָּא יְמִינָא, וְדָא שְׂמָאלָא. דָּא קַדִּישָׁא, וְדָא מְסָאֲבָא. וְהָא אוּקְמוּהָ.
Hence he is called the “left end”. For, as already explained, there is a right end and a left end; and this left end is identical with the “end of all flesh”. It is called “the end of all flesh”, but not “the end of all spirit”. Each is an “end” in the mystical sense, but one presides over flesh, the other over spirit, the latter being the inner one, the former the outer one; one being right, the other left, one being holy, the other defiled, as already explained elsewhere.
וְתָּא חֲזֵי, רָזָא עִלָּאָה קַדִּישָׁא דִּמְהֵימְנוּתָא, רָזָא דְעַלְמָא דִדְכוּרָא וְעַלְמָא דְנוּקְבָא, וְכָל קִדּוּשָׁא דְקַדִּישִׁין בֵּיהּ, וְכָל רָזֵי דִמְהֵימְנוּתָא מֵהָכָא נָפְקוּ. וְכָל חַיִּין וְכָל חֵירוּ וְכָל טָבִין וְכָל נְהוֹרִין מֵהָכָא אִינוּן, וְכָל בִּרְכָאן וְטַלֵּי נִדְבָאן וְכָל רְחִימוּ דִרְחִימוּתָא כֹּלָּא מִסִּטְרָא דָא, רָזָא דְּדָרוֹם.
Now observe a deep and holy mystery of faith, the symbolism of the male principle and the female principle of the universe. In the former are comprised all holinesses and objects of faith, and all life, all freedom, all goodness, all illuminations emerge from thence; all blessings, all benevolent dews, all graces and kindnesses-all these are generated from that side, which is called the South.
מִסִּטְרָא דְצָפוֹן מִתְפַּשְׁטֵי דַרְגִּין, עַד דְּמָטָא לְתַתָּא קַסְטוּפָא דְּדַהֲבָא, בְּסִטְרָא מְסָאֲבָא, לִכְלוּכָא דִמְסָאַב, וְאָחִיד לְהַאי לְעֵילָא וְאָחִיד לְהַאי לְתַתָּא, וְהָכָא מִזְדַּוְוגֵי דְּכַר וְנוּקְבָא כְּחֲדָא, וְאִינוּן רוֹכֵב נָחָשׁ, רָזָא דִּדְכַר וְנוּקְבָא, וְרָזָא דָא עֲזָאזֵ"ל.
from the side of the North there issue a variety of grades, extending downwards, to the world below. This is the region of the dross of gold, which comes from the side of impurity and loathsomeness and which forms a link between the upper and nether regions; and there is the line where the male and female principles join, forming together the rider on the serpent, and symbolised by Azazel.
וּמֵהָכָא מִתְפָּרְשִׁין דַּרְגִּין, וְנָפְקִין כַּמָּה סִטְרִין לְעַלְמָא, דְּמִתְפַּשְׁטִין מֵהָכָא, וְשָׁלְטִין עַל עַלְמָא, וְכֻלְּהוּ סִטְרֵי מְסָאֲבָא, וְרַבְרְבִין מְמַנָּן גּוֹ עַלְמָא. תָּא חֲזֵי, עֵשָׂו כַּד נָפַק לְעַלְמָא, כּוּלֵיהּ סוּמְקָא כְּוַרְדָא, בְּשַׂעֲרָא כְּגַוְונָא דְּשָׂעִיר, וּמִתַּמָּן אַלּוּפִין מְמַנָּן תְּרֵיסִין (ס"א תריסר) דְּשָׁלְטִין בְּעַלְמָא, וְהָא אוּקְמוּהָ.
Now from thence there spread many grades which dominate the world, all of them presenting sides of defilement and acting as chieftains and prefects in the world. Observe that Esau, when he emerged into the world, was red all over like a rose, and was hairy after the pattern of a goat (sa’ir), and from such a being came forth chieftains and prefects, fully armed, who dominate the world. This has already been explained elsewhere.
תָּא חֲזֵי, (תהילים ק״ו:ג׳) אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט, דְּנָטְרֵי מְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא, אִיהוּ מִשְׁפָּט. וּבָעֵי לֵיהּ לְבַר נָשׁ לְנַטְרָא דְּלָא יִסְטֵי לְאוֹרְחָא אָחֳרָא, אֶלָּא דִּיהֵא נָטִיר מִשְׁפָּט, בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מִשְׁפָּט, דְּכָל אָרְחוֹי מִשְׁפָּט.
Observe now the verse previously cited: “Happy are they that keep justice”, to wit, they who keep the faith of the Holy One, blessed be He, since God is justice, so that a man should be on his guard not to turn aside but to keep to the way of justice, as God is justice and all His ways are justice.
(תהילים ק״ו:ג׳) עוֹשֵׂה צְדָקָה בְּכָל עֵת, וְכִי בְּכָל עֵת יָכִיל בַּר נָשׁ לְמֶעְבַּד צְדָקָה. אֶלָּא, מַאן דְּיִשְׁתָּדַּל בְּאוֹרְחוֹי דְאוֹרַיְיתָא, וְעָבִיד צְדָקָה עִם אִינוּן דְּאִצְטְרִיכוּ לָהּ, דְּכָל מַאן דְּעָבִיד צְדָקָה עִם מִסְכֵּנָא, אַסְגֵי הַהִיא צְדָקָה לְעֵילָא וְתַתָּא.
The verse proceeds: “that exercise charity (zedakah) at all times”. The words “at all times” cannot be taken quite literally, but refer to those who endeavour to follow the ways of the Torah and dispense charity to those who are in need of it. For when charity is given to the poor, its effect is felt both on high and here below.
תָּא חֲזֵי, מַאן דְּאִשְׁתַּדַּל בִּצְדָקָה, הַהִיא צְדָקָה דְּעָבִיד, סָלִיק לְעֵילָא, וּמָטָא לְעֵילָא לְהַהוּא אַתְרָא דְיַעֲקֹב, דְּאִיהוּ רְתִיכָא עִלָּאָה. וְאַמְשִׁיךְ בִּרְכָאן לְהַהוּא אֲתַר, מִמַּבּוּעָא דְכָל מַבּוּעִין. וּמֵהַהִיא צְדָקָה, אַמְשִׁיךְ וְאַרְבֵּי בִּרְכָאן לְכָל אִינוּן תַּתָּאֵי, וּלְכָל רְתִיכִין וּלְכָל חֵילִין, וְכֻלְּהוּ אִתְבָּרְכָאן וְאִתּוֹסְפָן נְהוֹרִין, כְּדְקָא יְאוּת. בְּגִין דְּכֻלְּהוּ אִקְרוּ עֵת, וְדָא הוּא דִכְתִיב, עוֹשֵׂה צְדָקָה בְּכָל עֵת.
For that charity ascends on high and reaches to the region of Jacob, who is the supernal chariot, and causes blessings to flow toward that region from the very fountain of fountains; and from that charity he causes blessings to flow in abundance to all the lower beings and to all chariots and hosts. All these are blessed and increase in illumination, as is befitting, for they all are comprehended within the term “time” (‘eth). This, then, is the meaning of the words “that do charity in the whole of time”.
תָּא חֲזֵי, בְּזִמְנָא דְּהֲווּ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא, אִינוּן הֲווּ מָשְׁכֵי בִּרְכָאן מִלְּעֵילָא לְתַתָּא, וְכַד נָפְקוּ יִשְׂרָאֵל מֵאַרְעָא קַדִּישָׁא, עָאלוּ תְּחוֹת רְשׁוּ אָחֳרָא, וּבִרְכָאן אִתְמְנָעוּ מֵעָלְמָא.
Observe that as long as Israel were in the Holy Land they drew the blessings from on high to below, but after they went forth from the Holy Land they came under a strange power and blessings were withheld from the world.
תָּא חֲזֵי, יַעֲקֹב הֲוָה תְּחוֹת רְשׁוּ קַדִּישָׁא, כֵּיוָן דְנָפַק מֵאַרְעָא, עָאל בִּרְשׁוּ אָחֳרָא, וְעַד לָא עָאל תְּחוֹת רְשׁוּ אָחֳרָא, אִתְגְּלִי עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּחֶלְמָא, וְחָמָא כָּל מַה דְּחָמָא, וְאֲזְלוּ עִמֵּיהּ מַלְאָכִין קַדִּישִׁין, עַד דְּיָתִיב עַל בֵּירָא. וְכֵיוָן דְּיָתִיב עַל בֵּירָא, סְלִיקוּ מַיָא לְגַבֵּיהּ, וְכֵן הֲוָה משֶׁה, דְּמִתַּמָּן אִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ. רָזָא דְמִלָּה, בֵּירָא לָא סָלְקָא, אֶלָּא כַּד חָמָא קִשְׁרָא דִילֵיהּ לְאִתְחַבְּרָא בַּהֲדֵיהּ.
Jacob was at first under sacred jurisdiction, but when he departed from the land he entered into a strange jurisdiction. And before he came under a strange jurisdiction the Holy One, blessed be He, appeared unto him in a dream, and he saw wonderful things, and holy angels accompanied him until he sat down by the well; and when he sat by the well the waters thereof rose toward him, as a portent that he would there meet his wife, and the same thing happened to Moses. The inward significance of the matter is that the well only rose when it saw its affinity, to form with him a union.
וְאָמַר רִבִּי אַבָּא, כָּל הָנֵי קְרָאֵי קַשְׁיָין אַהֲדָדֵי, בְּקַדְמִיתָא כְּתִיב, (בראשית כ״ח:י׳) וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, וְלָבָן בְּחָרָן הֲוָה יָתִיב, אַמַּאי נָטִיל מִתַּמָּן, דִּכְתִיב (בראשית כ״ט:א׳) וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם. וּמִנָּלָן דִּבְחָרָן הֲוָה דִיּוּרֵיהּ דְּלָבָן, דִּכְתִיב, (בראשית כ״ט:ד׳-ה׳) וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָחְנוּ. וַיֹּאמֶר הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר וַיֹּאמְרוּ יָדָעְנוּ. מַשְׁמַע דְּדִיּוּרֵיהּ דְּלָבָן, בְּחָרָן הֲוָה.
AND JACOB WENT ON HIS JOURNEY, AND CAME TO THE LAND OF THE CHILDREN OF THE EAST (Gen. 29, 1). R. Abba said: ‘Since Laban dwelt in Haran, why did Jacob go further on? That Laban dwelt in Haran we know from the verses: “And Jacob said unto them: My brethren, whence are ye? And they said: Of Haran are we. And he said: Know ye Laban the son of Nahor? And they said: We know him” (Ibid. 4-5).
אֶלָּא, יַעֲקֹב אָמַר, אֲנָא בָּעִינָא לְמֵיעַל בִּשְׁכִינְתָּא, בְּגִין דִּבְעִינָא לְאִזְדַּוְּוגָא. אַבָּא כַּד אִתְנָסִיב וְשָׁדַר לְעַבְדָא, אַשְׁכַּח עֵינָא דְמַיָא, וּכְדֵין אִזְדַּמְּנַת לֵיהּ לְאַבָּא אִתְּתָא. וְהָא בְּאֲתַר דָּא, לָא אַשְׁכַּחְנָא לָא עֵינָא וְלָא בֵּירָא וְלָא מַיָּא, וּמִיָּד וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנִי קֶדֶם, וְתַמָּן אִזְדַּמְּנַת לֵיהּ בֵּירָא, כִּדְקָאֲמָרָן, וְאִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ.
The truth, however, is that Jacob said to himself : “I wish to enter into communion with the Shekinah, or in other words, I desire to marry. Now, when the servant was sent to take a wife for my father, he found a well of water through which he met my father’s destined wife. But, behold, in this place I have found neither spring, nor well, nor any water at all.” Straightway he proceeded further, and came to “the land of the children of the East”, where he found a well, as already said, and where he encountered his wife.’
רִבִּי אֶלְעָזָר אָמַר, חָרָן תַּמָּן הֲוָה וַדַּאי, וְהַאי בֵּירָא בְּחַקְלָא הֲוָה. דְּאִי לָאו הָכִי, אַמַּאי כְּתִיב, (בראשית כ״ט:י״ב) וַתָּרָץ וַתַּגֵּד לְאָבִיהָ, אֶלָּא בְּגִין דְּהֲוָה סָמִיךְ לְמָתָא.
Said R. Eleazar: ‘That place was assuredly Haran, but the well was in an outlying field, and that is why it says that “Rachel ran and told her father” (Ibid. 12).’
וְאָמַר רִבִּי אֶלְעָזָר, יַעֲקֹב דְּאִזְדַּמְּנַת לֵיהּ עַל בֵּירָא אִתְּתָא, אַמַּאי לָא אִזְדַּמְּנַת לֵיהּ לֵאָה, דְּהָא קָיְימָא לֵיהּ לְיַעֲקֹב כָּל אִינוּן שִׁבְטִין. אֶלָּא לֵאָה, לָא בָעָא קוּדְשָׁא בְּרִיךְ הוּא לְזַוְוגָא לֵיהּ לְיַעֲקֹב בְּאִתְגַּלְּיָא, דִּכְתִיב, (בראשית כ״ט:כ״ה) וַיְהִי בַבֹּקֶר וְהִנֵּה הִיא לֵאָה, (מכלל) דְּהָא קוֹדֶם לָכֵן לָא אִתְגַּלְּיָא מִלָּה.
R. Eleazar further remarked: ‘Since Jacob had to find his wife by the well, why did he not meet there Leah, who was to be the mother of so many tribes? The answer is that it was not the will of God that Leah should be espoused to Jacob openly, and in fact he married her without his knowledge, as it is written: “And it came to pass in the morning that, behold, it was Leah” (Ibid. 25).
וְתוּ, בְּגִין לְאַמְשָׁכָא עֵינָא וְלִבָּא דְיַעֲקֹב בְּשַׁפִּירוּ דְּרָחֵל, לְמֶעְבַּד דִּיּוּרֵיהּ תַּמָּן, וּבְגִינָהּ אִזְדַּוְּוגַת לֵיהּ לֵאָה, וְאוֹקִימַת כָּל אִינוּן שִׁבְטִין. בַּמֶּה יָדַע יַעֲקֹב מַאן הִיא רָחֵל. אֶלָּא דְּאִינוּן רַעְיָין אָמְרוּ לֵיהּ, דִּכְתִיב, (בראשית כ״ט:ו׳) וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן.
It was also in order to rivet his eye and heart on the beauty of Rachel, so that he should establish his principal abode with her. How did Jacob know that she was Rachel? We must suppose that the shepherds told him, as it is written, “and, behold, Rachel his daughter came with the sheep” (Ibid. 6).’