AND REUBEN WENT IN THE DAYS OF WHEAT HARVEST, AND FOUND MANDRAKES IN THE FIELD. R. Isaac discoursed on the verse: How manifold are thy works, O Lord! In wisdom hast thou made them all; the earth is full of thy creatures (Ps. 104, 24). ‘Who’, he said, ‘can count the works of the Almighty, inasmuch as there are hosts upon hosts, and legions upon legiouls of beings, each differing from the other, all existing simultaneously? For just as the one hammer-blow causes sparks to fly off in all directions, so God brought into being simultaneously manifold species and hosts, each differing from the other, without number.
The world was brought into being by a word and a breath together, as it is written: “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth” (Ps. 33, 6). One is inoperative without the other, but from their combined action there came into being hosts upon hosts and legions upon legions, and all simultaneously.
Now when God was about to create the world, He produced a secret spark from which there issued and radiated all the lights which are disclosed. First there spread from it those lights which constitute the upper world.
Then it continued its radiation, and the Artificer made it into a light without brightness, and thus He made the lower world. And by reason of its being a light, but without illumination, it feels itself attracted towards the upper world.
Now it is that light without illumination which through its attachment to the upper world brought into being all those legions and hosts of existences, all the multitudinous species, of which it is written, “How manifold are thy works, etc.”
And whatever is on earth has its counterpart on high, there being no object, however small, in this world but what is subordinate to its counterpart above which has charge over it; and so whenever the thing below bestirs itself, there is a simultaneous stimulation of its counterpart above, as the two realms form one interconnected whole.
This may be illustrated from the verse: GIVE ME, I PRAY THEE, OF THY SON’S MANDRAKES. It was not the mandrakes that made Rachel bear children, but God used them as an instrument for procuring the birth of a child, Issachar, who should hold fast to the Torah more than all the other tribes. For Rachel at first held fast to Jacob and did not let him go to Leah, as it is written: “Is it a small matter that thou hast taken away my husband?” But afterwards Rachel said: “Therefore he shall lie with thee to-night for thy son’s mandrakes.”
Thus the mandrakes were responsible for the birth of Issachar, through whom the fragrance of the Torah ascended to the presence of the Almighty, in harmony with the words: “The mandrakes give forth fragrance” (S. S. 7, 14); and thus it is further written: AND HE LAY WITH HER THAT (hu) NIGHT, where the term hu (he) points assuredly to Him of the supernal world, which, as already explained, is hidden absolutely. For the Torah came forth from the upper world, which is everywhere pointed to by the vocable hu (He), indicating a realm undisclosed.
It is clear that it was not the mandrakes that opened Rachel’s womb, seeing that it is written “and God hearkened to her, and opened her womb”-God, and no other. For although the mandrakes are endowed with a certain power above, yet that power cannot influence the birth of children, inasmuch as children depend on fate (mazzal) and nothing else.
AND LEAH WENT OUT TO MEET HIM, AND SAID: THOU MUST COME IN UNTO ME, ETC. This language appears on the surface to be immodest, but really it is a proof of Leah’s modesty that she said nothing in the presence of her sister, but went out to meet Jacob, and there told him in a low tone that, though he properly belonged to Rachel, yet I HAVE SURELY HIRED THEE, and have obtained permission from Rachel;
and in order that he might not become confused in the sight of Rachel, she spoke to him outside and not in the house. Moreover, one door of Leah’s tent faced on the road, and she brought him in by that door before he could enter into the tent of Rachel, so that she should not say anything in the presence of Rachel, which would have been immodest. She further reflected that should Jacob once enter Rachel’s tent, it would not be right for her to make him leave it; she therefore intercepted him outside.
Leah went to all this trouble because the Holy Spirit stirred within her, and she knew that all those holy tribes would issue from her; and she thus hastened the hour of union in her loving devotion to God, and under the same inspiration she called them by names with deep symbolical meanings.
As R. Hiya and R. Jose were once walking on the road, the latter said: ‘Every time we walk together and discuss matters pertaining to the Torah, God performs for us miracles, and now that we have a long road before us let us occupy ourselves in the Torah and so God will join us.’
R. Hiya then opened with the verse: In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread (Ex. 12, 18). ‘This unleavened bread’, he said, ‘is called in another place “bread of affliction” (Deut. 16, 3), an expression on which the companions have commented as follows. When Israel were in Egypt they were under an alien power; and when God desired to bring them near unto Himself, He assigned them the region of the bread of ‘oni (affliction), the term ‘oni admitting also of the reading ‘ani (poor), and thus pointing to King David, who said of himself: “for I am poor (‘ani) and needy” (Ps. 86, 1).
Now this bread of affliction is called mazzah (unleavened bread), symbolic of the female principle, which without the male principle is, so to speak, in poverty. Thus Israel were first brought near the grade symbolised by mazzah. But afterwards God caused them to enter other grades, until the male principle joined the female principle, and so mazzah received the addition of the letter vau, symbolic of the male principle, and became converted into mizvah (command, precept). So Scripture says: “For this commandment” (Deut. 30, 7): first mazzah (unleavened bread), then mizvah (commandment).’
Whilst they were going along they heard a voice saying: ‘Ye tent-dwellers who take a crooked path, turn to the high ground and do not descend by the path leading downwards.’ R. Jose said: ‘This proves that God is guarding our way.’ They then took the mountain path and ascended a hill that was situated between huge rocks, saying to themselves: ‘Since God desires us to take this road, we are sure to see something of note, or experience some miracle.’
They went on and sat down by a cleft in the rock, and were amazed to see a man suddenly emerge from it. ‘Who art thou?’ said R. Jose. ‘I belong to the denizens of Arfa,’ he answered. ‘Are there human beings there?’ they asked. ‘Yes,’ he answered, ‘and they sow and reap. Some of them are of a strange appearance, different from my own; and the reason I ascended to you is to learn from you the name of the earth wherein ye dwell.’
This earth’, R. Jose replied, ‘is called erez, namely, the erez (land) of life, of which it is written: “As for the earth (erez), out of it cometh bread” (Job 28, 5), implying that only out of this earth cometh bread, but not out of any other, or if it does come, it is not bread of any of the seven kinds.’ The man thereupon returned to his place, leaving them astonished. They said: ‘Assuredly, God wishes to recall something to our minds through this incident.’
R. Hiya then said: ‘Assuredly so. Now in regard to the verse you have just cited, I remember that my grandfather pointed out to me an excellent idea in connection with the unleavened bread, namely, that God first gave Israel that bread from the land of life and afterwards He gave them bread from heaven; and so we have affirmed.
He further said that a man born into this world knows nothing until he tastes bread, and only then is there an awakening in him of intelligence and power of discernment. In the same way, when Israel left Egypt they were devoid of all knowledge until God made them taste bread of that earth called erez, of which it says: “As for the earth (erez), bread cometh of it’” Then Israel began to know and to recognise God.
God, however, desired that they should know also of that place which is the fitting counterpart of this earth, but they were not able to do so until they tasted bread from that place, to wit, heaven, as it says: “I will cause to rain bread from heaven for you” (Ex. 16, 4). It was only then that they attained to a knowledge and a vision of that realm.
R. Jose came up to R. Hiya and kissed him, saying: ‘Assuredly this was the reflection of which God desired to remind us. We learn, then, that the preliminary to Israel’s knowledge was bread.’ They then arose and proceeded on their way. Whilst walking they noticed two Damascene plums, a male and a female, which led R. Jose to remark: ‘There is no species which is not divided into male and female. Further, whatever being exists on dry land has its counterpart in the sea.’
R. Jose discoursed on the verse: AND JACOB CAME FROM THE FIELD IN THE EVENING, AND LEAH WENT OUT TO MEET HIM. ‘According to tradition,’ he said, ‘she knew of his coming through the braying of an ass, and hence Scripture says: “Issachar is an ass large-boned” (Gen. 49, 14), where the word garem (large-boned) can also be read garam (he caused), signifying that the ass was a cause of his birth. Leah said to herself: I assuredly know that should Jacob once enter Rachel’s tent I shall not be able to get him out again. I will therefore await him here so that he may enter my tent.
FOR I HAVE SURELY HIRED THEE WITH MY SON’S MANDRAKES. She mentioned the mandrakes to Jacob, because she thought this would predispose him in her favour, on account of their efficacy for childbirth. Jacob, however, knew that it did not depend on the mandrakes but on heaven.
By the words “for I have surely hired thee”, Leah may have referred to the Torah, which Jacob embodied. Or she may have meant literally his own self, as much as to say: ”I have hired thee so that I may bear thy very image.”
From here we learn that whoever studies diligently the Torah inherits the world to come and the inheritance of Jacob. For the name Issachar may be divided into the two words yesh sakher (there is a reward), found in the verse: “there is a reward to thy work” (Jer. 31, 16), and again: “There is (yesh) an inheritance for those that love me, and I will fill their treasures” (Prov. 8, 21).’
BECAUSE I HAVE BORNE HIM SIX SONS. R. Hizkiah said: ‘The six sons prefigured the upward and downward and the four directions of space, and the purpose of prolonging the word ehad (in reciting the Shema) is to acclaim God as King on high and below and in the four directions of the world, and so truly one.’
R. Hizkiah further said: ‘A distinction is to be drawn between “mountains of separation” (S. S. 2, 17) and “mountains of spices” (Ibid. Ylll, 14). The latter are typified by the six sons of Leah, who included within themselves the other six sons, thus constituting all the twelve, with Leah presiding, as it were, over them, in fulfilment of the passage: “the mother of the children is joyful. Praise ye the Lord” (Ps. 113, 9).
It is therefore written “thou shalt not take the dam with the young” (Deut. 22, 6), for the reason that she represents the undisclosed world, and hence: “thou shalt in any wise let the dam go, but the young thou mayest take unto thyself’ (Ibid. 7), inasmuch as she symbolises the world that is absolutely concealed,
while “the young thou mayest take unto thyself’ in harmony with the verse: “For ask now of the days past, etc., and from the one end of heaven unto the other” (Ibid. 4, 22). Now, all these are called “mountains of spices”, whereas all which is underneath is called “the mountains of separation”, in allusion to the passage: “and from thence it was parted and became four heads” (Gen. 2, 10).’
R. Jesse said: ‘The sons of the handmaids represented the four joints which were necessary for the perfecting of the whole.’ R. Eleazar remarked: ‘It was fot that reason that these joints project outwards, despite the fact that they are all organic parts of the body, which otherwise is perfectly straight; and thus all the tribes ascend as a testimony on high, as Scripture says: “Whither the tribes went up, even the tribes of the Lord, as a testimony unto Israel, to give thanks unto the name of the Lord” (Ps. 122, 4).’
(בראשית ל׳:י״ד) וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה. רִבִּי יִצְחָק פָּתַח וְאָמַר, (תהילים ק״ד:כ״ד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. הַאי קְרָא אוּקְמוּהָ, בְּכַמָּה אֲתַר. אֶלָּא, מַאן יָכִיל לְמִמְנֵי עוֹבָדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא. דְּהָא כַּמָּה חֵילִין וּמַשִּׁרְיָין, מְשַׁנְיָין דָּא מִן דָּא, דְּלֵית לוֹן חוּשְׁבְּנָא. וְכֻלְּהוּ בְּזִמְנָא חָדָא, כְּמַרְזְפָא דְּאַפִּיק זִיקִין לְכָל סִטְרִין בְּזִמְנָא חָדָא. כָּךְ קוּדְשָׁא בְּרִיךְ הוּא, אַפִּיק כַּמָּה זִינִין וּמַשִּׁרְיָין מְשַׁנְיָין דָּא מִן דָּא, דְּלֵית לוֹן חוּשְׁבְּנָא וְכֻלְּהוּ בְּזִמְנָא חָדָא.
AND REUBEN WENT IN THE DAYS OF WHEAT HARVEST, AND FOUND MANDRAKES IN THE FIELD. R. Isaac discoursed on the verse: How manifold are thy works, O Lord! In wisdom hast thou made them all; the earth is full of thy creatures (Ps. 104, 24). ‘Who’, he said, ‘can count the works of the Almighty, inasmuch as there are hosts upon hosts, and legions upon legiouls of beings, each differing from the other, all existing simultaneously? For just as the one hammer-blow causes sparks to fly off in all directions, so God brought into being simultaneously manifold species and hosts, each differing from the other, without number.
תָּא חֲזֵי, בְּדִבּוּרָא וּבְרוּחָא כְּחֲדָא, אִתְעֲבִיד עַלְמָא, דִּכְתִיב (תהילים ל״ג:ו׳) בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם. בִּדְבַר ה', דָּא דִבּוּרָא. וּבְרוּחַ פִּיו, דָּא רוּחָא. דָּא בְלָא דָא לָא אָזִיל, וְאִתְכְּלִיל דָּא בְּדָא, וְנָפִיק מִנַיְיהוּ כַּמָּה חֵילִין לְחֵילִין, וּמַשִּׁרְיָין לְמַשִּׁרְיָין, וְכֹלָּא בְּזִמְנָא חָדָא.
The world was brought into being by a word and a breath together, as it is written: “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth” (Ps. 33, 6). One is inoperative without the other, but from their combined action there came into being hosts upon hosts and legions upon legions, and all simultaneously.
תָּא חֲזֵי כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמִין, אַפִּיק חַד נְהוֹרָא סְתִימָאָה. דְּמִן הַהוּא נְהוֹרָא, נָפְקִין וְנָהֲרִין כָּל אִינוּן נְהוֹרִין דְּאִתְגַּלְּיָין. וּמֵהַהוּא נְהוֹרָא, נָפְקִין וְאִתְפַּשְּׁטוּ וְאִתְעֲבִידוּ שְׁאָר נְהוֹרִין וְאִיהוּ עַלְמָא עִלָּאָה.
Now when God was about to create the world, He produced a secret spark from which there issued and radiated all the lights which are disclosed. First there spread from it those lights which constitute the upper world.
תוּ, אִתְפַּשַּׁט הַאי נְהוֹרָא עִלָּאָה, וְעָבִיד אוּמָנָא, נְהוֹרָא דְּלָא נָהִיר, וְעָבִיד עַלְמָא תַּתָּאָה. וּבְגִין דְּאִיהוּ נְהוֹרָא דְּלָא נָהִיר, בָּעֵי לְאִתְקַשְּׁרָא לְעֵילָא, בָּעֵי לְאִתְקַשְּׁרָא לְתַתָּא, וּבְקִשּׁוּרָא דִלְתַתָּא, אִתְקַשַּׁר לְאִתְנְהָרָא בְּקִשּׁוּרָא דִלְעֵילָא.
Then it continued its radiation, and the Artificer made it into a light without brightness, and thus He made the lower world. And by reason of its being a light, but without illumination, it feels itself attracted towards the upper world.
וְהַאי נְהוֹרָא דְּלָא נָהִיר, בְּקִשּׁוּרָא דִלְעֵילָא, אַפִּיק כָּל חֵילִין וּמַשִּׁרְיָין לְזִינִין סַגִּיאִין, הֲדָא הוּא דִכְתִיב מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ וְגו'.
Now it is that light without illumination which through its attachment to the upper world brought into being all those legions and hosts of existences, all the multitudinous species, of which it is written, “How manifold are thy works, etc.”
וְכָל מַה דִּי בְאַרְעָא, הָכִי נָמֵי לְעֵילָא. וְלֵית לָךְ מִלָּה זְעֵירָא בְּהַאי עָלְמָא, דְּלָא תַלְיָיא בְּמִלָּה אָחֳרָא עִלָּאָה דְּאִתְפַּקְּדָא עֲלֵיהּ לְעֵילָא, בְּגִין דְּכַד אִתְעַר הַאי לְתַתָּא, אִתְעַר הַהוּא דְּאִתְפַּקְּדָא עֲלֵיהּ לְעֵילָא, דְּכֹלָּא אִתְאֲחַד דָּא בְּדָא.
And whatever is on earth has its counterpart on high, there being no object, however small, in this world but what is subordinate to its counterpart above which has charge over it; and so whenever the thing below bestirs itself, there is a simultaneous stimulation of its counterpart above, as the two realms form one interconnected whole.
תָּא חֲזֵי כְּתִיב, (בראשית ל׳:י״ד) תְּנִי נָא לִי מִדּוּדָאֵי בְּנֵךְ. לָאו דּוּדָאִים אוֹלִידוּ לָהּ לְרָחֵל, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא קָא גִּלְגֵּל מִלָּה עַל יְדֵי דְּאִינוּן דּוּדָאִים. בְּגִין דְּיִפּוּק יִשָּׂשכָר, דְּאָחִיד בְּאוֹרַיְיתָא יַתִּיר מִכֻּלְּהוּ שִׁבְטִין. בְּגִין דְּהָא רָחֵל אֲחִידָא בֵּיהּ בְּיַעֲקֹב, לָא שַׁבְקַת לֵיהּ לְגַבֵּי לֵאָה. הֲדָא הוּא דִכְתִיב (בראשית ל׳:ט״ו) הַמְעַט קַחְתֵּךְ אֶת אִישִׁי, וּכְתִיב לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה תַּחַת דּוּדָאֵי בְּנִךְ.
This may be illustrated from the verse: GIVE ME, I PRAY THEE, OF THY SON’S MANDRAKES. It was not the mandrakes that made Rachel bear children, but God used them as an instrument for procuring the birth of a child, Issachar, who should hold fast to the Torah more than all the other tribes. For Rachel at first held fast to Jacob and did not let him go to Leah, as it is written: “Is it a small matter that thou hast taken away my husband?” But afterwards Rachel said: “Therefore he shall lie with thee to-night for thy son’s mandrakes.”
אִינוּן גָּרְמוּ דְּיִפּוּק יִשָּׂשכָר לְעַלְמָא, בְּגִין דְּסָלִיק רֵיחָא דְאוֹרַיְיתָא, קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב (שיר השירים ז׳:י״ד) הַדּוּדָאִים נָתְנוּ רֵיחַ וְגו'. וּכְתִיב, (בראשית ל׳:ט״ז) וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא. הוּא (קכ"ד ע"ב) וַדַּאי, וְהָא אוּקְמוּהָ, דְּעַלְמָא עִלָּאָה. הוּא, דְּסָתִים וְלָא גַלְיָא, בְּגִין דְּהָא אוֹרַיְיתָא מֵעַלְמָא (פ"ו ע"ב) עִלָּאָה נָפְקַת.
Thus the mandrakes were responsible for the birth of Issachar, through whom the fragrance of the Torah ascended to the presence of the Almighty, in harmony with the words: “The mandrakes give forth fragrance” (S. S. 7, 14); and thus it is further written: AND HE LAY WITH HER THAT (hu) NIGHT, where the term hu (he) points assuredly to Him of the supernal world, which, as already explained, is hidden absolutely. For the Torah came forth from the upper world, which is everywhere pointed to by the vocable hu (He), indicating a realm undisclosed.
וּבְכָל אֲתַר, עַלְמָא עִלָּאָה. הוּא, דְּלָא אִתְגַּלְּיָא, וְהָא אִתְּמָר, (במדבר י״ח:כ״ג) וְעָבַד הַלֵּוִי הוּא, בְּגִין לְאַמְשָׁכָא מִנֵּיהּ בִּרְכָאן לְכֹלָּא, וְיִשָּׂשכָר בֵּיהּ אִתְאֲחִיד, וְעַל דָּא קָרִינָן עֵץ הַחַיִּים, אִילָנָא דְאִינוּן חַיִּין עִלָּאִין, דְּאִקְרֵי הוּא וְלא אַתָּה.
Now Issachar took hold of the Torah, which is called the tree of life, meaning life of the upper world, which is called hu (he) and not attah (thou).
וְאִי תֵימָא דְאִלֵּין דּוּדָאִים פָּתְחוּ מְעָהָא דְרָחֵל. לָאו, דְּהָא כְּתִיב, (בראשית ל׳:כ״ב) וַיִּשְׁמַע אֵלֶיהָ אֱלהִים וַיִּפְתַּח אֶת רַחֲמָהּ, קוּדְשָׁא בְּרִיךְ הוּא, וְלָא מִלָּה אָחֳרָא. בְּגִין דְּאִינוּן דּוּדָאִים, אַף עַל גַּב דְּחֵילָא דִלְהוֹן לְעֵילָא. בְּהַהוּא חֵילָא דִלְהוֹן, לָא אִתְמַנֵּי פְּקִידָא דִבְנִין, דְּהָא בְּנִין בְּמַזָּלָא תַּלְיָין, וְלָאו בְּמִלָּה אָחֳרָא.
It is clear that it was not the mandrakes that opened Rachel’s womb, seeing that it is written “and God hearkened to her, and opened her womb”-God, and no other. For although the mandrakes are endowed with a certain power above, yet that power cannot influence the birth of children, inasmuch as children depend on fate (mazzal) and nothing else.
וְאִי תֵימָא דְּהָא אִינוּן לְמַגָּנָא אִתְבְּרִיאוּ, לָאו, דְּהָא אֲפִילּוּ לְמִלָּה דָא, סִיּוּעָא אִינוּן לְאִינוּן דְּמִתְעַכְּבֵי, וְלָאו אִינוּן עֲקָרָאן, וְלָא אִתְגְּזַר עֲלַיְיהוּ אֶלָּא בְּמַזָּלָא.
However, the mandrakes also are a help to women who are slow in child-bearing but not barren, the latter being under the influence of mazzal:
סתרי תורה וַיֵּלֶךָ רְאוּבֵן בִּימֵי קְצִּיר חִטִים וַיִּמְצָּא דוּדָאִים בַּשָׂדֶה וְגו'. תְּנַן, כּוֹס שֶׁל בְּרָכָה לָא אִתְּבָּרְכָא, אֶלָּא בִסְטַר יְמִינָא. וּבְגִין כָּךָ, בְּעוֹד דְּאִתְּעַר יְמִינָא לְגַבֵּי כּוֹס שֶׁל בְּרָכָה, שְׂמָאלָא לָא תְּסַיֵּיעַ תַּמָּן. דְּהָא יְמִינָא אַשְׁכַּח עִילָּה בְּהַהוּא כּוֹס, לְאִתְּעָרָא לְגַבֵּי עַלְמָא עִלָּאָה.
וְסִתְּרָא דָא, וַיֵּלֶךָ רְאוּבֵן, דָּא סִטְרָא דְדָרוֹם. בְּגִין כָּךָ דִּגְלֵיהּ בַּדָּרוֹם, דְּאִיהוּ רֵישָׁא לִתְּרֵיסַר תְּחוּמִין, וְתִּיאוּבְתֵּיהּ דִּסְטַר דָּרוֹם, לְאַשְׁכָּחָא עִילָּה וְתִּקְרוֹבָא לְמַטְרוֹנִיתָּא לְבָרְכָא לָהּ.
מַה כְּתִּיב, וַיִּמְצָּא דוּדָאִים בַּשָׂדֶה, אֲזַל לְחַפְּשָׂא בְּכָל אִינוּן גְּנִיזִין דִּילָהּ, וְאַשְׁכַּח בְּהַאי שָׂדֶה אִינוּן דּוּדָאִים, וְעֲלַיְיהוּ אִתְּמָר (שיר השירים ז׳:י״ד) הַדּוּדָאִים נָתְּנוּ רֵיחַ, וְאִינוּן תְּרֵין (קנ"ב ע"א) כְּרוּבִים, דְּאִינוּן תִּקּוּנִין דִּילָהּ, לְאִתְּעָרָא אִתְּעָרוּ לְעֵילָא, דְּהָא בְּכָל אִינוּן תִּקּוּנִין דְּהַאי שָׂדֶה, לֵיתּ תִּקּוּנָא דְּיִתְּעַר לְגַבֵּי עֵילָא, בַּר כְּרוּבִים.
סְטַר דָּרוֹם אֵימָתַּי אִתְּעַר לְגַבָּהּ, לְאַשְׁכָּחָא עִילָּה לְבָרְכָה לָהּ. בִּימֵי קְצִּיר חִטִים, בְּזִמְנָא דִּפְּלִיגַתּ חוּלַק שְׁלָלָא לְאוּכְלוּסָהָא, וְכֻלְּהוּ חַצְּדֵי חַקְלָא. מִיָּד וַיָּבֵא אוֹתָּם אל לֵאָה אִמּוֹ, סָלִיק רֵיחָא, וְאִתְּעָרוּ דִּלְהוֹן לְגַבֵי עַלְמָא עִלָּאָה, עַלְמָא דְאִתְּכַּסְּיָא, בְּגִין דְּאִתְּעַר (נ"א דיתער) בִּרְכָאן לְעַלְמָא תַּתָּאָה.
וְכַד אִתְּבָּרְכָא, אִינוּן דּוּדָאִים נָקְטִין וְיָהֲבִין לְכָל עַלְמִין, דִּכְתִּיב, (שיר השירים ז׳:י״ד) הַדּוּדָאִים נָתְּנוּ רֵיחַ וְעַל פְּתָּחֵינוּ כָּל מְגָדִים. כַּד אִינוּן נָתְּנוּ רֵיחַ, הַהוּא רֵיחָא נָקִיט לֵיהּ סְטַר דָּרוֹם לְאִתְּעָרָא לְגַבֵּי עַלְמָא עִלָּאָה, מִיָּד על פְּתָּחֵינוּ כָּל מְגָדִים, וְכָל טוּבָא לָא חָסִיר (ס"א מכלא) מֵעַלְמָא.
עַלְמָא תַּתָּאָה לָא אִתְּעַר לְגַבֵּי עַלְמָא עִלָּאָה, אֶלָּא כַּד אִינוּן דּוּדָאִים יַהֲבִין רֵיחָא לִימִינָא, כֵּיוָן דְּאִינוּן יָהֲבִין רֵיחָא לִימִינָא, וִימִינָא אִתְּעַר לְגַבֵּי עַלְמָא עִלָּאָה, מִיָּד עַלְמָא תַּתָּאָה אִתְּעַר לְשָׁאֲלָא מַה דְּאִצְּטְרִיךָ. מַה כְּתִּיב, (בראשית ל׳:י״ד) וַתֹּאמֶר רָחֵל אל לֵאָה תְּנִי נָא לִי מִדּוּדָאֵי בְּנִךָ, הַב לִי בִּרְכָאן מֵהַהוּא אִתְּעָרוּ, דְּאִינוּן דּוּדָאִים דְּאִתְּעַר לְגַבֵּי סְטַר יְמִינָא.
כְּדֵין עַלְמָא עִלָּאָה בְּחֶדְוָה, בְּשִׁעֲשׁוּע, אָתִּיב לְגַבָּהּ, וְאֲמְרַתּ הַמְעַט קַחְתֵּךָ אֶתּ אִישִׁי, כְּאִמָּא לְגַבֵּי בְּרַתָּא. ואִי הָכִי בַּעֲלָה דְּעַלְמָא עִלָּאָה יַעֲקֹב אִיהוּ. לָאו הָכִי, אֶלָּא תִּיאוּבְתָּא דְאַבָּא תָּדִיר, לָאו אִיהוּ, אֶלָּא לְגַבֵּי בְּרַתָּא דְנָא, (דאיהי) דְּהַאי בַּתּ, רְחִימוּ דִילֵיהּ לְגַבָּהּ תָּדִיר, בְּגִין דְּאִיהִי בַּתּ יְחִידָאָה בֵּין שִׁיתּ בְּנִין, וּלְכָל אִינוּן שִׁיתּ בְּנִין, פָּלִיג לוֹן חוּלָקִין וּנְבַזְבְּזָן וּמַתְּנָן, וְלָהּ לָא פָּלִיג, וְלֵיתּ לָהּ יְרוּתָּא כְּלוּם, וְעַל כָּל דָּא, אִיהוּ אַשְׁגַּח בָּהּ בְּתִּיאוּבְתָּא וּרְחִימוּ יַתִּיר מִכֹּלָּא.
בִּרְחִימוּ דִילֵיהּ קָרָא לָהּ בַּתּ, לָא סָפִּיק לֵיהּ דָּא, וְקָרָא לָהּ אָחוֹתּ, לָא סָפִּיק לֵיהּ דָּא, קָרָא לָהּ אֵם בְּשׁוּם אִמֵּיהּ, לָא סָפִּיק לֵיהּ דָּא, קָרָא לָהּ בִּשְׁמֵיהּ, דִּכְתִּיב, (איוב כ״ח:י״ב) וְהַחָכְמָה מֵאַיִן תִּמָּצֵּא, חָכְמָה ודַּאי. וְעַל דָּא, עַלְמָא עִלָּאָה אֲמְרַתּ לְגַבָּהּ, הַמְעַט קַחְתֵּךָ אֶתּ אִישִׁי, דְּכָל רְחִימוּ דִילֵיהּ אִתְּמְשַׁךָ לָךָ לְגַבָּךָ ועל דָּא. בְּשַׁעֲשׁוּעא וּרְחִימוּ אִימָּא לְגַבֵּי בְּרַתָּא.
מָה אֲתִּיבַתּ אִיהִי, (בראשית ל׳:ט״ו) לָכֵן יִשְׁכַּב עִמָּךָ הַלַּיְלָה. בְּכָל אֲתַּר, לָכֵן, שְׁבוּעָה אִיהִי. יִשְׁכַּב, מַהוּ יִשְׁכַּב. אֶלָּא שְׁכִיבָה בְּכָל אֲתַּר תִּקּוּנָא דְנוּקְבָא לְגַבֵּי דְכוּרָא, לְאָעֳלָא בָהּ צִּיּוּרָא דְּאַתְּוָון כֻּלְּהוּ, וְדָא אִיהוּ יִשְׁכַּב, יִ"שׁ כַּ"ב. י"שׁ דָּא אִיהוּ עַלְמָא עִלָּאָה, (ס"א כ"ב רזא) רָזָא דְאוֹרַיְיתָּא נְקוּדָה טְמִירָא, דְּאִתְּעַר לְגַבָּהּ כ"ב אַתְּוָון, וְדָא הוּא יִשְׁכַּב, י"ש עַלְמָא דְאָתֵּי, דִּכְתִּיב, (משלי ח׳:כ״א) לְהַנְחִיל אוֹהֲבַי יֵשׁ. כ"ב נְקוּדָה עִלָּאָה דְּאָעִיל כָּל כ"ב אַתְּוון. רָזָא דְּכָל אוֹרַיְיתָּא.
וְדָא הוּא יִשְׁכַּב, יִשְׁכַּב עִמָּךָ יַעֲקֹב לָא כְּתִּיב, אֶלָּא יִשְׁכַּב עִמָּךָ. הַהוּא טְמִירָא דְּאִתְּחֲזֵי לְאִתְּעָרָא לְגַבָּךָ, וְכלָּא בְּאִתְּעָרוּ דְּאִינוּן (דכולהו) דּוּדָאִים, וכֹלָּא כְּתִּיב בִּרְחִימוּ.
(בראשית ל׳:ט״ז) וַיָּבֹא יַעֲקֹב מִן הַשָׂדֶה בָּעֶרֶב. וַיָּבֹא יַעֲקֹב, דָּא תִּפְּאֶרֶתּ קַדִּישָׁא, מֵהַהוּא שָׂדֶה דְּנָקִיט כָּל בִּרְכָאן, דִּכְתִּיב בֵּיהּ (בראשית כ״ז:כ״ז) אֲשֶׁר בֵּרֲכוֹ יְיָ. בָּעֶרֶב, אַמַּאי בָּעֶרֶב, אֶלָא בָּעֶרֶב, דִּכְתִּיב, (בראשית כ״ד:ס״ג) וַיֵּצֵּא יִצְּחָק לָשׂוּחַ בַּשָׂדֶה לִפְּנוֹתּ עֶרֶב. בְּזִמְנָא דְאִתְּעַר יִצְּחָק אֲבוֹי לְגַבֵּי הַאי שָׂדֶה, וְנָקִיט לֵיהּ, דְּהָא יִצְּחָק לָא אִתְּעַר לְגַבֵּי הַאי שָׂדֶה, כֵּיוָן דְּאִסְתַּלַּק יַעֲקֹב מִתַּמָּן בָּעֶרֶב, שָׁבִיק הַאי שָׂדֶה לְיִצְּחָק אֲבוֹי, וְאִיהוּ סָלִיק בְּהַהוּא זִמְנָא לְגַבֵּי עֵילָא.
מַה כְּתִּיב, (בראשית ל׳:ט״ז) וַתֵּצֵּא לֵאָה לִקְרָאתּוֹ. אִמָּא עִלָּאָה לְגַבֵּי בְּרָא יְחִידָא. וַתֹּאמֶר אֵלַי תָּבוֹא, תְּחוֹתּ גַּדְפָּאי לְבָרְכָא לָךָ, וּלְרַוָואָה לָךָ בְּתַּפְּנוּקִין וְעִדּוּנִין עִלָּאִין. הָא עִידַן רַעֲוָא וְעִנּוּגָא לְמֵיהַב לָךָ נַיְיחָא דְרוּחָא עִלָּאָה, לְגַבֵּי הַהוּא שָׂדֶה, עַד לָא יִתּוֹקַּד בְּתּוּקְפָּא דְיִצְּחָק.
כֵּיוָן דְּנָקְטָא לְיַעֲקֹב תְּחוֹתּ גַּדְפָּאָה, כְּדֵין (שם) וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא. הוּא. דְּסָתִּים מִכֹּלָּא. הוּא. דְּכָל בִּרְכָאן וְכָל קִדּוּשִׁין נָפְּקֵי מִתַּמָּן. יַעֲקֹב לָא כְּתִּיב אֶלָּא הוּא. מַאן דְּאִתְּחֲזֵי לְאִתְּעָרָא לְגַבָּהּ.
וְעַד דְּלָא זַמִּין לְגַבָּהּ תְּחוֹתּ גַּדְפָּהָא, מַאן דְּנָקִיט אִינוּן קַדִּישָׁאן (קדושאן) וּבִרְכָאן לָא אִתְּמְלֵי מִנְּקוּדָה טְמִירָא, הַהוּא עַלְמָא עִלָּאָה. וְעַל דָּא דּוּדָאִים מִתְּעָרֵי כּלָּא, וְכֹלָּא כְּגַוְונָא דְּרָזָא עִלָּאָה. רְאוּבֵן מַאי רְאוּבֵן, קוּדְשָׁא בְּרִיךָ הוּא שַׁוִּי שְׁמָהָן בְּאַרְעָא, דִּכְתִּיב (תהילים מ״ו:ט׳) לְכוּ חֲזוּ מִפְּעֲלוֹתּ יְיָ אֲשֶׁר שָׂם שַׁמּוֹתּ בָּאָרְץ. (עד כאן סתרי תורה).
(בראשית ל׳:ט״ז) וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָבוֹא וְגו'. הַאי מִלָּה חֲצִיפוּתָא אִיהוּ. לָאו אִיהוּ הָכִי, אֶלָא מֵהָכָא אוֹלִיפְנָא, עִנְוְותָנוּתָא דְלֵאָה, דְּלָא אָמְרָה קַמֵּי אֲחָתָהּ מִידִּי, וְאִיהִי אַקְדִימַת לְאוֹרְחָא, וְאָמְרָה לֵיהּ בַּחֲשַׁאי, וְאוֹדְעָא לֵיהּ. דְּהָא בִרְשׁוּתָא דְרָחֵל הֲוָה, דִּכְתִיב, (שם) כִּי שָׂכוֹר שְׂכַרְתִּיךָ, מֵרָחֵל נְטִילַת רְשׁוּ, וּבְגִין דְּלָא יַבְאִישׁ בְּעֵינָאָה דְרָחֵל, אָמְרָה לֵיהּ לְבַר וְלָא בְּבֵיתָא.
AND LEAH WENT OUT TO MEET HIM, AND SAID: THOU MUST COME IN UNTO ME, ETC. This language appears on the surface to be immodest, but really it is a proof of Leah’s modesty that she said nothing in the presence of her sister, but went out to meet Jacob, and there told him in a low tone that, though he properly belonged to Rachel, yet I HAVE SURELY HIRED THEE, and have obtained permission from Rachel;
וְלָא עוֹד אֶלָּא פִּתְחָא מִשְׁכְּנָא דְלֵאָה (לבר), נָפְקַת לְבַר, וְעַיְילַת לֵיהּ לְיַעֲקֹב בְּפִתְחָא דִלְבַר, עַד לָא יֵיעוּל לְמִשְׁכְּנָא דְרָחֵל. מַאי טַעְמָא, בְּגִין דְּלָא תֵימָא מִלָּה קַמֵּי דְרָחֵל, וְלָא תַחְצִיף קַמֵּי אֲחָתָהָא. וְלָא עוֹד, אֶלָּא אָמְרָה לֵאָה, אִי יֵיעוּל יַעֲקֹב בְּמִשְׁכְּנָא דְרָחֵל, לָאו דִּין הוּא לְאַפְקֵיהּ מִתַּמָּן, בְּגִין כָּךְ אַקְדִימַת לֵיהּ לְבַר.
and in order that he might not become confused in the sight of Rachel, she spoke to him outside and not in the house. Moreover, one door of Leah’s tent faced on the road, and she brought him in by that door before he could enter into the tent of Rachel, so that she should not say anything in the presence of Rachel, which would have been immodest. She further reflected that should Jacob once enter Rachel’s tent, it would not be right for her to make him leave it; she therefore intercepted him outside.
וְכָל הַאי לָמָּה, אֶלָּא לֵאָה רוּחָא דְקוּדְשָׁא אִתְעָרַת בָּהּ, וְיָדְעַת דְּכָל הַנֵּי שִׁבְטִין עִלָּאִין, כֻּלְּהוּ קַדִּישִׁין, יִפְקוּן מִנָּהּ, וְדָחְקַת שַׁעְתָּא, בַּחֲבִיבוּתָא לְקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ הִיא קָרָאת לוֹן שְׁמָהָן, בְּרָזָא דְחָכְמְתָא.
Leah went to all this trouble because the Holy Spirit stirred within her, and she knew that all those holy tribes would issue from her; and she thus hastened the hour of union in her loving devotion to God, and under the same inspiration she called them by names with deep symbolical meanings.
רַבִּי חִיָּיא וְרַבִּי יוֹסֵי, הֲווּ אָזְלֵי בְּאוֹרְחָא, אָמַר רִבִּי יוֹסֵי לְרַבִּי חִיָּיא, בְּכָל זִמְנָא (דאנן) דְּאָזְלִינָן בְּאוֹרְחָא, וְלָעֵינָן בְּאוֹרַיְיתָא, קוּדְשָׁא בְּרִיךְ הוּא מַרְחִישׁ לָן נִסִּין, וְהַשְׁתָּא אוֹרְחָא דָא אָרִיךְ לָן, נִתְעַסַּק בְּאוֹרַיְיתָא, וְקוּדְשָׁא בְּרִיךְ הוּא יִזְדַּוֵּוג בַּהֲדָן.
As R. Hiya and R. Jose were once walking on the road, the latter said: ‘Every time we walk together and discuss matters pertaining to the Torah, God performs for us miracles, and now that we have a long road before us let us occupy ourselves in the Torah and so God will join us.’
פָּתַח רִבִּי חִיָּיא וְאָמַר, (שמות י״ב:י״ח) בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצּוֹת, וּכְתִיב, (דבהם טז) שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת לֶחֶם עֹנִי, לֶחֶם עָנִי כְּתִיב, הַאי מִלָּה אִתְעָרוּ בָּהּ חַבְרַיָיא. אֲבָל תָּא חֲזֵי, כַּד הֲווּ יִשְׂרָאֵל בְּמִצְרַיִם, הֲווּ בִּרְשׁוּתָא אָחֳרָא. כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְקָרְבָא לוֹן לְגַבֵּיהּ, יָהַב לוֹן אֲתַר דְּלֶחֶם עֹנִי. לֶחֶם עָנִי, מַאן עָנִי. דָּא דָּוִד מַלְכָּא, דִּכְתִיב בֵּיהּ (תהלים מו) כִּי עָנִי וְאֶבְיוֹן אָנִי.
R. Hiya then opened with the verse: In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread (Ex. 12, 18). ‘This unleavened bread’, he said, ‘is called in another place “bread of affliction” (Deut. 16, 3), an expression on which the companions have commented as follows. When Israel were in Egypt they were under an alien power; and when God desired to bring them near unto Himself, He assigned them the region of the bread of ‘oni (affliction), the term ‘oni admitting also of the reading ‘ani (poor), and thus pointing to King David, who said of himself: “for I am poor (‘ani) and needy” (Ps. 86, 1).
וְהַאי לֶחֶם עֹנִי אִקְרֵי מַצָּה, נוּקְבָא בְּלָא דְכוּרָא, מִסְכְּנוּתָא הֲוֵי, אִתְקְרִיבוּ לְגַבֵּי מַצָּה בְּקַדְמִיתָא, כֵּיוָן דְּקָרִיבוּ לוֹן יַתִּיר, עֲיִּיל לוֹן קוּדְשָׁא בְּרִיךְ הוּא בְּדַרְגִּין אָחֳרָנִין, וְאִתְחַבַּר דְּכוּרָא בְּנוּקְבָא. וּכְדֵין, מַצָּה כַּד אִתְחַבְּרַת בִּדְכוּרָא אִקְרֵי מִצְוָה בְּתוֹסֶפֶת וא"ו, הֲדָא הוּא דִכְתִיב, (דברים ל׳:י״א) כִּי הַמִּצְוָה הַזֹּאת. בְּגִינִי כָּךְ, מַצָּה בְּקַדְמִיתָא, וּלְבָתַר מִצְוָה.
Now this bread of affliction is called mazzah (unleavened bread), symbolic of the female principle, which without the male principle is, so to speak, in poverty. Thus Israel were first brought near the grade symbolised by mazzah. But afterwards God caused them to enter other grades, until the male principle joined the female principle, and so mazzah received the addition of the letter vau, symbolic of the male principle, and became converted into mizvah (command, precept). So Scripture says: “For this commandment” (Deut. 30, 7): first mazzah (unleavened bread), then mizvah (commandment).’
עַד דְּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא דְּאָמַר, טוּפְסְרָא דְּקַטְנּוּן, עֲקִימָן בְּאוֹרְחָא, סְטוּ לְעֵילָא, לָא תֶחתוּן בְּקוּסְטְרָא דְּקִטְרָא דִלְתַתָּא. אָמַר רִבִּי יוֹסֵי, שְׁמַע מִינָהּ, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְנַטְרָא אוֹרְחִין. סְלִיקוּ לְעֵילָא, וְעָאלוּ בְּחַד טוּרָא, בֵּין טִנָּרִין תַּקִּיפִין, אָמְרוּ, הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא בָּעָא בְּאוֹרְחָא דָא, מִלָּה נְחמֵי אוֹ נִיסָּא (תרחיש) אִתְרְחִישׁ לָן.
Whilst they were going along they heard a voice saying: ‘Ye tent-dwellers who take a crooked path, turn to the high ground and do not descend by the path leading downwards.’ R. Jose said: ‘This proves that God is guarding our way.’ They then took the mountain path and ascended a hill that was situated between huge rocks, saying to themselves: ‘Since God desires us to take this road, we are sure to see something of note, or experience some miracle.’
אָזְלֵי, יָתְבֵי גַּבֵּי בְּקִיעֵי דְּטִנָּרָא. סָלִיק לוֹן חַד בַּר נָשׁ, תְּוָוהוּ, אָמַר רִבִּי יוֹסֵי מַאן אַנְתְּ. אָמַר מֵאַנְשֵׁי אַרְקָא אֲנָא, אָמַר לֵיהּ, וְתַמָּן אִית בְּנֵי נָשָׁא, אָמַר אִין, וְזָרְעִין וְחַצְדִין, מִנַּיְיהוּ בְּחֵיזוּ אָחֳרָא מְשַׁנְיָין מִנָּאי, וְסָלִיקְנָא גַבַּיְיכוּ, לְמִנְדַע מִנַּיְיכוּ, מַה שְּׁמֵיהּ דְּאַרְעָא דְּאַתּוּן בָּהּ.
They went on and sat down by a cleft in the rock, and were amazed to see a man suddenly emerge from it. ‘Who art thou?’ said R. Jose. ‘I belong to the denizens of Arfa,’ he answered. ‘Are there human beings there?’ they asked. ‘Yes,’ he answered, ‘and they sow and reap. Some of them are of a strange appearance, different from my own; and the reason I ascended to you is to learn from you the name of the earth wherein ye dwell.’
אָמַר לֵיהּ, אֶרֶץ, בְּגִין דְּהָכָא אֶרֶץ הַחַיִּים שַׁרְיָא, דִּכְתִיב, (איוב כ״ח:ה׳) אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, מֵהַאי יֵצֵא לֶחֶם, בִּשְׁאָר אַרְעָא לָא יֵצֵא לָחֶם, וְאִי נָפִיק, לָאו מִשִּׁבְעַת הַמִּינִין. אַדְּהָכִי עָאל לְאַתְרֵיהּ. תְּוָוהוּ, אָמְרוּ ודַּאי קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאִתְעָרָא לָן בְּמִלָּה.
This earth’, R. Jose replied, ‘is called erez, namely, the erez (land) of life, of which it is written: “As for the earth (erez), out of it cometh bread” (Job 28, 5), implying that only out of this earth cometh bread, but not out of any other, or if it does come, it is not bread of any of the seven kinds.’ The man thereupon returned to his place, leaving them astonished. They said: ‘Assuredly, God wishes to recall something to our minds through this incident.’
אָמַר רִבִּי חִיָּיא, וַדָּאי עַל הַאי קְרָא דְּאֲמַרְתָּ, דָּכִירְנָא דְּאוֹלִיפְנָא מִסָּבָאי, חַד מִלָּה עִלָּאָה. בְּפֶסַח, דְּיָהַב לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל לֶחֶם דָּא, מֵאַרְעָא דְחַיֵּי, וּלְבָתַר לֶחֶם מִן הַשָּׁמַיִם, לֶחֶם דָּא, וְהָא אוֹקִימְנָא מִלָּה.
R. Hiya then said: ‘Assuredly so. Now in regard to the verse you have just cited, I remember that my grandfather pointed out to me an excellent idea in connection with the unleavened bread, namely, that God first gave Israel that bread from the land of life and afterwards He gave them bread from heaven; and so we have affirmed.
תוּ הֲוָה אָמַר, דְּבַר נָשׁ, כַּד נָפִיק לְהַאי עַלְמָא, לָא יָדַע מִידִּי, עַד דְּאַטְעִים נַהֲמָא. כֵּיוָן דְאָכִיל נַהֲמָא, אִתְעַר לְמִנְדַע וּלְאִשְׁתְּמוֹדְעָא. כָּךְ כַּד נָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, לָא הֲווּ יָדְעֵי מִדֵּי, עַד דְּאַטְעִים לוֹן קוּדְשָׁא בְּרִיךְ הוּא לֶחֶם מֵהַאי אֶרֶץ, דִּכְתִיב אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, וּכְדֵין עָאלוּ יִשְׂרָאֵל, לְמִנְדַע וּלְאִשְׁתְּמוֹדְעָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. וִינוּקָא לָא יָדַע, וְלָא אִשְׁתְּמוֹדְעָא, עַד דְּטָעִים נַהֲמָא דְּהַאי עַלְמָא.
He further said that a man born into this world knows nothing until he tastes bread, and only then is there an awakening in him of intelligence and power of discernment. In the same way, when Israel left Egypt they were devoid of all knowledge until God made them taste bread of that earth called erez, of which it says: “As for the earth (erez), bread cometh of it’” Then Israel began to know and to recognise God.
יִשְׂרָאֵל לָא יָדְעוּ, וְלָא אִשְׁתְּמוֹדְעוּ בְּמִלִּין דִּלְעֵילָא, עַד דְּאָכְלוּ לֶחֶם עִלָּאָה, וּכְדֵין יָדְעוּ וְאִשְׁתְּמוֹדְעוּ בְּהַהוּא אֲתַר וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִנְדְּעוּן יִשְׂרָאֵל יַתִּיר, בְּהַהוּא אֲתַר דְּאִתְחֲזֵי לְהַאי אֶרֶץ. וְלָא יָכִילוּ, עַד דְּטָעֲמוּ לֶחֶם, מֵהַהוּא אֲתַר, וּמַאן אִיהוּ, שָׁמַיִם. דִּכְתִיב, (שמות ט״ז:ד׳) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם, וּכְדֵין יָדְעוּ וְאִסְתַּכָּלוּ בְּהַהוּא אֲתַר, וְעַד דְּאָכְלוּ לֶחֶם מֵהַהוּא אֲתַר, (ס"א ועד דלא אכלו לחם מאלין אתרי) לָא יָדְעוּ מִידִּי וְלָא אִשְׁתְּמוֹדְעוּ.
God, however, desired that they should know also of that place which is the fitting counterpart of this earth, but they were not able to do so until they tasted bread from that place, to wit, heaven, as it says: “I will cause to rain bread from heaven for you” (Ex. 16, 4). It was only then that they attained to a knowledge and a vision of that realm.
אֲתָא רַבִּי יוֹסֵי וּנְשָׁקֵיהּ. אָמַר, וַדַּאי עַל דָּא אִתְעַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא בְּהַאי, וְעַל דָּא שֵׁירוּתָא דְיִשְׂרָאֵל לְמִנְדַע, לֶחֶם הֲוָה. קָמוּ וְאֲזְלוּ, עַד דְּהֲווּ אָזְלוּ, חָמוּ תְּרֵי דַּרְמוּסְקִין, חַד דְּכַר וְחַד נוּקְבָא. אָמַר רִבִּי יוֹסֵי, לֵית לָן מִלָּה בְּעָלְמָא, דְּלָא הֲוֵי דְּכַר וְנוּקְבָא, וְכָל מַה דִּי בְאַרְעָא, הָכִי נָמֵי בְּיַמָּא.
R. Jose came up to R. Hiya and kissed him, saying: ‘Assuredly this was the reflection of which God desired to remind us. We learn, then, that the preliminary to Israel’s knowledge was bread.’ They then arose and proceeded on their way. Whilst walking they noticed two Damascene plums, a male and a female, which led R. Jose to remark: ‘There is no species which is not divided into male and female. Further, whatever being exists on dry land has its counterpart in the sea.’
פָּתַח רִבִּי יוֹסֵי וְאָמַר, (בראשית ל׳:ט״ז) וַיָּבֹא יַעֲקֹב מִן הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וְגו', וַתֵּצֵא לֵאָה לִקְרָאתוֹ, מְנָא יָדְעַת. הָא אָמְרוּ דְּגָעָא חֲמָרָא, וְלֵאָה יָדְעַת, וְנָפְקַת לֵיהּ, וְגָרִים לֵיהּ דְּנָפַק מִנָּהּ יִשָּׂשכָר. הֲדָא הוּא דִכְתִיב יִשָּׂשכָר חֲמוֹר גָּרְם, אַל תִּקְרֵי גָרְם, אֶלָּא גָּרַם דְּחֲמָרָא גָּרְמָא לֵיהּ. אֲמְרַת לֵאָה, וַדַּאי יָדַעְנָא דְּאִי יֵיעוּל יַעֲקֹב בְּמִשְׁכְּנָא דְרָחֵל, לֵית לִי לְאֲפָקָא לֵיהּ, אֶלָּא אוֹרִיךְ לֵיהּ הָכָא, וְיֵיעוּל בְּמִשְׁכָּנִי.
R. Jose discoursed on the verse: AND JACOB CAME FROM THE FIELD IN THE EVENING, AND LEAH WENT OUT TO MEET HIM. ‘According to tradition,’ he said, ‘she knew of his coming through the braying of an ass, and hence Scripture says: “Issachar is an ass large-boned” (Gen. 49, 14), where the word garem (large-boned) can also be read garam (he caused), signifying that the ass was a cause of his birth. Leah said to herself: I assuredly know that should Jacob once enter Rachel’s tent I shall not be able to get him out again. I will therefore await him here so that he may enter my tent.
(בראשית ל׳:ט״ז) כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי, מַאי בְּדוּדָאֵי בְּנִי, בְּגִין דְּנִיחָא לֵיהּ לְיַעֲקֹב עַל דָּא, דְּאִלֵּין מְסַיְיעִין לְאוֹלָדָא. וְיַעֲקֹב הֲוָה יָדַע, דְּמִלָּה לָא קָיְימָא בַּדּוּדָאִים, אֶלָּא לְעֵילָא.
FOR I HAVE SURELY HIRED THEE WITH MY SON’S MANDRAKES. She mentioned the mandrakes to Jacob, because she thought this would predispose him in her favour, on account of their efficacy for childbirth. Jacob, however, knew that it did not depend on the mandrakes but on heaven.
פָּתַח וְאָמַר, (תהילים קי״ג:ט׳) מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם הַבָּנִים שְׂמֵחָה הַלְּלוּיָה. אָמַר רִבִּי חִיָּיא רוּחָא דְקוּדְשָׁא קָאֲמַר, מוֹשִׁיבִי (קנ"ד ע"א) עֲקֶרֶת הַבַּיִת, דָּא רָחֵל. אֵם הַבָּנִים שְׂמֵחָה, דָּא לֵאָה. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, דָּא עַלְמָא תַּתָּאָה. אֵם הַבָּנִים שְׂמֵחָה (הללויה), דָּא עַלְמָא עִלָּאָה, בְּגִינֵי (קנ"ד ע"א) כָּךְ הַלְּלוּיָה.
By the words “for I have surely hired thee”, Leah may have referred to the Torah, which Jacob embodied. Or she may have meant literally his own self, as much as to say: ”I have hired thee so that I may bear thy very image.”
אָמַר רִבִּי יְהוּדָה, כָּל אִלֵּין שִׁבְטִין, תִּקּוּנִין דִּלְתַתָּא אִינוּן, וְכֻלְּהוּ כְּגַוְונָא דִלְעֵילָא. תָּא חֲזֵי, כִּי שָׂכֹר שְׂכַרְתִּיךָ, לְנַסְבָא מִנֵּיהּ גּוּפָא וּמַאן אִיהוּ תּוֹרָה. שָׂכֹר שְׂכַרְתִּיךָ, לְךָ, לְגוּפָךְ מַמָּשׁ. שָׂכֹר שְׂכַרְתִּיךָ, לְאוֹלָדָא דְּיוּקְנָךְ.
מֵהָכָא, מַאן דְּלָעֵי בְּאוֹרַיְיתָא, אַחְסִין עַלְמָא דְאָתֵי וְאַחְסִין אַחְסַנְתָּא דְיַעֲקֹב. אַחְסִין עַלְמָא דְאָתֵי, דִּכְתִיב יִשָּׂשכָר יֵשׁ שָׂכָר, (ירמיהו ל״א:ט״ז) כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ. וּכְתִיב, (משלי ח׳:כ״א) לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא.
From here we learn that whoever studies diligently the Torah inherits the world to come and the inheritance of Jacob. For the name Issachar may be divided into the two words yesh sakher (there is a reward), found in the verse: “there is a reward to thy work” (Jer. 31, 16), and again: “There is (yesh) an inheritance for those that love me, and I will fill their treasures” (Prov. 8, 21).’
(בראשית ל׳:כ׳) כִּי יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים. אָמַר רִבִּי חִזְקִיָּה, אִלֵּין עֵילָא וְתַתָּא וְאַרְבַּע סִטְרִין דְּעַלְמָא. וּמַאן דְּאָרִיךְ בְּאֶחָד, בָּעֵי לֵיהּ לְאַמְלָכָא לְקוּדְשָׁא בְּרִיךְ הוּא לְעֵילָא וְתַתָּא, וּלְאַרְבַּע סִטְרֵי דְעַלְמָא, וְהַיְינוּ אֶחָד.
BECAUSE I HAVE BORNE HIM SIX SONS. R. Hizkiah said: ‘The six sons prefigured the upward and downward and the four directions of space, and the purpose of prolonging the word ehad (in reciting the Shema) is to acclaim God as King on high and below and in the four directions of the world, and so truly one.’
אָמַר רִבִּי חִזְקִיָּה, כְּתִיב, (שיר השירים ב) עַל הָרֵי בָתֶר, וּכְתִיב, (שיר השירים ח) עַל הָרֵי בְשָׂמִים, מַאן אִינוּן הָרֵי בְשָׂמִים. אִלֵּין שִׁית בְּנִין דְּלֵאָה, דְּאַכְלָלָן שִׁית אָחֳרָנִין, וְאִינוּן תְּרֵיסַר, וְאִינוּן שִׁית. בְּגִין (רמ"א ע"א) דְּכָל חַד כָּלִיל בְּחַבְרֵיהּ, וְלֵאָה עֲלַיְיהוּ, לְקַיְימָא (תהילים קי״ג:ט׳) אֵם הַבָּנִים שְׂמֵחָה הַלְּלוּיָה.
R. Hizkiah further said: ‘A distinction is to be drawn between “mountains of separation” (S. S. 2, 17) and “mountains of spices” (Ibid. Ylll, 14). The latter are typified by the six sons of Leah, who included within themselves the other six sons, thus constituting all the twelve, with Leah presiding, as it were, over them, in fulfilment of the passage: “the mother of the children is joyful. Praise ye the Lord” (Ps. 113, 9).
וְעַל דָּא כְּתִיב, (דברים כ״ב:ו׳) לֹא תִקַּח הָאֵם עַל הַבָּנִים, בְּגִין דְּאִיהוּ עַלְמָא דְאִתְכַּסְּיָא, וְלָא אִתְגַּלְּיָא, וְעַל דָּא (שם) שַׁלַּח תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ. בְּגִין דְּאִיהוּ עַלְמָא דְאִתְכַּסְּיָא, וְלָא אִתְגַּלְּיָא כְּלָל.
It is therefore written “thou shalt not take the dam with the young” (Deut. 22, 6), for the reason that she represents the undisclosed world, and hence: “thou shalt in any wise let the dam go, but the young thou mayest take unto thyself’ (Ibid. 7), inasmuch as she symbolises the world that is absolutely concealed,
וְאֶת הַבָּנִים תִּקַּח לָךְ, הַיְינוּ דִכְתִיב, (דברים ד׳:ל״ב) כִּי שְׁאַל נָא לְיָמִים רִאשׁוֹנִים וְגו' (שם) וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וְכָל הַנֵּי, אִקְרוּן הָרֵי בְשָׂמִים, מִכָּאן וּלְתַתָּא אִקְרוּן הָרֵי בָתֶר, (כ"ט ע"ב) דִּכְתִיב, (בראשית ב׳:י׳) וּמִשָּׁם יִפָּרֶד, וְהָיָה לְאַרְבָּעָה רָאשִׁים, טוּרֵי דְפִירוּדָא.
while “the young thou mayest take unto thyself’ in harmony with the verse: “For ask now of the days past, etc., and from the one end of heaven unto the other” (Ibid. 4, 22). Now, all these are called “mountains of spices”, whereas all which is underneath is called “the mountains of separation”, in allusion to the passage: “and from thence it was parted and became four heads” (Gen. 2, 10).’
אָמַר רִבִּי יֵיסָא, בְּנֵי הַשְּׁפָחוֹת קְשִׁירוּ קִשְׁרִין, (קנ"ד ע"א) אַרְבַּע קִשְׁרִין דְּאִצְטְרִיכוּ לְתִקּוּנָא. וְאָמַר רִבִּי אֶלְעָזָר, דִּבְגִין כָּךְ נָפְקֵי לְבַר אִינוּן קִשְׁרִין, וְאַף עַל גַּב דְּכֻלְּהוּ חַד, וּמִכָּאן וּלְהָלְאָה כֻּלְּהוּ חַד, בְּאוֹרַח מֵישָׁר. וְעַל דָּא, כֻּלְּהוּ שִׁבְטִין סָלְקִין בְּסַהֲדוּתָא דִלְעֵילָא, הֲדָא הוּא דִכְתִיב, (תהילים קכ״ב:ד׳) שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם ה'.
R. Jesse said: ‘The sons of the handmaids represented the four joints which were necessary for the perfecting of the whole.’ R. Eleazar remarked: ‘It was fot that reason that these joints project outwards, despite the fact that they are all organic parts of the body, which otherwise is perfectly straight; and thus all the tribes ascend as a testimony on high, as Scripture says: “Whither the tribes went up, even the tribes of the Lord, as a testimony unto Israel, to give thanks unto the name of the Lord” (Ps. 122, 4).’