AND HE SET THE RODS WHICH HE PEELED IN THE GUTTERS, ETC. Said R. Eleazar: ‘There are sinners who either neglect altogether the words of the Torah, or if they do cast an eye on them, think them mere foolishness. But in truth the foolishness is in their own minds, since all the words of the Torah are sublime and precious, and of every word it is written: “She is more precious than rubies; and all the things thou canst desire are not to be compared with her” (Prov. 3, 15).
Woe to all these foolish and senseless people, when the Holy One, blessed be He, will demand an account from them for the insult done to the Torah and they will be punished for having rebelled against their Master.
So Scripture says: “For it is no empty thing for you” (Deut. 32, 47), implying that if it is an empty thing, its emptiness is from you yourselves, seeing that all the things one can desire are not to be compared with her. How can they say that the Torah is an empty thing seeing that Solomon said:
‘If thou art wise, thou art wise for thyself’ (Prov. 9, 12), implying that whoever becomes wise in the Torah benefits himself thereby? Thus the Torah is filled with all riches and no one can add thereto even one letter. “But if thou scornest, thou alone shalt bear it” (Ibid.), since the worth of the Torah will be in no wise diminished thereby, and the scorning will only recoil on the head of the scorner so as to cause him to perish in this world and in the world to come.
Observe now. When the supernal letters are joined together and attach themselves to that grade which is the last of all the supernal holy grades, and it becomes filled from them and enriched with blessings from the upper world, this same grade is in readiness to “water all the flocks” according to their requirements, each one being watered both with judgement and mercy.
Now Jacob desired to institute evening prayer and so restore the light of the moon and water her and enrich her with blessings on all sides. Hence it is written, “And he set the rods, etc.” These rods signify severity and force, which issue from the supernal Geburah.
So Jacob, in his desire to put himself right with that grade, “set the rods”, that is, he removed all the influences of severity and force symbolised by the rods, and “placed them in the gutters”, to wit, those four gutters1i.e. the four Hayyoth, v. Ezek. 1, 5. that stand underneath “the well, which the princes digged” (Num. 21, 18), the well which was filled from those supernal rivers and fountains; for when water comes forth out of that sacred well, these four receive the whole of it, they being called gutters (rehatim=swift runners) for that reason, and to that source they all come to drink, taking of those implements of severity and force what is fitting for each.
So it says: “over against the flocks”. Further it is written, “and they conceived” (lit. grew hot); that is to say, when they are invested with power to punish, they become heated thereby, and then they set out to roam to and fro in the world and closely inspect the ways of men, whether for good or for evil.
Further we read: “And the flocks became heated at the sight of the rods”, inasmuch as these rods become hot and take charge of the judgements to be meted out to the world, and the sons of men receive their punishments through them, as we read: “The sentence is by the decree of the angels, and the decision by the word of the holy ones” (Dan. 4, 14).’
R. Hiya discoursed on the verse: My soul cleaveth unto thee; thy right hand holdeth me fast (Ps. 63, 9). ‘King David’, he said, ‘could speak thus because his soul ever clave to God, and he had no care for worldly matters, and therefore God supported him and never let him go; and so it is with every man who cleaves to God.
Or again, David may have meant these words as a prayer that his grade should be crowned in the supernal realm, for when that grade clings to the supernal grades to ascend after them, then the right hand of God lays hold of it, raises it, and unites it to itself, as we read: “And thy right hand would hold me” (Ps. 139, 10), also: “And his right hand should embrace me” (S. S. 8, 3). Hence David’s words: “Thy right hand holdeth me fast.”
Of him who does hold fast to the Holy One, blessed be He, it is written: “His left hand should be under my head, and his right hand should embrace me” (Ibid.), an expression indicative of perfect attachment and union.’
When the water pours into those gutters, they are filled on all four sides, so that all the flocks can be watered each from its proper side. Now when Jacob essayed to perfect his grade, he chose for himself the right side which befitted him, and allowed the left side which did not befit him to part from him, as it is written: “and he put his own droves apart, and put them not unto Laban’s flocks”. “Apart”, that is, by himself, so that he should not avail himself of alien idols of the other sides. Happy the portion of Israel of whom it is written: “For thou art a holy people unto the Lord thy God, and the Lord hath chosen thee, etc.” (Deut. 14, 2).
Now Jacob was the crown of the patriarchs and their epitome, summing them all up within himself, and he therefore set about to restore the light of the moon, as well as to institute the evening prayer;
and all this work was well becoming him, as thereby he perfected all those sides of holiness which belonged to his side, and separated his portion from the portion of the other nations. The former are the supernal sides, sanctified w ith the supernal sanctities, whilst the latter are utterly defiled and unclean.
So that Jacob, as already explained, “put his own droves apart”; that is, he prepared himself for the adoption of a faith which should keep him apart, as it is written: “and the Lord hafh chosen thee to be his own treasure out of all peoples” (Deut. 14, 2); “and put them not unto Laban’s flock”, that is, he did not place his portion and lot with them.
Jacob thus, being the perfection of the patriarchs, established the true faith, and separated his own portion and lot from that of other peoples. To such an action could be applied the words: “But ye that did cleave unto the Lord your God are alive every one of you this day” (Ibid. 4, 4).
Said R. Abba: ‘Happy is the portion of Israel, who are exalted above the idolatrous nations, in virtue of their grade being above on high, whereas the grade of the idolatrous people is down below. The former are of the side of holiness, the latter of the side of uncleanness; they are on the right, the others on the left.
But when the Temple was destroyed, then it could be said, “He hath drawn back his right hand” (Lam. 2, 3), wherefore also it is written: “Save me with thy right hand and answer me” (Ps. 60, 7); and the left side has since been gathering force and uncleanness, and will continue to do so until God shall rebuild the Temple and establish the world on its right foundation, and the right order shall be restored, and the side of uncleanness shall pass out of the world, as it says: “and I will cause the unclean spirit to pass out of the land” (Zech. 13, 2), also: “He will swallow up death for ever” (Is. 25, 8).
God will then remain alone, as it is written: “And the idols shall utterly pass away” (Ibid. 2, 18), also: “and the Lord alone shall be exalted in that day” (Ibid. 17). He alone, then, will be left, as it is written: “And there was no strange God with him” (Deut. 32, 12), the unclean host being then extirpated from the world, so that both in the upper world and in the lower world there will be no other left save God alone, with Israel, the holy people, worshipping Him. For Israel will then be designated holy, as it is written: “And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem” (Is. 4, 3). There will thus be one and only one King on high and below, and one and only one people to worship Him, as it is written: “And who is like thy people Israel, a nation one in the earth…?” (I Chron. 17, 21).’
(בראשית ל׳:ל״ח) וַיַּצֵּג אֶת הַמַּקְלוֹת אֲשֶׁר פִּצֵּל בָּרְהָטִים וְגו'. פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, (משלי ט׳:י״ב) אִם חָכַמְתָּ חָכַמְתָּ לָךְ וְלַצְתָּ לְבַדְּךָ תִשָׂא. אִם חָכַמְתָּ חָכַמְתָּ לָךְ, תָּא חֲזֵי, וַוי לְאִינוּן חַיָּיבֵי עַלְמָא, דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בְּמִלֵּי דְאוֹרַיְיתָא. וְכַד אִינוּן מַשְׁגִּיחִין בָּהּ, בְּגִין דְּלֵית לוֹן סֻכְלְתָנוּ, מִלִּין דְּאוֹרַיְיתָא דַמְיָין בְּעֵינַיְיהוּ כְּאִילּוּ כֻּלְּהוּ מָלֵי רֵיקַנְיָא, וְלֵית בְּהוּ תּוֹעַלְתָּא. וְכֹלָּא בְּגִין דְּאִינוּן רֵקָנִין מִדַּעְתָּא וְסֻכְלְתָנוּ. דְּהָא כָּל מִילֵי דְאוֹרַיְיתָא, כֻּלְּהוּ מִלִּין עִלָּאִין וְיַקִּירִין. וְכָל מִלָּה וּמִלָּה כְּתִיב בָּהּ (משלי ג׳:ט״ו) יְקָרָה הִיא מִפְּנִינִים וְכָל חֲפָצִים לא יִשְׁווּ בָהּ (באורייתא).
AND HE SET THE RODS WHICH HE PEELED IN THE GUTTERS, ETC. Said R. Eleazar: ‘There are sinners who either neglect altogether the words of the Torah, or if they do cast an eye on them, think them mere foolishness. But in truth the foolishness is in their own minds, since all the words of the Torah are sublime and precious, and of every word it is written: “She is more precious than rubies; and all the things thou canst desire are not to be compared with her” (Prov. 3, 15).
וְכָל אִינוּן טִפְּשִׁין, אֲטִימִין דְּלִבָּא, כַּד חָמָאן מִלֵּי דְאוֹרַיְיתָא, לָא דַי לוֹן דְּלָא יָדְעֵי, אֶלָּא דְּאִינוּן אָמְרֵי, דְּאִינְהוּ מִלִּין פְּגִימִין, מִלֵּי דְּלֵית בְּהוּ תּוֹעַלְתָּא. וַוי לוֹן, כַּד יִתְבַּע לוֹן קוּדְשָׁא בְּרִיךְ הוּא, עֶלְבּוֹנָא דְאוֹרַיְיתָא, וְיִתְעַנְּשׁוּן עוֹנָשָׁא דְּמָרְדֵי בְּמָארֵיהוֹן.
Woe to all these foolish and senseless people, when the Holy One, blessed be He, will demand an account from them for the insult done to the Torah and they will be punished for having rebelled against their Master.
מַה כְּתִיב בְּאוֹרַיְיתָא, (דברים לב) כִּי לא דָבָר רֵק הוּא מִכֶּם, וְאִי אִיהוּ רֵק מִכֶּם אִיהוּ, דְּהָא אוֹרַיְיתָא כֹּלָּא, מַלְיָיא מִכָּל אֲבָנִין טָבִין וּמַרְגְּלָאן יַקִּירִין, מִכָּל טָבִין דְּעַלְמָא. כְּמָה דְאַתְּ אָמֵר וְכָל חֲפָצִים לֹא יִשְׁווּ בָהּ, וְהֵיךְ יֵימְרוּן דְּאִיהִי רֵיקַנְיָא.
So Scripture says: “For it is no empty thing for you” (Deut. 32, 47), implying that if it is an empty thing, its emptiness is from you yourselves, seeing that all the things one can desire are not to be compared with her. How can they say that the Torah is an empty thing seeing that Solomon said:
וּשְׁלמֹה מַלְכָּא אָמַר, אִם חָכַמְתָּ חָכַמְתָּ לָךְ, דְּכַד יִתְחַכַּם בַּר נָשׁ בְּאוֹרַיְיתָא, תּוֹעַלְתָּא דִּילֵיהּ אִיהוּ. דְּהָא בְּאוֹרַיְיתָא לָא יָכִיל לְאוֹסָפָא אֲפִילּוּ אָת אַחַת. וְלַצְתָּ לְבַדְּךָ תִשָּׂא, דְּהָא אוֹרַיְיתָא, לָא יִגָּרַע מִשִּׁבְחָהָא כְּלוּם, וְלֵיצָנוּתָא, דִּילֵיהּ אִיהוּ, וְאִשְׁתָּאַר בֵּיהּ לְאוֹבָדָא לֵיהּ מֵהַאי עַלְמָא וּמֵעַלְמָא דְאָתֵי.
‘If thou art wise, thou art wise for thyself’ (Prov. 9, 12), implying that whoever becomes wise in the Torah benefits himself thereby? Thus the Torah is filled with all riches and no one can add thereto even one letter. “But if thou scornest, thou alone shalt bear it” (Ibid.), since the worth of the Torah will be in no wise diminished thereby, and the scorning will only recoil on the head of the scorner so as to cause him to perish in this world and in the world to come.
תָּא חֲזֵי, כַּד אַתְוָון עִלָּאִין, מִתְחַבְּרָן כֻּלְּהוּ בְּהַאי דַרְגָא, סוֹפָא דְּכָל דַּרְגִּין קַדִּישִׁין עִלָּאִין, וְאִתְמַלְּיָא מִנַּיְיהוּ, וְאִתְבָּרְכָא מֵעַלְמָא עִלָּאָה. כְּדֵין, הַאי דַרְגָּא קָיְימָא לְאַשְׁקָאָה לְכֻלְּהוּ עֲדָרִין, כָּל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ, וְכָל חַד וְחַד אִתְשָׁקֵי מִן דִּינָא וְרַחֲמֵי.
Observe now. When the supernal letters are joined together and attach themselves to that grade which is the last of all the supernal holy grades, and it becomes filled from them and enriched with blessings from the upper world, this same grade is in readiness to “water all the flocks” according to their requirements, each one being watered both with judgement and mercy.
תָּא חֲזֵי, מַה כְּתִיב, וַיַּצֵּג אֶת הַמַּקְלוֹת אֲשֶׁר פִצֵּל בָּרְהָטִים וְגו', דְּיַעֲקֹב בָּעָא לְאַתְקָנָא תְּפִלָּה שֶׁל עַרְבִית, וּלְאַנְהָרָא לְסִיהֲרָא, וּלְאַשְׁקָאָה וּלְבָרְכָא לָהּ מִכָּל סִטְרִין, דִּכְתִיב וַיַּצֵּג אֶת הַמַּקְלוֹת. אִלֵּין דִּינִין וּגְבוּרָן דְּנָפְקֵי מִגְּבוּרָה דִּלְעֵילָא.
Now Jacob desired to institute evening prayer and so restore the light of the moon and water her and enrich her with blessings on all sides. Hence it is written, “And he set the rods, etc.” These rods signify severity and force, which issue from the supernal Geburah.
וְיַעֲקֹב כַּד בָּעָא לְאַתְקָנָא לְהַאי דַרְגָּא, סָלִיק לְכָל אִינוּן דִּינִין וּגְבוּרָן מִינָהּ, וְאוֹקִים לוֹן בָּרְהָטִים, בְּאִינוּן רְהָטִים אַרְבַּע, דְּקָיְימֵי תְּחוֹת הַאי (במדבר כ״א:י״ח) בְּאֵר חֲפָרוּהָ שָׂרִים, דְּאִתְמַלְיָיא מֵאִינוּן נַחֲלִין וּמַבּוּעִין עִלָּאִין. בְּגִין דְּכַד נָפְקִין מַיִין מֵהַאי בְּאֵר קַדִּישָׁא, אִלֵּין אַרְבַּע נָטְלֵי כֹּלָּא. וְעַל דָּא אִקְרוּן רְהָטִים, וּמִתַּמָּן אַתְיָין כֹּלָּא לְמִשְׁתֵּי. וְאִינוּן דִּינִין וּגְבוּרָן, כֻּלְּהוּ קָיְימֵי תַּמָּן, לְנַטְלָא לְכָל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ.
So Jacob, in his desire to put himself right with that grade, “set the rods”, that is, he removed all the influences of severity and force symbolised by the rods, and “placed them in the gutters”, to wit, those four gutters1i.e. the four Hayyoth, v. Ezek. 1, 5. that stand underneath “the well, which the princes digged” (Num. 21, 18), the well which was filled from those supernal rivers and fountains; for when water comes forth out of that sacred well, these four receive the whole of it, they being called gutters (rehatim=swift runners) for that reason, and to that source they all come to drink, taking of those implements of severity and force what is fitting for each.
אֲשֶׁר תָּבֹאנָה הַצֹּאן לִשְׁתּוֹת לְנֹכַח הַצֹּאן, אִלֵּין לָקֳבֵיל אִלֵּין. וַיֵּחַמְנָה, מַאי וַיֵּחַמְנָה. דְּכַד מִתְעַטְּרָן בְּדִינָא, מִתְחַמְּמִין בְּהַהוּא דִינָא, וְאָזְלִין וְשָׁאטִין בְּעַלְמָא, וּמְעַיְינֵי בְּאָרְחֵיהוֹן דִּבְנֵי נָשָׁא, הֵן לְטַב הֵן לְבִישׁ.
So it says: “over against the flocks”. Further it is written, “and they conceived” (lit. grew hot); that is to say, when they are invested with power to punish, they become heated thereby, and then they set out to roam to and fro in the world and closely inspect the ways of men, whether for good or for evil.
תָּא חֲזֵי, מַה כְּתִיב בַּתְרֵיהּ, (בראשית ל׳:ל״ט) וַיֶּחמוּ הַצֹּאן אֶל הַמַּקְלוֹת, בְּגִין דְּאִינוּן מַקְלוֹת הֲווּ מִתְחַמְּמָן, וּמַשְׁגִּיחִין בְּדִינִי עַלְמָא, וְאִתְפַּקְּדָן עֲלֵיהּ, וְאִתְדָּנוּ בְּנִי נָשָׁא עֲלַיְיהוּ, כְּמָה דְאַתְּ אָמֵר (דניאל ד׳:י״ד) בִּגְזֵרַת עִירִין פִּתְגָּמָא וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָא וְגו'.
Further we read: “And the flocks became heated at the sight of the rods”, inasmuch as these rods become hot and take charge of the judgements to be meted out to the world, and the sons of men receive their punishments through them, as we read: “The sentence is by the decree of the angels, and the decision by the word of the holy ones” (Dan. 4, 14).’
רִבִּי חִיָּיא פָּתַח וְאָמַר, (תהילים ס״ג:ט׳) דָּבְקָה נַפְשִׁי אַחֲרֶיךָ בִּי תָּמְכָה יְמִינֶךָ, הַאי קְרָא אִית לְאִסְתַּכָּלָא בֵּיהּ, דָּבְקָה נַפְשִׁי אַחֲרֶיךָ, בְּגִין דְּדָוִד מַלְכָּא, הֲוָה מִתְדְּבַּק נַפְשֵׁיהּ תָּדִיר, אֲבַתְרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא. וְלָא חָיִישׁ לְמִלִּין אָחֳרָנִין דְּעַלְמָא, אֶלָּא לְאִתְדַּבְּקָא נַפְשֵׁיהּ וּרְעוּתֵיהּ בֵּיהּ, וְכֵיוָן דְּאִיהוּ הֲוָה מִתְדְּבַּק בְּקוּדְשָׁא בְּרִיךְ הוּא, (קודשא בריך הוא) הֲוָה תָּמִיךְ בֵּיהּ וְלָא שַׁבְקֵיהּ. מִכָּאן, לְבַר נָשׁ כַּד אֲתָא לְאִתְדַּבְּקָא בְּקוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא אָחִיד בֵּיהּ, וְלָא שָׁבִיק לֵיהּ.
R. Hiya discoursed on the verse: My soul cleaveth unto thee; thy right hand holdeth me fast (Ps. 63, 9). ‘King David’, he said, ‘could speak thus because his soul ever clave to God, and he had no care for worldly matters, and therefore God supported him and never let him go; and so it is with every man who cleaves to God.
דָבָר אַחֵר דָּבְקָה נַפְשִׁי אַחֲרֶיךָ, לְאִתְעַטְּרָא דַּרְגֵּיהּ לְעֵילָא, דְּהָא כַּד אִתְדָּבַּק הַהוּא דַרְגָּא (ס"א דיליה אתברכא וכד אתגלייא) בְּדַרְגִּין עִלָּאִין לְסַלְקָא בַּתְרַיְיהוּ, כְּדֵין יְמִינָא אָחִיד בֵּיהּ לְסַלְקָא לֵיהּ, וּלְחַבְּרָא לֵיהּ, בְּחִבּוּרָא חַד כְּדְקָא יְאוּת, כְּמָה דְאַתְּ אָמֵר, (תהילים קל״ט:י׳) וְתֹאחֲזֵנִי יְמִינֶךָ, וּכְתִיב (שיר השירים ב׳:ו׳) וִימִינוֹ תְחַבְּקֵנִי, וְעַל דָּא בִּי תָּמְכָה יְמִינֶךָ.
Or again, David may have meant these words as a prayer that his grade should be crowned in the supernal realm, for when that grade clings to the supernal grades to ascend after them, then the right hand of God lays hold of it, raises it, and unites it to itself, as we read: “And thy right hand would hold me” (Ps. 139, 10), also: “And his right hand should embrace me” (S. S. 8, 3). Hence David’s words: “Thy right hand holdeth me fast.”
וְכַד אָחִיד בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין כְּתִיב, (שם) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְחַבְּקֵנִי. וְאִיהוּ יִחוּדָא חַד וְחִבּוּרָא חַד, וְכַד אִיהוּ חִבּוּרָא חַד, כְּדֵין אִתְמַלְּיָא הַהוּא דַּרְגָּא דִּילֵיהּ וְאִתְבָּרְכָא.
Of him who does hold fast to the Holy One, blessed be He, it is written: “His left hand should be under my head, and his right hand should embrace me” (Ibid.), an expression indicative of perfect attachment and union.’
וְכַד אִתְמַלְיָין כָּל אִינוּן רְהָטִין, אִתְמַלְיָין לְאַרְבַּע סִטְרִין דְּעַלְמָא, וְכֻלְּהוּ עֲדָרַיָיא אִשְׁתַּקְּיָין, כָּל חַד וְחַד לְסִטְרֵיהּ. וְכַד אֲתָא יַעֲקֹב לְאַתְקָנָא הַאי דַרְגָּא, בָּרִיר לֵיהּ סִטְרָא דִימִינָא, דְּאִתְחֲזֵי לֵיהּ, וְסִטְרָא אָחֳרָא דְלָא אִתְחֲזֵי לֵיהּ אִתְפָּרְשַׁת מִינֵיהּ. כְּמָה דִכְתִיב, (בראשית ל׳:מ׳-מ״א) וַיָּשֶׁת לוֹ עֲדָרִים לְבַדּוֹ וְלֹא שָׁתָם עַל צֹאן לָבָן. לְבַדּוֹ, הֲוָה בִּלְחוֹדוֹי, דְּלָא יִשְׁתַּמֵּשׁ בְּטַעֲוָון אָחֳרָנִין דִּבְסִטְרִין אָחֳרָנִין. זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל, דְּעֲלַיְיהוּ כְּתִיב, (דברים י״ד:ב׳) כִּי עַם קָדוֹשׁ אַתָּה לַיְיָ אֱלֹהֶיךָ וּבְךָ בָּחַר יְיָ וְגו'.
When the water pours into those gutters, they are filled on all four sides, so that all the flocks can be watered each from its proper side. Now when Jacob essayed to perfect his grade, he chose for himself the right side which befitted him, and allowed the left side which did not befit him to part from him, as it is written: “and he put his own droves apart, and put them not unto Laban’s flocks”. “Apart”, that is, by himself, so that he should not avail himself of alien idols of the other sides. Happy the portion of Israel of whom it is written: “For thou art a holy people unto the Lord thy God, and the Lord hath chosen thee, etc.” (Deut. 14, 2).
וְתָא חֲזֵי, יַעֲקֹב אִיהוּ תּוּשְׁבְּחָא דְּאֲבָהָן, וְאִיהוּ כְּלָלָא דְּכֻלְּהוּ, וּבְגִין דְּאִיהוּ כְּלָלָא דְּכֹלָּא, בְּגִין כָּךְ אִיהוּ קָאִים לְאַנְהָרָא לְסִיהֲרָא, דְּיַעֲקֹב אִיהוּ קָאִים לְאַתְקָנָא לִתְפִלַּת עַרְבִית.
Now Jacob was the crown of the patriarchs and their epitome, summing them all up within himself, and he therefore set about to restore the light of the moon, as well as to institute the evening prayer;
וְכָל הַהוּא תִּקּוּנָא, אִיהוּ כְּדְקָא חָזֵי לֵיהּ, (כדין) כָּל אִינוּן סִטְרִין קַדִּישִׁין כֻּלְּהוּ בְּתִקּוּנָא אַתְקִין בְּסִטְרוֹי, וְאַפְרִישׁ חוּלָקֵיהּ, מֵחוּלָקָא דִּשְׁאָר עַמִין. אִלֵּין סִטְרִין עִלָּאִין קַדִּישִׁין בִּקְדוּשָּׁה עִלָּאָה. וְאִלֵּין סִטְרִין מְסָאֲבִין, בִּמְסָאֲבָן דִּמְסָאֲבוּתָא.
and all this work was well becoming him, as thereby he perfected all those sides of holiness which belonged to his side, and separated his portion from the portion of the other nations. The former are the supernal sides, sanctified w ith the supernal sanctities, whilst the latter are utterly defiled and unclean.
וְהָא אוֹקִימְנָא, דִּכְתִיב וַיָּשֶׁת לוֹ עֲדָרִים לְבַדּוֹ. וַיָּשֶׁת לוֹ, דְּאַתְקִין (ליה) תִּקּוּנִין לִמְהֵימְנוּתָא. לְבַדּוֹ, כְּמָה דְאַתְּ אָמֵר, (שם) וּבְךָ בָחַר יְיָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכָּל הָעַמִּים. וְלֹא שָׁתָם עַל צֹאן לָבָן, דְּלָא שַׁוֵּי חוּלָקֵיהּ וְעַדְבֵיהּ עִמְּהוֹן.
So that Jacob, as already explained, “put his own droves apart”; that is, he prepared himself for the adoption of a faith which should keep him apart, as it is written: “and the Lord hafh chosen thee to be his own treasure out of all peoples” (Deut. 14, 2); “and put them not unto Laban’s flock”, that is, he did not place his portion and lot with them.
וְעַל דָּא יַעֲקֹב שְׁלִימוּ דְּאֲבָהָן, אַתְקִין רָזָא דִּמְהֵימְנוּתָא, וְאַפְרִישׁ חוּלָקֵיהּ וְעַדְבֵיהּ, מֵחוּלָקָא וְעַדְבָא דִּשְׁאָר עַמִּין. וְעַל דָּא כְּתִיב, (דבהם ד) וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם.
Jacob thus, being the perfection of the patriarchs, established the true faith, and separated his own portion and lot from that of other peoples. To such an action could be applied the words: “But ye that did cleave unto the Lord your God are alive every one of you this day” (Ibid. 4, 4).
רִבִּי אַבָּא אָמַר, זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל, דְּאִינוּן עִלָּאִין עַל עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, בְּגִין דְּדַרְגָא דִלְהוֹן לְעֵילָא, וְדַרְגִּין דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת לְתַתָּא, אִלֵּין בְּסִטְרָא דִקְדוּשָׁה, וְאִלֵּין בְּסִטְרָא דִמְסָאֲבָא, אִלֵּין לִימִינָא, וְאִלֵּין לִשְׂמָאלָא.
Said R. Abba: ‘Happy is the portion of Israel, who are exalted above the idolatrous nations, in virtue of their grade being above on high, whereas the grade of the idolatrous people is down below. The former are of the side of holiness, the latter of the side of uncleanness; they are on the right, the others on the left.
כֵּיוָן דְּאִתְחָרַב בֵּי מַקְדְּשָׁא, מַה כְּתִיב, (איכהב) הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב, וּבְגִין כָּךְ כְּתִיב, (תהילים ס׳:ז׳) הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי. וּשְׂמָאלָא אִתְגַּבַּר וּמְסָאֲבָא אִתְתַּקַּף, עַד דְּיִבְנִי קוּדְשָׁא בְּרִיךְ הוּא בֵּי מַקְדְּשָׁא, וְיַתְקִין עַלְמָא עַל תִּקּוּנוֹי, וִיהַדְּרוּן מִלֵּיהּ כְּדְקָא יְאוּת וְיִתְעֲבַר סִטְרָא מְסָאֲבָא מִן עָלְמָא. וְהָא אִתְּמָר, דִּכְתִיב (זכריה ג) וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ וְגו', וּכְתִיב, (ישעיהו כ״ה:ח׳) בִּלַּע הַמָּוֶת לָנֶצַח וְגו'.
But when the Temple was destroyed, then it could be said, “He hath drawn back his right hand” (Lam. 2, 3), wherefore also it is written: “Save me with thy right hand and answer me” (Ps. 60, 7); and the left side has since been gathering force and uncleanness, and will continue to do so until God shall rebuild the Temple and establish the world on its right foundation, and the right order shall be restored, and the side of uncleanness shall pass out of the world, as it says: “and I will cause the unclean spirit to pass out of the land” (Zech. 13, 2), also: “He will swallow up death for ever” (Is. 25, 8).
וְיִשְׁתָּאַר קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, כְּמָה דִכְתִיב, (ישעיהו ב׳:י״א) וְהָאֱלִילִים כָּלִיל יַחֲלף, וּכְתִיב, (שם) וְנִשְׂגָּב יְיָ לְבַדּוֹ בַּיּוֹם הַהוּא. הוּא בִּלְחוֹדוֹי, כְּמָה דִכְתִיב, (דברים לכ) וְאֵין עִמּוֹ אֵל נֵכָר, בְּגִין דְּיִשְׁתְּצֵי חֵילָא מְסָאֲבָא מֵעַלמָא, וְלָא יִשְׁתָּאַר לְעֵילָא וְתַתָּא. אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, וְיִשְׂרָאֵל לְפוּלְחָנֵיהּ, עַם קַדִּישׁ, וְיִתְקְרֵי קַדִּישׁ, דִּכְתִיב, (ישעיהו ד׳:ג׳) וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַם קָדוֹשׁ יֵאָמֶר לוֹ כָּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלָםִ. וּכְדֵין יְהֵא מַלְכָּא יְחִידָאי, לְעֵילָא וְתַתָּא, וְעַמָּא יְחִידָאָה לְפוּלְחָנֵיהּ, כְּמָה דִכְתִיב, (דברי הימים א י״ז:כ״א) וּמִי כְּעַמְךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ.
God will then remain alone, as it is written: “And the idols shall utterly pass away” (Ibid. 2, 18), also: “and the Lord alone shall be exalted in that day” (Ibid. 17). He alone, then, will be left, as it is written: “And there was no strange God with him” (Deut. 32, 12), the unclean host being then extirpated from the world, so that both in the upper world and in the lower world there will be no other left save God alone, with Israel, the holy people, worshipping Him. For Israel will then be designated holy, as it is written: “And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem” (Is. 4, 3). There will thus be one and only one King on high and below, and one and only one people to worship Him, as it is written: “And who is like thy people Israel, a nation one in the earth…?” (I Chron. 17, 21).’