Vayechi: Chapter 53

"Gather yourselves together, that I may tell you"

Synopsis

Rabbi Aba first discourses on the verse, "He turned to the prayer of the lonely." He explains that God accepts all public prayers, whether they are from righteous or sinful people. However, when a solitary man offers a prayer to God, he becomes subject to scrutiny. God examines that man's sins and virtues. Therefore, we're told, a man should say his prayers in public. Another explanation for this verse interprets it as a reference to Jacob, who is included within the many. Therefore, his prayer is like a public prayer.

The discourse then reveals the meaning and significance of the word "called" (Heb. vayikra) in a number of contexts. We learn that when Jacob called for his sons, they appeared, accompanied by the spirit of the Shechinah. The title verse, we're further told, indicates that Jacob commanded his sons to bond themselves to their supernal roots in Malchut, so that he could draw the secret of wisdom upon them. Jacob then quoted the title verse and told them of the exile that would occur when the Yisrael entered the Holy Land.

Relevance

The power of unity and harmony between people underscores this passage of Zohar. When people congregate in love and unity to make connections with the Light of The Creator, the most sinful soul among the group will see his prayer ascend to the same lofty heights as the most righteous soul among the group, such is the power of unity. By connecting us to Jacob, who embodies the collective souls of humankind, this passage ensures that all our prayers will be considered to have been made in public, and thus will reach the same majestic heights as the prayers of Jacob.

Jacob Prayer

513. "And Jacob called to his sons, and said, 'Gather yourselves together...'" (Beresheet 49:1). Rabbi Aba opened the discussion saying, "He turned to the prayer of the lonely and did not despise their prayer" (Tehilim 102:18). This verse has already been explained, yet the friends found it difficult as to why it says "turned" when it should have been 'listened' or 'hearkened.'

513. וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וגו,' רִבִּי אַבָּא פְּתַח וַאֲמַר, פָּנָה אֶל תְּפִלַּת הָעַרְעָר וְלֹא בָּזָה אֶת תְּפִלָּתָם, הַאי קְרָא אוֹקְמוּהָ, וְאַקְשׁוּ בֵּיהּ חַבְרַיָיא, פָּנָה, הִקְשִׁיב מִבָּעֵי לֵיהּ, אוֹ שָׁמַע, מַאי פָּנָה.

Prayer Righteous Sin

514. HE ANSWERS, All the prayers in the world, THAT IS, THE PUBLIC PRAYERS, are considered prayers, but the prayer of a solitary man does not enter before the Holy King, save through great effort. For before the prayer enters to be adorned in its place, the Holy One, blessed be He, examines it and searches that man's sins and virtues. He does not do this to the prayers of the many, and though some of the prayers come not of the righteous, yet they all come before the Holy One, blessed be He, and He does not regard their sins.

514. אֶלָּא כָּל צְלוֹתִין דְּעַלְמָא צְלוֹתִין. וּצְלוֹתָא דְיָחִיד, לָא עָאל קַמֵּי מַלְכָּא קַדִּישָׁא, אֶלָּא בְּחֵילָא תַּקִּיפָא. דְּעַד לָא עָאֳלַת הַהִיא צְלוֹתָא לְאִתְעַטְּרָא בְּדוּכְתָּהּ, אַשְׁגַּח בָּהּ קוּדְשָׁא בְּרִיךְ הוּא, וְאִסְתְּכֵי בָּהּ, וְאִסְתְּכֵי בְּחוֹבוֹי וּבִזְכוּתֵיהּ דְּהַהוּא ב"נ, מַה דְּלָא עָבֵיד כֵּן בִּצְלוֹתָא דְסַגִּיאִין, דִּצְלוֹתָא דְּסַגִּיאִין כַּמָּה אִינוּן צְלוֹתִין דְּלָא מִן זַכָּאִין אִינוּן, וְעָאלִין כֻּלְּהוּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְלָא אַשְׁגַּח בְּחוֹבַיְיהוּ.

Deeds Heart Prayer

515. Therefore, "He turned to the prayer of the lonely." It means that He turned the prayer and examined every side to find out with what mind it was offered, who is the man who prayed and what his deeds were like. A man therefore should say his prayers in public. Why? Since He "did not despise their prayer," though not all are offered with devotion and a willing heart.

515. בְּג"כ, פָּנָה אֶל תְּפִלַּת הָעַרְעָר, מְהַפֵּךְ וְאִסְתְּכֵי בָהּ, וְאִסְתְּכֵי בָּהּ בַּמֶּה רְעוּתָא אִתְעֲבֵיד, וּמַאן הַהוּא ב"נ דְּצַלֵּי צְלוֹתָא דָא, וּמַאן אִינוּן עוֹבָדוֹי. בְּג"כ, לִיבָּעֵי לֵיהּ לְב"נ, דִּלְצַלֵּי צְלוֹתָא בְּצִבּוּרָא. מַאי טַעְמָא, בְּגִין דְּלָא בָזָה אֶת תְּפִלָּתָם, אע"ג דְּלָאו כֻּלְּהוּ בְּכַוָּונָה וּרְעוּתָא דְּלִבָּא.

Abraham Exile Isaac Jacob Prayer

516. Another explanation for: "He turned to the prayer of the lonely:" IT SIMPLY MEANS THAT HE ACCEPTS HIS PRAYER, ONLY THAT this is the individual who becomes part of the many, AND THEREFORE HIS PRAYER IS AS A PUBLIC PRAYER. Who is the individual, who is included within the many? He is said to be Jacob, who is included within the two sides, RIGHT AND LEFT, ABRAHAM AND ISAAC. He called to his sons and prayed for them. What is the prayer which is wholly accepted above? That Yisrael shall not perish in exile.

516. ד"א פָּנָה אֶל תְּפִלַּת הָעַרְעָר, דָּא יְחִידָאי דְּאִתְכְּלֵיל בְּסַגִּיאִין. וּמַאן הוּא יְחִידָאי דְּאִתְכְּלֵיל בְּסַגִּיאִין, הֱוֵי אֵימָא דָא יַעֲקֹב, דְּאִיהוּ כָּלֵיל בִּתְרֵין סִטְרִין, וּקְרָא לִבְנוֹי, וְצַלֵּי צְלוֹתֵיהּ עֲלַיְיהוּ. מַאן צְלוֹתָא דְּיִתְקַבְּלוּן בִּשְׁלִימוּ לְעֵילָא, צְלוֹתָא דְלָא יִשְׁתֵּצוּן בְּגָלוּתָא.

Abraham Chariot Isaac Jacob Shechinah Soul, The

517. When Jacob sent for them, the Shechinah departed from him, as was already explained. Come and see, When Jacob called for his sons, Abraham and Isaac appeared there with the Shechinah upon them. The Shechinah rejoiced in Jacob, that he would be united with the fathers, to become a Chariot together with their souls.

517. בְּהַאי שַׁעְתָּא דְּיַעֲקֹב קָרָא לוֹן, אִסְתַּלַּק מִנֵּיהּ שְׁכִינְתָּא, וְהָא אוֹקְמוּהָ. וְתָּא חֲזֵי, בְּשַׁעְתָּא דְּיַעֲקֹב הֲוָה קָארֵי לִבְנוֹי, אִזְדַּמְּנוּ אַבְרָהָם וְיִצְחָק תַּמָּן, וּשְׁכִינְתָּא עַל גַּבַּיְיהוּ. וּשְׁכִינְתָּא הֲוָה חָדֵי בֵיהּ בְּיַעֲקֹב, לְאִתְחַבְּרָא בַּאֲבָהָן, לְאִתְקַשְּׁרָא עִם נַפְשַׁיְיהוּ כְּחַד, לְמֶהֱוֵי רְתִיכָא.

Creation Exile Jacob Shechinah

518. When Jacob opened the discussion saying, "Gather yourselves together, that I may tell you that which shall befall you in the latter end of days," the latter end being the Shechinah, THE LAST OF THE SFIROT, BY MENTIONING "THAT WHICH SHALL BEFALL YOU IN THE LATTER END OF DAYS," HE MENTIONED THE EXILE. The Shechinah was saddened and departed. Later, his sons brought Her back by the union created by the words they uttered, "Hear, O Yisrael..." (Devarim 6:4). Then Jacob stayed Her and said, 'Blessed be the name of the glory of His sovereignty for evermore.' The Shechinah then settled in Her place.

518. בְּשַׁעְתָּא דִּפְתַח יַעֲקֹב, וַאֲמַר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים, בְּאַחֲרִית: דָּא שְׁכִינְתָּא, כִּבְיָכוֹל יְהַב עֲצִיבוּ בֵּיהּ, וְאִסְתַּלַּק. וּלְבָתַר אַהֲדָרוּ לָהּ בְּנוֹי, בְּיִחוּדֵי דְמִילַיְיהוּ, וּפָתְחוּ וְאָמְרוּ שְׁמַע יִשְׂרָאֵל וגו.' בְּהַהִיא שַׁעְתָּא קָאֵים לָהּ יַעֲקֹב, וַאֲמַר בשכמל"ו, וְאִתְיַישְׁבַת שְׁכִינְתָּא בְּדוּכְתָּהּ.

Hosea Jacob Joshua Moses

519. "And Jacob called ..." HE ASKS, What call is this? HE REPLIES, This call establishes their place, MALCHUT CALLED PLACE, FOR WHEN HE CALLED THEM HE CONNECTED THEM TO THEIR ROOT; to establish them above IN THEIR ROOT, and below IN THIS WORLD. Come and see, wherever "calling" is mentioned, it is always in the same way, as it is written, "And Moses called Hosea son of Nun, Joshua" (Bemidbar 13:6), IN ORDER to secure his place, WHICH IS MALCHUT, where it should be and connect him to it. It also says, "And he called his name Jacob" (Beresheet 25:26), and "and called it El, the Elohim of Yisrael" (Beresheet 33:20), thus establishing this place through the name he gave it, as naming brings securing AND STRENGTHENING.

519. וַיִּקְרָא יַעֲקֹב, מַאי קְרִיאָה הָכָא. אֶלָּא קְרִיאָה, לְקַיְימָא דוּכְתַּיְיהוּ, לְקַיְימָא לוֹן לְעֵילָא וְתַתָּא. תָּא חֲזֵי, בְּכָל אֲתַר קְרִיאָה בְּהַאי גַוְונָא, דִּכְתִיב וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ, לְקַיְימָא דּוּכְתֵּיהּ, בַּאֲתַר דְּאִצְטְרִיךְ, וּלְקָשְׁרָא לֵיהּ. וְכֵן וַיִּקְרָא שְׁמוֹ יַעֲקֹב. וּכְתִיב וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל, קוּדְשָׁא בְּרִיךְ הוּא קַיַּים לֵיהּ לַאֲתַר דָּא בִּשְׁמָא דָא. קְרִיאָה לְקִיּוּמָא קָא אַתְיָא.

Jacob Jonah Moses Prayer Strength

520. You may ask about the verse, "And called mightily to Elohim" (Yonah 3:7), and "I called from my sorrow unto Hashem" (Yonah 2:3), WHAT IS BEING ESTABLISHED HERE? HE ANSWERS, Assuredly THE CALLING HERE connects and establishes it above. How so? The arranging of the praises of his Master and all the words of prayer give strength and might to his Master, thus showing that all depends upon Him and not on any other place. Hence, THE CALLING HERE brings endurance. In the same manner "Jacob called to his sons," thus wholly establishing them, and also "Hashem called (Heb. vayikra) to Moses" (Vayikra 1:1), THUS establishing him in his place.

520. אִי תֵימָא וְיִקְרְאוּ אֶל אֱלֹקִים, קָרָאתִי מִצָּרָה לִי אֶל ה,' הָכֵי הוּא וַדַּאי, לְקָשְׁרָא וּלְקָיְימָא קִיּוּמָא לְעֵילָא, וּמַאן אִיהוּ, סִדּוּרָא דְשִׁבְחָא דְמָארֵיהּ, וְכָל אִינוּן מִלִּין דְּבָעָאן קַמֵּי מָארֵיהּ, קִיּוּמָא יָהֵיב לֵיהּ לְמָארֵיהּ, דְּאַחֲזֵי דְּבֵיהּ תַּלְיָא כֹּלָּא, וְלָא בַּאֲתַר אָחֳרָא, הָא כֹּלָּא קַיַּים קִיּוּמָא. כה"ג וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, קַיַּים לוֹן בְּקִיּוּמָא שְׁלִים. כְּגַוְונָא דָא וַיִּקְרָא אֶל מֹשֶׁה, אִתְקַיַּים בְּקִיּוּמֵיהּ.

Moses Praise Strength Zeir Anpin

521. Rabbi Yitzchak said, Why is the Aleph in the word 'vayikra' small, IF IT IS SUPPOSED TO INDICATE EXISTENCE AND STRENGTH? He said to him: Moses was wholly established THROUGH THE CALLING, but not in every respect, since he abstained BECAUSE OF THIS from his wife. THEREFORE THE ALEPH IS SMALL. In ancient books, it is said that THE SEPARATION FROM HIS WIFE is a praise to him AND DOES NOT DIMINISH HIM. But we have learned that he separated FROM HIS WIFE AND CLOVE above, when he had to connect both above and below, MEANING, TO HIS WIFE TOO. Then he would be perfect. THE SEPARATION FROM HIS WIFE IS THEN CONSIDERED AS DIMINISHING, TO WHICH THE SMALL ALEPH ALLUDES. Also, the small Aleph indicates the small place it came from; MEANING, THE CALLING IS FROM THE SMALL PLACE, MALCHUT, which is great when united above WITH ZEIR ANPIN, THE SECRET OF MOSES. THEREFORE "HASHEM CALLED TO MOSES" TO MAKE IT GREAT.

521. אֲמַר רִבִּי יִצְחָק, א' דְוַיִּקְרָא, אַמַּאי הִיא זְעֵירָא. א"ל, אִתְקַיַּים מֹשֶׁה בִּשְׁלִימוּ, וְלָא בְּכֹלָּא, דְּהָא אִסְתַּלַּק מֵאִתְּתֵיהּ. בְּסִפְרֵי קַדְמָאֵי אָמְרֵי לְשִׁבְחָא, וַאֲנַן הָכֵי תָּנִינָן, מַאי דְאִסְתַּלַּק לְעֵילָא, יִתְקַשַּׁר לְעֵילָא וּלְתַתָּא, וּכְדֵין, אִיהוּ שְׁלִים. תוּ, אָלֶ"ף זְעֵירָא מֵאֲתַר זְעֵירָא הֲוָה, זְעֵירָא דְּאִיהוּ רַב בְּאִתְחַבְּרוּתֵיהּ לְעֵילָא.

Heart Wisdom

522. "And said:" HE ASKS, THE WORDS "AND SAID, GATHER YOURSELVES" MEAN THAT THEY WERE NOT WITH HIM THEN. What does "and said" means? TO WHOM DID HE THEN ADDRESS THE WORDS? HE ANSWERS, as in the verse "If you shall say in your heart" (Devarim 7:17), he whispered them; MEANING, HE ADDRESSED UPWARDS THE WORDS "GATHER YOURSELVES," AND NOT TO HIS SONS. "GATHER YOURSELVES:" HE ASKS, IF HE TOLD THE MESSENGERS TO GATHER HIS SONS, he should have said 'Gather' instead of "Gather yourselves," as in "Gather my pious ones together" (Tehilim 50:5). HE ANSWERS, It is clear to us that "Gather" is from a high place; MEANING, HE TOLD THEM TO GATHER THEMSELVES TO THEIR SUPERNAL ROOTS WITHIN MALCHUT, SO THAT THEY WOULD BE GATHERED into a complete bond, and union. "That I may tell you:" HE ASKS, What does it mean? HE REPLIES, It is the secret of Wisdom; MEANING, "I MAY TELL YOU" MEANS THAT HE WILL DRAW UPON THEM THE SECRET OF WISDOM.

522. וַיֹּאמֶר, מַאי וַיֹּאמֶר. הָא אוֹקְמוּהָ, וְאָמַרְתָּ בִלְבָבֶךָ, אֲמִירָה בַּחֲשַׁאי. הֵאָסְפוּ, אִסְפוּ מִבָּעֵי לֵיהּ, כְּד"א אִסְפוּ לִי חֲסִידָי. אֶלָּא קִים לָן הֵאָסְפוּ מֵאֲתַר דִּלְּעֵילָא הוּא. הֵאָסְפוּ בְּקִשּׁוּרָא שְׁלִים בְּיִחוּדָא חַד. וְאַגִּידָה לָכֶם, מַאי וְאַגִּידָה, רָזָא דְחָכְמְתָא אִיהוּ.

Adam Death Death and the Afterlife Hebrew Letters Light Sin Wisdom Zeir Anpin

523. Rabbi Yosi asked Rabbi Shimon, "I may tell you," "he may tell" or "they may tell" are all DERIVED FROM "TELL" (HEB. HAGADAH), which we learned to be of the secret of Wisdom. Why does this word contain the secret of Wisdom? He said to him: It is because the word is spelled with Gimel and Dalet without division between them, WHICH HINTS AT THE WHOLE UNION, FOR GIMEL IS THE SECRET OF YESOD AND DALET THE SECRET OF MALCHUT. It is the secret of wisdom that a word is perfected by the secret of the letters GIMEL AND DALET, because they are in THE SECRET OF Wisdom. But Dalet without Gimel brings no perfection, and also Gimel without Dalet, since they are connected to each other with nothing dividing them, and whoever separates them, brings death unto himself. This is the secret of Adam's sin, THE DRAWING OF LIGHT OF MALCHUT FROM ABOVE DOWNWARD AND SEPARATING HER FROM YESOD OF ZEIR ANPIN, AND DALET FROM GIMEL.

523. רִבִּי יוֹסֵי שָׁאֵיל לְר"ש, א"ל, וְאַגִּידָה, אוֹ וְיַגֵּד, אוֹ וְיַגִּידוּ, וְכֵן כֻּלְּהוּ, דְּתָנִינָן דְּרָזָא דְחָכְמָתָא אִיהִי, אַמַּאי בְּמִלָּה דָא אִיהוּ רָזָא דְחָכְמְתָא. א"ל, בְּגִין דְּאִיהוּ מִלָּה דְאַתְיָא בְּגִימ"ל דָלֶ"ת בְּלָא פֵּרוּדָא, וְהַאי אִיהוּ רָזָא דְחָכְמָתָא. מִלָּה דְאַתְיָא בִּשְׁלִימוּ בְּרָזָא דְאַתְוָון, הָכֵי הוּא, כַּד אִינוּן בְּחָכְמְתָא, אֲבָל דָלֶ"ת בְּלָא גִימ"ל, לָאו הוּא שְׁלִימוּ, וְכֵן גִימ"ל בְּלָא דָלֶ"ת. דְּהָא דָא בְּדָא אִתְקַשְּׁרוּ בְּלָא פֵּרוּדָא, וּמַאן דְּאַפְרֵישׁ לוֹן, גָּרֵים לְגַרְמֵיהּ מוֹתָא, וְרָזָא דָא חוֹבָא דְּאָדָם.

Deeds Wisdom

524. Therefore, hagadah (Eng. 'telling') is a word which pertains to the secret of Wisdom, and though there may be Yud between Gimel and Dalet, LIKE IN "VE'AGIDAH (ENG. 'THAT I MAY TELL')," there is no separation and all is connected into one knot, SINCE YUD ALSO ALLUDES TO YESOD. Therefore, this is surely the meaning of this word. HERE TOO: "That I may tell you" is the secret of Wisdom. He wished to reveal the outcome of Yisrael's deeds, NAMELY THE SECRET OF THE END.

524. בְּג"כ, הוּא מִלָּה דְרָזָא דְחָכְמְתָא, וְאע"ג דְּאִית יו"ד לְזִמְנִין בֵּין גִימ"ל לְדָלֶ"ת, לָאו הֲוֵי פֵּרוּדָא, וְכֹלָּא קִשּׁוּרָא חָדָא, וְע"ד מִלָּה דָא הָכֵי הוּא וַדַּאי, וְאַגִּידָה לָכֶם, רָזָא דְחָכְמְתָא, בָּעָא לְגַלָּאָה סוֹפָא דְכָל עוֹבָדֵיהוֹן דְּיִשְׂרָאֵל.

Jacob Torah

525. You may say that he did not reveal what he wanted to reveal. Why then are the words of perfect Jacob written in the Torah, SEEING THAT they were belied later and were not perfected? Assuredly they were perfected, he revealed whatever was needful for him to reveal, and he concealed, revealing outwardly and withholding internally. A word of the Torah can never be defective.

525. וְאִי תֵימָא, דְּלָא גָלֵי מַאי דְבָעָא לְגַלָּאָה, א"ה אַמַּאי כְּתִיב בְּאוֹרַיְיתָא מִלָּה דְיַעֲקֹב שְׁלֵימָא, וְאִתְפְּגֵים לְבָתַר, וְלָא אִשְׁתְּלֵים מִלָּה. אֶלָּא וַדַּאי אִשְׁתְּלֵים, כָּל מַה דְּאִצְטְרִיךְ לְגַלָּאָה גַּלֵּי וְסָתֵים, אֲמַר מִלָּה וְגַלֵּי לְבַר וְסָתֵים לְגוֹ. וּמִלָּה דְאוֹרַיְיתָא לָא אִתְפְּגֵם לְעָלְמִין.

Jacob Torah

526. Everything in the Torah is undisclosed, since the Torah is the perfection of all, perfection above and below, not a word or a letter in the Torah is defective. Jacob said whatever he had to say, but he revealed and concealed. From what he wanted to reveal, he did not render defective even one letter.

526. וְכֹלָּא הוּא סָתֵים בֵּיהּ בְּאוֹרַיְיתָא, בְּגִין דְּאוֹרַיְיתָא הוּא שְׁלִימוּ דְּכֹלָּא, שְׁלִימוּ דִּלְעֵילָא וְתַתָּא, וְלָא אִית מִלָּה אוֹ אָת בְּאוֹרַיְיתָא פְּגִימוּ, וְיַעֲקֹב כָּל מַה דְּאִצְטְרִיךְ לֵיהּ לְמֵימַר אֲמַר, אֲבָל גַּלֵּי וְסָתֵים, וְלָא פָּגֵים מִכָּל מַה דְּבָעָא אֲפִילּוּ אוֹת אַחַת.

Asher Blessing Bread Dan Gates Jacob Praise

527. Rabbi Yehuda and Rabbi Yosi sat one day at the gate of Lod. Rabbi Yosi said to Rabbi Yehuda, We know that Jacob blessed his sons from the verse, "And blessed them" (Beresheet 49:28), but what are their blessings? He said to him: these are the blessings he blessed them, such as "Yehuda you are he whom your brethren shall praise," "Dan shall judge his people" and "Out of Asher his bread shall be fat" (Beresheet 49).

527. רִבִּי יְהוּדָה וְר' יוֹסֵי, הֲווֹ יַתְבֵי יוֹמָא חַד אֲפִתְחָא דְלוֹד. אֲמַר רִבִּי יוֹסֵי לְרִבִּי יְהוּדָה, הָא דְחָמִינָן דְּיַעֲקֹב בָּרֵיךְ לִבְנוֹי, חָמִינָן מִמַּה דִּכְתִיב, וַיְבָרֶךְ אוֹתָם, אֲבָל אָן בִּרְכָתָא דִלְהוֹן. א"ל כֹּלָּא בִּרְכָאן אִינוּן דְּבָרֵיךְ לְהוֹ, כְּגוֹן, יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ. דָּן יָדִין עַמּוֹ. מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ. וְכֵן כֻּלְּהוּ.

Blessing Foreskin Holy Land Jacob Purification Torah

528. But he did not reveal that which he wanted to reveal, for he wanted to reveal the end to them. It has been explained that there is an end of the right and an end of the left. He wanted to tell them of the end OF THE RIGHT, so that they will be kept and be purified from the foreskin OF THE END OF THE LEFT. What he revealed to them pertained to when they came to the Holy Land. But he did not disclose other things openly; they are hidden within the Torah in this portion of Jacob and in these blessings.

528. אֲבָל מַה דְּבָעֵי לְגַלֵּי לוֹן לָא גַּלֵּי, דְּבָעָא לְגַלָּאָה לְהוֹ אֶת הַקֵּץ. וְהָא אוֹקְמוּהָ, דְּאִית קֵץ לִימִינָא, וְאִית קֵץ לִשְׂמָאלָא, וּבָעָא לְגַלָּאָה לוֹן אֶת הַקֵּץ, בְּגִין לְאִסְתַּמְּרָא וּלְאִתְדַּכְּאָה מֵעָרְלָה. ומַאן דְּגַלֵּי לוֹן אִתְיְדַע וְאִתְגַּלֵּי, עַד דְּעָאלוּ לְאַרְעָא קַדִּישָׁא, אֲבָל מִלִּין אָחֳרָנִין לָאו אִינוּן בְּאִתְגַּלְּיָיא, וּסְתִימִין אִינוּן בְּאוֹרַיְיתָא, בְּהַאי פָּרְשָׁתָא דְיַעֲקֹב, וּבְאִינוּן בִּרְכָאן.

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