Kabbalah - Rabbi Aryeh Rotenberg

• 250629.Chukat ver1-5

  250629.Chukat ver1-5Chukat: Verse 1"And Hashem spoke to Moses and Aaron, saying, 'This is the ordinance of the Torah which Hashem has commanded'" (Bemidbar 19:1-2). Rabbi Yosi opened the discussion saying: "and this is the Torah which Moses set before the children of Yisrael" (Devarim 4:44). Come and behold: the words of the Torah are holy, lofty, and sweet, as it is written: "more to be desired are they than gold, and much fine gold: sweeter also than honey..." (Tehilim 19:11). It is as if whoever studies the Torah stands every day at Mount Sinai and receives the Torah. This is what it says: "this day you are become a people" (Devarim 27:9). And the friends have already set the explanation.Chukat: Verse 2It is written here: "this is the ordinance of the Torah," and it is also, "and this is the Torah," BUT IT IS NOT WRITTEN, 'THE ORDINANCE.' What is the difference between this and that? HE RESPONDS: It is a lofty secret and that is what we learned. The words, "and this is the Torah," are to show that all is in one unison and to unite the Congregation of Yisrael, THAT IS MALCHUT, with the Holy One, blessed be He, THAT IS ZEIR ANPIN, so that all will be one. Therefore, "and this is the Torah." Why is there the addition of "and" (Heb. Vav), TO "this?'' It is only to show that as we are taught, all is one without division. The words, "and this," indicate the general and the particular, NAMELY male and female combined together, SINCE VAV IS MALE, THAT IS ZEIR ANPIN, WHICH IS GENERAL - AND "THIS" IS FEMALE, MEANING MALCHUT, WHICH IS PARTICULAR. Therefore, it is assuredly WRITTEN: "and this is the Torah," TO INDICATE ZEIR ANPIN AND THE NUKVA IN ONE UNISON. However, "this," without the additional Vav is specifically the ordinance of the Torah, WHICH IS MALCHUT THAT IS CONSIDERED THE ORDINANCE. AND it EMANATES FROM ZEIR ANPIN, WHICH IS CONSIDERED THE TORAH, but is not the Torah ITSELF, WHICH IS ZEIR ANPIN. It is ONLY the law of the Torah, the decree of Torah, WHICH IS MALCHUT.Chukat: Verse 3Come and behold: IT IS WRITTEN, "this is that which belongs to the Levites" (Bemidbar 8:24). It is not WRITTEN, 'and this,' WITH A VAV, since they emerge from the side of Judgment, WHICH IS FROM THE LEFT SIDE AND FROM THE SIDE OF MALCHUT THAT IS ERECTED FROM THE LEFT, and not from the angle of Compassion, WHICH IS ZEIR ANPIN. THEREFORE, "THIS" IT IS WRITTEN WITHOUT A VAV, MEANING MALCHUT WITHOUT ZEIR ANPIN. Rabbi Yehuda said: Yet it is written, "and this do to them, that they may live" (Bemidbar 4:19). Here, "THIS" IS WITH A VAV, and it is said about the Levites, and yet you say THAT THE LEVITES ARE THE ASPECT OF "this," and not of, "and this." He said to him: It is most certainly so, THAT THEY ARE IN THE ASPECT OF, "AND THIS." The scripture proves that whoever holds on to deadly poison spices but does not blend into it life-giving spices will certainly die. Therefore, IT IS WRITTEN: "And this do to them, that they may live," MEANING THAT "THIS," WHICH IS THE SECRET OF MALCHUT, CONSIDERED THE TREE OF DEATH, SHOULD JOIN WITH VAV, WHICH IS ZEIR ANPIN, THE TREE OF LIFE. "...And not die..." (Ibid.) This is because the spice of life is mixed with it. THEREFORE, "and this do to them, that they may live, and not die," since they require, "and this," and not 'this.' THEREFORE, the verse: "and this is the Torah," INDICATES that it really is actually in one union, a union of total perfection, male and female in one inclusion; THAT IS THE SECRET OF Vav-Hei. However, "this," ALONE WITHOUT THE VAV, is a Hei alone WITHOUT A VAV, THAT IS, MALCHUT WITHOUT ZEIR ANPIN. About this, it IS WRITTEN: "this is the ordinance of the Torah."

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  1:03:32
• 250626.Shlach Lecha ver311

  250626.Shlach Lecha ver311Shlach Lecha: Verse 311א"ר חִזְקִיָּה, הָכִי אוֹלִיפְנָא, כְּתִיב וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי. וַיֵּלֶךְ אִישׁ: דָּא קוּדְשָׁא בְּרִיךְ הוּא כד"א יְיָ' אִישׁ מִלְחָמָה. מִבֵּית לֵוִי: דָּא קוּדְשָׁא בְּרִיךְ הוּא, אֲתָר דְּחָכְמָה עִלָּאָה, וְהַהוּא זוֹהַר מִתְחַבְּרָן כַּחֲדָא, דְּלָא מִתְפָּרְשָׁן לְעָלְמִין. מִבֵּית לֵוִי: דְּאַשְׁרֵי לִוְיָתָן כָּל חִידוּ בְּעָלְמָא, הה"ד לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ. וַיִּקַּח אֶת בַּת לֵוִי, דָּא קוּדְשָׁא בְּרִיךְ הוּא, אֲתָר דִּנְהִירוּ דְּסִיהֲרָא נָהִיר.Rabbi Chizkiyah said, This is how I learned it. It is written: "And there went a man of the house of Levi, and took to wife the daughter of Levi" (Shemot 2:1). "And there went a man:'' That is the Holy One, blessed be He, THAT IS ZEIR ANPIN, as it says, "Hashem is a man of war" (Shemot 15:3). "The house of Levi" is the Holy One, blessed be He, WHO WENT FROM the area where supernal Chochmah and that bright radiance, WHICH IS SUPERNAL BINAH, join together and never separate. HE INTERPRETS "LEVI" AS DERIVED FROM ATTACHMENT, AS IN 'LIVYUT' (ENG. 'ACCOMPANIMENT'). ANOTHER EXPLANATION OF: "Of the house of Levi" is that the Leviathan, THAT IS YESOD OF ZEIR ANPIN, has inspired all enjoyment in the world AND HE INTERPRETS "LEVI" AS DERIVED FROM LEVIATHAN, as it is written: "There is the Leviathan, whom You have made to play therein" (Tehilim 104:26). "And took to wife the daughter of Levi:'' That is the Holy One, blessed be He, which is the place where the moon is bright, THAT BEING MALCHUT.Shlach Lecha: Verse 312וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן. הָאִשָּׁה וַדַּאי, כד"א לְזֹאת יִקָּרֵא אִשָּׁה. בְּקַדְמֵיתָא בַּת לֵוִי, הָכִי הוּא וַדַּאי. וְכִי בַּת לֵוִי בְּקַדְמֵיתָא, וְהַשְׁתָּא אִשָׁה. אֶלָּא הָכִי אוֹלִיפְנָא, אִתְּתָא עַד לָא אִזְדַּוְּוגַת, אִתְקְרִיאַת בַּת פְּלוֹנִי, בָּתַר דְּאִזְדַּוְּוגַת. אִתְקְרֵי אִשָׁה, וְהָכָא, בַּת וְאִשָּׁה, כֹּלָּא בְּחַד דַּרְגָּא הִיא."And the woman conceived, and bore a son" (Shemot 2:2). Surely, "the woman" IS MALCHUT, as it says, "she (Heb. zot) shall be called woman" (Beresheet 2:23) AND "ZOT" IS THE NAME OF MALCHUT. At first, SHE IS CALLED "the daughter of Levi" and certainly it is so. Why did he first CALL HER the daughter of Levi and now a woman? HE RESPONDS: This is what we have learned. Before she is married, a woman is referred to as the daughter of so-and-so, but after she is married, she is referred to as a woman. Here too, daughter and woman pertain to the same level, MEANING MALCHUT. HOWEVER, BEFORE HE TOOK HER IN MARRIAGE, SHE WAS REFERRED TO AS THE DAUGHTER OF LEVI, AND AFTER THAT, A WOMAN.Shlach Lecha: Verse 313וַתִּצְפְּנֵהוּ ג' יְרָחִים, אִלֵּין תְּלַת יַרְחִין דְּדִינָא קַשְׁיָא שַׁרְיָא בְּעָלְמָא. וּמַאי נִינְהוּ. תַּמּוּ"ז וְאָ"ב וְטֵבֵ"ת. מַאי קָא מַשְׁמַע לָן. דְּעַד דְּלָא נָחַת מֹשֶׁה לְעָלְמָא, שְׁכִיחַ הֲוָה הוּא לְעֵילָּא, וְעַל דָּא אִזְדַּוְּוגַת בֵּיהּ שְׁכִינְתָּא מִן יוֹמָא דְּאִתְיְלִיד. מִכָּאן אָמַר רִבִּי שִׁמְעוֹן, רוּחֵיהוֹן דְּצַדִּיקַיָּיא שְׁכִיחִין אִינּוּן לְעֵילָּא, עַד לָא יֶחֱתוּן לְעָלְמָא."She hid him three months" (Shemot 2:2): These are the three months when heavy Judgment rests in the world. Which ones are they? Tamuz, Av and Tevet. AND THEREFORE, THE SHECHINAH HID HIM. HE ASKS: What is it trying to tell us by this? HE REPLIES: IT LETS US KNOW that before Moses went down to the world, he was above. Therefore, the Shechinah joined him since the day he was born, AND PROTECTED HIM. From here, Rabbi Shimon took it to say that the spirits of the righteous are above before they descend into this world.

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  56:33
• 250624.Shlach Lecha ver257-261

  250624.Shlach Lecha ver257-261Shlach Lecha: Verse 257זְמִינָא יְרוּשָׁלַםִ לְאַפָּקָא מַיִין, וּלְנַבְעָא נְבִיעוּ, הָכָא אִית לוֹמַר, סוֹפָא דְּכָל דַּרְגִּין, לָאו אִיהוּ יְרוּשָׁלַם, אֶלָּא וַדַּאי יְרוּשָׁלַםִ וְיוֹמָא הַהוּא כֹּלָּא חַד. מַה בֵּין הַאי לְהַאי. אֶלָּא יְרוּשָׁלַםִ, כָּל דַּרְגִּין קַדִּישִׁין דִּילָהּ, כַּד אִסְתַּחֲרָן, אִקְרוּן יְרוּשָׁלַםִ. וְהָכִי אִתְּחֲמָאן. וְאִית דַּרְגִּין דְּסַחֲרָן, וְאִקְרוּן עֲזָרוֹת, אִלֵּין פְּנִימָאִין, וְאִלֵּין לְבַר. וְאִית דַּרְגִּין דְּאִקְרוּן כַּד אִסְתַּחֲרָן, לְשָׁכוֹת. וְאִית דַּרְגִּין דְּאִקְרוּן כַּד אִסְתַּחֲרָן. הֵיכָל וּדְבִיר. לְגוֹ מִכָּל אִינּוּן דַּרְגִּין, אִית חַד נְקוּדָה, כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה. נְקוּדָה דָּא, אִקְרֵי יוֹם הַהוּא, וְסִימָנִיךְ הַהוּא יִקָּרֵא אֶרֶץ.Jerusalem is destined to produce water and to become a flowing spring. Here it would be possible to say that the end of all steps, REFERRED TO BY HAHU, is not Jerusalem. However, Jerusalem and "that day" are most certainly all one, SINCE BOTH ARE MALCHUT. What is the difference between them? It is only that when Jerusalem is surrounded by all her holy steps it is called Jerusalem. That is the way they appear. There are steps that surround, called the Temple courts. These are inner and some SURROUND IT from outside. There are steps FURTHER WITHIN, which when they surround, are called chambers. There are steps which when they surround, are called the temple and the sanctuary. At the innermost of all these steps, there is one point: "The king's daughter is all glorious within" (Tehilim 45:14). That point is called "that day." This is derived from "which (Heb. hahu) was called the land" (Devarim 3:13). THAT IS, MALCHUT IS CALLED LAND, BUT JUST HER HIDDEN POINT.Shlach Lecha: Verse 261ת"ח, תְּחוֹת עִגּוּלָא דְּאִינּוּן שְׂבָכִין, דְּתַמָּן בְּאִינּוּן מַיִין דְּהַהוּא נְבִיעוּ דְּמַעְיָינָא, אִתְרְשִׁים נְבִיעוּ חַד, וְאִתְפָּשַּׁט וְנָפִיק לְבַר, וְעָאל גּוֹ יַמָּא רַבָּא. וְרָשִׁים בֵּיהּ אָרְחָא בְּלִבָּא דְּיַמָּא, וּמִינֵּיהּ שָׁתֵי לִוְיָתָן, וְרַוֵּי, וְחַדֵּי, וְאִתְרַבֵּי בְּרִבּוּיָיא. וְכַד נָפִיק נְבִיעוּ אַחֲרָא, הַהוּא נְבִיעוּ אִתְפְּשָׁט וְאָזִיל בִּטְמִירוּ, תְּחוֹת תְּהוֹמָא, לְגוֹ יַמָּא בַּתְרָאָה. וְכֹל אִינּוּן מַיִם זֵדוֹנִים, וּמַיִין תַּקִּיפִין, מָאִיךְ לוֹן, וְכָפִיף לוֹן, דְּלָא יִפְּקוּן לְחַבְּלָא בְּנֵי עָלְמָא. וְסִימָן הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבַמַּיִם עַזִּים נְתִיבָה.HE NOW RETURNS TO EXPLAIN IN ANOTHER MANNER AND IN OTHER WORDS, THE WORDS IN THE VERSE: "HALF OF THEM TOWARDS THE PRIMORDIAL SEA." Come and see, Under the ring of those networks that exist there. In these waters of the flowing spring THAT EXIST THERE, there is one distinct spring that expands and flows out and enters the great sea. It delineates in it a path to the heart of the sea. From it, the Leviathan drinks until he is happily satiated, and grows and enlarges greatly. THAT IS THE SECRET OF "HALF OF THEM TOWARDS THE PRIMORDIAL SEA," MEANING TO THE HEART OF THE SEA. When another spring flows out, that spring continues to expand secretly under the depths, into the last sea, THAT IS MALCHUT THAT IS HIDDEN. All these harsh and maligning waters it pushes and forces down, so they would not be able to harm the inhabitants of the world. This is derived from the verse: "Who makes a way in the sea, and a path in the mighty waters" (Yeshayah 43:16), NAMELY IN THE LAST SEA.

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  1:04:24
• 250623.Shlach Lecha ver256-7

  250623.Shlach Lecha ver256-7Shlach Lecha: Verse 256פָּתַח הַהוּא יַנּוּקָא וְאָמַר, וְהָיָה בַּיוֹם הַהוּא. הַהוּא, לָא יְדִיעַ מַאן הוּא. אֶלָּא בְּכָל אֲתָר בַּיוֹם הַהוּא, יוֹמָא בַּתְרָאָה הוּא, אֲמַאי אִקְרֵי יוֹם הַהוּא. אֶלָּא דָּא הוּא יוֹמָא דְּאָחִיד סוֹפָא בְּשֵׁירוּתָא. שֵׁירוּתָא אִקְרֵי הוּא, כד"א וְעָבֵד הַלֵּוִי הוּא פּוּלְחָנָא דְּלֵוִי, לְדַרְגָּא דְּאִקְרֵי הוּא, טָמִיר וְגָנִיז. וְאִקְרֵי הַהוּא, לְאַחֲזָאָה סוֹפָא דְּכָל דַּרְגִּין, דְּאִיהוּ שֵׁירוּתָא, וְכֹלָּא חַד. וּבְגִין דְּאִיהוּ סוֹפָא, אִתּוֹסַף בֵּיהּ ה.'The child opened the discussion saying, "And it shall come to pass, on that day" (Zecharyah 14:9). HE ASKS: "That:'' It is not known which it is. HE REPLIES: But wherever "that day" is mentioned, it is the last of days. Why is it called "that (Heb. hahu) day?'' It is only because it is a day in which the end is connected to the beginning, WHICH IS BINAH. Its beginning is referred to as "he (Heb. hu)," as it says: "But the Levites shall do the service (lit. 'serve him')" (Bemidbar 18:23), since the performance of the Levite is for the level that is called "he" that is concealed and hidden. BECAUSE IT IS HIDDEN, IT IS THEREFORE CALLED "HE" IN THE THIRD PERSON. When it is read 'Hahu' WITH THE DEFINITE ARTICLE HEI, WHICH IS MALCHUT, it comes to indicate that the end of all the levels, THAT IS MALCHUT, is the beginning OF THE STEPS, WHICH IS BINAH, since all is one. Since THE WORD HAHU is the end, MEANING MALCHUT, Hei was added to it, MEANING THE HEI THAT IS MALCHUT WAS ADDED TO THE WORD HU, WHICH IS BINAH, WHICH IS ENVELOPED WITHIN MALCHUT WITH THE RESULT THAT THE WORD 'HAHU' IS MALCHUT, BUT ONLY WHEN BINAH IS ENVELOPED WITHIN HER.Shlach Lecha: Verse 257זְמִינָא יְרוּשָׁלַםִ לְאַפָּקָא מַיִין, וּלְנַבְעָא נְבִיעוּ, הָכָא אִית לוֹמַר, סוֹפָא דְּכָל דַּרְגִּין, לָאו אִיהוּ יְרוּשָׁלַם, אֶלָּא וַדַּאי יְרוּשָׁלַםִ וְיוֹמָא הַהוּא כֹּלָּא חַד. מַה בֵּין הַאי לְהַאי. אֶלָּא יְרוּשָׁלַםִ, כָּל דַּרְגִּין קַדִּישִׁין דִּילָהּ, כַּד אִסְתַּחֲרָן, אִקְרוּן יְרוּשָׁלַםִ. וְהָכִי אִתְּחֲמָאן. וְאִית דַּרְגִּין דְּסַחֲרָן, וְאִקְרוּן עֲזָרוֹת, אִלֵּין פְּנִימָאִין, וְאִלֵּין לְבַר. וְאִית דַּרְגִּין דְּאִקְרוּן כַּד אִסְתַּחֲרָן, לְשָׁכוֹת. וְאִית דַּרְגִּין דְּאִקְרוּן כַּד אִסְתַּחֲרָן. הֵיכָל וּדְבִיר. לְגוֹ מִכָּל אִינּוּן דַּרְגִּין, אִית חַד נְקוּדָה, כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה. נְקוּדָה דָּא, אִקְרֵי יוֹם הַהוּא, וְסִימָנִיךְ הַהוּא יִקָּרֵא אֶרֶץ.Jerusalem is destined to produce water and to become a flowing spring. Here it would be possible to say that the end of all steps, REFERRED TO BY HAHU, is not Jerusalem. However, Jerusalem and "that day" are most certainly all one, SINCE BOTH ARE MALCHUT. What is the difference between them? It is only that when Jerusalem is surrounded by all her holy steps it is called Jerusalem. That is the way they appear. There are steps that surround, called the Temple courts. These are inner and some SURROUND IT from outside. There are steps FURTHER WITHIN, which when they surround, are called chambers. There are steps which when they surround, are called the temple and the sanctuary. At the innermost of all these steps, there is one point: "The king's daughter is all glorious within" (Tehilim 45:14). That point is called "that day." This is derived from "which (Heb. hahu) was called the land" (Devarim 3:13). THAT IS, MALCHUT IS CALLED LAND, BUT JUST HER HIDDEN POINT.

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• 250622.Shlach Lecha ver118

  250622.Shlach Lecha ver118The difference between Tam and TamimRabbi Ila'i explains why Abraham was referred to as Tamim (perfect) while Jacob was referred to as Tam (perfect) and says that the difference has to do with the fact that Jacob was more perfect, being circumcised. With the wholeness of male and female together, Tam takes the letter aleph to become Emet, truth, as in "You will show truth to Jacob." When Abraham circumcised himself he entered into Tam and also into its levels that are together called Yam, ocean, thus becoming Tamim that combines the letters of both; thus he was connected with the right. Everyone should contain the holy levels and be Tam Yam in order to be able to accept the aleph, the secret of Jacob, to become Emet or truth. Rabbi Ila'i tells us how Malchut is covered on the outside with blue that was taken from the ocean so that those who look at her with the evil eye will draw the blue color that is judgment; internally, however, all the colors sparkle in her and are embroidered with the light of Chochmah. Similarly the man who wears the blue tzitzit becomes Tamim every day. He becomes elevated afterward to higher levels by the wearing of the Tefilin, to the levels of Zeir Anpin. It now appears that seven days have passed since the righteous rabbis began their supernal experience, and Rabbi Ila'i now tells them the explanation of the six sections of the mysterious riddle they heard earlier.Shlach Lecha: Verse 117פָּתַח ר' אִילָאִי וְאָמַר, תָּמִים תִּהְיֶה עִם יְיָ' אֱלֹהֶיךָ. מַה בֵּין תָּם לְתָמִים. בְאַבְרָהָם כְּתִיב, הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. יַעֲקֹב דְּאִשְׁתְּלִים יַתִּיר, כְּתִיב בֵּיהּ, וְיַעֲקֹב אִישׁ תָּם. אֲמַאי אִקְרֵי אִישׁ תָּם. בְּגִין דְּלָא אִשְׁתְּאַר בֵּיהּ פְּסוֹלֶת כְּלַל, דְּהָא פְּרִיעָה הֲוָה בֵּיהּ.Rabbi Ila'i opened the discussion saying, "You shall be perfect (Heb. tamim). with Hashem your Elohim" (Devarim 18:13). HE ASKS: What is the difference between Tam (lit. 'perfect') and Tamim (lit. 'perfect'). HE RESPONDS: By Abraham, it is written: "Walk before Me, and be perfect (Heb. tamim)" (Beresheet 17:1). By Jacob, who was more perfected, it is written: "And Jacob was a plain (perfect - tam) man" (Beresheet 25:27). Why was he called a perfect man? Since no refuse was left with him, as the uncovering of the membrane at circumcision was performed on him.Shlach Lecha: Verse 118בְּמָה אִתְפְּרַע, וְאִתְדַכֵּי מֵהַהוּא פְּסוֹלֶת בְּגִין דְּהַהוּא אֲתָר דְּאַתְקִיף לִפְסוֹלֶת, דִּלְגוֹ אֲתָר דִּפְרִיעָה שָׁארִי, אִיהוּ שׁוֹר, דִּיּוּקְנָא דִּשְׂמָאלָא דְּכֻרְסַיָא דִּילֵיהּ. וְהַהוּא שׁוֹר, אִקְרֵי שׁוֹר תָּם. דְּהָא רְתִיכָא דְּכֻרְסְיָא, רְשִׁימָא דִּבְרִית אִית בֵּיהּ. וע"ד, הַאי שׁוֹר אִקְרֵי תָּם. וְיַעֲקֹב אָחִיד בֵּיהּ בְּגַוֵּויהּ, וּבְהַאי שׁוֹר עָבֵיד פְּרִיעָה, וְאַעְבַּר זוּהֲמָא דִּפְסּוֹלֶת כֻּלָּא.HE INQUIRES: How did he perform that membrane uncovering and become cleansed from that refuse? HE RESPONDS: That area that strengthens the refuse within - WHICH EXISTS where the membrane is - is an ox, WHICH IS the left image of His throne. FOR IN THE CHARIOT OF THE THRONE ARE THE FACE OF THE LION TO THE RIGHT AND THE FACE OF THE OX TO THE LEFT. That ox is referred to as an ox that has not gored (Heb. tam), since there exists an impression of that Covenant of circumcision in the Chariot of that throne. Therefore, this ox is called an unblemished ox. Jacob is connected with it and with this ox, he has performed the membrane uncovering and has removed the soil of that refuse entirely.Shlach Lecha: Verse 119בְּמַתְנִיתָא דִּבְצַלְאֵל כְּתִיב, וַיִּזְכּוֹר אֱלֹהִים אֶת רָחֵל. בְשָׂרָה כְּתִיב פְּקִידָה, וּבְרָחֵל כְּתִיב זְכִירָה, אֲמַאי. בְּגִין דְּזָכוֹר אִתְרְשִׁים בְּיַעֲקֹב, דְּאִיהוּ בְּרִית שְׁלִים, כַּד אִתְיְילִד יוֹסֵף. וּבְמָּה. כַּד נָטַל שׁוֹר בַּהֲדֵיהּ, דְּלָא יַתְקִיף לְסִטְרָא אַחֲרָא. ובג"כ, אִתְקְרֵי יוֹסֵף בְּכוֹר שׁוֹר, בְּכוֹר דְּהַהוּא שׁוֹר דְּנָטַל יַעֲקֹב בְּכוֹר שׁוֹרוֹ, וְדָחֵי לְהַהוּא שׁוֹר.

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