Daf 112b (דַּף קי״ב ע״ב)

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), surely Kudsha Berikh Hu watches over us constantly, and remembers us (וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח עֲלָן תָּדִיר, וְדָכִיר לָן). If not that He watches over Yisrael and remembers them (אִי לָאו דְּאִיהוּ אַשְׁגַּח בְּהוּ בְּיִשְׂרָאֵל, וְדָכִיר לוֹן), they would not stand a single day in exile (לָא יְקוּמוּן חַד יוֹמָא בְּגָלוּתָא). This is what is written (הֲדָא הוּא דִכְתִיב): (Leviticus 26) And yet, for all that, when they are in the land of their enemies, etc. (וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ׳). Kudsha Berikh Hu does not do with us according to our deeds (קוּדְשָׁא בְּרִיךְ הוּא לָא עָבִיד לָן כְּעוֹבָדָנָא).

Come and see (תָּא חֲזֵי), Balak was wise (בָּלָק חַכִּים הֲוָה), and great in sorceries in the works of his hands, more than Bil‘am (וְרַב חַרְשִׁין בְּעוֹבָדֵי יְדוֹי, יַתִּיר מִן בִּלְעָם). And thus we have learned (וְהָכִי אוֹלִיפְנָא): whatever a man seeks in this world in the service of Kudsha Berikh Hu, it is necessary to be aroused below in action (כָּל מַה דְּבָעֵי בַּר נָשׁ בְּהַאי עָלְמָא בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בָּעֵי לְאִתְּעָרָא בְּעוֹבָדָא לְתַתָּא).

For by the act below, the act above is aroused (דִּבְעוֹבָדָא דִּלְתַּתָּא, אִתְּעַר עוֹבָדָא לְעֵילָּא). And this act must be in holiness (וְעוֹבָדָא דָּא בָּעֵי בִּקְדוּשָּׁה). And this has been established (וְהָא אוּקְמוּהָ). And in a place where there is no act, there is speech, and in the word of the mouth the act depends, to arouse above (וּבַאֲתַר דְּלֵית עוֹבָדָא, אִית מִלָּה, וּבְמִלָּה דְּפוּמָא, תַּלְיָא עוֹבָדָא, לְאִתְּעָרָא לְעֵילָּא). As we must arouse supernal holiness, in deed and in word (כְּמָה דְּבָעֵינָן לְאִתְּעָרָא קְדוּשָּׁה עִלָּאָה, בְּעוֹבָדָא וּבְמִלָּה).

So too those that come from the side of defilement, they seek to arouse their side in act and in word of the mouth (הָכִי נָמֵי אִינּוּן דְּאַתְיָין מִסִּטְרָא דִּמְסָאֲבוּתָא, בַּעְיָין לְאִתְּעָרָא סִטְרָא דִּלְהוֹן, בְּעוֹבָדָא וּבְמִלָּה דְּפוּמָא). And even though Bil‘am was the greatest sorcerer of all the sorcerers of the world (וְאַף עַל גַּב דְּבִלְעָם חַרְשָׁא הֲוָה רַב מִכָּל חַרְשִׁין דְּעָלְמָא), a greater sorcerer than he was Balak (חַרְשָׁא עִלָּאָה מִנֵּיהּ הֲוָה בָּלָק). In divination Balak was greater than all the wise men (בְּקֶסֶם הֲוָה בָּלָק רַב מִכָּל חַכִּימִין). And Bil‘am in enchantment (וּבִלְעָם בְּנַחַשׁ). And this has been established (והא אוקמוה). Divination and enchantment are two levels (קֶסֶם וְנַחַשׁ תְּרֵין דַּרְגִּין אִינּוּן): divination depends on action (קֶסֶם תַּלְיָא בְּעוֹבָדָא). Enchantment does not depend on action but on gazing and on the word of the mouth (נַחַשׁ לָא תַּלְיָא בְּעוֹבָדָא אֶלָּא בְּאִסְתַּכְּלוּתָא, וּבְמִלָּה דְּפוּמָא). And then an unclean spirit is aroused upon them, to clothe itself in them, and it does what it does (וּכְדֵין מִתְעָרִין עָלַיְיהוּ רוּחָא מִסְאֲבָא, לְאִתְלַבְּשָׁא בְּהוּ, וְעָבִיד מַה דְּעָבִיד). And Yisrael are holy, not so (וְיִשְׂרָאֵל קַדִּישִׁין לָאו הָכֵי), but all are holy (אֶלָּא כֻּלְּהוּ קַדִּישִׁין), and all their deeds are to arouse upon them a holy spirit (וְכָל עוֹבָדַיְיהוּ לְאִתְּעָרָא עָלַיְיהוּ רוּחָא קַדִּישָׁא). As it is said (כְּמָה דְאַתְּ אָמֵר): (Isaiah 32) Until a spirit be poured upon us from on high (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם). And because of this it is written (וְעַל דָּא כְּתִיב): (Numbers 23) For there is no enchantment in Ya‘akov and no divination in Yisrael (כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל). For they are held in the supernal side of holiness (דְּהָא אִינּוּן בְּסִטְרָא דִּקְדוּשָּׁה עִלָּאָה אֲחִידָן). And their deeds come in holiness, and holiness is aroused upon them and clothes itself in them (וְעוֹבָדַיְיהוּ בִּקְדוּשָּׁה אָתוּ, וּקְדוּשָּׁה מִתְעָרֵי עָלַיְיהוּ וּמִתְלַבְּשָׁן בָּהּ). And come and see (וְתָּא חֲזֵי), in divination Balak was greater than all the wise men (בְּקֶסֶם הֲוָה בָּלָק רַב מִכָּל חַכִּימִין), and Bil‘am in enchantment (וּבִלְעָם בְּנַחַשׁ). And because of this, when Balak sought to join with him, what is written (וְעַל דָּא בְּשַׁעֲתָא דְּבָעָא בָּלָק לְאִתְחַבְּרָא עִמֵּיהּ, מַה כְּתִיב): (Numbers 22) And the elders of Moav and the elders of Midian went, and the rewards of divination in their hand (וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם). (And Bil‘am, his works were in enchantment) (וּבִלְעָם עוֹבָדוֹי בְּנַחַשׁ). Come and see (תָּא חֲזֵי), in the word of the mouth Bil‘am was greater than all the sorcerers of the world (בְּמִלָּה דְּפוּמָא הֲוָה בִּלְעָם רַב מִכָּל חַרְשִׁין דְּעָלְמָא), and with the gazing of that enchantment, he knew how to direct the moment (וּבְאִסְתַּכְּלוּתָא דְּהַהוּא נַחַשׁ, הֲוָה יָדַע לְכַוְּונָא שַׁעֲתָא). And because of this Balak sought to complete with him the word - some say all - divination and enchantment (וְעַל דָּא בָּעָא בָּלָק לְאַשְׁלְמָא מִלָּה [ס״א כֻּלָּא] קֶסֶם וְנַחַשׁ).

Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): Wicked one, behold My children preceded you (רָשָׁע, הָא קְדָמוּךָ בָּנַי). A deed is within them, that all the evil sides and evil kinds and sorceries of the world cannot approach them (עוֹבָדָא אִית בְּגַוַויְיהוּ, דְּכָל סִטְרִין בִּישִׁין וּזִינִין בִּישִׁין וְחַרְשִׁין דְּעָלְמָא לָא יַכְלִין לְקָרְבָא בַּהֲדַיְיהוּ), for all of them flee before it (דְּכֻלְּהוּ עַרְקִין מִקַּמֵּיהּ). And what is it? (וּמַאי אִיהוּ). The Tent of Meeting (אֹהֶל מוֹעֵד), and the holy vessels (וּמָאנֵי קוּדְשָׁא), and the services of the Sanctuary (וְשִׁמּוּשֵׁי מַקְדְּשָׁא), and the incense of spices (וּקְטֹרֶת בּוּסְמִין), which cancels all wrath and anger of the world, above and below (דְּקָא מְבַטֵּל כָּל רִתְחָא וְרוּגְזָא דְּעָלְמָא, דִּלְעֵילָּא וְתַתָּא). And their elevation-offerings and their sacrifices every day (וְעִלָּוָון וְקָרְבְּנִין בְּכָל יוֹמָא), and the two altars, to perform the service of the altars (וּתְרֵי מִזְבְּחוֹת, לְמֶעְבַּד עוֹבָדָא מִזְבְּחוֹת), and the table and the showbread (וְשֻׁלְחָן וְלֶחֶם הַפָּנִים), and the laver and its base (וְאֶת הַכִּיּוֹר וְאֶת כַּנּוֹ), and the many services of the work (וְכַמָּה שִׁמּוּשִׁין לְעוֹבָדָא). For the word of the mouth: the Ark and the two Tablets of the Orayta (לְמִלָּה דְּפוּמָא, הָאָרֹן וּתְרֵי לוּחַיָּיא דְּאוֹרַיְיתָא), and Aharon to atone for the people in prayer every day (וְאַהֲרֹן לְכַפְּרָא עַל עַמָּא בִּצְלוֹתָא בְּכָל יוֹמָא). When that wicked one beheld this, he said: For there is no enchantment in Ya‘akov and no divination in Yisrael (כֵּיוָן דְּאַשְׁגַּח הַהוּא רָשָׁע בְּהַאי, אָמַר כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל).

What is the reason? (מַאי טַעְמָא). Hashem his Elohim is with him, and the shout of a King is in him (יְיָ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ). And because of this: My people, remember now (וְעַל דָּא עַמִּי זְכָר נָא), I request from you (בְּבָעוּ מִנַּיְיכוּ), be mindful of that time when Balak and Bil‘am joined together to drive you out, and they could not (הֲווֹ דְּכִירִין הַהוּא זִמְנָא דְּאִתְחַבְּרוּ בָּלָק וּבִלְעָם לְשֵׁיצָאָה לְכוּ, וְלָא יָכִילוּ), for I held fast to you, like a father who holds fast to his son and does not deliver him into the hand of another (דַּאֲנָא אֲחִידְנָא בְּכוּ, כְּאַבָּא דְּאָחִיד בִּבְרֵיהּ, וְלָא שָׁבִיק לֵיהּ בִּידָא דְּאָחֳרָא). From Shittim until the Gilgal (מִן הַשִּׁטִּים וְעַד הַגִּלְגָּל), what is this corresponding to that? (מַאי דָּא לָקֳבֵיל דָּא).

Rather Kudsha Berikh Hu said to Yisrael (אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל): I request from you, be mindful always that when you held fast to Me, that wicked one was not able with his sorceries and divinations to rule over you (בְּבָעוּ מִנַּיְיכוּ, הֲווֹ דְּכִירִין כָּל זִמְנָא דַּהֲוִיתּוּן אֲחִידָן בִּי, וְלָא יָכִיל הַהוּא רָשָׁע בְּחַרְשׁוֹי וְקִסְמוֹי לְשַׁלְּטָאָה עָלַיְיכוּ). But when you let go your hands from holding Me and you were in Shittim, what is written? (כֵּיוָן דִּשְׁבַקְתּוּן יְדַיְיכוּ לְאַחֲדָא בִּי, וַהֲוִיתוּן בְּשִׁטִּים, מַה כְּתִיב). (Numbers 25) And the people ate, and bowed down to their gods (וַיֹּאכַל הָעָם וַיִשְׁתַּחֲווּ לֵאלֹהֵיהֶן). And in the Gilgal, as it is said (וּבַגִּלְגָּל, כְּמָה דְאַתְּ אָמֵר): (Hosea 12) In the Gilgal they sacrificed bulls (בַּגִּלְגָּל שְׁוָרִים זִבֵּחוּ). And then your enemies ruled over you (וּכְדֵין שְׁלִיטוּ בְּכוּ שַׂנְאֵיכוֹן). And all this, why? (וְכָל דָּא אֲמַאי). That you might know the righteousnesses of Hashem, all those righteousnesses that I did for you, when you held fast to Me (לְמַעַן דַּעַת צִדְקוֹת יְיָ כָּל אִינּוּן צְדָקוֹת, דְּעָבֵדְנָא לְכוּ, בְּזִמְנָא דְּאַתּוּן אֲחִידָן בִּי). And I did not allow a word of the world to rule over you, and the wrath above and below, and the evil kinds could not approach you (וְלָא שָׁבִיקְנָא מִלָּה דְּעָלְמָא לְשַׁלְּטָאָה בְּכוּ, וְרוּגְזָא דִּלְעֵילָּא וְתַתָּא, וְּזִינִין בִּישִׁין, לָא יַכְלִין לְקָרְבָא בְּכוּ). And he said to them: Lodge here this night, and I will bring you back word, as Hashem shall speak to me (וַיֹּאמֶר אֲלֵיהֶם לִינוּ פֹה הַלַּיְלָה וַהֲשִׁיבוֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר יְיָ אֵלָי).

Come and see (תָּא חֲזֵי): at the time when the sun enters and all the gates are closed, and night enters and it becomes dark (בְּשַׁעֲתָא דְּעָאל שִׁמְשָׁא, וְתַרְעִין כֻּלְּהוּ אַסְתִּימוּ, וְעָאל לֵילְיָא וְאִתְחֲשָׁךְ), how many bands of destroyers send down their chains and go and roam in the world (כַּמָה חֲבִילֵי שָׁרָאן מְשַּׁלְשְׁלֵיהוֹן, וְאָזְלִין וְשָׁטָאן בְּעָלְמָא), and how many mighty ones are appointed over them to lead them (וְכַמָּה רַבְרְבֵי מְמָנָן עָלַיְיהוּ דִּמְדַבְּרֵי לְהוּ). And there is one great appointed over all from the left side (וְאִית מְמָנָא רַבְרְבָא עַל כֹּלָּא מִסִּטְרָא דִּשְׂמָאלָא), and that wicked one was often found with that supreme appointed one above all, in his sorceries (וְהַהוּא רָשָׁע הֲוָה שְׁכִיחַ לְגַבֵּי הַהוּא מְמָנָא עִלָּאָה מִכֹּלָּא בְּחַרְשׁוֹי). And he would speak his sorceries at night, at the time when he ruled over all his company (וְהוּא הֲוָה אָמַר בְּחַרְשׁוֹי בְּלֵילְיָא, בְּזִמְנָא דְּאִיהוּ שַׁלְטָא בְּכָל סִיעָתָא דִּילֵיהּ). And he would come to be found with him, and he would make known to him what he sought (וְהוּא הֲוָה אָתֵי לְאִשְׁתַּכְּחָא גַּבֵּיהּ, וְאוֹדַע לֵיהּ מַה דְּאִיהוּ בָּעֵי).