Daf 113a (דַּף קי״ג ע״א)

In this manner: (Bereshit 31) And Elohim came to Lavan the Aramean (כְּגַוְונָא דָּא וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִי), that one who was found with him (הַהוּא דִּשְׁכִיחַ גַּבֵּיהּ). (Bereshit 20) And Elohim came to Avimelekh (וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ), all of them are in this manner (כֻּלְּהוּ כְּגַוְונָא דָּא). In every place they call Him through those sorceries (בְּכָל אֲתַר אִקְרוּן לֵיהּ בְּאִינּוּן חַרְשִׁין), and because of this He was found at night more than by day (וְעַל דָּא הֲוָה שְׁכִיחַ בְּלֵילְיָא יַתִּיר מִבִּימָמָא). And this has been established (וְהָא אוֹקְמוּהָ). And all these sorcerers and sages were for Avimelekh (וְכָל הָנֵי חַרְשִׁין וְחַכִּימִין הֲווֹ לַאֲבִימֶלֶךְ), as it is written: (Bereshit 26) And Avimelekh king of the Philistines looked out of the window (דִּכְתִיב וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן). It is written here: out of the window (כְּתִיב הָכָא בְּעַד הַחַלּוֹן), and it is written there: (Judges 5) Out of the window she looked and cried, the mother of Sisera (וּכְתִיב הָתָם בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא).

As for Lavan, this has been established (לָבָן הָא אוּקְמוּהָ), and as for Bil‘am, likewise (בִּלְעָם כְּדֵין). And because of this, in all of them it is written: Elohim came (וְעַל דָּא בְּכֻלְּהוּ כְּתִיב אֱלֹהִים): And Elohim came to Bil‘am (וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם), And Elohim came to Lavan (וַיָּבֹא אֱלֹהִים אֶל לָבָן), And Elohim came to Avimelekh (וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ). He came to them, not they to Him (הוּא אָתָא לְגַבַּיְיהוּ, וְלָאו אִינּוּן לְגַבֵּיהּ), for they have no prepared place (דְּהָא לֵית לְהוּ אֲתַר זַמִּין). And if you say, behold it is written “Elohim” (וְאִי תֵּימָא, הָא כְּתִיב אֱלֹהִים).

Rather, this Name is shared in everything (אֶלָּא, שְׁמָא דָּא אִשְׁתְּתַּף בְּכֹלָּא), and even idolatry is also called Elohim, as in “other gods” (וַאֲפִילּוּ עֲבוֹדָה זָרָה נָמֵי אֱלֹהִים אִקְרֵי, אֱלֹהִים אֲחֵרִים). And included in the term “other gods” are these appointed forces (וּבִכְלָלָא דֶּאֱלֹהִים אֲחֵרִים אִלֵּין מְמָנָן), and therefore they are included, and for this reason it is called so (וּבִכְלָלָא דָּא הֲווֹ, וּבְגִין כַּךְ אִקְרֵי הָכֵי). And that wicked one would speak in his sorceries and call to Him, and He would come to him (וְהַהוּא רָשָׁע הֲוָה אָמַר בְּחַרְשׁוֹי וְקָרֵי לֵיהּ, וְאָתֵי לְגַבֵּיהּ). And because of this it is written (וּבְגִין כַּךְ כְּתִיב): (Numbers 22) Lodge here this night, and I will bring you back word, as Hashem shall speak to me (לִינוּ פֹה הַלַּיְלָה וַהֲשִׁיבוֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר יְיָ אֵלָי). That wicked one praised himself, for it is not written about him except: And Elohim came (הַהוּא רָשָׁע קָא מְשַׁבַּח גַּרְמֵיהּ, דְּהָא לָא כְּתִיב בֵּיהּ, אֶלָּא וַיָּבֹא אֱלֹהִים).

Another matter: As Hashem shall speak to me - through that emissary of the Sitra achra (דָּבָר אַחֵר כַּאֲשֶׁר יְדַבֵּר יְיָ אֵלָי, עַל יְדֵי דְּהַהוּא שְׁלִיחָא דְּסִטְרָא אָחֳרָא). And if you say: but behold it is written that by day He was found with him (וְאִי תֵּימָא הָא בִּימָמָא אִשְׁתְּכַח לְגַבֵּיהּ). Some say: it was Balak who came to him by day (ס״א כְּד הֲוָה לְגַבֵּיהּ בָּלָק אֶלָּא). Rather, surely in enchantment there was gazing, and at that time he gazed to direct the moment (אֶלָּא וַדַּאי בְּנַחַשׁ אִסְתַּכְּלוּתָא הֲוָה בֵּיהּ, וּבְהַהוּא זִמְנָא הֲוָה מִסְתַּכֵּל לְכַוְּונָא שַׁעֲתָא). This is what is written (הֲדָא הוּא דִכְתִיב): And he did not go as at other times to meet with enchantments, but Bil‘am saw that it was good in the eyes of Hashem to bless Yisrael (וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים. וַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי יְיָ לְבָרֵךְ אֶת יִשְׂרָאֵל). But that day he gazed to direct the moment, and it was not found as on other days (אֶלָּא דְּהַהוּא יוֹמָא אִסְתָּכַּל לְכַוְּונָא שַׁעֲתָא, וְלָא אִשְׁתְּכַּח כִּשְׁאָר יוֹמֵי). And then he saw that great wrath was not found in the world (וּכְדֵין חָמָא דְּהָא רוּגְזָא רַבָּא לָא אִשְׁתְּכַּח בְּעָלְמָא). Then he knew that it was good in the eyes of Hashem to bless Yisrael (כְּדֵין יָדַע כִּי טוֹב בְּעֵינֵי יְיָ לְבָרֵךְ אֶת יִשְׂרָאֵל). At that time he let himself go from all the enchantments of the world and did not gaze into them (בְּהַהוּא זִמְנָא שָׁבִיק גַּרְמֵיהּ מִכָּל נְחָשִׁים דְּעָלְמָא, וְלָא אִסְתְּכַּל בְּהוּ). This is what is written: And he did not go as at other times to meet with enchantments (הֲדָא הוּא דִכְתִיב וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים).

Come and see (תָּא חֲזֵי), at that time when wrath is found (בְּהַהִיא שַׁעֲתָא דְּרִתְּחָא אִשְׁתְּכַח), then the left side is aroused (כְּדֵין שְׂמָאלָא אִתְּעַר), and that wicked one knew the place to grasp the left side, to curse (וַהֲוָה יָדַע הַהוּא רָשָׁע אֲתַר, לְאַחֲדָא בְּסִטְרָא שְׂמָאלָא, לְמֵילַט). But he gazed at that time, and it was not found (וְאִסְתָּכַּל בְּהַהוּא זִמְנָא, וְלָא אִשְׁתְּכַח). Then what is written: (Numbers 23) How shall I curse-El has not cursed; and how shall I be angry-Hashem has not been angry (כְּדֵין מַה כְּתִיב, מַה אֶקּוֹב לֹא קַבֹּה אֵל וּמָה אֶזְעוֹם לֹא זָעַם יְיָ).

And therefore: (Micah 6) My people, remember now what Balak counseled, etc. (וּבְגִין כַּךְ, עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק וְגוֹ׳). And what Bil‘am son of Be‘or answered him-therefore Yisrael are meritorious; fortunate is their portion in this world and in the World to Come (וּמֶה עָנָה אוֹתוֹ בִּלְעָם בֶּן בְּעוֹר [בגין כך] זַכָּאִין אִינּוּן יִשְׂרָאֵל, זַכָּאָה חוּלָקֵיהוֹן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). (For their Master rebuked them thus.) (דְּמָארֵיהוֹן אוֹכַח לוֹן הָכִי). (Leviticus 26) If in My statutes you will walk. (וִיקְרָא כ״ו אִם בְּחֻקּוֹתַי תֵּלֵכוּ). If in My statutes-this is the place where the decrees of Orayta depend upon that place, as you say: (Leviticus 18) You shall guard My statutes (אִם בְּחֻקּוֹתַי, דָּא אֲתַר דִּגְזִירִין דְּאוֹרַיְיתָא תַּלְיָין בְּהַהוּא אֲתַר, כְּמָה דְאַתְּ אָמֵר אֶת חֻקּוֹתַי תִּשְׁמוֹרוּ). Statute is what it is called, and the decrees of Orayta are included in it (חוֹק הוּא דְּאִקְרֵי הָכִי, וּגְזִירִין דְּאוֹרַיְיתָא בָּהּ אִתְכְּלִילָן). (Leviticus 25) And My judgments you shall guard (וְאֶת מִשְׁפָּטַי תִּשְׁמְרוּ).

My judgments (מִשְׁפָּטַי), this is another supernal place (דָּא הוּא אֲתַר אָחֳרָא עִלָּאָה), for that statute is held within it (דְּהַהִיא חֻקָּה אֲחִידַת בֵּיהּ), and this is joined with that of the supernal and the lower ones (וּמִתְחַבְּרָן דָּא בְּדָא דְּעִילָּאֵי וְתַתָּאֵי). And all the commandments of Orayta, and all the decrees of Orayta, and all the sanctities of Orayta, are held in these-because this is the Written Torah, and this is the Oral Torah (וְכָל פִּקּוּדֵי אוֹרַיְיתָא, וְכָל גִּזְרֵי אוֹרַיְיתָא, וְכָל קִדּוּשֵׁי אוֹרַיְיתָא, בְּהָנֵי אֲחִידָן. בְּגִין דְּהַאי תּוֹרָה שֶׁבִּכְתָּב, וְהַאי תּוֹרָה שֶׁבְּעַל פֶּה).

And because of this (וְעַל דָּא), “If you walk in My statutes” (אִם בְּחֻקּוֹתַי)—all those decrees, judgments, punishments, and commandments (כָּל אִינּוּן גְּזִירִין וְדִינִין וְעוֹנָשִׁין וּפִקּוּדִין), which are in that place called Torah Shebe‘al Peh [Oral Torah], Chukkah [statute] (דְּאִינּוּן בְּהַהוּא אֲתַר דְּאִקְרֵי תּוֹרָה שֶׁבְּעַל פֶּה, חֻקָּה). “And you shall guard My judgments” (וְאֶת מִשְׁפָּטַי תִּשְׁמוֹרוּ)—in that place called Torah Shebikhtav [Written Torah] (בְּהַהוּא אֲתַר דְּאִקְרֵי תּוֹרָה שֶׁבִּכְתָּב), as you say (כְּמָה דְאַתְּ אָמֵר): “A judgment for the God of Ya‘akov” (מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב) (Tehillim 81:5). And this is bound to that, and that to this (וְדָא אָחִיד בְּדָא וְדָא בְּדָא), and all is one (וְכֹלָּא חַד). And this is the totality of the Holy Name (וְדָא הוּא כְּלָלָא דִּשְׁמָא קַדִּישָׁא), and whoever transgresses the utterances of Orayta (וּמַאן דְּאַעְבַּר עַל פִּתְגָּמֵי אוֹרַיְיתָא), it is as though he blemishes the Holy Name (כְּאִלּוּ פָּגִים שְׁמָא קַדִּישָׁא), because Chok [statute] and Mishpat [judgment] are the Name of Kudsha Berikh Hu [the Holy One, blessed be He] (בְּגִין דְּחֹק וּמִשְׁפָּט שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי). And because of this (וְעַל דָּא), “If you walk in My statutes” (אִם בְּחֻקּוֹתַי תֵּלֵכוּ)—this is Torah Shebe‘al Peh [Oral Torah] (דָּא תּוֹרָה שֶׁבְּעַל פֶּה). “And you shall guard My judgments” (וְאֶת מִשְׁפָּטַי תִּשְׁמְרוּ)—this is Torah Shebikhtav [Written Torah] (דָּא תּוֹרָה שֶׁבִּכְתָּב). And this is the totality of the Holy Name (וְדָא הוּא כְּלָלָא דִּשְׁמָא קַדִּישָׁא). “And you shall do them” (וַעֲשִׂיתֶם אוֹתָם). What is meant by “and you shall do them”? (מַאי וַעֲשִׂיתֶם אוֹתָם). Since He said, “you shall walk” and “you shall guard,” why does He say, “and you shall do”? (כֵּיוָן דְּאָמַר תֵּלֵכוּ וְתִשְׁמְרוּ, אֲמַאי וַעֲשִׂיתֶם). Rather, whoever performs the commandments of Orayta and walks in His ways (אֶלָּא, מַאן דְּעָבִיד פִּקּוּדֵי אוֹרַיְיתָא וְאָזִיל בְּאוֹרְחוֹי), it is, as it were, as though he makes Him above (כִּבְיָכוֹל כְּאִלּוּ עֲבִיד לֵיהּ לְעֵילָּא). Kudsha Berikh Hu [the Holy One, blessed be He] says (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “It is as though he made Me,” and they have established this (כְּאִלּוּ עַשָׂאָנִי, וְאוֹקְמוּהָ). And because of this: “And you shall do them” (וְעַל דָּא וַעֲשִׂיתֶם אוֹתָם). “And you shall do”—“you” is surely written (וַעֲשִׂיתֶם אַתֶּם כְּתִיב וַדַּאי), for since you are aroused to join this with that (וְהוֹאִיל וּמִתְעָרֵי עָלַיְיכוּ לְאִתְחַבְּרָא דָּא בְּדָא), so that the Holy Name may be found as is fitting (לְאִשְׁתַּכְּחָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), “and you shall do”—“you,” certainly (וַעֲשִׂיתֶם אַתֶּם וַדַּאי).