Daf 119b (דַּף קי״ט ע״ב)

He opened and said (פָּתַח וְאָמַר), “How shall I curse whom God has not cursed, and how shall I rage whom Hashem has not raged against?” (מָה אֶקּוֹב לֹא קַבֹּה אֵל וּמָה אֶזְעוֹם לֹא זָעַם יְיָ) (Numbers 23). Come and see (תָּא חֲזֵי), as it is above, so it is below (כְּגַוְונָא דְּאִית לְעֵילָּא, אִית לְתַתָּא). Above there is right and there is left (לְעֵילָּא אִית יְמִינָא וְאִית שְׂמָאלָא). Below: Yisrael and the nations (לְתַתָּא יִשְׂרָאֵל וְעַמִּין). Yisrael are united to the right (יִשְׂרָאֵל אִתְאַחֲדָן לִימִינָא), in the holiness of the Holy King (בִּקְדוּשָּׁא דְּמַלְכָּא קַדִּישָׁא).

The nations, idol worshippers of stars and constellations (עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), to the left, to the side of the defiled spirit (לִשְׂמָאלָא, לְסִטְרָא דְּרוּחַ מִסְאֲבָא). And all of them are below all the degrees of the left (וְכֻלְּהוּ לְתַתָּא מִכֻּלְּהוּ דַּרְגִּין דִּשְׂמָאלָא). And all the degrees are bound one with another (וְכֻלְּהוּ דַּרְגִּין אֲחִידָן דָּא בְּדָא), until they are suspended from the head (עַד דְּתַּלְיָין מִן רֵישָׁא). And as the head takes, so the tail below takes (וּכְגַוְונָא דְּרֵישָׁא נָטִיל, בְּהַהוּא גַּוְונָא נָטִיל זַנְבָא, דְּאִיהִי תַּתָּאָה). Why is this so? (מַאי טַעְמָא). Because it is bound to it (בְּגִין דְּאָחִיד בֵּיהּ). And because of this, the nations, idol worshippers of stars and constellations (וּבְגִין כַּךְ, עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), in their impure side, in this way they are led (בְּהַהוּא סְטָר מִסְאֲבָא דִּלְהוֹן, הָכִי אִתְדְּבָּרוּ).

Bilaam made use of all the lower crowns (בִּלְעָם הוּא אִשְׁתָּמַּשׁ בְּכֻלְּהוּ כִּתְרִין), some say: degrees (נ״א דַּרְגִּין), and he gazed in that lowest one which is the tail (וְהוּא הֲוָה חָמֵי בְּהַאי תַּתָּאָה דְּאִיהוּ זַנְבָא), for he could not be led except from the head (דְּלָא יָכִיל לְאִתְדַּבְּרָא אֶלָּא בְּרֵישָׁא). Because of this he said (בְּגִין כַּךְ אָמַר): “How shall I curse whom El has not cursed” (מָה אֶקּוֹב לֹא קַבֹּה אֵל), for it is the head above (דּאיהו רֵישָׁא), because that upper head is not found in judgment in those days (בְּגִין דְּהַהוּא רֵישָׁא עִלָּאָה, לָא אִשְׁתְּכַח בְּדִינָא בְּאִינּוּן יוֹמִין). And even though this “El” we have already established (וְאַף עַל גַּב דְּהַאי אֵל אוֹקִימְנָא), this holy Malkhut takes a Name like the likeness of all (הַאי מַלְכוּתָא קַדִּישָׁא נָטִיל שְׁמָא כְּגַוְונָא דְּכֹלָּא). And this goodness and Chesed of this world (וְהַאי טַב וְחֶסֶד דְּהַאי עָלְמָא), some say: we have already established it in another higher place, and it is the goodness and Chesed of the world, this holy Malkhut takes the Name in likeness of above (ס״א אוקימנא באתר אחרא עִלָּאָה וְהוּא טַב וְחֶסֶד עָלְמָא הַאי מַלְכוּתָא קַדִּישָׁא נָטִיל שְׁמָא כְּגוַונָא דְּעִלָּא). And because of this it is called El (וּבְגִין כַּךְ אִקְרֵי אֵל). But it is the one that “rages every day” (אֶלָּא דְּאִיהוּ זוֹעֵם בְּכָל יוֹם) (Psalm 7), in which judgment is found (דְּאִשְׁתְּכַח בֵּיהּ דִּינָא). And come and see (וְתָּא חֲזֵי), El Shaddai (אֵל שַׁדַּי).

We have established (הָא אוֹקִימְנָא) that in it is the sufficiency of the world (דְּבֵיהּ סִפּוּקָא דְּעָלְמָא), and it is He who said to the world “enough” (וְאִיהוּ אָמַר לַעוֹלָם דַּי). For behold, this El is that which is joined with it (דְּהָא הַאי אֵל הוּא דְּאִזְדְּוַּוג בַּהֲדֵיהּ), and because of this it is called El Shaddai, El that is enough (וּבְגִין כַּךְ אִקְרֵי אֵל שַׁדַּי, אֵל דְּשַׁדַּי). And concerning this: “How shall I curse whom El has not cursed” (וְעַל דָּא מַה אֶקּוֹב לֹא קַבֹּה אֵל) (Numbers 23). Because of this, just as the head is aroused (בְּגִין כַּךְ, כְּגַוְונָא דְּאִתְּעַר רֵישָׁא), so too the lower is aroused (הָכִי נָמֵי אִתְּעַר תַּתָּאָה).

Rabbi El'azar wept (בָּכָה רִבִּי אֶלְעָזָר), opened and said (פָּתַח וְאָמַר): “Her voice goes like a serpent, etc.” (קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ וְגוֹ׳) (Jeremiah 46). Now, in this manner (הַשְׁתָּא כְּהַאי גַּוְונָא), when Yisrael are in exile (דְּיִשְׂרָאֵל בְּגָלוּתָא), she surely goes like a serpent (אִיהִי וַדַּאי אַזְלָא כְּנָחָשׁ). A serpent, when it is bowed - Some say: in judgment (נ״א: בְּדִינָא) - lowers its head to the dust (כָּפִיף רֵישָׁא לְעַפְרָא), its tail rises, rules, and strikes all those who are found before it (סָלִיק זַנְבָא, שַׁלִּיט וּמָחֵי לְכָל אִינּוּן דְּאִשְׁתְּכָחוּ קַמֵּיהּ).

So too now, in exile, in this manner (אוּף הָכִי הַשְׁתָּא בְּגָלוּתָא כְּהַאי גַּוְונָא), the head is bent to the dust (רֵישָׁא כָּפִיף לְעַפְרָא), and the tail rules (וְזַנְבָא שַׁלִּיט). Who makes it that the tail ascends above, rules, and strikes? (מַאן עָבִיד לְזַנְבָא דְּיִסְתְּלִיק לְעֵילָּא וְשָׁלִיט וּמָחֵי). The head which is subdued below (רֵישָׁא דְּאִתְכַּפְיָא לְתַתָּא). And with all this (וְעִם כָּל דָּא), who guides the tail and who takes it for its support? (מַאן מַדְבָּר לֵיהּ לְזַנְבָא, וּמַאן נָטִיל לֵיהּ לְמַטַלְנוֹי). This head (הַאי רֵישָׁא), even though it is bent to the dust (אַף עַל גַּב דְּאִיהוּ כָּפִיף לְעַפְרָא), still guides it (הוּא מַדְבָּר לְמַטַלְנוֹי).

Because of this it is written: “Her voice goes like a serpent” (בְּגִין דָּא קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ) (Jeremiah 46). And now the rest of the nations, who are grasped by the tail (וְהַשְׁתָּא שְׁאַר עַמִּין דְּאִינּוּן אֲחִידָן בִּזְנָבָא), ascend above, rule, and strike (סַלְּקִין לְעֵילָּא, וְשַׁלְטִין וּמַחְיָין), and the head is bent to the dust (וְרֵישָׁא כָּפִיף לְעַפְרָא), as you say: “She has fallen, she shall rise no more, etc.” (כְּמָה דְאַתְּ אָמֵר נָפְלָה לֹא תוֹסִיף קוּם וְגוֹ׳) (Amos 5). And with all this (וְעִם כָּל דָּא), this head guides the tail and guards it (הַאי רֵישָׁא מַדְבַּר לְזַנְבָא וְנָטִיר לֵיהּ). Some say: and takes it (נ״א: וְנָטִיל לֵיהּ). As you say: “They made me a keeper of the vineyards” (כְּמָה דְאַתְּ אָמֵר שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים) (Song of Songs 1). These nations, idol worshippers of stars and constellations (אִלֵּין עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), they are the tail (דְּאִינּוּן זַנְבָא).

Rabbi Yehudah came (אָתָא רִבִּי יְהוּדָה), kissed his hands (וְנָשִׁיק יְדוֹי), and said (אָמַר): If I had not asked a single word in the world, except for this question, and received its answer, it would be enough for me (אִלְמָלֵי לָא שָׁאִילְנָא מִלָּה בְּעָלְמָא, אֶלָּא דְּשָׁאִילְנָא דָּא וְרַוַחְנָא לֵיהּ, דַּי לִי). For now I know (דְּהַשְׁתָּא יְדַעְנָא) the nations, idol worshippers of stars and constellations (עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), and how their dominion is conducted (וְשׁוּלְטָנוּתָא דִּלְהוֹן הֵיךְ מִתְדַּבָּר). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), of whom it is written: “For Hashem has chosen Jacob for Himself, etc.” (דְּעָלַיְיהוּ כְּתִיב כִּי יַעֲקֹב בָּחַר לוֹ יָהּ וְגוֹ׳) (Psalm 135).

Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר), what is meant by “His treasured possession”? (מַהוּ לִסְגוּלָּתוֹ). He said to him (אָמַר לֵיהּ), these three Patriarchs are called Segulah (תְּלַת אֲבָהָן אִלֵּין אִקְרוּן סְגוּלָה), both above and below (בֵּין לְעֵילָּא בֵּין לְתַתָּא), like this pattern: Kohanim, Levi’im, and Yisrael, and all are one (כְּגַוְונָא דָּא כֹּהֲנִים לְוִיִּים וְיִשְׂרְאֵלִים, וְכֹלָּא חַד). And these are the treasured possession of Kudsha Berikh Hu above (וְאִלֵּין סְגּוּלָּתוֹ שֶׁל קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא), and His treasured possession below (וּסְגּוּלָּתוֹ לְתַתָּא). And this is what is written: “And you shall be to Me a treasured possession from among all the nations” (וְדָא הוּא דִּכְתִּיב וִהְיִיתֶם לִי סְגוּלָּה מִכָּל הָעַמִּים) (Exodus 19). And it is written: “And the Tent of Meeting, the camp of the Levi’im, shall set forward, etc.” (וְנָּסַע אֹהֶל מוֹעֵד מַחֲנֵה הַלְּוִיִּם וְגוֹ׳) (Numbers 2).

Afterwards what is written? “And the standard of the camp of Ephraim shall set forward by their hosts westward” (לְבָתַר מַה כְּתִיב, וְנָסַע דֶּגֶל מַחֲנֵה אֶפְרַיִם לְצִבְאוֹתָם יָמָּה) (Numbers 2). This means the Shekhinta rests in the West (הַיְינוּ שְׁכִינָה שְׁרוּיָה בְּמַּעֲרָב), and so they have established it (וְאוֹקְמוּהָ). It is written: “And he blessed them that day, saying, ‘By you shall Yisrael bless, saying, etc.’ And he set Ephraim…” (כְּתִיב וַיְבָרַכֵם בַּיוֹם הַהוּא לֵאמֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר וְגוֹ׳. וַיָּשֶׂם אֶת אֶפְרַיִם וְגוֹ׳) (Bereshit 48). “By you shall Yisrael bless” (בְּךָ יְבָרֵךְ יִשְׂרָאֵל) refers to Yisrael Saba (יִשְׂרָאֵל סָבָא). What does this come to teach us? (מַאי קָא מַשְׁמַע לָן). But it does not say: “By you shall Yisrael be blessed” (אֶלָּא בְּךָ יִתְבָּרֵךְ יִשְׂרָאֵל לָא כְּתִיב), nor does it say: “By you shall Yisrael be blessed” (אוֹ בְּךָ יְבוֹרָךְ יִשְׂרָאֵל). What is meant by “By you shall Yisrael bless”? (מַהוּ יְבָרֵךְ יִשְׂרָאֵל). Rather, the Holy Yisrael never blesses forever, except in you (אֶלָּא, יִשְׂרָאֵל קַדִּישָׁא לָא יְבָרֵךְ לְעָלְמָא, אֶלָּא בְּךָ), for you are in the West (דְּאַנְתְּ בְּמַּעֲרָב). And it is written: “I am El Shaddai, be fruitful and multiply” (וּכְתִיב אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה) (Bereshit 35).

We have learned that the Shekhinta was seen with him (אוֹלִיפְנָא דְּחָמָא עִמֵּיהּ שְׁכִינְתָּא), and then he said: “By you shall Yisrael bless, saying” (וּכְדֵין אָמַר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר). By you Yisrael shall bless forever (בְּךָ יְבָרֵךְ לְעָלְמָא). And how did he see? (וְהֵיאַךְ חָמָא). Behold, it is written: “Now Yisrael’s eyes were heavy with age, etc.” (וְהָכְּתִיב וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזּוֹקֶן וְגוֹ׳) (Bereshit 48). But it is written: “He crossed his hands” (אֶלָּא שִׂכֵּל אֶת יָדָיו כְּתִיב). What is meant by “He crossed”? (מַאי שִׂכֵּל). Rather, the right hand was uplifted (אֶלָּא יְמִינָא הֲוָה זָקִיף), and the Shekhinta turned towards Ephraim (וְסָטֵי לֵיהּ שְׁכִינְתָּא כְּלַפֵּי אֶפְרַיִם), and the fragrance of the Shekhinta rested upon his head (וְאָרַח רֵיחָא דִּשְׁכִינְתָּא עַל רֵישֵׁיהּ). Then he said: “By you shall Yisrael bless” (כְּדֵין אָמַר בְּךָ יְבָרֵךְ יִשְׂרָאֵל). And he saw that it was in the West (וְחָמָא דְּאִיהוּ לְמַעֲרָב).