Daf 160a (דַּף קס ע״א)

“Is it strong or weak?” (הֶחָזֵק הוּא הֲרָפֶה) (Numbers 13). In it you shall see (בָּהּ תֶּחמוּ) if they merit all this when they strengthen themselves against their inclination and break it (אִי זָכוּ לְכָל הַאי כַּד אַתְּקָפוּ עַל יִצְרֵיהוֹן, וְתַבְרוּ לֵיהּ), if not (אִי לָא). Or when they strengthen themselves in the Orayta (אוֹ כַּד אַתְּקָפוּ בְּאוֹרַיְיתָא), to study it day and night (לְמִלְעֵי בָּהּ יְמָמָא וְלֵילְיָא). Or if they slacken their hands from it (אוֹ אִי אַרְפּוּ יְדַיְיהוּ מִנָּהּ). And thus they merit all this (וְזָכוּ לְכָל הַאי). “Is it few or many?” (הַמְעַט הוּא אִם רָב) (Numbers 13). If there are many who engage in My service (אִי סַגִּיאִין אִינּוּן דְּאִשְׁתָּדָּלוּ בְּפוּלְחָנִי), and strengthen themselves in the Orayta (וְאַתְּקִיפוּ בְּאוֹרַיְיתָא), then they merit all this (בְּגִין דְּזָכוּ לְכָל הַאי), if not (אִי לָא). “And what the land, whether it is fat or lean” (וּמָה הָאָרֶץ הַשְּׁמֵנָה הִיא אִם רָזָא) (Numbers 13).

From the Orayta you shall know what is the land (מִדְּאוֹרַיְיתָא תִּנְדְּעוּן מַה הָאָרֶץ)-what that world is, whether much supernal good is stored within it (מַה הַהוּא עָלְמָא אִי אַסְגֵּי טִיבוּ עִלָּאָה לְיָתְבָהָא), or if it is diminished of anything (אוֹ אִי אַזְעִיר מִנֵּהּ כְּלוּם). “Is there a tree in it or not” (הֲיֵשׁ בָּהּ עֵץ אִם אַיִן) (Numbers 13)-is there in it the Tree of Life (הֲאִית בָּהּ אִילָנָא דְּחַיֵּי), forever and ever (לְעָלַם וּלְעָלְמֵי עָלְמִין), or if the bundle of life is found within it, or not (אוֹ אִי צְרוֹרָא דְּחַיֵּי אִשְׁתְּכַח בְּגַוָּוהּ, אִם לָא). “And they went up by the Negev” (וַיַּעֲלוּ בַנֶּגֶב) (Numbers 13).

They went up by the Negev-human beings ascend in it with a slothful heart (בְּנֵי נָשָׁא סַלְּקִין בְּגַוָּוהּ בַנֶּגֶב, בְּלִבָּא עַצְלָא), like one who labors in vain (כְּמַאן דְּאִשְׁתְּדַל בְּמַגָּנָא), in dryness (בִּנְגִּיבוּ), thinking there is no reward in it (דְּחָשִׁיב דְּלֵית בָּהּ אֲגָר). See that the wealth of this world is lost because of it (חָמֵי דְּהָא עוּתְרָא דְּהַאי עָלְמָא אָבִיד בְּגִינָהּ), and they think that all is nothing (חָשִׁיב דְּכֹלָּא הוּא). “By the Negev”-as you say: “The waters dried up” (חָרְבוּ הַמַּיִם) (Bereshit 8), and we translate: dryness (וּמְתַּרְגְמִינָן נְגִיבוּ). “Afterward he came to Ḥevron” (לְבָתַר וַיָּבֹא עַד חֶבְרוֹן) (Numbers 13): until he comes to be joined with it (עַד דְּאָתֵי לְאִתְחַבְּרָא בָּהּ), to recite and repeat in it (קָארֵי וְשָׁאנֵי בָּה). “And there were Achiman, Sheshai, and Talmai” (וְשָׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי) (Numbers 13). There he sees many distinctions (תַּמָּן חָמֵי פְּלִיגָּן סַגִּיאִין): pure and impure (טָמֵא וְטָהוֹר), forbidden and permitted (אָסוּר וּמוּתָּר), Some say: fit and unfit (נ״א: כָּשֵׁר וּפָסוּל), punishments and rewards (עוֹנָשִׁין וְאַגָּרִין).

These are the paths of the Orayta (אִלֵּין אִינּוּן אָרְחֵי דְּאוֹרַיְיתָא), the fine distinctions of the Orayta (דִּקְדוּקֵי אוֹרַיְיתָא). “The children of Anak” (יְלִידֵי הָעֲנָק) (Numbers 13)-these are born from the side of Gevurah (דְּאִתְיְלִידוּ מִסִּטְרָא דִּגְבוּרָה). And Chevron was built seven years (וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה), these are the seventy faces of Orayta (אִלֵּין אִינּוּן שִׁבְעִין אַנְפִּין דְּאוֹרַיְּיתָא), seventy faces it has (שִׁבְעִין פָּנִים אִית לָהּ), to every direction ten (לְכָל סִטְרָא עֲשַׂרָה). And Chevron, this is Orayta (וְחֶבְרוֹן, דָּא אוֹרַיְּיתָא), whoever engages in it is called a friend (מַאן דְּאִשְׁתְּדַל בָּהּ אִקְרֵי חָבֵר).

Before Tzo‘an of Egypt (לִפְנֵי צוֹעַן מִצְרָיִם), we have learned: Orayta is opposite Orayta (תָּנֵינָן אוֹרַיְּיתָא אִית לָקֳבֵל אוֹרַיְּיתָא). And this is the Written Torah (וְהַיְינוּ תּוֹרָה שֶׁבִּכְתָּב), and the Oral Torah (וְתוֹרָה שֶׁבְּעַל פֶּה). And this Malchut, Chevron (וְהַאי מַלְכוּת חֶבְרוֹן), emerges from the Written Torah (מִתּוֹרָה שֶׁבִּכְתָּב נַפְקַת), as you say (כְּמָה דְאַתְּ אָמֵר): “Say to Chokhmah, you are my sister” (Proverbs 7) (אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ). And this “was built seven years” (וְהַאי נִבְנְתָה שֶׁבַע שְׁנִין), for this reason it is called Bat-Sheva (דְּבְגִין כָּךְ אִקְרֵי בַּת שֶׁבַע).

Before Tzo‘an of Egypt (לִפְנֵי צוֹעַן מִצְרָיִם), as you say (כְּמָה דְאַתְּ אָמֵר): “And Shlomo’s Chokhmah was greater than the Chokhmah of all the children of the east, and from all the Chokhmah of Egypt” (Kings I 5) (וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכָּל חָכְמַת מִצְרָיִם). “And they came to the valley of Eshkol” (Numbers 13) (וַיָּבֹאוּ עַד נַחַל אֶשְׁכּוֹל), these are matters of Aggadah and Derashah (אִלֵּין אִינּוּן מִלֵּי אַגָּדָה, דְּרָשָׁה), which depend on the side of faith (דְּתַּלְיָין מִסִּטְרָא דִּמְהֵימְנוּתָא). “And they cut from there a vine-branch, etc.” (וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְגוֹ'), from there are learned chapter headings (אוֹלְפִין מִתַּמָּן רָאשֵׁי פִּרְקִין), heads of words (רָאשֵׁי מִלִּין), these are the builders of faith (אִינּוּן דִּבְנֵי מְהֵימְנוּתָא), rejoicing in words (חַדָּאן בְּמִלִּין), and words are blessed within them (וּמִתְבָּרְכָן מִלִּין בְּגַוַּיְיהוּ), and they behold one root and one essence (וּמִסְתַּכְּלָן שָׁרְשָׁא חַד וְעִקָּרָא חַד), and no separation is found among them (וְלָא אִשְׁתְּכַח בְּהוּ פִּרוּדָא). Those who are not found among the faithful (אִינּוּן דְּלָא מִשְׁתַּכְּחֵי בְּנֵי מְהֵימְנוּתָא), and who do not study Orayta for its own sake (וְלָא אוֹלְפֵי אוֹרַיְּיתָא לִשְׁמָהּ), make faith into separation (שַׁוְיָן לֵיהּ לִמְהֵימְנוּתָא בְּפִרוּדָא).

This is what is written (הֲדָא הוּא דִּכְתִיב): “And they carried it on a pole between two” (Numbers 13) (וַיִּשָּׂאֻהוּ בַּמּוֹט בִּשְׁנָיִם), in separation (בְּפִרוּדָא). What is ‘on a pole’? (מַהוּ בַּמּוֹט), as you say (כְּמָה דְאַתְּ אָמֵר): “He will not let your foot falter” (Psalms 121) (אַל יִתֵּן לַמּוֹט רַגְלֶךָ). “And from the pomegranates and from the figs” (וּמִן הָרִמּוֹנִים וּמִן הַתְּאֵנִים), all are equated with these matters (כֹּלָּא שָׁוִין לְהָנֵי מִילֵי), to the Sitra achra (לְסִטְרָא אַחֲרָא), to the side of species (לְסִטְרָא דְּמִינָאֵי), to the side of separation (לְסִטְרָא דְּפִרוּדָא). This is what is written: “And they returned from spying out the land” (Numbers 13) (הֲדָא הוּא דִּכְתִיב וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ). And they returned, turning back to the evil side (וַיָּשֻׁבוּ, תַּיְיבִין לְסִטְרָא בִּישָׁא), and turned back from the path of truth (וְתַיְיבִין מֵאָרְחָא דִּקְשׁוֹט). They said: What concern is it to us? (אַמְרֵי, מַאי אִכְפַּת לָן).

Until this day we have not seen good for the world (עַד יוֹמָא לָא חֲמֵינָא טַב לְעָלְמָא), I toiled in it (אַעְמַלְנָא בָּהּ), an empty house (בֵּיתָא רֵיקָם). I sat in the disgrace of the people (יָתִיבְנָא בִּקְלָנָא דְעַמָּא), and who will merit and who will enter that world? (וּלְהַהוּא עָלְמָא מַאן יִזְכֵּי וּמַאן יֵיעוּל לְגַוַּיהּ), better for us that we did not weary ourselves with all this (טַב לָן דְּלָא אַטְרַחְנָא כוּלֵי הַאי). “And they recounted to him and said, etc.” (Numbers 13) (וַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ וְגוֹ׳), behold we toiled and labored (הָא אַעְמַלְנָא וְלָאֵינָא), in order to know the portion of that world (בְּגִין לְמִנְדַּע חוּלָקָא דְּהַהוּא עָלְמָא). “And also, it flows with milk and honey” (וְגַם זָבַת חָלָב וּדְבַשׁ הִיא), that world above is good (טַב הוּא הַהוּא עָלְמָא עִלָּאָה), as we have known in Orayta (כְּמָה דְיָדַעְנָא בְּאוֹרַיְּיתָא), but who can merit in it? (אֲבָל מַאן יְכִיל לְמִזְכֵּי בֵּיהּ). “Nevertheless, the people is strong” (Numbers 13) (אֶפֶס כִּי עַז הָעָם), it is mighty (תַּקִּיף הוּא), that does not regard the whole world at all (דְּלָא יַחֲשִׁיב כָּל עָלְמָא כְּלָל), for he must possess abundant wealth in order to engage in it (בְּגִין דִּיְהֵא לֵיהּ עוּתְרָא סַגִּיא לְאִשְׁתַּדְּלָא בֵיהּ), who is it that will merit in it? (מַאן הוּא דְּיִזְכֵּי בָּהּ).

Surely, “Nevertheless, the people is strong that dwells in the land” (Numbers 13) (וַדַּאי אֶפֶס כִּי עַז הָעָם הַיּוֹשֵׁב בָּאָרֶץ), whoever seeks to merit in it (מַאן דְּבָעֵי לְמִזְכֵּי בָּהּ), needs to be mighty in wealth (בָּעֵי לְמֶהֱוֵי תַּקִּיף בְּעוּתְרָא), as you say: “And the rich man answers with boldness” (Proverbs 18) (כְּמָה דְאַתְּ אָמֵר וְעָשִׁיר יַעֲנֶה עַזּוּת). “And the cities are great and fortified” (וְהֶעָרִים גְּדוֹלוֹת בְּצוּרוֹת), houses filled with all goodness (בָּתִּין מַלְיָין כָּל טוּבָא), that lack nothing at all (דְּלָא יַחְסְרוּן מִכּוֹלָּא). “And moreover, the children of Anak we saw there” (Numbers 13) (וְעִם כָּל דָּא וְגַם יְלִידֵי הָעֲנָק רָאִינוּ שָׁם), it requires a body that is strong, a hero like a lion (בָּעֵי גוּפָא תַּקִּיף, גִּבּוֹר כַּאֲרִי). (That is found there constantly) (דָּאִשְׁתְּכַח תַּמָּן תַּדִּירָא), for it weakens the strength of a man to engage in that which is forbidden and permitted, impure and pure, fit and unfit (בְּגִין דְּהִיא מַתֶּשֶׁת חֵילֵיהּ דְּבַר נָשׁ לְאִשְׁתַּדְּלָא בְּהַהוּא אִיסּוּר וְהֵיתֵּר, טָמֵא וְטָהוֹר, כָּשֵׁר וּפָסוּל). Who can be worthy in it? (מַאן יֵיכוּל לְזַכָּאָה בָּהּ).

And further: “Amalek dwells in the land of the Negev” (Numbers 13) (וְעוֹד, עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב). If a person would say (אִי יֵימָּא בַּר נָשׁ), that even with all this he will merit (דַּאֲפִילּוּ בְּכָל דָּא יִזְכֵּי). “Amalek dwells in the land of the Negev” (עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב), behold the evil inclination (הָא יִצְרָא בִּישָׁא), the accuser (קַטֵיגוֹרָא), the prosecutor of man (מְקַטְרְגָא דְּבַר נָשׁ), which is found constantly in the body (דְּיִשְׁתְּכַח תָּדִיר בְּגוּפָא). “And the Hittite and the Amorite, etc.” (וְהַחִתִּי וְהָאֱמוֹרִי וְגוֹ׳), how many prosecutors are found there (כַּמָּה מְקַטְרְגֵי מִשְׁתַּכְּחֵי תַמָּן). That no person is able to enter into that world at all (דְּלָא יָכִיל בַּר נָשׁ לְמֵיעַל בְּהַהוּא עָלְמָא כְּלָל), who will merit it (מַאן יִזְכֵּי לֵיהּ), and who will enter into it (וּמַאן יֵיעוּל בְּגַוִּיהּ), with these words (בְּמִלִּין אִלֵּין): “And they caused the heart of the children of Yisrael to melt” (Numbers 32) (וַיַּנִיאוּ אֶת לֵב בְּנֵי יִשְׂרָאֵל). Because they brought out an evil name upon it (בְּגִין דְּאַפִּיקוּ שׁוּם בִּישׁ עָלָהּ), as you say: “And they brought out the evil report of the land” (Numbers 13) (כְּמָה דְאַתְּ אָמֵר וַיּוֹצִיאוּ אֶת דִּבַּת הָאָרֶץ). But the sons of faith, what do they say? (אִינּוּן בְּנֵי מְהֵימְנוּתָא מַאי קָא אָמְרֵי), “If Hashem delights in us, He will bring us into it and give it to us” (Numbers 14) (אִם חָפֵץ בָּנוּ יְיָ וּנְתָנָה לָנוּ). Once a person strives with the desire of the heart toward Kudsha Berikh Hu (כֵּיוָן דְּיִשְׁתַּדַּל בַּר נָשׁ בִּרְעוּתָא דְּלִבָּא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), He asks from us only the heart (לָא בָּעֵי מִנָּן אֶלָּא לִבָּא). And those holy impressions will be preserved (וְיִסְתַּמְּרוּן הַהוּא רְשִׁימָא קַדִּישָׁא), as it is written: “And your people are all Tzaddikim, forever they shall inherit the land” (Isaiah 60) (דִּכְתִיב, וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ).