Daf 160b (דַּף קס ע״ב)

But, “Only do not rebel against Hashem” (Numbers 14) (אֲבָל, אַךְ בַּיְיָ אַל תִּמְרוֹדוּ), meaning that they should not rebel against Orayta (בָּעֵי דְּלָא יִמְרְדוּן בְּאוֹרַיְּיתָא), for Orayta does not require wealth (דְּאוֹרַיְּיתָא לָא בָּעֵי עוּתְרָא), nor vessels of silver and gold (וְלָא מָאנֵי דְּכַסְפָּא וְדַהֲבָא). “And you, do not fear the people of the land” (Numbers 14) (וְאַתֶּם אַל תִּירְאוּ אֶת עַם הָאָרֶץ), for behold the body is broken (דְּהָא גּוּפָא תְּבִירָא), if he toils in Orayta (אִי יִשְׁתְּדַל בְּאוֹרַיְּיתָא), he will find healing in everything (יִשְׁכַּח אַסְוָותָא בְּכֹלָּא).

This is what is written: “It shall be healing to your navel, and marrow to your bones” (Proverbs 3) (הֲדָא הוּא דִּכְתִיב, רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ). And it is written: “And medicine to all his flesh” (Proverbs 4) (וּכְתִיב, וּלְכָל בְּשָׂרוֹ מַרְפֵּא). And all those accusers (וְכָל אִינּוּן מְקַטְרְגֵי), they proclaim and say (אִינּוּן מַכְרְזָאן וְאָמְרֵי): “Clear the place for so-and-so, servant of the King” (פַּנוּ אֲתָר לִפְלָנְיָּיא עַבְדָּא דְּמַלְכָּא).

Therefore, do not fear (בְּגִין כַּךְ אַל תִּירְאוּ), “for they are our bread” (Numbers 14) (כִּי לַחְמֵנוּ הֵם), they themselves prepare food every day (אִינּוּן בְּגַרְמַיְיהוּ מְזַמְּנָן מְזוֹנֵי בְּכָל יוֹמָא), for those who engage in Orayta (לְאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא). As you say: “And the ravens I have commanded to sustain you” (Kings I 17) (כְּמָה דְאַתְּ אָמֵר, וְאֶת הָעוֹרְבִים צִוִּיתִי לְכַלְכֶּלְךָ). And it is written: “And the ravens brought him bread and meat” (Kings I 17) (וּכְתִיב, וְהָעוֹרְבִים מְבִיאִים לוֹ לֶחֶם וּבָשָׂר). “Their shadow has departed from them” (Numbers 14) (סָר צִלָּם מֵעֲלֵיהֶם). What is “their shadow”? (מַאן צִלָּם). This is the power of harsh judgment (דָּא תּוּקְפָּא דְּדִינָא קַשְׁיָא). Why was it removed? (מַאי טַעֲמָא אַעְדֵּי). Because “Hashem is with us; do not fear them” (Numbers 14) (מִשּׁוּם דְּיְיָ אִתָּנוּ אַל תִּירָאוּם). All is removed for the sake of Orayta (כֹּלָּא אַעְדִּיאוּ בְּגִין אוֹרַיְּיתָא). Fortunate is their portion, those who toil in Orayta for her own sake (זַכָּאָה חוּלָקֵיהוֹן דְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא לִשְׁמָהּ), for behold they are truly bound with Kudsha Berikh Hu (דְּהָא מִתְקַשְּׁרֵי בְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ). And they are called brothers and friends (וְאִקְרוּן אַחִים וְרֵעִים). This is what is written: “For the sake of my brothers and my friends, I will now say: Peace be within you” (Psalms 122) (הֲדָא הוּא דִּכְתִיב, לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא שָׁלוֹם בָּךְ).

“And they came to the valley of Eshkol, etc.” (Numbers 13) (וַיָּבֹאוּ עַד נַחַל אֶשְׁכּוֹל וְגוֹ׳). Rabbi Abba said (רִבִּי אַבָּא אָמַר): They cut that cluster (כָּרְתוּ הַהוּא אֶשְׁכּוֹל), they came to lift it up, but could not (אָתוּ לְסַלְּקָא לֵיהּ לָא יָכִילוּ). They came to take it, but could not (אָתוּ לְנַטְלָא לֵיהּ, לָא יָכִילוּ). Kaleb and Yehoshua came (אָתוּ כָּלֵב וִיהוֹשֻׁעַ), they took it (נַטְלוּ לֵיהּ), and lifted it (וּסְלִיקוּ לֵיהּ), and it was raised upon their hands (וְאִזְדְּקַף עַל יְדַיְיהוּ). This is what is written: “And they bore it upon a pole, between two” (Numbers 13) (הֲדָא הוּא דִּכְתִיב, וַיִּשָּׂאֻהוּ בַּמּוֹט בִּשְׁנָיִם). “Between two” (בִּשְׁנָיִם), by those two individuals (בְּאִינּוּן שְׁנַיִם יְחִידָן). What did they seek with the vine-branch? (זְמוֹרָה מַאי קָא בָּעָאן). Rather, the cluster was hanging upon it (אֶלָּא אֶשְׁכּוֹל הֲוָה תַלְיָיא בֵּיהּ), and while it was still joined to its place (וּבְעוֹד דְּהֲוָה מִתְחַבַּר בְּאַתְרֵיהּ), it was called a vine-branch (אִקְרֵי זְמוֹרָה). Afterwards it was called a pole (לְבָתַר קַרְיֵיהּ מוֹט), as it is written: “And they bore it upon a pole” (Numbers 13) (דִּכְתִיב וַיִּשָּׂאֻהוּ בַּמּוֹט). That is the one that was recognized (הַהוּא דְּאִשְׁתְּמוֹדַע). That is the one that they cut (הַהוּא דְּכָרְתוּ).

From here Yehoshua and Kaleb knew (מִכָּאן יָדְעוּ יְהוֹשֻׁעַ וְכָלֵב), that they were destined to enter the land (דְּאִינּוּן אִתְחַזְיָין לְמֵיעַל לְאַרְעָא), and to have in it a portion and inheritance (וּלְמֶהֱוִי לוֹן בָּהּ חֻלָּק וְאַחֲסָנָא). While they were coming (עַד דַּהֲווֹ אַתְיָין), all of them ruled over them (אַמְלְכוּ עָלַיְיהוּ כֻּלְּהוּ). Caleb stood in anger (קָאִים כָּלֵב בְּאִיבָּא), he said: “Anger, anger! (אָמַר אִיבָּא אִיבָּא), if for your sake we are killed, what are we in your portion?” (אִי בְּגִינָךְ אֲנָן מִתְקַטְּלִין, מַה אֲנָן בְּחוּלָקָךְ). Immediately he diminished himself (מִיַּד קָלִיל גַּרְמֵיהּ). And they gave it to them (וְיָהֲבוּ לוֹן).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): They did not give it to another (לָא יָהֲבוּ לְאָחֳרִי), for behold it is written: “And they bore it on a pole” (דְּהָא כְּתִיב וַיִּשָּׂאֻהוּ בַמּוֹט), and it is written: “Between two” (וּכְתִיב בִּשְׁנָיִם), and among all of them there were not two like them (וּבְכֻלְּהוּ לָא הֲווֹ שְׁנַיִם כְּוָותַיְיהוּ). And from here Yehoshua later learned (וּמִכָּאן אוֹלִיף יְהוֹשֻׁעַ לְבָתַר), as it is written: “And Yehoshua son of Nun sent from Shittim two men as spies” (Joshua 2) (דִּכְתִיב וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים שְׁנַיִם אֲנָשִׁים מְרַגְּלִים). And these two, behold the ancients had already established it (וְהָנֵי שְׁנַיִם הָא אוּקְמוּהָ קַדְמָאֵי). And when they came to the camp of Yisrael (וְכַד מָטוּ לְגַבַּיְיהוּ דְּיִשְׂרָאֵל), they gave it to them (יָהֲבוּ לוֹן), and those remained (וְאִינּוּן אִשְׁתָּאֲרוּ), and made themselves remnants (וְעַבְדוּ גַּרְמַיְיהוּ שִׁירָיִים).

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר): When they came near to those who were Anakim (כַּד הֲווֹ מָטָאן לְגַבַּיְיהוּ דְּאִינּוּן עֲנָקִים), they would place the staff of Moshe before them (הֲווֹ שַׁוְויָין הַהוּא חוּטְרָא דְּמֹשֶׁה קַמַּיְיהוּ), and they were saved (וְאִשְׁתְּזִיבוּ). And from where do we know that that staff was given to them? (וּמְנָלָן דְּהַהוּא חוּטְרָא יָהִיב לוֹן). This is what is written: “And he said to them: Go up through the Negev” (Numbers 13) (הֲדָא הוּא דִכְתִיב וַיֹּאמֶר אֲלֵיהֶם עֲלוּ זֶה בַנֶּגֶב). It is written here: “Go up this” (כְּתִיב הָכָא עֲלוּ זֶה), and it is written there: “And this staff…” (Exodus 4) (וּכְתִיב הָתָם וְאֶת הַמַּטֶּה הַזֶּה וְגוֹ׳). And through it they were saved (וּבְגִינֵיהּ אִשְׁתֵּזִיבוּ). For if you would say the Anakim spared them (דְּאִי תֵּימָא הָנֵי עֲנָקַיָּיא שַׁבְקֵי לוֹן), rather they came to seize them (אֶלָּא אָתוּ לְנַסְבָּא לוֹן), and they placed before them that staff (וַהֲווּ שַׁוְויָין לְקָמַיְיהוּ הַהוּא חוּטְרָא), and they were saved (וּמִשְׁתֵּזְבֵי). Some say: and they slipped away (ס״א: וּמִשְׁתַּמְטִי) from before them (מִקַּמַּיְיהוּ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): The tradition of the holy Name Moshe gave to them (מָסוֹרֶת שְׁמָא קַדִּישָׁא מָסַר לוֹן מֹשֶׁה), and through it they were saved from them (וּבְגִינֵיהּ אִשְׁתֵּזִיבוּ מִנַּיְיהוּ).

Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): Three names they are called (תְּלַת שְׁמָהָן אִקְרוּן): Nephilim (נְפִילִים), Anakim (עֲנָקִים), Refa’im (רְפָאִים). And all of them long-lived (וְכֻלְּהוּ אוֹרְכֵי יוֹמֵי). Nephilim they were called at first (נְפִילִין אִקְרוּן בְּקַדְמִיתָא). Afterwards, when they joined with the daughters of men (לְבָתַר כַּד אִתְחַבְּרוּן בִּבְנַת בְּנֵי נָשָׁא), and begot from them (וְאוֹלִידוּ מִנַּיְיהוּ), they were called Anakim (אִקְרוּן עֲנָקִים). Later, when they would go and wander in this world (לְבָתַר דַּהֲווֹ אָזְלֵי וְשָׁטָאן בְּהַאי עָלְמָא), and were weakened from that which is above (וּמִתְרַפְיָין מֵהַהוּא דִּלְעֵילָּא), they were called Refa’im (אִקְרוּן רְפָאִים).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): But behold it is written, “The Refa’im writhe” (Job 26) (וְהָא כְּתִיב הָרְפָאִים יְחוֹלָלוּ), and, “The Refa’im also are accounted as Anakim” (Deuteronomy 2) (רְפָאִים יֵחָשְׁבוּ אַף הֵם כַּעֲנָקִים). He said to him (אָמַר לֵיהּ): So it is (הָכִי הוּא), because Anakim came from this side and from that side (בְּגִין דַּעֲנָקִים אָתוּ מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא), and they despaired more upon the earth (וְאִתְיָאֲשׁוּ יַתִּיר בְּאַרְעָא). In a similar manner are the Refa’im (כְּגַוְונָא דָּא רְפָאִים), and from them they came forth (וּמִנַּיְיהוּ נַפְקֵי), and were long-lived (וַהֲווּ אוֹרְכֵי יוֹמֵי). And when they became weak (וְכַד מִתְחַלְּשֵׁי), half of the body weakened (אִתְחֲלָשׁ פַּלְגוּת גּוּפָא), and half remained (וּפַלְגּוּת קָאִים). When half the body died (כֵיוָון דְּפַלְגּוּת גּוּפָא הֲוָה מִית), they would take herbs of the field (הֲווֹ נַסְבֵּי עִשְׂבָּא מֵעִשְׂבֵּי בָּרָא), and place them in their mouths (וְשַׁדְיָין לְפוּמַיְיהוּ), and they died (וּמִיתוּ). And because they desired to kill themselves (וּבְגִין דְּאִינּוּן בָעָאן לְקָטְלָא גַּרְמַיְיהוּ), they were called Refa’im (אִקְרוּן רְפָאִים).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): They would cast their bodies into the great sea (שַׁדְיָין גַּרְמַיְיהוּ בְּיַמָּא רַבָּא), and they drowned and died (וְטַבְעָן וּמֵתִין). This is what is written: “The Refa’im writhe beneath the waters and their inhabitants” (Job 26) (הֲדָא הוּא דִכְתִיב, הָרְפָאִים יְחוֹלָלוּ מִתַּחַת מַיִם וְשׁוֹכְנֵיהֶם).