Daf 184a (דַּף קפ״ד ע״א)

So too here (אוּף הָכָא), Yisrael would say these words, words of truth (הֲווֹ אַמְרֵי יִשְׂרָאֵל הָנֵי מִלִּין, מִלִּין דִּקְשׁוֹט), in order to arouse this well and to provide drink for Yisrael (בְּגִין לְאַתְּעָרָא לְהַאי בֵּירָא, וּלְאַשְׁקָאָה לוֹן לְיִשְׂרָאֵל). And until they said these words, it was not aroused (וְעַד דְּאַמְרֵי הָנֵי מִלֵּי לָא אִתְּעַר). And likewise even among those sorcerers of the world, who use evil forces (וְכֵן אֲפִילּוּ בְּאִינּוּן חֲרָשֵׁי עָלְמָא, דְּמִשְׁתַּמְשֵׁי בְּזִינִין בִּישִׁין), until they perform deeds of truth properly towards them, if they do not say words of truth in order to draw them in the form they desire (עַד דְּעַבְדֵּי עוֹבָדוֹי דִּקְשׁוֹט לְגַבַּיְיהוּ, אִי לָא אָמְרוּ מִלֵּי דִּקְשׁוֹט, בְּגִין לְאַמְשָׁכָא לוֹן בְּהָנֵי גְּוָונָא דְּבַעְיָין), they are not aroused toward them (לָא מִתְעָרִין לְגַבַּיְיהוּ). And even if they cry out every day with other words or with another deed (וַאֲפִילּוּ דְּצַוְוחֵי כָּל יוֹמָא בְּמִלִּין אַחֲרָנִין, אוֹ בְּעוֹבָדָא אַחֲרָא), they do not draw them to themselves forever, and they are not aroused to them (לָא מַשְׁכִין לוֹן לְגַבַּיְיהוּ לְעָלְמִין, וְלָא מִתְעָרִין לָקֳּבְלַיְיהוּ).

Come and see (תָּא חֲזֵי), it is written (כְּתִיב), “And they called in the name of the Baal, etc.” (וַיִּקְרְאוּ בְשֵׁם הַבַּעַל וְגוֹ') (I Kings 18). Why is this? (מַאי טַעֲמָא). One, because they had no permission from that Baal in this matter (חַד דְּלָאו רְשׁוּ בְּהַהוּא בַּעַל בְּהַאי). And further, because their words were not bound together (וְעוֹד דְּמִלִּין לָא מִתְכַּשְּׁרָן בֵּינַיְיהוּ). And Kudsha Berikh Hu turned their hearts away from them (וְאַנְשֵׁי לוֹן קוּדְשָׁא בְּרִיךְ הוּא מִנְּהוֹן). This is that which is written (הֲדָא הוּא דִכְתִיב), “And You turned their heart backward” (וְאַתָּה הַסִבּוֹתָ אֶת לִבָּם אֲחוֹרַנִּית) (I Kings 18). Fortunate are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), who know how to call to their Master properly (דְּיַדְעֵי לְמִקְרֵי לְמָארֵיהוֹן כַּדְּקָא יָאוּת).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): Here I desire to reveal a word (הָכָא בָּעֵינָא לְגַלָּאָה מִלָּה). Come and see (תָּא חֲזֵי): whoever knows how to arrange the deed properly and to arrange the words properly (כָּל מַאן דְּיָדַע לְסַדְּרָא עוֹבָדָא כַּדְּקָא יָאוּת, וּלְסַדְּרָא מִלִּין כַּדְּקָא יָאוּת), behold surely he arouses to Kudsha Berikh Hu to draw down supernal words that are bound together (הָא וַדַּאי מַתְעָרֵי לְּקוּדְשָׁא בְּרִיךְ הוּא, לְאַמְשָׁכָא מִלִּין עִלָּאִין דְּמִתְכַּשְּׁרָן). Some say: and if not, it does not bind to them (ס״א: וְאִי לָא, לָא אִתְכַּשַׁר לְגַבַּיְיהוּ). And if so, one might ask: if the whole world knows how to arrange deed and to arrange words, what is the merit of the Righteous? (וְאִי הָכִי כָּל עָלְמָא יַדְעֵי לְסַדְּרָא עוֹבָדָא, וּלְסַדְּרָא מִלִּין, מַאי חָשִׁיבוּ דִּלְהוֹן דְּצַדִּיקַיָּיא). Their merit is that they know the root of the word and deed (דְּיַדְעֵי עִקָּרָא דְּמִלָּה וְעוֹבָדָא), and they know how to direct the heart and the desire (וְיַדְעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא), more than those others who do not know so much (יַתִּיר מֵאִילֵּין אַחֲרָנִין, דְּלָא יַדְעֵי כָּל כַּךְ).

But those who do not know the root of deed to its full extent (אֶלָּא אִלֵּין דְּלָא יַדְעֵי עִקָּרָא דְּעוֹבָדָא כּוּלֵי הַאי), but only the arrangement outwardly and nothing more (אֶלָּא סִדּוּרָא בְּעָלְמָא וְלָא יַתִּיר), upon them there rests only a drawing from behind the shoulders of Kudsha Berikh Hu (מַשְׁכִין עָלַיְיהוּ מְשִׁיכוּ דְּבָתַר כַּתְפוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), which does not soar in the air of watchfulness, and is called so (דְּלָא טָס בַּאֲוִירָא דִשְׁגִּיחוּ אִקְרֵי). And those who know and direct the heart and the desire (וְאִלֵּין דְּיַדְעֵי וּמְכַוְּונֵי לִבָּא וּרְעוּתָא), bring forth blessings from the place of Thought (מַפְּקֵי בִּרְכָאן מֵאֲתָר דְּמַחֲשָׁבָה), and they go forth through all branches and roots in a straight path as is fitting (וְנָפְקֵי בְּכָל גִּזְעִין וְשָׁרָשִׁין בְּאֹרַח מֵישָׁר כַּדְּקָא יָאוּת), until the supernal and the lower are blessed (עַד דְּמִתְבָּרְכִן עִלָּאִין וְתַתָּאִין). And the supernal holy Name is blessed by their hands (וּשְׁמָא קַדִּישָׁא עִלָּאָה מִתְבָּרַךְ עַל יְדֵיהוֹן). Fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן).

For Kudsha Berikh Hu is near to them (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא קָרִיב לְגַבֵּיהוֹן), and is ready before them (וְזַמִּין לָקֳבְלֵיהוֹן). At the time when they call Him, He is prepared for them (בְּשַׁעֲתָא דְּקָארוּן לֵיהּ, הוּא זַמִּין לוֹן). At the time when they need Him, He is with them (בְּשַׁעֲתָא דְּאִינּוּן בְּעָאקוּ, הוּא לְגַבַּיְיהוּ). He honors them in this world and in the World to Come (הוּא אוֹקִיר לוֹן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). This is that which is written (הֲדָא הוּא דִכְתִיב), “Because he has set his love upon Me, I will deliver him; I will set him on high, because he has known My Name” (כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי) (Psalms 91). “And Hashem said to Moshe: Do not fear him, etc.” (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה אַל תִּירָא אוֹתוֹ וְגוֹ') (Numbers 21).

Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח): “She shall not fear for her household from snow, for all her household are clothed in scarlet” (לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל בֵּיתָהּ לָבוּשׁ שָׁנִים) (Proverbs 31).

Come and see (תָּא חֲזֵי): Knesset Yisrael draws from two sides (כְּנֶסֶת יִשְׂרָאֵל יַנְקָא מִתְּרֵי סִטְרֵי), now from mercy, now from judgment (הַשְׁתָּא בְּרַחֲמֵי, הַשְׁתָּא בְּדִינָא). When she seeks to draw from mercy, there is a place found to rest upon (כַּד בַּעְיָא לְיַנְקָא בְּרַחֲמֵי, אִשְׁתְּכַח אֲתָר לְאִתְיַשְּׁבָא בֵּיהּ). When she seeks to draw from judgment, there is a place found to rest upon, and to dwell upon it (כַּד בָּעֵי לְיָנְקָא בְּדִינָא, אֲתָר אִשְׁתְּכַח לְאִתְיַשְּׁבָא בֵּיהּ, וּלְמִשְׁרֵי עָלוֹהִי). For thus it is in every place: a matter from above does not rest until there is a place found to dwell upon (דְּהָכִי הוּא בְּכָל אֲתָר, לָא שָׁארֵי מִלָּה דִּלְעֵילָּא, עַד דְּאִשְׁתְּכַח אֲתָר לְמִשְׁרֵי עֲלוֹי). And concerning this, Knesset Yisrael shall not fear for her household from snow (וְעַל דָּא, כְּנֶסֶת יִשְׂרָאֵל לֹא תִירָא לְבֵיתָא מִשָּׁלֶג). Why? (מַאי טַעְמָא). Because all her household are clothed in scarlet (בְּגִין דְּכָל בֵּיתָא לָבוּשׁ שָׁנִים). This does not dwell except as white in red, and red in white (לָא שַׁרְיָא הַאי, אֶלָּא בְּהַאי חִוָּור בְּסוּמָק, וְסוּמָק בְּחִוָּור). And this has already been established (וְהָא אוּקְמוּהָ). “And Hashem said to Moshe: Do not fear him” (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה אַל תִּירָא אוֹתוֹ) (Numbers 21). Two instances of “oto” are perfected in the Orayta, in two Vavin (תְּרֵין אוֹתוֹ אִינּוּן שְׁלֵימִין בְּאוֹרַיְיתָא בִּתְרֵין וָוִי״ן): one is this (חַד דָּא), and one is “until your brother seeks oto” (וְחַד, עַד דְּרוֹשׁ אָחִיךָ אוֹתוֹ) (Deuteronomy 22). What is the reason? (מַאי טַעֲמָא). Because they are truly an ot (a sign) (בְּגִין דְּאִינּוּן אוֹת מַמָּשׁ). “Until your brother seeks “oto” (עַד דְּרוֹשׁ אָחִיךָ אוֹתוֹ) - this means: your brother himself (אחיך ממש) - the sign must be expounded, for it is that which is lost (דְּבָעֵי לְפָרְשָׁא הַהוּא אוֹת, דְּהַהוּא אֲבֵידָה). So too here, “this oto” (אוּף הָכָא דֵּין אוֹתוֹ), this is Og (דָּא עוֹג), who was joined to Avraham and was from the men of his house (דְּאִתְדַּבָּק בְּאַבְרָהָם, וּמֵאַנְשֵׁי בֵּיתֵיהּ הֲוָה). And when Avraham was circumcised, what is written? “And all the men of his house…” (וְכַד אִתְגְּזַר אַבְרָהָם מַה כְּתִיב, וְכָל אַנְשֵׁי בֵיתוֹ וְגוֹ') (Bereshit 17). This is Og, who was circumcised with him (דָּא עוֹג דְּאִתְגְּזַר עִמֵּיהּ), and he received this holy ot (וְקַבִּיל הַאי אָת קַדִּישָׁא).

When Og saw that Yisrael were drawing near to him (כֵּיוָן דְּחָמָא עוֹג דְּיִשְׂרָאֵל מְקָרְבִין גַּבֵּיהּ), he said: Behold, surely I preceded them in the merit that stands for them, and this is set against them (אָמַר הָא וַדַּאי אֲנָא אַקְדִּימְנָא זְכוּתָא דְּקָאִים לוֹן, וְדָא שַׁוִּי לְקָבְלֵיהּ). At that moment Moshe was afraid (בֵּיהּ שַׁעֲתָא דָּחִיל מֹשֶׁה): how could he uproot the inscription of signs of Avraham? (הֵיךְ יָכִיל לְאַעְקְרָא רְשִׁימָא דְּרָשִׁים אַבְרָהָם). He said: Surely my right hand has died (אָמַר, וַדַּאי הָא יְמִינָא דִּילִי מִית), for the right hand is required here (דְּהָא יְמִינָא בַּעְיָא לְהַאי). If you would say, this is El'azar (אִי נֵימָא הָא אֶלְעָזָר) - the right hand of the moon it is, and not mine (יְמִינָא דְּסִיהֲרָא הוּא, וְלָא דִילִי). And this ot is to the right, for Avraham is the right (וְהַאי אָת לִימִינָא הוּא, דְּאַבְרָהָם לִימִינָא הוּא).