Daf 185a (דַּף קפ״ה ע״א)
And they would place that bird in one window (וְשַׁוְיָן לְהַהוּא צִפָּרָא בְּחַלוֹן חַד), and they would open apertures toward the sun (וּפַתְחִין כַּוִּין לָקֳבֵל שִׁמְשָׁא), and at night they would open apertures toward the moon (וּבְלֵילְיָא פַּתְחִין כַּוִּין לְסִיהֲרָא). They would burn incenses (מְקַטְּרִין קְטַרְתִּין), and perform sorceries (וְעַבְדִין חַרְשִׁין), and minister to the sun (וְאוֹמָאָן לְשִׁמְשָׁא), and at night minister to the moon (וּבְלֵילְיָא אוֹמָאָן לְסִיהֲרָא).
And this they would do seven days (וְדָא עַבְדִּין שִׁבְעָה יוֹמִין). From then onward (מִכָּאן וּלְהָלְאָה), that tongue would rattle in the mouth of that bird (הַהוּא לִישָׁנָא מְכַשְׁכְּשָׁא בְּפוּמָא דְּהַהוּא צִפָּרָא), and they would pierce that tongue with a golden needle (נַקְדִין לְהַהוּא לִישָׁנָא בְּמַחֲטָא דְּדַהֲבָא), and it would speak great matters by itself (וְהִיא מְמַלְּלָא רַבְרְבָן מִגַּרְמָהּ), and Balak knew all through this bird indeed (וְכֹלָּא הֲוָה יָדַע בָּלָק בְּצִפּוֹר דָּא וַדַּאי). Therefore, “son of Tzippor” p1-34(עַל דָּא בֶּן צִפּוֹר), and for this reason he saw (וּבְגִין כַּךְ חָמָא) what no other man was able to know (מַה דְּבַּר נָשׁ אַחֲרָא לָא יָכִיל לְמִנְדַּע), nor was able to see (וְלָא יָכִיל לְמֵחֶמֵי ם ). It is written (כְּתִיב), Hashem said: From Bashan I shall return, I shall return from the depths of the sea (אָמַר יְיָ מִבָּשָׁן אָשִׁיב אָשִׁיב מִמְּצוּלוֹת יָם) - (Psalms 68). We must set our heart to faith in Kudsha Berikh Hu (אִית לָן לְשַׁוָּואָה לִבָּא לִמְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), for all His words are true words (דְּכָל מִלּוֹי מִלֵּי קְשׁוֹט), and abundant faith (וּמְהֵימְנוּתָא סַגִּיא). For once He has spoken, all is accomplished (דְּכֵיוָן דְּמִלָּה אָמַר, כֹּלָּא אִתְעָבִיד), whereas man presses his heart and says: for how many years, and for how many times will this be fulfilled (וְדָא בַּר נָשׁ דָּחִיק לִבָּא, וְאָמַר לְכַמָּה שְׁנִין, וּלְכַמָה זִמְנִין יִשְׁתְּלִם דָּא), for so it is (דְּאִיהוּ כַּךְ). According to His greatness (כְפוּם רַבְרְבָנוּ דִילֵיהּ), that all the worlds are filled with His glory (דְּכָל עָלְמִין מַלְיָא יְקָרֵיהּ), so it is (הָכִי הוּא). The words of man are small (מִלּוֹי בַּר נָשׁ זְעֵיר), and all his words are only according to the time (וְכָל מִלּוֹי אִינּוּן לְפוּם שַׁעֲתָא), so they are according to the time (הָכִי הוּא לְפוּם שַׁעֲתָא). But with repentance and prayer and good deeds and many tears (אֲבָל בְּתִיּוּבְתָּא, וּבָעוּתָא, וּבְעוֹבָדִין טָבִין, וּבְדִמְעִין סַגִּיאִין), He, the Holy One, great and exalted above all the world (אִיהוּ קַדִּישָׁא רַב וְעִלָּאָה עַל כָּל עָלְמָא), shines His radiance (אַזְהִיר נְהוֹרֵיהּ), and gathers His holiness (וְקָמִיט קְדוּשָׁתֵיהּ), toward man (לְגַבֵּיהּ דְּבַּר נָשׁ), to do his desire (לְמֶעְבַּד רְעוּתֵיהּ).
Hashem said (אָמַר יְיָ), at the time to come (לְזִמְנָא דְּאָתֵי), Kudsha Berikh Hu is prepared to be aroused and to return from Bashan (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַתְּעָרָא וּלְאָתָבָא מִבָּשָׁן), all those whom the beasts of the field slew and devoured (כָּל אִינּוּן דְּקַטְלוּ לוֹן חֵיוַת בָּרָא וְאַכְלוּ לוֹן). Because there is in the world (בְּגִין דְּאִית בְּעָלְמָא) - some say: also here the king of the Bashan (ס״א אוּף הָכָא מֶלֶךְ הַבָּשָׁן) - a dwelling place (אֲתָר מוֹתְבָא), of all the great beasts (דְּכָל חֵיוָן רַבְרְבָן), and lofty and many mountains (וְטוּרִין רָמָאִין וְסַגִּיאִין), concealed one within another (וּטְמִירִין אִלֵּין בְּאִלֵּין). And the wild desert beast, mighty there (וְעָרוֹד מַדְבְּרָא תַּקִּיפָא תַּמָּן), he is Og (אִיהוּ עוֹג), among the wild asses of the desert he was (בֵּין עֲרוֹדֵי דְּמַדְבְּרָא הֲוָה), and there was found his strength (וּשְׁכִיחַ תַּמָּן תּוּקְפָּא דִילֵיהּ), because he was king of the Bashan (בְּגִין דְּהֲוָה מֶלֶךְ הַבָּשָׁן). For all the kings of the world (דְּכָל מַלְכֵי עָלְמָא), were not able to engage in battle with him (לָא יַכְלִין לְאַגָּחָא קְרָבָא בֵּיהּ), because of the might of Bashan (בְּגִין תּוּקְפָּא דְּבָשָׁן). And Moshe came (וְאָתָא מֹשֶׁה), and engaged him in battle (וְאָגַח בֵּיהּ קְרָבָא).
Sichon (סִיחוֹן): the wanderer of the desert was Sichon (סַיְיחָא דְּמַדְבְּרָא הֲוָה סִיחוֹן). And the border of Moav was over him (וְרָחְצָנוּ דְּמוֹאָב עָלֵיהּ הֲוָה). For Arnon was the border of Moav, between Moav and between the Emorite (כִּי אַרְנוֹן גְּבוּל מוֹאָב בֵּין מוֹאָב וּבֵין הָאֱמוֹרִי). Come and see (תָּא חֲזֵי), at the time that Yisrael destroyed the city of Sichon (בְּשַׁעֲתָא דְּחָרִיבוּ יִשְׂרָאֵל קַרְתָּא דְּסִיחוֹן), a herald passed in the kingdom of Heaven (כָּרוֹזָא אִתְעַבָּר בְּמַלְכוּ דִשְׁמַיָּא). The rulers appointed over the other nations assembled (אִתְכְּנָשׁוּ גֻּבְרִין שָׁלְטָנִין עַל שְׁאַר עַמִּין), to see Molcho of the Emorite, how it was destroyed in Molcho (וְתֶחֱמוּן מַלְכוּ דֶאֱמוֹרָאָה הֵיךְ אִתְחָרַב בְּמַלְכוּ). At that time (בְּהַהִיא שַׁעֲתָא), all the rulers who were appointed over the seven nations gathered (כָּל אִינּוּן שָׁלְטָנִין דַּהֲווֹ מְמָנִין עַל שֶׁבַע עֲמָמִין אִתְכְּנָשׁוּ), and sought to restore Molcho to its place (וּבָעוּ לְאַהַדָּרָא מָלְכוּ לְיוֹשְׁנָהּ). When they saw the might of Moshe (כֵּיוָן דְּחָמוּ תֻּקְפָּא דְּמֹשֶׁה), they turned back (אָהַדְרוּ לַאֲחוֹרָא). This is what is written (הֲדָא הוּא דִכְתִיב), Therefore the rulers say: Come to Cheshbon (עַל כֵּן יֹאמְרוּ הַמּוֹשְׁלִים בֹּאוּ חֶשְׁבּוֹן) (Numbers 21). Those rulers appointed over them who had assembled (אִינּוּן שִׁלְטוֹנִין מְמָנָן עָלַיְיהוּ דְּאִתְכְּנָשׁוּ), were saying “Come to Cheshbon” (וַהֲווּ אַמְרֵי בֹּאוּ חֶשְׁבּוֹן).
Who is this that destroyed it? (מַאן הוּא דֵּין דְּחָרִיב לָהּ). Let it be built and established as before (תִּבָּנֶה וְתִכּוֹנֵן כִּדְבְּקַדְמֵיתָא), and let Molcho be restored to its place (וְתֶהְדַּר מַלְכוּ לְיוֹשְׁנָהּ). When they saw the might of Moshe (כַּד חָמוּ גְּבוּרְתָּא דְּמֹשֶׁה), and the flame of Molcho (וְשַׁלְהוֹבָא דְּמַלְכוּ), they said: For fire has gone out of Cheshbon, a flame from the city of Sichon (אָמְרוּ כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחוֹן). Since it is written “from Cheshbon” (כֵּיוָן דִכְתִיב מֵחֶשְׁבּוֹן), why “from the city of Sichon”? (אֲמַאי מִקִּרְיַת סִיחוֹן). For indeed the city of Sichon was Cheshbon (דְּהָא קִרְיַת סִיחוֹן חֶשְׁבּוֹן הֲוָה), as it is written (דִּכְתִיב), For Cheshbon was the city of Sichon, king of the Emorite (כִּי חֶשְׁבּוֹן עִיר סִיחוֹן מֶלֶךְ הָאֱמוֹרִי).
Rather, a flame of the King of Heaven went out (אֶלָּא, שַׁלְהוֹבָא דְּמַלְכָּא שְׁמַיָא נָפַק), and it destroyed everything (וְחָרִיב כֹּלָּא). At the time when they were saying: Let the city of Sichon be built and established, simply (בְּשַׁעֲתָא דְּאִינּוּן אַמְרִין תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן סְתָם), and they did not say Cheshbon (וְלָא אָמְרוּ חֶשְׁבּוֹן), because they thought that through this it would be built for the dwelling of the Emorite (דְּחָשִׁיבוּ דִּבְגִין כַּךְ יִתְבְּנֵי לְמוֹתָבָא דֶּאֱמוֹרָאָה), then they answered and said: We are not able (כְּדֵין אָתִיבוּ וְאָמְרוּ, לָא יָכִילְנָא). What is the reason? (מַאי טַעְמָא). Because all the paths and roads were closed by the might of their Supernal Great One (בְּגִין דְּכָל אָרְחִין וּשְׁבִילִין אִסְתָּתָמוּ בְּתֻּקְפָּא דְּרַב עִלָּאָה דִּלְהוֹן). If we return and say and mention Cheshbon, that it be built (אִי נֶהְדָּר וְנֵימָּא וְנִדְכַּר חֶשְׁבּוֹן דְּתִבָּנֶה), behold, fire went out from Cheshbon (הָא אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן). If we return and say, simply, the city of Sichon (אִי נֶהְדָּר וְנֵימָא סְתָם קִרְיַת סִיחוֹן), behold, a flame surely went out from the city of Sichon (הָא לֶהָבָה יָצְאָה מִקִּרְיַת סִיחוֹן וַדַּאי). Since that flame of fire dwells there upon it (כֵּיוָן דְּהַהִיא שַׁלְהוֹבָא דְּאֶשָּׁא שַׁרְיָא תַּמָּן עָלָהּ), there is no one who is able to restore it to its former state (לֵית מַאן דְּיָכִיל לָהּ לְאַהְדָּרָא לָהּ לְיוֹשְׁנָהּ), for from every side we have no permission (דְּהָא מִכָּל סִטְרִין לֵית לָן רְשׁוּ).
From then onward, woe to you, Moav (מִכָּאן וּלְהָלְאָה אוֹי לְךָ מוֹאָב), for that which was a shield over you is broken (דְּהָא הַהוּא דְּהֲוָה מָגֵן עֲלָךְ, אַתְּבָּר). And because of this, when Moav saw that their shield was broken (וּבְגִין כָּךְ מוֹאָב כֵּיוָן דְּחָמוּ דְּמָגֵן דִּלְהוֹן אִתְּבַּר), then Moav was very afraid of the people (כְּדֵין וַיָּגָר מוֹאָב מִפְּנֵי הָעָם מְאֹד). What is “very”? (מַאי מְאֹד). More than death (יַתִּיר מִמּוֹתָא). For they were many (כִּי רַב הוּא). For then he was great (דְּהָא כְּדֵין אִיהוּ הֲוָה רַב), and “great” was small (וְרַב הֲוָה זְעֵיר), as it is written (דִּכְתִּיב): Behold, I have made you small among the nations (הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם) (Obadiah 1). And Yisrael was great in the place of Esav (וְיִשְׂרָאֵל הֲוָה רַב בַּאֲתָר עֵשָׂו), as it is written concerning him (דִּכְתִּיב בֵּיהּ): “and the greater” (וְרַב).
What is the reason? (מַאי טַעְמָא). Because they saw that Yisrael ruled above and below (בְּגִין דְּחָמוּ דְּשַׁלְטוּ יִשְׂרָאֵל, עֵילָּא וְתַתָּא). As it is written (דִּכְתִּיב): All that Yisrael did to the Emorite (אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמוֹרִי)(Numbers 21). It should have said: “that Yisrael did” (אֲשֶׁר עָשָׂה יִשְׂרָאֵל מִבָּעֵי לֵיהּ). What is “all that”? (מַאי אֵת כָּל). To include above and below (לְאַסְגָּאָה עֵילָּא וְתַתָּא): above - that even their mighty rulers and dominions above (עֵילָּא, דְּאֲפִילּוּ מִשָּׁלְטָנֵיהוֹן רַבְרְבִין וְשָׁלְטָנִין דִּלְעֵילָּא), and even their mighty rulers and dominions below (וַאֲפִילּוּ מִשָּׁלְטָנֵיהוֹן רַבְרְבָנִין וְשָׁלְטָנִין דִּלְתַּתָּא). And for this reason all that Yisrael did (וְעַל דָּא אֵת כָּל אֲשֶׁר עָשָׂה). And for this reason for they were many (וְעַל דָּא כִּי רַב הוּא), in the place of the Supernal Firstborn (בַּאֲתָר דְּרַב בּוּכְרָא קַדִּישָׁא), as it is written (דִּכְתִּיב): My son, My firstborn, Yisrael (בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 4).
Notes
Ohr HaChammah on Zohar: And concerning the son of the bird (וְעַל דַּרְךְ בֶּן צִפּוֹר), this indicates the wisdom of the bird in all the ways of necromancy as explained (מוֹרֶה כֵּן חָכְמַת הַצִּפּוֹר בְּכָל דַּרְכֵי הַיְּדַעֲנִי כְּדִפֵּירֵשׁ), and therefore he saw etc. (וּבְגִינֵי כָּךְ חָמָא וְכוּ׳), this is because “great is he” as explained above (הַיְינוּ כִּי רַב הוּא שֶׁפֵּרֵשׁ לְעֵיל). “Hashem said, I will bring back from Bashan” etc. (אָמַר ה׳ מִבָּשָׁן אָשִׁיב וְכוּ׳), we have (אִית לַן וְכוּ׳), the meaning is that which the verse said “Hashem said” (יִרְצֶה הַטַּעַם שֶׁאָמַר הַכָּתוּב אָמַר ה׳), the matter is that even though it is a great and wondrous thing (יִרְצֶה עִנְיָן זֶה עִם הֱיוֹתוֹ דָּבָר גָּדוֹל וּפֶלֶא עָצוּם), “Hashem said,” we must believe it since Hashem said it (אָמַר ה׳ יֵשׁ לָנוּ לְהַאֲמִינוֹ כֵּיוָן שֶׁאָמַר ה׳), for the speaker himself said “we have to consider” etc. (שֶׁהַמְשׁוֹרֵר בְּעַצְמוֹ אָמַר אִית לַן לְשַׁוָּאָה וְכוּ׳), since when a word is spoken everything is done (כֵּיוָן דְּמִלָּה אָמַר כֹּלָא אִתְעֲבִיד), and that utterance itself is the existence that comes into being and proceeds (וְאוֹתוֹ הַמַּאֲמָר הוּא מְצִיאוּת הַהֲוָיָה הַמִּתְהַוָּה וְהוֹלֶכֶת). And this person etc. (וְדָא בַּר נָשׁ וְכוּ׳), like the matter that it is said, “for He is not a man that He should relent” (כְּעִנְיַן אוֹמְרוֹ כִּי לֹא אָדָם הוּא לְהִנָּחֵם), and the reason is because of the greatness of the Creator and the smallness of man, as concluded by the great authority etc. (וְהַטַּעַם מִפְּנֵי גְּדֻלַּת הַיּוֹצֵר וּמִעוּט הָאָדָם כִּדְמַסִּיק בְּפוּם רַבְרְבָא וְכוּ׳). And it is possible for a person to be one who rules over the entirety of existence and resemble his Creator through repentance by means of four things (וְאֶפְשָׁר לָאָדָם לִהְיוֹתוֹ שׁוֹלֵט בַּמְּצִיאוּת כֻּלּוֹ וְדוֹמֶה לְיוֹצְרוֹ בִּתְשׁוּבָה עַל יְדֵי ד׳ דְּבָרִים), the first is repentance (הָרִאשׁוֹן תְּשׁוּבָה), the second is request (הַשֵּׁנִי בַּקָּשָׁה), the third is good deeds (הַשְּׁלִישִׁי מַעֲשִׂים טוֹבִים), the fourth is with tears in his prayer to the Exalted One (הָרְבִיעִי בִּדְמָעוֹת בִּתְפִלָּתוֹ יִתְעַלֶּה), and he will cleave to his Maker and be a righteous one who rules (וְיִתְדַּבֵּק בְּקוֹנוֹ וִיהִי צַדִּיק מוֹשֵׁל), and even though The Holy One Blessed Be He is great, He dwells with the small man (וְעִם הֱיוֹתוֹ הקב״ה גָּדוֹל יִשְׁכּוֹן עִם הָאָדָם הַקָּטָן), and this is what is said, “He diminishes the lights” etc. (וְזֶהוּ אַזְעִיר נְהוֹרִין וְכוּ׳), that He constricts His Shekinah with him even though He is the Holy One, the great and supernal (שֶׁמְּצַמְצֵם שְׁכִינָתוֹ עִמּוֹ עִם הֱיוֹתוֹ הקב״ה קַדִּישָׁא רַב עִלָּאָה וְכוּ׳). And to return from Bashan all those etc. (וּלְאַתְּבָא מִבָּשָׁן כָּל אִינוּן וְכוּ׳), this is to revive all those whose elements were consumed in the teeth of beasts, from that existence He will gather their four elements and reassemble them in the resurrection (הַיְינוּ לְהַחֲיוֹת כָּל אוֹתָם שֶׁנִּתְעַכְּלוּ יְסוֹדוֹתֵיהֶם בְּשִׁנֵּי חַיּוֹת מֵאוֹתוֹ הַמְּצִיאוּת יֶאֱסֹף ד׳ יְסוֹדוֹת אֲשֶׁר לָהֶם וְיַרְכִּיבֵם בִּתְחִיָּה), and the general meaning of the word Bashan is the strength and force of the external beasts, Og king of Bashan, this is the reason as will be explained further (וְכְלַל מִלַּת בָּשָׁן חוֹזֶק וְתוֹקֶף הַחַיּוֹת הַחִיצוֹנוֹת עוֹג מֶלֶךְ הַבָּשָׁן הוּא הוּא הַטַּעַם כִּדְמְפָרֵשׁ וְאָזִיל), and this matter exists in both the physical and the spiritual (וְעִנְיַן זֶה מְצִיאוּת בְּגַשְׁמִי וּבְרוּחָנִי), that the supreme minister ruled with all the force of the dominion of the shells, and Israel through war would truly crush and break their strength (שֶׁהָיָה הַשַּׂר הָעֶלְיוֹן שׁוֹלֵט בְּכָל תּוֹקֶף עוֹז מֶמְשֶׁלֶת הַקְּלִיפּוֹת וְיִשְׂרָאֵל עַל יְדֵי הַמִּלְחָמָה הָיוּ מַמָּשׁ מְכַתְּתִין וּמְשַׁבְּרִים תּוֹקְפָּם), and this is that Moshe came by his merit and waged war against them and destroyed those external forces until today by supernal kindness, and sanctified that place and ruled over it, as explained later (וְהַיְינוּ וְאָתָא מֹשֶׁה בִּזְכוּתוֹ וְאָגַח בְּהוּ קְרָבָא וְהֶחֱרִים הַכֹּחוֹת הַחִיצוֹנִים הָהֵם עַד הַיּוֹם בְּחֶסֶד עֶלְיוֹן וְקִדֵּשׁ הַמָּקוֹם הַהוּא וְשָׁלַט בּוֹ כִּדְמַסִּיק לְקַמָּן), and likewise this was the secret of Sichon (וְכֵן מַמָּשׁ הָיָה סוֹד סִיחוֹן), and when you count you will find the verses “to Him who led,” “to Him who struck great kings,” “and slew mighty kings,” “to Sichon,” “and to Og,” “and gave their land,” they are six verses corresponding to the letter Vav of the Name in the twenty-six verses of the psalm, and they are six supernal kindnesses through which Moshe our teacher acted, and by their power he broke those shells (וְכַאֲשֶׁר תִּמְנֶה תִּמְצָא פְּסוּקֵי לְמוֹלִיךְ לְמַכֶּה מְלָכִים גְּדוֹלִים וְיַהֲרֹג מְלָכִים אַדִּירִים לְסִיחוֹן וּלְעוֹג וְנָתַן אַרְצָם הֵם שִׁשָּׁה פְּסוּקִים נֶגֶד וָ״ו שֶׁבַּשֵּׁם בְּכ״ו פְּסוּקִים שֶׁבַּמִּזְמוֹר וְהֵם שִׁשָּׁה חֲסָדִים עֶלְיוֹנִים שֶׁבָּהֶם פָּעַל מֹשֶׁה רַבֵּנוּ וּמִכֹּחָם שָׁבַר הַקְּלִיפּוֹת הָהֵם).