Daf 188a (דַּף קפ״ח ע״א)

Once he blessed (כֵּיוָן דְּבָרִיךְ), he closed his eyes for a moment (אַסְתִּים עֵינוֹי רִגְעָא חֲדָא). Afterward he opened them and said (לְבָתַר פָּתַח לוֹן, אָמַר): friends, peace be upon you from the good Master, for the whole world is His (חַבְרַיָּיא, שְׁלוֹם לְכוֹן מֵרִבּוֹן טַב, דְּכָל עָלְמָא דִּילֵיהּ הוּא). They marveled, and wept, and blessed him (תַּוְוהוּ, וּבָכוּ, וּבָרִיכוּ לֵיהּ). They stayed that night (בָּתּוּ הַהוּא לֵילְיָא).

In the morning they rose early and went (בְּצַפְרָא אַקְדִּימוּ וְאַזְלוּ). When they came to Rabbi Shimon, they told him the story (כַד מָטוּ לְגַבֵּי רַבִּי שִׁמְעוֹן, סָחוּ לֵיהּ עוֹבָדָא). Rabbi Shimon marveled (תָּוָּה רִבִּי שִׁמְעוֹן), and said (אָמַר): a mighty lamp he is, and it is fitting so (בַּר טִנָרָא תַּקִּיפָא אִיהוּ, וְיָאוּת הוּא לְכַךְ). And more than what a human is reckoned, he is the son of Rav Ḥamnuna Sava (וְיַתִיר מִמַּה דְּלָא חָשִׁיב בַּר נָשׁ, בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא הוּא).

Rabbi El'azar trembled (אִזְדַּעְזָע רִבִּי אֶלְעָזָר), and said (אָמַר): it is upon me to go see that lamp which burns (עָלַי לְמֵיהַךְ לְמֵחֱזֵי לְהַהוּא בּוֹצִינָא דְּדָלִיק). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): this is not revealed in name in the world, for a supernal word is in it (דָּא לָא סָלִיק בִּשְׁמָא בְּעָלְמָא, דְּהָא מִלָּה עִלָּאָה אִית בֵּיהּ). And the mystery is that the radiance of the anointing of his fathers shines upon him (וְרָזָא אִיהוּ, דְּהָא נְהִירוּ מְשִׁיחוֹ דַּאֲבוֹי מְנַהֲרָא עָלֵיהּ). And this mystery does not spread among the friends (וְרָזָא דָּא לָא מִתְפַּשְׁטָא בֵּין חַבְרַיָּיא).

One day, the friends were sitting and disputing one with another (יוֹמָא חֲדָא, הֲווֹ חַבְרַיָּיא יַתְבִין וּמִתְנַגְּחִין אִלֵּין בְּאִלֵּין). And there were there Rabbi El'azar, and Rabbi Abba, and Rabbi Ḥiyya, and Rabbi Yosi, and the rest of the friends (וַהֲווּ תַּמָּן רִבִּי אֶלְעָזָר, וְרִבִּי אַבָּא, וְרִבִּי חִיָּיא, וְרִבִּי יוֹסֵי, וּשְׁאַר חַבְרַיָּיא). They said (אָמְרוּ): behold it is written: “Do not distress Moav, and do not provoke them to war…” (Deuteronomy 2) (הָא כְּתִיב אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה וְגוֹ׳). Because of Rut and Na‘amah, who were destined to come forth from them (בְּגִין רוּת וְנַעֲמָה, דַּהֲווֹ זְמִינִין לְנָפְקָא מִנַּיְיהוּ).

Tzipporah, the wife of Moshe, who was from Midyan (צִפוֹרָה אִתַּת מֹשֶׁה דַּהֲוַת מִמִּדְיָן). And Yitro and his sons, who came from Midyan, all were truly meritorious, all the more so (וְיִתְרוֹ וּבְנוֹי דְּנַפְקוּ מִמִּדְיָן, דַּהֲווֹ כֻּלְּהוּ זַכָּאֵי קְשׁוֹט עַל אַחַת כַּמָּה וְכַמָּה). And further, Moshe who was raised in Midyan (וְתוּ מֹשֶׁה דְּרַבִּיאוּ לֵיהּ בְּמִדְיָן). And Kudsha Berikh Hu said to him: “Take vengeance for the children of Yisrael against the Midyanim” (Numbers 31) (וְאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, נְקוֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים). If so, is there favoritism in this matter, that the children of Midyan seemed to be saved more than Moav? (אִי הָכִי מַשּׂוֹא פָּנִים אִית בְּמִלָּה, דְּיַתִיר אִתְחָזוּ בְּנֵי מִדְיָן לְשֵׁזָבָא מִן מוֹאָב).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): not equal is one who is destined to gather figs to one who has already gathered them (לָא דָּמֵי מַאן דְּזַמִּין לְמִלְקַט תְּאֵנֵי, לְמַאן דִּכְבַר לָקִיט לוֹן). Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר): even though he has already gathered them, it is praise (אַף עַל גַּב דִּכְבַר לָקִיט לוֹן, שְׁבָחָא אִיהוּ). He said to him (אָמַר לֵיהּ): one who has not gathered figs guards the fig tree always, so that no defect will be in it (מַאן דְּלָא לָקַט תְּאֵנֵי, נָטִיר תְּאֵנָה תָּדִיר, דְּלָא יְהֵא בָּהּ פְּגָם). Because of the figs that are destined to come (בְּגִין תְּאֵנֵי דִּזְמִינַת לְאַיְיתָאָה). But once the figs are gathered, he leaves the tree, and no longer guards it (כֵּיוָן דְּלָקִיט תְּאֵנֵי, שָׁבִיק לָהּ לַתְּאֵנָה, וְתוּ לָא נָטִיר לָהּ). Thus Moav, since its figs were destined to come, Kudsha Berikh Hu guarded it (כַּךְ מוֹאָב, דִּזְמִינָא לְאַיְיתָאָה אִינּוּן תְּאֵנֵי, נָטַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), as it is written: “Do not distress Moav” (Deuteronomy 2) (דִּכְתִיב אַל תָּצַר אֶת מוֹאָב). Midyan, that gave its figs and they were gathered (מִדְיָן דְּקָא יְהִיבַת תְּאֵנֵי, וְאַלְקִיטוּ לוֹן), it is written: “Harass the Midyanim” (Numbers 25) (כְּתִיב צָרוֹר אֶת הַמִּדְיָנִים). For from then onward this fig was not destined to bring forth fruit (דְּהָא מִכָּאן וּלְהָלְאָה, תְּאֵנָה דָּא לָא זְמִינַת לְאַיְיתָאָה פֵּירִין), and because of this, it was seen in a burning of fire (וּבְגִין כָּךְ אִתְחַזְיַית לִיקִידַת אֶשָּׁא).

He opened and said (פָּתַח וְאָמַר): “And Moav said to the elders of Midyan…” (Numbers 22) (וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן וְגוֹ׳). Moav remained (מוֹאָב אִינּוּן שָׁארֵי), and for the sake of those figs which Moav was destined to bring forth to the world (וּבְגִין אִינּוּן תְּאֵנֵי, דְּזַמִּין מוֹאָב לְאַפָּקָא לְעָלְמָא), they were saved from punishment (אִשְׁתֵּזִיבוּ מֵעוֹנְשָׁא).

Rabbi El'azar wished to visit Rabbi Yosi son of Rabbi Shimon ben Laqunya, his father-in-law (רִבִּי אֶלְעָזָר בָּעָא לְמֶיחֱמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוּנְיָא חָמוּי). And Rabbi Abba and Rabbi Yosi went with him (וַהֲווּ אָזְלֵי רִבִּי אַבָּא וְרִבִּי יוֹסֵי). Some say: not Rabbi Ḥiyya (ד״א לָא גָרְסִינָן וְרִבִּי חִיָּיא). They went on the way (בַּהֲדֵיהּ, אָזְלוּ בְּאָרְחָא), and they were speaking words of Orayta all the way (וַהֲווּ אַמְרֵי מִלֵּי דְּאוֹרַיְיתָא כָּל הַהוּא אָרְחָא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): what is written, “And Hashem said to me: Do not distress Moav, and do not provoke them to war…” (Deuteronomy 2) (מַאי דִּכְתִיב, וַיֹאמֶר יְיָ אֵלַי אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה וְגוֹ׳). And it is written: “And you shall come near, facing the children of Ammon…” (Deuteronomy 2) (וּכְתִיב וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן וְגוֹ׳). This matter is like that matter - what is the difference between them? (מִלָּה דָּא כְּמִלָה דָּא, מַה הֶפְרֵשׁ בֵּין דָּא לְדָא). Rather, it appears that they were equal (אֶלָּא אִתְחֲזֵי דִּשְׁקוּלֵי הֲווֹ).

And we learned (וְתָנֵינָן): when Yisrael drew near to the children of Moav, Yisrael appeared before them with all the weapons of war (כַּד הֲווֹ מְקָרְבֵי לְגַבֵּי בְּנֵי מוֹאָב, הֲווֹ יִשְׂרָאֵל אִתְחַזְיָין לְגַבַּיְיהוּ בְּכָל מָאנֵי קְרָבָא), as if they wished to provoke them (כִּדְבָּעוּ אִתְגַּרְיָין בְּהוּ). But toward the children of Ammon, Yisrael were wrapped in their garments, and no weapons of war were seen at all (וּלְגַבֵּי בְּנֵי עַמּוֹן, הֲווֹ יִשְׂרָאֵל מִתְעַטְּפֵי בְּעִטּוּפַיְיהוּ, וְלָא אִתְחֲזֵי מָאנֵי קְרָבָא כְּלָל). And the verses prove it, that they were weighed as one and one (וּקְרָאן מוֹכָחָן בְּשִׁקּוּלָא דָּא כְּדָּא).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): surely it is so (ודַּאי הָכִי הוּא). And we learned (וְתָנֵינָן), that this one was brazen, who said “Moav” (דְּדָא דַּהֲוַת חֲצִיפָא, וְאַמְרַת מוֹאָב), as it is written: “And she called his name Moav” (Bereshit 19) (דִּכְתִיב וַתִּקְרָא אֶת שְׁמוֹ מוֹאָב). Therefore Yisrael appeared brazen toward them (אִתְחָזוּן יִשְׂרָאֵל חֲצִיפוּ לְגַבַּיְיהוּ), just as she was brazen, for she said: “Moav - from father is this child” (כְּמָה דְּאִיהִי הֲוַת חֲצִיפָא, דְּאַמְרַת מוֹאָב, מֵאָב הֲוָה בְּרָא דָּא). But the younger one, who said “Ben Ammi” (אֲבָל זְעֶרְתָּא, דְּאַמְרַת בֶּן עַמִּי), and covered her way (וְכַסִּיאַת אָרְחָהָא), Yisrael covered their way before them (יִשְׂרָאֵל הֲווֹ מְכַסְּיָין אָרְחַיְיהוּ לְגַבַּיְיהוּ), wrapping themselves in a tallit (מְעַטְפֵי עִטּוּפָא בְּטַלִית), and appeared before them truly as brothers (וְאִתְחָזוּן קַמַּיְיהוּ כְּאַחִין מַמָּשׁ). And this has already been established (וְהָא אוּקְמוּהָ).

While they were going (עַד דַּהֲווֹ אָזְלֵי), Rabbi El'azar remembered that child (אִדְכַּר רִבִּי אֶלְעָזָר מֵהַאי יַנּוּקָא). They turned aside from the road three parasangs (סָטוּ מֵאָרְחָא ג׳ פַּרְסֵי), and came there (וּמָטוּ לְהָתָם). They lodged in that house (אִתְאֲרָחוּ בְּהַהוּא בֵּיתָא). They entered and found that child (עָאלוּ וְאַשְׁכָּחוּ לְהַהוּא יַנּוּקָא), who was sitting, and preparing a table before him (דְּהֲוָה יְתִיב, וּמְתַקְּנִין פָּתוֹרָא קַמֵּיהּ). When he saw them (כֵּיוָן דְּחָמָא לוֹן), he came near to them (קָרִיב גַּבַּיְיהוּ). He said to them (אָמַר לֵיהּ): come up, holy pious ones (עוּלוּ חֲסִידֵי קַדִישִׁין), come up, saplings of the world (עוּלוּ שְׁתִילִין דְּעָלְמָא), those whom above and below praise (אִינּוּן דְּעֵילָּא וְתַתָּא מְשַׁבְּחִין לוֹן).

Those before whom even the fish of the Great Sea come up onto dry land (אִינּוּן דְּאֲפִילּוּ נוּנֵי יַמָּא רַבָּא, נָפְקִין בְּיַבֶּשְׁתָּא לְגַבַּיְיהוּ). Rabbi El'azar came and kissed him on his head (אָתָא רִבִּי אֶלְעָזָר וּנְשָׁקֵיהּ בְּרֵישֵׁיהּ). Then, as before, he kissed him on his mouth (הָדָר כְּמִלְּקַדְּמִין, וּנְשָׁקֵיהּ בְּפוּמֵיהּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): the first kiss - for the fish that leave the waters and go onto the dry land (נְשִׁיקָה קַדְמָאָה עַל נוּנִין דְּשָׁבְקִין מַיָּא, וְאַזְלִין בְּיַבֶּשְׁתָּא). And the second kiss - for the eggs of the fish, which have done good in the world (וּנְשִׁיקָה תִּנְיָינָא עַל בִּיעִין דְּנוּנָא, דְּעָבְדוּ אִיבָא טָבָא בְּעָלְמָא).