Daf 189b (דַּף קפ״ט ע״ב)

Enoch Metatron said (חֲנוֹךְ מְטַטְרוֹן אָמַר): “And he brought him wine” (וַיָּבֵא לוֹ יַיִן) - that water was mixed into that wine (דְּאַרְמֵי מַיָּא בְּהַהוּא יַיִן). And if water had not been mixed into it, it could not be endured (וְאִי לָאו דְּאַרְמֵי בֵּיהּ מַיִם, לָא יָכִיל לְמִסְבַּל). And well did Enoch Metatron say (וְשַׁפִּיר אָמַר חֲנוֹךְ מְטַטְרוֹן). And because of this it was drawn in two ways, for it is held in two sides (וּבְגִין כָּךְ אַמְשִׁיךְ לוֹ בִּתְרֵי טַעֲמֵי, דְּהָא בִּתְרֵין סִטְרִין אָחִיד). And that wine goes from level to level, and all flavors are in it (וְהַהוּא יַיִן אָזִיל מִדַּרְגָּא לְדַרְגָּא, וְכֻלְּהוּ טַעֲמִין בֵּיהּ), until Yosef the righteous tasted of it, for he is the faithful David (עַד דְּיוֹסֵף צַדִּיקָא טָעִים לֵיהּ, דְּאִיהוּ דָּוִד נֶאֱמָן).

This is what is written: “Like the good wine, that goes to my beloved, smoothly” (Song of Songs 7) (הֲדָא הוּא דִכְתִיב כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים). What is “like the good wine”? (מַהוּ כְּיֵין הַטּוֹב). That Ya‘aqov came and mixed water into it (דְּאָתָא יַעֲקֹב וְאַרְמֵי בֵּיהּ מַיָּא). This is the good wine (דָּא הוּא יֵין הַטּוֹב). And so it is, just as Enoch Metatron said (וְהָכִי הוּא, כְּמָה דְּאָמַר חֲנוֹךְ מְטַטְרוֹן). Rabbi El'azar marveled, and Rabbi Abba marveled (תָּוָוה רִבִּי אֶלְעָזָר, וְתַוָּוה רִבִּי אַבָּא). They said (אָמְרוּ): behold, this wine of yours - it overcomes a holy angel, from the mouth of the holy spirit (הָא חַמְרָא דִּילָךְ, הוּא נַצְחַת מַלְאָכָא קַדִישָׁא, אַפּוּמָא דְּרוּחַ קוּדְשָׁא).

He said to them (אָמַר לֵיהּ): until now this vine waits to produce fruit (עַד כְּעַן הַהוּא גֶּפֶן מְחַכָּא לְמֶעְבַּד פֵּירִין). And in “the vine” - this is the vine known in holiness (וּבַגֶּפֶן: דָּא אִיהוּ גֶּפֶן דְּאִשְׁתְּמוֹדְעָא בְּקוּדְשָׁא). For there is another vine, which is called a foreign vine (בְּגִין דְּאִית גֶּפֶן אַחֲרָא, דְּאִיהוּ אִקְרֵי גֶּפֶן נָכְרִיָּה). And its grapes are not grapes, but harsh, grasping the heart, biting like dogs (וַעֲנָבִים דִּילָהּ לָא אִינּוּן עֲנָבִים, אֶלָּא קַשְׁיָן, אֲחִידִין לִבָּא, נַשְׁכִין כְּכַלְבָּא). Those grapes are called “branches of a foreign vine” (אִינּוּן עֲנָבִים אִקְרוּן סוּרֵי הַגֶּפֶן נָכְרִיָּה) (Jeremiah 2). But this vine - of it is written: “And in the vine…” - the one that is known (אֲבָל גֶּפֶן דָּא, עָלָהּ כְּתִיב וּבַגֶּפֶן, הַהִיא דְּאִשְׁתְּמוֹדְעָא). That one, from which all the holy ones tasted the wine of the Ancient One, the good wine (הַהִיא דְּכָל קַדִישִׁין טָעֲמוּ חַמְרָא עַתִּיקָא, חַמְרָא טָבָא). The wine in which Ya‘aqov put water, until all who know the taste of wine tasted of it, and it was good to the palate (חַמְרָא דְּיַעֲקֹב יָהִיב בֵּיהּ מַיָּא, עַד דְּכָל אִינּוּן דְּיַדְעִין לְטַעְמָא חַמְרָא, טָעֲמוּ לֵיהּ, וַהֲוָה טַב לְחִכָּא). And that vine, when one comes to it, it sends forth three branches (וְהַהִיא גֶּפֶן, כַּד מָטָא לְגַבָּהּ, אוֹשִׁיטַת תְּלָתָא שָׂרִיגִין). And these are the three images of the Patriarchs, in which it was sanctified (וְאִינּוּן תְּלַת דִּיּוּקְנָא דַּאֲבָהָן, דְּאִתְקַדְּשַׁת בְּהוּ).

For there is no holiness except in wine, and there is no blessing except in wine, in the place where joy dwells (וְלֵית קְדוּשָּׁה אֶלָּא בְּיַיִן, וְלֵית בִּרְכָתָא אֶלָּא בְּיַיִן. בַּאֲתָר דְּחֶדְוָה שָׁארֵי). And it blossoms like a bride adorned, entering in love, in the joy of that wine that was mixed with water (וְהִיא כְפוֹרַחַת, כְּכַלָּה דְּאִתְקַשְּׁטַת וְעָאלַת בִּרְחִימוּ, בְּחֶדְוָה דְּהַהוּא יַיִן דְּאִתְעֲרָב בְּמַיָּא). Then its blossom goes up, and her love ascends toward her Beloved, and she is aroused to sing and to ascend in love (כְּדֵין עָלְתָה נִצָּהּ, סְלִיקַת רְחִימוּ דִילָהּ לְגַבֵּי דּוֹדָהּ, וְשָׁרִיאַת לְנַגְּנָא וּלְאַעֲלָא בִּרְחִימוּ). And then those grapes are filled and ripened, softened, and full of that good ancient wine, the wine of Ya‘aqov into which water was cast (וּכְדֵין אִתְמַלְּיָין וְאִתְבַּשְּׁלָן אִינּוּן עֲנָבִין, רְכִיכָן, וּמַלְיָין מֵהַהוּא חַמְרָא טָבָא עַתִּיקָא, חַמְרָא דְּיַעֲקֹב אַרְמֵי בֵּיהּ מַיָּא). And because of this, whoever blesses over the wine, when it is poured upon the earth, must mix water into it (וְעַל דָּא מַאן דִּמְבָרֵךְ עַל הַיַּיִן, וּמָטֵי עַל הָאָרֶץ, אִצְטְרִיךְ לְמִרְמֵי בֵּיהּ מַיָּא). For no blessing of “Have mercy, Hashem, upon Yisrael Your people” can be said over wine except when water is in it (בְּגִין דְּלֵית לֵיהּ לְבָרְכָא רַחֵם ה' עַל יִשְׂרָאֵל עַמָּךְ, בַּר בְּמַיָּא גּוֹ חַמְרָא). And if not, who could endure it? (וְאִי לָאו, מַאן יָכִיל לְמִסְבַּל). This was a message for Yosef, for upon him the matter depended (דָּא הֲוָה לְבַשְּׂרָא לְיוֹסֵף, בְּגִין דְּבֵיהּ הֲוָה תַּלְיָא מִלְּתָא).

Enoch Metatron said (חֲנוֹ״ךְ מְטַטְרוֹ״ן אָמַר): “Three branches” - surely (שְׁלֹשָׁה שָׂרִיגִים, ודַּאי). Corresponding to the three Patriarchs (לָקֳבֵל תְּלַת אֲבָהָן). But behold, there are four with her (וְהָא אַרְבַּע אִינּוּן דִּילָהּ). Rather this is what is written: “And it blossomed” (Bereshit 40) (אֶלָּא דָּא הוּא דִּכְתִיב, וְהִיא כְפוֹרַחַת). At the time when she ascends and blossoms in her wings to rise (בְּזִמְנָא דְּאִיהִי סְלִיקַת וּפַרְחַת בְּכַנְפָהָא לְסַלְּקָא), then her blossom ascends - this is that fourth which remained, ascending with her and never separating from her (כְּדֵין עָלְתָה נִצָּהּ, דָּא הוּא הַהוּא רְבִיעָאָה דְּאִשְׁתְּאַר, דְּסָלִיק בַּהֲדָהּ, וְלָא אִתְפְּרַשׁ מִנָּהּ). This is what is written: “And He rode upon a Keruv and flew” (2 Samuel 22) (הֲדָא הוּא דִכְתִיב, וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף). “And flew” - when it blossomed (כַּד יָעוֹף. כְפוֹרַחַת, בְּזִמְנָא דְּפוֹרַחַת). And well did Enoch Metatron say, and here it is (וְשַׁפִּיר אָמַר חֲנוֹךְ מְטַטְרוֹן, וְהָכָא הוּא).

Rabbi El'azar marveled, and Rabbi Abba marveled (תָּוָוה רִבִּי אֶלְעָזָר, וְתַוָּוה רִבִּי אַבָּא). They said (אָמְרוּ): holy angel, messenger from above, behold, this wine of yours has triumphed in the mystery of the holy spirit (מַלְאָכָא קַדִישָׁא, שְׁלִיחָא מִלְּעֵילָּא, הָא חַמְרָא דִּילָךְ, הוּא, נָצַחְתְ בְּרָזָא דְּרוּחַ קֻדְשָׁא). All the friends came and kissed him (אָתוּ כֻּלְּהוּ חַבְרַיָּיא וּנְשָׁקוּהוּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): blessed is the Merciful One who sent me here (בְּרִיךְ רַחֲמָנָא דְּשָׁדַרְנִי הָכָא).

The Yenuka (child) said (אָמַר הַהוּא יַנּוּקָא): friends (חַבְרַיָּיא), bread and wine are the essence of the table (נָהֲמָא וְחַמְרָא עִיקָּרָא דְּפָתוֹרָא אִינּוּן), all other food is drawn after them (כָּל שְׁאַר מֵיכְלָא אֲבַּתְרַיְיהוּ אִתְמְשַׁךְ). And behold, the Orayta makes them flourish, and they belong to her (וְהָא אוֹרַיְיתָא רַוְוחַת לוֹן, וְדִילָהּ אִינּוּן). The Orayta sought from you, with desire, with love, and said (אוֹרַיְיתָא בָּעָאת מִנַּיְיכוּ, בְּבָעוּ, בִּרְחִימוּ, וְאָמְרָה): “Come, eat of my bread and drink of the wine I have mingled” (Proverbs 9) (לְכוּ לַחֲמוּ בְּלַחְמִי, וּשְׁתוּ בְּיַיִן מָסָכְתִּי). And since the Orayta invited you, and she sought from you this matter, you must do her will (וְהוֹאִיל וְאוֹרַיְיתָא זְמִינַת לְכוּ, וְהִיא בָּעָאת מִנַּיְיכוּ מִלָּה דָּא, אִית לְכוּ לְמֶעְבַּד רְעוּתָא דִּילָהּ). Some say: she is the one (נ״א הוּא), by your leave, since she is prepared for you, that you do her will (בְּמָטוּ מִנַּיְיכוּ, הוֹאִיל וְאִיהִי זְמִינָא לְכוּ, דְּתָעֲבְדוּן רְעוּתָהּ). They said (אָמְרוּ): surely it is so (הָכִי הוּא ודַּאי). They sat and ate, and rejoiced with him (יָתְבוּ וְאַכְלוּ וְחַדוּ בַּהֲדֵיהּ). When they had eaten, they lingered at the table (כֵּיוָן דְּאָכְלוּ, אִתְעַכְּבוּ עַל פָּתוֹרָא).

He opened and said (פָּתַח אִיהוּ וְאָמַר): “And Moav said to the elders of Midyan…” (Numbers 22) (וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן וְגוֹ׳). It does not say: “And the elders of Moav and the elders of Midyan said,” but “And Moav said” (וַיֹּאמְרוּ זִקְנֵי מוֹאָב וְאֶל זִקְנֵי מִדְיָן לָא כְּתִיב, אֶלָּא וַיֹּאמֶר מוֹאָב). The youths took counsel from the elders, and the elders followed after them, and they gave them counsel (עוּלֵמִין נַטְלוּ עֵיטָא מִסַבְיָא, וְסַבְיָא אִתְמְשָׁכוּ אֲבַּתְרַיְיהוּ, וְאִינּוּן יַהֲבוּ לוֹן עֵיטָא). What counsel did they give them? (מַאי עֵיטָא יָהֲבוּ לוֹן). They took for themselves evil counsel (עֵיטָא בִּישָׁא נַטְלוּ לְגַרְמַיְיהוּ). They said to Moav (אָמְרוּ לוֹן לְמוֹאָב): “We raised an evil growth among us” (גִּדּוּלָא בִּישָׁא גִּדַּלְנָא בֵּינָנָא). And who is this? (וּמַנוֹ). Moshe their master (מֹשֶׁה רַבֵּיהוֹן).

About one priest who was among us, who raised him and nurtured him in his house, and gave him his daughter as wife (עַל חַד כּוּמָרָא דְּהֲוָה בֵּינָנָא, דְּרַבֵי לֵיהּ וְגַדִיל לֵיהּ בְּבֵיתֵיהּ, וְיָהַב לֵיהּ בְּרָתֵּיהּ לְאִנְתּוּ). And not only that, but he gave him wealth, and sent him to Egypt to destroy the whole land (וְלֹא עוֹד, אֶלָּא יָהַב לֵיהּ מָמוֹנָא, וְשָׁדַר לֵיהּ לְמִצְרַיִם, לְשֵׁיצָאָה כָּל אַרְעָא). And he, and all his house, followed after him (וְאִיהוּ, וְכָל בֵּיתֵיהּ, אִתְמְשָׁכוּ אֲבַּתְרֵיהּ). If we can uproot this master of theirs from the world, all his people will immediately be uprooted from the world (אִי לְהַהוּא רַבֵּיהוֹן, נֵיכוּל לְאַעְקְרָא מִן עָלְמָא, כָּל עַמָּא דִּילֵיהּ יִתְעַקְּרוּן מִיָּד מֵעָלְמָא). And all this evil counsel concerning Pe‘or came from Midyan (וְכָל עֵיטָא בִּישָׁא מֵהַהוּא מִלָּה דִּפְעוֹר, מִמִּדְיָן הֲוָה).