Daf 190b (דַּף ק״צ ע״ב)

And Midyan (וּמִדְיָן): Gideon destroyed all that seed (גִּדְעוֹן שָׁצֵי כָּל הַהוּא זַרְעָא), leaving none of them (דְּלָא אַשְׁאִיר מִנַּיְיהוּ), from all those who caused evil to Yisrael through counsel or through some other matter (מִכָּל אִינּוּן דְּאַבְאִישׁוּ לְיִשְׂרָאֵל בְּעֵיטָא, אוֹ בְּמִלָּה אַחֲרָא). And concerning all those who caused evil to Yisrael (וּלְכֻלְּהוּ דְּאַבְאִישׁוּ לְיִשְׂרָאֵל), Kudsha Berikh Hu kept watch over their enmity (קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן דְּבָבוּ), and took vengeance from them (וְנָטַל מִנַּיְיהוּ נוּקְמִין). But if goodness for the world was destined to come from them (אֲבָל אִי זְמִינִין לְמֵיתֵי מִנַּיְיהוּ טַב לְעָלְמָא), He prolonged His anger and His countenance toward them (אָרִיךְ רוּגְזֵיהּ וְאַפֵּיהּ עִמְּהוֹן), until that good emerged for the world (עַד דְּיָפִּיק הַהוּא טַב לְעָלְמָא), and afterward He took vengeance and judgment from them (וּבָתַר כֵּן נָטִיל נוּקְמָא וְדִינָא מִנַּיְיהוּ). Rabbi El‘azar said (אָמַר רִבִּי אֶלְעָזָר): surely, so it is (הָכִי הוּא וַדַּאי), and this is the clarification of the matter (וְדָא הוּא בְּרִירוּ דְּמִלָּה). That Yenuka [child] said (אָמַר הַהוּא יַנּוּקָא): from here onward, friends (מִכָּאן וּלְהָלְאָה, חַבְרַיָּיא), prepare weapons of battle in your hands (אַתְקִינוּ מָאנֵי קְרָבָא בִּידַיְיכוּ), and wage battle (וְאַגָחוּ קְרָבָא).

Rabbi El‘azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): “Bless Hashem, His angels, mighty in strength…” (בָּרַכוּ יְיָ מַלְאָכָיו גִּבּוֹרֵי כֹחַ וְגוֹ׳) (Psalms 103). King David summoned Kudsha Berikh Hu to be blessed (דָּוִד מַלְכָּא זַמִּין לְבָרְכָא לְּקוּדְשָׁא בְּרִיךְ הוּא), and summoned the hosts of heaven (זַמִּין לְחֵילֵי שְׁמַיָא), which are the stars, the constellations, and the other armies (דְּאִינּוּן כֹּכָבַיָּא וּמַזָּלֵי, וּשְׁאַר חַיָּילִין), and joined his Neshama [soul] with them, to bless Kudsha Berikh Hu (וְשָׁתַף לְנִשְׁמְתָא דִּילֵיהּ בַּהֲדַיְיהוּ, לְבָרְכָא לְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “Bless Hashem, all His works, in all places of His dominion; bless Hashem, O my soul” (בָּרַכוּ יְיָ כָּל מַעֲשָׂיו בְּכָל מְקוֹמוֹת מֶמְשַׁלְתּוֹ בָּרֲכִי נַפְשִׁי אֶת יְיָ) (Psalms 103). He concluded all blessings with his own soul (חָתִים בְּנַפְשֵׁיהּ כָּל בִּרְכָאן). He summoned the angels of the heights to bless Him (זַמִּין לְמַלְאֲכֵי מְרוֹמָא לְבָרְכָא לֵיהּ), as it is written (דִּכְתִיב): “Bless Hashem, His angels…” (בָּרַכוּ יְיָ מַלְאָכָיו וְגוֹ׳) (Psalms 103). Before Yisrael came (וְעַד לָא אָתוּ יִשְׂרָאֵל), the angels of the heights performed and completed the Asiyah [action] (מַלְאֲכֵי מְרוֹמָא הֲווֹ עַבְדֵּי וְשַׁלְּמֵי עֲשִׂיָּה). When Yisrael came (כֵּיוָן דְּאָתוּ יִשְׂרָאֵל), and stood at Mount Sinai (וְקַיְימוּ עַל טוּרָא דְּסִינַי), and said, “We will do and we will hear” (וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע) (Exodus 24), they took the Asiyah [action] from the ministering angels (נַטְלֵי עֲשִׂיָּיה מִמַּלְאֲכֵי הַשָּׁרֵת), and were included in His word (אִתְכְּלִילוּ בִּדְבָרוֹ). From that time onward (וּמִכְּדֵּין), the Asiyah [action] was in the land of Yisrael alone (עֲשִׂיָּה הֲוַת בְּאַרְעָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ), and among the holy angels alone (וּמַלְאָכִין קַדִּישִׁין בִּלְחוֹדַיְיהוּ). Yisrael complete and perfect the Asiyah [action] (יִשְׂרָאֵל גַּמְרִין וּשְׁלֵמִין עֲשִׂיָּיה). Because of this (וְעַל דָּא): “Mighty in strength, who do His word”—first (גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ בְּקַדְמִיתָא), and afterward, “to hear” (וּלְבָתַר לִשְׁמוֹעַ). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who took the Asiyah [action] from them (דְּנָטְלוּ עֲשִׂיָּיה מִנַּיְיהוּ), and it was established in them (וְאִתְקָיָּים בְּהוּ).

The Yenuka (child) said (אָמַר הַהוּא יַנּוּקָא): guard yourself, and succeed with your weapon (נְטַר גַּרְמָךְ וְאַצְלַח בְּמָאנָךְ). And is this praise alone that Yisrael took, and not another? (וְכִי שְׁבָחָא דָּא בִּלְחוֹדוֹי נָטְלוּ יִשְׂרָאֵל, וְלָא אֲחְרָא). He said: this praise I have found, and not another (אָמַר שְׁבָחָא דָּא אֶשְׁכַּחְנָא, וְלָא אַחְרָא). The Yenuka (child) said (אָמַר הַהוּא יַנּוּקָא): since your sword has not prevailed, or you do not wield it properly, leave the sword to one who engages in battle (כֵּיוָן דְּחַרְבָּא דִּילָךְ לָא אַצְלַח, אוֹ אַנְתְּ לָא מְנַעְנְעָא לֵיהּ כַּדְּקָא חֲזֵי, שְׁבַק חַרְבָּא לְמַאן דְּאַגָּח קְרָבָא). The supreme praise, which was not given to the supernal angels alone, but only together with Yisrael - what is it? “Kadosh” (שְׁבָחָא עִלָּאָה דְּלָא אִתְמְסַר לְמַלְאֲכֵי עִלָּאֵי בִּלְחוֹדַיְיהוּ, אֶלָּא בַּהֲדֵי יִשְׂרָאֵל, מַאן אִיהוּ. קָדוֹשׁ). A blessing was given to them alone, just as it was given to Yisrael (בְּרָכָה אִתְמְסַר לוֹן בִּלְחוֹדַיְיהוּ, כְּמָה דְּאִתְּמְסַר לְיִשְׂרָאֵל). But “Kadosh” was not given to them alone, only together with Yisrael (אֲבָל קָדוֹשׁ, לָא אִתְמְסַר לוֹן בִּלְחוֹדַיְיהוּ, אֶלָּא בַּהֲדֵי יִשְׂרָאֵל). For they do not sanctify holiness except together with Yisrael (דְּלָא מְקַדְּשֵׁי קְדוּשָּׁה, אֶלָּא בַּהֲדֵי יִשְׂרָאֵל). And if you say: but it is written, “And one called to another and said…” (Isaiah 6) (וְאִי תֵּימָא, וְהָא כְּתִיב וְקָרָא זֶה אֶל זֶה וְאָמַר). When was this? At the time when Yisrael sanctify below (אֵימָתַי - בְּזִמְנָא דְּיִשְׂרָאֵל מְקַדְּשֵׁי לְתַתָּא). But until Yisrael sanctify below, they do not say holiness (וְעַד דְּיִשְׂרָאֵל לָא מְקַדְּשֵׁי לְתַתָּא, אִינּוּן לָא אַמְרֵי קְדוּשָּׁה). For holiness ascends from three worlds, and not from two (בְּגִין דִּקְדוּשָּׁה מִתְּלַת עָלְמִין סַלְּקָא, וְלָא מִתְּרֵין). And this is: “And one called” - this is one (וְהַיְינוּ, וְקָרָא זֶה, הָא חַד). “To another” - this is two (אֶל זֶה, הָא תְּרֵין). “And said” - this is three (וְאָמַר, הָא תְּלָתָא). Three worlds correspond to the three sanctities (תְּלַת עָלְמִין, אִינּוּן לָקֳבְלַיְיהוּ תְּלַת קְדוּשּׁוֹת). And because of this, the praise of Yisrael is that they take holiness below alone (וּבְגִין כָּךְ שְׁבָחָא דְּיִשְׂרָאֵל דְּנַטְלִין קְדוּשָּׁא לְתַתָּא בִּלְחוֹדָיְיהוּ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): surely it is so, and these words we have established (הָכִי הוּא וַדַּאי, וּמִלִּין אִלֵּין אוֹקִימְנָא לוֹן). And further we have established (וְתוּ אוֹקִימְנָא), that the three sanctities were given to Yisrael below (דְּהָא תְּלַת קְדוּשּׁוֹת אִתְמְסָרוּ לְיִשְׂרָאֵל לְתַתָּא). From this verse: “Sanctify yourselves and be holy, for I, Hashem, am holy” (Leviticus 11) (מִן הַאי קְרָא, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים, כִּי קָדוֹשׁ אֲנִי יְיָ). “Sanctify yourselves” - this is one (וְהִתְקַדִּשְׁתֶּם חַד). “And you shall be holy” - this is two (וִהְיִיתֶם קְדוֹשִׁים תְּרֵין). “For I, Hashem, am holy” - this is three (כִּי קָדוֹשׁ אֲנִי יְיָ, הָא תְּלָתָא). Here holiness was given to them (הָכָא אִתְמְסַר לוֹן קְדוּשָּׁה).

He said to him (אָמַר לֵיהּ): rightly so (יָאוּת). And behold, you did not mention the spear until I took it from behind your shoulder and placed it in your hand (וְהָא לָא אִדְכְּרַת מֵרוּמְחָא, עַד דְּנַטְלַת לֵיהּ אֲנָא מִבָּתַר כִּתְפָךְ, וְשַׁוִּי לָךְ בִּידָךְ). From here onward, remember the spear, for it is in your hand; return to the place you left (מִכָּאן וּלְהָלְאָה תִּדְכַּר לְרוּמְחָא, דְּאִיהוּ בִּידָךְ. תּוּב לְאֲתָר דְּשַׁבְקַת).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): the words in which we are engaged are in blessing (מִלִּין דַּאֲנָן בְּהוּ, בִּבְרָכָה אִינּוּן). “Bless” - what is “bless”? (בָּרַכוּ, מַאי בָּרַכוּ). To draw blessings, from the place from which all blessings come forth, until they form a pool (מְשִׁיכוּ בִּרְכָאן, מֵאֲתָר דְּכָל בִּרְכָאן נָפְקִין, עַד דְּיִתְעַבְדּוּן בְּרֵכָה). With the abundance of flow that is drawn, and from the abundance of water in that pool, many fish spread forth, into many kinds (בִּסְגִּיאוּ מְשִׁיכוּ דְּאִתְמְשִׁיךְ, וּמִגּוֹ סְגִיאוּ דְּמַיִין בְּהַהוּא בְּרֵכָה, מִיַּד יִפְּשׁוּן מַיִין נוּנֵי סַגִיאִין, לְכַמָּה זִינִין). And what is that flow? (וְהַהוּא מְשִׁיכוּ מַאי הוּא). It is the fivefold flow of light that shines, from the radiant mirror that extends from above to below (ה׳ מְשִׁיכוּ דִּנְהוֹרָא דְּנָהִיר, מִגּוֹ הַהוּא אַסְפַּקְלַרְיָאָה דְּנַהֲרָא, דְּאִתְמְשַׁךְ מֵעֵילָּא לְתַתָּא). This is for the supernal angels, those in the heavens of the supernal chamber, it is said: “Bless Hashem” (הַאי לְמַלְאֲכֵי עִלָּאֵי, דְּאִינּוּן בְּבֵי מְרוֹמָא דְּאִדָרָא עִלָּאָה, אִתְּמַר בָּרַכוּ יְיָ). But we, who dwell below - why “Bless Hashem”? (אֲנָן דְּיַתְבֵי לְתַתָּא, אֲמַאי בָּרַכוּ אֶת יְיָ). Because we must draw upon ourselves this “Et,” and with it enter before the King to behold His face (בְּגִין דַּאֲנָן צְרִיכִין לְאַמְשָׁכָא עֲלָן, לְהַאי אֶת, וּבָה נֵיעוּל לְגַבֵּי מַלְכָּא, לְאַחֲזָאָה אַנְפּוֹי). And because of this David said: “I, in righteousness, shall behold Your face” (Psalms 17) (וְעַל דָּא אָמַר דָּוִד, אֲנִי בְּצֶדֶק אֶחֱזֶה פָּנֶיךָ). “I, in righteousness” - surely (אֲנִי בְּצֶדֶק וַדַּאי). And because of this, the order of prayer is: “Bless Hashem” - to draw upon their heads this “et” (וּבְגִין כָּךְ, שֵׁירוּתָא דִּצְלוֹתָא, בָּרַכוּ אֶת יְיָ, לְאַמְשָׁכָא עַל רֵישָׁן הַאי אֶת). And since we draw this “et” upon us, we must then say prayer and praise (וְכֵיוָן דַּאֲנָן מַשְׁכָן לְהַאי אֶת עֲלָנָא, אִית לָן לְמֵימַר צְלוֹתָא, וּלְשַׁבְּחָא). And because of this, it is forbidden to bless a person until he has prayed his prayer and drawn upon his head this “et” (וּבְגִין כָּךְ אָסוּר לְבָרְכָא לְבַּר נָשׁ, עַד לָא יִצְלֵי בַּר נָשׁ צְלוֹתֵיהּ, וְיַמְשִׁיךְ עַל רֵישֵׁיהּ לְהַאי אֶת). For if one blesses a man first, before prayer, he has drawn upon that man an altar upon his head, in the place of this “et” (וְאִי יַקְדִּים וִיבָרֵךְ לְבַּר נָשׁ בְּקַדְמִיתָא, הָא אַמְשִׁיךְ לְהַהוּא בַּר נָשׁ בָּמָה עַל רֵישֵׁיהּ, בַּאֲתָר דְּהַאי אֶת).