Daf 193a (דַּף קצ״ג ע״א)
When these gifts were taken for Yisrael, from those great rulers (כֵּיוָן דְּנָטַל מַתְנָן אִלֵּין לְיִשְׂרָאֵל, מֵאִינּוּן רַבְרְבָנִין שָׁלְטָנִין), He came and called to all the myriads of holiness appointed over the other nations p1-43(אָתָא וְקָרָא לְהוּ לְכָל רִבְבוֹת קֹדֶשׁ, דִּמְמָנָן עַל שְׁאַר עַמִּין), and they too gave to Him (וְאָתִיבוּ לֵיהּ אוּף הָכִי). And from all of them He received and took gifts, to give them to Yisrael (וּמִכֻּלְּהוּ קַבִיל וְנָטִיל מַתְנָן, לְמֵיהַב לוֹן לְיִשְׂרָאֵל).p1-44
It is like a physician who had one precious vessel full of the elixir of life, and he guarded it for his son (לְאַסְיָא, דְּהֲוָה לֵיהּ חַד מָאנָא מַלְיָא מִסַּמָּא דְּחַיֵּי, וְנָטִיר לֵיהּ לִבְרֵיהּ). He wished to give to his son that flask of the elixir of life (בָּעָא לְמֵיהַב לֵיהּ לִבְרֵיהּ, הַהוּא פְּלַיִיטוֹן דְּסָמָּא דְּחַיֵּי). The physician was wise (אַסְיָא הֲוָה חַכִּים). He said: I have evil servants in my house, if they know that I gave to my son this precious thing, they will despise him and seek to kill him (אָמַר עַבְדִין בִּישִׁין אִית בְּבֵיתִי, אִי יִנְדְּעוּן דַּאֲנָא יָהִיב לִבְרִי נְבַזְבְּזָא דָּא, יַבְאִישׁ בְּעֵינַיְיהוּ, וְיִבְעוּן לְקָטְלָא לֵיהּ). What did he do? He took a little of the potion of death and placed it at the mouth of the vessel (מָה עֲבַד. נָטַל זְעֵיר מִסַמָּא דְּמוֹתָא, וְשַׁוִּי אֲפִּתְחָא דְּמָאנָא). He called his servants and said to them: you are trusted before me, desire this potion (קְרָא לְעַבְדוֹי, אָמַר לוֹן, אַתּוּן מְהֵימְנָן קֳדָמַי, תִּבְעוּן לְהַהוּא סַמָא). They said: let us see what it is (אָמְרוּ נֶחמֵי מַאי הוּא). They tasted it, and before they had swallowed, they were about to die (נַטְלוּ לְמִטְעַם, עַד לָא אַרְחוּ, בָּעוּ לְמֵימַת). They said in their hearts: if he gives this potion to his son, surely he will die, and we will inherit our master (אָמְרוּ בְּלִבַּיְיהוּ, אִי הַאי סַמָּא יָהִיב לִבְרֵיהּ, וַדַּאי יָמוּת וַאֲנָן נִירַת לְרִבּוֹנָנָא). They said before him: our master, this potion is not fitting except for your son (אָמְרוּ קַמֵּיהּ, מָרָנָא, סַמָּא דָּא לָא אִתְחֲזֵי אֶלָּא לִבְרָךְ). And behold, the reward of our service we leave with you - go and give it to him as a bribe, that he may accept this potion (וְהָא אַגְרָא דְּפוּלְחָנָנָא שְׁבַקְנָא גַּבָּךְ, זִיל וְהַב לֵיהּ לְשׁוֹחֲדָא, דִּיּקֲבֵּל סַמָּא דָּא). So too Kudsha Berikh Hu - He is the wise physician (כַּךְ קוּדְשָׁא בְּרִיךְ הוּא, הוּא אַסְיָא חַכִּים). He knew that if He gave the Orayta to Yisrael before informing them, every day they would pursue Yisrael for it and kill them (יָדַע דְּאִי יָהִיב אוֹרַיְיתָא לְיִשְׂרָאֵל, עַד לָא אוֹדַע לוֹן, בְּכָל יוֹמָא הֲווֹ רַדְפִין לוֹן לְיִשְׂרָאֵל עָלָהּ, וְקַטְלִין לוֹן). But He acted thus: they themselves gave to Him gifts and precious things, in order that they might accept it (אֲבָל עֲבַד דָּא, וְאִינּוּן יָהֲבוּ לֵיהּ מַתְנָן וּנְבִזְבְּזָן, בְּגִין דִּיְקַבְּלוּן לָהּ). And Moshe received all of them, to give them to Yisrael (וְכֻלְּהוּ קַבִּיל לוֹן מֹשֶׁה, לְמֵיהַב לְהוּ לְיִשְׂרָאֵל). This is what is written: “You ascended on high, You led captivity captive, You received gifts among men” (Psalms 68) (הֲדָא הוּא דִכְתִיב, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי וְגוֹ׳). And because of this, Yisrael inherited the Orayta, without challenge and without accusation at all (וּבְגִין כַּךְ יַרְתּוּ יִשְׂרָאֵל אוֹרַיְיתָא, בְּלָא עִרְעוּרָא, וּבְלָא קִטְרוּגָא כְּלָל). Blessed is He, blessed is His Name, forever and for all generations of eternity (בְּרִיךְ הוּא, בְּרִיךְ שְׁמֵיהּ, לְעָלַם וּלְעָלְמֵי עָלְמַיָּא).
Come and see (תָּא חֲזֵי), the ornaments of the children of Yisrael are these gifts and treasures they received (עֶדְיָם דִּבְנֵי יִשְׂרָאֵל, אִלֵּין מַתְנָן וּנְבִזְבְּזָן דְּקַבִּילוּ). And because of this, death did not rule over them, nor the Sitra achra (וּבְגִין כָּךְ, לָא הֲוָה שַׁלִּיט עָלַיְיהוּ מוֹתָא, וְלָא סִטְרָא אַחֲרָא). And not only was it enough for them that they received the Orayta without any challenge at all, but they also received treasures and gifts from all of them (וְלָא דַּי לוֹן דַּי נַטְלוּ אוֹרַיְיתָא בְּלָא עִרְעוּרָא כְּלָל, אֶלָּא דְּקַבִּילוּ נְבִזְבְּזָן וּמַתְנָן מִכֻּלְּהוּ). When they sinned, what is written? “And the children of Yisrael stripped themselves of their ornaments” (Exodus 33) (כֵּיוָן דְּחָטוּ מַה כְּתִיב, וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם). These are the “gifts among men” (Psalms 68) (אִינּוּן מַתָּנוֹת בָּאָדָם). What remained of them? That captivity, as it is written: “You ascended on high, You led captivity captive” (Psalms 68) p1-45(מַה אִשְׁתְּאַר מִנְּהוֹן. הַהוּא שְׁבִי, דִּכְתִיב עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי וְגוֹ׳). They continued to sin - what is written? “And the Canaanite, king of Arad, heard…” (Numbers 21) (אוֹסִפוּ וְחָטוּ, מַה כְּתִיב, וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד). And it is written: “And he fought against Yisrael and took some of them captive” (Numbers 21) (וּכְתִיב, וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִשְׁבְּ מִמֶּנּוּ שֶׁבִי). And with all this, whenever Yisrael return to their Father in heaven, those treasures all return to them, and they are covered with them (וְעִם כָּל דָּא, וְכָל זִמְנָא דְּיִשְׂרָאֵל תָּבִין לַאֲבוּהוֹן דְּבִשְׁמַיָּא, אִינּוּן נְבִזְבְּזָן כֻּלְּהוּ יִתְהָדַּר לְגַבַּיְיהוּ, וְאִתְחַפְּיָין בֵּיהּ).p1-46 And at the time to come, all will be restored, as it is written: “Hashem your God will restore your captivity…” (Deuteronomy 30) (וּלְזִמְנָא דְּאָתֵי, כֹּלָּא יִתְהָדַּר דִּכְתִיב, וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְגוֹ׳). From here onward, say your word (מִכָּאן וּלְהָלְאָה אֵימָא מִילָּךְ).
Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): “Hashem, when You went out from Se‘ir, when You marched out of the field of Edom, the earth trembled” (Judges 5) (יְיָ בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה). At the time when Kudsha Berikh Hu returned from Se‘ir, that they did not receive the Orayta, “the earth trembled” (בְּשַׁעֲתָא דְקוּדְשָׁא בְּרִיךְ הוּא תָּב מִשֵּׂעִיר, דְּלָא קַבִּילוּ אוֹרַיְיתָא, אֶרֶץ רָעָשָׁה וְגוֹ׳). Why did it tremble? (מַאי טַעְמָא רָעָשָׁה). Because it sought to return to tohu va-vohu, for so Kudsha Berikh Hu stipulated with the world: if the children of Yisrael will accept the Orayta, good; but if not, He will return the world to tohu va-vohu (בְּגִין דְּבָעָאת לְאָהַדְרָא לְתוֹהוּ וָבוֹהוּ, דְּהָכִי אַתְנֵי קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא, אִי יְקַבְּלוּן בְּנֵי יִשְׂרָאֵל אוֹרַיְיתָא, מוּטָב. וְאִם לָאו, אַהְדָּר עָלְמָא לְתוֹהוּ וָבוֹהוּ). When the earth saw that Kudsha Berikh Hu had invited all the nations to accept the Orayta and they did not accept it, and from all the nations only Yisrael remained, the earth considered that perhaps Yisrael also would not accept like the others, and therefore the earth trembled (כֵּיוָן דְּחָמָאת אַרְעָא, דְּהָא אַזְמִין קוּדְשָׁא בְּרִיךְ הוּא לְכָל עֲמְמַיָא דִּיְקַבְּלוּ אוֹרַיְיתָא, וְלָא קַבִּילוּ. וּמִכָּל עֲמְמַיָא לָא אִשְׁתָּאֲרוּ אֶלָּא יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, חֲשִׁיבַת אַרְעָא, דְּיִשְׂרָאֵל לָא יְקַבְּלוּן כְּוָותַיְיהוּ, וּבְגִין כָּךְ אֶרֶץ רָעָשָׁה). When they said: “We will do and we will hear,” immediately it was calmed. This is what is written: “The earth feared and was still” (Psalms 76) (כֵּיוָן דְּאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע, מִיָּד שָׁקָטָה, הֲדָא הוּא דִכְתִיב אֶרֶץ יָרְאָה וְשָׁקָטָה). “Feared” at first, and afterward “was still” (יָרְאָה בְּקַדְמִיתָא, וּלְבַסּוֹף וְשָׁקָטָה). And come and see (וְתָּא חֲזֵי): because Yisrael said “We will do,” they do not fear any action that all the sorcerers of the world can perform, nor any divinations and sorceries of the world (בְּגִין דְּיִשְׂרָאֵל אָמְרוּ נַעֲשֶׂה, לָא דַּחֲלִין מִן כָּל עֲשִׂיָּיה, דְּיֵכְלוּן כָּל חֲרָשֵׁי דְּעָלְמָא לְמֶעְבַּד, וְלָא מִכָּל קִסְמִין וְחַרְשִׁין דְּעָלְמָא). Why? For two reasons. One: because of this. And another: because when Kudsha Berikh Hu brought them out of Egypt, He broke before them all the weapons of sorceries and divinations, so that they could not rule over them (מַאי טַעְמָא. חַד, בְּגִין דָּא. וְחַד, בְּגִין דְּכַד אַפִּיק לוֹן קוּדְשָׁא בְּרִיךְ הוּא מִמִּצְרַיִם, תָּבַר קַמַּיְיהוּ כָּל זִינֵי חַרְשֵׁי וּקִסְמִין, דְּלָא יַכְלִין לְשַׁלְּטָאָה עָלַיְיהוּ). And at that time when Balak came, he knew this (וְהַהִיא שַׁעֲתָא דְּאָתָא בָּלָק, הֲוָה יָדַע דָּא). Immediately: “And he sent messengers to Bil‘am son of Be‘or, to Pethorah, which is by the river…” p1-47(Numbers 22) (מִיָּד וַיִשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר פְּתוֹרָה אֲשֶׁר עַל הַנָּהָר וְגוֹ׳).
What is Pethorah? It is that he prepared a table, and sought counsel from there what to do (מַאי פְּתוֹרָה. אֶלָּא דְּיַתְקִין פְּתוֹרָא, וְיִבְעֵי מִתַּמָּן עֵיטָא, מַה יַעְבִּיד). “Which is by the river” - it should have said “by the rivers” (אֲשֶׁר עַל הַנָּהָר, עַל הַנְהָרִים מִבָּעֵי לֵיהּ). What is “by the river”? Surely it is so, for he was constantly established by one river (מַאי עַל הַנָּהָר. וַדַּאי הָכִי הוּא, דְּעַל חַד נַהֲרָא קַיְּימָא תָּדִיר).
Notes
Mikdash Melekh on Zohar: To all the myriads of holiness etc. (לְכָל רִבְבוֹת קֹדֶשׁ וְכוּ׳): note well, seventy ministers (נ״ב ע׳ שָׂרִים). Come and see (ת״ח), witnesses that of the children of Israel etc. (עֵדִים דְּבְנֵי יִשְׂרָאֵל וְכוּ׳). The explanation is (פֵּירוּשׁ): that these gifts which they received from the seventy ministers (שֶׁאֵלּוּ הַמַּתָּנוֹת שֶׁקִּבְּלוּ מֵע׳ שָׂרִים), from them were witnesses of Israel (מֵהֶם הָיוּ עֵדִים דְּיִשְׂרָאֵל).
Ohr HaChammah on Zohar: And from all of them He received gifts etc. (וּמִכּוּלְּהוֹ קַבֵּל מַתְּנָן וְכוּ׳), the matter is (הָעִנְיָן כִּי), that the ministers are from the external forces (כִּי הַשָּׂרִים הֵם מֵהַחִיצוֹנִים), and the powers of the external forces are in the pleasures of the world, each and every one according to its aspect (וְכֹחוֹת הַחִיצוֹנִים הֵם בְּהֲנָאוֹת הָעוֹלָם כָּל אֶחָד וְאֶחָד כְּפִי בְּחִינָתוֹ), from Lilith there are seven external palaces which are the ministers of the evil inclination (מִלִּילִית הֵם ז׳ הֵיכָלוֹת חִיצוֹנִים שֶׁהֵם שָׂרֵי יֵצֶר הָרָע), and behold the actions of the evil inclination should have been all forbidden to Israel (וְהִנֵּה פְּעוּלוֹת יֵצֶר הָרָע הָיָה רָאוּי שֶׁיִּהְיוּ כֻּלָּם אֲסוּרוֹת לְיִשְׂרָאֵל), אלא that The Holy One Blessed Be He took gifts from these ministers, the actions of the evil inclination that are permitted (אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָטַל מַתָּנוֹת מֵהַשָּׂרִים הָאֵלֶּה פְּעוּלוֹת יֵצֶר הָרָע הַמֻּתָּרוֹת), similar to how He took the sword from Samael, He took illicit relations from Rahav, meaning the side of the actions for a commandment (כְּעֵין שֶׁנָּטַל הַחֶרֶב מִסַּמָּאֵל נָטַל הַנִּיאוּף מֵרַהַב דְּהַיְינוּ צַד הַפְּעוּלוֹת לְמִצְוָה), thus He took from all the actions of the evil inclination for a commandment (כָּךְ נָטַל מִכָּל פְּעוּלוֹת יֵצֶר הָרָע לְמִצְוָה), that is, the light that covers over them, the radiance of their good action (דְּהַיְינוּ הָאוֹר הַמְכַסֶּה עֲלֵיהֶם זוֹהַר פְּעוּלָתָם הַטּוֹבָה), so that Israel would be adorned with those actions for holiness and for good (כְּדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל מְעֻטָּרִים בַּפְּעוּלוֹת הָהֵם לִקְדוּשָׁה וּלְטוֹבָה), that is, the portion of the service like the evil inclination, like the sword and fruitfulness and multiplication as explained (דְּהַיְינוּ חֵלֶק הָעֲבוֹדָה כְּיֵצֶר הָרָע כְּעֵין חֶרֶב וּפְרִיָּה וּרְבִיָּה כְּדִפֵּירֵשׁ), and these are holy sparks that spread there, which they stripped off from themselves and gave to Israel as a bribe so that it would not be lacking from them, and that act is for good, that is, a portion from their blessing (וְהַיְינוּ נִיצוֹצוֹת קְדוֹשִׁים מִתְפַּשְּׁטִין שָׁם שֶׁהִפְשִׁיטוּ מֵעֲלֵיהֶם וְנָתְנוּ לְיִשְׂרָאֵל שֹׁחַד שֶׁלֹּא יֶחְסַר מֵהֶם וּמַעֲשֶׂה הַהוּא לְטוֹבָה דְּהַיְינוּ חֵלֶק מִבִּרְכָתָם), and if the ministers had known that it was possible for them to fulfill that act by way of the side of the Torah and it would suffice for their blessing, they would have admitted to the Torah (וְאִלּוּ יָדְעוּ הַשָּׂרִים שֶׁהָיָה אֶפְשָׁר לָהֶם לְקַיֵּים הַמַּעֲשֶׂה הַהוּא עַל יְדֵי צַד הַתּוֹרָה וְיִסְפִּיק לִבְרָכָתָם הָיוּ מוֹדִים בַּתּוֹרָה), but it is like a small potion, that they imagine that all the blessing would be taken from them (אֶלָּא הוּא כְּעֵין הַסַּם הַמְּעַט שֶׁהֵם יְדַמּוּ שֶׁכָּל הַבְּרָכָה תִּנָּטֵל מֵהֶם), and therefore they concede to Israel a good portion of their blessing, that aspect which draws near to the holiness of the Torah, and they remain with spaciousness (וְלָכֵן מוֹדִים לָהֶם לְיִשְׂרָאֵל חֵלֶק טוֹב מִבִּרְכָתָם אוֹתָהּ הַבְּחִינָה הַמִּתְקָרֶבֶת לִקְדוּשַׁת הַתּוֹרָה וְיִשָּׁאֲרוּ הֵם לִרְוָחָה), and those portions in the Torah that are forbidden from the side of the evil inclination are truly a taste for the ministers, that they are not jealous of our Torah and are not desirous of it (וְאוֹתָם הַחֲלָקִים אֲשֶׁר בַּתּוֹרָה הָאֲסוּרִים מִצַּד יֵצֶר הָרָע הֵם מַמָּשׁ טַעַם לַשָּׂרִים שֶׁאֵינָם מְקַנְאִים עַל תּוֹרָתֵנוּ וְאֵינָם חֲפֵצִים בָּהּ), and the minister through the evil inclination places in their heart that they should despise it, each and every nation according to the portion that it has in the evil inclination rejects the Torah from that aspect which it cannot endure (וְהַשַּׂר עַל יְדֵי יֵצֶר הָרָע נוֹתֵן בְּלִבָּם שֶׁיִּמְאֲסוּ בָּהּ כָּל אוּמָּה וְאוּמָּה מִצַּד הַחֵלֶק אֲשֶׁר לוֹ בַּיֵּצֶר הָרָע דּוֹחָה הַתּוֹרָה מֵהַבְּחִינָה הַהִיא שֶׁאֵינָהּ יְכוֹלָה לִסְבֹּלָהּ), and this is a small potion of death, that truly through the seventy ministers they are seventy breaches that they breach above to draw sustenance from holiness (וְהַיְינוּ זְעֵיר סַם הַמָּוֶת דְּהַיְינוּ מַמָּשׁ עַל יְדֵי שִׁבְעִים הַשָּׂרִים הֵם שִׁבְעִים פְּרָצוֹת שֶׁהֵם פּוֹרְצִים לְמַעְלָה לִינַק מֵהַקֹּדֶשׁ), and we are completely forbidden in all those breaches, to stand against the breach and to fence it with a fence through the commandments of the Torah (וַאֲנוּ אֲסוּרִים מַמָּשׁ בְּכָל אוֹתָם הַפְּרָצוֹת לַעֲמוֹד נֶגֶד הַפֶּרֶץ וְלִגְדֹּר בָּהּ גָּדֵר בְּמִצְווֹת הַתּוֹרָה), thus truly the commandments are a potion that kills, that seals the breach from which they live and draw sustenance (אִם כֵּן מַמָּשׁ הַמִּצְווֹת הֵם סַם הַמֵּמִית הַסוֹתֵם הַפֶּרֶץ שֶׁמִּמֶּנּוּ הֵם חַיִּים וְיוֹנְקִים), and therefore when they hear the commandment which seals the breach of their nourishment, immediately they flee and do not know the portion of the light that is from within and the essence of holiness (וְלָזֶה כְּשֶׁשּׁוֹמְעִים הַמִּצְוָה שֶׁהִיא סוֹתֶמֶת פִּרְצַת יְנִיקָתָם מִיָּד הֵם בּוֹרְחִים וְאֵינָם יוֹדְעִים חֵלֶק הָאוֹר אֲשֶׁר מִצַּד פְּנִים וְעִקַּר הַקְּדוּשָׁה), and Israel has an actual portion and entry to benefit from the external, that is, that Israel benefits from the side of holiness within the external and are adorned in the light of their union (וְיֵשׁ לְיִשְׂרָאֵל חֵלֶק מַמָּשׁ וּכְנִיסָה לֵהָנוֹת מֵהַחִיצוֹנִי דְּהַיְינוּ מַה שֶּׁיֵּהָנוּ יִשְׂרָאֵל מִצַּד הַקְּדוּשָׁה בַּחִיצוֹנִי וְיִתְנָאוּ בְּאוֹר זִוּוּגָם), and this is the adornment to use holiness in the external portion, as it is said (וְהַיְינוּ עֲדִי לְהִשְׁתַּמֵּשׁ הַקְּדוּשָׁה בַּחֵלֶק הַחִיצוֹנִי כְּאָמְרוֹ), and a nursing child shall play over the hole of a viper, and a weaned child shall put his hand on the adder’s den (וְשַׁעֲשַׁע יוֹנֵק עַל חוּר פֶּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה), and this is the secret before their sin, that their filth would cease and Israel would use as the matter of the body as is known its nature, like the matter before the sin of Adam the First, and like after the resurrection (וְהַיְינוּ סוֹד קוֹדֶם חֶטְאָם שֶׁתִּפְסוֹק זוֹהֲמָתָם וְיִשְׁתַּמְּשׁוּ יִשְׂרָאֵל כְּעִנְיַן הַגּוּף מַה שֶּׁנּוֹדַע מַהוּתוֹ כְּעִנְיַן קוֹדֶם חֵטְא אָדָם הָרִאשׁוֹן וּכְעֵין אַחַר הַתְּחִיָּה), and this is the secret of “your adornments from Mount Horeb” (וְהַיְינוּ סוֹד אֶת עֲדִי מֵהַר חֹרֵב), that the holiness would use the holy light entering into the portion of the evil inclination, that is, the external portion of holiness (מַה שֶּׁהָיְתָה הַקְּדוּשָׁה מִשְׁתַּמֶּשֶׁת בְּאוֹר קָדוֹשׁ הַנִּכְנָס אֶל חֶלְקוֹ יֵצֶר הָרָע דְּהַיְינוּ חֶלְקוֹ הַחִיצוֹנִים דִּקְדוּשָׁה), and after they sinned they returned to the matter of the body and it became forbidden to them and we cannot know its nature (וְאַחַר שֶׁחָטְאוּ חָזְרוּ אֶל עִנְיַן הַגּוּף וְנֶאֱסַר אֲלֵיהֶם וְלֹא נוּכַל לָדַעַת מַהוּתוֹ), and they still had another level, that is captivity, and this is the secret of the study of Torah in purity that Israel had in the wilderness, all engaged in Torah (וְעֲדַיִן הָיָה לָהֶם מַעֲלָה אַחֶרֶת דְּהַיְינוּ שְׁבִי וְהוּא סוֹד לִמּוּד הַתּוֹרָה בְּטָהֳרָה שֶׁהָיָה לְיִשְׂרָאֵל בַּמִּדְבָּר עוֹסְקִים כֻּלָּם בַּתּוֹרָה), and this Moses our teacher took when he ascended, immediately that he was bound to the Torah, and this is “you ascended on high, you captured captivity,” the study of Torah in purity (וְזֶה נָטַל משֶׁה רַבֵּנוּ בַּעֲלוֹתוֹ מִיָּד שֶׁהוּא נִקְשָׁר בַּתּוֹרָה וְהַיְינוּ עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי תַּלְמוּד תּוֹרָה בְּטָהֳרָה), and both this and that have some similarity according to how they rectify themselves, however their essence will be rectified in the future to come (וְזֶה וְזֶה יֵשׁ דִּמְיוֹן קְצָת לְפִי מַה שֶּׁהֵם מְתַקְּנִים עַצְמָם אַךְ עִקָּרָם יְתֻקַּן לֶעָתִיד לָבוֹא), and this is what is said, “and in the future to come etc.” (וְזֶהוּ שֶׁאָמַר וְלִזְמַנָא דְּאָתֵי וְכוּ׳), and the Canaanite, king of Arad (וְהַכְּנַעֲנִי מֶלֶךְ עֲרָד), this is the external evil inclination (הַיְינוּ הַחִיצוֹנִי יֵצֶר הָרָע), that ruled over those who study Torah that they should not study in purity (שֶׁשָּׁלַט בְּלוֹמְדֵי תּוֹרָה שֶׁלֹּא יִלְמְדוּ בְּטָהֳרָה), and they have great difficulty in its study (וְיֵשׁ לָהֶם קֹשִׁי גָּדוֹל בְּתַלְמוּדָהּ), for the purity of thought is not free for the occupation of Torah (שֶׁאֵין טָהֳרַת הַמַּחֲשָׁבָה פְּנוּיָה לְעֵסֶק הַתּוֹרָה). Ohr HaChammah on Zohar Daf 193a (קצ״ג ע״א): gloss (גִּלָּיוֹן). And from all of them He received and took gifts etc. (וּמִכּוּלְּהוֹ קַבִּיל וְנָטִיל מַתְּנָן וְכוּ׳), fruitfulness and multiplication was that there should not be intercourse except in purity and not in licentiousness (הַפְּרִיָּה וְרִבִיָּה הָיְתָה שֶׁלֹּא תִהְיֶה בִּיאָה כִּי אִם טְהוֹרָה וְלֹא בִּזְנוּת), and likewise killing should be by judgment and not that they should spill innocent blood (וְכֵן הַהֲרִיגָה שֶׁיִּהְיֶה בְדִין וְלֹא שֶׁיִּשְׁפְּכוּ דָם נָקִי), after they sinned they took the gifts and the fence was breached in forbidden relations and in bloodshed (אַחַר שֶׁחָטְאוּ נִטְּלוּ הַמַּתָּנוֹת וְנִפְרַץ גָּדֵר בַּעֲרָיוֹת וּבִשְׁפִיכוּת דָּמִים), alternatively fruitfulness and multiplication, six in one womb, and this is the reward of transgression, transgression (א״נ פְּרִיָּה וְרִבִיָּה שִׁשָּׁה בְּכָרֵס אֶחָד וְהַיְינוּ שְׂכַר עֲבֵירָה עֲבֵירָה), they sinned, the fence was breached, those gifts in man, the explanation is those gifts that pertain to the conduct of man, that is the sword and fruitfulness and multiplication (חָטְאוּ נִפְרַץ הַגָּדֵר אִינוּן מַתְּנָן בְּאָדָם פֵּירוּשׁ אוֹתָם מַתְּנוֹת הַשַּׁיָּכוֹת בְּהַנְהָגַת הָאָדָם דְּהַיְינוּ חֶרֶב וּפְרִיָּה וְרִבִיָּה), however captivity, which is the Torah, remained from them, that captivity which is the study of this Torah in purity as it was in heaven afterwards (אַמְנָם שְׁבִי שֶׁהִיא הַתּוֹרָה אֶשְׁתָּאַר מִנַּיְיהוּ הַהוּא שְׁבִי שֶׁהוּא לִמּוּד הַתּוֹרָה הַזֹּאת בְּטָהֳרָה כְּמוֹ שֶׁהָיְתָה בַּשָּׁמַיִם אַחַר כָּךְ), and he captured captivity from him, that after they added and sinned it was decreed that they would engage in the Torah out of confusion and out of wandering in pressure and in suffering, and this is to wage war against Israel, that is the exile (וְאַחַר כָּךְ וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי שֶׁאַחַר שֶׁהוֹסִיפוּ וְחָטְאוּ נִגְזַר שֶׁיַּעַסְקוּ בַּתּוֹרָה מִתּוֹךְ טִרּוּף וּמִתּוֹךְ טִלְטוּל בְּדוֹחַק וּבְצַעַר וְזֶהוּ לְהִלָּחֵם בְּיִשְׂרָאֵל דְּהַיְינוּ הַגָּלוּת), alternatively after the making of the calf alone they would learn Torah in purity, they added to sin and were afflicted with leprosy, and this is what is said “and they shall send out of the camp every leper etc.” (א״נ אַחַר עֲשִׂיַּת הָעֵגֶל בִּלְבַד הָיוּ לוֹמְדִים תּוֹרָה בְּטָהֳרָה הוֹסִיפוּ לַחֲטוֹא נִצְטָרְעוּ וְזֶהוּ שֶׁנֶּאֱמַר וַיְשַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְגוֹ׳), and the explanation of “they added to sin” is that on the day they made the calf there was forbidden relations and bloodshed, for they killed Hur and seventy elders, as explained by the Sages of blessed memory (וּפֵירוּשׁ הוֹסִיפוּ לַחֲטוֹא שֶׁבְּיוֹם שֶׁעָשׂוּ הָעֵגֶל הָיָה גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים שֶׁהָרְגוּ לְחוּר וְע׳ סַנְהֶדְרִין כְּדְפֵירֵשׁוּ רַז״ל), and “Hashem your God will return your captivity” etc. (וְשָׁב ה׳ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְכוּ׳), and in Tractate Shabbat it is derived from “and everlasting joy shall be upon their heads,” end of quote (וּבְמַסֶּכֶת שַׁבָּת נָפְקָא לֵיהּ מִן וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם עכ״ל).
Mikdash Melekh on Zohar: What remained from them, that captivity (מַה אֶשְׁתָּאַר מִנַּיְיהוּ הַהוּא שְׁבִי): the explanation is (פֵּירוּשׁ), that Moshe our teacher, when he ascended to the heights, took gifts that were given to him by the seventy ministers (שֶׁמֹשֶׁה רַבֵּנוּ כְּשֶׁעָלָה לַמָּרוֹם לָקַח מַתָּנוֹת שֶׁנָּתְנוּ לוֹ ע׳ שָׂרִים), and furthermore he captured from them captivity, that is, a small illumination from the gifts (וְעוֹד שָׁבָה מֵהֶם שְׁבִי דְּהַיְינוּ הֶאָרָה מוּעֶטֶת מִן הַמַּתָּנוֹת), and after Israel sinned and the adornment, which are the gifts, departed (וְאַחַר שֶׁחָטְאוּ יִשְׂרָאֵל וְנִסְתַּלֵּק הָעֲדִי שֶׁהֵם הַמַּתָּנוֹת), there remained for them that captivity mentioned (נִשְׁאַר לָהֶם הַשְּׁבִי הַנִּזְכָּר), until Amalek came and took it (עַד שֶׁבָּא עֲמָלֵק וּלְקָחוֹ), as it is written (כִּדְכְתִיב), and he captured from him captivity (וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי).
Mikdash Melekh on Zohar: Understand for their Father in Heaven (תָּבִין לַאֲבוּהוֹן דְּבִשְׁמַיָּא): the explanation is (פֵּירוּשׁ), even during the weekdays as well, if Israel performs repentance, the aforementioned adornment returns to them (אֲפִילוּ בְּחוֹל נָמֵי אִם יִשְׂרָאֵל עוֹשִׂים תְּשׁוּבָה חוֹזֵר לָהֶם הָעֲדִי הַנִּזְכָּר), but on Shabbat, even without repentance, it returns to them, as the Rav wrote in the intention of “Moshe rejoices in the gift of his portion” (אֲבָל בְּשַׁבָּת אֲפִילוּ בְּלֹא תְּשׁוּבָה חוֹזְרִים לָהֶם כְּמַה שֶּׁכָּתַב הָרַב בְּכוֹנַת יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ). The correct version is “and they were covered with it” (ה״ג וְאִתְכַּסְיָין בֵּיהּ).
Mikdash Melekh on Zohar: “upon the rivers” it should have said (עַל הַנְּהָרוֹת מִבָּעֵי לֵיהּ): note well (נ״ב), the explanation is that Balaam was from Aram of the rivers, and they are two rivers (פֵּירוּשׁ שֶׁהֲרֵי בִּלְעָם מֵאֲרָם נַהֲרַיִם הָיָה וְהֵם ב׳ נְהָרוֹת). That upon one river it stands continually (דְּעַל חַד נַהֲרָא קָיְימָא תָּדִיר): note well (נ״ב), this is the secret of the Mem of the קליפה, which is called Pethor, and it stands upon the river, which is Yesod, the secret of the appendage of the liver mentioned in Parashat Pinchas (ה״ס מ׳ דְּקְלִיפָּה הַנִּקְרָא פְּתוֹרָה וְעוֹמֶדֶת עַל הַנָּהָר שֶׁהוּא הַיְּסוֹד סוֹד יוֹתֶרֶת הַכָּבֵד הַנִּזְכָּר בְּפָרָשַׁת פִּינְחָס). He entered into Gan Eden, we have explained it in several places (עָאל בְּגַן עֵדֶן פֵּרַשְׁנוּהוּ בְּכַמָּה מְקוֹמוֹת).