Daf 193b (דַּף קצ״ג ע״ב)

Rabbi El'azar and Rabbi Abba (רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא), were walking to visit Rabbi Yosei son of Rabbi Shimon ben Lakunya (הֲווֹ אָזְלֵי לְמֶיחֱמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוּנְיָא), the father-in-law of Rabbi El'azar (חֲמוֹי דְּרִבִּי אֶלְעָזָר). They arose at midnight to engage in Orayta (קָמוּ בְּפַלְגוּת לֵילְיָא לְמִלְעֵי בְּאוֹרַיְּיתָא), and they sat (יָתְבוּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), now is the moment (הַשְׁתָּא הוּא עִדָּנָא), when Kudsha Berikh Hu enters the Garden of Eden (דְּקוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָּא דְעֵדֶן), to delight in the Righteous who are there (לְאִשְׁתַּעְשַׁע בְּצַדִּיקַיָּיא דְּתַמָּן).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), this delight-what is it? (שַׁעֲשׁוּעָא דָּא מַאי הוּא), and how does He delight in them? (וְהֵיךְ יִשְׁתַּעְשַׁע בְּהוּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), this is a secret sealed (מִלָּה דָּא רָזָא סְתִימָא אִיהוּ), hidden within (טְמִירָא לְגַבַּי), unknown (דְּלָא יְדִיעַ). He said to him (אָמַר לֵיהּ), were the ancients empty-headed (וְכִי בְּרֵיקָנַיָּיא הֲווֹ סַמְכִין), those great ones of earlier generations in this world (רַבְרְבִין דְּמִקַּדְמַת דְּנָא בְּהַאי עָלְמָא), that they did not know (דְּלָא יָדְעוּ), and did not pursue after it (וְלָא רָדְפוּ אַבַּתְרָהּ), to know upon what this world stands (לְמִנְדַּע עַל מַה קַיְּימִין בְּהַאי עָלְמָא), and what they were awaiting in that World? (וּמַה הֲווֹ מְחַכָּאן בְּהַהוּא עָלְמָא)

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר), Hashem, my God, You I will exalt; I will give thanks to Your Name, for You have done… (יְיָ אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ וְגוֹ') (Isaiah 25). This verse is a secret of faith (הַאי קְרָא רָזָא דִּמְהֵימְנוּתָא אִיהוּ). Hashem-a supernal secret (יְיָ, רָזָא עִלָּאָה), the service of the upper Point (שֵׁירוּתָא דִּנְקוּדָה עִלָּאָה), sealed and unknown (סְתִימָא דְּלָא יְדִיעַ). My God-a secret of a still small voice (אֱלֹהַי, רָזָא קוֹל דְּמָמָה דַקָּה) (I Kings 19), and it is the service that stands for questioning (וְאִיהוּ שֵׁירוּתָא דְּקַיְּימָא לְשָׁאֲלָא), and it is sealed and unknown (וְאַסְתִּים וְלָא יְדִיעַ), and there is no one who returns upon it (וְלֵית מַאן דְּאָתִיב עָלֵיהּ), because it is sealed and hidden and concealed (בְּגִין דְּאִיהוּ סָתִים וְטָמִיר וְגָנִיז).

“You” (Atah)-this is the right side (אַתָּה, דָּא יְמִינָא), the service that stands to be asked of (שֵׁירוּתָא דְּקַיְּימָא לְשָׁאֲלָא), and to return through it (וּלְאָתָבָא בֵּיהּ), and he is the Kohen Ila‘ah (וְהוּא כֹּהֵן עִלָּאָה). As you say (כְּמָה דְּאַתְּ אָמֵר): You are a priest forever, on the word of Malki-Tzedek (אַתָּה כֹּהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק) (Psalms 110). What is on the word of Malki-Tzedek? (מַאן עַל דִּבְרָתִי מַלְכִּי צֶדֶק). Rather, the Kohen Ila‘ah-this one (אֶלָּא כֹּהֵן עִלָּאָה דָּא), he is the one who stands upon the Word (אִיהוּ דְּקַיְּימָא עַל דָּבָר), for that Word cannot stand except through the right side (בְּגִין דְּהַהוּא דָּבָר לָא קַיְּימָא, אֶלָּא בִּימִינָא). And that Word-who is it? (וְהַהוּא דָּבָר מַאן אִיהוּ).

Malki-Tzedek-that is his name (מַלְכִּי צֶדֶק, כַּךְ שְׁמֵיהּ). And what is said, on the word of, is because it is bound with David (וּמַאי דְּאָמַר דִּבְרָתִי, בְּגִין דְּאִתְקְשַׁר בֵּיהּ בְּדָוִד). And all words of his praise come through that Word (וְכָל מִילֵּי שְׁבָחָא דִּילֵיהּ, בְּהַהוּא דָּבָר אַתְיָין). And therefore on the word of (וְעַל דָּא דִּבְרָתִי). And for this reason You-this is the Kohen (וּבְגִין כָּךְ, אַתָּה דָּא כֹּהֵן). And behold, we have established (וְהָא אוֹקִימְנָא), that there are three places (דִּתְלַת דּוּכְתֵּי אִינּוּן), where each one is called You (Atah) (דְּאִקְרֵי כָּל חַד אַתָּה).

I will exalt You-all as one (אֲרוֹמִמְךָ כֻּלָּא כַּחֲדָא). I will praise Your Name as is fitting (אוֹדֶה שִׁמְךָ כְּדְקָא יָאוּת), and this Name is known (וְהַאי שֵׁם יְדִיעַ). For You have done wonder-a concealment and a garment (כִּי עָשִׂיתָ פֶּלֶא, כִּסּוּיָא וּלְבוּשָׁא), to clothe the concealed Nehorah of Atikah (לְאִתְלַבְּשָׁא נְהוֹרָא סְתִימָא עַתִּיקָא), the beginning of the supreme level (רֵאשִׁיתָא דַּרְגָּא עִלָּאָה), Adam Kadma’ah (אָדָם קַדְמָאָה), hidden within the concealment of another Nehorah (טְמִירָא בְּכִסּוּיָא דִּנְהוֹרָא אַחֲרָא).

Another matter: for You have done wonder-for You have made Alef (דָּבָר אַחֵר: כִּי עָשִׂיתָ פֶּלֶא, כִּי עָשִׂיתָ אָלֶ"ף). And what is Alef? (וּמַהוּ אָלֶ"ף). Behold, we have learned: Alef, Bet-Alef is Binah (הָא תָּנֵינָן: אָלֶ"ף בֵּי"ת, אָלֶ"ף בִּינָה). But the image of Alef-it is three sides (אֲבָל דִּיּוּקְנָא דְּא': אִיהוּ תְּלַת סִטְרִין), the beginning of the upper secret of Adam Kadma’ah (רֵאשִׁית דְּרָזָא עִלָּאָה דְּאָדָם קַדְמָאָה). For in the image of Alef, there are two arms (בְּגִין, דְּבְדִּיּוּקְנָא דְּא', אִית תְּרֵין דְּרוֹעִין), one from this side, and one from that side (חַד מִכָּאן, וְחַד מִכָּאן), and the body in the center (וְגוּפָא בְּאֶמְצָעִיתָא), and all is one secret (וְכֹלָּא רָזָא חֲדָא). And it is the secret of union-Alef (וְאִיהוּ רָזָא דְּיִחוּדָא, א'). And therefore, Alef has the numerical value of one (וּבְגִין כָּךְ אָלֶ"ף לְחוּשְׁבְּנָא אֶחָד), and that is for You have done wonder (וְהַיְינוּ כִּי עָשִׂיתָ פֶּלֶא). And Rav Hamnuna Sava said thus (וְרַב הַמְנוּנָא סָבָא אָמַר הָכִי): For You have done wonder-this wonder is one level from among the wonders of Chokhmah (כִּי עָשִׂיתָ פֶּלֶא, פֶּלֶא דָּא הוּא חַד דַּרְגָּא מֵאִינּוּן פְּלָאוֹת חָכְמָה). And who is it? It is the path which no bird of prey knows (וּמַאן אִיהוּ דָּא: נָתִיב לֹא יְדָעוֹ עָיִט) (Job 28), and it is wonder (וְאִיהוּ פֶּלֶא).

Counsels from afar-this refers to that first wonder (עֵצוֹת מֵרָחוֹק קָרָא לְהַאי בְּקַדְמִיתָא פֶּלֶא), and here it says wonder, counsels from afar (וְהָכָא אָמַר: פֶּלֶא עֵצוֹת מֵרָחוֹק). But there (אֶלָּא הָתָם), it was necessary to count six sides for upper levels (אִצְטְרִיךְ לְמִמְנֵי שִׁית סִטְרִין לְדַרְגִּין עִלָּאִין), Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace (פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי עַד שַׂר שָׁלוֹם) (Isaiah 6). And here (וְהָכָא), it does not come to count a calculation (לָא אָתָא לְמִמְנֵי חוּשְׁבָּנָא). But what are counsels from afar? (אֲבָל עֵצוֹת מֵרָחוֹק מַאי נִינְהוּ). Two branches of Aravot (תְּרֵי בַּדֵּי עֲרָבוֹת), for every time that prophecy comes-it comes from there (דְּכָל עֵיטָא דִּנְבִיאֵי מִתַּמָּן אַתְיָא), and they are called counsels from afar (אִינּוּן אִקְרוּן עֵצוֹת מֵרָחוֹק). Faith, nurturer-these are two that are one (אֱמוּנָה אוֹמֶן, תְּרֵין דְּאִינּוּן חַד), a river and a garden (נָהָר וְגַן); this one emerges from Eden (דָּא נָפִיק מֵעֵדֶן), and this one is watered from it (וְדָא אִשְׁתְּקֵי מִינֵּיהּ). Behold here: all the concealed Secret of Faith (הָא הָכָא, כָּל רָזָא סְתִימָא דִּמְהֵימְנוּתָא).

For they are one: a river and a garden (דְּאִינוּן חַד נָהָר וְגַן). A river that goes out from Eden (נָהָר דְּנָפִיק מֵעֵדֶן), and a garden that is watered from it (וְגַן דְּאִשְׁתַּקֵי מִנֵּיהּ). Here is all the concealed secret of faith (הַכָא כָּל רָזָא סְתִימָא דִּמְהֵימְנוּתָא). And we have learned (ואוֹלִיפְנָא), that one who awakens at night (הַאי מַאן דְּאִתְעָר בְּלֵילְיָא), in that hour when Kudsha Berikh Hu enters with the Righteous into the Garden (בְּהַהִיא שַׁעֲתָא דְּעָאל קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדֵי צַדִּיקַיָּיא בְּגִנְתָּא), must say this verse with the desire of the heart (אִיצְטְרִיךְ לוֹמַר קְרָא דָא, בִּרְעוּתָא דְּלִבָּא), and direct his da‘at in it (וּלְכַוְונָא דַּעְתֵּיהּ בֵּיהּ). And afterward: I thank You for I am awesomely, wondrously made; wondrous are Your works, and my soul knows it well (אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵאתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יוֹדַעָת מְאֹד) (Psalms 139). And afterward: And a river went out from Eden… (ולבתר ונהר יוצא מעדן וגו'). And this was the praise of the ancient Hasidim (וְהַיְינוּ שְׁבָחָא דְּחַסִידֵי קַדְמָאֵי), when they would awaken at midnight (כַּד מִתְעָרֵי בְּפַלְגוּת לֵילְיָא). And afterward they would arrange their praises (וּבָתַר מֵסָדְרֵי שִׁבְחַיְיהוּ), and engage in Orayta (וְלָעָאן בְּאוֹרַיְיתָא).

The delight of Kudsha Berikh Hu-what is it? (שָׁעְשׁוּעָא דְּקוּדְשָׁא בְּרִיךְ הוּא מַאי הוּא). Rather: all the Righteous who remain in their images (אֶלָּא, כָּל צַדִּיקַיָּיא דְּקָיְמִין בְּדִיוּקְנָיְיהוּ), are enclothed in the Garden every day (מִתְלַבְּשָׁן בְּגִנְתָּא בְּכָל יוֹמָא וְיוֹמָא). Once they are perfumed with the dew (כֵיוָן דְּאִתְסָחַאן בְּטַלָּא), that Kudsha Berikh Hu has prepared to revive the dead (דְּזָמִין קוּדְשָׁא בְּרִיךְ הוּא לְאַחָיָיא בֵּיהּ מֵתַיָּיא), they all ascend to the Mashiach (עָאלִין כּוּלְהוֹן לְגַבֵּי מָשִׁיחַ), and ask what they ask (וְשַׁאֲלִין מָה דְּשָׁאַלִין), and behold, the friends are aroused (וְהָא אִתְעָרוּ חַבְרַיָּיא). Afterward, they all gather and labor with the supernal da‘at (לְבָתַר מִתְכַּנְּשִׁין וּמִשְׁתַּדְלִין כּוּלְּהוּ בְּדַּעְתָּא עִילָאָה), of all the Academy that are there (דְּכוּלְּהוּ מְתִיבְתֵי דְּתַּמָּן), and over them are many appointed overseers (וְעָלַיְיהוּ כַּמָה מְמָנָן). And many innovations in Orayta are renewed there (וּמִתְחַדְשֵׁי תַּמָּן כַּמָה חִדּוּשִׁין בְּאוֹרַיְיתָא). Afterward, they all go out and behold when Eliyahu comes to the Fathers (לְבָתַר נָפְקֵי כּוּלְּהוּ וְחָמָאן כַּד אָתֵי אֵלִיָהוּ לְגַבֵּי אֲבָהָן). He goes out and they enter (אִיהוּ נָפִיק וְאִינְהוּ עָאלִין), and stand before the Fathers (וְקַיְימָן קַמֵי אֲבָהָן), and they rejoice in them with many holy children (וְחַדּוּ בְּהוּ בְּכַמָּה בְּנִין קַדִּישִׁין), who are in their company (דְּבְּסָחֲרַנָיְיהוּ), and they all rejoice together (וְחַדָּאן כּוּלְּהוּ). When Kudsha Berikh Hu enters at midnight (כַּד עַיִיל קוּדְשָׁא בְּרִיךְ הוּא בְּפַלְגוּת לֵילְיָא), all of them are standing, arranged as is fitting (כּוּלְּהוּ קַיְימֵי מִתָּקְנָן כְּדְּקָא יֵאוֹת). And every endeavor of toil that they labored that whole day in innovations of Orayta (וְכָל אִשְׁתַּדְלוּתַא דְּאִשְׁתַּדְלֵי כָּל הַהוּא יוֹמָא בְּחִדוּשֵׁי דְּאוֹרַיְיתָא)-Kudsha Berikh Hu has His delight in those Righteous (קוּדְשָׁא בְּרִיךְ הוּא, תִּיאוּבְתֵיהּ בְּאִינוּן צַדִּיקַיָּיא), who innovated in it words (דְּחַדִישׁוּ בָּהּ מִילִין), and He delights in them and in those words (וְאִשְׁתַּעֲשַׁע בְּהוּ וּבְאִינוּן מִילִין). Afterward, all are rectified as male and female (לְבָתַר כּוּלְּהוּ מִתְתַּקְנָן דְּכָר וְנוּקְבָּא). And Kudsha Berikh Hu, after He has wandered and delighted in them with all those secret words of their wisdom (וְקוּדְשָׁא בְּרִיךְ הוּא בָּתַר דְּאָרָחַ וְאִשְׁתַּעֲשַׁע בְּהוּ בְּכָל אִינוּן מִילִין רָזִין דְחָכְמְתָא דִּילְהוֹן), is revealed upon them, and they behold in that pleasantness of Hashem (אִתְגְּלֵי עֲלַיְיהוּ וְאִינוּן חֲמָאן בְּהַהוּא נוֹעַם יְיָ). Then all rejoice with great joy (כְּדֵין כֻּלְּהוּ חַדָּאן בְּחֶדְוָה סַגִּי), until their radiance and their Nehorah are spread forth (עַד דְּמִתְפַּשְּׁטֵי זִיוָא וּנְהוֹרָא דִּילְהוֹן). And from that drawing of radiance and Nehorah of their joy (וּמֵהַהוּא מְשִׁיכוּ זִיוָא וּנְהוֹרָא דְּחֶדְוָה דִּילְהוֹן), they produce fruits and offspring for this world (עַבְדִין פֵּירִין וְאִיבִּין לְעַלְמָא דָא). And that fruit and offspring enter beneath the wings of the Shekhinta until the time that it is needed (וְהַהוּא פֶּרִי וְאִיבָּא עֲאל תֵחוֹת גַדְפוֹי דִּשְׁכִינְתָּא, עַד זִמְנָא דְּאִיצְטְרִיךְ). And so He delights in each Tzaddik (וְכֵן מִשְׁתַעֲשָּׁעַ בְּכָל צַדִּיק וְצַדִּיק). And they say (ואמר): fortunate is the King, that these children have been purified for His portion and for His dwelling (וְאַמְרִין, זַכָּאָה אִיהוּ מַלְכָּא דִבְנִין אִלֵּין אִתְבְּרִירוּ לְחוּלָקֵיהּ וְעַדְבֵיהּ).

A voice is aroused from the center of the firmament (קָלָא אִתְעָר מֵאֱמְצָעִיתָּא דִּרְקִיעָא), and calls with a strong voice and says (וְקָרָא בְּקַל תַקִיף ואָמַר): Remember, Hashem, for the children of Edom the day of Jerusalem, who said, “Raze it, raze it, to its very foundation” (זְכוֹר יְיָ לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלַיִם הָאוֹמְרִים עֲרוּ עֲרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137). Then his awakening and his cry (כְּדֵין עֲרְטִירוּ דִּילֵיהּ וְקִרְקוּרָא דִּילֵיהּ), and from all the Righteous that are there it is heard in three hundred and ninety firmaments (וּמִכָּל צַדִּיקַיָּיא דְּתַּמָּן אִשְׁתְּמַע בִּתְלָת מֵאָה וְתִשְׁעִין רְקִיעִין). For there is no joy and delight for Kudsha Berikh Hu except in the time when the Righteous that are there stand with Him (בְּגִין דְּלָא אִית חֶדְוָה וְשָׁעְשׁוּעָא לְקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא בְּשַׁעֲתָא דְּקַיְימֵי בְּהוּ צַדִּיקַיָּיא דְּתַּמָּן). And because of this He stands and says (וּבְגִין דָא אוֹמֵי וְאָמַר): If I forget you, Jerusalem, let my right hand forget; let my tongue cleave to my palate if I do not remember you, if I do not raise Jerusalem above the head of my joy (אִם אֶשְׁכַּחֵךְ יְרוּשָׁלַיִם תִשְׁכַּח יְמִינִי תִדְבָּק לְשׁוֹנִי לְּחִכִּי אִם לֹא אֶזְכְּרֵכִי אִם לֹא אֶעֱלֶה אֵת יְרוּשָׁלַיִם עַל רֹאשׁ שִׂמְחָתִי) (Psalms 137). In every place where there is joy for Kudsha Berikh Hu, this voice goes out and proclaims (בְּכָל אֲתָר דְּאִית חֶדְוָה לְקוּדְשָׁא בְּרִיךְ הוּא, קָלָא דָא נָפִיק וְקַארֵי).

Then it goes out from there and ascends, and strikes the firmaments and roars with roarings (כְּדֵין נָפִיק מִתַּמָּן וסָלִיק וּבָטַשׁ רְקִיעִין וְשָׁאִיג שְׁאִיגִין), until all the hosts of heaven are in commotion (עַד דְּכָל חֵילֵי שְׁמַיָא כּוּלְּהוּ בְּעִרְטוּרָא). Then a wind blows and strikes the branches of that great tree (כְּדֵין נָשְׁבָא רוּחָא וּבָטַשׁ בְּטַרְפִין דְּהַהוּא אִילָנָא רַבְרְבָא), and all its boughs strike one another (וְכָל עַנְפִּין דִּילֵיהּ בַּטְשִׁין דָא בְּדָא). And a voice is aroused from within the foliage of the tree (וְקָלָא אִתְעָר מִגּוֹ נוֹפָא דְּאִילָנָא), and calls and says (וְקָרֵי וְאָמַר): He remembered forever His covenant, the word He commanded for a thousand generations (זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דוֹר) (Psalms 105), which He made with Abraham, and His oath to Yitzchak (אֲשֶׁר כָּרָת אֵת אַבְרָהָם וּשְׁבוּעָתּוֹ לְיִצְחָק) (I Chronicles 16). Once this voice is aroused, Abraham the elder hears and is aroused (כֵּיוָן דְּקָלָא דָא אִתְעָר שָׁמַע אַבְרָהָם סָבָא וְאִתְעַר). Then, when it is the will of the King, He is comforted with him (כדין כַּד אִיהוּ רַעֲוָא לְמַלְכָּא וְאִתְנַחֵם בַּהֲדֵיהּ). At that hour a certain wind is aroused from the side of the south (בְּהַהִיא שַׁעֲתָא אִתְעָרַת רוּחָא חֲדָא מִסִטְרָא דְדָרוֹם), and all desire and joy and healing is awakened upon the world (וְכָל רְעוּ וְחֶדְוָה וַאֲסוָותָא אִתְעָר עַל עַלְמָא). And then when the morning rises (וּכְדֵין סָלִיק צַפְרָא), desire is found, and rest for all the captives of the King who are in their prisons (וְרַעֲוָא אִשְׁתְּכַּח וְנַיְיחָא לְכָל אֲסִירֵי מַלְכָּא דְּאִינוּן בְּבֵי מָרְעֲיֵיהוּ). Fortunate is the people who are able to know from the hidden, concealed secrets of the Holy King (זַכָּאָה עַמָּא דְּיָכְלִין לְמִנְדַּע מֵרָזִין טְמִירִין סְתִימִין דְּמַלְכָּא קַדִּישָׁא).

Rabbi Abba said (אָמַר רַבִּי אַבָּא): one day (יוֹמָא) I was with Rabbi Yehudah from Akko (חַד הֲוִינָא אֲנָא וְרַבִּי יְהוּדָה דְּמִן עַכּוֹ), walking in the wilderness (אזלי בְּמַדְבְּרָא), and we entered a certain cave (וְעָאלְנָא בִּמְעַרְתָּא חֲדָא), and we found there an ancient book from the early days (וְאַשְׁכַּחְנָא תַּמָּן סִפְרָא חֲדָא עַתִּיקָא דְּמִן יוֹמִין קַדְמָאִין). We opened it (פַּתַחְנָא לֵיהּ), and we found written in it at the beginning of the words: The former things, behold, have come, and new things I declare (הָרִאשׁוֹנוֹת הִנֵּה בָּאוּ וְחֲדָשׁוֹת אֲנִי מַגִּיד) (Isaiah 42). And he established this verse regarding the Neshamot of the Righteous (ואוֹקִים קְרָא בְּנִשְׁמָתֵהוֹן דְּצַדִּיקַיָּיא), from the day it arose in thought to create the world (מִן יוֹמָא דְּסָלִיק בְּמַחֲשָׁבָה לְמִבְרֵי עַלְמָא). And before the world was created (וְעַד לָא אִתְבְּרֵי עַלְמָא), all the spirits of the Righteous were hidden in thought before Him (כָּל רוּחִין דְּצַדִּיקַיָּיא הֲווּ גְּנִיזִין בְּמַחֲשָׁבָה קָמֵיהּ), each one in its form (כָּל חַד וְחַד בְּדִיּוּקְנֵיהּ). Once He formed the world (כֵּיוָן דְּצִיֵּיר עַלְמָא), all of them were revealed (אִתְגַלְיָין כֻּלְּהוּ), and they stood in their forms before Him in the heights of the heights (וְקַיִּימוּ בְּדִיוּקְנָיְיהוּ קָמֵיהּ בְּרוֹמֵי מְרוֹמִים). Afterward He placed them in one treasure-house in the upper Gan Eden (לְבָתַר יָהַב לוֹן בְּאוֹצָר חַד בְּגִנְתָּא דְעֵדֶן לְעֵילָּא). And that treasure is never filled (וְהַהוּא אוֹצָר לָא מַלְיָא לְעָלְמִין), and constantly it proclaims: The former things, behold, have come, and new things I declare (וְתָדִיר קָרֵי הָרִאשׁוֹנוֹת הִנֵּה בָּאוּ וְחֲדָשׁוֹת אֲנִי מַגִּיד). Who are new things I declare? All of them by their names (מַאן אִינוּן אֲנִי מַגִּיד כּוּלְּהוּ בִּשְׁמָהָן). And there is no delight and no longing for this treasure except to draw forth Neshamot into it constantly (וְלֵית תִיאוּבְתָּא וְכִיסוּפָא לְהַאי אוֹצָר אֶלָּא לְאַרָקָא בֵּיהּ נִשְׁמָתִין תָּדִיר). Just as Gehinnom has no delight and longing except to receive Neshamot, to be purified there (כְּמָה דְּגֵיהִנָּם לֵית תִיאוּבְתָּא וְכִיסוּפָא אֶלָּא לְקָבְּלָא נִשְׁמָתִין לְאִתְדַכָּאָה תַּמָּן), and every day it cries out: Hav, hav-“Give, give” (וְכָל יוֹמָא קָארֵי הַב הַב). What is Hav, hav? It is Uqid, uqid-“burn, burn” (מַאי הַב הַב, אֶלָּא אוֹקִיד אוֹקִיד). And that treasure receives all those Neshamot until the time comes to clothe them, and they descend into this world (וְהַהוּא אוֹצָר נָטִיל כָּל אִינוּן נִשְׁמָתִין עַד זִמְנָא דְּאַלְבִּישׁ לוֹן וְנָחֲתֵי לְהַאי עַלְמָא). And because of the sin of Adam Kadma’ah-who drew the evil side into the world (וּמִגּוֹ חוֹבָה דְּאָדָם קַדְמָאָה דְּאַמְשִׁיךְ סִטְרָא בִישָׁא לְעַלְמָא)-these Neshamot had to be clothed in this garment (אִצְטְרִיכוּ לְאַלְבְּשָׁא אִינוּן נִשְׁמָתִין בִּלְבוּשָׁא דָא). For another garment did Kudsha Berikh Hu wish to clothe those Neshamot (דְּהָא לְבוּשָׁא אַחֲרָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַלְבְּשָׁא לְאִינוּן נִשְׁמָתִין). Some say: and in that book it was said (ס״א: וַאֲמַר בְּהַהוּא סִפְרָא): until here, be silent (וְהַהוּא אָמַר הַהוּא סִפְרָא עַד הָכָא שְׁתִיקוּ). And further we saw there letters drawn from the bosom that were not comprehended (וְעוֹד חֲמֵינָא מִכָּאן וּלְהָלְאָה אַתְוָון מֵחִיקַן דְּלָא אִשְׁתְּמוֹדְעָן). And afterward I saw them in a dream, and they said to me: Be silent, and do not reveal-except to a mighty child (וּבָתַר חֲמֵינָא לוֹן בְּחֶלְמָא וְאָמְרוּ לִי שְׁתוֹק וְלָא תְגָלֵי אֶלָּא לְטִינָרָא תַקִּיפָא). And so I do (וְכָךְ עֲבִידְנָא). And I found in it vessels of another garment which Kudsha Berikh Hu has prepared to clothe those Neshamot in the time to come (וְאַשְׁכַּחְנָא בֵּיהּ מָאנִין דִּלְבוּשָׁא אַחֲרָא דְּזָמִין קוּדְשָׁא בְּרִיךְ הוּא לְאַלְבְּשָׁא לְאִינוּן נִשְׁמָתִין לְזִמְנִין דְּאָתֵי).

If so, why, when the dead were revived by the hand of Yeḥezkel, did He not make for them that garment? (אִם כֵּן מֵתִים דְּחַיוּ עַל יְדָא דִיחֶזְקֵאל, מַאי טַעְמָא לָא עֲבָד לוֹן הַהוּא לְבוּשָׁא). Rather, because the time had not yet come to bring into the world that pure atmosphere which makes garments (אֶלָּא בְּגִין דְּלָא מָטָא זִמְנָא לְאַעֲבְּרָא בְּעָלְמָא הַהוּא אֲוִירָא דַּכְיָא דְּעָבִיד לְבוּשִׁין). And therefore He clothed them only as they had been (וּבְגִין כָּךְ אַלְבִּישׁ לוֹן אֶלָּא כְּמָה דַהֲווּ). And so it shall be at the resurrection of the dead, except that the primal defilement will not be found there (וְכָךְ יְהֵא לִתְחִיַּית הַמֵּתִים, בָּר דְּהַהוּא זוֹהֲמָא דְּקַדְמִיתָא לָא אִשְׁתְּכַּח תַּמָּן).

When a human departs from this world (כַּד נָפַק בַּר נָשׁ מֵהַאי עַלְמָא), all of them-whether Tzaddikim, Hasidim, wholehearted ones, guilty ones, or wicked ones (כֻּלְּהוּ בֵּין צַדִּיקֵי בֵּין חֲסִידֵי וּתְמִימֵי וְחַיָיבֵי וְרָשִׁיעֵי)-all pass through the atmosphere (כֻּלְּהוּ עַבְרֵי בַּאֲוִירָא), to behold Adam Kadma’ah, the father of the world (לְמֶחֱמֵי אָדָם קַדְמָאָה לִבְנֵי עַלְמָא). And from there, they take their path, whether to the Garden of Eden or to Gehinnom (וּמִתַּמָּן נָטִיל אוֹרְחָא, הֵן לְגִנְתָּא דְעֵדֶן, הֵן לְגֵיהִנָּם).

All those whose path is to the Garden of Eden (כָּל אִינוּן דְּאוֹרְחַיְיהוּ לְגִּנְתָּא דְעֵדֶן), draw near to the outer wall, beyond those three walls that are there (מִתְקָרְבִין לְגַבֵּי חוֹמָה דִּלְבָר מֵאִינוּן תְּלַת חוֹמוֹת דְּתַּמָּן). Then one appointed angel emerges (וּכְדֵין נָפִיק חַד מְמַנָּא), and is aroused before them, and calls and says (וְאִתְעַר קַמַּיְיהוּ וְקַארֵי וְאָמַר): You are fortunate, O Righteous, in the world (זַכָּאִין אַתּוּן צַדִּיקַיָּיא בְּעָלְמָא). And that appointed one-his name is Ye’azriel (וְהַהוּא מְמַנָּא יעזרי״אל שְׁמֵיהּ)-teaches them the path, and they go after him until one gate of Gehinnom (אוֹלִיף לוֹן אוֹרְחָא וְאַזְלִין קָמֵיהּ עַד תַרְעָא חֲדָא דְּגֵיהִנָּם).

That appointed one calls to his forces and says (הַהוּא מְמוּנֶה קָארֵי בְּחֵילֵיהּ וְאָמַר): Cool down, flame! cool down, burning fire! (צָנוּן תְּנַנָא צָנוּן יָּקִידְתָא). In that moment, they quickly cool it down (בְּהַהִיא שַׁעְתָּא, בִּבְהִילוּ מֵצָנְנִין לָהּ), and they all enter, immerse, and pass through (וְעָאלִין כּוּלְּהוּ וְטַבְלִין וְעַבְרִין). And all the guilty are delivered into the hand of Duma (וְכָל אִינוּן חַיָּיבִין אִתְמָסְרָן בִּידָא דְּדוּמ״ה), and they enter into Gehinnom (וְעָאלִין בְּגֵּיהִנָּם). But all those who are worthy are not delivered into his hand (וְכָל אִינוּן זַכָּאִין, לָא אִתְמָסְרָן בִּידוֹי), but rather into the hand of that appointed one (אֶלָּא בִּידָא דְּהָא מְמוּנֶה). And after they immerse and pass through (וּבָתַר דְּטַבְלִין וְעַבְרִין), that appointed one goes before them until they reach the wall of the Garden of Eden (הַהוּא מְמוּנֶה אָזִיל קַמַּיְיהוּ עַד דְּמָטָאן לְשׁוּר דְגִנְתָּא דְעֵדֶן). And that appointed one calls at the gate and says (וְהַהוּא מְמוּנֶה קָארֵי לְפִתְחָא וְאוֹמֵר): Open the gates, that the righteous nation keeping faith may enter (פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק שׁוֹמֵר אֱמוּנִים) (Isaiah 26). Then they open the gate for them, and he brings them in (כְּדֵין פַּתְחִין פִתְחָא ואַעִיל לוֹן). And so it is at every gate (וְכֵן בְּכָל פִתְחָא וּפִתְחָא). When they enter into the place of the Righteous (כֵּיוָן דְּעָאלִין לְגוֹ אֲתָר דְּצַדִּיקַיָּיא), other Righteous are standing, and there is joy upon joy over the Righteous (צַדִּיקַיָּיא אוֹחֲרָנִין קַיְימִין וְכַמָּה חֶדְוָה עַל חֶדְוָה עַל צַדִּיקַיָּיא). And all the sons of the Academy rejoice (וְכָל בְּנֵי מְתִיבְתָּא חַדָּאן). After three days, when they are concealed in known palaces (לְסוֹף תְלָתָא יוֹמִין דְּאִתְטַמֵרָן בְּהֵיכָלִין יְדִיעָן), they emerge, and the air blows upon them, and they are formed all in their images (נַפְקֵי וַאֲוִירָא נָשְׁבֵי וּמִתְצָיְּירָן כּוּלְּהוּ בְּדִיוּקְנָיְיהוּ). From here onward they inherit their lot of inheritance as is fitting for each one (מִכָּאן וּלְהָלְאָה יַרְתִּין אַחְסָנַת יְרוּתָא כְּדְקָא חֲזֵי לְכָל חַד).

The vision seen in the Garden of Eden is from the radiance of the image of all images, and the color of all colors (חֲזוּתָא דְאִתְחֲזֵי בְּגִנְתָּא דְעֵדֶן מֵחֵיזוּ יְקָרָא דִּיּוּקְנָא דְּכָל דִּיוּקְנִין וְגוֹוַן דְּכָל גּוֹוָנִין). For the Holy King is not revealed in one palace or in one place (דְּמַלְכָּא קַדִּישָׁא לֹא אִתְגְּלִי בְּהֵיכָלָא וְלָא בְּאֲתָר חַד). Rather, the firmament spreads forth, embroidered, over the Garden, to the four sides (אֶלָּא אִתְפֶּשַׁח רְקִיעָא מְרַקְמָא עַל גַּבֵּי גִּנְתָּא לְאַרְבַּע סִטְרִין). And it is filled with the glorious, holy radiance (וְאִתְמָלְיָּיא מִזִּיוָא יַקִּירָא קַדִּישָׁא). And it is seen there, and all the Righteous rejoice in it (וְאִתְחֲזֵי תַּמָּן, וְאִתְהַנָן כּוּלְּהוּ צַדִּיקַיָּיא). Who has seen the joy and the longing of that pleasantness of Hashem? (מַאן חָמָא חֶדְוָה וְכִסּוּפָא דְּהַהוּא נוֹעַם יְיָ).

Until here I had permission to see in that book (עַד כָּאן הֲוָה לִי רֵשׁוּ לְמֶחֱמֵי בְּהַהוּא סִפְרָא). When I turned to look further into it (אַדְמָקִיפְנָא לְמֶחמֵי יַתִּיר בֵּיהּ), it flew from my hand and I did not see it (פָּרַח מִן יָדִי וְלָא חֲמֵינָא לֵיהּ). I remained saddened and wept (אִשְׁתָאַרְנָא עֲצִיב וּבָכֵינָא). I fell asleep there in that cave (דַמִיכְנָא תַּמָּן בְּהַהוּא מְעַרְתָּא), and I saw one clothed with a garment (וְחֲמֵינָא לֵיהּ דְהָוָה לָבִישׁ מָנָא). He said to me (אָמַר לִי): Rabbi, why do you weep, and why do you grieve (ר' לָמָה לָךְ לְמִבְכֵּי וְלָא תִתְעֲצֵב), from what was in that book? (מִמַּה דְהָוָה בְּהַהוּא סִפְרָא).

It flew back to Him and He took it (פָּרַח לְגַבֵּיהּ וְנָטְלֵיה), and before it goes out from this world it is concealed in that cave of this wilderness (וְעַד לָא יִפּוֹק מֵהַאי עַלְמָא גָּנִיז לֵיהּ בְּהַהוּא מְעַרְתָּא דְּמָדְבְּרָא דָא). And now, when it was revealed to the living here (וְהַשְׁתָּא דְהָוָה מִתְגְּלֵי לְחַיָּיא הָכָא), it flew in the air to take it (פָּרַח בַּאֲוִירָא לְנָטְלֵיה). From here and onward, go on your way (מִכָּאן וּלְהָלְאָה זִיל לָךְ לְאוֹרְחָךְ). And from that day until now it has not been revealed to me (וּמֵהַהוּא יוֹמָא וְעַד הַשְׁתָּא לָא אִתְגְּלֵי לִי), and I have not merited to hear from whom it was (וְלָא זָכִינָא לְמִשְׁמָע מִמָּאן הֲוָה). And whenever I remember, I remain saddened (וּבְכָל זִמְנָא דְּאֲנָא דָּכִירְנָא, אִשְׁתָאַרְנָא עֲצִיב). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): perhaps Kudsha Berikh Hu desires its honor, that He does not want it to be revealed in the world (דִּילְמָא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִיקָרֵיהּ דְּלָא בָּעֵי דְּיִתְגַלֵּי בְּעָלְמָא).

While they were sitting and engaging in other exalted and precious words (עַד דַהֲווּ יַתְבֵי וְלָעָאן בְּמִלִּין אָחֳרָנִין עִלָּאִין וְיַקִּירִין), the day shone forth, they arose and went (נָהַר יְמָמָא קָמוּ ואַזְלוּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): now is a time of desire before the Holy King (הַשְׁתָּא עִידָן רַעֲוָא מִקָּמֵי מַלְכָּא קַדִּישָׁא); let us speak words of Orayta and be engaged in it, and be joined with the Shekhinta (נִימָא מִילֵי דְּאוֹרַיְיתָא וְנִתְעַסֵק בָּהּ וְנִשְׁתַתֵף בִּשְׁכִינְתָּא). He opened and said (פָּתַח וְאָמַר): Hashem, in the morning You will hear my voice; in the morning I will arrange before You and will look up (יְהוָֹה בֹקֶר תִּשְׁמַע קוֹלִי בֹקֶר אֶעְרוֹךְ לְךָ וָאֲצָפֶּה) (Psalms 5). Here it ends (ע״כ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Bilaam the guilty one-who killed him, and how was he killed? (בִּלְעָם חַיָּיבָא, מַאן קַטִּיל לֵיהּ, וְהֵיךְ אִקְטִיל). Rabbi Yitzchak said, and so forth (אָמַר רַבִּי יִצְחָק וְכוּ'). Saying: behold, a people has come out of Egypt (לֵאמֹר הִנֵּה עַם יָצָא מִמִצְרַיִם). If you would say that here it was necessary to take their genealogical registers and their lineages (אִי תֵימָא דְּהָא צָרִיךְ לְנַטְלָא פִּיפּוּסִין וְיוֹחַסִין דִּילְהוֹן), it was not necessary, except the general way, as it is written: Behold, a people has come out (לָא אִיצְטְרִיךְ אֶלָּא אוֹרַח כְּלָל דִּכְתִיב הִנֵּה עַם יָצָא). What is the reason? Because thus their Patron has called them many times (מַאי טַעְמָא, מִשׁוּם דְהַכִי קָרֵי לוֹן פַּטְרוֹנָא דִּילְהוֹן כַּמָה זִמְּנִין). And therefore do not err, for it is written: Send out My people (שָׁלַח אֶת עַמִי) (Exodus 5), at every time (בְּכָל זְמָן). And further, when you would bring a case against them with Pharaoh, in this language you could prevail (וְעוֹד כַּד נַטְלַת עֵיטָא עֲלַיְיהוּ עִם פַּרְעֹה בְּלִישְׁנָא דָא יָכַלְתְּ לְהוּ). As it is written: Behold, the people of the children of Yisrael are more and mightier than we (הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רָב וְעָצוּם מִמֶּנּוּ) (Exodus 1). Also here it is written: Behold, a people has come out of Egypt (אוּף הַשְׁתָּא דִּכְתִיב, הִנֵּה עַם יָצָא מִמִצְרַיִם). And He did not bring them out by another, but He Himself went out from Himself (וְלָא אַפִּיק לוֹן אַחֲרָא, אֶלָּא אִיהוּ מִגַּרְמֵיהּ נָפַק). And therefore you can prevail over them (וּבְגִין כָּךְ תֵיכוּל לְאַבְאָשָׁא לוֹן).

Behold, it covers the eye of the land (הִנֵּה כִּסָה אֵת עֵין הָאָרֶץ). There are those who say: Sihon and Og, whom Yisrael killed, they were the eye of the land (אִית דְּאַמְרֵי סִיחוֹן וְעוֹג דְּקַטְלֵי לוֹן יִשְׂרָאֵל, דַהֲווּ עֵינָא דְּאַרְעָא). But rather, when Kudsha Berikh Hu brought locust upon the land of Egypt (אֶלָּא כַּד אַיְיתֵי קוּדְשָׁא בְּרִיךְ הוּא אַרְבֵּה עַל אַרְעָא דְּמִצְרַיִם), it is written: And it covered the eye of all the land, and the land was darkened (וַיְכַס אֵת עֵין כָּל הָאָרֶץ וַתֶחְשַׁךְ הָאָרֶץ) (Exodus 10). Why? Because all the sorceries and charms of the world cannot perform sorcery except one thing in one degree, at one time (אֲמַאי, בְּגִין דְּכָל חַרְשִׁין וְקִסְמִין דְּעָלְמָא לָא יַכְלִין לְמֶעְבַּד חַרְשִׁין אֶלָּא מִלָּה חֲדָא בְּדַרְגָּא חֲדָא, בְּזִמְנָא חֲדָא). But this people brought the plague of arov-mixed, confused from many kinds, these within these (וְעַמָּא דָא אַיְיתֵי עַרוֹב מֵבּוּלְבַּל מִכַּמָּה זִינִין מֵבּוּלְבָּלִין אִלֵּין בְּאִלֵּין), until no sorceries or charms could stand (עַד דְּלָא יָכְלוּ כָּל חַרְשִׁין וְקִסְמִין לְמֵיקָם). And this is: And it covered the eye of all the land (וְדָא הוּא וַיְכַס אֵת עֵין כָּל הָאָרֶץ). And here it is written: And it covered the eye of the land, and so it is indeed (וְהָכָא כְּתִיב, וַיְכַס אֵת עֵין הָאָרֶץ וְהָכִי הוּא וַדַּאי).

Rabbi Abba said (אָמַר ר' אַבָּא): Balak and Bilaam-there were none in the world whose sorceries and charms were like theirs (בָּלָק ובִּלְעָם לָא הֲוָה בְּעָלְמָא חַרְשִׁין וְקִסְמִין כְּוָותַיְיהוּ). Bilaam-his power and might were in his mouth and his eyes (בִּלְעָם חֵילֵיהּ וְתוּקְפֵיהּ הֲוָה בְּפוּמֵיהּ וְעֵינֵיהּ). Balak-his power and might were in the works of his hands (בָּלָק חֵילֵיהּ וְתוּקְפֵיהּ הֲוָה בְּעוֹבָדָא דְּיָּדִין). And this one needed the other (וְדָא אִיצְטְרִיךְ לְדָא). For all the weapons of sorcery in the world are in the mouth and in the deed, and they depend on them (דְּהָא כָּל זִינֵי חַרְשִׁין דְּעָלְמָא בְּפוּמָא וְעוֹבָדָא הוּא, וּבְהוּ תַלְיָין). Bilaam had tongue but not hands (בִּלְעָם הֲוָה לֵיהּ לִישָׁן וְלָא יְדִין). Balak had hands but not tongue (בָּלָק הֲוָה לֵיהּ יְדִין וְלָא לִישָׁן).

The friends went until they reached a certain field (אַזְלוּ חַבְרַיָּיא עַד דְּמָטוּ חַד בֵּי חֲקַל), and the sun was strong upon them (וְשִׁמְשָׁא הֲוָה תַקִיף לַחֲדָא). They saw that field in the beauty of grasses, and waters flowing to every side, and many trees of the field (חָמוּ הַהוּא בֵּי חֲקַל בְּשַׁפִּירוּ דְעִשְׂבִּין וּמַיִין נַפְקִין לְכָל סְטָר וְאִילָנֵי חַקְלָא סַגִּיאִין), and they sat there (יָתְבוּ תַּמָּן). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): How fitting is this place to rest in! (כַּמָה יֵאוֹת אֲתָר דָא לְנַיְיחָא בֵּיהּ).

As they sat, behold, a great serpent came, with the power of the sun, and passed before them (אַדְהֲווֹ יַתְבֵי, הַא חִוְיָא רַבְרְבָא אֲתָא בְתוּקְפָא דְשִׁמְשָׁא וְאַעֲבַר קַמַּיְיהוּ). Rabbi El'azar said to it (אָמַר לֵיהּ רִבִּי אֶלְעָזָר): Serpent, serpent (חִוְיָא חִוְיָא), turn aside from your path, for behold, that man has repented, and has been comforted for what he did, and will not do that deed again (סָטֵי לָךְ מֵאוֹרְחַךְ, דְּהָא תָב הַהוּא גַּבְרָא וְאִתְנַחֵם עַל מָה דְּעָבַד, וְלָא יוֹסִיף לְמֶעְבַּד הַהוּא מִלָּה). His friends marveled (תַּוְוהוּ חַבְרַיָּיא). Rabbi Abba said: What is this? (אָמַר ר' אַבָּא מַאי הוּא). He said to them: Be silent (אָמַר לוֹן שְׁתוֹקוּ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Serpent, serpent, after they whispered to you from heaven, that man repented, and has set in his will never again to sit in that sin-turn aside from your path (חִוְיָא חִוְיָא, לְבָתַר דְּלָחִישׁוּ לָךְ מִן שְׁמַיָא, אִתְנֵחָם הַהוּא גַּבְרָא וְשַׁוִּי בִּרְעוּתֵיהּ דְּלָא יְתִיב בֵּיהּ לְעָלְמִין, סָטֵי לָךְ מֵאוֹרְחַךְ). The serpent stood still, neither moving here nor there (קָם חִוְיָא בְּקִיוּמֵיהּ וְלָא נָטִיל הָכָא וְהָכָא). It turned back as before (תָב כְּמִלְקַדְמִין). He said to it (אָמַר לֵיהּ): Serpent, serpent, I know what you seek-turn back from your path. For behold, a guilty nation comes, that did evil to a Jew. And behold, that one lies asleep in your cave; go and kill him (חִוְיָא חִוְיָא, יָדַעְנָא מָה דְּאַתְּ בָּעֵי, תּוּב מֵאָרְחָךְ. דְּהָא גּוֹי חַיָּיבָא אָתֵי, דְּעָבִיד בִּישׁ לְחַד יוּדָאי. וְהָא הוּא נָאִים שָׁכִיב בִּמְעַרְתָּא דִּילָךְ, זִיל וְקַטְלֵיהּ). Immediately the serpent turned back and leaped with leaps before them (מִיָד אַהְדַּר הַהוּא חִוְיָא וְדִּלֵּג דִלוּגִּין קַמַּיְיהוּ).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): If I had not been here, how many evils this serpent would have done (אִי לָא הֲוִינָא הָכָא, כַּמָה בִּישִׁין הֲוָה עֲבִיד הַאי חִוְיָא). For when a Jewish man commits a deed of sin, and before he repents in teshuvah, this serpent is whispered to, to kill him (דְּהָא כַּד בַּר נָשׁ יוּדָאי עֲבָד עוֹבָדָא דְּחוֹבָא, וְעַד לָא תָב בְּתִיוּבְתָא, לְחִישׁוּ לֵיהּ לְהַאי חִוְיָא לְקַטְלָא לֵיהּ). But when that man deliberates between this way and that, and repents from his sin, and says he will never again return to that transgression, then he is delivered from judgment (וְאִימְלָךְ הַהוּא בַּר נָשׁ בֵּין כַּךְ וּבֵין כַּךְ, וְאִתְנַחֵם מֵחוֹבֵיהּ, וְאָמַר דְּלָא יְתוּב לְעָלְמִין לְהַאי חַטָּאָה, וְעַל דָּא אִשְׁתֵּזִיב מִן דִּינָא).

The friends said to Rabbi El'azar (אֲמְרוּ חַבְרַיָּיא לְרַבִּי אֶלְעָזָר): How did you know? (בְּמָה יָדַעְתְּ). He said to them (אָמַר לְהוּ): A sign my father gave me, and I recognize it by it (סִימָנָא יָהַב לִי אַבָּא, וַאֲנָא אִשְׁתְּמוֹדַעְנָא בֵּיהּ). They said to him (אֲמְרוּ לֵיהּ): Granted, concerning the serpent you recognized it-what about the one who repented from his sins, how did you know? (תִּינַח חִוְיָא דְּאִשְׁתְּמוֹדְעַת בֵּיהּ. הַהוּא דְּאִתְנֵחַם וְתַב מֵחוֹבֵיהּ בְּמָה יָדַעְתְּ). He said to them (אָמַר לְהוּ): When that serpent went, its scales were rising, and its tail was lifted, and it went in haste (כַּד הֲוָה אָזִיל הַהוּא חִוְיָא, קַשְׂקַשּׂוֹי הֲווּ סָלְקִין וְזָנְבוֹי זָקִיף, וְאִיהוּ דְּאָזִיל בִּבְהִילוּ).

A certain spirit was going against it, and was calling before it: Turn back from your path, for behold, that man has repented from his sins (רוּחָא חֲדָא הֲוָה אָזִיל לָקֳבְלֵיה וְהָוָה קָארֵי קָמֵיהּ, תּוּב מֵאָרְחָךְ, דְּהָא תָב מֵחוֹבֵיהּ וְאִתְנְחֵם הַהוּא בַּר נָשׁ). And that evil serpent would not obey until they gave it ransom, with it, in the place of that man who had incurred death and repented (וְהַהוּא חִוְיָא בִּישָׁא לָא הֲוָה צַיִּית עַד דְּיִתְנוּן לֵיהּ כּוֹפֶר בַּהֲדֵיהּ בְּאַתְרֵיהּ דְּהַהוּא בַּר נָשׁ דְּאִתְחַיָּיב קָטוֹלָא וְתָב). For so is the way of the serpent, above and below (דְּכַךְ אוֹרְחוֹי דְּחִוְיָא עֵילָא וְתַתָּא): once permission is given to it, it does not return until it completes that evil judgment for which it was given permission to act-or until another guilty one is given in its place as ransom (כֵּיוָן דְאִתְיְיהִיב לֵיהּ רֵשׁוּ, לָא תָב עַד דְּאַשְׁלִים הַהוּא דִּינָא בִּישָׁא דְאִתְיְיהִיב לֵיהּ רֵשׁוּ לְמֶעְבַּד, אוֹ דְּיִתְנוּן לֵיהּ בְּאַתְרֵיהּ חַיָּיבָא אַחֲרָא בְּכּוֹפְרָא). For in vain it will not go forth, once permission is given to it (דְּהָא בְּרֵיקָנַיָּיא לָא יִפּוֹק, כֵּיוָן דְאִתְיְיהִיב לֵיהּ רֵשׁוּ).

They said to him (אָמְרוּ לֵיהּ): Granted, all this. But that gentile, of whom you said that he was given as ransom-how did you know? (תִּינַח כָּל דָא. הַהוּא גּוֹי דְּאַמָרַת דִּיהַבְתְּ לֵיהּ כּוֹפְרָא, בְּמָאי יָדַעְתְּ). He said to them (אָמַר לוֹן): Once I spoke to the serpent, that spirit that was going against it whispered to it to return to its path, saying: For that man has repented. That spirit leaped upon my ears and said to me (כֵּיוָן דְּמַלֵּלִית לְחִוְיָא, הַהוּא רוּחָא דְהָוָה אָזִיל לָקֳבְלֵיה וְלָחִישׁ לֵיהּ דִּיתוּב לְאוֹרְחֵיהּ דְּהָא אִתְנֵחָם הַהוּא בַּר נָשׁ. דָּלִיג הַהוּא רוּחָא עַל אוּדְנֵיהּ, וְאָמַר לִי).

The friends marveled (תַּוְוהוּ חַבְרַיָּיא). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): Let us go and see-for behold, the serpent has done what it has done (נֵיהַךְ וְנֵחְמֵי, דְּהָא חִוְיָא עֲבָד מָה דְּעָבַד). They arose and came near to a certain mound in that field (קָמוּ וְקַרִיבוּ גַּבֵּי חַד טִינָרָא בְּהַהוּא בֵּי חֲקַל). They found that gentile dead, and that serpent coiled upon his heels, and it had not separated from him (אַשְׁכָּחוּ לְהַהוּא גּוֹי דְּמִית, וְהַהוּא נָחָשׁ כַּרִיךְ עַל עִקְבֵיהּ וְלָא הֲוָה אַבְדִיל מִנֵּיהּ). And afterward it separated from his heels, and went up upon his throat, and coiled there (וּבָתַר אִתְפְּרַשׁ מֵעֲקְבֵיהּ וְסָלִיק עַל גְּרוֹנֵיהּ וְאַכְרִיךְ תַּמָּן). And from there it descended again upon his heels, not parting from him (וּמִתַּמָּן נָחִית עַל עֲקַבֵיהּ, דְּלָא הֲוָה מִתְפְּרָשׁ מִנֵּיהּ).

They found with him a purse full of dinarim, which he had stolen from a Jew on the road, and had struck him (אַשְׁכָּחוּ לֵיהּ אַרְנָקִי חַד מַלְיָא דִּינָרִין דְּגָזִיל לְחַד יוּדָאי בְּאָרְחָא וּמְחָא לֵיהּ). Rabbi El'azar took the purse (נָטַל רַבִּי אֶלְעָזָר יַת אַרְנָקִי), and said (אָמַר): Blessed is the Merciful One, who in all things does His mission (בְּרִיךְ רַחֲמָנָא דְּבְּכוֹלָא עֲבִיד שְׁלִיחוּתָא). They returned to that place whence they had gone (תָבוּ לְהַהוּא אֲתָר דַהֲווּ).

Rabbi El'azar opened and said (פָּתַח רַבִּי אֶלְעָזָר וְאָמַר): Since you were precious in My eyes, you have been honored, and I have loved you; and I will give man in your stead, and peoples instead of your soul (מֵאֲשֶׁר יָקַרְתָּ בְּעֵינָי נִכְבָּדְתָּ וַאֲנִי אָהַבְתִּיךָ וָאֶתֵּן אָדָם תַחְתֶּיךָ וּלְאֻמִּים תַּחַת נַפְשֶׁךָ) (Isaiah 43). Since you were precious-it should have said “you are precious,” but thus it is needed (מֵאֲשֶׁר יָקַרְתָּ, יָקָר מִּבָּעֵי לֵיהּ, וְהָכִי אִיצְטְרִיךְ). Since you are precious in My eyes-what is “you were precious”? (מֵאֲשֶׁר אַתָּה יָקָר בְּעֵינָי, מָהוּ יָקַרְתָּ). It implies that he was honored of himself (מִכְּלַל דְּאִיהוּ מִגַּרְמֵיהּ אִתְיָיקַר). But so it truly is: that every human being who stands guilty before Kudsha Berikh Hu at first is loathsome and an abomination before Him (אֶלָּא הָכִי הוּא וַדַּאי, דְּכָל בַּר נָשׁ דְּאִיהוּ בְּחִיוּבָא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא, הוּא מֵזָלְזֵלָא וְתוֹעֵבָה קַמֵי קוּדְשָׁא בְּרִיךְ הוּא). And after he deliberates and repents from his sins (וּבָתַר דְּאִימְלָךְ וְתַב מֵחוֹבֵיהּ), now he is honored from himself (הַשְׁתָּא אִיהוּ אִתְיָיקַר מִגַּרְמֵיהּ). And Kudsha Berikh Hu proclaims upon him and says: Since you were precious in My eyes, you have been honored-you yourself have made yourself precious (וְקוּדְשָׁא בְּרִיךְ הוּא קָארֵי עָלֵיהּ ואָמַר, מֵאֲשֶׁר יָקַרְתָּ בְּעֵינָי נִכְבָּדְתָּ, אָתְּ מִגַרְמָךְ יָקַרְתָּ).

In My eyes you have been honored, and I have loved you (בְּעֵינָי נִכְבָּדְתָּ וַאֲנִי אָהַבְתִּיךָ). For there is no love of Kudsha Berikh Hu with a human being in this world except with one who repents from his sins (דְּהָא לֵית רְחִימוּ לְקוּדְשָׁא בְּרִיךְ הוּא בַּהֲדֵי בַּר נָשׁ בְּהַאי עַלְמָא, אֶלָּא בְּמָאן דְּתָב מֵחוֹבֵיהּ). And for this reason: I have loved you (וְעַל דָּא אֲנִי אָהַבְתִּיךָ). But what shall I do, for I have given permission to the serpent to cause damage? (אֲבָל מָה אַעֲבִיד דְּהָא יַהֲבִית רֵשׁוּ לְחִוְיָא לְנָזְקַא). This is the time of which it is said: And I will give man in your stead (דָא הוּא עֵיטָא, וָאֶתֵּן אָדָם תַחְתֶּיךָ). What is “Adam” that Kudsha Berikh Hu gives in his stead? It is that man who comes from another nation, whom that serpent from his side may consume-as it is written: And I will give man (מַאי אִיהוּ אָדָם דִּיהַב קוּדְשָׁא בְּרִיךְ הוּא תְּחוֹתֵיהּ, הַהוּא אָדָם דְּאָתֵי מֵעַמָּא אַחֲרָא, דְּהַהוּא חִוְיָא מִדִּילֵיהּ יֵיכוּל, דִּכְתִיב וָאֶתֵּן אָדָם).

Do not read “Adam,” but rather “Edom” (אַל תִּקְרֵי אָדָם, אֶלָּא אֱדוֹם). And nations instead of your soul-this is, one people shall prevail over another people; this is the seed of Esav, who is given in place of his soul (וּלְאֻמִּים דָא הוּא, לְאוֹם מִלְאוֹם יֶאֱמָץ, וְדָא זַרְעָא דְעֵשָׂו דְּיָהִיב תֵחוֹת נַפְשֵׁיהּ). While they were sitting (אַדְהֲווֹ יַתְבֵי), Behold, this Jew who robbed that gentile who killed a snake, came on the road weary and faint (הַא הַאי יוּדָאי דְּגָזַל הַהוּא גּוֹי דְּקָטַל חִוְיָא, אֲתָא בְּאוֹרְחָא לָאֵי וְעַיֵף). And from the strength of the sun he entered that field and sat under a tree (וּמִגּוֹ תַּקִּיפוּ דְשִׁמְשָׁא עֲאל בְּהַהוּא חֲקַל וְיָתִיב תְחוֹת אִילָנָא חַד). And he was murmuring against Kudsha Berikh Hu, and justified judgment upon himself, and said (וְהָוָה מִתְרָעֵם לְקוּדְשָׁא בְּרִיךְ הוּא, וּמָצְדִּיק עָלֵיהּ דִּינָא, וְאָמַר): Master of the world, it is revealed and known before You that I have no concern for myself, for my body, or for my possessions at all-for all that is done is done in judgment (מָארֵיהּ דְּעָלְמָא, גָּלוּי ויָדוּעַ קַמָּךְ דְּאֲנָא לָא חַיִּישְׁנָא עֲלַי וְעַל גּוּפִי וְעַל מָמוֹנִי כְּלוּם, דְּהָא בְּדִינָא אִתְעֲבִיד כָּל מָה דְּאִתְעֲבִיד). But my father and mother are old, and I have nothing with which to support them-for this I am concerned (אֲבָל אַבָּא וְאִימָא סָבִין אִית לִי דְּלֵית לִי בְּמָּה אַפָרְנֵס לוֹן, וְעַל דָּא חַיִּישְׁנָא). And furthermore, above all this, a certain bundle of dinarim was in that purse-that of a certain poor man, to make a wedding canopy for his poor daughter (וְתוּ עַל כָּל דָא, צְרוֹרָא חֲדָא דְּדִינָרִין דְהָוָה בְּהַהוּא אַרְנָקִי דְּחַד מִסְכְּנָא לְמֶעְבַּד חוּפָּה לִבְרַתֵּיהּ עַנְיָיא). What shall I do, Master of the world? For this my heart is pained exceedingly (מָה אַעֲבִיד מָארֵי דְּעָלְמָא, עַל דָּא כַּאִיבְנָא בְּלִבָּאי יַתִּיר).

He wept and said (בָּכָה וְאָמַר), The judgments of Hashem are truth; they have altogether been righteous (מִשְׁפָּטֵי ה' אֶמֶת צָדְקוּ יַחְדָּיו) (Psalms 119). The judgments of the Master of the world are truth (דִּינִין דְמָארֵי עַלְמָא, קְשׁוֹט אִינוּן). Why are they truth? (אֲמַאי אִינוּן קְשׁוֹט), because they have altogether been righteous (בְּגִין דְּצָדְקוּ יַחְדָּיו). For at the time that the judgment of Kudsha Berikh Hu desires to act (דְּהָא בְּשַׁעֲתָא דְּדִינָא דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמֶעְבַּד), how many shield-masters stand on this side and on that side, and they justify these by those and contend these with those (כַּמָה מָארֵי תְרִיסִין קַיְימִין מֵהַאי סְטָר וּמֵהָאי סְטָר וּמָצְדִיקִין אִלֵּין בְּאִלֵּין וּמַגִּיחִין אִלֵּין בְּאִלֵּין). Once these are made righteous with those and they are agreed as one (כֵּיוָן דְּצָדְקוּ אִלֵּין בְּאִלֵּין וְאִסְתָּכְּמָן כַּחֲדָא), then the judgments of Hashem are truth (כְּדֵין מִשְׁפָּטֵי ה' אֶמֶת). When is it that they have altogether been righteous? (אֵימָתַי צָדְקוּ יַחְדָּיו). When all the members of judgment on high make righteous (כַּד מַצְדִיקֵי כָּל בְּנֵי דִּינָא לְעֵילָא). And for this, Master of the world, for this I weep-and not for myself (וְעַל דָּא מָארֵי דְּעָלְמָא, עַל דָּא בַּכֵינָא וְלֹא עַל דִידִי).

Rabbi El'azar and the friends heard and arose to him (שָׁמַע ר' אֶלְעָזָר וְחַבְרַיָּיא וְקָמוּ לְגַבֵּיהּ). They saw him, that he was sitting under that tree, and they strengthened him and took him to them (חָמוּ יָתֵיהּ דְהָוָה יָתִיב תְחוֹת הַהוּא אִילָנָא וְאַתְקִיפוּ בֵּיהּ וּנְטָלוּ יָתֵיהּ לְגָּבֵּיהוֹן). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), do not fear-fortunate and true one (לֹא תִדְחַל-זַכָּאָה קְשׁוֹט), for if you were not worthy, Kudsha Berikh Hu would not have wrought for you a great miracle as He has done (דְּאִי לָאו זַכָּאָה אֲנְתְּ, לָא יַרְחִישׁ לָךְ קוּדְשָׁא בְּרִיךְ הוּא נִיסָא רַבְרְבָא כְּמָה דְּעָבַד). First, take your purse, and go and see what Kudsha Berikh Hu has done for your sake (בְּקַדְמִיתָא טוֹל אַרְנָקִי דִּילָךְ וְתֵּיזִיל וְתֵחְמֵי מָה דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּגִינָךְ).

He went with them and saw that gentile dead, and the serpent was exacting vengeance upon him, and was coiled upon his neck (אֲזָל בַּהֲדַיְיהוּ וְחָמָא הַהוּא גּוֹי מִית וְחִוְיָא הֲוָה עֲבִיד בֵּיהּ נוּקְמִין וְהָוָה כְּרִיךְ עַל קַדְלֵיה). That Jew spread himself upon the dust and gave thanks and praise to the Master of the world (אִשְׁתַּטַּח הַהוּא יוּדָאי בְּעַפְרָא וְאוֹדֵי וְשַׁבַּח לְמָארֵי עַלְמָא). And he arose and kissed the hands of Rabbi El'azar and the friends (וְקָם וְנָשִׁיק יְדוֹי דְּרִבִּי אֶלְעָזָר וְחַבְרַיָּיא). He said to them (אָמַר לוֹן): Now I know that Kudsha Berikh Hu has wrought this miracle on your account (הַשְׁתָּא יָדַעְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אַרְחִישׁ נִיסָא דָא בְּגִּינָיְיכוּ).

But, Rabbis, for my father and mother who are old, I weep, and for the poor man who had given me the bundle (אֲבָל רָבַּנָן, עַל אַבָּא וְאִימָא סָבִין דְּאִית לִי בַּכֵינָא וְעַל מִסְכֵּנָא דְּיַהִיב לִי צְרוֹרָא). He opened the purse and showed them the bundle, and likewise showed them the blow that the gentile had struck him (פָּתַח הַאָרְנָקִי וְאֲחְמֵי לוֹן צְרוֹרָא וְכֵן אֲחְמֵי לוֹן מָחָא דְּעָבַד לֵיהּ הַהוּא גּוֹי). Rabbi El'azar prayed over him, and he was healed (צַלֵּי רַבִּי אֶלְעָזָר עָלֵיהּ וְאִתְּסֵי). They drew near again to that gentile as before, and saw that serpent doing as at the beginning (קְרִיבוּ לְגַבֵּיהּ דְּהַהוּא גּוֹי כְּמִלְקַדְמִין, וְחָמוּ הַהוּא חִוְיָא דְהָוָה עֲבִיד כְּדְבְּקַדְמִיתָא).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): Serpent, whatever you have done, you have done fittingly (חִוְיָא כָּל מָה דְעַבָדְתְּ יֵאוֹת עֲבַדְתְּ). And moreover, that you have shown your strength and your might upon him, and you have exacted many revenges upon him (וְתוּ דְּאַחְמִית חֵילָךְ וּגְבוּרְתָךְ בֵּיהּ, וְעֲבְדָתְּ בֵּיהּ נוּקְמִין סַגִּיאִין). And behold, we have seen three times, and I have shown all that you have done (וְהָא חֲמֵינָן תְלַת זִמְנִין וְאַחְמִית כָּל מָה דְּעֲבַדְתְּ). From here on, go and conceal yourself in your cave, and I decree upon you that you shall not harm the creatures of the world (מִכָּאן וּלְהָלְאָה זִיל וְאִתְטָמָר בִּמְעַרְתָךְ, וְגָּזָרְנָא עֲלָךְ דְּלָא תַנְזִיק לְבִרְיָיתָא דְּעָלְמָא). The serpent withdrew and bent its head and went away (אִתְפְּרַשׁ הַהוּא חִוְיָא וְכַפָף רֵישֵׁיהּ וְאָזַל לֵיהּ).

Rabbi El'azar said to that Jew (אָמַר רַבִּי אֶלְעָזָר לְהַהוּא יוּדָאי): Take the testimony against your enemy (טוֹל עֲדָאָה דְשָׂנְאָךְ). For there is a purse of gold with him that the son of that gentile left to his father (דְּהָא כִּיסָא דְּדַהֲבָא אִית לֵיהּ לְגַבֵּיהּ דְשָׁבָק לֵיהּ בְּרֵיהּ דְּהַהוּא גּוֹי לְאָבוֹי), and do not take anything from his (וְלָא תִיטוֹל מִדִּילֵיהּ כְּלוּם). And go to the man of such-and-such a place (וְזִיל לְגַבֵּיהּ גַּבְרָא דְּדוּךְ פְּלַן), and you will find that his wife has died (וְתִשְׁכַּח דְּמִיתָא אִתְתֵּיהּ). Go to him and give him this purse of dinarim (זִיל לְגַבֵּיהּ וְהַב לֵיהּ כִּיסָא דְּדִינָרִין דָא), because that man has one son, and his name is Shimon (בְּגִין דְּהַהוּא גַּבְרָא אִית לֵיהּ בְּרָא חַד ושִׁמְעוֹן שְׁמֵיהּ), and he goes on business over the sea (וְהוּא אָזִיל בִּסְחוֹרָתָא עַל יַמָּא). And they are on the boat, and the son of this gentile stole this purse, and gave it to that wicked one (ואִינוּן בְּאֲרְבָּא, בְּרֵיהּ דְּהַאי גּוֹי גָּנָב לֵיהּ הַאי כִּיסָא, וְיָהַב לֵיהּ לְהַהוּא רָשָׁע). And say to that Jew to bring up this purse to his son, for shortly he will come to him (וְאֵימָא לְהַהוּא יוּדָאי דְּיַסְלִיק כִּיסָא דָא לִבְרֵיהּ, דְּלַעֲגָּל יֵיתֵי לְגַבֵּיהּ), and he will thank Kudsha Berikh Hu who returned the lost item to its owner (ויוֹדֵי לְקוּדְשָׁא בְּרִיךְ הוּא דְּאַחְזַר אַבֵידַתָא לְמָארֵיהּ). And so he did: he took the purse, and bowed before Rabbi El'azar and kissed his hands, and the friends marveled (וְכַךְ עֲבִיד, נָטַל כִּיסָא וְסָגִיד קָמֵיהּ דְרִבִּי אֶלְעָזָר וְנָשִׁיק יְדוֹי, תַּוְוהוּ חַבְרַיָּיא).

Rabbi Abba said (אָמַר רַבִּי אַבָּא): In every way, this is a marvel, in all that we have seen in you (בְּכָל אוֹרְחָא דָא אִיהוּ תַוְוהָא בְּכָל מָה דְחַמִינָן בָּךְ). And now this marvel is upon marvel-what is this? (וְהַשְׁתָּא אִיהוּ תַוְוהָא עַל תַוְוהָא, מָהוּ דֵין). He said to them (אָמַר לְהוּ): This matter is not from a sign, nor from wisdom (מִלָּה דָא, לָאו בְּסִימָנָא אִיהִי, וְלָאו בְּחָכְמָתָא), but my spirit looked, and I saw it as if with the eye I beheld it (אֶלָּא רוּחָא דִילִי אִסְתָּכַל וַאֲנָא חֲמֵינָא כְּאִילוּ בְּעֵינָא חֲמֵינָא). All the friends marveled (תַּוְוהוּ כּוּלְּהוּ חַבְרַיָּיא). They all went, the friends and that Jew with them (אַזְלוּ כּוּלְּהוּ חַבְרַיָּיא וְהַהוּא יוּדָאי בַּהֲדַיְיהוּ), until they came to his father-in-law (עַד דְּמָטוּ לְגַבֵּיהּ חַמוֹי). When they came there (כֵּיוָן דְּמָטוּ לְתַּמָּן), they found his father-in-law sitting upon his couch and engaged in Orayta (אַשְׁכְּחוּהוּ לְחַמוֹי דְהָוָה יָתִיב עַל גַּבֵּי עֲרְסוֹי וְלָעֵי בְּאוֹרַיְיתָא). Rabbi El'azar blessed the blessing (בָּרִיךְ בִּרְכָתָא רַבִּי אֶלְעָזָר), and the friends blessed, and he rejoiced with them (וּבְרִיכוּ חַבְרַיָּיא ואִיהוּ חַדֵּי בַּהֲדַיְיהוּ).

Rabbi El'azar opened and said (פָּתַח רַבִּי אֶלְעָזָר ואָמַר): Heal me, Hashem, and I shall be healed; save me, and I shall be saved (רְפָאֵנִי ה' ואֶרָפֵא הוֹשִׁיעֵנִי וְאִוָשֵׁעָה) (Jeremiah 17). Once he said Heal me, Hashem, what is and I shall be healed? (כֵּיוָן דְּאָמַר רְפָאֵנִי ה', מָהוּ ואֶרָפֵא). Once he said Save me, what is and I shall be saved? (כֵּיוָן דְּאָמַר הוֹשִׁיעֵנִי, מָהוּ ואִוָשֵׁעָה). For when the healer heals, who is it that strikes? (כֵּיוָן דְּאַסְיָא מַסֵי, מַאן הוּא דְמָחֵי). Rather, some say: Rabbi Yosi, his father-in-law, said (אֶלָּא נ״א: אָמַר רַבִּי יוֹסֵי חֲמוֹי): All healing of the world is in the hand of Kudsha Berikh Hu (כָּל אַסְוָותָא דְּעָלְמָא בִּידָא דְּקוּדְשָׁא בְּרִיךְ הוּא).

But some of them are through the hand of a messenger, and some are not handed over into the hand of a messenger (אֲבָל אִית מִנְהוֹן עַל יְדָא דִשְׁלִיחַא, וְאִית מִנְהוֹן דְּלָא אִתְמְסָרוּ בִּידָא דִשְׁלִיחַא). And those that are given into the hand of a messenger-these are healings, but at times they return (וְאִינוּן דְּאִתְמַסְרוּ בִּידָא דִשְׁלִיחַא אַסְוָותָא אִינוּן, אֲבָל לְזִמְנִין מִתְהַדְרָן). But those that Kudsha Berikh Hu Himself heals never return for all time (אֲבָל אִינוּן דְּקוּדְשָׁא בְּרִיךְ הוּא מַסֵי, לָא מִתְהַדְרָן לְעָלְמִין). And for this reason, His healing is healing wherein there is no sickness at all (וְעַל דָּא אַסְוָותָא דִּילֵיהּ אִיהִי אַסְוָותָא דְּלֵית בָּהּ מַרְעָא כְּלָל). And because of this it is said: Heal me, Hashem, and I shall be healed-and this is without any accusation at all (וּבְגִין כָּךְ, רְפָאֵנִי ה' וְאֶרָפֵא, וְדָא בְּלָא קִטְרוּגָא כְּלָל). And now, friends, Kudsha Berikh Hu has healed me, and enriched me, and sweetened me (וְהַשְׁתָּא חַבְרַיָּא, קוּדְשָׁא בְּרִיךְ הוּא יָהַב לִי אַסְוָותָא וְעָשָׁק לִי וְעַרָב לִי). They related to him the whole story of the marvel (סָחוּ לֵיהּ כָּל הַהוּא עוֹבָדָא תָּוָוה), and he wept and rejoiced (וּבָכָה וְחַדֵּי). He said (אָמַר): friends, I vow that I will go to him and join with him, and give thanks and praise to the Master of the world (חַבְרַיָּיא, נָדַרְנָא דְּאֵיהַךְ לְגַבֵּיהּ וְאִתְחַבָּר בַּהֲדֵיהּ, ונוֹדֵי וּנְשָׁבָּח לְמָארֵי עַלְמָא). He rejoiced with them (חַדֵּי בַּהֲדַיְיהוּ). They said to him (אָמְרוּ לֵיהּ): In what were you engaged? (בְּמָאי הֲוִיתָא מִתְעַסֵּק). He said to them (אָמַר לוֹן): In the parashah of Balak I was engaged, and I saw that his wisdom was stronger and greater than the wisdom of Bilaam (בְּפָרָשַׁת בָּלָק הֲוִינָא מִתְעַסֵּק, וְחֲמֵינָא דְחָכְמְתָא דִּילֵיהּ הֲוָה תַקִּיף וְיַתִּיר מֵחָכְמָתָא דְּבִּלְעָם). The wisdom of Bilaam was for one moment (חָכְמָתָא דְּבִּלְעָם רִגְעָא חֲדָא), the wisdom of Balak was at all times (חָכְמָתָא דְּבָּלָק בְּכָל זִמְנָא). But the openings of all were in the hands of Bilaam, for he was complete in the mouth (אֲבָל מַפְתְּחָן כֻּלְּהוּ בִּידוֹי דְּבִּלְעָם הֲוִי, דְּאִיהוּ הֲוָה שְׁלִים בְּפוּמָא). Balak knew how to perform sorcery, but he did not know how to complete it with the mouth (בָּלָק הֲוָה יָדַע לְמֶעְבַּד חַרְשׁוֹי, וְלָא הֲוָה יָדַע לְאַשְׁלָמָא בְּפוּמָא).

He opened and said (פָּתַח וְאָמַר): But you, fear not, My servant Ya‘akov… (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב וְגוֹ׳) (Jeremiah 30). This verse, one must look into, and it has been established (הַאי קְרָא אִית לֵאִסְתַּכְּלָא בֵיהּ, אוּקְמוּהָ). But: Fear not, My servant Ya‘akov-from the sorceries of Bilaam (אַל תִּירָא עַבְדִּי יַעֲקֹב מֵחַרְשׁוֹי דְּבִּלְעָם), and do not be dismayed from the divinations of Balak (וְאַל תְּחַת מִקַסְמוֹי דְּבָּלָק).

Come and see (תָּא חֲזֵי): How both of them joined together, one with the other, at an evil time against Yisrael (הֵיךְ הֲווּ תַּרְוַיְיהוּ דָא בְּדָא בְּעֵיטָא בִּישָׁא לְקֳבֵּל יִשְׂרָאֵל). Bilaam said (אָמַר בִּלְעָם): Ya‘akov was in the house of Lavan, my father, and they divined divinations against him, and prevailed over him-so I will arrange divinations against him (יַעֲקֹב בְּבֵיתָא דְלָבָן אַבָּא הֲוָה, וְנָחָשׁ נָחְשִׁין לָקֳבְּלֵיהּ, וְיָכִיל לֵיהּ. אֲנָא אֲסָדֵר נָחְשִׁין לָקֳבְּלֵיהּ). Balak said (אָמַר בָּלָק): And I will arrange divinations of omens upon the Name that is called Yisrael (וַאֲנָא אֲסָדֵר קִסְמִין לִשְׁמָא דְּאִקְּרֵי יִשְׂרָאֵל). At that hour a spirit went out from the side of Yosef, from within the branches of the Tree, and it blew upon those divinations and nullified them (בְּהַהִיא שַׁעֲתָא נָפַק רוּחָא חֲדָא מִסִטְרָא דְּיוֹסֵף מִגּוֹ עַנְפֵי אִילָנָא ונָשִׁיב בְּאִינוּן נְחָשִׁים וּבָטִיל לוֹן). And this is what Yosef said: Do you not know that a man like me can indeed divine? (כִּי נָחֵשׁ יְנָחֵשׁ אִישׁ אֲשֶׁר כַּמוֹנִי) (Bereshit 44). What is a man like me? (מַאי אִישׁ אֲשֶׁר כַּמוֹנִי). Because of me, there is a Man above who will nullify divinations for your children, for my sake, who is above (בְּגִינִי אִית אִישׁ דְּנְחַשִׁים יְבַטֵל לְבְּנָיְיכוּ, בְּגִינִי אִיהוּ לְעֵילָּא). And this is a man like me (וְהַיְינוּ אִישׁ אֲשֶׁר כַּמוֹנִי). There is a Man above, from whom another spirit goes out from within the Tree below, and it blows upon that sorcery and nullifies them (אִית אִישׁ לְעֵילָּא דְּנָפַק רוּחָא אַחֲרָא מִגּוֹ אִילָנָא דִּלְתַתָּא ונָשִׁיב בְּהַהוּא קֶסֶם וּבָטִיל לוֹן). And this is divination upon the lips of a king (וְהַיְינוּ קֶסֶם עַל שִׂפְתֵי מֶלֶךְ). Who is “king”? It is the Tree below (מַאן מֶלֶךְ דָא, אִילָנָא דִּלְתַתָּא). Then Bilaam was established and said: For there is no enchantment in Ya‘akov, and no divination in Yisrael (כִּי לֹא נָחָשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל) (Numbers 23). And both of these were in these two sides (וְתַרְוַיְהוּ הֲווּ בִּתְרֵין סִטְרִין אִלֵּין). For I am with you (כִּי אִתְּךָ אֲנִי) - there were never days from the day the world was created that required so much for Kudsha Berikh Hu to be with Yisrael as at that time, when Bilaam sought to wipe out the enemies of Yisrael from the world (לָא הֲווּ יוֹמִין מִן יוֹמָא דְּאִתְבְּרֵיה עַלְמָא דְּאִיצְטְרִיךְ הָכִי לְמֶהֱוִי קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל, כְּהַהוּא זִמְנָא דְּבָעָא בִּלְעָם לְשֵׁיצָאָה לְשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל מֵעָלְמָא). And concerning this Kudsha Berikh Hu said: Bilaam wanted to wipe you out from the world, but I will not do so (וְעַל דָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא, בִּלְעָם בָּעָא לְשֵׁיצָאָה לְכוּ מֵעָלְמָא, אֲבָל אֲנָא לָא אַעֲבִיד הָכִי). For I will make an end of all the nations among whom I have scattered you, but of you I will not make an end (כִּי אֱעֶשֶׂה כַּלָּה בְּכָל הַגּוֹיִם אֲשֶׁר הִדַּחְתִּיךָ שָׁמָּה וְאוֹתְךָ לֹא אֱעֶשֶׂה כַלָּה) (Jeremiah 30). For even if all the people of the world come, they cannot wipe you out from the world (דְּאִילּוּ יֵיתוּן כָּל בְּנֵי עַלְמָא, לָא יֵיכְלוּן לְשֵיצָאָה לְכוֹן מֵעָלְמָא). Lavan came at first and sought to uproot Ya‘akov alone from the world (אֲתָא לָבָן בְּקַדְמִיתָא וּבְעָא לְאַעְקָרָא לֵיהּ לְיַעֲקֹב בִּלְחוֹדוֹי מֵעָלְמָא). Kudsha Berikh Hu came and shielded over him, as it is written: Take heed to yourself that you speak not with Ya‘akov from good to evil (הִשָׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רַע) (Bereshit 31). Pharaoh came and sought to wipe them out from the world (אֲתָא פַּרְעֹה וּבָעָא לְשֵיצָאָה לוֹן מֵעָלְמָא). Kudsha Berikh Hu came and shielded over them, as it is written: And as they afflicted them, so they multiplied and so they broke forth (וְכַאֲשֶׁר יֵעַנוּ אוֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ) (Exodus 1). Haman came and sought to wipe them out (אֲתָא הָמָן וּבְעָא לְשֵׁיצָאָה לוֹן). Kudsha Berikh Hu came and shielded over them, and turned everything back upon his own head (אֲתָא קוּדְשָׁא בְּרִיךְ הוּא ואָגִּין עֲלַיְיהוּ וַאֲתִּיב כֹּלָּא עַל רֵישֵׁיהּ). And so in every generation Kudsha Berikh Hu shields over Yisrael continually (וְכֵן בְּכָל דָרָא וְדָרָא קוּדְשָׁא בְּרִיךְ הוּא אַגִּין עֲלַיְיהוּ דְּיִשְׂרָאֵל תָּדִיר). And Yisrael said (וְיִשְׂרָאֵל אַמְרֵי): It is the kindnesses of Hashem that we are not consumed, for His mercies have not ended (חַסְדֵּי יְיָ כִּי לֹא תַמְנוּ כִּי לֹא כָלּוּ רַחֲמָיו) (Lamentations 3). It should have said for they have not ended (כִּי לֹא תַמוּ מִבָּעֵי לֵיהּ). Rather, the kindnesses of Hashem in every generation have been our support (אֶלָּא חַסְדֵּי יְיָ בְּכָל דָרָא וְדָרָא הֲווּ בְּסָעֲדָן), that we are not consumed and not destroyed (כִּי לֹא תַמְנוּ וְלָא אִשְׁתַצֵינָא). What is the reason? Because His mercies have not been withheld from us (מַאי טַעְמָא, דְּלָא אִתְמֵנָעוּ רַחְמוֹי מִינָן), as it is written: for His mercies have not ended (דִּכְתִיב כִּי לֹא כַלּוּ רַחֲמָיו).

Come and see (תָּא חֲזֵי): What is written first? And he sent messengers to Bilaam son of Be’or (וַיִשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֵּן בְּעוֹר). And afterward it is written: And the elders of Moav and the elders of Midyan went (וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן). It should have said: And the messengers came (הֲוָה לֵיהּ לְמֵימָר וַיָּבֹאוּ הַמַּלְאָכִים). Why did it change the word from what it said first? (מַאי טַעְמָא דְּקָא שָׁנֵי מִלָּה מִמַּאי דְּקָאָמַר בְּקַדְמִיתָא). Rather, that wicked one Balak was wise in all the levels above, those that tie knots to perform sorceries and divinations (אֶלָּא הַהוּא רָשָׁע דְּבָּלָק חַכִּים הֲוָה בְּכָל דַּרְגִּין דִלְעֵילָּא, אִינוּן דְּקַשְׁרִין קִשְׁרִין לְמֶעְבַּד בְּהוּ חַרְשִׁין וְקִסְמִין). And all those upper levels are from among those words upon which lower levels depend (וְכָל אִינוּן דַּרְגִּין עִילָאִין מִנֵּיהוּ מִלַיְיהוּ, דִּבְּהוּ כַּפְיָין לְדַּרְגִּין תַּתָּאִין). He said to him (אָמַר לֵיהּ): At every time that we have sorceries and divinations and enchantments, we have known levels and known angels that are made known to the sorceries and divinations (בְּכָל זִמְנָא דַּאֲנַן חַרְשִׁין וְקַסְמִין וְנָחְשִׁין, אִית לָן דַּרְגִּין יְדִיעָאן וּמַלְאָכִין יְדִיעָאן דְּאִשְׁתְּמוֹדְעָן לְגַבֵּי חַרְשִׁין וְקַסְמִין). But from here onward you must look into another place, higher (אֲבָל מִכָּאן וּלְהָלְאָה אִית לָךְ לְעַיְינָא בְּאֲתָר אַחֲרָא עִילָאָה). He wrote for him other names in those holy levels (כָּתַב לֵיהּ שְׁמָהָן אֲחַרָנִין בְּאִינוּן דַּרְגִּין קַדִּישִׁין). And so is the way of divinations and sorceries: they know those levels upon which that sorcery rests (וְהָכִי אוֹרְחַיְיהוּ דְּקַסְמִין וְחַרְשִׁין, יַדְעֵי אִינוּן דַּרְגִּין דְּהַהוּא קֶסֶם שַׁרְיָיא עֲלַיְיהוּ). And they perform their sorceries, and apply them to other upper levels beyond them, and they do what they do (וְעַבְדִּין חַרְשָׁיְיהוּ וְאוּמָאן לוֹן בְּדַּרְגִּין אַחֲרָנִין עִלָּאִין מִנַיְיהוּ, וְעַבְדִּין מָה דְּעָבְדִין). He sent to him thus (שָׁלַח לֵיהּ הָכִי): This people-their bond is not like the bond of the other nations of the world (עַמָּא דָא, לָאו קִשְׁרָא דִּילְהוֹן כִּשְׁאַר עַמִּין דְּעָלְמָא). But their bond is in another higher place, tied above all the levels (אֲבָל קִשְׁרָא דִּילְהוֹן בַּאֲתַר אַחֲרָא עִילָאָה מִתְקַשְׁרָן לְעֵילָּא מִכָּל דַּרְגִּין). He wrote and sent to him the genealogy and patronage of the twelve princes, merchants of the revolving wheels of the holy chariot (כָּתַב וְשַׁלַּח לֵיהּ פִּיפּוּסָא וּפַטְרוֹנָא דִתְרֵיסָר נְשִׁיבִין דְּסַחֲרָן גַּלְגָּלֵי רְתִיכָא דְכוּרְסַיָּיא קַדִּישָׁא). He said to him (אָמַר לֵיהּ): If you will look, in these you should look (אִי תִּסְתַּכֵּל, בְּהָנֵי תִּסְתַּכֵּל), because these twelve are bound with the twelve tribes (בְּגִין דְּהָנֵי תְרֵיסָר דְּמִתְקַשְׁרָן בְּי״ב שִׁבְטִין). And if you will work sorceries with these, in their likeness below-that are the twelve tribes and twelve separated banners-you will be able against them, and strike them with battle, and uproot them from the world (וְאִי בְּהָנֵי תַעְבֵּיד חַרְשִׁין, בדִּיּוּקְנָא דִילְהוֹן לְתַתָּא דְּאִינוּן י״ב שִׁבְטִין וְי״ב דִגְלִין פְּרִישִׁין, נֵיכוּל לְהוּ ונָגִיח בְּהוּ קְרָבָא וְנֵעֶקַר לְהוּ מֵעָלְמָא). And this is: And he sent messengers (וְהַיְינוּ וַיְשַׁלַּח מַלְאָכִים). Surely this is what is written: and divinations were in their hand (וּדְאַי הֲדָא הוּא דִכְתִיב, וּקְסָמִים בְּיָדָם) (Numbers 22). These genealogies of the holy angels were in their hands (פִּיפּוּסִין דְּמַלְאָכִין קַדִּישִׁין הֲווּ אַתְיָין בִּידַיְיהוּ). And he did not know that all the upper levels are in the hand of Kudsha Berikh Hu (וְאִיהוּ לָא יָדַע דְּכָל דַּרְגִּין עִלָּאִין בִּידָא דְקוּדְשָׁא בְּרִיךְ הוּא אִינוּן). What did Balak think? He thought that the people of Yisrael were delivered into the hands of angels like the other nations of the world (מָה חָשִׁיב בָּלָק, חָשִׁיב דְעֲמָא דְּיִשְׂרָאֵל אִתְמְסָרוּ לְמַלְאָכִין כִּשְׁאָר עַמִּין דְּעָלְמָא). And therefore he wrote the names of these twelve angels and sent them to him (וְעַל דָא כָּתַב שְׁמָהָן דְּאִלֵּין מַלְאָכִין תְּרֵיסָר, וְשַׁלַּח לֵיהּ). And this is: And he sent angels (וְהַיְינוּ וַיְשַׁלַּח מַלְאָכִים).

He said to him (אָמַר לֵיהּ): Come and see, all the levels that are tied with knots to break this people are from the side of the north (תָּא חֲזֵי, כָּל דַּרְגִּין דְּאִינוּן מִתְקַשְׁרָן קִשְׁרִין לְתַבְרָא עַמָּא דָא, מִסִטְרָא דְּצָפוֹן אִינוּן). And from the side of the north they are destined to fall (וּמִסִטְרָא דְּצָפוֹן זְמִינִין לְמִנְפַּל), and the dominion of our sorceries is from the side of the north (וְשׁוּלְטָנוּ דְחַרְשִׁין דִּילָן בְּסִטְרָא דְּצָפוֹן אִינוּן). Now we can strike them with battle, for these twelve are bound with them, and from the side of the north they are counted (הַשְׁתָּא נֵיכוּל לְאַגָּחָא בְּהוֹן קְרָבָא, דְּהָא תְרֵיסָר אִלֵּין מִתְקַשְׁרָן בְּהוּ, וּמִסִטְרָא דְּצָפוֹן שַׁרְיָין לְמִמְנֵי). And since on the left their strength rests, it weakens and is broken (וְהוֹאִיל וּמִשְׂמֹאלָא שַׁרְיָין תוּקְפָא דִּילְהוֹן, אִתְחַלָשׁ וַאִתְּבַּר). For all their strength is from that side (בְּגִין דְכָל תוּקְפָא דִּילְהוֹן לְהַהוּא סְטָר אִיהוּ). What is that which is said? Standing upon twelve oxen, three facing north (עוֹמֵד עַל שְׁנֵים עֲשָׂר בָּקָר שְׁלֹשָׁה פּוֹנִים צָפוֹנָה) (II Chronicles 4). From the north they are counted (מִצָּפוֹן שָׁארֵי לְמִמְנֵי).

He said (אָמַר): behold, our strength is from the north (הַא תוּקְפָא דִּילָן מִצָּפוֹן אִיהוּ), and they are forty minus one strong levels of iron and copper (וְאִינוּן אַרְבָּעִים חָסֵר חַד, דַּרְגִּין תַּקִּיפִין מִפַּרְזְלָא וּנְחָשָׁא), and beneath them there is no reckoning (וּתְּחוֹתַיְיהוּ לֵית לוֹן חוּשְׁבָּנָא). Because of this, we are able to wage war and contend with them (וְעַל דָא נֵיכוּל לְאַגָּחָא קְרָבָא וּלְאִתְגָרַאָה בְּהוּ). And Kudsha Berikh Hu did not act so (וְקוּדְשָׁא בְּרִיךְ הוּא לָא עֲבִיד הָכִי), for He did not leave them in the hands of angels or the hosts of heaven (דְּלָא שָׁבִיק לוֹן לְמַלְאָכִים וְלָא לְחֵילֵי שְׁמַיָא), but to Kudsha Berikh Hu [the Holy One, blessed be He] alone (אֶלָּא לְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). He divided all great angels and rulers among all the other nations (וְכָל מַלְאָכִין רַבְרְבִין וְשִׁלְטוֹנִין, פְּלַג עַל כָּל שְׁאָר עַמִּין). When Yisrael came (וְכָד אָתוּ יִשְׂרָאֵל), He took them Himself alone (נָטִיל לוֹן אִיהוּ בִּלְחוֹדוֹי), and gave them an inheritance in strength, in the body of the Tree (וְאַחֲסִין לוֹן בְתוּקְפָא בְּגוּפָא דְּאִילָנָא), and did not leave them in the hands of angels (וְלָא שָׁבָק לוֹן בִּידָא דְּמַלְאָכִין), nor in the hands of appointed ones and great rulers of the world (וְלָא בִּידָא דִמְמַנָּן וְרַבְרְבִין דְּעָלְמָא).

As it is written: When the Most High gave inheritance to the nations… (דִּכְתִיב בְּהַנְחֵל עֶלְיוֹן גּוֹיִם וְגוֹ׳) (Deuteronomy 32). And these twelve borders are encompassed in the four directions of the world (וְאִלֵּין י״ב תְּחוּמִין מֵתַחְמָן בְּד׳ סִטְרֵי עַלְמָא). After He spread out branches and leaves, He took Yisrael and placed them in the strength of the body of the Tree (לְבָתַר דְבָדָר עַנְפִּין וְטַרְפִין, נָטַל לְיִשְׂרָאֵל ואַחֲסִין לוֹן בְתוּקְפָא דְּגוּפָא דְּאִילָנָא). As it is written: For Hashem’s portion is His people, Ya‘akov the lot of His inheritance (דִּכְתִיב כִּי חֵלֶק יְיָ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): How fitting and beautiful is this (כַּמָּהּ יֵאוֹת וְשַׁפִּיר הַאי). Fortunate is our path (זַכָּאָה אוֹרְחָא דִּילָן). And how many exalted, holy matters have been revealed to them and have I seen (וְכַמָּה מִילִין עִלָּאִין קַדִּישִׁין רַוָּוחְנָא לוֹן וְחֲמֵינָא). That Jew was there before them (הַהוּא יוּדָאי הֲוָה תַּמָּן לְקָמַיְיהוּ). He said to them (אָמַר לוֹן): Rabbis, all these matters-how good they are, and they are exalted and holy words (רָבַּנָן, כָּל מִילִין אִלֵּין, כַּמָה טָבָאן. וּמִילִין עִלָּאִין קַדִּישִׁין נִינְהוּ). What is written afterward? He found him in a desert land, and in a desolate howling wilderness… (מַאי דִּכְתִיב בַּתְרֵיהּ, יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתוֹהוּ יְלֵל יְשִׁימוֹן וְגוֹ׳). They said to him (אָמְרוּ לֵיהּ): If you know a word concerning this, say (אִי יָדַעְתְּ בֵּיהּ מִלָּה, אֵימָא). For it has been established concerning Avraham, that Kudsha Berikh Hu found him in a land that worshipped idolatry, and they did not know the faith of Kudsha Berikh Hu (דְּהָא אוּקְמוּה בְּאַבְרָהָם, דְאַשְׁכַּח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא דְּפַלְחֵי עֲבוֹדָה זָרָה וְלָא הֲווּ יַדְעֵי בִּמְהֵימְנוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא). Rather, all of them went astray after idolatry (אֶלָּא כּוּלְּהוּ הֲווּ טַעָאן בָּתַר עֲבוֹדָה זָרָה), and Avraham arose and flew up among them like a perfect branch before the Master of the world, and He found him there (וְקָם אַבְרָהָם וּפָרַח בֵּינַיְיהוּ עַנָפָא חֲדָא שְׁלִים קֳדָם מָארֵי דְּעָלְמָא. ואַשְׁכַּח לֵיהּ תַּמָּן). Kudsha Berikh Hu acted (עֲבָד קוּדְשָׁא בְּרִיךְ הוּא): He took that branch, and uprooted it from there, and prepared it and nurtured it (נָטַל לֵיהּ לְהַהוּא עַנְפָא, וְאָעֲקַר לֵיהּ מִתַּמָּן ואַשְׁרֵי לֵיהּ, ואִשְׁתַּדֵּל). And He planted it in another land, as it is written: Go for yourself, from your land… (דִּכְתִיב לֵךְ לְךָ מֵאַרְצֶךָ וְגוֹ׳) (Bereshit 12). And He made from him a holy people (וְעָבִיד מִנֵּיהּ עַמָּא קַדִּישָׁא). And this is the finding that Kudsha Berikh Hu found in the world, in a land that did not believe in Him and did not know who He is (וְדָא הִיא מְצִיאָה דְאַשְׁכַּח קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא בְּאַרְעָא, דְּלָא מְהֵימְנֵי בֵּיהּ בְקוּדְשָׁא בְּרִיךְ הוּא וְלָא יַדְעֵי מַאן אִיהוּ).

That Jew said (אָמַר הַהוּא יוּדָאי): It is good, and the word is fitting (שַׁפִּיר הוּא, וְיֵאוֹת מִלָּה דָא). But it is fitting to ask (אֲבָל אִית לְשָׁאַלָא): If Avraham was the likeness that was needed (אִי אַבְרָהָם הֲוָה דִּיּוּקְנָא דְּאִיצְטְרִיךְ). Furthermore, this verse did not prove concerning Avraham at all, and Avraham is not mentioned here at all, nor Yitzḥak, but only Ya‘akov (וְתוּ דְּהָא קְרָא, לָא אוֹכַח עַל אַבְרָהָם כְּלָל וְלָא אִדְכָּר לְאַבְרָהָם כְּלָל, וְלָא לְיִצְחָק, אֶלָּא לְיַעֲקֹב בִּלְחוֹדוֹי). As it is written: For Hashem’s portion is His people, Ya‘akov the lot of His inheritance (דִּכְתִיב כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32). And afterward it is written: He found him in a desert land… (וּבַתְרֵיהּ כְּתִיב יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתוֹהוּ יְלֵל יְשִׁימוֹן וְגוֹ׳).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): With all this, it is not difficult here (עִם כָּל זֶה לֹא קַשְׁיָא הָכָא). For concerning Avraham we have found that he went out from idol worshippers (דְּהָא אַבְרָהָם אַשְׁכְּחָן דְּנָפַק מִגּוֹ פָּלְחֵי עֲבוֹדָה זָרָה). And here, even though it mentions Ya‘akov, it refers to Avraham (וְהָכָא אַף עַל גַּב דְיַעֲקֹב אַדְכָּר, הוּא עַל אַבְרָהָם). And there is no contradiction at all in this matter (וְלֵית פִּירוּכָא כְּלָל בְּמִלָּה דָא). But if you know a word or a new interpretation, say (אֲבָל אִי יָדַעְתְּ מִלָּה אוֹ חִדּושָׁא אִימָא).

That Jew opened and said (פָּתַח וְאָמַר הַהוּא יוּדָאי): And the earth was tohu and bohu, and so forth (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְגוֹ׳) (Bereshit 1). What is “earth”? It is that which is made known, above and below (מַאן אָרֶץ, הַהִיא דְאִשְׁתְמוֹדַע עִילָאָה וְתַּתָּאָה). Was tohu-what is tohu? (הָיְתָה תֹהוּ, מַאי תֹהוּ). This is the green line that surrounds all the world, and it is called the line of tohu (דָא קַו יָרוֹק דְאַקִיף כָּל עַלְמָא ואִיקְרֵי קַו תֹהוּ). As it is written: He shall stretch upon it the line of tohu, and the stones of bohu (דִּכְתִיב ונָטָה עָלֵיהּ קַו תֹהוּ ואַבְנֵי בֹּהוּ) (Isaiah 34). Bohu-as we have learned (בֹּהוּ, כְּמָה דְּתָנֵינָן): stones immersed, which sink into the depths, and from them emerge waters (אֲבָנִין מֵפוּלָמוֹת דְמִשְׁתַקְעָן גּוֹ תְהוֹמֵי וּמִנְהוֹן נַפְקֵי מַיִין).

Now it is to be known (הַשְׁתָּא אִית לְמִנְדַע): Tohu, which is the green line-what is this green line? (תֹהוּ דְּאִיהוּ קַו יָרוֹק, מַאן הֲוָה קַו יָרוֹק). Rather, we have found in the book of the physician of Kartina—by the Jew of Caesarea, though they called him the Physician of Kartina (אֶלָּא אַשְׁכְּחָן בְּסִפְרָא דְּאַסְיָא דְקַרְטִינָאָה וְיוֹדָאן דְקֵסָרֵי שְׁמֵיהּ, וְקָרָאן שְׁמֵיהּ אַסְיָא קַרְטִינָאָה). Because he was great above all physicians and precious in wisdom (בְּגִין דְהוּא רָב עַל כָּל אַסְיָין וְיַקִּירָא בְּחָכְמָתָא). And thus they say in the Persian tongue to a precious man (וְהָכִי אָמַר בְּלָשׁוֹן פַּרְסִי לְבַּר נָשׁ יַקִּירָא). And he said: And the earth was tohu-what is tohu? It is the green line that encircles the world (וְהוּא אָמַר, וְהָאָרֶץ הָיְתָה תֹהוּ, מַאי תֹהוּ, אִיהִי קַו יָרוֹק דְּאַסְחַר עַלְמָא). And what is it? The shell of the nut, and this is the shell on the outside, which is green (וּמָאן אִיהוּ קְלִיפָּא דֶּאֱגוֹזָא, וְדָא אִיהוּ קְלִיפָּה דִּלְבַר דְּאִיהוּ יָרוֹק). Inside it is bohu, and these are the immersed stones, from which emerge waters (לְגוֹ מִנֵּיהּ בֹּהוּ, וְאִינוּן אֲבָנִין מֵפוּלָמוֹת דְּמִנְּהוֹן נַפְקֵי מַיִין). From tohu were drawn skin and flesh (מִן תֹהוּ אִתְמַשְׁכָאן עוֹר וּבָשָׂר). From bohu were drawn the bones, inside it (מִן בֹּהוּ אִתְמְשָׁכוּ גַּרְמֵי לְגוֹ מִנֵּיהּ). Darkness-this is the thin drawing from which the people of Esav were drawn (וְחֹשֶׁךְ, דָא מְשִׁיכוּ דְּאִתְמַשָׁךְ מִנֵּיהּ עַמָּא דְעֵשָׂו). And if you would say, what is tohu? Behold, this is truly so, that darkness depends upon it (וְאִי תֵּימָא מַאן תֹהוּ, הֲרֵי הוּא וַדַּאי, דְּהָא חֹשֶׁךְ מִנֵּיהּ תַלְיָּיא). But those immersed stones entered into the middle, and from them bones were drawn, as has been said (אֶלָּא אִינוּן אֲבָנִין מְפוּלָמוֹת, עָאלוּ בְּאֶמְצָעִיתָא דְמִנֵּיהּ אִתְמַשְׁכָאן גַּרְמֵי כְּמָה דְּאִתְּמַר). And darkness is a thin drawing, from which Esav was drawn (וְחֹשֶׁךְ מְשִׁיכוּ דָקִיק, דְּמִנֵּיהּ אִתְמְשָׁךְ עֵשָׂו). And the spirit of God-this is the brain of the nut, from which Ya‘akov the complete one was drawn, in the likeness of this nut (וְרוּחַ אֱלֹהִים, דָא מוֹחָא דֶּאֱגוֹזָא, דְּמִתַּמָּן אִתְמְשָׁךְ יַעֲקֹב שְׁלֵימָא, כְּגַוְונָא דֶּאֱגוֹזָא דָא). This is the secret of what is written (רָזָא דִּכְתִיב): And behold, a stormy wind came out of the north (וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן) (Ezekiel 1)-corresponding to tohu (לָקֳבְלֵיהּ דְּתֹהוּ). Inside it, a great cloud-corresponding to bohu (לְגוֹ מִנֵּיהּ, עָנָן גָּדוֹל, לְקֳבְּלֵיהּ דְּבֹּהוּ). Inside it, a fire flashing continually-corresponding to darkness (לְגוֹ מִנֵּיהּ, וְאֵשׁ מִתְלַקַּחַת, לְקֳבְּלֵיהּ דְחֹשֶׁךְ).

Inside it, a radiance surrounding it-corresponding to the spirit of God (לְגוֹ מִנֵּיהּ, ונֹגַהּ לוֹ סָבִיב, לְקֳבְּלֵיהּ דְרוּחַ אֱלֹהִים). And from within it, as the appearance of ḥashmal, inside of all (וּמִתוֹכָה כְּעֵין הַחַשְׁמַל, לְגוֹ מִכֹּלָּא). Over against it, hovering over the face of the waters (לְקֳבְּלֵיהּ מְרַחֶפֶת עַל פְּנֵי הַמַּיִם). This is the spirit of Imma Ila’ah, that hovers over all (דָא רוּחָא דְּאִימָא עִילָאָה, דְּקָא מְרַחֶפֶת עַל כֹּלָּא). And Ya‘akov the perfect one, he is this, and this is the brain of the nut (וְיַעֲקֹב שְׁלֵימָא אִיהוּ, וְדָא מוֹחָא דֶּאֱגוֹזָא). And Kudsha Berikh Hu found him in a desert land, surely (וְקוּדְשָׁא בְּרִיךְ הוּא יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, ודַּאי). Afterward Kudsha Berikh Hu made it that all those shells be subjugated to him (לְבָתָר עֲבָד קוּדְשָׁא בְּרִיךְ הוּא דְּכָל אִינוּן קְלִיפִּין יְהוֹן כּוּלְהוֹן מִשְׁתַּעְבְּדָן לֵּיהּ). Thus far was written in that book of the Physician of Kartina (עַד הָכָא הֲוָה כְּתִיב בְּהַהוּא סִפְרָא דְקַרְטִינָאָה אַסְיָא).

Afterward it was inscribed in this verse: every sickness that needs a physician, wise to act for the sick lying in his bed, prisoners of the King, to serve the Master of the world (לְבָתַר הֲוָה רָשִׁים בְּהַאי קְרָא, כָּל נְטוּרָא דְּאִיצְטְרִיךְ אַסְיָא, חַכִּים לְמֶעְבַּד לְמֵרַע דְּשָׁכִיב בְּבֵי מָרְעֵיה אֲסִירֵי דְּמַלְכָּא, לְמִפְלַח לְמָארֵי עַלְמָא). When the physician goes to him, he shall find him in a desert land and in a desolate howling wilderness; the sicknesses resting upon him he shall find, prisoners of the King (דְּכָד אָזִיל אַסְיָא חַכִּים לְגַבֵּיהּ, יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁימוֹן. מַרְעִין דְּשַׁרְיָין עָלֵיהּ אַשְׁכָּח לֵיהּ בַּאֲסִירֵי דְּמַלְכָּא).

If you would say: since Kudsha Berikh Hu decrees to heal him, let no man labor after him-no! (אִי תֵימָא הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא יִפְקוֹד לְתַפְשָׁא לֵיהּ דְּלָא יִשְׁתַדָּל בַּר נָשׁ אַבַּתְרֵיהּ, לָאו הָכִי). For David said: Blessed is he that considers the poor… and “poor” is the one lying in his sickbed (דְּהָא דָוִד אָמַר אַשְׁרֵי מַשְׂכִּיל אֶל דַּל וְגוֹ׳, וְדַּל הוּא דְּשָׁכִיב בְּבֵי מָרְעֵיה) (Psalms 41). And if the physician is wise, Kudsha Berikh Hu gives blessing to the one who labors with him (וְאִי אַסְיָא חַכִּים הוּא, קוּדְשָׁא בְּרִיךְ הוּא יָהַב לֵיהּ בִּרְכָאָן לְהַהוּא דְּיִשְׁתָּדַּל בֵּיהּ). And that physician shall find him in a desert land, in his sickbed he lies (וְהַהוּא אַסְיָא יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, בְּבֵי מָרְעֵיה שָׁכִיב). And in a desolate howling wilderness-these are the sicknesses pressing upon him (וּבְתֹהוּ יְלֵל יְשִׁימוֹן, דְּאִינוּן מַרְעִין דַחֲקִין לֵיהּ). What must he do? He shall surround him, surround in circuit, and bring remedies to prevent from him those words that harm him. Let blood, and the evil blood shall depart from him (מָאי אִיצְטְרִיךְ לֵיהּ לְמֶעְבַּד יְסוֹבֵבֶנְהוּ, יְסוֹבֵב סִיבּוּב וְיֵיתֵי עִילוֹת בְּגִין דְיִמְנָע מִנֵּיהּ אִינוּן מִלִּין דְנָזְקִין לֵיהּ, יָקִיז לֵיהּ, וְיִפּוּק מִנֵּיהּ דָּמָא בִּישָׁא).

He shall understand him-look and comprehend that sickness, from what it is (יְבוֹנְנֵהוּ, יִסְתַּכֵּל וְיָבִין, הַהוּא מַרְעָא מִמַּה הֲוִי). And he shall look, lest it increase upon him, and crush it (וְיִסְתַּכֵּל בְּגִין דְּלָא יִתְרַבֵּי עֲלוֹי וְיִמְאָךְ לֵיהּ). Afterward he shall guard him as the pupil of his eye, so that he be preserved as is fitting with those potions, with those remedies that are needed for him (לְבָתָר יִצְרֶנְהוּ כְּאִישׁוֹן עֵינוֹ, בְּגִין דִּיְהֵא נָטִיר כְּדְקָא יֵאוֹת בְּאִינוּן מַשְׁקִין, בְּאִינוּן אַסְוָותָא דְּאִצְטְרִיכוּ לֵיהּ). And let him not err among them, for if he err even in one word, Kudsha Berikh Hu regards that physician as though he shed blood and killed him (וְלָא יִטְעֵי מִנַיְיהוּ, דְאִלְמָלֵי יִטְעֵי אֲפִילּוּ בְּמִלָּה חֲדָא, קוּדְשָׁא בְּרִיךְ הוּא חָשִׁיב עַל אַסְיָא כְּאִילוּ שָׁפִיך דָּמָא וְקַטְלֵיהּ). Because Kudsha Berikh Hu desires (בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי) that even though that certain man is in the prison-house of the King (דְּאַף עַל גַּב דְּהַהוּא בַּר נָשׁ אִיהוּ בֵּי אֲסִירֵי דְּמַלְכָּא), that a man should exert himself for him (דְּיִשְׁתָּדַּל בַּר נָשׁ עָלֵיהּ) and assist him to bring him out from the prison-house (וִיְסָיֵּיעַ לֵיהּ לְאַפָּקָא לֵיהּ מִבֵּי אֲסִירֵי). And he would say thus (וְהָוָה אָמַר הָכִי): Kudsha Berikh Hu judges the judgments of the people of the world Above (קוּדְשָׁא בְּרִיךְ הוּא דָן דִּינִי בְּנֵי עַלְמָא לְעֵילָּא): whether for death (הֵן לָמוּת), whether for uprooting (הֵן לְשָׁרוּשֵׁי), whether for eradication (הֵן לַעֲקוֹר), whether for punishing their possessions (הֵן לַעֲנוֹשׁ נִכְסִין). One who is seen to be punished through possessions (מַאן דְאִתְחֲזֵי לַעֲנוֹשׁ נִכְסִין), falls into the house of his master and is not healed (נָפִיל בְּבֵי מָרְעֵיה וְלָא יִתְסֵי), until everything that was decreed upon him has passed (עַד דְּעָבַר כָּל מָה דְּאִתְגַּזַר עָלֵיהּ).

Once he has been punished through his wealth (כֵיוָן דְאִתְעֲנָשׁ בְּמָמוֹנֵיהּ), and has given all that was decreed upon him (וְיָהִיב לֵיהּ כָּל מָה דְּאִתְגַּזַר עָלֵיהּ), he is healed and departs from the prison-house (אִיתְסֵי וְנָפַק מִבֵּי אֲסִירֵי). Therefore, one must exert himself on his behalf (וְעַל דָא אִיצְטְרִיךְ לְאִשְתָּדְּלָא עָלֵיהּ), to pay the penalty and go forth (דְיִתֵּן עוֹנָשָׁא וְיִפּוּק). One who is seen to be uprooted (מַאן דְאִתְחֲזֵי לְשָׁרוּשֵׁי), they will seize him (יִתְּפְסוּן לֵיהּ), and place him in the prison-house (וְיַהֲבֵי לֵיהּ בְּבֵי אֲסִירֵי), until he is entirely uprooted (עַד דְיִשְׁתַרֵשׁ מִכֹּלָא). And sometimes he is uprooted only from the outer branches (וּלְזִמְנִין דְיִשְׁתַרֵשׁ מִשָׁיְיפוֹי), or from one of them (אוֹ מֵחַד מִנַיְיהוּ), and afterwards they will bring him out from the prison-house (וּלְבָתַר יִפְּקוּן לֵיהּ מִבֵּי אֲסִירֵי). One who is seen to die (מַאן דְאִתְחֲזֵי לָמוּת), such is the case (הָכִי הוּא), that even if he were to give all ransom and all the wealth of the world (דְּאִילּוּ יִתֵּן כָּל כּוֹפְרָא וְכָל מָמוֹנָא דְּעָלְמָא), he would not be saved (לָא יִשְׁתְזִיב). Therefore, a wise healer must exert himself for him (וְעַל דָּא אִיצְטְרִיךְ לְאַסְיָּיא חַכִּים לְאִשְתָדְּלָא עָלֵיהּ): if he can give him healing of the body (אִי יָכִיל לְמֵיהַב לֵיהּ אַסְוָותָא מִן גוּפָא), good (יֵאוֹת). And if not (וְאִי לָאו), let him give healing to his Neshama (יִתֵּן לֵיהּ אַסְוָתָא לְנִשְׁמָתֵיהּ), and exert himself for the healing of the soul (וְיִשְׁתְדַּל עַל אַסְוָותָא דְּנִשְׁמָתָא). And this is the healer that Kudsha Berikh Hu exerts Himself upon (וְדָא הוּא אַסְיָא דְקוּדְשָׁא בְּרִיךְ הוּא יִשְׁתַדָּל עָלֵיהּ) in this world and in the world to come (בְּהַאי עַלְמָא וּבְעָלְמָא דְאָתֵי).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), until now I have not heard of this healer (עַד הַשְׁתָּא לָא שָׁמַעְנָא מֵאַסְיָּיא דָא) and of this book (וּמִסִפְרָא דָא), except on one occasion (בָּר מִזִמְנָא חֲדָא), when a certain traveler said to me (דְּאָמַר לִי טַיָּיעָא חֲדָא), who heard from his father (דְּשָׁמַע לְאָבוֹי), that there was a certain healer in his days (דְּאַסְיָא חַד הֲוָה בְיוֹמוֹי), and when he would look upon a man while he was in the house of his master (דְּכָד הֲוָה מִסְתַּכֵּל בְּבַר נָשׁ כַּד אִיהוּ בְּבֵי מָרְעֵיה), he would say: this one shall live and this one shall die (הֲוָה אָמַר, דָא חַי וְדָא מִית). And they would say of him (וַהֲווּ אַמְרִין עָלֵיהּ), Some say: “that he was meritorious” (נ״א: דְּהוּא הֲוָה זַכָּאָה), he was fearful (דָחִיל).

A sinner (חַטָּאָה). And anyone who is not able to cling in order to buy what was necessary (וְכָל מַאן דְּלָא יָכִיל לְמִדְבַּק גאצ״ל לְמִזְבַּן מָה דְּאִיצְטְרִיךְ), he would acquire it for him and give from his own (אִיהוּ הֲוָה קַנֵי לֵיהּ וְיָהִיב מִדִּילֵיהּ). And they would say (וַהֲווּ אַמְרִין), that there was no wise one in the world like him (דְּלֵית חַכִּים בְּעָלְמָא כְּגִינֵיהּ). And in his prayer he would accomplish more than what he did with his hands (וּבִצְלוֹתֵיהּ הֲוָה עֲבִיד יַתִּיר מִמַּה דְהָוָה עֲבִיד בִּידוֹי), and it seemed to us (וְכַדּוֹמֶה לָן), that this was that healer (דָא הֲוָה הַהוּא אַסְיָא).

That traveler said (אָמַר הַהוּא טַיָּיעָא), surely his book is in my hand (וַדַּאי סִפְרָא דִּילֵיהּ בְּיָדִי אִיהוּ), which I inherited from my father’s father (דְּקָא יְרִיתְנָא מֵאָבִי אַבָּא). And all the words of that book (וְכָל מִלּוֹי דְּהַהוּא סִפְרָא), all of them are founded upon the secrets of Orayta (כֻלְּהוּ אִתְיָּיסְדָן עַל רָזִין דְּאוֹרַיְיתָא), and hidden secrets we found in it (וְרָזִין סְתִימִין אַשְׁכַּחְנָא בֵּיהּ). And words of healing which he said were not fitting to do (וּמִילִין דְּאַסְוָותָא דְּאִיהוּ אָמַר דְּלָא יֵאוֹת לְמִפְעָל לוֹן), except for one who is fearful of sin (בָּר מַאן דְּאִיהוּ דָחִיל חַטָּאָה). And these are from what Bilaam would do (וְאִינוּן מִמַּה דְהָוָה עֲבִיד בִּלְעָם), who would whisper upon sickness (דְהָוָה לַחִישׁ עַל מֵרָע), and he would say with his mouth (וְהוּא אָמַר בְּפוּמֵיהּ), and he was healed immediately (וְאִתְּסֵי מִיָד). And all of them were explained in that book (וְכֻלְּהוּ בָּרִיר לוֹן בְּהַהוּא סִפְרָא). And he said (וְאָמַר): this is forbidden and this is permitted for one who fears sin (דָא אָסוּר וְדָא מוּתָּר לְמָאן דְדָחִיל חַטָּאָה), because many illnesses, he said (בְּגִין דְמָרְעִין סַגִּיאִין אָמַר), depend upon the healing of their mouth’s whisper (דְּתַלְיָיא אַסְוָותָא דִּילְהוֹן בִּלְחִישׁוּ דְפּוּמָא), and these are from the side of the serpent (ואִינוּן מִסִטְרָא דְנָחָשׁ), and from them from the side of sorcery (וּמִנְהוֹן מִסִטְרָא דְקֶסֶם). And all those that are forbidden to say with the mouth (וְכָל אִינוּן דְאָסוּר לוֹמַר בְּפוּמָא), and forbidden to perform in deed (וְאָסוּר לְמֶעְבַּד בְעוֹבָדָא), he would say (הֲוָה אָמַר). Until we found concerning known illnesses (עַד דְּאַשְׁכַּחְנָא עַל מַרְעִין יְדִיעָאן), that it was necessary to say thus (דְּאִיצְטְרִיךְ לוֹמַר כָּךְ), and to curse with excommunication and with ban upon that sickness (וּלְנָדוּיֵי בְּנִדוּי וּבְשָׁמַתָּא עַל הַהוּא מֵרַע), and this was very desirable for us (וְאִיהוּ תַוְוהָא סַגִּי לְגַבָּן). Rabbi El'azar rejoiced and the friends rejoiced (חַדֵּי רַבִּי אֶלְעָזָר וְחַדּוּ חַבְרַיָּיא).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), if this book were with us (אִי הַאי סִפְרָא הֲוָה לְגַבָּן), we would see what it is (נֵחְמֵי מַאי אִיהוּ). He said (אָמַר): I will hand it over with transmission on condition to show it (אֲנָא אֶמְסַר בִּמְסִירָה עַל מְנָת לְאַחֲוָאָה [לאחזאה]) to the Holy Luminary (לְבוֹצִינָא קַדִּישָׁא). And we have learned (וְתָנֵינָן), Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), that book was in my hand for twelve months (הַהוּא סִפְרָא הֲוָה בִּידִי תְרֵיסָר יַרְחֵי), and I found in it supernal lights (וַאשְׁכַּחְנָא בֵּיהּ נְהוֹרִין עִלָּאִין). When I came to those secrets which were from Bilaam (כַּד מָטֵינָא לְאִינוּן רָזִין דַהֲווּ מִבִּלְעָם), I desired them (תַּוָוהְנָא).

One day I whispered in a certain place (יוֹמָא חַד לַחִישְׁנָא בְּאֲתָר חַד), and the letters were ascending and descending (וַהֲווּ אַתְוָון סַלְקָן וְנַחְתָּן). Until I saw in a dream (עַד דְחַמִינָן בְּחֶלְמָא), and it said to me (וְאָמַר לִי): What have you to enter into a domain that is not yours? (מָה לָךְ לְמֵיעָל בִּתְחוּמָא דְּלָאו דִּילָךְ). I awoke (אִתְּעַרְנָא), and was distressed before me about the hidden secrets that were there (וְאֲבְאִישׁ קַמָּאי עַל רָזִין סְתִימִין דַהֲווּ תַּמָּן). I sent to that Jew and gave him the book (שָׁדַרְנָא לְהַהוּא יוּדָאי וְיַהִיבְנָא לֵיהּ סִפְרָא). And in the secrets of Bilaam I found from those names of angels that Balak sent to him (וּבְּרָזִין דְּבִּלְעָם אַשְׁכַּחְנָא מֵאִינוּן שְׁמָהָן דְּמַלְאָכִים דְּשָׁדָר לֵיהּ בָּלָק), but they were not arranged according to their orderings (וְלָא הֲווּ מִתְסָדְרָן עַל תִּיקוּנָיְיהוּ).

But many remedies I found in it (אֲבָל כַּמָה זִינֵי אַסְוָותָא אַשְׁכַּחְנָא בֵּיהּ), that were rectified upon the rectifications of Orayta and its hidden secrets (דְּקָא מִתְתַקְנֵי עַל תִּקּוּנֵי אוֹרַיְיתָא וְרָזִין סְתִימִין דִּילֵיהּ). And I saw that they were with piety and prayers to Kudsha Berikh Hu (וְחֲמֵינָא דְּאִינוּן בְּחַסִידוּתָא וּצְלוֹתִין לְקוּדְשָׁא בְּרִיךְ הוּא). And if you would say that he performed healings with verses of Orayta, Heaven forbid (וְאִי תֵּימָא דְהָוָה עֲבִיד אַסְוָותָא בִּפְּסוּקֵי דְּאוֹרַיְיתָא, חַס וְשָׁלוֹם). Rather, he would speak secrets of Orayta (אֶלָּא הֲוָה אָמַר רָזִין דְּאוֹרַיְיתָא), and upon that secret he would bring forth secrets of healing (וְעַל הַהוּא רָזָא אַפִּיק רָזִין דְּאַסְוָותָא), such as I had never seen in the world (דְּלָא חֲמֵינָא כְּהַהוּא גְוֹונָא לְעָלְמִין).

I said (אֲמֵינָא): Blessed is the Merciful One who has given wisdom to the sons of man from the supernal wisdom (בְּרִיךְ רַחֲמָנָא דְאַחְכִּים לִבְנֵי נָשָׁא בְּחָכְמָתָא דִלְעֵילָּא). And from those words of Bilaam I took (וּמֵאִינוּן מִלִּין דְּבִּלְעָם נָסִיבְנָא). And I saw in them (וְחֲמֵינָא בְּהוּ), that there was none in the world a sage in sorcery like him (דְּלָא הֲוָה בְּעָלְמָא חַכִּים בְּחַרְשִׁין כְּגִינֵיהּ). I said (אֲמֵינָא): Blessed is the Merciful One who abolished from the world sorcerers, that they should not lead astray the sons of man from after the fear of Kudsha Berikh Hu (בְּרִיךְ רַחֲמָנָא דְבָטִיל מֵעָלְמָא חַרְשִׁין דְּלָא יִטְעוּן בְּנֵי נָשָׁא מִבָּתָר דָּחַלְתָא דְקוּדְשָׁא בְּרִיךְ הוּא).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Bilaam the guilty one - who killed him and how was he killed? (בִּלְעָם חַיָּיבָא מַאן קָטִיל לֵיהּ, וְהֵיךְ אַקְטִיל). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): Pinchas and his company killed him (פִּנְחָס וְסִיעָתֵיהּ קַטְלוּהוּ), as it is written (דִּכְתִּיב): “They slew with their slain” (הָרְגוּ עַל חַלְלֵיהֶם) (Numbers 31). And we have learned (וְתָנֵינָן): In the city of Midian he was practicing his sorcery (בְּקַרְתָּא דְּמִדְּיָן הֲוָה עָבִיד בְּחָכְמְתָא דְּחַרְשׁוֹי), that he would fly in the air - he and the kings of Midian (דְּטָאסִין בַּאֲוִירָא הוּא וּמַלְכֵּי מִדְיָן). And if not for the Tzitz of holiness and the prayer of Pinchas (וְאִלְמָלֵא צִיץ דִּקְדוּשָׁא, וּצְלוֹתָא דְּפִינְחָס), that cast them down upon their killers (דַּאֲפִּילּוּ לְהוֹן עַל קְטִילַיָּיא) - this is what is written: “with their slain” (הֲדָא הוּא דִכְתִיב עַל חַלְלֵיהֶם). And it is written (וּכְתִיב): “And Bilaam son of Be’or, the diviner, they slew with the sword” (וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם הָרְגוּ בֶּחָרֶב) (Joshua 13). Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר): All this I already knew (כָּל דָּא יְדַעְנָא).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): El'azar, all the words of Bilaam the guilty one are mighty (אֶלְעָזָר, כָּל מִלּוֹי דְּבִלְעָם חַיָּיבָא, תַּקִּיפִין אִינּוּן), and my friends have already established it (וְהָא אוּקְמוּהָ חַבְרַיָּיא), for it is written (דִּכְתִיב): “And there has not arisen a prophet again in Yisrael like Moshe” (וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה) (Deuteronomy 34). And they said (וְאָמְרוּ): In Yisrael there did not arise, but among the nations of the world there did arise (בְּיִשְׂרָאֵל לֹא קָם אֲבָל בְּאוּמוֹת הָעוֹלָם קָם). And who was he? Bilaam (וּמַנוּ. בִּלְעָם). And we have already established the matter (וְהָא אוֹקִימְנָא מִלָּה): Moshe-none like him in the supernal crowns (מֹשֶׁה לֵית דִּכְוָותֵיהּ, בְּכִתְרִין עִלָּאִין).

Bilaam-none like him in the lower crowns (בִּלְעָם לֵית דִּכְוָותֵיהּ, בְּכִתְרִין תַּתָּאִין). This one is on the side of holiness (דָּא בְּסִטְרָא דִּקְדוּשָּׁה), and that one on the side of the left (וְדָא בְּסִטְרָא דִּשְׂמָאלָא). And if all this was in his hand, and he was so mighty in wisdom (וְאִי כָּל דָּא הֲוָה בִּידֵיהּ, וְכָּל כַּךְ תַּקִּיף בְּחָכְמְתָא), a man who would boast of himself in strong power (גְּבַר דִּיְשַׁבַּח גַּרְמֵיהּ בְּחֵילָא תַּקִּיף), as it is written (דִּכְתִיב): “And I shall be called thus; I shall uproot this from here” (וְאָנֹכִי אִקָּרֶה כֹּה, אַעְקַר לְכֹה מֵהַאי), how were they able to kill him? (הֵיאַךְ יָכִילוּ לְקָטְלָא לֵיהּ).

Rather, in the Book of Wisdom of King Shlomo it says thus (אֶלָּא בְּסִפְרָא דְּחָכְמְתָא דִּשְׁלֹמֹה מַלְכָּא הָכִי אָמַר): three signs there are (תְּלַת סִימָנִין אִינּוּן). A sign for transgression-greenish pallor (סִימַן לַעֲבֵרָה, יְרָקוֹן). A sign for folly-words (סִימַן לַשְׁטוּת, מִלִּין). A sign that he knows nothing-boastings (סִימַן דְּלָא יָדַע כְּלוּם, שַׁבּוּחֵי). And this inclines to the rest: a fool in all transgressions; all is in him (וְדָא אַכְרַע לִשְׁאַר, שׁוֹטֶה בְּכָל עֲבֵירוֹת, כֹּלָּא אִית בֵּיהּ). And behold it is written (וְהָא כְּתִיב): “Let another praise you, and not your mouth” (יְהַלֶּלְךָ זָר וְלֹא פִיךָ) (Proverbs 27). And if not another-your mouth? (וְאִם לָא זָר. פִיךָ). Is it not so? (לָאו הָכִי). Rather (אֶלָּא), if there is no one who is acquainted with you (אִי לָא הֲוִי מַאן דְּאִשְׁתְּמוֹדַע לָךְ), open your mouth to speak words of Orayta (אַפְתַּח פּוּמָךְ לְמַלְּלָא בְּאוֹרַיְיתָא), and to make known words of truth in Orayta (וּלְאוֹדָעָא מִלֵּי קְשׁוֹט בְּאוֹרַיְיתָא). And then, when your mouth is opened in Orayta (וּכְדֵין פְּתִיחוּ דְּפוּמָךְ בְּאוֹרַיְיתָא), they will praise your words (יְשַׁבְּחוּן מִילָךְ), and they will know who you are (וְיִנְדְּעוּן מַאן אַנְּתְּ), for there is no word in the world by which a man is recognized, except at the time when he opens his mouth (דְּלֵית מִלָּה בְּעָלְמָא דְּיִשְׁתְּמוֹדְעוּן לֵיהּ לְבַּר נָשׁ, אֶלָּא בְּזִמְנָא דְּאַפְתַּח פּוּמֵיהּ). His mouth makes known to the sons of man who he is (פּוּמֵיהּ הוֹדַע לִבְנֵי נָשָׁא מַאן הוּא).