Daf 197a (דַּף קצ״ז ע״א)

Come and see (תָּא חֲזֵי), what is written: “And Balak the son of Tzippor saw” (מַה כְּתִיב, וַיַּרְא בָּלָק בֶּן צִפּוֹר) (Numbers 22). And why is it different, that the name of his father is mentioned, unlike the other kings? (וְכִי מַאי שְׁנָא דְּאַדְכִּיר שְׁמָא דַּאֲבוֹי מִשְּׁאַר מַלְכִין). Rather, Yitro withdrew and passed away from idolatry, and came to cleave to Yisrael, he and his sons, and all the world excommunicated him and pursued after him (אֶלָּא יִתְרוֹ אִתְמְשַׁךְ וְאִתְעֲבָר מֵעֲבוֹדָה זָרָה, וְאָתָא לְאִתְדַּבְּקָא בְּיִשְׂרָאֵל, הוּא וּבְנוֹי, וְכָל עָלְמָא נִדּוּהוּ וְרַדְפוּ אֲבַּתְרֵיהּ). Balak was from his children’s children, and turned away from the path of his father (בָּלָק מִבְּנֵי בְּנוֹי הֲוָה, וְאִתְעֲבָר מֵאָרְחָא דְּאָבוֹי). When the elders of Moav and the elders of Midian saw, who were together in their brotherhood of idolatry, in their portion (כֵּיוָן דְּחָמוּ סָבֵי מוֹאָב וְסָבֵי מִדְיָן, דַּהֲווֹ בַּהֲדֵי הַדָדֵי בְּאָחְוָה דִּלְהוֹן בְּעֲבוֹדָה זָרָה, בְּחוּלָקָא דִּלְהוֹן), that Yitro and his sons cleaved to the Shekhinta, and this one was drawn away from them (דְּיִתְרוֹ וּבְנוֹי אִתְדָּבָקוּ בִּשְׁכִינְתָּא, וְדָא אִתְמְשַׁךְ מִנְּהוֹן).

They came and crowned him king over them at that time (אָתוּ וְאַמְלְכוּהוּ עָלַיְיהוּ בְּהַאי שַׁעֲתָא), as it is written: “And Balak the son of Tzippor was king of Moav at that time” (דִּכְתִּיב וּבָלָק בֶּן צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִיא) (Numbers 22). At that time he was king, which he had not been before this (בָּעֵת הַהִיא הֲוָה מֶלֶךְ, מַה דְּלָא הֲוָה מִקַּדְמַת דְּנָא). And therefore it is written “the son of Tzippor,” which is not fitting to be written thus (וְעַל דָּא כְּתִיב בֶּן צִפּוֹר, מַה דְּלָא אִתְחֲזֵי לְמֶעְבַּד הָכִי). “And Balak saw” it should have said “and he heard.” What is “and he saw”? (וַיַּרְא בָּלָק, וַיִּשְׁמַע מִבָּעֵי לֵיהּ, מַהוּ וַיַּרְא). He saw with vision, and knew that he was destined to fall into the hand of Yisrael, and that Yisrael were destined at first to fall into his hand, and afterwards he into the hand of Yisrael (רְאִיָּיה חָמָא, וְיָדַע דְּזַמִּין הוּא לְמִנְפַּל בִּידָא דְּיִשְׂרָאֵל, וְיִשְׂרָאֵל לְמִנְפַּל בִּידוֹי בְּקַדְמִיתָא, וּלְבָתַר אִיהוּ בִּידָא דְּיִשְׂרָאֵל). “And Balak the son of Tzippor saw” (וַיַּרְא בָּלָק בֶּן צִפּוֹר).

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “If you do not know, O fairest among women, go forth by the footsteps of the flock” (אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְבֵי הַצֹּאן) (Song of Songs 1). The congregation of Yisrael says before the supernal King (כְּנִישְׁתָּא דְּיִשְׂרָאֵל אַמְרַת לְגַבֵּי מַלְכָּא עִלָּאָה). “The congregation of Yisrael”-what is congregation? (כְּנִישְׁתָּא דְּיִשְׂרָאֵל, מַהוּ כְּנִישְׁתָּא). This is Atzeret, gathering (דָּא אִיהוּ עֲצֶרֶת, כְּנִישׁוּ). As you say: “the gatherer of all the camps” (כְּמָה דְאַתְּ אָמֵר, מְאַסֵּף לְכָל הַמַּחֲנוֹת) (Numbers 10). One who gathers all the supernal camps to Him (מַאן דְּכָנִישׁ לְכָל מַשִׁרְיָין עִלָּאִין לְגַבֵּיהּ). And since at times Nukvah is called “the Congregation” (וּמִגּוֹ דִּלְזִמְנִין נוּקְבָּא אִקְרֵי כְּנִישְׁתָּא), and it is said “Atzeret” (וְאִתְּמַר עֲצֶרֶת), as you say: “For Hashem has restrained” (כְּמָה דְאַתְּ אָמֵר כִּי עָצוֹר עָצַר יְיָ) (Bereshit 20) - meaning, He holds and does not give (דְּנָקִיט וְלָא יָהִיב).

Thus it is surely so (הָכִי הוּא וַדַּאי). For from her great faith, in which no blemish is found (Some say: in the brain) she is given without any delay at all (דְּהָא מִגּוֹ מְהֵימְנוּ סַגִּיא דִּילָהּ, דְּלָא אַשְׁכְּחָן בָּהּ מוּמָא [ס״א מוֹחָא], יָהֲבוּ לָהּ בְּלָא עִכּוּבָא כְּלָל). But when she reaches her place, whoever gathers, restrains and delays, so that it does not descend and shine except like dew, drop by drop, little by little (וְאִיהִי כַּד מָטָא לְגַבָּהּ, כָּל מַאן דִּכְנִישַׁת, עָצַר וּמְעָצֵר וּמְעַכֶּבֶת, דְּלָא נָחִית וְנָהִיר, אֶלָּא כְּפוּם טַלָּא, טִפִּין טִפִּין, זְעֵיר זְעֵיר). What is the reason? Because no faith is found below, except as you say: “Precept upon precept, line upon line, here a little, there a little” (בְּגִין דְּלָא אִשְׁתְּכַח לְתַתָּא מְהֵימְנוּתָא, אֶלָּא כְּמָה דְאַתְּ אָמֵר, זְעֵיר שָׁם זְעֵיר שָׁם) (Isaiah 28). A little merit, and a little brightness of dew, measure corresponding to measure (זְעֵיר זְכוּתָא, וּזְעֵיר אַנְהֲרוּתָא דְּטַלָא, מִדָּה לָקֳבֵל מִדָּה). For if faith were found as it should be, as it was found in her, then there would be outpouring in every side without any delay, and she would be renewed (דְּאִלְמָלֵא תִּשָׁכַח מְהֵימְנוּתָא, כְּמָה דְּאִשְׁתְּכָחוּ בָּהּ, אֲרִיקַת בְּכָל סִטְרָא וְסִטְרָא, בְּלָא עִכּוּבָא כְּלָל, וְאִיהִי חַדָּאת). And then gifts and abundant treasures would be given, one upon another, without any hindrance to her (וּכְדֵין יָהֲבִין לָהּ מַתְּנָן וּנְבִזְבְּזָן סַגִּיאִין דָּא עַל דָּא, וְלָא יֵהוֹן מְעַכְּבִין לָהּ כְּלַל). But the lower ones delay them, and delay her, and then she is Atzeret (אֲבָל תַּתָּאִין אִינּוּן מְעַכְּבִין לוֹן, וּמְעַכְּבִין לָהּ, וּכְדֵין אִיהִי עֲצֶרֶת). “For Hashem has restrained” (עָצוֹר עָצַר יְיָ וַדַּאי) - as if to say, He gives the essence, but not more (כִּבְיָכוֹל, יָהִיב תַּמְצִית, וְלָא יַתִּיר). And with all this, like a mother who gives to her children in secret, so that they do not know of her, so she does to her children Yisrael (וְעִם כָּל דָּא כְּאִימָּא יָהֲבַתְ לִבְנִין בִּטְמִירוּ, דְּלָא יַדְעִין בָּהּ, הָכִי עֲבִידַת לוֹן לִבְנָהָא יִשְׂרָאֵל).

And we have learned from the Holy Luminary (וְאוֹלִיפְנָא מִגּוֹ בּוּצִינָא קַדִּישָׁא), that when she ascends to take delights and longings (דִּבְשַׁעֲתָא דְּאִיהִי סְלִיקַת לְמִנְקַט עִנּוּגִין וְכִסּוּפִין), and a blemish is found among Yisrael below (וּמוּמָא אִשְׁתְּכַח בְּהוּ בְּיִשְׂרָאֵל לְתַתָּא), then a drop of mustard reaches her (כְּדֵין מָטֵי לְגַבָּהּ טִפָּה דְּחַרְדָּל), and she immediately departs (וּמִיָּד אַעְדִּיאַת), and sits upon it for days in number (וְיָתִיבַת עָלָהּ יוֹמִין בְּמִנְיָן). Then they know above (וּכְדֵין יַדְעִין לְעֵילָּא), that there is a blemish among Yisrael (דְּמוּמָא בְּהוּ בְּיִשְׂרָאֵל). The left side immediately awakens (וְאִתְּעַר שְׂמָאלָא מִיָּד), and draws a thread downward (וּמָשִׁיךְ חוּטָא לְתַתָּא). “And his eyes were dim, so that he could not see” (וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת) (Bereshit 27): that which he had looked upon with a clear eye (מַה דְּהֲוָה מִסְתָּכַּל בְּעַיִן שְׁפִּירוּ), in the totality of Avraham (בִּכְלָלָא דְּאַבְרָהָם), without any judgment at all (בְּלָא דִּינָא כְּלַל). “So that he could not see”—surely (מֵרְאוֹת וַדַּאי), from looking upon the totality of mercy (מִלְאִסְתַּכְּלָא בִּכְלָלָא דְּרַחֲמָנוּ).

Then Samael is aroused with a strong voice, to arouse against the world (כְּדֵין אַתְּעֲרוּ דְּסָמָאֵ״ל בְּקָל תַּקִּיף, לְאַתְּעָרָא עַל עָלְמָא). As it is said: “And he called Esav his elder son…” (כְּמָה דְאַתְּ אָמֵר וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדוֹל וְגוֹ׳) (Bereshit 27). “Elder” - he is elder in regard to the hosts of the Sitra Achra (גָּדוֹל אִיהוּ לְגַבֵּי מַשִׁרְיָין דְּסִטְרָא אַחֲרָא), he is great, and he leads all the forty of the sea, that are aroused in an evil spirit to drown them in the depths of the sea, in those abysses of the sea which are his (אִיהוּ גָּדוֹל, וְנָהִיג לְכָל אַרְבִּין דְּיַמָּא, דְּעַרְעוּרָן בְּרוּחָא בִּישָׁא, לְאַטְבְּעָא לוֹן בְּעוּמְקָא דְּיַמָּא, בְּאִינּוּן מְצוּלוֹת יָם דִּילֵיהּ). And when Kudsha Berikh Hu is in mercy (וְכַד קוּדְשָׁא בְּרִיךְ הוּא הוּא בְּרַחֲמָנוּ), then all the sins and all the debts of Yisrael He gives to him, and he casts them into the depths of the sea (כְּדֵין כָּל חֲטָאִין וְכָל חוֹבִין דְּיִשְׂרָאֵל, יָהִיב לֵיהּ, וְאִיהוּ אַטִּיל לוֹן לִמְצוּלוֹת יָם). All his hosts are called the “depths of the sea” (כָּל מַשִׁרְיָין דִּילֵיהּ מְצוּלוֹת יָם אִקְרוּן), and they take them and wander with them among the other nations (וְאִינּוּן נַטְלֵי לוֹן, וּמְשַׁטְטֵי בְּהוֹן לְכָל שְׁאַר עַמִּין). And when the sins of Yisrael, and their debts, are thrown and divided to their nation (וְכִי חֲטָאִין דְּיִשְׂרָאֵל, וְחוֹבִין דִּלְהוֹן, זַרְקִין וּמִתְפַּלְגִין לְעַמָּא דִּלְהוֹן).

Rather, they wait and expect the gifts from above, like dogs before the table (אֶלָּא, אִינּוּן מְחַכָּאן וּמְצַפָּאן לְמַתְּנָן דִּלְעֵילָּא, כְּכַלְבֵּי לְקַמֵּי פָּתוֹרָא). And when Kudsha Berikh Hu takes all the debts of Yisrael and casts them upon them (וְכַד קוּדְשָׁא בְּרִיךְ הוּא נָטִיל כָּל חוֹבַיְיהוּ דְּיִשְׂרָאֵל, וְזָרִיק עָלַיְיהוּ), they all think that these are the gifts and the abundant treasures that He wished to give to Yisrael, but which have passed from them, and He gave them (כֻלְּהוּ חַשְׁבֵי דְּמַתְּנָן וּנְבִזְבְּזָן דְּאִיהוּ בָּעָא לְמֵיהַב לְיִשְׂרָאֵל, דְּאַעְבָּר מִנַּיְיהוּ, וְיָהִב לוֹן). And immediately all of them together cast them (Some say: they gazed and cast them) upon the other nations (וּמִיַּד כֻּלְּהוּ כַּחֲדָא זַרְקִין [ס״א וְחִיזוּ וְזָרְקִין] לוֹן עַל שְׁאַר עַמִּין).

Come and see (תָּא חֲזֵי), the Congregation of Yisrael - she said at first (כְּנִישְׁתָּא דְּיִשְׂרָאֵל, אִיהִי אַמְרַת בְּקַדְמִיתָא) - Some say: in exile (ס״א בְּגָלוּתָא) - “I am black but beautiful” (שְׁחוֹרָה אֲנִי וְנָאוָה) (Song of Songs 1), making herself small before the supernal King (אַזְעִירַת גַּרְמָהּ לְקַמֵּי מַלְכָּא עִלָּאָה). And then she asked of Him and said: “Tell me, You whom my soul loves, where do You feed, where do You make [them] lie down at noon?” (וּכְדֵין שְׁאִילַת מִנֵּיהּ וְאַמְרַת, הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם) (Song of Songs 1). Two times “How” - why? (תְּרֵין זִמְנִין אֵיכָה אֵיכָה אֲמַאי).

Rather, she alluded to the two destructions of the two Temples (אֶלָּא אִיהִי רְמִיזָא עַל תְּרֵין חָרְבְּנִין, דִּתְרֵין מִקְדָּשִׁין). All of it is called “How, how” (דְּקָרָאן כֹּלָּא אֵיכָה אֵיכָה). “How do You feed?” - in the destruction of the First Temple (אֵיכָה תִרְעֶה, בְּחָרְבַּן בַּיִת רִאשׁוֹן). “How do You make [them] lie down?” - in the destruction of the Second Temple (אֵיכָה תַרְבִּיץ, בְּחָרְבַּן בַּיִת שֵׁנִי). Therefore, two times “How, how” (וְעַל דָּא תְּרֵין זִמְנִין אֵיכָה אֵיכָה). “Feed, make lie down” - not the same. (תִרְעֶה תַּרְבִּיץ, לָאו דָּא כְּדָּא).

The exile of Bavel, which was a short time, He called “Feed” (גָּלוּתָא דְּבָבֶל, דְּאִיהִי זְמַן זְעֵיר, קָארֵי בֵּיהּ תִרְעֶה). And regarding the exile of Edom, which is a long time, He called “Make lie down” (וְעַל גָּלוּתָא דֶּאֱדוֹם, דְּאִיהוּ זְמַן סַגִּי, קָארֵי בֵּיהּ תַּרְבִּיץ). Therefore, two times “How, how” (וְעַל דָּא תְּרֵין זִמְנִין אֵיכָה אֵיכָה). Furthermore, “Feed, make lie down” - it should have said “will You feed” and “will You make lie down” (וְתוּ תִרְעֶה תַּרְבִּיץ, יִרְעֶה מִבָּעֵי לֵיהּ, יַרְבִּיץ מִבָּעֵי לֵיהּ). But so it is, for she spoke concerning Yisrael. Rather, she spoke concerning herself: “How do You feed Your bride in exile, who are among the other nations?” (אוּף הָכִי, דְּהָא עַל יִשְׂרָאֵל אַמְרַת. אֶלָּא אִיהִי אַמְרַת עַל נַפְשָׁהּ אֵיכָה תִרְעֶה כַּלָּתְךָ לִבְנָהָא בְּגָלוּתָא, דִּיהוֹן בֵּין שְׁאַר עַמִּין). “How do You make them lie down at noon?” - how do You cause to flow upon them the dew and waters, in the heat of noon (אֵיכָה תַּרְבִּיץ בַּצָהֳרָיִם, הֵיךְ תַּטִּיף אִיהִי עָלַיְיהוּ טַלִּין וּמַיִין, גּוֹ חֲמִימוּ דְּצָהֳרָיִם).