Daf 198a (דַּף קצ״ח ע״א)

And with all this (וְעִם כָּל דָּא), even though all know (אַף עַל גַּב דְּכֹלָּא יַדְעִין), that judgment is above (דִּינָא לְעֵילָּא אִיהוּ), because the House of Judgment of Imma is close to Yisra’el (בְּגִין דְּבֵי דִּינָא דְּאִמָּא קְרִיבִין אִינּוּן לְיִשְׂרָאֵל), and they are attached to them (וְאַחֲדִין בְּהוּ), and anyone who is close does not judge judgment for those close to him (וְכָל קָרִיב לָא דָּאִין דִּינָא לִקְרִיבִים), and he is disqualified from judgment (וּפָסוּל אִיהוּ לְדִינָא). At first, what is written? To the elders of his city and to the gate of his place (בְּקַדְמִיתָא מַה כְּתִיב אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקוֹמוֹ); but when Kudsha Berikh Hu saw that they were close (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא דְּאִינּוּן קְרִיבִין), immediately the judgment ascended from the gate of his place (מִיָּד סָלִיק דִּינָא מִשַּׁעַר מְקוֹמוֹ). What is written afterward? And they shall say to the elders of his city alone (מַה כְּתִיב בַּתְרֵיהּ וְאָמְרוּ אֶל זִקְנֵי עִירוֹ) (Sanhedrin 71a). And to the gate of his place is not written (וְאֶל שַׁעַר מְקוֹמוֹ לָא כְּתִיב), only to the elders of his city (אֶלָּא אֶל זִקְנֵי עִירוֹ).

This is our son, for sure (בְּנֵינוּ זֶה ודַּאי), and not of the other nations (וְלָאו דִּשְׁאַר עַמִּין). A stubborn and rebellious son who does not listen to our voice (סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹלֵנוּ). Why is it different — for at first it is not written “a glutton and a drunkard” (מַאי שְׁנָא, דְּהָא בְּקַדְמִיתָא לָא כְּתִיב זוֹלֵל וְסוֹבֵא), but afterward it is written “a glutton and a drunkard” (וּלְבָתַר כְּתִיב זוֹלֵל וְסוֹבֵא). Rather, who caused Yisra’el to be a stubborn and rebellious son toward their Father in Heaven (אֶלָּא מַאן גָּרִים לְהוּ לְיִשְׂרָאֵל לְמֶהֱוִי סוֹרֵר וּמוֹרֶה לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא)? It is because he is a glutton and a drunkard (בְּגִין דְּאִיהוּ זוֹלֵל וְסוֹבֵא), among the other nations, as it is written: And they mingled with the nations and learned from their deeds (בִּשְׁאַר עַמִּין דִּכְתִּיב וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מִמַעֲשֵׂיהֶם) (Psalms 106), and it is written: And the people ate and bowed (וּכְתִיב וַיֹּאכַל הָעָם וְיִשְׁתַּחֲווּ) (Exodus 32) — for the root and foundation is eating and drinking, as done among the nations (דְּעִקָרָא וִיסוֹדָא אֲכִילָה וּשְׁתִיָּה, כַּד עַבְדִּין בִּשְׁאַר עַמִּין).

This is what causes them to become a stubborn and rebellious son toward their Father in Heaven (דָּא גָּרִים לוֹן, לְמֶהֱוִי בֶּן סוֹרֵר וּמוֹרֶה לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא). And because of this: and all the men of his city shall stone him with stones (וְעַל דָּא וּרְגָמוּהוּ כָּל אַנְשֵׁי עִירוֹ בָאֲבָנִים). These are all the other nations (אִלֵּין כָּל שְׁאַר עַמִּין), who pelted them with stones (דַּהֲווֹ מְקַלְּעִין לְהוּ בָּאֲבָנִים), and tore down walls (וְסַתְרִין שׁוּרִין), and demolished towers (וּמְנַתְּצִין מִגְדָּלִין), and it did not help them at all (וְלָא מֵהָנֵי לוֹן כְּלוּם). When Moshe heard this (כֵּיוָן דְּשָׁמַע מֹשֶׁה כְּדֵין), he wrote this section (כָּתַב פַּרְשְׁתָּא דָּא). And with all this, O fairest among women (וְעִם כָּל דָּא הַיָּפָה בַּנָּשִׁים), good and precious among the women of the world (טָבָא וְיַקִּירָא בַּנָּשִׁים דְּעָלְמָא). Go forth for yourself in the footsteps of the flock (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן) — behold, we have established this: these are the synagogues and study halls (הָא אוֹקִימְנָא, אִלֵּין בָּתֵּי כְּנֵסִיּוֹת וּבָתֵי מִדְרָשׁוֹת). And tend your kids — these are the children in the house of the teacher (וּרְעִי אֶת גְּדִיּוֹתַיִךְ, אִלֵּין יַנּוּקֵי דְּבֵי רַב), who have not tasted the taste of sin in the world (דְּלָא טָעֲמוּ טַעַם חוֹבָא בְּעָלְמָא). Upon the dwellings of the shepherds — these are the teachers of children and the heads of yeshivot (עַל מִשְׁכְּנוֹת הָרוֹעִים, אִלֵּין מְלַמְּדֵי תִּינוֹקוֹת וְרֵישֵׁי יְשִׁיבוֹת).

Another matter: “Upon the dwellings of the shepherds” — it is missing a Vav (דָּבָר אַחֵר עַל מִשְׁכְּנוֹת הָרוֹעִים, חָסֵר ו׳). These are the wicked ones (אִינּוּן בִּישִׁין), these are the kings of the Emorites (אִלֵּין מַלְכֵי הָאֱמוֹרִי), from whom Yisra’el took their land (דְּנָטְלוּ יִשְׂרָאֵל אַרְעָא דִילְהוֹן), for the pasture of their cattle (לְרַעְיָא מִקְנֵיהוֹן), and for a place of pasture Yisra’el was given this land(וּלְבֵי מַרְעֶה יָהַב יִשְׂרָאֵל אַרְעָא דָּא). Then Balak heard (כְּדֵין שָׁמַע בָּלָק), that the land, which had been so esteemed (דְּאַרְעָא דַּהֲוַת חֲשִׁיבָא כָּל כַּךְ), had been taken in this war by Yisra’el (עָבְדוּ יִשְׂרָאֵל קְרָבָא דָּא), and they laid it waste (וְסַתְרוּ לָהּ), until they made it into pasture ground (עַד דְּשָׁווּ לָהּ בֵּי מַרְעֶה). Then he strove with all he could (כְּדֵין אִשְׁתְּדַּל בְּכָל מַה דְּאִשְׁתְּדַּל), and joined with Bil‘am (וְשָׁתַּף בַּהֲדֵיהּ לְבִלְעָם).

And Balak saw (וַיַּרְא בָּלָק), Rabbi Ḥizkiyah opened (רִבִּי חִזְקִיָּה פָּתַח): Thus said Hashem, Guard justice and do righteousness, for My salvation is near, etc. (כֹּה אָמַר יְיָ שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי קְרוֹבָה יְשׁוּעָתִי וְגוֹ׳) (Isaiah 56). How beloved are Yisra’el before Kudsha Berikh Hu (כַּמָּה חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that even though they sinned before Him (דְּאַף עַל גַּב דְּאִינּוּן חָאבוּ קַמֵּיהּ), and sin before Him time after time (וְחָבִין קַמֵּיהּ בְּכָל זִמְנָא וְזִמְנָא), He makes their willful sins as if they were accidental (אִיהוּ עָבִיד לוֹן לְיִשְׂרָאֵל זְדוֹנוֹת כִּשְׁגָגוֹת).

And so said Rav Hamnuna Sava (וְהָכִי אָמַר רַב הַמְנוּנָא סָבָא): Three gates of judgment (תְּלַת דִּינִין), or three categories of judgment (בָּבֵי דִּינָא), were established by the sages (תַּקִּינוּ ס״א רַבָּנַן), in the arrangement of the Mishnah (בְּסִדְרֵי מַתְנִיתָא). One — the first — in the four fathers of damages: the ox, etc. (חֲדָא קַדְמִיתָא, בְּאַרְבַּע אָבוֹת נְזִיקִין, הַשּׁוֹר וְכוּ׳). The second — a found garment (תִּנְיָינָא, טַלִית דְּאִשְׁתְּכַח). The third — partners and the secret of loss (תְּלִיתָאָה, שׁוּתָּפִין וְרָזָא דַּאֲבֵידָה).

Why is this so? (מַאי טַעְמָא). Because Kudsha Berikh Hu, in all times, transforms willful sins into accidental for Yisra’el (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בְּכָל זִמְנָא עָבִיד לוֹן לְיִשְׂרָאֵל זְדוֹנוֹת כִּשְׁגָגוֹת). And those who arranged the Mishnah in three gates (וְאִינּוּן דְּסִדְּרוּ מַתְנִיתִין דִּתְלָתָא בָּבֵי), they arranged it so (הָכִי סִדְּרוּ), following the way of Scripture (אֹרַח דִּקְרָא נַקְטוּ), as it is written: On every matter of trespass (דִּכְתִּיב עַל כָּל דְּבַר פֶּשַׁע) (Exodus 22). And this trespass is not intentional (וְהַאי פֶּשַׁע אִיהוּ דְּלָאו בְּזָדוֹן). And what is it? (וּמַאן אִיהוּ) — On an ox, on a donkey, on a sheep — this is the first gate (עַל שׁוֹר, עַל חֲמוֹר, עַל שֶׂה, דָּא בָּבָא קָמָא), for here it is among these matters (דְּהָכָא הוּא בְּאִינּוּן מִלִּין).

“Concerning a garment”—this is Bava Metzia [Middle Gate] (עַל שַׂלְמָה, דָּא בָּבָא מְצִיעָא). “Concerning every lost thing”—this is the third Bava [Gate] (עַל כָּל אֲבֵדָה, דָּא בָּבָא תְּלִיתָאָה). For they followed the order of the verse (דְּאֹרַח קְרָא נַקְטוּ). When he came to Bava Metzia [Middle Gate] (דְּכַד מָטָא לְבָבָא מְצִיעָא), he would say (הֲוָה אָמַר): the opening that they took up with this tallit [garment]—why? (שֵׁירוּתָא דְּקָא נַקְטוּ בְּטַלִית דָּא, אֲמַאי). Once he found the verse (כֵּיוָן דְּאִשְׁתְּכַח קְרָא), he said (אָמַר): certainly, this is a halakhah to Moshe from Sinai (ודַּאי דָּא הֲלָכָה לְמֹשֶׁה מִסִּינַי), and they clarified all matters of the Rabbis (וּבִיאֲרוּ כָּל מִלֵּי דְּרַבָּנָן).

Thus said Hashem (כֹּה אָמַר יְיָ), why is it different in every place among the prophets (מַאי שְׁנָא בְּכָל דּוּכְתָּא דִּנְבִיאֵי), that it is written “Thus said Hashem” (דִּכְתִּיב כֹּה אָמַר יְיָ), and with Moshe it is not written this way? (וּבְמֹשֶׁה לָא כְּתִיב הָכִי). Rather, Moshe—whose prophecy came from within a mirror that shines from above (אֶלָּא, מֹשֶׁה דַּהֲוַת נְבִיאוּתֵיהּ מִגּוֹ אַסְפַּקְלַרְיָאָה דְּנַהֲרָא דִּלְעֵילָּא)—it is not written about him “Thus” (לָא כְּתִיב בֵּיהּ כֹּה). But the other prophets, who would prophesy from within a mirror that does not shine (אֲבָל שְׁאַר נְבִיאִים, דַּהֲווֹ מְנַבְּאִין מִגּוֹ אַסְפַּקְלַרְיָאָה דְּלָא נַהֲרָא), their prophecy is from within “Thus” (נָבִיאוּ מִגּוֹ כֹּה). Some say: to show that all is one without separation, even though it is said, etc. (נ״א לְאַחֲזָאָה דְּכֹלָּא אִיהוּ חַד בְּלָא פֵירוּדָא דְּאַף עַל גַּב דְּאָמְרוּ וְכו׳), it was only said from within “Thus” (לָא אָמְרוּ אֶלָּא מִגּוֹ כֹּה). As it is written (כְּדִכְתִּיב) (Numbers 22): “And now, please come, curse for me this people, etc.” (וְעַתָּה לְכָה נָא אָרָה לִּי אֶת הָעָם הַזֶּה וְגו׳). And now, Rabbi El'azar said (וְעַתָּה רִבִּי אֶלְעָזָר אָמַר): that wicked one said, “Certainly the moment stands ready for me to do what I desire” (אָמַר הַהוּא רָשָׁע, וַדַּאי שַׁעֲתָא קַיְּימָא לִי לְמֶעְבַּד מַה דַּאֲנָא בָּעֵי). He saw, but did not see correctly (חָמָא, וְלָא חָמָא יָאוּת). He saw how many thousands would fall from Yisrael through his hand for a short time (חָמָא כַּמָּה אַלְפִּין נַפְּלִין מִיִשְׂרָאֵל עַל יְדוֹי לִזְמַן זְעֵיר), and said, “Certainly now the moment stands ready for me” (אָמַר וַדַּאי הַשְׁתָּא שַׁעְתָּא קַיְּימֵי לִי). And because of this: ‘and now’—and not at another time (וּבְגִין כָּךְ וְעַתָּה, וְלָא בְּזִמְנָא אַחֲרָא).

Lecha [go]—it should have said Leich [go]; what is Lecha [go]? (לְכָה, לֵךְ מִבָּעֵי לֵיהּ, מַאי לְכָה). He said (אָמַר): let us rouse ourselves against the One who hovers over them with His wings (נִזְדָּרֵז גַּרְמַן לְהַהוּא דְּרָחִיף בְּגַדְפוֹי עֲלַיְיהוּ), against the One whose name is Koh [Thus] (לְהַהוּא דִּשְׁמֵיהּ כֹּ״ה). “And now, Lecha [go]” (וְעַתָּה לְכָה): let us wage war against that Koh [Thus] (נִגַּח קְרָבָא בְּהַהוּא כֹּ״ה). As you say (כַּמָּה דְּאַתְּ אָמַר): “And now, to plunder Moav” (וְעַתָּה לִשְׁלַל מוֹאָב) (II Kings 3). He said (אָמַר): until now, there was no one in the world who could prevail over them (עַד הַשְׁתָּא לָא הֲוָה בְּעָלְמָא מַאן דְּיֵיכוּל לְהוּ), because of that Protector who stands over them (בְּגִין הַהוּא פַּטְרוֹנָא דְּקַיְּימָא עֲלַיְיהוּ). Now that the moment stands ready for us (הַשְׁתָּא דְּשַׁעְתָּא קַיְּימָא לָן), let us wage war against Koh [Thus] (לְכֹ״ה נַעְבֵּיד קְרָבָא). Every counsel of that wicked one concerned Koh [Thus] (וְכָל עֵיטָא דְּהַהוּא רָשָׁע לְכֹ״ה הֲוָה), as it is written (דִּכְתִּיב): “And I will meet Him thus” (וַאֲנִי אֶקָּרֶה כֹּה) (Numbers 23). I will uproot that Koh [Thus] from its place (אַעְקָר לְהַהוּא כֹּה מֵאַתְרֵיהּ). And both of them had evil counsel against this Koh [Thus] (וְתַרְוַיְיהוּ בְּעֵיטָא בִּישָׁא לְהַאי כֹּה הֲווֹ), as you say (כְּמָה דְּאַתְּ אָמֵר): “Against Hashem and against His anointed” (עַל יְיָ וְעַל מְשִׁיחוֹ) (Psalms 2). They did not know (לָא יָדְעוּ) that afterward this Koh [Thus] would uproot them from the world (דְּהָא לְבָתַר, הַאי כֹּ״ה אַעְקָר לוֹן מֵעָלְמָא).