Daf 199a (דַּף קצ״ט ע״א)

And because of this, for strength and for war: “Righteousness shall be the belt of his loins” (וּבְגִין כָּךְ לִגְּבוּרָה וּלְקָרְבָא, צֶדֶק אֵזוֹר מָתְנָיו). And so it is needed (וְהָכִי אִצְטְרִיךְ). For compassion and for good: “Faith shall be the belt of his hips” (לְרַחֲמָנוּ וּלְטָב, אֱמוּנָה אֵזוֹר חֲלָצָיו). In one level the world is judged (בְּחַד דַּרְגָּא יְדִין עָלְמָא), and it governs both sides (וְשַׁלְטָא לִתְרֵין סִטְרִין), one of mercy for Yisrael (חַד רַחֲמֵי לְיִשְׂרָאֵל), and one of judgment for the other nations (וְחַד דִּינָא לִשְׁאַר עַמִּין). And if you say: “Righteousness is strict judgment,” but isn’t it written (וְאִי תֵּימָא, צֶדֶק דִּינָא תַּקִּיף אִיהוּ, וְהָא כְּתִיב) (Leviticus 19): “With righteousness shall you judge your fellow” (בְּצֶדֶק תִּשְׁפּוֹט עֲמִיתֶךָ); and (Deuteronomy 16): “Righteousness, righteousness shall you pursue” (צֶדֶק צֶדֶק תִּרְדּוֹף)? And many more like these (וְכַמָּה אִינוּן). Certainly it is so (וַדַּאי הָכִי הוּא).

For righteousness contains no tolerance at all (דְּהָא צֶדֶק לֵית בֵּיהּ וַותְּרָנוּתָא כְּלַל). Even so, one who judges his fellow is not required to act with tolerance from judgment at all (אוּף הָכִי, מַאן דְּדָאִין לְחַבְרֵיהּ, לָא אִצְטְרִיךְ לְמֶעְבַּד לֵיהּ וַותְּרָנוּתָא מִן דִּינָא כְּלָל), but only with righteousness that does not regard love (אֶלָּא בְּצֶדֶק, דְּלָא יִשְׁגַּח לִרְחִימוּ). “Scales of righteousness” (מֹאזְנֵי צֶדֶק)—without tolerance to this side or that side (בְּלָא וַותְרָנוּ לְהַאי סִטְרָא וּלְהַאי סִטְרָא), for the giver and for the receiver (לְמַאן דְּיָהִיב וּלְמַאן דִּמְקַבֵּל). And because of this, it is one level (וּבְגִין כָּךְ, חַד דַּרְגָּא אִיהוּ), and it divides into two sides (וְאִתְפָּלֵג לִתְרֵין סִטְרִין). And these two sides are the two belts that stand (וְהֲנִי תְּרֵין סִטְרִין, ב׳ אֶזוֹרִין קַיְימָן), one for the other nations (חַד לִשְׁאַר עַמִּין), and one for Yisrael (וְחַד לְיִשְׂרָאֵל). And at the time when Yisrael came out of Egypt (וּבְשַׁעֲתָא דְּנַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), they were girded with these two belts (אִתְאַזְּרוּ בְּאֵזוֹרִין אִלֵּין), one for war (חַד דִּקְרָבָא), and one that was for peace (וְחַד הֲוָה דִּשְׁלָמָא). (Text missing here) (חַסֵר כָּאן)

(and all was with righteousness) (וְכֻלָּא הֲוָה בְּצֶדֶק). When Balak schemed (כַּד אִתְיָעַט בָּלָק), he said: “And I shall drive them out of the land” (אָמַר: וַאֲגָרַשֶׁנּוּ מִן הָאָרֶץ). He said: That level with which the land is united… (Some say: with which the land was unified, etc.) (אָמַר: הַהוּא דַּרְגָּא דְּקָא (נ״א: אִתְאַחֲדַת בֵּיהּ הָאָרֶץ וְדָא וְכו׳), it is truly joined with them (אִתְאַחֲדָן בֵּיהּ), from the land—surely so (מִן הָאָרֶץ וַדַּאי). And this is: “For they are too mighty for me”—indeed (וְדָא הוּא: כִּי עָצוּם הוּא מִמֶּנִּי וַדַּאי).

Who can wage war and endure against them? (מַאן יֵיכוּל לְאַגָּחָא וּלְקַיְּימָא בְּהוּ), for the level of Yisrael is stronger than mine (בְּיִשְׂרָאֵל, דַּרְגָּא דִּלְהוֹן תַּקִּיף הוּא מִדִּילִי). And because of this: “And I shall drive them out of the land” (וּבְגִין כָּךְ, וַאֲגָרַשֶׁנּוּ מִן הָאָרֶץ). And if I drive them from this land (וְאִי מֵהַאי אֶרֶץ אַגָרַשֶׁנּוּ), and remove them from their place (וְאַתָּרֵךְ יָתֵיהּ מִינֵיהּ), I will be able to do all my will (אִיכוּל לְמֶעְבַּד כָּל רְעוּתִי). Their strength—what is it in? (חֵילָא דִּלְהוֹן בְּמָאי אִיהוּ). In the mouth and in deed (בְּפוּמָא, וּבְעוֹבָדָא). This mouth is yours, and the deed is mine (הָא פּוּמָא דִּילָךְ, וְעוֹבָדָא דִּילִי).

“For I know that whomever you bless is blessed…” (כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבוֹרָךְ וְגוֹ׳). Did he really know? (וְכִי מֵאַן הֲוָה יָדַע). But it was already explained: for at first it is written (אֲבָל אוּקְמוּהָ, דְּהָא בְּקַדְמִיתָא כְּתִיב) (Numbers 21): “And he fought against the first king of Moav, and took all his land from his hand” (וְהוּא נִלְחָם בַּמֶּלֶךְ מוֹאָב הָרִאשׁוֹן, וַיִּקַּח אֶת כָּל אַרְצוֹ מִיָּדוֹ), who hired Bil‘am, etc. (דְּאָגַר לֵיהּ לְבִלְעָם וְכו׳).

But “For I know” means he truly knew with his wisdom (אֲבָל כִּי יָדַעְתִּי, יְדִיעָה וַדַּאי יָדַע, בְּחָכְמְתָא דִּילֵיהּ). “Whomever you bless is blessed”—why is there a need here for blessing? (אֵת אֲשֶׁר תְּבָרֵךְ מְבוֹרָךְ, מַאי אִצְטְרִיךְ הָכָא בְּרָכָה), for he was going for the purpose of cursing! (דְּהָא בְּגִין קְלָלָה הֲוָה אָזִיל). And if he had known this thing from Bil‘am before (וְאִי הַהוּא מִלָּה דְּהֲוָה יָדַע מִן בִּלְעָם בְּקַדְמִיתָא), and it was for cursing (קְלָלָה הֲוָה), what is “Whomever you bless is blessed”? (מַאי אֵת אֲשֶׁר תְּבָרֵךְ מְבוֹרָךְ). But this matter is here, and I do not know it, and I am not worthy of it (אֶלָּא מִלָּה הָכָא, וְלָא יְדַעְנָא בָּהּ, וְלָא זָכֵינָא בָּהּ), until Rabbi El'azar came and expounded (עַד דְּאָתָא רִבִּי אֶלְעָזָר וְדָרַשׁ): as it is written (כְּדִכְתִּיב) (Psalms 34): “I will bless Hashem at all times, His praise shall continually be in my mouth” (אֲבָרְכָה אֶת יְיָ בְּכָל עֵת, תָּמִיד תְּהִלָּתוֹ בְּפִי). And it is written (וּכְתִיב) (Psalms 16): “I will bless Hashem who has counseled me” (אֲבָרֵךְ אֶת יְיָ אֲשֶׁר יְעָצָנִי).

Who is it that requires blessing from those below? (מָאן דְּאִצְטְרִיךְ בִּרְכָתָא מִן תַּתָּאִי). “Et”—for surely it is joined with them like a flame in a wick (אֶת, דְּהָא אִתְאַחָד בְּהוּ כְּשַׁלְהוֹבָא בִּפְתִילָה). And David, who knew this, said: “I will bless Et” (וְדָוִד דְּהֲוָה יָדַע דָּא, אָמַר: אֲבָרְכָה אֶת). That wicked one said (אָמַר הַהוּא רָשָׁע): That level holds onto them, on account of their blessings which they bless Him every day (הַהוּא דַּרְגָּא דִלְהוֹן אָחִיד בְּהוּ, בְּגִין בִּרְכָאן דִּלְהוֹן, דְּקָא מְבָרְכִין לֵיהּ בְּכָל יוֹמָא). You have power to bless that level, and to uproot it from them (חֵילָא אִית לָךְ לְבָרְכָא לְהַהוּא דַּרְגָּא, וּתְעַקֵּר לָהּ מִנַּיְיהוּ). And this is “For I know that whomever you bless is blessed…” (וְדָא הוּא כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבוֹרָךְ וְגו׳). And with this we will prevail over them (וּבְדָא נֵיכוּל בְּהוּ). Bless that level, and pluck it away from the wick (תְּבָרֵךְ לְהַהוּא דַּרְגָּא, וְתִילוּט לִפְתִילָה). And on account of this it is said: “And I will be called ‘Thus,’ I will uproot it from them, that it not be joined with them” (וְעַל דָּא אָמַר: וְאָנֹכִי אִקָּרֶה כֹּה, אַעְקָר לָהּ מִנַּיְיהוּ, דְּלָא יִתְאֲחָד בְּהוּ). And further: “I will be called ‘Thus’”—I will draw and extend to that level (וְתוּ: אִקָּרֶה כֹּה, אַנְגִּיד וְאַמְשִׁיךְ לְהַהוּא דַּרְגָּא), with sins, impurities, chance emissions, and defilements which His sons did (בְּחוֹבִין וּמִסְאֲבִי וּבְקֶרִי וּבְטוּמְאָה דְּעָבְדוּ בְּנוֹי), and it will deal with them completely (וְהִיא תַּעֲבִיד עִמְּהוֹן גְּמִירָא). Immediately: “And the elders of Moav and the elders of Midyan went, with divinations in their hand” (מִיַּד וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן, וּקְסָמִים בְּיָדָם), so that the wicked one not say that those sorcery weapons which he needed were not in his hand to delay upon them (דְּלָא יֵימָּא הַהוּא רָשָׁע, דְּלָאו הִמְנֵיהּ אִינּוּן זִינִין חַרְשִׁין דְּאִצְטְרִיךְ בְּיָדוֹ, לְהִתְעַכֵּב עָלַיְיהוּ).

He opened and said (פָּתַח וְאָמַר): as it is written (כְּדִכְתִּיב) (Jeremiah 30): “And you, fear not, My servant Ya'akov, and do not be dismayed, Yisrael, for I am with you, etc.” (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב, וְאַל תֵּחַת יִשְׂרָאֵל, כִּי אִתְּךָ אֲנִי וְגו׳). This verse has been said and aroused, but until now it must be further aroused (הַאי קְרָא אִתְּמַר וְאַתְעֲרוּ בֵיהּ, אֲבָל עַד כְּעַן אִית לְאַתְעָרָא יַתִּיר). “You”—what is it? (אַתָּה, מַאי אִיהוּ). The secret of the Ark of the Covenant (רָזָא אֲרוֹן הַבְּרִית).

For this is the level that goes into exile with the children of the holy people (דְּדָא אִיהוּ דַּרְגָּא, דְּאַזְלָא בְּגָלוּתָא, בַּהֲדֵי בְּנָהָא עַמָּא קַדִּישָׁא). Moshe, when he sought mercy upon Yisrael, what is written? (מֹשֶׁה, בְּשַׁעֲתָא דְּבָעָא רַחֲמִין עָלַיְיהוּ דְּיִשְׂרָאֵל, מַה כְּתִיב). As it is written (כְּדִכְתִּיב) (Numbers 11): “And if this is what You do to me, kill me, I pray, kill me” (וְאִם כָּכָה אַתְּ עוֹשֶׂה לִּי, הָרְגֵנִי נָא הָרוֹג). And it has already been explained (וְאוֹקְמוּהָ).

But thus said Moshe (אֲבָל הָכִי אָמַר מֹשֶׁה): one level that You gave to me is called “You” (דַּרְגָּא חַד דִּיֵּהַבִית לִי אִקְרֵי אַתָּה), because it has no separation from You (בְּגִין דְּלֵית לֵיהּ פְּרִישׁוּ מִמָּךְ). The Name Hashem is united in Yisrael (ה' דִּילָהּ אִתְאֲחָד בְּהוּ בְּיִשְׂרָאֵל). If You—Some say: if You would destroy them from the world (אִי אַתְּ (נ״א תְּשִׁיצִי לוֹן מֵעָלְמָא)—leave them in the world (אִשְׁתְּצֵי לוֹן בְּעָלְמָא), behold, the Name Hashem which is united in them will be removed from it (הָא ה' דִּשְׁמָא דָּא דְּאִתְאֲחָד בְּהוּ אִתְעֲבָר מִנֵּיהּ). If so You do to me (אִי הָכִי אַתְּ עוֹשֶׂה לִּי), that the Name Hashem, the essence of this Name, is uprooted (דְּה' עִקָּרָא דִּשְׁמָא דָּא אִתְּעֲקָר). And concerning this, Yehoshua afterward said (וְעַל דָּא אָמַר יְהוֹשֻׁעַ לְבָתַר), as it is written (כְּדִכְתִּיב) (Joshua 7): “And what will You do for Your great Name?” (וּמַה תַּעֲשֶׂה לְשִׁמְךָ הַגָּדוֹל).

For surely this Name is the essence and the foundation of all (דְּהָא וַדַּאי שְׁמָא דָּא עִקָּרָא וִיסוֹדָא דְּכֹלָּא). “You are Hashem” (אַתָּה הוּא יְיָ). And Moshe, although he did not say this to Kudsha Berikh Hu (וּמֹשֶׁה, אַף עַל גַּב דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אָמַר לֵיהּ), yet he knew (הָכִי יָדַע), for this depends upon that, and sin causes it (דְּהָא בְּהָא תַּלְיָיא, וְחוֹבָה גָּרִים). “And you, fear not My servant Ya'akov…”—all is one (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב וְגוֹ׳, כֹּלָּא חַד). “For I am with you”—behold we have established, it does not say “For you are with Me,” but “For I am with you” (כִּי אִתְּךָ אֲנִי, הָא אוֹקִימְנָא: כִּי אִתִּי אַתָּה לָא כְּתִיב, אֶלָּא כִּי אִתְּךָ אֲנִי). “For I will make an end of all the nations…” (כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם וְגוֹ׳)—“Of all the nations I will make an end” (בְּכָל הַגּוֹיִם אֶעֱשֶׂה כָלָה).