Daf 199b (דַּף קצ״ט ע״ב)

Rab Hamnuna Kadma’ah said (רַב הַמְנוּנָא קַדְמָאָה אָמַר): the oppression and affliction of Yisrael (דְּחִיקוּ וְעָאקוּ דְּיִשְׂרָאֵל), how much good and how much benefit it brings them (כַמָּה טָב וְכַמָּה תּוֹעַלְתָּא גָּרִים לוֹן). The slackness of the other nations (רִפְיוֹן דִּשְׁאַר עַמִּין), how much evil it brings them (כַמָה בִּישִׁין גָּרִים לוֹן). The oppression and affliction of Yisrael brings them good and benefit (דְּחִיקוּ וְעָאקוּ דְּיִשְׂרָאֵל, גָּרִים לוֹן דְּטָב לִיהֱוִי וְתוֹעַלְתָּא). And what is that? Bride (Kallah) (וּמַאי נִיהוּ. כָּלָּה).

All is pressed (כֹּלָּא דָּחִיק). The slackness of the other nations brings them slackness and evil (רִפְיוֹן דִּשְׁאַר עַמִּין, גָּרִים לוֹן רִפְיוֹן וּבִישׁ), and this is destruction (וְהַאי אִיהוּ כָּלָה). And thus it appeared to them (וְהָכִי אִתְחֲזֵי לוֹן): for every slackness without the oppression that they had in this world brings them slackness afterward, without oppression—destruction (דְּהָא כָּל רִפְיוֹן בְּלָא דְּחִיקוּ דְּהֲוָה לוֹן בְּהַאי עָלְמָא, גָּרִים לוֹן רִפְיוֹן לְבָתַר בְּלָא דְּחִיקוּ, כָּלָה). As it is written (כְּדִכְתִּיב) (Isaiah 28): “For I have heard a full end and a decisive one” (כִּי כָלָה וְנֶחֱרָצָה שָׁמַעְתִּי). “For I will make a full end” (כִּי אֶעֱשֶׂה כָּלָה)—an end through slackness (כָלָה בְּרִפְיוֹן). But for Yisrael, who had oppression and affliction (לְיִשְׂרָאֵל דְּהֲוָה לוֹן דְּחִיקוּ וְעָאקוּ)—Bride (Kallah): “As a bride decks herself with her ornaments” (כָּלָּה, וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ) (Isaiah 61).

What are her ornaments? (מַאן כֵלֶיהָ). These are Yisrael, who are the vessels of this Kalah (אִלֵּין יִשְׂרָאֵל, דְּאִינּוּן כֵּלִים דְּהַאי כָּלָּה). Yisrael, who had oppression and affliction (יִשְׂרָאֵל דְּהֲוָה לוֹן דְּחִיקוּ וְעָאקוּ). As it is written (כְּדִכְתִּיב) (Amos 9): “I will raise up the fallen booth of David” (אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת)—a booth of peace (סֻכַּת שָׁלוֹם). But for the other nations who had slackness—trouble and distress (לִשְׁאַר עַמִּין דְּהֲוָה לוֹן רִפְיוֹן צָרָה וְצוּקָה), an end through slackness (כָלָה בְּרִפְיוֹן), as it was for them before (כְּמָה דְּהֲוָה לוֹן בְּקַדְמִיתָא). And because of this: “For I will make a full end of all the nations… but of you I will not make a full end” (וְעַל דָּא כִּי אֶעֱשֶׂה כָּלָה בְּכָל הַגּוֹיִם וְגוֹ׳, וְאוֹתְךָ לֹא אֶעֱשֶׂה כָּלָה). For it did not appear to you (דְּהָא לָא אִתְחֲזֵי לָךְ). For you were oppressed in former times many times, in the oppression of constant exile, and pressed you will be—a bride (דְּהָא דָּחִיק הֲוִית בְּקַדְמִיתָא זִמְנִין סַגִּיאִין, בִּדְחִיקוּ דְּגָלוּתָא תָּדִיר, וְדָחִיק תִּהְיֶה כַּלָּה). Some say: you will become a bride (נ״א: תְּרִית כַּלָּה).

“And I will correct you for judgment” (וְיִסַּרְתִּיךָ לַמִּשְׁפָּט). This verse should have said: “I will correct you in judgment” (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ: וְיִסַּרְתִּיךָ בַּמִּשְׁפָּט), for when are there afflictions? At the time of judgment (דְּהָא אֵימָתַי יִיסּוּרֵי—בְּשַׁעֲתָא דְּדִינָא). But here it is not so (וְהָכָא לָאו הָכִי). What then is: “I will correct you for judgment”? (מַאי וְיִסַּרְתִּיךָ לַמִּשְׁפָּט).

Rather, it is written (כְּדִכְתִּיב) (Isaiah 3): “Hashem will come in judgment with the elders of His people” (יְיָ בְּמִשְׁפָּט יָבֹא עִם זִקְנֵי עַמּוֹ). And on that day, Kudsha Berikh Hu will first prepare healing for Yisrael before they enter into judgment (וְהַהוּא יוֹמָא, אַקְדִּים קוּדְשָׁא בְּרִיךְ הוּא אַסְוָותָא לְיִשְׂרָאֵל עַד לָא יֵיעֲלוּן לְדִינָא), in order that they may endure in it (בְּגִין דְּיֵיכְלוּן לְקַיְּימָא בֵּיהּ). And what is the healing? (וּמַאי אַסְוָותָא). It is that in every time and time Kudsha Berikh Hu gives afflictions to Yisrael—small, small, in every time and every generation (הִיא דִּבְכָל שַׁעֲתָא וְשַׁעֲתָא קוּדְשָׁא בְּרִיךְ הוּא יָהִיב יִסּוּרִין לְיִשְׂרָאֵל זְעֵיר זְעֵיר, בְּכָל זִמְנָא וְזִמְנָא, וּבְכָל דָּרָא וְדָרָא), so that when they enter into the day of great judgment, they will already be tested and judgment will not rule over them (בְּגִין דְּכַד יֵיעֲלוּן לְיוֹמָא דְּדִינָא רַבָּא, דְּיֵיחוּן מֵתַיָּיא, לָא יִשְׁלוֹט עָלַיְיהוּ דִּינָא).

“And I will not utterly acquit you”—what is this? (וְנַקֵּה לֹא אֲנַקֶּךָּ, מַהוּ). Rather, when Yisrael are alone, and do not enter into judgment with the other nations, idol worshippers and star-gazers (אֶלָּא, כַּד יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, וְלָא עָאלִין בְּדִינָא עִם שְׁאַר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), then Kudsha Berikh Hu acts with them beyond the line of judgment, and He atones for them (קוּדְשָׁא בְּרִיךְ הוּא עָבִיד לוֹן לְגוֹ מִשּׁוּרַת הַדִּין, וְהוּא מְכַפֵּר עָלַיְיהוּ). But at the time when they enter into judgment with the other nations (וּבְזִמְנָא דְּעָאלִין בְּדִינָא בִּשְׁאַר עַמִּין), what does He do? (מֶה עָבִיד). Kudsha Berikh Hu knows that Samael, the guardian of Esav, will come to remind the sins of Yisrael (יָדַע קוּדְשָׁא בְּרִיךְ הוּא דְּהָא סָמָאֵ״ל אַפֹּטְרוֹפְּסָא דְּעֵשָׂו, יֵיתֵי לְאַדְכְּרָא חוֹבֵיהוֹן דְּיִשְׂרָאֵל), and will gather them all to himself for the day of judgment (וְכָנִישׁ כֻּלְּהוּ לְגַבֵּיהּ לְיוֹמָא דְּדִינָא).

But behold, Kudsha Berikh Hu already prepared healing for them (וְהָא קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים לְהוּ אַסְוָותָא). For upon every sin and sin He strikes them, and cleanses them through afflictions, little by little (וְעַל כָּל חוֹבָא וְחוֹבָא לָקֵי וְנַקֵּה לְהוּ בְּיִסּוּרִין זְעֵיר זְעֵיר). And this is: “And He will cleanse”—through afflictions (וְדָא הוּא וְנַקֵּה, בְּיִסּוּרִין). And therefore, in the judgment of truth, “I will not acquit you”—I will not remove you from the world by judgment after you have borne afflictions little by little (וּבְגִין כַּךְ בְּדִינָא דִּקְשׁוֹט, לָא אֲנַקֶּךָּ מֵעָלְמָא בְּדִינָא בָּתַר דְּסַבָלְתּ יִסוּרִין זְעֵיר זְעֵיר).

And furthermore: “I will not acquit you”—even though you are My children (וְתוּ לָא אֲנַקֶּךָּ, אַף עַל גַּב דְּאַתּוּן בָּנַי), I will not leave your sins unpunished (לָא אֶשְׁבּוֹק חוֹבֵיכוֹן), but I will exact payment from you little by little (אֶלָּא אִתְפְּרַע מִנְכוֹן זְעֵיר זְעֵיר), so that you will be pure for the day of the great judgment (בְּגִין דִּתְּהֶווּן זַכָּאִין לְיוֹמָא דְּדִינָא רַבָּא). Thus, when you come to judgment, Samael comes with many indictments against them (כַּךְ אָתָאן לְדִינָא, אָתָא סָמָאֵ״ל, בְּכַמָּה פִּתְקִין עָלַיְיהוּ). And Kudsha Berikh Hu brings forth the indictments of afflictions that Yisrael bore for every sin (וְקוּדְשָׁא בְּרִיךְ הוּא אַפִּיק פִּתְקִין דְּיִסוּרִין, דְּסַבְלוּ יִשְׂרָאֵל עַל כָּל חוֹבָא וְחוֹבָא), and all sins are erased (וְנִמּוֹחוּ כָּל חוֹבִין). And He does not act toward them with tolerance at all (וְלָא עָבִיד לוֹן וַותְּרָנוּתָא כְּלָל). Then Samael’s power and strength are weakened, and he is not able against them (כְּדֵין תָּשַׁשׁ כֹּחֵיהּ וְחֵילֵיהּ דְּסָמָאֵ״ל, וְלָא יָכִיל לוֹן). And he will be removed from the world—he and all his sides, and all the nations (וְיִתְעֲבָר מֵעָלְמָא, הוּא וְכָל סִטְרוֹי וְכָל עַמִּין). This is what is written (הֲדָא הוּא דִכְתִיב): “And you, fear not, My servant Ya'akov, etc.” (וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב וְגוֹ׳). And because of this: “And I will correct you for judgment, and will not utterly acquit you” (בְּגִין כָּךְ וְיִסַּרְתִּיךָ לַמִּשְׁפָּט, וְנַקֵּה לֹא אֲנַקֶּךָּ). And King David said (וְדָוִד מַלְכָּא אָמַר), as it is written (כְּדִכְתִּיב) (Psalms 11): “For behold, the wicked bend the bow, they prepare…” (כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת, כּוֹנְנוּ וְגוֹ׳). And even though this verse has already been explained as being said regarding Shevna and Yoav, the officers of Chizkiyah (וְאַף עַל גַּב דְּהַאי קְרָא הָא אוֹקְמוּהָ, עַל שֶׁבְנָא וְיוֹאָח מְמָנָן דְּחִזְקִיָּה אִתְּמַר), nevertheless this verse is also said regarding Samael and his company (אֲבָל הַאי קְרָא עַל סָמָאֵ״ל וְסִיעָתֵיהּ אוּף הָכִי אִתְּמַר), for all his deeds and occasions are against Yisrael (דְּכָל עוֹבָדוֹי וְעֵיטוֹי עַל יִשְׂרָאֵל נִינְהוּ).

Balak and Bil‘am surely took this same path (בָּלָק וּבִלְעָם הַהוּא אֹרַח מַמָּשׁ נַקְטוּ), and behold it is said that they acted as an evil band (וְהָא אִתְּמַר, דַּחֲבוּרָא בִּישָׁא עַבְדוּ). They said: Amalek—Am Lak—a nation that licks them (אַמְרוּ: עֲמָלֵ״ק, עָ״ם לָ״ק, עַמָּא דְּלַקָא לוֹן), like a serpent that strikes with its tail (כְּחִוְיָא דְּמָחֵי בִּזְנָבָא דִילֵיהּ). Behold, we are more so (הָא אֲנָן יַתִּיר). Balak—Ba Lak—he comes to lick (בָּלָ״ק: בָּ״א לָ״ק). He comes, one who licks them as he desires (אָתָא מַאן דְּלָקֵי לוֹן כִּרְעוּתֵיהּ).

Bil‘am—Bal Am [without a people] (בִּלְעָ״ם: בַּ״ל עָ״ם): there is no people and no shepherd (לֵית עַמָּא, וְלֵית רַעְיָא). Our name causes them to be destroyed and uprooted from the world (שְׁמָא דִּילָן גָּרִים לְשֵׁיצָאָה לוֹן וּלְאַעְקְרָא לְהוּ מֵעָלְמָא). But Kudsha Berikh Hu considered their names in another manner (וְקוּדְשָׁא בְּרִיךְ הוּא חָשִׁיב בְּגַוְונָא אַחֲרָא שְׁמֵיהוֹן): in Balak, Bal (בְּבָלָק בַּ״ל); in Bil‘am, Bal (בְּבִלְעָם בַּ״ל); behold, Bilbel [He confused] (הָא בִּלְבֵּ״ל). What letters remained? Emek [depth] (מַה אַתְוָון אִשְׁתָּאֲרוּ, עֵמֶ״ק). He confused the depth of their thought (בִּלְבֵּל עִמְקָא דְּמַחֲשָׁבָה דִילְהוֹן), so that they would not rule in the world (דְּלָא יִשְׁלְטוּן בְּעָלְמָא), nor remain in the world (וְלָא יִשְׁתַּאֲרוּן בְּעָלְמָא).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): El‘azar, rightly have you spoken (אֶלְעָזָר, יָאוּת אַמְרַת). But Balak—may his spirit be blasted in Gehinnom (אֲבָל בָּלָק, תִּפַּח רוּחֵיהּ בְּגֵיהִנָּם). And Bil‘am—his bones and his spirit shall be ground there (וּבִלְעָם יִשְׁתַּחֲקוּן תַּמָּן גַרְמוֹי וְרוּחֵיהּ). And thus it is: an evil time they took upon the Patron (וְהָכִי הוּא, עֵיטָא בִּישָׁא נַטְלוּ עַל פַּטְרוֹנָא). Against this “Thus” (עַל הַאי כֹּה), for they considered to uproot this “Thus” (דְּחָשִׁיבוּ לְאַעְקְרָא לְהַאי כֹּה), and they considered for the Evil Side to remove it by mouth and by deed (וְחָשִׁיבוּ לְסִטְרָא בִּישָׁא לְסַלְּקָא לֵיהּ בְּפוּמָא וּבְעוֹבָדָא).