Daf 201b (דַּף ר״א ע״ב)

For if those cows were not accustomed to miracles (דְּאִי אִינּוּן פָּרוֹת דְּלָא אִתְרְגִילוּ בְּנִסִּין), yet at that time in their lowing they sang the song (אֶלָּא הַהִיא שַׁעֲתָא בְּגוֹעָא דִלְהוֹן אָמְרוּ שִׁירָתָא). Then the braying of the donkey of the pious elder, who was accustomed to miracles (דָּא נְהִיקוּ דַּחֲמָרָא דְּסָבָא חֲסִידָא דְּרָגִיל בְּנִסִּין), how much more so did it say song (עַל אַחַת כַּמָּה וְכַמָּה דְּאָמַר שִׁירָה).

Friends, if you say the donkey was not in its way thus from the day the world was created (חַבְרַיָּיא, אִי תֵּימְרוּן דַּחֲמָרָא לָא הֲוָה אָרְחֵיהּ בְּכַךְ מִיּוֹמָא דְּאִבְרֵי עָלְמָא), go out and see the donkey of Bil‘am the guilty one, that defeated its Master in all (פּוּקוּ וְחָמוּ אָתּוֹן דְּבִּלְעָם חַיָּיבָא, דְּנַצְחַת לְרִבּוֹנָהּ בְּכֹלָּא). The donkey of Rabbi Pinchas ben Ya’ir—how much more so (חֲמָרֵיהּ דְּרִבִּי פִּנְחָס בֶּן יָאִיר, עַל אַחַת כַּמָּה וְכַמָּה). And furthermore, the donkey of Bil‘am when it spoke, a supernal angel was upon it from above (וְתוּ אָתּוֹן דְּבִלְעָם כַּד מְלִּילַת, מַלְאָכָא עִלָּאָה הֲוָה עָלָהּ מִלְעֵילָּא).

Now it is to reveal (הַשְׁתָּא אִית לְגַלָּאָה): friends, hear (חַבְרַיָּיא שִׁמְעוּ). The mouth of the donkey, created on the eve of Shabbat at twilight (פִּי הָאָתוֹן דְּאִבְרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת)—did it come into your minds that its mouth was open from then? (סַלְּקָא בְּדַעְתַּיְיכוּ דְּפוּמָא הֲוָה פְּתִיחָא מֵהַהוּא זִמְנָא). Or was it a condition that Kudsha Berikh Hu made from then? (אוֹ תְּנַאי דְּאַתְנֵי קוּדְשָׁא בְּרִיךְ הוּא מֵהַהוּא זִמְנָא). Not so (לָאו הָכִי). And the secret here was given to the wise, who do not look at the foolishness of the heart (וְרָזָא הָכָא דְּאִתְּמְסַר לְחַכִּימֵי, דְּלָא מַשְׁגְּחָן לְטִפְּשׁוּ דְּלִבָּא).

The mouth of the donkey is a level conditioned, that supernal of the side of Nukva (פִּי הָאָתוֹן, דַּרְגָּא דְּאַתְנֵי, הַהוּא עִלָּאָה דִּסְטָר נוּקְבֵי). That was what dwelt upon that donkey and spoke through it (הַהוּא הֲוָה דְּשַׁרְיָא עַל הַהוּא אָתּוֹן, וּמַלִּיל עָלָהּ). And when Kudsha Berikh Hu created this level called “the mouth of the donkey” (וְכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְהַאי דַּרְגָּא דְּאִקְרֵי פִּי הָאָתוֹן), He sealed it within the female of the great abyss (סָתָם לֵיהּ בְּגוֹ נוּקְבָּא דִּתְהוֹמָא רַבָּא), and closed it until that time (וְאַסְתִּים עָלֵיהּ עַד הַהוּא זִמְנָא). When that time arrived, that Nukva opened, and it went forth, rested upon it, and spoke (כַּד מָטָא הַהוּא זִמְנָא, פָּתַח הַהוּא נוּקְבָּא, וְנָפַק וְשָׁרָא עָלָהּ, וּמַלִילַת). So too (כְּגַוְונָא דָּא): “And the earth opened her mouth” (Numbers 16) (וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ).

Et—to include Dumah [Silence], who is the mouth of the earth (אֶת, לְאַסְגָּאָה דּוּמָ״ה דְּאִיהוּ פִּי הָאָרֶץ). “Et pi ha’aton [the mouth of the she-donkey]” (אֶת פִּי הָאָתוֹן) (Numbers 22)—to include Kamri’el, who is called the mouth of the she-donkey (לְאַסְגָּאָה קַמְרִיאֵ״ל דְּאִקְרֵי פִּי הָאָתוֹן). “The mouth of the well” is likewise (פִּי הַבְּאֵר כְּגַוְונָא דָּא). Who is “the mouth of the well”? (מַאן פִּי הַבְּאֵר). That level which was appointed over it below (הַהוּא דַּרְגָּא דְּהֲוָה מְמָנָא עָלֵיהּ לְתַתָּא), and he is beneath “the mouth of Hashem” (וְאִיהוּ תְּחוֹת פִּי יְיָ). Who is he? (וּמַאן אִיהוּ). Yehadri’el is his name (יְהַדְרִיאֵ״ל שְׁמֵיהּ). These three mouths were created on the eve of Shabbat, at twilight (תְּלַת פּוּמִין אִלֵּין, אִתְבְּרִיאוּ עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת). At the time when the holy day rises (בְּשַׁעֲתָא דְּקֹדֶשׁ יוֹמָא סַלְּקָא), the mouth appointed over all the other mouths rises (פֶּה דִּמְמָנָא עַל כָּל שְׁאַר פּוּמִין), and who is it? (וּמַאן אִיהוּ). That day which rises and is sanctified in all (הַהוּא יוֹמָא דְּאִסְתַּלָּק וְאִתְקַדָּשׁ בְּכֹלָּא), that is called “the mouth of Hashem” (הַהוּא דְּאִקְרֵי פִּי יְיָ).

On the eve of Shabbat at twilight, the other mouths were created (עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, אִבְרוּן שְׁאַר פּוּמִין). When the day is sanctified, the mouth that rules over all ascends: the mouth of Hashem (אִתְקַדָּשׁ יוֹמָא, סָלִיק פּוּמָא דְּשַׁלִּיט עַל כֹּלָּא: פִּי יְיָ). Meanwhile they saw Rabbi Pinchas coming (אַדְּהָכִי, חָמוּ לְרִבִּי פִּנְחָס דְּהֲוָה אָתֵי). They went toward him (מָטוּ לְגַבֵּיהּ).

Rabbi Pinchas came and kissed Rabbi Shimon (אָתָא רִבִּי פִּנְחָס וּנְשָׁקֵיהּ לְרַבִּי שִׁמְעוֹן). He said: I kiss the mouth of Hashem, perfumed with the fragrances of His garden (אָמַר, נְשַׁקְנָא פִּי יְיָ, אִתְבָּסָּם בְּבוּסְמִין דְּגִנְתָּא דִּילֵיהּ). They rejoiced together and sat (חֲדוּ כַּחֲדָא, וְיָתְבוּ). When they sat, all the birds that made shade flew and scattered (כֵּיוָן דְּיָתְבוּ, פַּרְחוּ כָּל אִינּוּן עוֹפִין דַּהֲווֹ עַבְדֵי טוּלָא, וְאִתְבָּדָּרוּ). Rabbi Shimon lifted his head, raised his voice and said: Birds of heaven, do you not regard the glory of your Master, who stands here? (אַהְדָּר רֵישֵׁיהּ רַבִּי שִׁמְעוֹן, וְרָמָא לוֹן קָלִין וְאָמַר, עוֹפֵי שְׁמַיָא, לֵית אַתּוּן מַשְׁגִּיחִין בִּיקָרָא דְּמָרֵיכוֹן דְּקָאִים הָכָא). Stand, do not move from your places, and do not come near them (קַיְימוּ, וְלָא נַטְלוּ מִדּוּכְתַּיְיהוּ, וְלָא קְרִיבוּ לְגַבַּיְיהוּ). Rabbi Pinchas said: Better tell them to go, for they have not been given permission to return (אָמַר רִבִּי פִּנְחָס, אֵימָא לוֹן דְּיָהֲכוּן לְאָרְחַיְיהוּ, דְּהָא לָא יָהֲבִין לוֹן רְשׁוּ לְאָהַדְּרָא).

Rabbi Shimon said: I know Kudsha Berikh Hu wants to make a miracle for us (אָמַר רַבִּי שִׁמְעוֹן, יְדַעְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמֶרְחָשׁ לָן נִיסָא). Birds, birds, go to your way, and tell the one appointed over you that at first you were in his domain, but now you are not in his domain (עוֹפִין עוֹפִין, זִילוּ לְאָרְחַיְיכוּ, וְאָמְרוּ לְהַהוּא דִּמְמָנָא עָלַיְיכוּ, דְּהָא בְּקַדְמִיתָא הֲוָה בִּרְשׁוּתֵיהּ, וְהַשְׁתָּא לָאו בִּרְשׁוּתֵיהּ קַיְּימָא). But I raise him for the day of the furnace, as a cloud ascends between sharp teeth that do not join (אֲבָל סְלִיקְנָא לֵיהּ לְיוֹמָא דְּטִנָרָא, כַּד סָלִיק עִיבָא בֵּין שִׁינֵי תַּקִּיפִין, וְלָא מִתְחַבְּרָאן). The birds scattered and went (אִתְבָּדָּרוּ אִינּוּן עוֹפֵי, וְאָזְלוּ). Meanwhile, three trees spread branches to three sides over them, and a spring of water flowed before them (אַדְּהָכִי, הָא תְּלַת אִילָנִין, מִתְפַּשְּׁטָן בְּעַנְפִין לִתְלַת סִטְרִין עָלַיְיהוּ, וּמַעְיָינָא דְּמַיָּא נַבְעִין קַמַּיְיהוּ). All the friends rejoiced, and Rabbi Pinchas and Rabbi Shimon rejoiced (חֲדוּ כֻּלְּהוּ חַבְרַיָּיא, וְחַדּוּ רִבִּי פִּנְחָס וְרַבִּי שִׁמְעוֹן).

Rabbi Pinchas said: Great burden was on those birds before; we do not want burden on living creatures (אָמַר רִבִּי פִּנְחָס, טוֹרַח סַגִּי הֲוָה לְאִינּוּן עוֹפֵי בְּקַדְמִיתָא, וְטוֹרַח בַּעֲלֵי חַיִּים לָא בָּעֵינָן). For it is written (Psalms 145): “And His compassion is over all His works” (דְּהָא וְרַחֲמָיו עַל כָּל מַעֲשָׂיו כְּתִיב).

Rabbi Shimon said: I did not trouble them, but if Kudsha Berikh Hu has mercy on us, we cannot reject His gift (אָמַר רַבִּי שִׁמְעוֹן, אֲנָא לָא אַטְרַחְנָא לוֹן. אֲבָל אִי קוּדְשָׁא בְּרִיךְ הוּא חָס עֲלָן, לֵית אֲנָן יַכְלִין לְדַחְיָיא מַתְּנָן דִּילֵיהּ). They sat under that tree, drank from the waters, and enjoyed there (יָתְבוּ תְּחוֹת הַהוּא אִילָנָא, וְשָׁתוּ מִן מַיָּיא, וְאִתְהֲנוּ תַּמָּן).

Rabbi Pinchas opened and said (פָּתַח רִבִּי פִּנְחָס וְאָמַר): “A fountain of gardens, a well of living waters, flowing from Lebanon” (Song of Songs 4) (מַעְיַן גַּנִּים, בְּאֵר מַיִם חַיִּים, וְנוֹזְלִים מִן לְבָנוֹן). “A fountain of gardens”—is there no fountain but that one from gardens? (מַעְיַן גַּנִּים, וְכִי לֵית מַעְיָין אֶלָּא הַהוּא מִן גַּנִּים). Behold, many good and precious fountains are in the world (וְהָא כַּמָה מַעְיָינִין טָבִין וְיַקִּירִין אִית בְּעָלְמָא). But not all delights are equal (אֶלָּא לֵית כָּל הֲנָאוֹת שָׁוִין). There is a fountain that goes out in the desert, in a dry place—delight is only for him who sits and drinks (אִית מַעְיָין דְּנָפִיק בְּמַדְבְּרָא, בַּאֲתָר יְבֵישָׁא, הֲנָאָה אִית לְמַאן דְּיָתִיב וְשָׁתֵי). But “a fountain of gardens”—how good and precious it is (אֲבָל מַעְיָין גַּנִּים, כַּמָה אִיהוּ טַב וְיַקִּירָא). That fountain does good to grasses and trees (הַהוּא מַעְיָין עָבִיד טִיבוּ לַעֲשָׂבִין וְאֵיבִין). Whoever comes near it delights in all (מַאן דְּקָרִיב עָלֵיהּ, אִתְהֲנֵי בְּכֹלָּא). Delights in the water, delights in the grass, delights in the trees (אִתְהֲנֵי בְּמַיָּא, אִתְהֲנֵי בַּעֲשָׂבִין, אִתְהֲנֵי בְּאֵיבִין). That fountain is crowned with all (הַהוּא מַעְיָין מִתְעַטְּרָא בְּכֹלָּא). How many roses, how many grasses of fragrance around it—how beautiful is that fountain above other fountains: “a well of living waters” (כַּמָה וְורָדִין, כַּמָּה עֲשָׂבִין דְּרֵיחָא סַחֲרָנֵיהּ, כַּמָּה יָאוּת הַהוּא מַעְיָין מִשְּׁאַר מַעְיָינִין, בְּאֵר מַיִם חַיִּים).

And so we have established—all is said of Knesset Yisrael (וְהָכִי אוֹקִימְנָא, כֹּלָּא בִּכְנֶסֶת יִשְׂרָאֵל קָאָמַר). She is the “fountain of gardens” (אִיהִי מַעְיָין גַּנִּים). What are the gardens? (מַאן גַּנִּים). Five gardens Kudsha Berikh Hu has, in which He delights (חָמֵשׁ גַּנִּים אִית לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, דְּקָא מִשְׁתַּעְשְׁעָא בְּהוּ). And one fountain above them, that waters them, and satisfies them—hidden and concealed—and all of them make fruit and trees (וּמַעְיָינָא חֲדָא עִלָוַויְיהוּ, דְּקָא אַשְׁקֵי לוֹן וְרַוִּי לוֹן, טָמִיר וְגָנִיז, וְכֻלְּהוּ עַבְדִּין פֵּירִין וְאֵיבִין). One garden is below them, and that garden is guarded, enclosed from all sides of the world (גִּנְתָּא חֲדָא אִית לְתַתָּא מִנַּיְיהוּ, וְהַהוּא גִּנְתָּא נָטִיר סַחְרָא מִכָּל סִטְרִין דְּעָלְמָא). Beneath that garden are other gardens, which make trees for its kinds (תְּחוֹת הַאי גִּנְתָּא, אִית גַּנִּים אַחֲרָנִין, עַבְדִּין אֵיבִין לִזְנַּיְיהוּ).