Daf 202b (דַּף ר״ב ע״ב)

“For man is the tree of the field” (כִּי הָאָדָם עֵץ הַשָּׂדֶה), this is called Adam who is known above and below (דָּא אִקְרֵי אָדָם דְּאִשְׁתְּמוֹדַע עֵילָּא וְתַתָּא). “The tree of the field” (עֵץ הַשָּׂדֶה), a great and mighty tree (אִילָנָא רַבְרְבָא וְתַקִּיף), of that “field which Hashem blessed” (דְּהַהוּא שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ) (Bereshit 27). This one leans upon it (דא סָמִיךְ עָלֵיהּ), a tree that is known to that field continually (אִילָן דְּאִשְׁתְּמוֹדַע לְהַהוּא שָׂדֶה תָּדִיר). “To come before you in the siege” (לָבֹא מִפָּנֶיךָ בַּמָּצוֹר), this phrase returns to the beginning of the verse (מִלָּה דָּא אַהְדָּר לְרֵישָׁא דִּקְרָא), as it is written “You shall not destroy its tree” (דִּכְתִּיב לֹא תַשְׁחִית אֶת עֵצָהּ), that one who gives them counsel (הַהוּא דְּיָהִיב לוֹן עֵיטָא), and prepares the city (וְאַתְקִין לְמָתָא). “To come before you in the siege” (לָבֹא מִפָּנֶיךָ בַּמָּצוֹר), he is the one who gives them counsel (אִיהוּ יָהִיב לוֹן עֵיטָא), to be repaired and to return in repentance (לְאִתָּקְנָא וּלְאָהַדְרָא בְּתִיּוּבְתָּא), and he prepares for them the weapons of war, scrolls and shofars (וְאַתְקִין לֵיהּ מָאנֵי זַיְינִין, בּוּקִינָס וְשׁוֹפָרִין). “To come before you” (לָבֹא מִפָּנֶיךָ), what is “to come before you” (מַאי לָבֹא מִפָּנֶיךָ).

To come before Me, and to ascend from before You (לָבֹא לְקַמָּאי, וּלְאַעֲלָא מִפָּנֶיךָ). Before Your fear (מִקַּמֵּי דְּחִילוּ דִּילָךְ). “In the siege” (בַּמָּצוֹר), in that place where the supernal and lower ones cannot ascend there (בַּאֲתָר דְּעִלָּאִין וְתַתָּאִין לָא יַכְלִין לְאַעֲלָא תַּמָּן). And who is it (וּמַאן אִיהוּ). The level of the masters of repentance who ascend there (דַּרְגָּא דְּבַעֲלֵי תְּשׁוּבָה עָאלִין תַּמָּן). And who is it? Repentance (וּמַאן אִיהוּ. תְּשׁוּבָה). This is the siege (דָּא אִיהוּ מָצוֹר), a mighty place (אֲתָר תַּקִּיף), and a mighty fire (וְטִנָּרָא תַּקִּיפָא). And since this counsel they take (וְכֵיוָן דְּעֵיטָא דָּא נַטְלִין), I atone for their sins and they are accepted willingly before Me (אֲנָא מְכַפֵּר לְחוֹבַיְיהוּ וְאִתְקַבְּלָן בְּרַעֲוָא לְקַמָּאי). And all this Kudsha Berikh Hu commands (וְכָל דָּא פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא), concerning those who toil in Orayta (עַל אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא). Therefore, fortunate are those who toil in Orayta (בְּגִין כָּךְ זַכָּאִין אִינּוּן דְּקָא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), those who toil in Orayta, they are mighty trees in this world (אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא אִינּוּן אִילָנִין רַבְרְבִין בְּהַאי עָלְמָא).

Behold, what has Kudsha Berikh Hu done, who planted these trees (חָמוּ, מַה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא דְּנָטַע אִילֵּין אִילָנִין). Fortunate is this path (זַכָּאָה אָרְחָא דָּא), and not only one tree, but three mighty trees (וְלָא דַּי אִילָנָא חֲדָא, אֶלָּא תְּלָתָא אִילָנִין רַבְרְבִין), spreading their branches to every side (פְּרִיסָן עַנְפִין לְכָל סְטָר), Kudsha Berikh Hu made for us (עֲבַד לָן קוּדְשָׁא בְּרִיךְ הוּא). May it be His will before Heaven (יְהֵא רַעֲוָא קַמֵּי שְׁמַיָא), that these trees should not be removed from the world (דְּלָא יִתְעֲדוּן לְעָלְמָא אִילָנִין אִלֵּין), and this spring (וְדָא מַעְיָינָא), from this place until today they remain there (מֵאֲתָר דָּא וְעַד יוֹמָא קַיְימִין תַּמָּן), and that spring of water (וְהַהוּא מַעַיְינָא דְּמַיָּא). And mankind called them, the monument of Rabbi Pinchas ben Yair (וּקְרָאן לוֹן בְּנֵי נָשָׁא, נְצִיבוּ דְּרִבִּי פִּנְחָס בֶּן יָאִיר). Thus it is (ע״כ). Missing: and this is it (חסר וזהו).

Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר), “And he lifted his eyes and saw the women and the children and said, ‘Who are these with you?’ And he said, ‘The children whom Elohim has graciously given your servant’” (וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא אֶת הַנָּשִׁים וְאֶת הַיְלָדִים וַיֹּאמֶר מִי אֵלֶּה לָּךְ וַיֹּאמַר הַיְלָדִים אֲשֶׁר חָנַן אֱלֹהִים אֶת עַבְדֶּךָ) (Bereshit 33). Come and see (תָּא חֲזֵי), that wicked one Esav (הַהוּא רָשָׁע דְּעֵשָׂו), set his eyes to gaze upon women (יָהִיב עֵינוֹי לְעַיְּינָא עַל נָשִׁין), and therefore his arrangements were prepared against him (וּבְגִינֵיהּ אַתְקִין תִּיקוּנוֹי). Ya'akov placed the maidservants first (יַעֲקֹב, שַׁוִּי שְׁפָחוֹת בְּקַדְמִיתָא), and their children after, whom he considered of lesser importance (וּבְנֵיהוֹן לְבָתַר, דְּחָשִׁיבוּ יַתִּיר). Leah after them (לֵאָה אֲבַּתְרַיְיהוּ), and her children after (וּבְנָהָא לְבָתַר). After them Yosef (לְבָתַר יוֹסֵף), and after him Rachel (וּבַתְרָה רָחֵל), and he passed before them (וְהוּא עָבַר לִפְנֵיהֶם).

When they all bowed, what is written (כַּד סְגִידוּ כֻּלְּהוֹן, מַה כְּתִיב). “Then the maidservants drew near, they and their children, and they bowed down” (וַתִּגַּשְׁנָה הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוִיןָ) (Bereshit 33). And afterward it is written (וּלְבָתַר כְּתִיב), “Then Leah also approached with her children, and they bowed down; and afterward Yosef and Rachel drew near and bowed” (וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וַיִּשְׁתַּחֲווּ וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וְגוֹ׳). And behold, Yosef was after, and Rachel before him (וְהָא יוֹסֵף לְבַתְרַיְיתָא הֲוָה, וְרָחֵל לְקַמֵּיהּ). Rather, the good son, the beloved son, the tzaddika of the world, Yosef (אֶלָּא בְּרָא טָבָא, בְּרָא רְחִימָא, צַדִּיקָא דְּעָלְמָא, יוֹסֵף), when he saw the eyes of that wicked one looking upon women (כֵּיוָן דְּחָמָא עֵינֵיהּ דְּהַהוּא רָשָׁע מִסְתָּכַּל בְּנָשִׁין), he feared for his mother (דָּחִיל עַל אִמֵּיהּ), he went out before her (נָפִיק מֵאֲבַּתְרָהּ), and stretched his arms and his body (וּפָרִישׂ דְּרוֹעוֹי וְגוּפֵיהּ), and covered her (וְכַסֵּי עֲלָהּ), so that that wicked one would not set his eyes upon his mother (בְּגִין דְּלָא יִתֵּן הַהוּא רָשָׁע עֵינוֹי בְּאִמֵּיהּ). How much he extended, six cubits to every side (כַּמָּה אִתְסְגֵי, שִׁית אַמִּין לְכָל סְטָר), and shielded her (וְחָפָא עָלָהּ), and the eyes of that wicked one could not rule over her (וְלָא יָכִיל עֵינֵיהּ דְּהַהוּא רָשָׁע לְשַׁלְּטָאָה עָלָהּ).

In this manner, “And Bilaam lifted his eyes” (כְּגַוְונָא דָּא, וַיִּשָּׂא בִּלְעָם אֶת עֵינָיו). It is written “his eye” (עֵינוֹ כְּתִיב), that evil eye (הַהוּא עֵינָא בִּישָׁא) — two eyes stood upright, but at the time he sought to gaze upon them (תרין עיינין הוי זקיף, אלא בשעתא דְּבָּעָא לְאִסְתַּכְּלָא עָלַיְיהוּ). “And he saw Yisrael dwelling by their tribes” (וַיַּרְא אֶת יִשְׂרָאֵל שׁוֹכֵן לִשְׁבָטָיו). What is “dwelling by their tribes” (מַהוּ שׁוֹכֵן לִשְׁבָטָיו). Rather, the tribe of Yosef was there, and the tribe of Binyamin (אֶלָּא שִׁבְטָא דְּיוֹסֵף הֲוָה תַּמָּן, וְשִׁבְטָא דְּבִנְיָמִין). The tribe of Yosef, over whom the evil eye did not rule (שִׁבְטָא דְּיוֹסֵף, דְּלָא שַׁלְטָא בְּהוּ עֵינָא בִּישָׁא), as it is written (דִּכְתִּיב), “Yosef is a fruitful son” (בֵּן פּוֹרָת יוֹסֵף) (Bereshit 49). Who is “a fruitful son” (מַאן בֵּן פּוֹרָת). He who extended to cover his mother (דְּאִתְסְגֵי לְכַסָּאָה עַל אִמֵּיהּ). “A fruitful son by a spring” (בֵּן פּוֹרָת עֲלֵי עָיִן), over whom the evil eye does not rule (דְּלָא שַׁלְטָא בֵּיהּ עֵינָא בִּישָׁא). The tribe of Binyamin, as it is written about him (שִׁבְטָא דְּבִנְיָמִין, דִּכְתִּיב בֵּיהּ), “And between his shoulders He dwells” (וּבֵין כְּתֵפָיו שָׁכֵן) (Devarim 33). And it is written (וּכְתִיב), “He dwells in safety” (יִשְׁכּוֹן לָבֶטַח) (Devarim 33). What is “in safety” (מַאי לָבֶטַח). That he does not fear the evil eye (דְּלָא דָּחִיל מֵעֵינָא בִּישָׁא), and does not fear evil spirits (וְלָא דָּחִיל מִפְּגָעִין בִּישִׁין).

That wicked one said (אָמַר הַהוּא רָשָׁע), I will pass through this row (אֲנָא אַעְבָּר שׁוּרָה דָּא), which is not established (דְּלָא אִתְקְיָּים), and I will look as is fitting (וַאֲנָא אִסְתָּכַּל כַּדְּקָא יָאוּת). Rachel was there (רָחֵל הֲוַת תַּמָּן), she saw that the eye of that wicked one was sharpened to gaze (חָמָאת דְּעֵינָא דְּהַהוּא רָשָׁע מְשַׁנְּנָא לְאַבְאָשָׁא), what did she do (מַה עַבְדַת). She went out and spread her wings over them (נַפְקַת וּפְרִישַׁת גַּדְפָהָא עָלַיְיהוּ), and sheltered her son (וְחַפָאת עַל בְּרָהָ). This is what is written, “And Bilaam lifted his eyes and saw Yisrael” (הֲדָא הוּא דִכְתִיב וַיִּשָּׂא בִלְעָם אֶת עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל). When the Ruach of Kudsha Berikh Hu saw (כֵּיוָן דְּחָמָא רוּחַ דְּקוּדְשָׁא), the sharpened eye (עֵינָא מְשַׁנְּנָא), immediately “the spirit of Elohim came upon him” (מִיַּד וַתְּהִי עָלָיו רוּחַ אֱלֹהִים). Upon whom? Upon Yisrael (עַל מַאן. עַל יִשְׂרָאֵל), who spread their wings and covered over them (דְּפָרִישׂ גַּדְפּוֹי, וְחָפָּא עֲלֵיהוֹן). And immediately that wicked one turned backward (וּמִיַּד תָּב הַהוּא רָשָׁע לַאֲחוֹרָא). At first the son sheltered his mother (בְּקַדְמִיתָא בְּרָא חָפָא עַל אִמֵיהּ). And now the mother sheltered her son (וְהַשְׁתָּא אִימָּא חָפָאת עַל בְּרָא). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), at that time when he sheltered over Rachel his mother so that the eye of that wicked one would not rule over her (בְּהַהִיא שַׁעֲתָא דְּחָפָא אִיהוּ עַל רָחֵל אִמֵּיהּ, דְּלָא יִשְׁלוֹט עֵינָא דְּהַהוּא רָשָׁע עָלָהּ), by your life, at the time when another evil eye will come to gaze upon your children and upon My children (חַיֶּיךָ, בְּשַׁעֲתָא דְּיֵיתֵי עֵינָא בִּישָׁא אַחֲרָא לְאִסְתַּכְּלָא עַל בָּנֶךָ וְעַל בְּנַי), your mother will shelter over them (אִמָּךְ תֵּחָפֵּי עָלַיְיהוּ). You sheltered over your mother (אַתְּ חָפִּית עַל אִמָּךְ), your mother will shelter over you (אִמָּךְ תֵּחָפֵּי עָלַיְיהוּ). You sheltered over your mother (אַתְּ חָפִּית עַל אִמָּךְ), your mother will shelter over you (אִמָּךְ תֵּחָפֵּי עֲלָךְ).

“And he lifted his eyes and saw the women” (וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא אֶת הַנָּשִׁים). This verse is spoken in the mystery of wisdom (הַאי קְרָא, בְּרָזָא דְּחָכְמְתָא אִתְּמַר), on Yom Kippur (בְּיוֹמָא דְּכִפּוּרֵי), when the children of the world stand in judgment (דִּבְנֵי עָלְמָא קַיְימֵי בְּדִינָא), and Yisrael repent in teshuva before Kudsha Berikh Hu to atone for their sins (וְיִשְׂרָאֵל תַּיְיבִין בְּתִיּוּבְתָּא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, לְכַפְּרָא עַל חוֹבַיְיהוּ). And that accuser stands over them (וְהַהוּא מְקַטְרְגָא קַיְּימָא עָלַיְיהוּ), who considers to destroy them for their sins (דְּחָשִׁיב לְאוֹבָדָא לוֹן עַל חוֹבַיְיהוּ). They send him that gift (שַׁלְחֵי לֵיהּ הַהוּא דּוֹרוֹנָא), and then it is written (וּכְדֵין כְּתִיב), “For he said, I will appease his face with the gift that goes before me” (כִּי אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהוֹלֶכֶת לְפָנַי) (Bereshit 33). After that accuser receives that gift (לְבָתַר דִּמְקַבֵּל הַהוּא מְקַטְרְגָא לְהַהוּא דּוֹרוֹנָא), he is turned into a defender for them (אִתְהַפָּךְ לְהוּ סַנֵּיגוֹרָא).