Daf 203b (דַּף ר״ג ע״ב)

The trees bent (אַרְכִּינוּ אִילָנִין), one upon the head of Rabbi Shimon (חַד עַל רֵישֵׁיהּ דְּרִבִּי שִׁמְעוֹן), and one upon the head of Rabbi Pinchas (וְחַד עַל רֵישֵׁיהּ דְּרִבִּי פִּנְחָס), and one upon the head of Rabbi El'azar (וְחַד עַל רֵישֵׁיהּ דְּרִבִּי אֶלְעָזָר). The branches spread to every side (אִתְפְּשָׁטוּ עַנְפִין, לְכָל סְטַר), over the heads of the friends (עַל רֵישֵׁיהוֹן דְּחַבְרַיָּיא). Rabbi Pinchas wept (בָּכָה רִבִּי פִּנְחָס), some say: rejoiced (נ״א חֲדֵי), and said (וְאָמַר), Fortunate is my portion, and fortunate are my eyes that have seen thus (זַכָּאָה חוּלָקִי וְזַכָּאִין עֵינַי דְּחָמָאן כַּךְ). And not for your sake and mine alone do I rejoice (וְלָא עַל דִּידָךְ וְעַל דִּידִי חַדֵּינָא בִּלְחוֹדַיְיהוּ), but for Rabbi El'azar my son do I rejoice (אֶלָּא עַל רִבִּי אֶלְעָזָר בְּרָנָא קָא חַדֵּינָא), for he is considered before the Holy King as one of us (דְּחָשִׁיב אִיהוּ קַמֵּי מַלְכָּא קַדִּישָׁא כְּחַד מִינָן). He arose and kissed him (קָם וּנְשָׁקֵיהּ). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), El'azar, arise in your standing (אֶלְעָזָר קוּם בְּקִיּוּמָךְ), and speak before your Master His words (וְאֵימָא לְקַמֵּי מָארָךְ מִלִּין דִּילֵיהּ). Rabbi El'azar arose (קָם רִבִּי אֶלְעָזָר).

He opened and said (פָּתַח וְאָמַר), “My people, remember now what Balak king of Moav advised…” (עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וְגוֹ׳) (Micah 6). “My people” (עַמִּי), how much Kudsha Berikh Hu is a merciful father toward His children (כַמָה קוּדְשָׁא בְּרִיךְ הוּא אַבָּא רַחֲמָן עַל בְּנוֹי), even though they sinned against Him (אַף עַל גַּב דְּחָאבוּ גַּבֵּיהּ), all His words are with love toward them (כָּל מִלּוֹי בִּרְחִימוּ לְגַבַּיְיהוּ), like a father toward his son (כְאַבָּא לְגַבֵּי בְּרֵיהּ). When the son sins against his father (חָטֵי בְּרֵיהּ לְגַבֵּי אֲבוֹי), he angers him (אַלְקֵי לֵיהּ), but however much he angers him (כָּל כַּךְ דְּאַלְקֵי לֵיהּ), he does not turn aside from his path (לָא תָּב מֵאָרְחֵיהּ). He rebukes him with words, but he does not accept (נָזִיף בֵּיהּ בְּמִלִּין וְלָא קַבִּיל). The father says (אָמַר אֲבוֹי), I do not desire to do to my son as I have done until this day (לָא בָּעֵינָא לְמֶעְבַּד לִבְרִי כְּמָה דְּעָבֵדְנָא עַד יוֹמָא). If I will continue to strike him, his head will become injured (אִלּוּ אַלְקְיֵיהּ יְהֵא חָשִׁישׁ בְּרֵישֵׁיהּ), behold his pain is upon me (הָא כְּאִיבָּא דִּילֵיהּ גַבָּאי). I will rebuke him (אֱהֵא נָזִיף בֵּיהּ), but his appearance changes (הָא דִּיּוּקְנֵיהּ מִשְׁתַּנְיָא). What shall I do (מַה אַעְבִּיד). Rather, I will go and appease him (אֶלָּא אֵיזִיל וְאֶתְחַנֵּן לְגַבֵּיהּ), and I will say to him gentle words (וְאֵימָא לֵיהּ מִלִּין רְכִיכִין), so that he will not be saddened (בְּגִין דְּלָא יִתְעֲצֵב).

So in all ways (כֵּן בְּכָל זִינִין), Kudsha Berikh Hu goes with Yisrael (אָזִיל קוּדְשָׁא בְּרִיךְ הוּא בְּיִשְׂרָאֵל). He began with them with anger, but they did not accept (שָׁארֵי עִמְּהוֹן אַלְקָאָה וְלָא קַבִּילוּ). He rebuked them, but they did not accept (נָזִיף בְּהוּ, וְלָא קַבִּילוּ). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), I see in My son (חֲמֵינָא בִּבְרִי), that because of the beatings with which I smite them, they suffer pain in their heads (דִּבְגִּין מַלְקִיּוּתָא דְּלָקֵינָא לוֹן, אִינּוּן חַשְׁשׁוּ בְּרֵישֵׁיהוֹן). Woe, for behold, from their pain, I suffer (וַוי, דְּהָא מִגּוֹ כְּאִיבָּא דִּלְהוֹן, חֲשִׁישְׁנָא אֲנָא). As it is written (דִּכְתִּיב), “In all their affliction He was afflicted” (בְּכָל צָרָתָם לוֹ צָר) (Isaiah 63). I rebuke them, and their appearance changes (נָזִיפְנָא בְּהוּ, אֶשְׁתַּנָּא דִּיּוּקְנָא דִּלְהוֹן), as it is written (דִּכְתִּיב), “Their visage is darker than soot; they are not recognized in the streets” (חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחֻצוֹת) (Lamentations 4). Woe, when I look at them, and they are not recognized (וַוי כַּד אִסְתְּכָּלִית בְּהוּ, וְלָא אִשְׁתְּמוֹדָעוּ). Now, I will beseech them with supplications (הַשְׁתָּא, אֱהֵא מִתְחַנֶנָא לְגַבַּיְיהוּ גּוֹ תַּחֲנוּנִים). “My people, what have I done to you, and how have I wearied you?” (עַמִּי מֶה עָשִׂיתִי לָךְ וּמָה הֶלְאֵיתִיךָ). My only son, My beloved of My soul (בְּרִי יְחִידָאָה דִּילִי, חֲבִיבָא דְּנַפְשָׁאי), see what I have done for you (חָמֵי מַה עֲבָדִית לָךְ): I gave you rule over all the sons of the heavenly palaces (שָׁלִיטִית לָךְ עַל כָּל בְּנֵי הֵיכָלֵי), I gave you rule over all the kings of the world (שָׁלִיטִית לָךְ עַל כָּל מַלְכִין דְּעָלְמָא), and if I have done for you other deeds (וְאִי עֲבָדִית לָךְ עוֹבָדִין אַחֲרָנִין), answer Me (עֲנֵה בִּי), you be a witness for Me (אַנְּתְּ הֲוִי סָהִיד בִּי).

“My people, remember now what Balak king of Moav advised, and what Bil‘am son of Be‘or answered him” (עַמִּי זְכָר נָּא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וּמֶה עָנָה אוֹתוֹ בִּלְעָם בֶּן בְּעוֹר). “Remember now” (זְכָר נָא), be mindful, I ask of you (הֲוִי דָּכִיר בְּמָטוּ מִינָךְ). “What he advised” (מַה יָּעַץ), now it is fitting to see (הַשְׁתָּא אִית לְאִסְתַּכְּלָא), what was the counsel of Balak against the holy people (מַה הֲוָה עֵיטָא דְּבָלָק עַל עַמָּא קַדִּישָׁא). [Missing here] (חסר כאן). And Orayta was considered nothing by Balak (וְאוֹרַיְיתָא לָא חֲשִׁיבַת לֵיהּ לְבָלָק כְּלוּם), just as it was for Lavan (כְּמָה דְּהֲוָה לְלָבָן), as it is written (דִּכְתִּיב), “An Aramean sought to destroy my father” (אֲרַמִּי אוֹבֵד אָבִי) (Deuteronomy 26).

“I see him [ashurennu]” (אֲשׁוּרֶנּוּ וְגוֹ׳), the image and likeness of his father was truly engraved in him (צִיּוּרָא וּדְיּוּקְנָא דַּאֲבוֹי, אִתְרְשִׁים בֵּיהּ מַמָּשׁ). And from that time when he was in the womb of his mother (וּמֵהַהוּא זִמְנָא דְּהֲוָה בִּמְעָהָא דְּאִמֵּיהּ), from her side (מִסִּטְרָא דִּילָהּ), he stretched forth and extended his steps outward more (אִתְמְתַּח וְאוֹשִׁיט פְּסִיעָה לְבַר יַתִּיר). “For from the top of the rocks I see him” (כִּי מֵרֹאשׁ צוּרִים אֶרְאֶנּוּ), this is the image and likeness of his father truly (דָּא דִּיּוּקְנָא וְצִיּוּרָא דַּאֲבוֹי מַמָּשׁ). When he was in the womb of his mother (כֵּיוָן דְּהֲוָה בִּמְעָהָא דְּאִמֵּיהּ), “I behold him” (אֲשׁוּרֶנּוּ), he extended his steps outward (אוֹשִׁיט פְּסִיעָה לְבַר), in this manner, like a Tav (כְּגַוְונָא דָּא ת׳). Some say: like a vav (נ״א ו׳). And this is “and from the hills I behold him” (וְדָא הוּא וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ), in the supernal Academy (בִּמְתִיבְתָּא עִלָּאָה), “hills” is written lacking the letter vav (גְּבָעֹת חָסֵר ו׳). (All that height is truly the height of all) (רמאה דכלא ההיא עלאה דכלא).

In the Academy of the firmament (בִּמְתִיבְתָּא דִּרְקִיעָא), “and from the hills” is written with vav (וּמִגְּבָעוֹת בְּאָת ו׳). And it completes two aspects (וְאַשְׁלִים לִתְרֵין סִטְרִין). One, for this supernal hill is never separated from her son for all eternity, and never leaves him (חַד, דְּהָא הַאי גִּבְעַת לָא אִתְפָּרְשָׁא מִן בְּרָהּ לְעָלְמִין, וְלָא שַׁבְקָת לֵיהּ). And therefore the vav is included with her forever (וְעַל דָּא אִתְכְּלִיל ו׳ בַּהֲדָהּ לְעָלַם). And one, that this lower hill, her son that is included in her (וְחַד, דְּהָא גִּבְעָה דִּלְתַּתָּא בְּרָהּ דְּאִתְכְּלִיל בָּהּ), will be needed in the time to come, when the King Mashiach will arrive (אִצְטְרִיךְ לְזִמְנָא דְּאָתֵי כַּד יֵיתֵי מַלְכָּא מְשִׁיחָא), to take this supernal hill (לְנַטְלָא לֵיהּ גִּבְעַת עִלָּאָה), and to ascend it within her wings (וּלְאַעֲלָא לֵיהּ גוֹ גַּדְפָהָא), in order to strengthen him (בְּגִין לְאַתְקְפָא לֵיהּ), and to establish him in supernal life (וּלְאוֹקָמָא לֵיהּ בַּחַיִּין עִלָּאִין). And from her will go forth on that day Mashiach son of David (וּמִנָהּ יִפּוּק בְּהַהוּא יוֹמָא מְשִׁיחָא דְּדָוִד).

And this is the mystery (וְרָזָא דָּא), “I will declare the decree: Hashem said to me, You are My son, this day have I begotten you” (אֲסַפְּרָה אֶל חֹק יְיָ אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ) (Psalms 2). I am destined to say to that place which is called “decree” (Chok) (זַמִּין אֲנָא לוֹמַר לְהַהוּא אֲתָר דְּאִקְרֵי חֹק), and to announce it: “Hashem said to me, You are My son, this day have I begotten you” (וּלְבַשְּׂרָא לֵיהּ, ה' אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ). On that very day (בְּהַהוּא יוֹמָא מַמָּשׁ), that decree will bring him forth from beneath her wings (יָפִּיק לֵיהּ הַהוּא חֹק מִתְּחוֹת גַּדְפָהָא), with many lives (בְּכַמָּה חַיִּין), with many crowns (בְּכַמָּה עִטְרִין), with many blessings (בְּכַמָּה בִּרְכָאן), as is fitting (כַּדְּקָא יָאוּת). And that decree will not remain alone (וְהַהוּא חֹק לָא יִשְׁתְּאַר בִּלְחוֹדוֹי), for another Mashiach, the son of Yosef, will be included in him (יִתְכְּלִיל בֵּיהּ מְשִׁיחָא אַחֲרָא בְּרֵיהּ דְּיוֹסֵף). And there he will be strengthened (וְתַמָּן יִתְתָּקַף), and not in any other place (וְלָא בַּאֲתָר אַחֲרָא). And because he is the lower hill, in which there is no life (וּבְגִין דְּאִיהוּ גִּבְעָה תַּתָּאָה, דְּלֵית בָּהּ חַיִּין), this Mashiach will die and be killed (יָמוּת מָשִׁיחַ דָּא, וְיִתְקְטִל), and he will remain dead until life will be gathered to this hill from that supernal hill (וִיהֵא מִית עַד דְתִלְקוֹט חַיִּין גִּבְעָה דָּא, מֵהַהִיא גִּבְעָה עִלָּאָה), and he will arise (וְיִקוּם).

And therefore (וּבְגִין כָּךְ), in the Academy of the firmament (בִּמְתִיבְתָּא דִּרְקִיעָא) “and from the hills” is completed with the letter vav (וּמִגְּבָעוֹת שְׁלִים בְּאוֹת ו׳), upon these two aspects (עַל תְּרֵין סִטְרִין אִלֵּין), it is written (כתיב). But in the supernal Academy (אֲבָל בִּמְתִיבְתָּא עִלָּאָה), it is deficient, without a vav (חָסֵר, בְּלָא ו׳), to show a matter in which there is no question and no doubt (לְאַחֲזָאָה מִלָּה דְּלֵית בָּהּ קוּשְׁיָא וְסָפֵק). “Behold, a people that shall dwell alone” (הֶן עָם לְבָדָד יִשְׁכּוֹן) (Numbers 23), in union (בְּיִחוּדָא), without mixture of another (בְּלָא עִרְבּוּבְיָא אַחֲרָא).

Every union is complete (כָּל יִחוּדָא שְׁלִים), here it is (הָכָא אִיהוּ). “Hashem our God Hashem” (יְיָ אֱלֹהֵינוּ יְיָ) (Deuteronomy 6). For this is His secret (דְּהָא רָזָא דִּילֵיהּ), “from the top of the rocks” it is (מֵרֹאשׁ צוּרִים אִיהוּ), and it is unified in the head, in the trunk, and the path (וְאִתְיָיחֵד בְּרֵישָׁא, בְּגִזְעָא וּשְׁבִילָא). “Hashem”: this is the supernal head (יְיָ: דָּא רֵישָׁא עִלָּאָה), the atmosphere that ascends (אֲוִירָא דְּסַלְּקָא). “Eloheinu”: this is the trunk, as it is said (אֱלֹהֵינוּ: דָּא גִּזְעָא, דְּאִתְּמַר), “the stem of Yishai” (גֶּזַע יִשַׁי) (Isaiah 11). “Hashem”: this is the lower path (יְיָ: דָּא שְׁבִילָא דִּלְתַּתָּא). And by this secret it is unified as is fitting (וְעַל רָזָא דָּא אִתְיָיחָד בֵּיהּ כַּדְּקָא יָאוּת). And because the path extends in it (וּבְגִין דְּאִתְמְתַח בֵּיהּ שְׁבִילָא), it is required… (אִצְטְרִיךְ), here it is missing (כָּאן חָסֵר). The secret that is decreed between the two academies (רָזָא דְּאִתְגְּזַר בִּתְרֵי מְתִיבְתֵּי).