Daf 206b (דַּף ר״ו ע״ב)

The wicked guilty one, Bil‘am (רָשָׁע חַיָּיבָא דְּבִלְעָם), his eye was the opposite of the eye of David (עֵינָא דִּילֵיהּ, הֲוָה בְּהִפּוּכָא מֵעֵינָא דְּדָוִד). The eye of David was embroidered with all kinds of colors (עֵינָא דְּדָוִד הֲוָה מְרֻקָּמָא מִכָּל זִינֵי גַּוְונִין), there was no eye in the world beautiful to see like the eye of David (לָא הֲוָה עֵינָא בְּעָלְמָא שַׁפִּירָא לְמֵחזֵי, כְּעֵינָא דְּדָוִד). All the colors of the world sparkled in it (כָּל גַּוְונִין דְּעָלְמָא מְנַצְצָן בֵּיהּ), and all was in love to one who feared sin (וְכֹלָּא בִּרְחִימוּ לְמַאן דְּדָחִיל חַטָאָה). As it is written, “Those who fear You shall see me and rejoice” (דִּכְתִיב, יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ) (Psalms 119). They rejoice when they see me (חַדָּאן כַּד חָמָאן לִי). And all those who are guilty were afraid before him (וְכָל אִינּוּן חַיָּיבִין דַּחֲלִין מִקַמֵיהּ). But the eyes of Bil‘am the guilty one (אֲבָל עֵינוֹי דְּבִלְעָם חַיָּיבָא), his eye was evil in everything (עֵינָא בִּישָׁא בְּכֹלָּא). In every place that he looked, it was like a flame casting forth (בְּכָל אֲתָר דְּהֲוָה מִסְתַּכָּל, כְּשַׁלְהוֹבָא שָׁצֵי לֵיהּ). For there is no evil eye in the world like the eye of that wicked one (דְּהָא לֵית עֵינָא בִּישָׁא בְּעָלְמָא, כְּעֵינָא דְּהַהוּא רָשָׁע), for he was the opposite of the eyes of David (דְּאִיהוּ בְּהִפּוּכָא מְעֵינוֹי דְּדָוִד). For illicit relations (עַל גִּלוּי עֲרָיוֹת), as it is written, “Hashem will afflict the crown of the daughters of Zion” (דִּכְתִיב, וְשִׂפַּח יְיָ קָדְקוֹד בְּנוֹת צִיּוֹן) (Isaiah 3). And it is written, “And for a rising, and for a scab” (וּכְתִיב, וְלַשְׂאֵת וְלַסַּפַּחַת) (Leviticus 14). For theft (עַל הַגְּנֵבָה), as it is written, “I will bring it forth, says Hashem of hosts, and it shall enter into the house of the thief, and shall consume it with its timber and stones” (דִּכְתִיב, הוֹצֵאתִיהָ נְאֻם יְיָ צְבָאוֹת וּבָאָה אֶל בֵּית הַגַּנָּב וְגוֹ׳ וְכִלַּתּוּ וְאֶת עֵצָיו וְאֶת אֲבָנָיו) (Zechariah 5). What is the thing that consumes timber and stones (מַאן הוּא מִלָּה דִּמְכַלֶּה עֵצִים וַאֲבָנִים). This is leprosy (דָּא צָרַעַת), as it is written, “And he shall break down the house, its stones and its timbers” (דִּכְתִיב, וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָיו) (Leviticus 14). For Lashon haRa (evil speech) (עַל לָשׁוֹן הָרָע), as it is written, “And Miriam and Aharon spoke against Moshe” (דִּכְתִיב, וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה וְגוֹ׳) (Numbers 12). And it is written, “And Aharon turned toward Miriam, and behold, she was leprous” (וּכְתִיב, וַיִּפֶן אַהֲרֹן אֶל מִרְיָם וְהִנֵּה מְצוֹרָעַת) (Numbers 12). For false witness (עַל עֵדוּת שֶׁקֶר), because Yisrael bore false witness and said, “These are your gods, O Yisrael” (בְּגִין דְּסָהִידוּ יִשְׂרָאֵל שֶׁקֶר, וְאָמְרוּ, אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32), with a loud voice (בְּקַל תַּקִּיף). As it is written, “The sound of war is in the camp” (דִּכְתִיב, קוֹל מִלְחָמָה בַּמַּחֲנֶה) (Exodus 32). Because of this, “And they shall send out of the camp every leper and every one that has a discharge” (בְּגִין דָּא, וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְגוֹ׳) (Numbers 5). For a judge who perverts judgment (עַל דַּיָּין דִּמְקַלְקֵל דִּינָא), as it is written, “As the tongue of fire devours the stubble, and their blossom shall go up as dust, because they have rejected the Torah of Hashem of hosts” (דִּכְתִיב, כֶּאֱכוֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ וְגוֹ׳ וּפִרְחָם כָּאָבָק יַעֲלֶה וְגוֹ׳… כִּי מָאֲסוּ אֵת תּוֹרַת יְיָ צְבָאוֹת) (Isaiah 5). And “their blossom” is nothing other than leprosy (וְאֵין פִּרְחָם, אֶלָּא צָרַעַת), as it is written, “And if leprosy blossoms fully” (דִּכְתִיב, וְאִם פָּרוֹחַ תִּפְרַח הַצָּרַעַת) (Leviticus 13). For one who enters into the boundary of his fellow (עַל דְּעָאל בִּתְחוּמָא דְּחַבְרֵיהּ מִנַּיִן). From Uziyyahu, who entered into the boundary of the priesthood (מֵעוּזִיָּהוּ. דְּעָאל בִּתְחוּמָא דִּכְהוּנָה). As it is written, “And the leprosy broke forth in his forehead” (דִּכְתִיב, וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ) (II Chronicles 26). And for one who sends quarrels between brothers (וְעַל דִּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים), as it is written, “And Hashem plagued Pharaoh” (דִּכְתִיב, וַיְנַגַּע יְיָ אֶת פַּרְעֹה) (Bereshit 12), for he caused strife between Avraham and Sarah (דְּאִיהוּ שָׁלַּח מְדָנִים בֵּין אַבְרָהָם וְשָׂרָה). And for the evil eye (וְעַל עֵינָא בִּישָׁא), as it is said (כְּמָה דְּאִתְּמַר). And all of them were in that wicked one, Bil‘am (וְכֻלְּהוּ הֲווֹ בֵּיהּ בְּהַהוּא רָשָׁע דְּבִלְעָם).

Come and see (תָּא חֲזֵי), what is written: “Pethor which is by the river” (מַה כְּתִיב, פְּתוֹרָה אֲשֶׁר עַל הַנָּהָר) (Numbers 22). What is “by the river” (מַאי עַל הַנָּהָר). That he cast the evil eye upon that river which abides in Yisrael (דְּיָהַב עֵינָא בִּישָׁא, עַל הַהוּא נָהָר, דְּקַיְּימָא בְּהוּ בְּיִשְׂרָאֵל). As it is written, “Behold, I will extend peace to her like a river” (דִּכְתִּיב, הִנְנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם) (Isaiah 66). And he came with that Pethor, and hired himself against them (וְהוּא אָתָא בְּהַהוּא פְּתוֹרָא, וְאִגְרֵי בְּהוּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), all these matters were indeed in Bil‘am (כָּל הָנֵי מִלִּין הֲווֹ וַדַּאי בְּבִלְעָם). But illicit relations, from where do we know (אֲבָל גִּלוּי עֲרָיוֹת מִנַּיִן). For it is written, “Behold, these caused the children of Yisrael, through the counsel of Bil‘am, to commit a trespass against Hashem…” (דִּכְתִּיב, הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר מַעַל בַּיְיָ וְגוֹ׳) (Numbers 31). Behold here: idolatry and illicit relations (הָא הָכָא עֲבוֹדָה זָרָה וּגְלוּי עֲרָיוֹת). False witness (סַהֲדוּתָא דְּשִׁקְרָא): for it is written, “He knows the knowledge of the Most High” (דִּכְתִּיב, וְיֹדֵעַ דַּעַת עֶלְיוֹן) (Numbers 24), yet the knowledge of his beast he did not know (וְדַעַת בְּהֶמְתּוֹ לָא הֲוָה יָדַע). Perverting justice (קִלְקֵל יַת דִּינָא): for it is written, “I will advise you” (דִּכְתִּיב, לְךָ אִיעָצְךָ) (Numbers 24). For he stood in judgment (דְּהָא בְּדִינָא קַיְּימָא), and gave evil counsel to his master (וְיָהַב עֵיטָא בִּישָׁא לְאַבְאָשָׁא), and turned aside from justice (וְסָטֵי מִן דִּינָא), and enthroned evil ones over them (וְאַמְלִיךְ בִּישִׁין עָלַיְיהוּ).

He entered a domain not his own (עָאַל בִּתְחוּמָא דְּלָאו דִּילֵיהּ) as it is written: “And I brought up a bull and a ram upon the altar” (דִּכְתִּיב וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ) and it is written: “The seven altars I arranged” (וּכְתִיב אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי). A sender of strife between brothers (מְשַׁלֵּחַ מְדָנִים בֵּין אַחִים) between Yisrael and their Father in Heaven (בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם).

Lashon haRa (evil speech): there never was in the world one like him (לָשׁוֹן הָרָע לָא הֲוָה בְּעָלְמָא כְּגִינֵיהּ). Blasphemy of the Name (קִלְּלַת הַשֵּׁם) as it is written: “And I shall be called thus” (דִּכְתִּיב וְאָנֹכִי אִקָּרֶה כֹּה). And all of them were in him (וְכֻלְּהוּ הֲווֹ בֵּיהּ). The evil eye as it is said (עֵינָא בִּישָׁא כְּמָה דְּאִתְּמַר). And all of it was upon that river of Yisrael (וְכֹלָּא עַל הַהוּא נָהָר דְּיִשְׂרָאֵל) he set his eye to provoke it (יָהַב עֵינוֹי לְאִתְגַּרָא בֵּיהּ). The land of the children of his people (אֶרֶץ בְּנֵי עַמּוֹ) and is it not known to me that it is the land of the children of his people (וְכִי לָא יְדַעְנָא דְּאֶרֶץ בְּנֵי עַמּוֹ הִיא). Rather this is the secret mystery that all the children of his people cleave to it (אֶלָּא רָזָא דָּא דְּכָל בְּנֵי עַמּוֹ מִתְדַּבְּקָן בֵּיהּ) and behold it has been said (וְהָא אִתְּמַר). (Numbers 22) “And Balak son of Tzippor saw…” (וַיַּרְא בָּלָק בֶּן צִפּוֹר וְגוֹ׳). Rabbi Yose opened (רִבִּי יוֹסֵי פָּתַח) (Proverbs 23) “Do not eat the bread of one with an evil eye…” (אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן וְגוֹ׳). This is Bil‘am who blessed them for Yisrael (דָּא בִּלְעָם דְּבָרִיךְ לְהוּ לְיִשְׂרָאֵל). “And do not crave his delicacies” this is Balak (וְאַל תִּתְאָו לְמַטְעַמּוֹתָיו דָּא בָּלָק) for Kudsha Berikh Hu was not desirous of those offerings prepared before Him (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִתְרְעֵי לְאִינּוּן עִלָּוָון דְּאַתְקִין קַמֵּיהּ).

Come and see (תָּא חֲזֵי) at the time when Balak saw that Sihon and Og had been slain (בְּשַׁעֲתָא דְּחָמָא בָּלָק דְּהָא סִיחוֹן וְעוֹג אִתְקְטָלוּ) and their land was taken (וְאִתְנְסִיבַת אַרְעֲהוֹן) he saw what he saw (חָמָא מַה חָמָא) for he it is who said “And Balak saw” (דְּאִיהוּ אָמַר וַיַּרְא). Rather he saw with his own wisdom (אֶלָּא חָמָא בְּחָכְמְתָא דִּילֵיהּ) that he and the five chieftains of Midian (דְּאִיהוּ וַחֲמִשָּׁה עִלָּאֵי דְּמִדְיָן) together with him would fall into the hand of Yisrael (וְעִמֵּיהּ נַפְלִין בִּידָא דְּיִשְׂרָאֵל). He saw but did not understand (חָמָא וְלָא יָדַע) and because of this he went before Bil‘am (וְעַל דָּא אַקְדִּים לְבִלְעָם) for his fear was in his mouth (דְּחֵילֵיהּ בְּפוּמֵיהּ) in the manner of Yisrael whose fear is in their mouths (כְּגַוְונָא דְּיִשְׂרָאֵל דְּחֵילֵיהוֹן בְּפוּמֵיהוֹן).