Daf 209b (דַּף ר״ט ע״ב)

And Yisrael take all (וְיִשְׂרָאֵל נָטְלִין כֹּלָּא), and send a portion of it to the rest of the nations (וּמְשַׁדְּרֵי חוּלָקָא מִנֵּיהּ לִשְׁאָר עַמִּין), and from that portion all those other nations are sustained (וּמֵהַהוּא חוּלָקָא אִתְּזָנוּ כָּל אִינּוּן שְׁאָר עַמִּין). And it was taught: From among the boundaries of the portions of the supervisors over the other nations (וְתָאַנָא מִבֵּין סִטְרֵי חוּלָקֵיהוֹן דִּמְמָנָן עַל שְׁאַר עַמִּין), there comes forth one thin path (נָפִיק חַד שְׁבִיל דָּקִיק), and from there a portion is drawn down to those below (דְּמִתַּמָּן אִתְנְגִיד חוּלָקָא לְאִינּוּן תַּתָּאֵי), and from there it spreads to many sides (וּמִתַּמָּן מִתְפְּרַשׁ לְכַמָּה סִטְרִין). And this we call extract, that goes forth from the side of the Holy Land (וְדָא קָרֵינָן לֵיהּ תַּמְצִית דְּנָפִיק מִסִּטְרָא דְּאַרְעָא קַדִּישָׁא).

And for this reason, the entire world drinks from the extract of Eretz Yisrael (וְעַל דָּא עָלְמָא כֻּלֵּיהּ מִתַּמְצִית דְּאֶרֶץ יִשְׂרָאֵל קָא שָׁתֵי). Who is Eretz Yisrael? That we have already established (מַאן אֶרֶץ יִשְׂרָאֵל הָא אוּקִימְנָא). And both above and below, all those other nations, star-worshippers and worshippers of constellations, are not sustained except from that extract (וּבֵין לְעֵילָּא וּבֵין לְתַתָּא כָּל אִינּוּן שְׁאַר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לָא אִתְּזָנוּ אֶלָּא מֵהַהוּא תַּמְצִית). And do not say it is only they—rather, even those lower crowns drink from that extract (וְלָא תֵימָא דְּאִינּוּן בִּלְחוֹדוֹי אֶלָּא אֲפִילּוּ אִינּוּן כִּתְרִין תַּתָּאִין מֵהַהוּא תַּמְצִית שַׁתְיָין). And this is “in the narrow path of the vineyards” (וְדָא הוּא בְּמִשְׁעוֹל הַכְּרָמִים), a path from the princes of the nations who are blessed from it (שְׁבִיל מֵרַבְרְבֵי שְׁאַר עַמִּין דְּמִתְבָּרְכָן מִנֵּיהּ).

When that angel saw that Bil‘am was diverting the she-ass to that path (כַּד חֲמָא הַהוּא מַלְאָכָא דְּהָא בִּלְעָם אַסְטֵי לָאָתוֹן לְהַהוּא שְׁבִילָא), as it is written: “to turn her from the way” (דִּכְתִּיב לְהַטּוֹתָהּ הַדֶּרֶךְ), immediately: “And the angel of Hashem stood in the narrow path of the vineyards” (מִיָּד וַיַּעֲמוֹד מַלְאַךְ יְיָ בְּמִשְׁעוֹל הַכְּרָמִים), to block that path (לְאַסְתְּמָא שְׁבִילָא), so that those nations, worshippers of stars and constellations, and those lower crowns, would not benefit from it (דְּלָא יִסְתַּיְּיעוּן בֵּיהּ אִינּוּן שְׁאַר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְאִינּוּן כִּתְרִין תַּתָּאִין). And this follows what Rabbi Yitzchak said (וְאָזְלָא הָא כְּהָא דְּאָמַר רִבִּי יִצְחָק): It is written: “They made me keeper…” (שִׁיר הַשִּׁירִים א: שָׂמוּנִי נוֹטֵרָה וְגוֹ׳), to guard and to bless the other nations in exile (לְנַטְּרָא וּלְבָרְכָא לִשְׁאַר עַמִּין בְּגָלוּתָא). But Yisrael, who are “my own vineyard,” I did not guard (וְיִשְׂרָאֵל דְּאִינּוּן כַּרְמִי שֶׁלִּי לֹא נָטַרְתִּי), because they are in exile and are not blessed as is fitting (בְּגִין דְּאִינּוּן בְּגָלוּתָא וְלָא מִתְבָּרְכִין כַּדְּקָא חֲזֵי).

“A wall on this side and a wall on that side” (גָּדֵר מִזֶּה וְגָדֵר מִזֶּה). Rabbi Abba said: How was that angel able to block that path? (אָמַר רִבִּי אַבָּא הֵיךְ יָכִיל הַהוּא מַלְאָכָא לְאַסְתְּמָא הַהוּא שְׁבִילָא). Rather, because he had assistance: Kudsha Berikh Hu and Knesset Yisrael (אֶלָּא בְּגִין דְּסִיוּעָא אַחֲרָא הֲוָה לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל). Rabbi Yehudah said: Orayta was helping him (רִבִּי יְהוּדָה אָמַר אוֹרַיְיתָא מְסַיְּעָא לֵיהּ), as it is written: “From this side and from that they were written” (דִּכְתִּיב מִזֶּה וּמִזֶּה הֵם כְּתוּבִים) (Exodus 32).

At that moment, what is written? “And the she-ass saw…” (בְּהַהִיא שַׁעֲתָא מַה כְּתִיב וַתֵּרֶא הָאָתוֹן וְגוֹ׳). “And she was pressed against the wall”—what is the meaning of “she was pressed against the wall”? (וַתִּלָּחֵץ אֶל הַקִּיר מַאי וַתִּלָּחֵץ אֶל הַקִּיר). As it is said: “He undermines the wall…” (כְּמָה דְּאַתְּ אָמֵר מְקַרְקַר קִיר וְגוֹ׳) (Isaiah 22). The wall (kir) refers to the patron power that ruled over them (קִיר: פַּטְרוֹנָא הַהוּא דְּשַׁלְטָא עָלַיְיהוּ). “And she pressed Bil‘am’s foot against the wall”—she gave him no assistance at all (וַתִּלְּחַץ אֶת רֶגֶל בִּלְעָם אֶל הַקִּיר הִיא לָא יָהֲבָא לֵיהּ סִיּוּעָא כְּלָל). And through the pressing, Some say: she cast fire (ס״א: אַשְׁדַּת), Some say: she hurled it (ס״א: אַשְׁדַּרְתּ) into that wall (לֵיהּ לְהַהוּא קִיר). And that one hinted to him (וְרַמְזָא לֵיהּ הַאי), then “he continued to strike her on that side” (כְּדֵין וַיּוֹסֶף לְהַכּוֹתָהּ בְּהַאי סִטְרָא).

“And the angel of Hashem passed on and stood in a narrow place…” (וַיּוֹסֶף מַלְאַךְ יְיָ עֲבוֹר וַיַּעֲמוֹד בְּמָקוֹם צָר וְגוֹ׳). At that moment, all paths and all assistance were closed to her (בְּהַהוּא שַׁעֲתָא אַסְתִּים לָהּ כָּל אוֹרְחִין וְכָל סִיּוּעִין), and no help could be found from any direction of the world (דְּלָא אִשְׁתְּכַח בָּהּ מִכָּל סִטְרָא דְּעָלְמָא סִיּוּעָא). Then: “And she crouched beneath Bil‘am” (כְּדֵין וַתִּרְבַּץ תַּחַת בִּלְעָם). When Bil‘am saw that he could not overcome (כַּד חָמָא בִּלְעָם דְּלָא הֲוָה יָכִיל), what is written? “And Bil‘am’s anger flared and he struck the she-ass with the staff” (מַה כְּתִיב וַיִּחַר אַף בִּלְעָם וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל), as was said—that he loaded her and clothed her with intensifications of fierce and harsh judgment (כְּמָה דְּאִתְּמַר דְּאַטְעַן לָהּ וְאַלְבַּשׁ לָהּ בְּזִירוּזֵי דִּינָא קַשְׁיָא תַּקִּיפָא). “And Hashem opened the mouth of the she-ass…” (וְיִפְתַּח יְיָ אֶת פִּי הָאָתוֹן וְגוֹ׳) (Numbers 22). This is one of those things that were created on the eve of Shabbat during twilight (הַיְינוּ חַד מֵאִינּוּן מִלִּין דְּאִתְּבְּרִיאוּ עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת).

Rabbi Yitzchak said: What good did this do for Bil‘am, or for the she-ass, or for Yisrael? (אָמַר רִבִּי יִצְחָק מַאי סַגֵּי הַאי לְבִלְעָם אוֹ לָאָתוֹן אוֹ לְיִשְׂרָאֵל בְּהָנֵי מִלִּין). Rabbi Yose said: Those great ones who were with him were humiliated by it (אָמַר רִבִּי יוֹסֵי דְּחַיְּיכִין בֵּיהּ אִינּוּן רַבְרְבִין דַּהֲווֹ עִמֵּיהּ), and when they came to Balak, they said to him: Did you send this madman for honor? (וְכַד מָטוּ לְבָלָק אָמְרוּ לֵיהּ וְכִי לְהַאי שַׁטְיָא שַׁדְרַת לְיָקְרָא), there is no substance in him, nor in his words (לָא תִּשְׁכַּח בֵּיהּ מַמָּשׁוּת וְלָא בְּמִלּוֹי). And by this word of the she-ass, he was disgraced from his glory (וּבְאִינּוּן מִלָּה דַּאֲתָנָא אִתְּבְּזָא מִן יְקָרֵיהּ). Rabbi Ḥiyya said: Had the she-ass not said this, Bil‘am would not have left his arrogance (רִבִּי חִיָּיא אָמַר אִלְמָלֵי לָא אַמְרַת אֲתָנָא הַאי לָא שָׁבִיק בִּלְעָם הַהוּא דִּילֵיהּ), and by the words of the she-ass he knew that his power was broken (וּבְמִילֵי דַּאֲתָנָא יָדַע דְּאִתְּבַּר חֵילֵיהּ).

Rabbi Abba raised a contradiction (רִבִּי אַבָּא רָמֵי): it is written, “And the earth opened…” (כְּתִיב וַתִּפְתַּח הָאָרֶץ וְגוֹ׳) (Numbers 16), and it is also written, “And Hashem opened the mouth…” (וּכְתִיב וַיִּפְתַּח יְיָ אֶת פִּי וְגוֹ׳). What is the difference between the earth and the she-ass, that it is not written of the earth, “And Hashem opened the mouth of the earth”? (מַאי שְׁנָא אֶרֶץ מֵאָתוֹן דְּלָא כְּתִיב בָּהּ וַיִּפְתַּח יְיָ אֶת פִּי הָאָרֶץ). Rather, there, Moshe decreed upon its mouth, and it opened (אֶלָּא הָתָם מֹשֶׁה גָּזַר עַל פּוּמָא וּפַתְחַת), and the earth acted upon Moshe’s command (וְעַבְדַת אַרְעָא פִּקּוּדָא דְּמֹשֶׁה), and it would not be proper for Kudsha Berikh Hu to override His servant’s command (וְלָא יָאוּת דְּקוּדְשָׁא בְּרִיךְ הוּא יַעֲבֹר פִּקּוּדֵיהּ), for Moshe had decreed and commanded, as it is written: “And the ground shall open its mouth…” (דְּהָא מֹשֶׁה גָּזַר וּפָקִיד וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ) (Numbers 16). And for this reason it fulfilled his command, as it is written: “And the earth opened its mouth” (וְעַל דָּא הִיא עַבְדַת פִּקּוּדוֹי דִּכְתִּיב וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ). But here, there was no one to decree—rather, it was the desire of Kudsha Berikh Hu alone (אֲבָל הָכָא לָא אִשְׁתְּכַח מַאן דְּגָזַר אֶלָּא רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה), and since His will was so, it is written: “And Hashem opened the mouth of the she-ass” (וְהוֹאִיל וּרְעוּתֵיהּ הֲוָה בְּכַךְ כְּתִיב וַיִּפְתַּח יְיָ אֶת פִּי הָאָתוֹן). From Him came the word, and from Him it was found (מִנֵּיהּ אָתָא מִלָּה וּמִנֵּיהּ אִשְׁתְּכַח).

Rabbi Yehudah said: I have examined this section and these words (רִבִּי יְהוּדָה אָמַר אִסְתַּכַּלְנָא בְּפָרָשְׁתָּא דָּא וּבְאִלֵּין מִלִּין), and they appear to be words that are not necessary (וְאִתְחַזְּיָין דְּלָא מִלִּין דִּצְרִיכִין אִינּוּן). For since it is written: “And Hashem opened the mouth of the she-ass” (וְכִי מֵאַחַר דְּכְתִיב וַיִּפְתַּח יְיָ אֶת פִּי הָאָתוֹן), those words ought to be sublime words, words of wisdom (בַּעְיָין לְמֶהֱוֵי אִינּוּן מִלִּין מִלֵּי מְעַלְיָיתָא מִלֵּי דְּחָכְמְתָא). But if—as our friends have suggested—she praised her rider who raised her with care, then why did she only say: “Am I not your she-ass?” (וְאִי כְּמָה דְּאַתְּעֲרוּ חַבְרָנָא דְּאִיהוּ מְשַׁבַּח דְּסוּסְיָא דִּילֵיהּ רָעֵי בִּרְטִיבָא וְהִיא תָּבַת וְאַמְרַת הֲלֹא אָנֹכִי אֲתוֹנְךָ). From there she should have begun—but she opened only with: “What have I done to you?” (מֵהָכָא הֲוָה לָהּ לְמִפְתַּח וְהִיא לָא פָּתְחָה אֶלָּא מֶה עָשִׂיתִי לְךָ). And if so, why did Kudsha Berikh Hu exert Himself to open her mouth for these words? (וְאִי הָכִי אֲמַאי קָא טָרַח קוּדְשָׁא בְּרִיךְ הוּא לְמִפְתַּח פּוּמָהּ לְהָנֵי מִלִּין).