Daf 211a (דַּף ריא ע״א)

Another matter: “Who can count the dust of Ya'akov…” (דָּבָר אַחֵר מִי מָנָה עֲפַר יַעֲקֹב וְגוֹ׳), all those who are considered as dust, as we have established (כָּל אִינּוּן דַּחֲשִׁיבִין עַפְרָא כְּמָה דְּאוֹקִימְנָא). “Or number the fourth part of Yisrael,” as it is written: “Is there a number to His troops?” (וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל דִּכְתִּיב הֲיֵשׁ מִסְפָּר לִגְדוּדָיו) (Job 25). “The fourth part of Yisrael,” as we have established (רֹבַע יִשְׂרָאֵל כְּמָה דְּאוֹקִימְנָא). Another matter: “Who can count the dust” refers to those commandments that are in dust, in sowing, in planting, in harvesting, as the friends have established (דָּבָר אַחֵר מִי מָנָה עֲפַר אִינּוּן פִּקוּדִין דְּאִינּוּן בְּעַפְרָא בִּזְרִיעָה בִּנְטִיעָה בְּחַצְדָּא וְהָא אוּקְמוּהָ חַבְרַיָּיא). “Or number the fourth part” as you say: “You shall not let your cattle breed together” (וּמִסְפָּר אֶת רֹבַע כְּמָה דְאַתְּ אָמֵר בְּהֶמְתְּךָ לֹא תַרְבִּיעַ) (Leviticus 19). (Rabbi Abba said: Balak was as wise in his sorceries as Bil‘am, except that he did not know how to direct the precise moment for harm) (אָמַר רַבִּי אַבָּא בָּלָק חֲכִים הֲוָה בְּחַרְשׁוֹי כְּבִלְעָם בַּר דְּלָא יָדַע לְכוֵַּן שַׁעֲתָא לְלַטְיָא). “And he took up his parable and said” (וְיִשָּׂא מְשָׁלוֹ וַיֹּאמַר) (Numbers 23). It is not written: “And he spoke,” so what is the meaning of “And he took up his parable”? (וַיְדַבֵּר לָא כְּתִיב מַאי וְיִשָּׂא מְשָׁלוֹ). Rabbi Ḥiyya said: He was raising his voice toward that one who spoke, and Bil‘am took up his parable (רִבִּי חִיָּיא אָמַר הוּא הֲוָה זָקִיף קָלָא לְגַבֵּי הַהוּא מְמַלֵּל וְיִשָּׂא מְשָׁלוֹ בִּלְעָם). And “he said” here is like what is written: “So shall you say,” and the saying was from Him (וַיֹּאמַר הַאי כֹּה כְּמָה דִּכְתִּיב וְכֹה תְּדַבֵּר וַאֲמִירָה מִנָּהּ הֲוָה).

Come and see: when Bil‘am saw that with all his sorceries and with all that gift he could not uproot that “So” (תָּא חֲזֵי כֵּיוָן דְּחָמָא בִּלְעָם דִּבְכָל חֲרָשׁוֹי וּבְכָל הַהוּא דּוֹרוֹן לָא יָכִיל לְאַעְקְרָא הַהוּא כֹּה), as it is said: “And I shall be called ‘So’” (כְּמָה דְאַתְּ אָמֵר וְאָנֹכִי אִקָּרֶה כֹּה) (Isaiah 48), he tried to uproot this “So” (אַעְקָר לְהַאי כֹּה). Kudsha Berikh Hu said to him: Wicked one, you think to uproot it? I will uproot you from your progeny (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא רָשָׁע אַנְּתְּ סָבוּר לְאַעְקְרָא לָהּ אֲנָא אַעְקָר לָךְ מִשֶּׁלְשׁוּלָךְ). What is written? “And Elohim happened upon Bil‘am” (מַה כְּתִיב וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם) (Numbers 23), as has been said (כְּמָה דְּאִתְּמַר). Afterward, when he saw that he could not, he returned and said: “He has blessed, and I cannot reverse it” (לְבָתַר כֵּיוָן דְּחָמָא דְּלָא יָכִיל הָדַר וְאָמַר וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה). It should have said: “I cannot reverse it,” but it says: “I cannot reverse her” (וְלֹא אֲשִׁיבֶנּוּ מִבָּעֵי לֵיהּ אֶלָּא וְלֹא אֲשִׁיבֶנָּה וּדְאַיְיקָא), meaning that “So” which is written: “So shall you speak” (לְהַהִיא דִּכְתִיב כֹּה וְכֹה תְּדַבֵּר), this I cannot overturn (לֵית אֲנָא יָכִיל לְאָהַדְּרָא לָהּ).

Bil‘am said: In two levels I wished to ascend with them (אָמַר בִּלְעָם בִּתְרֵין דַּרְגִּין בָּעֵינָא לְאַעֲלָא בְּהוּ). I wished to ascend with them from the level of Ya'akov, and I could not (בָּעֵינָא לְאַעֲלָא בְּהוּ מִדַּרְגָּא דְּיַעֲקֹב וְלָא יָכִילְנָא). I wished to ascend with them from another side of Yisrael, and I could not (בָּעֵינָא לְאַעֲלָא בְּהוּ מִסִּטְרָא אַחֲרָא דְּיִשְׂרָאֵל וְלָא יָכִילְנָא). What is the reason? Because this Name or that Name was not bound with evil weapons (מַאי טַעֲמָא בְּגִין דִּשְׁמָא דָּא אוֹ דָּא לָא אִתְקְשַׁר בְּזִינִין בִּישִׁין). This is what is written: “He has not beheld iniquity in Ya'akov” (הֲדָא הוּא דִכְתִּיב לֹא הִבִּיט אָוֶן בְּיַעֲקֹב) (Numbers 23).

It was taught: two levels are these, Nachash (divination) and Kesem (sorcery) (תָּאנָא תְּרֵין דַּרְגִּין אִינּוּן נַחַשׁ וְקֶסֶם). Opposite them are Labor and Iniquity (לָקֳבְלֵיהוֹן עָמָל וָאָוֶן). Bil‘am said: Behold, surely I have found corresponding to these, Ya'akov and Yisrael (אָמַר בִּלְעָם הָא וַדַּאי אַשְׁכַּחְנָא לָקֳבְלֵי דְּהָנֵי יַעֲקֹב וְיִשְׂרָאֵל). Iniquity corresponds to Ya'akov, who is bound with Nachash (divination) (אָוֶן לָקֳבְלֵיהּ דְּיַעֲקֹב דְּאִיהוּ קָטִיר בְּנַחַשׁ). labor corresponds to Yisrael, who is bound with Kesem (sorcery) (עָמָל לְקָבְלֵיהּ דְּיִשְׂרָאֵל דְּאִיהוּ קָטִיר בְּקֶסֶם). When he saw that he could not, he said: Surely, “He has not beheld iniquity in Ya'akov…” (כֵּיוָן דְּחָמָא דְּלָא יָכִיל אָמַר וַדַּאי לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְגוֹ׳) (Numbers 23). What is the reason? Because Hashem his Elohim is with him (מַאי טַעֲמָא בְּגִין דַּיְיָ אֱלֹהָיו עִמּוֹ וְגוֹ׳). And if you should say: Against these I could not, but in Kesem (sorcery) and Nachash (divination) I could (וְאִי תֵּימָא בְּהָנֵי לָא יָכִילְנָא בְּקֶסֶם וְנַחַשׁ יָכִילְנָא). It is written: “For there is no Nachash (divination) in Ya'akov…” (כְּתִיב כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְגוֹ׳) (Numbers 23). And not only this, but all the hosts above and all the camps together do not know nor perceive the custom of the Supernal King until they ask these two, Ya'akov and Yisrael (וְלֹא עוֹד אֶלָּא דְּכָל חֵילִין דִּלְעֵילָּא וְכָל מַשִׁרְיָין כֻּלְּהוּ לָא יַדְעֵי וְלָא מִסְתַּכְּלֵי בְּנִמוּסָא דְּמַלְכָּא עִלָּאָה עַד דְּשָׁאֲלֵי לְהָנֵי תְּרֵי יַעֲקֹב וְיִשְׂרָאֵל). And what do they say? “What has El wrought?” (וּמַאי אַמְרֵי מַה פָּעַל אֵל) (Numbers 23). Rabbi El‘azar said: All these words, “So says,” and he raised his voice toward it, yet he did not know what it was, and it was not heard except as his voice (אָמַר רִבִּי אֶלְעָזָר כָּל הָנֵי מִלִּין כֹּה אָמַר וְהוּא אָרִים קָלָא לָקֳבְלָהּ וְלָא יָדַע מַאי הוּא וְלָא אִשְׁתְּמַע בַּר קַלֵיהּ).

“Behold, the people shall rise up as a lion…” (הֶן עָם כְּלָבִיא יָקוּם וְגוֹ׳) (Numbers 23). Which nation is as mighty as Yisrael (מַאן עַמָּא תַּקִּיפָא כְּיִשְׂרָאֵל). At the time that morning shines, they rise and prevail like a lion for the service of their Master (בְּשַׁעֲתָא דְּאִתְנְהִיר צַפְרָא קָם וּמִתְגַבָּר כְּאַרְיָא לְפוּלְחָנָא דְּמָארֵיהוֹן), with many songs, with many praises (בְּכַמָּה שִׁירִין בְּכַמָּה תוּשְׁבְּחָן). They engage in Orayta all day (מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כָּל יוֹמָא), and at night they do not lie down… (וּבַלַּיְלָה לֹא יִשְׁכַּב וְגוֹ׳). When a man lies down upon his bed, he sanctifies the supernal Name, enthroning Him above and below (כַּד בָּעֵי בַּר נָשׁ לְמִשְׁכַּב עַל עַרְסֵיהּ מְקַדֵּשׁ שְׁמָא עִלָּאָה אַמְלִיךְ לֵיהּ לְעֵילָּא וְתַתָּא). How many bands of angels are bound before them, when they open their mouths upon their beds with “Shema Yisrael” (כַּמָה גַּרְדִּינֵי נִמוּסִין מִתְקַשְּׁרָן קַמַּיְיהוּ בְּשַׁעֲתָא דְּפַתְחִין פּוּמְהוֹן עַל עַרְסַיְיהוּ בִּשְׁמַע יִשְׂרָאֵל). And they request mercy before the Holy King with many verses of supplication (וּבָעָאן רַחֲמֵי קַמֵּי מַלְכָּא קַדִּישָׁא בְּכַמָּה קְרָאֵי דְּרַחֲמֵי).

Rabbi Abba said: “Behold, a people shall rise like a lion” (רִבִּי אַבָּא אָמַר הֶן עָם כְּלָבִיא יָקוּם). This people is destined to rise over all the nations, worshippers of stars and constellations (זְמִינִין הַאי עַמָּא לְמֵיקָם עַל כָּל עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), like a mighty and strong lion, and they shall prevail over them (כְּאַרְיֵה גִּבָּר וְתַקִּיף וְיִתְרְמֵי עָלַיְיהוֹן). The way of all lions is to lie down upon their prey (אָרְחַיְיהוּ דְּכָל אַרְיָיוָתָא לְמִשְׁכַּב עַל טַרְפַּיְיהוּ), but this people does not lie down until it eats the prey (אֲבָל עַמָּא דָּא לָא יִשְׁכַּב עַד יוֹכַל טֶרֶף).

Another matter: “Behold, a people shall rise like a lion” to offer sacrifices and offerings before their King upon the altar (דָּבָר אַחֵר הֶן עָם כְּלָבִיא יָקוּם לְקָרְבָּא קָרְבְּנִין וְעִלָּוָון קַמֵּי מַלְכְּהוֹן עַל גַּבֵּי מַדְבְּחָא). And it was taught: At the time that the offering was kindled upon the altar (וְתָאנָא בְּשַׁעֲתָא דְּקוּרְבְּנָא אִתּוֹקַד עַל גַּבֵּי מַדְבְּחָא), they would see the image of a lion crouching upon that offering and consuming it (הֲווֹ חָמָן דִּיּוּקְנָא דְּחַד אַרְיֵה רְבִיעַ עַל הַהוּא קָרְבָּנָא וְאָכִיל לֵיהּ). And Rabbi Abba said: Uriel, the supernal angel, was seen in the image of a strong lion crouching upon the altar and consuming the offerings (וְאָמַר רִבִּי אַבָּא אוּרִיאֵ״ל מַלְאָכָא עִלָּאָה הֲוָה וְחָמָאן לֵיהּ בְּדִיּוּקְנָא דְּאַרְיָא תַּקִיפָא רְבִיעַ עַל מַדְבְּחָא וְאָכִיל לוֹן לְקָרְבְּנִין). But when Yisrael were not so meritorious, they would see the image of a brazen dog crouching upon it (וְכַד יִשְׂרָאֵל לָא הֲווֹ זַכָּאִין כָּל כַּךְ הֲווֹ חָמָאן דִּיּוּקְנָא דְּחָד כַּלְבָּא חֲצִיפָא רְבִיעַ עָלֵיהּ). Then Yisrael knew they needed repentance, and then they repented (כְּדֵין הֲווֹ יַדְעֵי יִשְׂרָאֵל דְּבַעְיָין תְּשׁוּבָה וּכְדֵין תַּיְיבַן).

“He shall not lie down…” refers to the sacrifices of the night such as the limbs (לֹא יִשְׁכַּב וְגוֹ׳ אִלֵּין קָרְבְּנִין דְּלֵילְיָא כְּגוֹן עַלָּוָון). “And the blood of the slain shall he drink”—for Kudsha Berikh Hu has brought their war against their enemies (וְדַם חֲלָלִים יִשְׁתֶּה דְּקוּדְשָׁא בְּרִיךְ הוּא אֲגַח קְרָבָא דִלְהוֹן עַל שַׂנְאֵיהוֹן).