Daf 212b (דַּף ריב ע״ב)

Afterwards they teach him sorceries and enchantments (לְבָתַר אוֹלְפִין לֵיהּ חֲרָשִׁין וְקִסְמִין), and he sits with them fifty days (וְיָתִיב גַּבַּיְיהוּ נ׳ יוֹמִין). When the time comes to go on his way (כַּד מָטָא זִמְנָא לְמֵיהַךְ לְאָרְחֵיהּ), that creature and all the serpents go before him (הַהִיא אוֹנִימְתָא וְכָל אִינּוּן חִוְיָין אַזְלִין קַמֵּיהּ), until he goes out from the mountains, between that strong darkness (עַד דְּנָפִיק מִן טוּרַיָּיא בֵּין הַהוּא חֲשׁוֹכָא תַּקִּיפָא). And when Bil‘am reached them (וּבִלְעָם כַּד מָטָא גַּבַּיְיהוּ), he revealed to them a word (אוֹדַע לוֹן מִלָּה), and hid himself in the mountains with them (וְאַסְגַּר גַּרְמֵיהּ בְּטוּרַיָּיא עִמְּהוֹן). He wanted to accuse them, to return them to Egypt (וּבָעָא לְקַטְרְגָא לוֹן לְאָתָבָא לוֹן לְמִצְרַיִם). But Kudsha Berikh Hu confused and destroyed all the wisdom of the world (וְקוּדְשָׁא בְּרִיךְ הוּא בִּלְבֵּל וְקִלְקֵל כָּל חָכְמְתָא דְּעָלְמָא), and all the sorcerers of the world could not come against them (וְכָל חֲרָשִׁין דְּעָלְמָא דְּלָא יָכִילוּ לְקָרְבָא בַּהֲדַיְיהוּ).

Come and see (תָּא חֲזֵי), when Bil‘am saw he could not harm Yisrael (הַשְׁתָּא כֵּיוָן דְּחָמָא בִּלְעָם דְּלָא יָכִיל לְאַבְאָשָׁא לְיִשְׂרָאֵל), he turned himself and advised Balak what he had not asked (אַהְדָּר גַּרְמֵיהּ וְאַמְלִיךְ לֵיהּ לְבָלָק מַה דְּלָא בָּעָא מִנֵיהּ), to harm them (בְּגִין לְאַבְאָשָׁא לוֹן). His counsel was with the women of Midian, who were fair (וְעֵיטָא דִּילֵיהּ הֲוָה בְּאִינּוּן נוּקְבֵי דְּמִדְיָן דְּאִינּוּן שָׁפִּירָן). And were it not that Moshe said it, I would not know (וְאִלְמָלֵא דְאֲמַר לֵיהּ מֹשֶׁה לָא הֲוִינָא יָדַע), as it is written: “Behold, these caused Bnei Yisrael by the word of Bil‘am” (דִּכְתִיב הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם) (Numbers 31). When Kudsha Berikh Hu saw his counsel (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא עֵיטָא דִּילֵיהּ), He said: Surely by your counsel you shall fall (אָמַר הָא וַדַּאי גַּרְמָךְ בְּעִיטֵךְ יִפּוֹל). What did He do? That power that rules over all sorceries showed him the end of all (מַה עָבֵד הַהוּא חֵילָא דְּשָלַט עַל כָּל חֲרָשִׁין אַחְמֵי לֵיהּ סוֹפָא דְּכֹלָּא).

Do they have authority for a long time? (וְכִי אִית לְהוּ רְשׁוּתָא לִזְמַן רָחִיק). Rabbi Yitzḥak said: An eye saw, and words were spoken from that which stood upon him (אָמַר רִבִּי יִצְחָק עֵינָא חָמָא וּמִלִּין אִתְמָרוּ מֵהַהוּא דְּקָאִים עָלֵיהּ), and it has been established (וְהָא אוּקְמוּהָ). “And he took up his parable and said” (וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר) (Numbers 24). Whoever has to say, says (מַאן דְּאִית לֵיהּ לְמֵימַר). Why? Because words of defilement do not endure in the supernal desire, but only words above in the supernal Da‘at of Orayta (מַאי טַעֲמָא בְּגִין דְּלָא יִתְקַיְּימוּן מִלִּין דְּגָעְלָא בִּרְעוּתָא עִלָּאָה בְּדַעְתָּא עִלָּאָה בְּאוֹרַיְיתָא). “I see him, but not now” (אֶרְאֶנּוּ וְלֹא עַתָּה) (Numbers 24). For some of these words were fulfilled then (דְּהָא מִלִּין אִלֵּין מִנַּיְיהוּ אִתְקָיָּימוּ בְּהַהוּא זִמְנָא), some later (וּמִנַּיְיהוּ לְבָתַר), and some in the time of King Mashiacḥ (וּמִנַּיְיהוּ בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא).

It is taught: Kudsha Berikh Hu is destined to build Yerushalayim (תְּנָן זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי יְרוּשָׁלַם), and to show one fixed star (וּלְאַחְזָאָה חַד כֹּכָבָא קְבִיעָא), sparkling with seventy rays (מְנַצְּצָא בְּע׳ רָהֲטִין), and with seventy beams shining from it in the midst of the sky (וּבְע׳ זִיקִין נַהֲרִין מִנֵּיהּ בְּאֶמְצָעוּת רְקִיעַ). And seventy other stars will be swallowed in it (וְיִשְׁתָּאֲלוּן בֵּיהּ ע׳ כֹּכָבִין אַחֲרָנִין), and it will shine and blaze for seventy days (וִיהֵא נָהִיר וְלָהִיט ע׳ יוֹמִין). And on the sixth day (וּבְיוֹמָא שְׁתִיתָאָה), it will be seen on the twenty-fifth day of the sixth month (יִתְחֲזֵי בְּכ״ה יוֹמִין לְיַרְחָא שְׁתִּיתָאָה), and it will be gathered on the seventh day (וְיִתְכְּנִישׁ בְּיוֹמָא שְׁבִיעָאָה). At the end of seventy days (לְסוֹף ע׳ יוֹמִין), on the first day it will be seen in the city of the south (יוֹמָא קַדְמָאָה יִתְחֲזֵי בְּקַרְתָּא דְּרוֹמָא). And on that day three great walls will fall from that city of Rome (וְהַהוּא יוֹמָא יִנְפְּלוּן ג׳ שׁוּרִין עִלָּאִין מֵהַהִיא קַרְתָּא דְּרוֹמִי), and a great hall will fall (וְהֵיכָלָא רַבְרְבָא יִנְפּוֹל), and the ruler of that city will die (וְשַׁלִּיטָא דְּהַהִיא קַרְתָּא יְמוּת). Then that star will spread out to be seen in the world (כְּדֵין יִתְפָּשַּׁט הַהוּא כֹּכָבָא לְאִתְחֲזָאָה בְּעָלְמָא). And at that time mighty wars will be awakened in the world (וּבְהַהוּא זִמְנָא יִתְּעֲרוּן קְרָבִין תַּקִּיפִין בְּעָלְמָא), to all four directions (לְכָל ד׳ סִטְרִין), and faith will not be found among them (וּמְהֵימְנוּתָא לָא יִשְׁתְּכַּח בֵּינַיְיהוּ). And in the midst of the world (וּבְאֶמְצָעוּת עָלְמָא), when that star shines in the midst of the sky (כַּד יִתְּנְהִיר הַהוּא כֹּכָבָא בְּאֶמְצָעוּת רְקִיעָא), one great king shall arise and rule in the world (יְקוּם מַלְכָּא חַד רַב וְשָׁלִיט בְּעַלְמָא), and his spirit will be exalted above all kings (וְיִתְגָּאֶה רוּחֵיהּ עַל כָּל מַלְכִין), and wars will be stirred on two sides (וְיִתְּעַר קְרָבִין בִּתְרֵין סִטְרִין), and he will prevail over them (וְיִתְגַּבָּר עָלַיְיהוּ). And on the day that the star is broken (וּבְיוֹמָא דְּיִתְבְּרֵי כֹּכָבָא), the holy land will tremble with forty-five miles (יִזְדַּעְזַע אַרְעָא קַדִּישָׁא מ״ה מִילִּין), around the place of the Temple (סַחֲרָנֵיהּ אֲתָר דְּהֲוָה בֵּי מַקְדְּשָׁא). And one cave beneath the earth will be revealed (וּמְעַרְתָּא חֲדָא מִן תְּחוֹת אַרְעָא יִתְגְּלֵי). And from that cave a mighty fire will go out to burn the world (וּמֵהַהִיא מְעַרְתָּא יִפּוּק אֶשָּׁא תַּקִּיפָא לְאוֹקְדָא עָלְמָא). And from that cave will grow one great supernal bird (וּמֵהַהִיא מְעַרְתָּא יִסְגֵּי חַד עוֹפָא רַבְרְבָא עִלָּאָה), which will rule over the whole world (דְּיִשְׁלוֹט בְּכָל עָלְמָא), and to him the kingship will be given (וְלֵיהּ אִתְיְהִב מַלְכוּתָא). And the holy ones above will gather to him (וְקַדִּישֵׁי עֶלְיוֹנִין יִתְכַּנְּשׁוּן גַּבֵיהּ). Then the King Mashiacḥ will be revealed in the whole world (וּכְדֵין יִתְגְּלֵי מַלְכָּא מְשִׁיחָא בְּכָל עָלְמָא), and to him the kingship will be given (וְלֵיהּ אִתְיְהִיב מַלְכוּתָא). And the people of the world, at the time he is revealed (וּבְנֵי עָלְמָא בְּשַׁעֲתָא דְּיִתְגְּלֵי), will be found in trouble after trouble (יֵהוֹן מִשְׁתַּכְּחִין בְּעַקְתָּא בָּתַר עַקְתָּא). And the enemies of Yisrael will prevail (וְשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל יִתְגַבְּרוּן). Then the spirit of Mashiaḥ will awaken upon them (כְּדֵין יִתְּעַר רוּחָא דִּמְשִׁיחָא עָלַיְיהוּ). And he will destroy guilty Edom (וִישֵׁיצֵי לֶאֱדוֹם חַיָּיבָא). And all the land of Se‘ir will burn with fire (וְכָל אַרְעָא דְּשׂעִיר יוֹקִיד בְּנוּרָא). Then it is written: “And Yisrael does valiantly” (כְּדֵין כְּתִיב וְיִשְׂרָאֵל עוֹשֶׂה חָיִל) (Numbers 24). This is what is written: “And Edom shall be a possession, and Se‘ir his enemies shall be a possession” (הֲדָא הוּא דִכְתִיב וְהָיָה אֱדוֹם יְרֵשָׁה וְהָיָה יְרֵשָׁה שֵׂעִיר אוֹיְבָיו). The enemies of Yisrael (אוֹיְבָיו דְּיִשְׂרָאֵל). And then “Yisrael does valiantly” (וּכְדֵין וְיִשְׂרָאֵל עוֹשֶׂה חָיִל). And at that time Kudsha Berikh Hu will raise the dead of His people (וּבְהַהוּא זִמְנָא יָקִים קוּדְשָׁא בְּרִיךְ הוּא לְמֵתַיָּיא דְּעַמֵּיהּ). And death will be removed from them (וְיִתְנָשֵׁי מִנְּהוֹן מִיתָה). This is what is written: “The right hand of Hashem does valiantly. I shall not die but live” (הֲדָא הוּא דִכְתִיב יְמִין יְיָ עֹשָׂה חָיִל לֹא אָמוּת כִּי אֶחְיֶה) (Psalms 118). And it is written: “And saviors shall ascend…” (וּכְתִיב וְעָלוּ מוֹשִׁיעִים וְגוֹ׳) (Obadiah 1). And then: “And Hashem shall be King” (וּכְדֵין וְהָיָה יְיָ לְמֶלֶךְ) (Zechariah 14).

Rabbi Abba said: What is written: “For you shall go out with joy” (אָמַר רִבִּי אַבָּא מַאי דִּכְתִיב כִּי בְּשִׂמְחָה תֵצֵאוּ וְגוֹ׳) (Isaiah 55). When Yisrael go out from exile, Shekhinta will go out with them, and with her they will go out (אֶלָּא כַּד יִפְּקוּן יִשְׂרָאֵל מִן גָּלוּתָא שְׁכִינְתָּא נָפְקָא עִמְּהוֹן וְעִמָהּ יִפְּקוּן). This is what is written: “For you shall go out with joy” (הֲדָא הוּא דִכְתִיב כִּי בְשִׂמְחָה תֵצֵאוּ). “Joy” is Kudsha Berikh Hu (שָׂשׂוֹן דָּא קוּדְשָׁא בְּרִיךְ הוּא). Rabbi Yitzḥak said: This is the Tzaddik (רִבִּי יִצְחָק אָמַר דָּא צַדִּיק). This is what is written: “Joy and gladness shall be found in her” (הֲדָא הוּא דִכְתִיב שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ) (Isaiah 55).

Rabbi Shim‘on said: The Tzaddik is called “Joy” (אָמַר רַבִּי שִׁמְעוֹן צַדִּיק שָׂשׂוֹן אִקְרֵי). And from the day that Knesset Yisrael fell in exile, blessings were withheld from coming into the world through this Tzaddik (וּמִן יוֹמָא דִכְּנֶסֶת יִשְׂרָאֵל נַפְלַת בְּגָלוּתָא אִתְמְנָעוּ בִּרְכָּן מִלְּנַחְתָּא לְעָלְמָא מֵהַאי צַדִּיק). At that time what is written: “You shall draw water with joy” (בְּהַהוּא זִמְנָא מַה כְּתִיב וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן) (Isaiah 12). This is the Tzaddik (דָּא צַדִּיק). “From the fountains of salvation”—these are Abba and Imma (מִמַּעַיְינֵי הַיְשׁוּעָה אִלֵּין אַבָּא וְאִמָּא). Another explanation: these are Netzach and Hod (דָּבָר אַחֵר אִלֵּין נֶצַ״ח וְהוֹ״ד). And all are from the deep flowing springs (וְכֹלָּא מִמַּבּוּעֵי נְבִיעִין עֲמִיקִין). Then it is written: “And you shall say on that day: I will thank You, Hashem” (כְּדֵין וְאָמַרְתָּ בַּיוֹם הַהוּא אוֹדְךָ יְיָ וְגוֹ׳) (Isaiah 12). “Cry out and sing, O inhabitant of Zion” (צַהֲלִי וָרֹנִּי יֹשֶׁבֶת צִיּוֹן וְגוֹ׳) (Isaiah 12).

Blessed is Hashem forever, amen and amen בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן

Hashem shall reign forever, amen and amen יִמְלוֹךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן