Daf 167b (דַּף קס״ז ע״ב)

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), Heaven forbid that Bilaam had any knowledge at all of the sanctity above (חַס וְשָׁלוֹם דְהֲוָה יָדַע בִּלְעָם בִּקְדוּשָׁה דִלְעֵילָא כְּלָל). For Kudsha Berikh Hu is not revealed through a nation or through another tongue (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְרָעֵי בְּעַם וְלִישָׁן אָחֳרָא), nor would He allow others to make use of His honor (דְּיִשְׁתַּמֵּשׁ בִּיקָרֵיהּ), except through His holy children (אֶלָּא בְּנוֹי קַדִּישִׁין). And He said (וְאָמַר), (Vayikra 11) "Sanctify yourselves, and you shall be holy" (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים).

Those who are holy may partake of holiness (מַאן דְּאִינוּן קַדִּישִׁין יִשְׁתַּמְשׁוּן בִּקְדוּשָּׁה). Israel are the holy ones, as it is written (יִשְׂרָאֵל אִינוּן קַדִּישִׁין דִּכְתִיב), (Devarim 14) "For you are a holy nation" (כִּי עַם קָדוֹשׁ אַתָּה). You are holy, and not another nation (אַתָּה קָדוֹשׁ וְלָא עַם אָחֳרָא). Those who are impure, impurity is arranged to defile them further (מַאן דְּאִינוּן מְסָאֲבִין, מְסָאֲבוּ אִזְדַּמַּן לוֹן לְאִסְתָּאֲבָא עֲלֵיהּ). It is written (כְּתִיב), (Vayikra 13), "He is impure, he shall dwell alone, outside the camp shall be his habitation" (טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ). The impure calls to impurity, as it is written (וּמְסָאֲבָא לִמְסָאֲבָא קָרֵי דִּכְתִיב), (ibid). "He shall call out, impure, impure" (וְטָמֵא טָמֵא יִקְרָא). One who is impure calls toward impurity (מַאן דְּאִיהוּ טָמֵא, לְטָמֵא יִקְרָא). All proceeds according to its kind (כֹּלָא אָזִיל בָּתַר זִינֵיהּ).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), is it fitting to say of Ya'akov, who was holy, that he was defiled by Lavan and his sorcery, or is it rather his praise? (יָאוֹת הוּא לְיַעֲקֹב דְּהֲוָה קַדִּישָׁא לוֹמַר דְּאִסְתָּאַב בְּלָבָן וּבַחֲרָשׁוֹי, אוֹ שְׁבָחָא הוּא דִילֵיהּ). Rabbi Yosi said to him (אָמַר לֵיהּ רִבִּי יוֹסֵי), even regarding what Rabbi Yehuda said, I support you (אַף עַל גַּב דְּקָאֲמַר רַבִּי יְהוּדָה, אֲנָא מְסַיֵּיעַ לָךְ). For it is written (דְּהָא כְּתִיב), (Bereshit 27), "I am Esav your firstborn" (אָנֹכִי עֵשָׂו בְּכוֹרֶךָ). And is it proper for a Tzaddik like Ya'akov to exchange his name for the name of impurity? (וְכִי יָאוֹת הוּא לְצַדִּיקָא כְּיַעֲקֹב לְמִחְלַף שְׁמֵיהּ בִּשְׁמָא דִּמְסָאֲבָא). Rather, he said "I," pausing between words (אֶלָּא אָנֹכִי, פָּסְקָא טַעְמָא). And thus said, "I am who I am," but Esav is your firstborn (וְאָמַר אָנֹכִי מַאן דְּאֲנָא, אֲבָל עֵשָׂו בְּכוֹרֶךָ). And this has been established clearly (וְהָא אוּקְמוּהָ). Here too (אוּף הָכָא), "I have acquired ox and donkey" (וַיְהִי לִי שׁוֹר וַחֲמוֹר), to say, "Do not set your heart and Desire upon that blessing my father blessed me, thinking it was fulfilled in me" (לוֹמַר לָא תְשַׁוֵּי לִבָּךְ וּרְעוּתָךְ לְהַהִיא בִּרְכָתָא דְּבָרִיךְ לִי אַבָּא דְּאִתְקְיַּים בִּי). He blessed me, "Be master over your brothers, and let your mother’s sons bow down to you" (הוּא בָּרִיךְ לִי הֱוִה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ). Therefore, "your servant Ya'akov" (בְּגִין כָּךְ עַבְדְּךָ יַעֲקֹב), "to my master Esav" (לַאדֹנִי לְעֵשָׂו). He blessed me with abundant grain and wine (הוּא בָּרִיךְ לִי בְּרוֹב דָּגָן וְתִירוֹשׁ). But that has not been fulfilled in me, for I have not stored these up (הָא לָא אִתְקְיַּים בִּי, דְלָא אוֹצַרְנָא לוֹן). Rather, "I have ox and donkey, flock and servant" (אֶלָּא, וַיְהִי לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד), I am merely a shepherd in the field (רָעֵי עָנָא בְּחַקְלָא). He blessed me, "From the dew of heaven and the fatness of the earth" (הוּא בָּרִיךְ לִי, מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ). But this too was not fulfilled in me (הָא לָא אִתְקְיַּים בִּי), because "I dwelled with Lavan" like a stranger (בְּגִין דְּהָא עִם לָבָן גַּרְתִּי, כְּגִיּוֹרָא), and I did not have even a single house, certainly not the earth’s fatness (דְּלָא הֲוָה לִי בֵּיתָא חָדָא כָּל שֶׁכֵּן מִשְׁמַנֵּי הָאָרֶץ). And all this was so Esav would not contemplate those blessings concerning Ya'akov and accuse him (וְכָל דָּא בְּגִין דְּלָא יִסְתַּכַּל בֵּיהּ בְּיַעֲקֹב עַל אִינוּן בִּרְכָאן וִיקַטְרֵג עִמֵּיהּ).

Rabbi Abba said (רִבִּי אַבָּא אָמַר), concerning Ya'akov it is written (כְּתִיב בֵּיהּ בְּיַעֲקֹב), (Bereshit 25) "a complete man, dwelling in tents" (אִישׁ תָּם יוֹשֵׁב אֹהָלִים), a perfect man (גְּבַר שְׁלִים). Because he dwelt in two supreme dwellings (בְּגִין דְּאִיהוּ יְתִיב בִּתְרֵין מִשְׁכָּנִין עִלָּאִין), and was perfected from this side and that side (וְאַשְׁלִים לְהַאי גִיסָא וּלְהַאי גִיסָא), thus he would never be defiled by sorcery (וְאִיהוּ לָא אָמַר דְּאִסְתָּאַב בַּחֲרָשׁוֹי). But regarding what Rabbi Yehuda said (אֲבָל עַל מַה דְּקָאֲמַר רִבִּי יְהוּדָה), this was because Ya'akov's heart was complete in acknowledging the goodness and truth that Kudsha Berikh Hu performed for him (בְּגִין דְּלִבּוֹי שְׁלִים עַל טִיבוּ וּקְשׁוֹט דְּעֲבִיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). Everyone knows the deeds of Lavan, who he was, and who could escape from him and from his accusations seeking to destroy me? (דְּכָל עַלְמָא יָדְעֵי עוֹבָדוֹי דְלָבָן מַאן אִינוּן, וּמַאן יָכִיל לְאִשְׁתְּזָבָא מִקִּטְרוּגָא דִילֵיהּ דְּבָעֵי לְאוֹבָדָא לִי). Kudsha Berikh Hu saved me from him (וְקוּדְשָׁא בְּרִיךְ הוּא שֵׁזְבַנִי מִנֵּיהּ). All this so Esav would not see the blessings fulfilled in Ya'akov and harbor hatred toward him (וְכֹלָּא הֲוָה בְּגִין דְּלָא יִסְתַּכַּל בֵּיהּ עֵשָׂו דְּאִתְקַיְּימוּ בֵּיהּ אִינוּן בִּרְכָאן, וְלָא יִנְטַר לֵיהּ דְּבָבוּ). Thus it is written (וְעַל דָּא כְּתִיב), (Hoshea 14) "For the ways of Hashem are upright," and (Devarim 18) "You shall be complete with Hashem your God" (כִּי יְשָׁרִים דַּרְכֵי יְיָ, וּכְתִיב, תָּמִים תִּהְיֶה עִם יְיָ אֱלֹהֶיךָ).

"The messengers returned to Ya'akov saying, 'We came to your brother Esav, and he also comes toward you with four hundred men'" (וַיָּשׁוּבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו וְגַם הוֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ). Once he said, "We came to your brother," do I not know this is Esav? (כֵּיוָן דְּאָמַר בָּאנוּ אֶל אָחִיךָ, לָא יְדַעְנָא דְּאִיהוּ עֵשָׂו). Rather, if you think he repented and walks in righteousness—no, but he is Esav the wicked as before (אֶלָּא עֵשָׂו הָרָשָׁע כִּדְמְעִיקָּרָא). And he comes not alone, but with four hundred men (אֶלָא אַרְבַּע מֵאוֹת אִישׁ עִמּוֹ). And why all this? (וְכָל כָּךְ לָמָּה), rather, they told him (אֶלָּא אִינוּן אָמְרוּ לֵיהּ), because Kudsha Berikh Hu constantly delights in the prayers of the Righteous and adorns Himself with their prayers (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי תָּדִיר בִּצְלוֹתְהוֹן דְּצַדִּיקַיָא וּמִתְעַטֵּר בִּצְלוֹתְהוֹן). As we have said (כִּדְאַמְרִינָן), the angel appointed over the prayers of Israel, whose name is Sandalfon (דְּהַהוּא מַלְאָכָא דִּמְמַנָּא עַל צְלוֹתְהוֹן דְּיִשְׂרָאֵל, סַנְדַּ''לְפוֹן שְׁמֵיהּ), takes all these prayers and makes from them a crown for the Life of the Worlds (נָטִיל כָּל אִינוּן צְלוֹתִין וְעָבִיד מִנַּיְיהוּ עֲטָרָה לְחֲיֵי הָעוֹלָמִים). And this has been established (וְאוּקְמוּהָ). How much more so the prayers of the Righteous, with whom Kudsha Berikh Hu delights (וְכָל שֶׁכֵּן צְלוֹתְהוֹן דְּצַדִּיקַיָּא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ), and from which a crown is made to adorn Kudsha Berikh Hu with these prayers (וְאִתְעַבְדָן עֲטָרָה לְאִתְעַטְּרָא בְּאִינוּן צְלוֹתִין לְקוּדְשָׁא בְּרִיךְ הוּא). And if you say holy hosts came with Ya'akov, why did he fear? (וְאִי תֵימָא מַשִּׁרְיָין קַדִּישִׁין הֲווּ אַתְיָין עִמֵּיהּ, אַמַּאי דָּחִיל). Rather, Righteous rely not on their merit (אֶלָּא צַדִּיקַיָיא לָא סַמְכִין עַל זְכוּתַיְיהוּ), but only on their prayers and supplications before their Master (אֶלָּא עַל צְלוֹתְהוֹן וּבָעוּתְהוֹן לְגַבֵּי מָארֵיהוֹן).

Come and see (וְתָּא חֲזֵי), Rabbi Shim'on said (דְּאָמַר רִבִּי שִׁמְעוֹן), the prayer of the many ascends before Kudsha Berikh Hu, who adorns Himself with that prayer (צְלוֹתָא דְסַגִּיאִין סָלִיק קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וּמִתְעַטֵּר בְּהַהוּא צְלוֹתָא), because it rises in many colors and incorporates many sides (בְּגִין דְּסַלְקָא בִּגְוָונִין סַגִּיאִין וְאִתְכְּלִילַת מִכַּמָּה סִטְרִין). And since it is comprised of many colors, it becomes a crown placed upon the head of the Righteous One, Life of the Worlds (וּבְגִין דְּאִתְכְּלִילַת מִכַּמָּה גְוָונִין אִתְעֲבִידַת עֲטָרָה וּמַנְחָא עַל רֵישָׁא דְצַדִּיק חַי הָעוֹלָמִים). But the prayer of an individual is not complete, containing only one color (וּצְלוֹתָא דְיָחִיד לָאו אִיהִי כְּלִילָא, וְלָאו אִיהִי אֶלָּא בְּגַוָּון חַד). Thus the prayer of an individual is not prepared to be received like the prayer of the many (וְעַל דָּא צְלוֹתָא דְיָחִיד לָאו אִיהוּ מִתְתַּקְנָא לְאִתְקַבְּלָא אֶלָּא בִּצְלוֹתָא כִּצְלוֹתָא דְסַגִּיאִין). Come and see (וְתָּא חֲזֵי), Ya'akov was complete (יַעֲקֹב כָּלִיל הֲוָה), and therefore Kudsha Berikh Hu desired his prayer (וְעַל דָּא צְלוֹתֵיהּ תָּאִיב לָהּ קוּדְשָׁא בְּרִיךְ הוּא). What is written? "And Ya'akov was very afraid and distressed" (מַה כְּתִיב וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ).