Daf 17b (דַּף י״ז ע״ב)

Rabbi Abba said (אָמַר רִבִּי אַבָּא): This verse ought to have said (הַאי פְּסוּקָא הֲוָה לֵיהּ לְמֵימַר): Some say: “Behold, the people of Yisrael” (נ״א: הִנֵּה עַם יִשְׂרָאֵל אוֹ), “The Children of Yisrael are more numerous and mightier than we” (בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ) (Exodus 1:9), so what is “the people of the children”? (מַהוּ: עַם בְּנֵי) Rather: “the people of the children of Yisrael”-truly (אֶלָּא: עַם בְּנֵי יִשְׂרָאֵל מַמָּשׁ), from that higher Yisrael (מֵהַהוּא יִשְׂרָאֵל דִּלְעֵילָּא), that they considered them “people of the children of Yisrael,” and not the people of Hashem (דַּחֲשִׁיבוּ דְּעַם בְּנֵי יִשְׂרָאֵל הֲווֹ, וְלֹא עַם יי). And it is written (וּכְתִיב) (Exodus 1): “And they were disgusted because of the children of Yisrael” (וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל), and it does not say: “because of the people of the children of Yisrael” (וְלֹא כְּתִיב: מִפְּנֵי עַם בְּנֵי יִשְׂרָאֵל), but rather “because of the children of Yisrael”-truly (אֶלָּא: מִפְּנֵי בְּנֵי יִשְׂרָאֵל מַמָּשׁ).

Rabbi Yoḥanan was standing before Rabbi Yitzḥak (רִבִּי יוֹחָנָן הֲוָה קָאֵים קָמֵיהּ דְּרִבִּי יִצְחָק), and said: What did Balak see to say (Numbers 22) “Behold, a people has gone out from Egypt,” and not say “Behold, the people of the children of Yisrael”? (אָמַר: מֶה חָמָא בָּלָק לְמֵימַר: הִנֵּה עַם יָצָא מִמִּצְרַיִם, וְלֹא אָמַר: הִנֵּה עַם בְּנֵי יִשְׂרָאֵל) Rabbi Yitzḥak said to him: Balak was a great sorcerer (אֲמַר לֵיהּ רִבִּי יִצְחָק: בָּלָק מְכַשֵּׁף גָּדוֹל הֲוָה), and it is the way of sorcerers to take a phrase that holds no suspicion (וְכֵן דֶּרֶךְ הַמְּכַשְּׁפִים לָקַחַת הַדָּבָר שֶׁאֵין בּוֹ חֲשָׁדָא). Likewise, they never mention a man’s father’s name-only the name of his mother-something not suspect (וְכֵן אֵין מַזְכִּירִין לְעוֹלָם שֵׁם אָבִיו שֶׁל אָדָם אֶלָּא שֵׁם אִמּוֹ, דָּבָר שֶׁאֵין בּוֹ חֲשָׁדָא).

So too is the way of the shedim [demons] (דְּכֵן דֶּרֶךְ הַשֵּׁדִים): they examine the word spoken to them-if it is deceit, they respond with false words (דִּמְעַיְּינִין בְּהַהוּא מִלָּה דְּקַאמְרֵי לְהוּ: אִי אִיהוּ כְּדִיבָא, מוֹדִיעִין לֵיהּ מִלִּין כְּדִיבִין); but if it is true, then everything they say at that moment is true-how much more so if they act upon it (וְאִי הוּא קְשׁוֹט, כָּל מַה דְּאַמְרִין לְזִמְנָא זְעֵירָא קוּשְׁטָא הוּא, כָּל שֶׁכֵּן לְמֶעְבַּד עֲבִידְתָּא).

Rabbi Aḥa said: Balak used a vulgar expression (רִבִּי אָחָא אָמַר: בָּלָק אוֹרְחָא דְּקָלָנָא נָקַט) “Behold, a people has gone out from Egypt” as if to say, we do not even know who they are (הִנֵּה עַם יָצָא מִמִּצְרַיִם – כְּלוֹמַר: דְּלֵית אֲנַן יַדְעִין מִמָּאן אִינּוּן).

Rabbi Yoḥanan said: Why is it that the peoples of the mighty are protected, and the people of Kudsha Berikh Hu are not protected? (אָמַר רִבִּי יוֹחָנָן, מִפְּנֵי מַה עַמָּא דְּרַבְרְבִין נְטִירִין, וְעַמָּא דְּקוּדְשָׁא בְּרִיךְ הוּא לָא נְטִירִין).

Rabbi Yitzḥak said: A pauper is not like a rich man (אָמַר רִבִּי יִצְחָק, לָא דָּמֵי מִסְכְּנָא לַעֲתִירָא). The pauper must guard what is his, but the rich does not guard his-how much more so with Yisrael (מִסְכְּנָא בָּעֵי לְנַטְרָא דִּילֵיהּ, עֲתִירָא לָא נָטִיר דִּילֵיהּ, וְכָל שֶׁכֵּן דְּיִשְׂרָאֵל), for they are of the King who loves truth and judgment (אִינּוּן מִמַלְכָּא דְּרָחִים קְשׁוֹט וְדִינָא). And He executes judgment first upon the men of His house (וְדִינָא קַדְמָאָה עָבִיד בְּגוּבְרִין דְּבֵיתֵיהּ), for He desires that they be more guarded from sin than all others (דְּבָעֵי דְּאִינּוּן לֶהֱווֹן נְטִירִין מֵחַטָּאָה יַתִּיר מִכֻּלְּהוּ). As it is written (Amos 3) “Only you have I known of all the families of the earth…” (הֲדָא הוּא דִּכְתִּיב: רַק אֶתְכֶם יָדַעְתִּי מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה וְגוֹ').

Rabbi Yosei went out on the road, and Rabbi Aḥa bar Ya'akov went with him (רִבִּי יוֹסֵי נָפַק לָאוֹרְחָא, וַהֲוָה רִבִּי אַחָא בַּר יַעֲקֹב אָזִיל עִמֵּיהּ). As they were walking, Rabbi Yosei was silent and contemplating worldly matters (עַד דַּהֲווֹ אַזְלֵי, שָׁתִיק רִבִּי יוֹסֵי, וְהִרְהֵר בְּמִילֵי דְּעָלְמָא), and Rabbi Aḥa was contemplating words of Orayta (וְרִבִּי אַחָא הִרְהֵר בְּמִילֵי דְּאוֹרַיְּיתָא).

Rabbi Yosei saw a certain serpent that was running after him (חָמָא רִבִּי יוֹסֵי חַד חִוְיָא דְּהֲוָה רָהִיט אֲבַתְרֵיהּ). Rabbi Yosei said to Rabbi Aḥa: Did you see this serpent chasing me? (אָמַר רִבִּי יוֹסֵי לְרִבִּי אַחָא: חָזֵית הַאי חִוְיָא דְּרָהִיט אֲבַתְרָאי) Rabbi Aḥa said to him: I did not see it (אָמַר לֵיהּ רִבִּי אַחָא: אֲנָא לָא חֲמֵינָא לֵיהּ). Rabbi Yosei fled and the serpent pursued him (רָהַט רִבִּי יוֹסֵי, וְחִוְיָא אֲבַתְרוֹי). Rabbi Yosei fell, and blood dripped and flowed from his nose (נָפַל רִבִּי יוֹסֵי, וְדָמָא שָׁתַת וְנָחַת מֵחוֹטָמוֹי). He heard them saying: “Only you have I known of all the families of the earth…” (שָׁמַע דַּהֲווֹ אַמְרִין: רַק אֶתְכֶם יָדַעְתִּי מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה וְגוֹ') Rabbi Yosei said: And if for a single moment such is the consequence, how much more so for one who becomes estranged from it! (אָמַר רִבִּי יוֹסֵי: וּמָה עַל שַׁעֲתָא חֲדָא כָּךְ, מַאן דְּמִתְיָאֵשׁ מִנָּהּ עַל אַחַת כַּמָּה וְכַמָּה).

He opened and said (Deuteronomy 2) “For Hashem your God has blessed you in all the work of your hands… who leads you… the fiery serpent and scorpion…” (פָּתַח וְאָמַר: כִּי יי אֱלֹהֶיךָ בֵּרַכְךָ בְּכָל מַעֲשֵׂה יָדֶךָ יָדַע לֶכְתְּךָ וְגוֹ'… נָחָשׁ שָׂרָף וְעַקְרָב וְגוֹ'). Why is the fiery serpent here? (נָחָשׁ שָׂרָף לָמָּה הָכָא) Rather, it comes to take retribution from Yisrael (אֶלָּא לָקַחַת עוֹנְשָׁן מִיִּשְׂרָאֵל) whenever they separate from the Tree of Life (כָּל זְמַן שֶׁמִּתְפָּרְשִׁין מִן עֵץ הַחַיִּים). As it is written (Deuteronomy 30) “For it is your life and the length of your days” (דִּכְתִּיב: כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ).

Come and see (תָּא חֲזֵי), said Rabbi Ḥiyya (אָמַר רִבִּי חִיָּיא), it is written (Proverbs 13) “He who withholds the rod hates his son…” (כְּתִיב: חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְּנוֹ וְגוֹ'). And it is written (Malachi 1) “I have loved you, says Hashem…” (וּכְתִיב: אָהַבְתִּי אֶתְכֶם אָמַר יי), and it is written (וּכְתִיב) (Malachi 1) “But Esav I have hated” (וְאֶת עֵשָׂו שָׂנֵאתִי). What is “I have hated”? (מַהוּ: שָׂנֵאתִי) As it is written: “He who withholds the rod hates his son” (דִּכְתִּיב: חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְּנוֹ). That is to say, I hated him, and therefore withheld the rod from them (כְּלוֹמַר: שָׂנֵאתִי אוֹתוֹ, וְעַל כֵּן חָשַׂכְתִּי שֵׁבֶט מֵהֶם). All the more so (כָּל שֶׁכֵּן וְכָל שֶׁכֵּן) with Torah scholars, whom Kudsha Berikh Hu does not desire to separate from the Tree of Life even for a single moment (תַּלְמִידֵי חֲכָמִים, דְּלָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְפָּרְשׁוּן מֵעֵץ הַחַיִּים אֲפִילוּ רִגְעָא חֲדָא). “And he said to his people” (וַיֹּאמֶר אֶל עַמּוֹ) He gave them counsel to act with evil toward them (יָהַב לְהוֹן עֵיטָא לְמֶעְבַּד עִמְּהוֹן בִּישָׁא).

Rabbi Tanchum said (אָמַר רִבִּי תַנְחוּם): the Egyptians knew through their astrology (יָדְעִין הֲווֹ מִצְרָאֵי בְּאִצְטַגְּנִינוּת דִּלְהוֹן) that their end would be to suffer for the sake of Yisrael (שֶׁסּוֹפָן לְמִלְקֵי בְּגִין יִשְׂרָאֵל), and therefore they preempted it by asserting their dominion to act evilly (וּלְכָךְ אַקְדִּים שֻׁלְטָנָא דִּילְהוֹן לְמֶעְבַּד עִמְּהוֹן בִּישׁ).

Rabbi Yitzḥak encountered that mountain (רִבִּי יִצְחָק פָּגַע בְּהַהוּא טוּרָא), and saw a certain man sleeping under a tree (וְחָמָא חַד בַּר נָשׁ דְּהֲוָה נָאִים תְּחוֹת חַד אִילָן). He sat there (יָתִיב תַּמָּן), and as he sat (אַדְהֲוָה יָתִיב), he saw the earth tremble (חָמָא אַרְעָא דְּמִתְחַלְחֲלָא), and that tree broke and fell (וְאִתְּבַּר הַהוּא אִילָנָא וְנָפַל). He saw fissures and crevices in the earth (וְחָמָא בְּקִיעִין גּוּמִּין בְּאַרְעָא), and the earth rose and descended (וְאַרְעָא סַלְּקָא וְנַחְתָּא). That man awoke (אִתְּעַר הַהוּא גַּבְרָא), cried out before Rabbi Yitzḥak (צָוַח לָקֳבְלֵיהּ דְּרִבִּי יִצְחָק), and said to him: Jew, Jew! weep and lament! (וְאָמַר לֵיהּ: יוּדָאִי יוּדָאִי, בְּכֵי וְנָהִים), for now they are establishing in the heavens a great exalted appointee (דְּהָאִידָּנָא מְקִימִין בִּרְקִיעָא חַד רַבְרְבָא מְמָנָא שֻׁלְטָנָא עִלָּאָה), and he is destined to deal much evil with you (וְהוּא זַמִּין לְמֶעְבַּד עִמְּכוֹן בִּישׁ סַגִּי). And this trembling of the earth was because of you (וְהַאי רִגְשָׁא דְּאַרְעָא בְּגִינֵיכוֹן הֲוָה), for every time the earth trembles (דְּכָל זִמְנָא דְּרָגְשָׁא אַרְעָא), it is when an appointee arises to do evil with you (כַּד קָם מְמָנָא דְּיַעֲבֵיד עִמְּכוֹן בִּישָׁא).

Rabbi Yitzḥak trembled and said (תָּוָוה רִבִּי יִצְחָק וְאָמַר): Truly it is written (Proverbs 30) “Under three the earth trembles…” (וַדַּאי כְּתִיב: תַּחַת שָׁלוֹשׁ רָגְזָה אֶרֶץ), and it is written: “Under a servant when he reigns” (וּכְתִיב: תַּחַת עֶבֶד כִּי יִמְלוֹךְ). An appointee who was under the dominion of another, and he rules, and they grant him dominion (מְמָנָא דְּהֲוָה תְּחוֹת שֻׁלְטָנָא אַחֲרָא, וּמָלִיךְ, וְיָהֲבִין לֵיהּ שֻׁלְטָנָא) all the more when he rules over Yisrael (וְכָל שֶׁכֵּן כַּד שָׁלִיט בְּיִשְׂרָאֵל).

Rabbi Ḥama bar Gurya said (אָמַר רִבִּי חָמָא בַּר גּוּרְיָא): When Yisrael are placed under the dominion of the nations (כַּד אֲנָח לְיִשְׂרָאֵל תְּחוֹת שֻׁלְטָנוּתָא דְּאוּמִין), He sits and groans and weeps (יָתִיב וְגָעֵי וּבָכֵי). This is what is written (Jeremiah 13) “In secret My soul shall weep” (הֲדָא הוּא דִּכְתִּיב: בְּמִסְתָּרִים תִּבְכֶּה נַפְשִׁי). Rabbi Yosei said: “In secret”-precisely (אָמַר רִבִּי יוֹסֵי: בְּמִסְתָּרִים דַּוְוקָא).