Daf 64a (דַּף ס״ד ע״א)

And because of this (וּבְגִין כַּךְ), there is a warning for a person (אַזְהָרוּתָא לְבַר נָשׁ), who is crowned with the supernal holy crown (דְּקָא מִתְעַטְּרָא בְּעִטּוּרָא קַדִּישָׁא דִּלְעֵילָּא), that no word of weekday should depart from his mouth (דְּלָא יִפּוּק מִנֵּיהּ בְּפוּמֵיהּ מִלּוּלָא דְּחוֹל), because if it does depart from him (בְּגִין דְּאִי יִפּוּק מִנֵּיהּ), he profanes the day of Shabbat (קָא מְחַלֵּל יוֹמָא דְּשַׁבְּתָא), with his hand through action (בִּידוֹי בְּעוֹבַדְתָּא), with his feet by going out beyond two thousand cubits (בְּרַגְלוֹי, לְמֵהַךְ לְבַר מִתְּרֵין אַלְפִין אַמִּין). All these are profanations of Shabbat (כָּל אִלֵּין חִלּוּלָא דְּשַׁבְּתָא אִינּוּן). “No man shall go out from his place” (אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ) (Exodus 16) this is the precious site of holiness (דָּא אִיהוּ אֲתָר יַקִּירָא דִּקְדוּשָּׁה), for outside of it are other gods (דְּהָא לְבַר מִנֵּיהּ, אֱלֹהִים אֲחֵרִים נִינְהוּ). “Blessed be the glory of Hashem” (בָּרוּךְ כְּבוֹד יְיָ') this is the supernal glory (דָּא כָּבוֹד דִּלְעֵילָּא). “From His place” (מִמְּקוֹמוֹ)—this is the lower glory (דָּא כָּבוֹד דִּלְתַתָּא). This is the Secret of the crown of Shabbat (דָּא אִיהוּ רָזָא דַּעֲטָּרָא דְּשַׁבָּת), and because of this: “No man shall go out from his place” (בְּגִין כַּךְ אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ). Fortunate is the portion of one who merits the honor of Shabbat (זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי לִיקָרָא דְּשַׁבְּתָא), fortunate is he in this world and in the World to Come (זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). (Exodus 17): “And Hashem said to Moshe: Pass before the people…” (וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה עֲבוֹר לִפְנֵי הָעָם וְגוֹ').

Rabbi Ḥiyya opened (רִבִּי חִיָיא פָּתַח), (Psalms 34): “The angel of Hashem encamps around those who fear Him, and delivers them” (חוֹנֶה מַלְאַךְ יְיָ' סָבִיב לִירֵאָיו וַיְחַלְּצֵם). Fortunate are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), that Kudsha Berikh Hu desires in their honor (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בִּיקָרֵיהוֹן), more than His own (יַתִּיר עַל דִּילֵיהּ). Come and see (תָּא חֲזֵי), how many are the people of the world who blaspheme and revile Above (כַּמָּה אִינּוּן בְּנֵי עָלְמָא, דִּמְחָרְפֵי וּמְגַדְּפֵי לְעֵילָּא), such as Sancheriv who blasphemed and reviled (כְּגוֹן סַנְחֵרִיב חֵרֵף וְגִדֵּף), and said (וְאָמַר) (II Kings 18): “Who among all the gods of the lands…” (מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת וְגוֹ'). And Kudsha Berikh Hu forgave (וְקוּדְשָׁא בְּרִיךְ הוּא מָחִיל), and did not demand from him (וְלָא תָּבַע מִנֵּיהּ). But once he stretched out his hand against Ḥizkiyahu (כֵּיוָן דְּאוֹשִׁיט יְדֵיהּ עַל חִזְקִיָּה), what is written? (מַה כְּתִיב) (II Kings 19): “And an angel of Hashem went out and struck the camp of Ashur…” (וַיֵּצֵא מַלְאַךְ יְיָ' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וְגוֹ').

Yerov‘am son of Nevat worshipped idolatry (יָרָבְעָם בֶּן נְבָט הֲוָה פָּלַח לְעֲבוֹדָה זָרָה), and offered incense to it (וּמְקָטַר לָהּ), and sacrificed to it (וּמְזָבַח לָהּ), and Kudsha Berikh Hu did not demand from him (וְקוּדְשָׁא בְּרִיךְ הוּא לָא תָּבַע מִנֵּיהּ). But when Ido the prophet came and prophesied concerning him (וְכַד אָתָא עִידוֹ נְבִיאָה, וְאִתְנַבֵּי עָלֵיהּ), and Yerov‘am stretched out his hand against him (וְאוֹשִׁיט יָרָבְעָם יְדָא לְקָבְלֵיהּ), what is written? (מַה כְּתִיב) (I Kings 13): “And his hand dried up… and he could not draw it back to himself” (וַתִּיבַשׁ יָדוֹ וְגוֹ', וְלֹא יָכֹל לַהֲשִׁיבָהּ אֵלָיו). And for his service of idolatry, He did not prosecute him, said Kudsha Berikh Hu (וְעַל דְּפָלַח לַעֲבוֹדָה זָרָה לָא תָּבַע לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא).

Pharaoh blasphemed and reviled (פַּרְעֹה חֵרֵף וְגִדֵּף), and he said: “Who is Hashem…?” (Exodus 5) (וְאָמַר מִי יְיָ' וְגוֹ'). And Kudsha Berikh Hu did not seek redress from him (וְקוּדְשָׁא בְּרִיךְ הוּא לָא תָּבַע מִנֵּיהּ), until he laid his hand upon Yisrael (עַד דְּסָרִיב בְּהוּ בְּיִשְׂרָאֵל), as it is written: “You still exalt yourself over My people” (Exodus 9) (דִּכְתִּיב עוֹדְךָ מִסְתּוֹלֵל בְּעַמִּי). “Behold, the hand of Hashem is upon your cattle…” (Exodus 9) (הִנֵּה יַד יְיָ' הוֹיָה בְּמִקְנְךְ וְגוֹ'). And so it is in every place (וְכֵן בְּכָל אֲתָר), Kudsha Berikh Hu seeks vengeance for the humiliation of the Righteous more than for His own (קוּדְשָׁא בְּרִיךְ הוּא תָּבַע עֶלְבּוֹנָא דְּצַדִּיקַיָּיא יַתִּיר עַל דִּילֵיהּ). Here Moshe said: “Soon they will stone me!” (הָכָא מֹשֶׁה, אָמַר עוֹד מְעַט וּסְקָלוּנִי), Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): Moshe, this is not the time to seek redress for your own humiliation (מֹשֶׁה לָאו עִידָּן הוּא לְמִתְבַּע עֶלְבּוֹנָךְ), rather, pass before the people (אֶלָּא עֲבוֹר לִפְנֵי הָעָם), and see who will stretch out his hand against you (וְאַחְמֵי מַאן יוֹשִׁיט יְדוֹי לָקֳבְלָךְ), and whether you are standing under their authority or under Mine (וְכִי בִּרְשׁוּתַיְיהוּ אַתְּ קָאִים, אוֹ בִּרְשׁוּתִי). And your staff with which you struck the river, take in your hand and go (וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאוֹר קַח בְּיָדְךָ וְהָלָכְתָּ).

It is taught: Rabbi Yosi said (תַּנְיָא אָמַר רַבִּי יוֹסִי): A staff was engraved from two sides with the Holy Name (גָּלִיף הֲוָה חוּטְרָא מִתְּרֵין סִטְרִין מִשְׁמָּא קַדִּישָׁא), one side of mercy and judgment in engraved letters (חַד סִטְרָא דְּרַחֲמֵי וְדִינָא בְּאַתְוָון גְּלִיפָן), and one side judgment within judgment — a serpent upon flint (וְחַד סְטָר דִינָא בְּדִינָא נָחָשׁ עֲלֵי צוּר).

Come and see (תָּא חֲזֵי): It is written, “And you, lift up your staff and stretch out your hand over the sea” (Exodus 14) (כְּתִיב וְאַתָּה הַרֵם אֵת מָטֶךָ וּנְטֵה אֵת יָדְךָ עַל הַיָּם). What is ‘and stretch out’ (וּנְטֵה)? That is to say, stretch to the side engraved with mercy and judgment (מַאי וּנְטֵה, כְּלוֹמַר נְטֵה בְּחָד גִּיסָא דִּגְלִיפָא בְּרַחֲמֵי וְדִינָא). And it is written: “And Moshe stretched out his hand” (וּכְתִיב וַיֵּט מֹשֶׁה אֵת יָדוֹ), and it is not written: “And Moshe sent forth his hand” (וְלָא כְּתִיב וַיִשְׁלַּח מֹשֶׁה אֵת יָדוֹ), meaning: he turned aside to one side (כְּלוֹמַר, אַסְטֵי מֵחָד גִּיסָא). And if you should say that it was engraved beforehand — that serpent upon flint (וְאִי תֵּימָא דְּגָּלִיף הֲוָה מִקַּדְמָת דְּנָא נָחָשׁ עֲלֵי צוּר), rather, it was engraved at Sinai, as it is written (אֶלָּא בְּאַסָנָא אִתְגְּלִיף דִּכְתִיב): “And he cast it to the ground, and it became a serpent” (Exodus 4) (וַיָשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ). At that moment the serpent upon the flint was engraved (בְּהַהִיא שַׁעְתֵּי אִתְגְּלִיף נָחָשׁ עֲלֵי צוּר). And come and see (וְתָּא חֲזֵי), Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): Kudsha Berikh Hu desired that His Name, which was engraved upon the staff (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דִּשְׁמוֹי הֲווּ [דהוו] גְּלִיפָן בְּחוּטְרָא), would produce signs (יַעֲבִידוּ אָתָאן). And it is taught (וְתַנְיָא): Two signs were performed at the sea (תְרֵין אָתִין אִתְעֲבִידוּ בְּיַמָּא), through that side that Moshe turned toward—mercy and judgment (בְּהַהוּא סְטָר דְּסָטָא מֹשֶׁה בְּרַחֲמֵי וְדִינָא). He split the sea for Yisrael into twelve paths (בַּזָע יַמָּא לְיִשְׂרָאֵל בְּי״ב שְׁבִילִין), and established judgment upon the Egyptians (וְאָתִיב בְּדִינָא עַל מִצְרָאֵי), and drowned them in the depths (וְאַטְבָּע לְהוֹן בִּתְהוֹמָא). This is what is written (הֲדָא הוּא דִּכְתִיב): “And Hashem turned back the waters of the sea upon them” (Exodus 14) (וַיָּשֶׁב ה׳ עֲלֵיהֶם אֵת מֵי הַיָּם). At that time, He wished to bring forth water (מְהַהִיא שַׁעֲתָא בָּעָא לְאַפָּקָא מַיָּא). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): Turn the staff to the other side (אַסְטֵי חוּטְרָא מִגִּיסָא אוֹחֲרָא), and two signs will be performed through it (וּתְרֵין אָתָאן אִתְעֲבִיד בֵּיהּ), just as were performed from the other side (כְּמָה דְּאִתְעֲבִיד מִסִטְרָא אוֹחֲרָא): one sign here (חַד אַת הָכָא), and one sign at Merivah (וְחַד אַת בִּמְרִיבָה). But now (אֲבָל הַשְׁתָּא), “And you shall strike the rock” (Exodus 17) (וְהִכִּיתָ בַּצוּר), that rock (בְּאַן צוּר), this rock (בְּהַאי צוּר), and the serpent was set aside for another time (וְסָלִיק נָחָשׁ דִּלְזִמְנָא אַחֲרָא).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): What is that which is written (מַאי דִּכְתִיב): “Take the staff and gather the assembly—you and Aharon your brother—and you shall speak…” (Numbers 20) (קַח אֵת הַמָּטֶּה וְהַקְהֵל אֵת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם)? What is “[and] you shall speak” (מָהוּ וְדִבַּרְתֶּם)? Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): It refers to the serpent, for it was made in the rock (מָנִי לֵיהּ עַל נָחָשׁ דְּהָא אִתְעֲבִיד בַּצוּר). Now it was needed to be performed through the serpent, to complete the Name of Kudsha Berikh Hu in these signs (הַשְׁתָּא בָּעֵי דְּאִתְעֲבִיד בְּנָחָשׁ לְאַשְׁלָמָא שֶׁמוֹי דְקוּדְשָׁא בְּרִיךְ הוּא בְּאִלֵּין אָתִין). It is implied, as it is written (מַשְׁמַע דִּכְתִיב): “And you shall speak” (וְדִבַּרְתֶּם), and it is written (וּכְתִיב): “And the people spoke against Elohim and against Moshe” (Numbers 21) (וַיְדַבֵּר הָעָם בְּאֱלֹהִים וּבְמֹשֶׁה). What is written after it (מָה כְּתִיב בַּתְרֵיהּ)? “And Hashem sent the fiery serpents among the people…” (Numbers 21) (וַיְשַׁלַּח ה׳ בָּעָם אֵת הַנְחָשִׁים הַשְּׂרָפִים וְגוֹ׳). Just as the strength of the serpent is in its mouth (מָה נָחָשׁ חֵילֵיהּ בְּפוּמֵיהּ), so too here it should have been by mouth (אוּף הָכָא בְּפוּמָא), but Moshe did not do so (וּמֹשֶׁה לָא עֲבָד הָכִי); rather, he struck (אֶלָּא הִכָּה), he smote (מָחָא), and did not complete the Name (וְלָא אַשְׁלִים שְׁמָּא), but returned to the beginning (אֶלָּא חָזַר בְּקַדְמִיתָא כקדמיתא), to the Name of the Rock, and left aside the Name of the Serpent (בִּשְׁמָא דְּצוּר וְשָׁבַק שְׁמָא דְנָחָשׁ). This is what is written (הֲדָא הוּא דִּכְתִיב): “And he struck” (וַיַּךְ), and it is not written: “And he spoke” (וְלָא כְּתִיב וַיְדַבֵּר), as he was commanded: “And you shall speak” (כְּמָה דְּאִתְפְּקַד, וְדִבַּרְתֶּם). For we have learned (דְּתָנֵינָן): The Rock is for action (צוּר לְמֶעְבַּד), and the Serpent is for speech (וְנָחָשׁ לְמַלְּלָא). “And he struck the rock with his staff twice” (Numbers 20) (וַיַּךְ אֵת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם): once in the past (חַד דְּעָבַר), and once now (וְחַד הַשְׁתָּא).

It is taught: Rabbi El'azar said (תַּנְיָא אָמַר רַבִּי אֶלְעָזָר): At that time, the Name remained (בֵּיהּ שַׁעֲתָא אִשְׁתָּאַר שְׁמָּא), meaning the letter that Moshe omitted—the serpent—did not complete the whole Name (כְּלּוֹמַר דְּלָא אִשְׁתְּלִים בְּהַהוּא אוֹת דְּשָׁבִיק מֹשֶׁה נָחָשׁ וְלָא אִשְׁתְּלִים כָּל שְׁמָּא). For from one side it was completed (דְּהָא בְּחָד גִּיסָא אִשְׁתְּלִים)—at the sea (בְּיַמָּא); from the other side it began with the Rock but was not completed with the Serpent (מִגִּיסָא אוֹחֲרָא, שָׁרֵי בַּצוּר וְלָא אִשְׁתְּלִים בְּנָחָשׁ). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): You began My Name and did not complete to form the letters (עֲבַדְתְּ דְּשָׁרֵי שְׁמִי וְלָא אִשְׁתְּלִים לְמֶעְבַּד אַתְוָון), so too you began, and you will not complete (אוּף אַתְ שָׁרִית, וְלָא תִּשְׁתְּלִים). “Therefore you shall not bring” (Numbers 20) (לַכֵן לֹא תַּבִיאוּ): you began to bring them out (שָׁרִית לְאַפָּקָא לוֹן), but you shall not complete to bring them into the Land (וְלָא תִּשְׁתְּלִים לְאָעָלָא לוֹן לְאַרְעָא). “Therefore you shall not bring” (לַכֵן לֹא תַּבִיאוּ), Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): The heart of Moshe knew from the beginning (יָדַע לִבָּא דְּמֹשֶׁה בְּקַדְמִיתָא), that he feared when he saw the Serpent (דְּדָחִיל כַּד חָמָא נָחָשׁ). As it is written (דִּכְתִיב): “And Moshe fled from before it” (Exodus 4) (וַיָּנָס מֹשֶׁה מִפְּנֵי לִבָּא), he saw, but did not understand (חָמָא וְלָא יָדַע).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): It is written (כְּתִיב) “And Moshe made a copper serpent and placed it upon the banner” (Numbers 21) (וַיַעֲשׂ מֹשֶׁה נָחָשׁ נְחשֶׁת וַיְשִׂימֵהוּ עַל הַנֵס), it does not say “upon a banner” (עַל נֵס לָא כְּתִיב), but “upon the banner” (אֶלָּא עַל הַנֵס). He sought to repair what was lacking (בָּעָא לְאַתְקָנָא מָה דְּחַסֵר). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): It is written (כְּתִיב) “To sanctify Me in the waters” (Numbers 27) (לְהַקְדִּישֵׁנִי בְּמַיִם), in the waters and not in another matter (בְּמַיִם וְלֹא בְּדָבַר אַחֵר). Just as you began with water (כְּשֵׁם שְׁהִתְחָלַתָּ בְּמַיִם), I want My Name to be completed in the miracle through water (בָּעֵינָא דְּיִשְׁתְּלִים בִּשְׁמִי הַנֵס בְּמַיִם). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): A place that was lacking did not become complete (אַתְרָא דְּחַסֵר לָא שְׁלִים), but you reveal one miracle (אֲבָל אַתְּ מַגִּיד נִסָא חֲדָא). Some say: here (נ״א: הָכָא).

Rabbi Yehoshua said (אָמַר רַבִּי יְהוֹשֻׁעַ): It is written (כְּתִיב) “Make for yourself a fiery serpent” (Numbers 21) (עֲשֵׂה לְךָ שָׂרָף), “Make for yourself” for your benefit (עֲשֵׂה לְךָ, לְתוֹעֲלְתְּךָ). “Make for yourself”—repair what you left lacking (עֲשֵׂה לְךָ, תַקִּין מָה דְּחַסָרְתְּ). Yet with all this, you repaired only in vision (וְעִם כָּל זֶה, לָא תִּקֵּן אֶלָּא רְאִיָּיה), for they would look at the serpent and live (שֶׁהָיוּ רוֹאִים בַּנָחָשׁ וְחָיִין), but the Name was not sanctified in water, and it remained deficient from the rest (אֲבָל לֹא נִקְדָשׁ שְׁמָּא בְּמַיִם וְאִשְׁתָּאַר חָסֵר מֵהַשְׁאָר). And you repaired through vision, as it is written (וְתִקַנְתָּ בִּרְאִיָה, דִּכְתִיב): “Go up to Mount Avarim and see” (Deuteronomy 32) (עֲלֵה אֶל הַר הַעֲבָרִים וּרְאֵה), “You will see with your eyes, but you will not cross over there” (Deuteronomy 32) (הִנְּךְ רוֹאֶה בְּעֵינֶיךָ וְשָׁמָה לֹא תַעֲבוֹר), and it is written (וְרָאִיתָ אוֹתָהּ וְנֵאֶסָפְתָּ אֶל עַמְּךָ) (Numbers 27). Come and see (תָּא חֲזֵי): Even vision, once he acted with vision, in that it was completed for him in vision (דְּאֲפִילּוּ רְאִיָּה כֵּיוָן דְּעֲבָד רְאִיָּה, בְּהַאי אַשְׁלִים לֵיהּ רְאִיָּה), but the Name was not completed in water like all the rest of the Name (אֲבָל לָא אַשְׁלִים שְׁמָא בְּמַיָּא כְּמוֹ שְׁאָר כָּל שְׁמָּא).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): At the moment that Kudsha Berikh Hu said (בְּשָׁעָה דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Therefore, you shall not bring” (Numbers 20) (לְכֵן לֹא תַּבִיאוּ), Moshe said: This serpent is for the stumbling of the world (אָמַר מֹשֶׁה, הַאי חִוְיָא לְתַקָלָא עַלְמָא הוּא). Moshe said: Not so! Judgment for the guilty and life for those of truth (אָמַר לֵיהּ מֹשֶׁה, לָאו הָכִי, דִּינָא לְחַיָּיבַיָּיא וְחָיִין לְמָארֵי קְשׁוֹט). In that moment it is written (בְּאוֹתָה שָׁעָה דִּכְתִיב): “And he looked at it and lived” (Numbers 20) (וְרָאָה אוֹתוֹ וָחַי), Moshe knew His ways and justified the judgment upon himself (יָדַע מֹשֶׁה דְּרָכָיו וְהִצְדִּיק עָלָיו אֵת הַדִּין). He opened and said (פָּתַח וְאָמַר): “The Rock—His work is perfect” (Deuteronomy 32) (הַצוּר תַמִּים פָּעָלוֹ), this is the Rock of which we speak (דָּא הוּא צוּר דְּקַאָמַרִינָן), “A God of faithfulness and without injustice” (Deuteronomy 32) (אֵל אֱמוּנָה וְאֵין עָוֶל), as it is written (דִּכְתִיב): “And he looked at it and lived” (וְרָאָה אוֹתוֹ וָחַי). And it is written (וּכְתִיב) “God—His way is perfect” (2 Samuel 22) (הָאֵל תַמִּים דַּרְכּוֹ).

Rabbi Chiyya said (אָמַר רַבִּי חִיָּיא): But we have learned (וְהָא תָּנֵינָן): “El” is the decree of mercy (אֵל, גְּזֵרָת רַחֲמֵי הוּא), as you say (כְּמָה דְאַתְּ אָמֵר), as it is written (דִּכְתִיב): “El who brought them out of Egypt” (Numbers 23) (אֵל מוֹצִיאָם מִמִצְרַיִם), “El, merciful and gracious” (Exodus 34) (אֵל רַחוּם וְחַנּוּן). He said to him: Not so (אָמַר לֵיהּ, לָאו הָכִי). For we have learned (דְּתָנֵינָן): Mercy rules over judgment (שָׁלִיט רַחֲמֵי עַל דִּינָא). “El” alone possessed ability and authority (אֵל בִּלְחוֹדוֹי יְכוֹלֶת הֲוָה לֵיהּ וּרְשׁוּתֵּיהּ הֲוָה דִּילֵיהּ). What is “ability” (מַאי יְכוֹלֶת)? The sovereignty of “El” (שׁוּלְטָנוּתָּא דְאֵל): His decree prevails (אִתְגַּבַּר גְּזֵירָה דִּילֵיהּ), as you say (כְּמָה דְאַתְּ אָמֵר): “There is power to El in my hand” (Bereshit 31) (יֵשׁ לְאֵל יָדִי), and the authority is His (וּרְשׁוּתָא דִּילֵיהּ), power to prevent evil (יֵכוֹלֵת דְּעֵינָא בִּישָׁא), as you say (כְּמָה דְאַתְּ אָמֵר): “There is power to El in my hand” (יֵשׁ לְאֵל יָדִי). He said to him (אָמַר לֵיהּ): But it is written (וְהָא כְּתִיב): “The great God, the mighty” (Deuteronomy 10) (הָאֵל הַגָּדוֹל הַגִּבּוֹר), “El who is great and victorious” (אֵל גָּדוֹל נָצְחַא), “El alone is victorious” (אֵל בִּלְחוֹדוֹי נָצְחַא). And it is written (וּכְתִיב): “The Rock—His work is perfect, for all His ways are justice” (Deuteronomy 32) (הַצוּר תַמִּים פָּעָלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט). Behold the Rock (הַא צוּר), “A God of faithfulness and without injustice” (Deuteronomy 32) (אֵל אֱמוּנָה וְאֵין עָוֶל), behold the Serpent upon the Rock (הַא נָחָשׁ עֲלֵי צוּר).

Let us return to the earlier matter (נְהֶדָר לְמִילֵי קַדְמָאֵי), and it is written (וּכְתִיב): “Would El pervert justice?” (Job 8) (הָאֵל יֵעֲוֵּת מִשְׁפָּט)? Heaven forbid! (חַס וְשָׁלוֹם). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): This is what is written (הַיְינוּ דִּכְתִיב): “I will hear what El will speak…” (Psalms 85) (אֶשְׁמֶעָה מָה יְדַבֵּר הָאֵל וְגוֹ׳). “And he sent forth his hand and grasped it, and it became a staff in his palm” (Exodus 4) (וַיִשְׁלַּח יָדוֹ וַיַחֲזֵק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ), as you say (כְּמָה דְאַתְּ אָמֵר): “A staff of judgment” (Deuteronomy 27) (מַטֶּה מִשְׁפָּט), a staff inclined toward Chesed (מַטֶּה כְּלַפֵּי חֶסֶד).

Rabbi Yosi said (אָמַר רַבִּי יוֹסִי): There were two staffs (שְׁנֵי מָטוֹת הָיוּ), one belonging to Moshe and one belonging to the Holy One Blessed Be He (אֶחָד שֶׁל מֹשֶׁה וְאֶחָד שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא). What is the implication? (מַאי מַשְׁמַע), as it is written (דִּכְתִיב): “And the staff of Elohim” (Exodus 4) (וּמַטֵה הָאֱלֹהִים). For we have learned (דְּתָנֵינָן): At the moment that Moshe would take the staff into his domain (בְּשָׁעָה שֶׁהָיָה נוֹטֵל מֹשֶׁה הַמַטֵה בִּרְשׁוּתוֹ), it was as though it were his (הָיָה כְּאִילוּ שֶׁלּוֹ). This is what is written (הֲדָא הוּא דִכְתִיב): “And Moshe took the staff of Elohim in his hand” (Exodus 4) (וַיִּקַּח מֹשֶׁה אֵת מַטֵה הָאֱלֹהִים בְּיָדוֹ). Since it says “And Moshe took,” I already know that he took it in his hand (כֵּיוָן דְּאָמַר וַיִּקַּח מֹשֶׁה, אֵינִי יוֹדֵעַ שֶׁלְקַחוֹ בְּיָדוֹ)? Rather, what is the meaning of “in his hand”? (אֶלָּא מָהוּ בְּיָדוֹ) — in his authority, in his power (בִּרְשׁוּתוֹ בִּיְכֹלְתוֹ). And Rabbi Yosi said (וְאָמַר רַבִּי יוֹסִי): It was in the domain of Moshe (בִּרְשׁוּתוֹ שֶׁל מֹשֶׁה הָיָה), until the Mishkan was erected (עַד שֶׁהוּקַם הַמִּשְׁכָּן). Once the Mishkan was erected (כֵּיוָן שֶׁהוּקַם הַמִּשְׁכָּן), the staff returned to before the Testimony (חָזַר הַמַּטֶּה לִפְנִי הַעֵדוּת), and Moshe would take it to perform miracles with it (וּמֹשֶׁה הָיָה נוֹטְלוֹ לַעֲשׂוֹת בּוֹ נִסִים). This is what is written (הֲדָא הוּא דִכְתִיב): “And Moshe took the staff from before Hashem” (Numbers 20) (וַיִּקַּח מֹשֶׁה אֵת הַמַּטֵּה מִלִפְנֵי ה׳). Once he took it (כֵּיוָן שֶׁלְקַחוֹ), behold it was in his domain (הֲרֵי הוּא בִּרְשׁוּתוֹ), and it was as if it were his own (וּכְשֶׁלוֹ הָיָה).

Rabbi Yehoshua said (אָמַר ר׳ יְהוֹשֻׁעַ): That staff was of Sapphire (אוֹתוֹ הַמַּטֵּה שֶׁל סְנָפִּירִינוֹן הָיָה), and it was created during the six days of Creation (וּמִשֵׁשֶׁת יְמֵי בְּרֵאשִׁית נִבְרָא). As we have learned (כְּמָה דְּתָנֵינָן): “And the writing and the staff” (וְהַמִּכְתָּב וְהַמַטֵה). Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): It was of wood (שֶׁל עֵץ הָיָה). The one who says it was of Sapphire—this is because it is written (מַאן דְּאָמַר שֶׁל סְנָפִּירִינוֹן הָיָה, דִכְתִיב): “Like the appearance of sapphire stone was the likeness of a throne” (Ezekiel 1) (כְּמַרְאֶה אֶבֶן סַפִּיר דְמוּת כִּסֵּא), and it is written (וּכְתִיב): “The staff of Elohim” (Exodus 4) (מַטֵה הָאֱלֹהִים). And the one who says it was of wood (וּמָאן דְּאָמַר שֶׁל עֵץ הָיָה): it is as it is written (כְּדִכְתִיב): “And Hashem showed him a tree…” (Exodus 15) (וַיּוֹרֵהוּ ה׳ עֵץ וְגוֹ׳), “There He placed for him a statute and a judgment, and there He tested him” (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָהוּ).

The Holy One Blessed Be He said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): From here—behold, a statute and a judgment through which to perform miracles (מִכָּאן הֲרֵי חֹק וּמִשְׁפָּט לַעֲשׂוֹת נִסִים), statute and judgment (חֹק וּמִשְׁפָּט). A serpent upon a rock (נָחָשׁ עֲלֵי צוּר), as it is written (דִכְתִיב): “A serpent upon a rock” (Proverbs 30) (נָחָשׁ עֲלֵי צוּר). And there He tested him (וְשָׁם נִסָהוּ), because it is written (מִשׁוּם דִּכְתִיב): “And the waters were sweetened” (Exodus 15) (וַיִּמְתְּקוּ הַמַּיִם).

Another matter (דָּבָר אַחֵר): The Holy One Blessed Be He said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): From here onward, it is a statute and a judgment that sanctification shall occur only through waters that were sweetened (מִכָּאן וּלְהָלְאָה חֹק וּמִשְׁפָּט שֶׁלֹּא יְהֵא נִקְדָשׁ אֶלָּא בְּמַיִם שֶׁנִמְתְּקוּ). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): It is written (כְּתִיב): “For they were bitter” (Exodus 15) (כִּי מָרִים הֵם). From here we have learned (מִכָּאן שָׁנִינוּ): There are murky waters and there are clear waters (יֵשׁ מַיִם עֲכוּרִים וְיֵשׁ מַיִם צְלוּלִים); there are bitter waters and there are sweet waters (יֵשׁ מַיִם מָרִים וְיֵשׁ מַיִם מְתוּקִים). “And he cried out to Hashem” (וַיִצְעַק אֶל ה׳) — why did he cry out? (לָמָה צָעַק) — from here we learn that he was in distress at that time (מִכָּאן שֶׁהָיָה בְּצַעַר בְּאוֹתָה שָׁעָה). He said to him (אָמַר לוֹ): Moshe, the serpent that turned in the bush — now I require it to be engraved into the rock (מֹשֶׁה, הַנָּחָשׁ שֶׁנֶהְפַּךְ בַּסְּנֶה, עַכְשָׁיו אֶצְטָרֵךְ לְחַקְקָא לֵיהּ בַּצוּר), and both of them stood over the bitter waters (וְתַרְוַיְיהוּ עָמְדוּ עַל הַמַּיִם הַמָּרִים). And at that moment, the Rock was engraved with the Serpent that had been within it before (וְאוֹתָה שָׁעָה אִתְחַקַּק צוּר בְּנָחָשׁ שֶׁהָיָה בּוֹ קוֹדֶם). This is what is written (הֲדָא הוּא דִכְתִיב): “There He placed for him a statute and a judgment” (Exodus 15) (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט).

When Rabbi Abba came (כַּד אֲתָא ר׳ אַבָּא), they came and questioned before him (אָתוּ שָׁאִילּוּ קָמֵיהּ). He said to them (אָמַר לְהוּ): Rabbi Yehudah spoke well (שַׁפִּיר קַאָמַר רַבִּי יְהוּדָה), and so it is (וְהָכִי הוּא), and I had intended to reveal this secret of the matter (וַאֲנָא אִיצְטְרִיךְ לְגַלָּאָה רָזָא דְמִלָה), and behold, I see that Rabbi Yehudah has already revealed it (וְהָא חֲזֵינָא דְּרַבִּי יְהוּדָה גָלֵי לָהּ). Rather, the Holy One Blessed Be He said to Moshe (אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה): Moshe, now in Egypt (מֹשֶׁה הַשְׁתָּא בְּמִצְרַיִם), the staff of Aharon was to repel the straw (הָיָה הַמַּטֵּה שֶׁל אַהֲרֹן לִדְחוֹת הַקַשׁ) that ruled over Yisrael in Egypt (הַשׁוֹלֵט עַל יִשְׂרָאֵל בְּמִצְרַיִם). But once they went out of Egypt (אֲבָל כְּשֶׁיָצְאוּ מִמִצְרַיִם), how many accusers were ready to push them back at the sea (כַּמָּה מֵקַטְרְגֵי מְזָמְנִי עַל יִשְׂרָאֵל לִדְחוֹתָם בַּיָּם), how many bitter waters arose and prosecuted (כַּמָּה מַּיִם מָרִים נִזְדַּמְּנוּ וְקִטְרֵגוּ).

They came to the sea (בָּאוּ לַיָּם), and Rahav, the prince of Egypt and of the Sea, came forth (בָּא רָהַב שָׂרוֹ שֶׁל מִצְרַיִם וְשֶׁל יָם). The Holy One Blessed Be He said to Moshe (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה): “Lift your staff and stretch your hand” (הָרֵם [אֶת מַטְּךָ] וּנְטֵה [אֶת] יָדְךָ). Since it said “Lift your staff,” what is “and stretch your hand”? (כֵּיוָן דְּאָמַר הָרֵם אֵת מַטֶּךָ מַהוּ וּנְטֵה אֵת יָדְךָ)? Rather, “Lift your staff” — against Rahav, the prince of Egypt (אֶלָּא הָרֵם אֵת מַטֶּךָ נֶגֶד רָהַב שָׂרוֹ שֶׁל מִצְרַיִם). They came to Marah (בָּאוּ לְמָרָה), and many bitter waters confronted them (כַּמָּה מַּיִם מָרִים נִזְדַּמְּנוּ אֶצְלָם), and Moshe was distressed and cried out (וְנִצְטַעַר מֹשֶׁה וְצָעַק). This is what is written (הֲדָא הוּא דִכְתִיב): “And he cried out to Hashem” (Exodus 15) (וַיִצְעַק אֶל ה׳). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): Moshe, here is a counsel for this (מֹשֶׁה, הֲרֵי לְךָ עֵצָה בָּזֶה): cast the staff among them, and the serpent will be engraved upon the rock (הַשְׁלֵךְ הַמַּטֶּה אֶצְלָם וְיִתְחַקֵּק נָחָשׁ עֲלֵי צוּר), both of them together, and they will be saved (שְׁנֵיהֶם בְּיַחַד, וְיִצוֹלוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And Hashem showed him a tree and he cast it into the water” (Exodus 15) (וַיּוֹרֵהוּ ה׳ עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם). “Tree” — as it is said (עֵץ, כְּמָה דְּאִתְּמַר): “In the place the tree falls, there it will be” (Ecclesiastes 11) (מָקוֹם שֶׁיִפּוֹל הָעֵץ, שֶׁהוּא עֵצָה), and he cast it into the water (וַיַּשְׁלֵךְ אֶל הַמַּיִם). And it is written (וּכְתִיב): “There He placed for him statute and judgment” (Exodus 15) (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט), serpent upon the rock (נָחָשׁ עֲלֵי צוּר). And there He tested him (וְשָׁם נִסָּהוּ), He crowned him with miracles (עִטְּרָהוּ בְּנִסִּים). The Holy One Blessed Be He said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): From here onward, behold — you shall stand by the water (מִכָּאן וּלְהָלְאָה הֲרֵי לְךָ שֶׁיַּעֲמוֹד אֵצֶל הַמַּיִם), behold — My Name shall be sanctified through water (הֲרֵי לְךָ לְהִתְקַדֵּשׁ שְׁמִי בְּמַיִם).

When they came to Eilim (כְּשֶׁבָּאוּ לְאֵילִים), the waters came to prosecute against them (בָּאוּ הַמַּיִם לְקַטֵּרֵג בָּהֶם). The Holy One Blessed Be He said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): In this place, no staff is needed (בַּמָּקוֹם הַזֶּה אֵין צָרִיךְ מַטֶּה). Behold Ya'akov — who is a tree among seventy souls (הֲרֵי יַעֲקֹב שֶׁהוּא אִילָן בְּשִׁבְעִים נֶפֶשׁ), and he is seventy date-palms (וְהוּא שִׁבְעִים תְּמָרִים), and twelve water-springs (וּשְׁתֵּים עֶשְׂרֵה עֵינוֹת מַּיִם), twelve tribes with seventy pillars (שְׁנֵים עָשָׂר שְׁבָטִים בְּשִׁבְעִים עַמּוּדִים), and twelve tribes (וִי״ב שְׁבָטִים). As it is said (כְּמָה דְאַתְּ אָמֵר): “For they shall be ashamed of the Eilim which you desired” (Isaiah 1) (כִּי יֵבוֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם). Immediately: “And they encamped there by the water” (Exodus 15) (וַיַּחֲנוּ שָׁם עַל הַמַּיִם). In this place which is called a tree, and it is Eilim (בַּמָּקוֹם הַזֶּה שֶׁנִקְרָא אִילָן, וְהוּא אֵילִים). Implication of what is written: “by the water” (מַשְׁמַע דִּכְתִיב עַל הַמַּיִם), and implication of what is written: “There He placed for him” — and not in another place (וּמִשְׁמַע דִּכְתִיב שָׁם שָׂם לוֹ וְלֹא בְּמָקוֹם אַחֵר), and there Yisrael ruled over the water (וְשָׁם שָׁלְטוּ בְּנֵי יִשְׂרָאֵל עַל הַמַּיִם), and no staff was needed (וְלֹא הוּצְרַךְ הַמַּטֶּה). From here onward, the staff was needed — serpent upon the rock by the water (מִכָּאן וּלְהָלְאָה אִיצְטְרִיךְ הַמַּטֶּה, בְּנָחָשׁ עֲלֵי צוּר אֵצֶל הַמַּיִם).

When they came to Chorev (בָּאוּ לְחוֹרֵב), the waters came to prosecute (בָּאוּ הַמַּיִם לְקַטֵּרֵג). The Holy One Blessed Be He said to him (אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא): “And you shall strike the rock” (Exodus 17) (וְהִכִּיתָ בַּצוּר). The staff was needed here (הַמַּטֶּה אִיצְטְרִיךְ הָכָא), and you shall strike for these with that rock (וְהִכִּיתָ לַאֵלּוּ בְּאוֹתוֹ צוּר), and not with the serpent (וְלֹא בְּנָחָשׁ). Moshe said (אָמַר מֹשֶׁה): Here it is needed even more (יַתִּיר אִיצְטְרִיךְ הָכָא), for I see waters that seek to flood (אֲנָא חָמֵי מַיִם דְּבָּעְיָּין לְשָׁטְפָה). Why? As it is written (אֲמַאי, דִּכְתִיב): “Behold, I shall stand before you there upon the rock at Chorev, and you shall strike the rock” (Exodus 17) (הִנְנִי עוֹמֵד לְפָנֶיךָ שָׁם עַל הַצוּר בְּחוֹרֵב וְהִכִּיתָ בַּצוּר). The Holy One Blessed Be He said to Moshe (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה): Still, in Merivah the waters will prosecute even more (עֲדַיִן בְּמְרִיבָה עֲתִידִין הַמַּיִם לְקַטֵּרֵג יוֹתֵר), for they are murky, evil, and rebellious waters (שֶׁהֵם מַיִם עֲכוּרִים רָעִים וּזְדוֹנִים), and Yisrael will be joined with them publicly before their eyes (וְיִזְדַּוְּגוּ בָּהֶם יִשְׂרָאֵל בַּגָּלוּי לְעֵינֵיהוֹן). And at that time the staff will be needed (וְאוֹתָה שָׁעָה אִיצְטְרִיךְ הַמַּטֶּה), and the serpent will be released upon them in open sight (וְהִתִּיר עֲלֵיהֶם הַנָּחָשׁ בַּגָּלוּי לְעֵינֵיהֶם), and My Name will be sanctified (וְיִתְקַדֵּשׁ שְׁמִי). This is what is written (הֲדָא הוּא דִכְתִיב): “To sanctify Me in the water before their eyes” (Numbers 20) (לְהַקְדִּישֵׁנִי בְּמַיִם לְעֵינֵיהֶם). What is “before their eyes”? (מָהוּ לְעֵינֵיהֶם) — a matter through which they were joined openly (דָּבָר שֶׁנִזְדַּוְּגוּ בָּהֶם בַּגָּלוּי).

Come and see (תָּא חֲזֵי): Thus David saw (הָכִי חָמָא דָּוִד). As it is written (דִּכְתִיב): “Had Hashem not been for us when man rose against us…” (Psalms 124) (לוּלֵי ה׳ שֶׁהָיָה לָנוּ בְּקוּם עָלֵינוּ אָדָם) — this is Pharaoh (זֶה פַּרְעֹה). “Then the proud waters would have overwhelmed us” (Psalms 124) (אֲזַי עֲבַר עַל נַפְשֵׁנוּ הַמַּיִם הַזֵּדוֹנִים), as we have said (כְּדְּאַמְרִינָן): “Our soul escaped like a bird from the trap of fowlers” (Psalms 124) (נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים).

Rabbi Abba said (אָמַר רַבִּי אַבָּא): what did Moshe see at that time, that he did not act with the serpent? (מָה רָאָה מֹשֶׁה בְּאוֹתָה שָׁעָה שֶׁלֹּא עָשָׂה בַּנָּחָשׁ)? Rather, Yisrael were pressing Moshe: “Give us water!” (אֶלָּא יִשְׂרָאֵל הָיוּ דּוֹחֲקִים לְמֹשֶׁה: תְּנָה לָנוּ מַיִם). He considered and said (נִתְיָיעֵץ וְאָמַר): Kudsha Berikh Hu said to me, “Stand with the serpent,” and I see that the serpent has no decree in water, only in dust (קוּדְשָׁא בְּרִיךְ הוּא אָמַר לִי: עֲמוֹד בַּנָּחָשׁ, וַאֲנָא חָמֵי דְּאֵין גְּזֵירָה לְנָחָשׁ בְּמַיִם אֶלָּא בַּעֲפָר).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): from here (מֵהָכָא) (Bereshit 3) “And dust you shall eat all the days of your life” (וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ)—this implies that his consumption is in dust all his days, but not in water (מַשְׁמַע דְּעָפָר יֵיכוּל כָּל יוֹמוֹי, אֲבָל לֹא בְּמַיָּא). “And Yisrael were pressing me, and even though a miracle might be done, it will not be done in this place” (וְיִשְׂרָאֵל דַּחֲקִין לִי, וְאַף עַל גַּב דְּיִתְעֲבִיד נִיסָא, לָא יִתְעֲבִיד בְּאֲתַר דָּא). Rather, the engraving was done in dust, not in water (אֶלָּא אִתְחַקַּק בַּעֲפָרָא וְלָא בְּמַיָּא), as it is written (דִּכְתִּיב) (Exodus 4) “And he cast it to the earth, and it became a serpent” (וַיַּשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ). And the rock in that instance was engraved in water at Marah (וְצוּר בְּדָא אִתְחַקַּק בְּמַיָּא בְּמָרָה), and a miracle had already been done with that, and again another time (וּכְבָר עֲבַד נִיסָא בְּהַאי, דְּאִתְעֲבִיד זִמְנָא אַחֲרָא). As it is written (דִּכְתִּיב) (Numbers 20) “And he struck the rock with his staff twice” (וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Moshe” (מֹשֶׁה) (Numbers 20) “Because you did not believe in Me to sanctify Me…” (יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי)—you thought that the serpent is not capable in water (דְּחַשַּׁבְתּוּן דְּלָא יָכִיל נָחָשׁ בְּמַיִם). (Numbers 20) “Therefore, you shall not bring…” (לָכֵן לֹא תָבִיאוּ). What is the reason? (מַאי טַעְמָא). Because he was engraved in miracles (מִשּׁוּם דִּמְחַקֵּק בַּנִּסִּין הֲוָה), and the supernal holy Name was inscribed in him (וּשְׁמָא קַדִּישָׁא עִלָּאָה רְשִׁימָא בֵּיהּ). At first—the serpent, as it is said (בְּקַדְמִיתָא נָחָשׁ, כְּמָה דְּאִתְּמַר) (Proverbs 30) “The path of the serpent upon the rock” (דֶּרֶךְ נָחָשׁ עֲלֵי צוּר). The serpent—it is known that the rock was aroused (נָחָשׁ, הָא אִתְיְדַע דְּאִתְּעַר צוּר), Some say: and it is said, the rock (נ״א: וְאִתְּמַר צוּר). In what place was it revealed? Here it was revealed (בְּאָן אֲתָר אִתְגְּלֵי הָכָא אִתְגְּלֵי), as it is written (דִּכְתִּיב) (Exodus 17) “Behold, I am standing before you there on the rock” (הִנְנִי עוֹמֵד לְפָנֶיךָ שָׁם עַל הַצּוּר). And who is the rock? As you say (וּמַאן צוּר כְּמָה דְּאַתְּ אָמֵר) (Deuteronomy 32) “The Rock—His work is perfect” (הַצּוּר תָּמִים פָּעֳלוֹ). And there Moshe knew how the serpent stands upon the rock (וְתַמָּן יָדַע מֹשֶׁה הֵיךְ קָאִים נָחָשׁ עֲלֵי צוּר). And we have already established this matter (וְהָא אוֹקִימְנָא מִלֵּי).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): if the verse were silent, the question would be fitting (אִי לִישְׁתִּיק קְרָא יֵאוֹת שָׁאִילְתָּא). But behold, it is written (אֶלָּא הָא כְּתִיב): “And you shall strike the rock, and water shall come forth from it” (וְהִכִּיתָ בַצּוּר וַיָּצְאוּ מִמֶּנּוּ מַיִם) (Exodus 17). He said to him (אָמַר לֵיהּ): surely it is so (וַדַּאי הָכִי הוּא), for there is no Name among the holy Names of Kudsha Berikh Hu (דְּלֵית לָךְ כָּל שְׁמָא וּשְׁמָא מֵאִינּוּן שְׁמָהָן קַדִּישִׁין דְּקוּדְשָׁא בְּרִיךְ הוּא) that does not perform miracles and mighty acts (דְּלָא עָבֵד נִסִּין וּגְבוּרָאן), and brings forth everything needed for the world (וְאַפִּיק כֹּלָּא דְּאִצְטְרִיךְ לְעָלְמָא)—all the more so to bring forth water here (כָּל שֶׁכֵּן לְאַפָּקָא הָכָא מַיָּא).

He said to him (אָמַר לֵיהּ): if so (אִי הָכִי), behold it is written (הָא כְּתִיב) (Psalms 78) “Behold, he struck the rock, and waters gushed forth” (הֵן הִכָּה צוּר וַיָּזוּבוּ מַיִם). Who struck for His Name? (מַאן מָחֵי לִשְׁמֵיהּ) He said to him (אָמַר לֵיהּ): a sharp hammer—through its blow it is known (פַּטִּישָׁא חֲרִיפָא, בְּקִטְרוֹי יְדִיעַ), and you ask this? (וְאַתְּ שָׁאִיל דָּא) Rather, come and see (אֶלָּא תָּא חֲזֵי): in every place, the rock symbolizes might (בְּכָל אֲתָר צוּר גְּבוּרָה), and when Kudsha Berikh Hu wishes to strike or to punish (וְכַד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמַחֲאָה אוֹ לְאַלְקָאָה), this might is aroused (אִתְּעַר גְּבוּרָה דָּא), and that might strikes and smites (וְהַהוּא גְּבוּרָה מָחֵי וְלָקֵי). And this is what is written: “Behold, he struck the rock, and waters gushed forth” (וְדָא הוּא דִּכְתִיב: הֵן הִכָּה צוּר וַיָּזוּבוּ מַיִם). And if the rock had not been aroused and struck in the necessary place (וְאִי לָאו דְּאִתְּעַר צוּר וְלָקֵי בְּאֲתַר דְּאִצְטְרִיךְ), waters would not have flowed (לָא נַבִּיעִין מַיָּא).

He said to him (אֲמַר לֵיהּ): if so, behold it is written (אִי הָכִי, הָא כְּתִיב) (Deuteronomy 32) “The Rock who birthed you, you weakened” (צוּר יְלָדְךָ תֶּשִׁי). And we have learned (וְתָנֵינָן): what is teshi? It means “you weakened Him” (מַאי תֶּשִׁי, כְּלוֹמַר חַלָּשְׁתָּ לֵיהּ). He said to him (אֲמַר לֵיהּ): surely it is so (וַדַּאי הָכִי הוּא), for if the guilty ones knew (דְּאִלְמָלֵי יִנְדְּעוּן חַיָּיבַיָּא), that this Rock is destined to be aroused against them and to strike them (דְּהַאי צוּר זְמִינָא לְאִתְּעָרָא לָקֳבְלַיְיהוּ וּלְאַלְקָאָה לוֹן), they would refrain from sinning before Him (יִמָּנְעוּן מִלְּמֵיחָב קָמֵיהּ). But it is weakened in their eyes (אֶלָּא חַלְשָׁא אִיהִי בְּעֵינַיְיהוּ), since they do not look upon it (הוֹאִיל וְלָא מִסְתַּכְּלֵי בָּהּ), nor look upon its ways (וְלָא מִסְתַּכְּלֵי בְּאֹרְחַיֵּיהוּ), Some say: upon its throne (ס״א: בְּכַרְסִיֵּיהוּ), and for this it is written: “The Rock who birthed you, you weakened” (וְעַל דָּא צוּר יְלָדְךָ תֶּשִׁי).

Rabbi Abba said (ר׳ אַבָּא אָמַר): there is a Rock and there is a Rock (אִית צוּר, וְאִית צוּר). From the side of the Supernal Rock (מִסִּטְרָא דְּצוּר עִלָּאָה), another Rock emerges (נָפַק צוּר אַחֲרָא). And what is the Supernal Rock? (וּמַאי צוּר עִלָּאָה) The Rock of all rocks (צוּר דְּכָל צוּרִים). And what is that? (וּמַאי אִיהוּ) That which gave birth to Yisrael (הַהוּא דְּאוֹלִידַת לְיִשְׂרָאֵל), as it is written: “The Rock who birthed you, you weakened” (דִּכְתִּיב צוּר יְלָדְךָ תֶּשִׁי). For from the side of the Supernal Rock above (דְּהָא מִסִּטְרָא דְּצוּר עִלָּאָה דִּלְעֵילָּא), another Rock issues forth (נָפְקָא צוּר אַחֲרָא). From the side of Imma, Gevurah emerges (מִסִּטְרָא דְּאִמָּא, נָפְקָא גְּבוּרָה).