Daf 65a (דַּף ס״ה ע״א)

Rabbi Abba said (אָמַר רִבִּי אַבָּא): When they are joined together as one (כַּד מִזְדַּוְּוגֵי כַּחֲדָא), the people of the world are not able to stand before them (לָא יַכְלֵי בְּנֵי עָלְמָא לְמֵיקָם בְּהוּ). And about this it is written (וְעַל דָּא כְּתִיב): “You shall not plow with an ox and a donkey together” (Deuteronomy 22) (לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּיו). “Together” — precisely (יַחְדָּיו דַּיְיקָא).

And we have learned (וְתָנֵינָן): A person should not place himself in a situation among evil species (לָא יָהִיב אִינִישׁ דּוּכְתָּא לְזִינִין בִּישִׁין), for through a deed below of a person (דְּהָא בְּעוֹבָדָא דְּבַּר נָשׁ לְתַּתָּא), that which should not be awakened is awakened (אִתְעַר מַה דְּלָא אִצְטְרִיךְ). And when they are joined as one (וְכַד מִזְדַּוְּוגֵי כַּחֲדָא), people cannot endure them (לָא יָכְלִין לְמֵיקָם בְּהוּ).

From their side emerges the force (מִבֵּין סִטְרָא דִלְהוֹן נָפִיק), from their harshness emerges that which is called “dog” (מִתְּקִיפוּתָא דִּלְהוֹן דְּאִקְרֵי כֶּלֶב), and this one is the most brazen of all (וְדָא חֲצִיפָא מִכֻּלְּהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And to all the children of Yisrael, a dog shall not sharpen its tongue” (Exodus 11) (וּלְכָל בְּנֵי יִשְׂרָאֵל לֹא יֶחְרַץ כֶּלֶב לְשׁוֹנוֹ). Some say (נ״א): From their harshness emerged that which is called “dog,” and it is the most brazen of all (מִתְּקִיפוּתָא דִלְהוֹן אַפִיק הַהוּא דְּאִקְרֵי כֶּלֶב, וְדָא חֲצִיפָא מִכֻּלְּהוּ). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): You said (אַתּוּן אֲמַרְתּוּן): “Is Hashem in our midst or not?” (הֲיֵשׁ יְיָ׳ בְּקִרְבֵּנוּ אִם אָיִן) — behold, I will hand you over to the dog (הֲרֵי אֲנִי מוֹסֵר אֶתְכֶם לַכֶּלֶב). Immediately, “And Amalek came” (מִיָּד: וַיָּבֹא עֲמָלֵק) (Exodus 17).p5-102

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): “The first of the nations is Amalek, and his end is utter destruction” (Numbers 24) (רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד). And is Amalek really the first of nations? (וְכִי רֵאשִׁית גּוֹיִם עֲמָלֵק) Were there not many languages, nations, and peoples in the world before Amalek came? (וַהֲלֹא כַּמָּה לִישָׁנִין וְעַמִּין וּאוּמִין הֲווֹ בְּעָלְמָא, עַד לָא אָתָא עֲמָלֵק) Rather, when Yisrael went out of Egypt (אֶלָּא, כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), dread and fear fell upon all the nations of the world because of Yisrael (דְּחִילוּ וְאֵימָתָא נָפְלָה עַל כָּל עַמִּין דְּעָלְמָא מִיִּשְׂרָאֵל). This is what is written (הֲדָא הוּא דִכְתִיב): “The nations heard, they trembled; trembling seized the inhabitants of Philistia” (Exodus 15) (שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יוֹשְבֵי פְּלָשֶׁת). There was no nation that was not afraid of the mighty powers of Kudsha Berikh Hu (וְלָא הֲווֹ עַמָּא דְּלָא הֲוָה דָּחִיל מִגְּבוּרָאן עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא), but Amalek was not afraid (וַעֲמָלֵק לָא הֲוָה דָּחִיל). This is what is written (הֲדָא הוּא דִכְתִיב): “And he did not fear Elohim” (וְלֹא יָרֵא אֱלֹהִים) (Deuteronomy 25).

He was not afraid to approach you (לָא דָּחִיל לְמִקְרַב לְגַבָּךְ), and for this reason he is called “first of the nations” (וְעַל דָּא רֵאשִׁית גּוֹיִם) — Amalek was the first (עֲמָלֵק הֲוָה קַדְמָאָה) who came to provoke war with Yisrael (דְּאָתוּ לְאַגָּחָא קְרָבָא בְּיִשְׂרָאֵל). And for this reason it is written: “His end is utter destruction” (וּבְגִינֵי כַּךְ: וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד), as it is written (דִכְתִיב): “For I shall surely erase the memory of Amalek” (Exodus 17) (כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק), and it is written (וּכְתִיב): “You shall erase the memory of Amalek” (Deuteronomy 25) (תִּמְחֶה אֶת זֵכֶר עֲמָלֵק). This is what is written: “His end is utter destruction” (הֲדָא הוּא דִכְתִיב: וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד). It should have said: “until he is destroyed” (עֲדֵי אָבְדוֹ מִבָּעֵי לֵיהּ), but rather it means: until Kudsha Berikh Hu Himself comes and destroys him (אֶלָּא עַד דְּיֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא וְיוֹבַד לֵיהּ), as it is said (כְּלוֹמַר, עַד דְּקוּדְשָׁא בְּרִיךְ הוּא יְהֵא אוֹבֵד לֵיהּ), as it is written (דִכְתִיב): “For I shall surely erase…” (כִּי מָחֹה אֶמְחֶה וְגוֹ׳).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Come and see (תָּא חֲזֵי): Even though the Rock — His work is perfect (אַף עַל גַּב דְּהַצּוּר תָּמִים פָּעֳלוֹ), and He performed kindness with them by bringing them forth water (וְעָבִיד עִמְּהוֹן חֶסֶד לְאַפָּקָא לוֹן מַיָּא), He did not withdraw His judgment (לָא שָׁבַק דִּידֵיהּ), for it is written (דְּהָא כְּתִיב): “And Amalek came” (וַיָּבֹא עֲמָלֵק).

Rabbi Abba opened and said (ר׳ אַבָּא פָּתַח וְאָמַר): “There is a grievous evil which I have seen under the sun…” (Ecclesiastes 5) (יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ). How many people are sealed in heart (כַּמָּה בְּנֵי נָשָׁא אֲטִימִין לִבָּא), because they do not engage in the Orayta (בְּגִין דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְתָא). “There is a grievous evil” — and is there an evil that is “grievous,” and an evil that is not “grievous”? (יֵשׁ רָעָה חוֹלָה, וְכִי יֵשׁ רָעָה דְּהִיא חוֹלָה, וְיֵשׁ רָעָה דְּלָאו הִיא חוֹלָה)? Rather, certainly there is a grievous evil (אֶלָּא וַדַּאי יֵשׁ רָעָה חוֹלָה), for we have learned (דְּתָנֵינָן): From the side of the left, many types of destructive forces emerge (מִסִּטְרָא דִּשְׂמָאלָא נַפְקֵי כַּמָּה גַּרְדִּינִי נִימוּסִין), which tear through the air (דְּבַקְעָן בַּאֲוִירָא).

And when they seek to go out (וְכַד בַּעְיָין לְמֵיפַק), they go and are absorbed in the Nukvah of the Great Abyss (אַזְלִין וְאִשְׁתַּאֲבִין בְּנוּקְבָא דִּתְהוֹמָא רַבָּה). Afterward they go out and join together (לְבָתַר נָפְקִין וּמִתְחַבְּרָן כַּחֲדָא), and they pierce the atmosphere (וּבְקָעִין אֲוִירִין), and they roam in the world (וְשָׁאטִין בְּעָלְמָא), and they draw near to people (וּמִתְקָרְבִין לְגַבַּיְיהוּ דִּבְנֵי נָשָׁא). Each one is called “evil” (וְכָל חַד אִקְרֵי רָעָה), as it is said (כְּמָה דְאַתְּ אָמֵר): “No evil shall befall you” (Psalms 91) (לֹא תְאוּנֶּה אֵלֶיךָ רָעָה). What is “shall not befall you”? (מַאי לֹא תְאוּנֶּה) — because it comes with force upon man (בְּגִין דְּאַתְיָא בְּתַסְקוּפָא עַל בְּנֵי נָשָׁא).

“Grievous” — why is it called grievous? (חוֹלָה — אֲמַאי הִיא חוֹלָה) When this one dwells upon a person (כַּד שַׁרְיָא הַאי עַל בְּנֵי נָשָׁא), it makes him stingy with his wealth (עָבִיד לוֹן קַמְצָנִין מִמָּמוֹנֵיהוֹן). Charity collectors come to him (אַתְיָין גַּבָּאֵי צְדָקָה גַּבֵּיהּ), and she strikes his hand (הִיא מָחָאת בִּידֵיהּ). He says to him: “Do not give from your own” (אֲמַר לֵיהּ לֹא תִּיפּוּק מִדִּידָךְ).

The poor come (אַתְיָין מִסְכְּנֵי), she strikes his hand (הִיא מָחָאת בִּידֵיהּ). He comes to eat from his wealth, she strikes his hand (אָתֵי הוּא לְמֵיכַל מִמָּמוֹנֵיהּ, מָחָאת בִּידֵיהּ), in order to guard it for another (בְּגִין לְנַטְרָא לֵיהּ לְאָחֳרָא). And from the day she rests upon a man (וּמִן יוֹמָא דְּשַׁרְיָא עָלֵיהּ דְּבַר נָשׁ), she is “grievous” (הִיא חוֹלָה), like one who lies sick and does not eat or drink (כְּהַאי שָׁכִיב מֵרַע דְּלָא אָכִיל וְלָא שְׁתֵּי). And because of this, she is called a grievous evil (וְעַל דָּא הִיא רָעָה חוֹלָה). And King Shlomo cried out in his wisdom and said (וּשְׁלֹמֹה מַלְכָּא צָוַוח בְּחָכְמְתָא וְאָמַר): “A man to whom Elohim gives riches, possessions, and honor…” (Ecclesiastes 6) (אִישׁ אֲשֶׁר יִתֵּן לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְגוֹ׳). This verse (הַאי קְרָא): its beginning is not its end, and its end is not its beginning (לָאו רֵישֵׁיהּ סֵיפֵיהּ וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). It is written (כְּתִיב): “A man to whom Elohim gives riches, possessions, and honor…” (אִישׁ אֲשֶׁר יִתֵּן לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְגוֹ׳) — what is “but Elohim does not empower him to eat from it”? (מַאי וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ) If so, it is not in his possession (אִי הָכִי, לָאו בִּרְשׁוּתֵיהּ הוּא דְּבַּר נָשׁ). Rather, had it said “Elohim does not permit him to eat from it” (אֶלָּא, אִי כְּתִיב וְלֹא יַעַזְבֶנּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ), then I would say thus (הֲוֵינָא אָמַר הָכִי).

But since it says “does not empower him” (אֶלָּא וְלֹא יַשְׁלִיטֶנּוּ), it means that he believed in that evil and held to it (דִּבְגִין דְּהוּא הֵימְנֵיהּ לְהַהִיא רָעָה, וְאָחִיד בָּהּ). Kudsha Berikh Hu does not give him control over it (קוּדְשָׁא בְּרִיךְ הוּא לָא שַׁלְטֵיהּ עָלֵיהּ), so as not to be rectified through it (לְאִתְבָּרָאָה תְּחוֹתֵיהּ), for he was appeased by it and grasped it (עַל דְּהוּא אִתְרְעֵי בָּהּ, וְאָחִיד בָּהּ). And all his ways are like one lying sick (וְכָל אָרְחוֹי כִּשְׁכִיב מֵרַע), who does not eat or drink (דְּלָא אָכִיל וְלָא שְׁתֵי), does not draw near to his wealth (וְלָא קָרִיב לְמָמוֹנֵיהּ), and does not take from it (וְלָא אַפִּיק מִינֵּיהּ), and guards it until he leaves the world (וְנָטִיר לֵיהּ עַד דְּהוּא יִפּוּק מֵעָלְמָא), and another comes and takes it, who becomes its master (וְיֵיתֵי אַחֲרָא, וְיִטּוֹל לֵיהּ, דְּהוּא בְּעָלָיו). And King Shlomo cried out and said (וּשְׁלֹמֹה מַלְכָּא צָוַוח וְאָמַר): “Riches kept for their owner for his harm” (Ecclesiastes 5) (עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ).

Who is “his owner”? (מַאן בְּעָלָיו) — this is the other who inherits it (דָּא אַחֲרָא דְּיָרִית לֵיהּ). And why did this other merit to be the owner of that wealth? (וְלָמָּה זָכָה הַאי אַחֲרָא לְמֶהֱוֵי בְּעָלָיו דְּהַהוּא עֻתְרָא) Because this one believed in that evil and was appeased by it (בְּגִין דְּהַאי הֵימִין לְהַהִיא רָעָה, וְאִתְּרָעֵי בָּהּ), and clung to it (וְאִתְדָּבַּק בָּהּ). Therefore, the other — who did not cling to that evil — merited to be the owner of that wealth (בְּגִין כָּךְ, הַאי אַחֲרָא דְּלָא אִתְדַּבָּק בְּהַהִיא רָעָה, זָכָה לְמֶהֱוֵי בְּעָלָיו דְּהַהוּא עֻתְרָא). This is what is written: “for his harm” (הֲדָא הוּא דִכְתִיב: לְרָעָתוֹ) — meaning, because of his evil which clung to him, this one profited (כְּלוֹמַר, בְּגִין רָעָתוֹ דְּהֲוָה מִתְדָּבַּק בָּהּ, רָוַח לֵיהּ הַאי).