Daf 6a (דַּף ו׳ ע״א)

Rabbi Chiyya was sitting before Rabbi Shimon (ר׳ חִיָּיא הֲוָה יָתִיב קָמֵיהּ דְּרַבִּי שִׁמְעוֹן). He said to him (אֲמַר לֵיהּ): What did the Orayta see in numbering the sons of Ya'akov (מַה חָמָת אוֹרַיְיתָא לְמִמְנֵי בְּנוֹי דְּיַעֲקֹב), that they were twelve at first (דְּאִינּוּן תְּרֵיסָר בְּקַדְמִיתָא), and afterward seventy, as it is written (וּלְבָתַר כֵּן שִׁבְעִים דִּכְתִּיב): “All the souls of the house of Ya'akov that came to Egypt were seventy” (כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים) (Bereshit 46). And why seventy, and not more? (וּמַאי טַעְמָא שִׁבְעִים וְלָא יַתִּיר). He said to him (אָמַר לֵיה): To correspond to the seventy nations that exist in the world (לְקָבֵּיל ע׳ אוּמִין דְּאִינוּן בְּעָלְמָא), and they were a unique nation to balance them all (וְאִינוּן הֲווּ אוּמָה יְחִידָאָה לְקַבֵּל כֻּלְהוֹן). And furthermore he said to him (וְתּוּ אָמַר לֵיה):

Come and see (תָּא חָזֵי): Radiant lights that illuminate mighty branches (קַלְדִּיטִין דְּנַהֲרִין גּוּבְרִין עֲנַפִּין) sit in their sockets (יַתְבִין בְּמַטְלְנֵיהוֹן), some say: in their supports (נ״א: בְּמַטּוּלָהוֹן), appointed over seventy nations (מְמַנָּן עַל שִׁבְעִין עַמָּמִין). They emerge from twelve engravings (נָפְקִין מִתְּרֵיסָר גְּלִיפִין), bound and turned within their sockets (קְטוּרִין דְּאִסְתַּחֲרָן בְּמַטַּלְנֵיהוֹן), to be scattered to the four directions of the world (לְמִתְקְלָן לְאַרְבַּע רוּחֵי עָלְמָא). This is what is written (הֲדָא הוּא דִכְתִּיב): “He set the boundaries of the peoples according to the number of the children of Yisrael” (יַצֵּב גְּבוּלוֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל) (Deuteronomy 32). And this is that which is written (וְהַיְינוּ דִּכְתִּיב): “For as the four winds of heaven have I spread you abroad” (כִּי כְאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם) (Zechariah 2) — to show that they exist for the sake of Yisrael (לְאַחֲזָאָה דְּאִינּוּן קַיְימִין בְּגִין יִשְׂרָאֵל). It does not say “in four” (בְּאַרְבַּע לָא נֶאֱמַר), but “as four” (אֶלָּא כְּאַרְבַּע), just as the world cannot exist without four directions (כְּמָה דְּאִי אֶפְשָׁר לְעָלְמָא בְּלָא אַרְבַּע רוּחוֹת), so the world cannot exist without Yisrael (כָּךְ אִי אֶפְשָׁר לְעָלְמָא בְּלָא יִשְׂרָאֵל). “And a new king arose…” (וַיָּקָם מֶלֶךְ חָדָשׁ) (Exodus 1).

Rabbi Abba opened (ר׳ אַבָּא פָּתַח): “Happy are you who sow upon all waters, who send forth the foot of the ox and the donkey” (אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מָיִם מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר) (Isaiah 32). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for Kudsha Berikh Hu desired them above all the nations (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ מִכָּל שְׁאָר עַמִּין), and drew them near to Himself (וְקָרִיב לוֹן לְגַבֵּיהּ), as it is written (דִּכְתִּיב): “And Hashem chose you to be for Him a treasured people…” (וּבְךָ בָחַר יְיָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה וגו׳) (Deuteronomy 14), and it is written (וּכְתִיב): “For the portion of Hashem is His people, Ya'akov the lot of His inheritance” (כִּי חֵלֶק יְיָ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32).

Yisrael cleave to Kudsha Berikh Hu (יִשְׂרָאֵל מִתְדַּבְּקִין בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written (דִּכְתִּיב): “And you who cleave to Hashem your God, are alive, all of you, today” (וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4). And because of this, they are fortunate before Him (וְעַל דָּא זַכָּאִין אִינּוּן קָמֵיהּ), because they sow upon all waters (בְּגִין דְּאִינּוּן זַרְעִין עַל כָּל מָיִם). What is “upon all waters”? (מַאי עַל כָּל מָיִם) That they sow for the sake of charity (דְּזַרְעִין לִצְדָקָה). And whoever sows for charity, it is written about him (וּמַאן דְּזָרַע לִצְדָקָה, דִּכְתִּיב בֵּיהּ): “Be exalted above the heavens…” (הדָא הוּא דִכְתִּיב) (Psalms 57) and also (וּכְתִיב): “For Your kindness is great unto the heavens…” (כִּי גָדוֹל עַד שָׁמַיִם) — upon all waters (עַל כָּל מָיִם). Who is above the heavens? (וּמַאן אִיהוּ מֵעַל שָׁמַיִם) — the World to Come (דָּא עָלְמָא דְּאָתֵי). And Yisrael sow seed upon all waters (וְיִשְׂרָאֵל זַרְעֵי זַרְעָא עַל כָּל מַיִם).

In the book of Rav Yeiva Sava, so he said (בְּסִפְרָא דְּרַב יֵיבָא סָבָא הָכִי אָמַר), it is written (כְּתִּיב): “By the decree of the watchers is the matter, and by the word of the holy ones is the sentence” (Daniel 4) (בְּגִזְרַת עִירִין פִּתְגָּמָא וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָּא). All the judgments of this world (כָּל דִּינִין דְהַאי עָלְמָא), and all decrees (וְכָל גִּזְרִין), and all inquiries (וְכָל שְׁאֵלְתִּין), all of them stand in one chamber (כֻּלְּהוּ קַיְימֵי בְּחַד הֵיכָלָא), where seventy-two Sanhedrin examine the judgments of the world (דְּתַמָּן ע״ב סַנְהֶדְרִין מְעַיְּינִין בְּדִינִין דְּעָלְמָא). And that chamber is called the Chamber of Merit (וְהַהוּא הֵיכָלָא אִקְרֵי הֵיכָל זְכוּתָא), because when they judge a case (בְּגִין, דְּכַד דַּיְינִין דִּינָא), they first overturn it to the merit of the person (מְהַפְּכִין בִּזְכוּתָא דְּבַר נָשׁ בְּקַדְמִיתָא).

That which is not so (מַה דְּלָאו הָכִי), is on the level of the Sitra achra (בְּדַרְגָּא דְּהַהוּא סִטְרָא אַחֲרָא), which is the place called “Debt” (דְּתַמָּן אִיהוּ אֲתָר דְּאִקְרֵי חוֹבָ״ה), because all the acts of that place (בְּגִין דְּכָל עוֹבָדוֹי דְּהַהוּא אֲתָר), the serpent, the woman of harlotries (דְּנָחָשׁ אֵשֶׁת זְנוּנִים), is only to overturn to the liability of the person (לָא אִיהוּ אֶלָּא לִמְהַפְּכָא בְּחוֹבָה דְּבַר נָשׁ), and to act as an accuser against his master (וּלְמִלְשָׁן עַבְדָּא לְמָארֵיהּ). Those of the Chamber of Merit (אִינּוּן דְּהֵיכְלָא דְּזְכוּתָא), are called sweet waters (אִקְרוּן מַיִם מְתוּקִים), clear waters (מַיִם צְלוּלִין). Those of the Chamber of Debt (אִינּוּן דְּהֵיכָלָא דְּחוֹבָה), are called bitter waters (אִקְרוּן מַיִין מְרִירִין), “the bitter waters that cause the curse” (Numbers 5) (מֵי הַמָּרִים הַמְאָרַרִים). In that Chamber of Merit (בְּהַהוּא הֵיכָלָא דִּזְכוּתָא), these three do not stand: children, life, and sustenance p5-1(לָא קַיְימֵי אִלֵּין תְּלַת: בְּנֵי, חַיֵּי, וּמְזוֹנֵי). Nor in that place of liability (וְלָאו בְּהַהוּא אֲתָר דְּחוֹבָה), not in sweet and clear waters (לָא בְמַיִם מְתִיקָן וּצְלִילָן), nor do bitter waters bring them forth (וְלָאו בְמַיִם מְרִירִין מְלַטְּטִין).

And for this reason, Yisrael sows upon all waters (וְעַל דָּא, יִשְׂרָאֵל זַרְעֵי עַל כָּל מַיִם), the holy seed that is born upon all waters (זַרְעָא קַדִּישָׁא דְּאוֹלִידוּ עַל כָּל מַיִם), for their seed is not proper except for above (אִיהוּ, דְּהָא לָאו נָכוֹן זַרְעָא דִּילְהוֹן אֶלָּא לְעֵילָּא). And for this they established in every place (וְעַל דָּא אוּקְמוּהָ מִכָּל מָקוֹם), that children, life, and sustenance (בְּנֵי, חַיֵּי, וּמְזוֹנֵי), do not depend on merit (לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא), but on holy mazal (אֶלָּא בְּמַזָּלָא קַדִּישָׁא תַּלְיָא מִלְּתָא), and this place is over all waters (וַאֲתָר דָּא עַל כָּל מַיָּא אִיהוּ). They send out the foot of the ox and the donkey (מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר), who have nothing in that evil side (דְּלָא אִית לוֹן בְּהַהוּא סִטְרָא בִּישָׁא כְּלוּם), and from them are sent all evil portions (וּמְשַׁדְּרָן מִנַּיְיהוּ כָּל חוּלָקִין בִּישִׁין), and they cleave to that good side (וּמִתְדַּבְּקִין בְּהַהוּא סִטְרָא טָבָא), for all upper sanctities — when ox and donkey are joined together (דְּכָל קְדוּשִׁין עִלָּאִין, שׁוֹר וַחֲמוֹר כַּד מִזְדַּוְּוגָן כַּחֲדָא), two evil mishaps are in the world (תְּרֵין פִּגְעִין בִּישִׁין אִינּוּן לְעָלְמָא).

Ox — this is the side of harsh judgment (שׁוֹר: סִטְרָא דְּדִינָא קַשְׁיָא אִיהוּ), and it is attachment to the holy side (וְאִתְדַּבְּקוּתָא דִּסְטָר קַדִּישָׁא אִיהוּ).

Donkey — when joined with it (חֲמוֹר: כַּד אִזְדְּוַוג בַּהֲדֵיהּ), from the Sitra achra (דְּאִיהוּ מִסִּטְרָא אַחֲרָא), There are two evil afflictions in the world (תְּרֵין פִּגְעִין בִּישִׁין אִינּוּן לְעָלְמָא). And for this reason, Shimon had the force of harsh judgment within him (וְעַל דָּא, שִׁמְעוֹן תּוּקְפָא דְּדִינָא קַשְׁיָא הֲוָה בֵּיהּ), and when they are joined together as one (וְכַד מִזְדַּוְּוגָן כַּחֲדָא), the world is not able to bear it (לָא יָכִיל עָלְמָא לְמִסְבַּל). And because of this (וּבְגִין כָּךְ): “You shall not plow with an ox and a donkey together” (Deuteronomy 22) (לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּו). And for this, Ya'akov sent to Esav this message (וְעַל דָּא, שָׁדַר יַעֲקֹב לְעֵשָׂו מִלָּה דָּא), as it is written (דִּכְתִיב) “And I have ox and donkey” (Bereshit 32) (וַיְהִי לִי שׁוֹר וַחֲמוֹר). And if Ya'akov had not made himself equalized (וְאִי לָאו דְּמָאִיךְ יַעֲקֹב גַּרְמֵיהּ), great fear would have fallen upon Esav (דְּחִילוּ סַגְיָא נָפַל בֵּיהּ בְּעֵשָׂו). “And a new king arose over Egypt” (Exodus 1) (וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם).

In the book of Rav Hamnuna Sava, so it is stated (בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא הָכִי אִתְּמַר): What is written: “And a new king arose over Egypt”? (מַאי דִּכְתִּיב וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם). Come and see (תָּא חֲזֵי): all the nations of the world (כָּל עַמִּין דְּעָלְמָא), and all the kings of the world (וְכָל מַלְכִין דְּעָלְמָא), did not become strong in their rule except because of Yisrael (לָא אִתְתְּקָפוּ בְּשׁוּלְטָנִיהוֹן, אֶלָּא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל). Egypt did not rule over the whole world (מִצְרַיִם לָא הֲווֹ שַׁלְטִין עַל כָּל עָלְמָא), until Yisrael came and entered there in exile (עַד דְּאָתוּ יִשְׂרָאֵל, וְעָאלוּ תַּמָּן בְּגָלוּתָא), then they gained strength over the rest of the nations of the world (כְּדֵין אִתְתָּקָפוּ עַל שְׁאַר עַמִּין דְּעָלְמָא) (Exodus 14). Babylon did not become strong over all the nations of the world (בָּבֶל לָא אִתְתָּקָפוּ עַל כָּל עַמִּין דְּעָלְמָא), except because Yisrael was in their exile (אֶלָּא בְּגִין דְּיִשְׂרָאֵל דִּלֶּהֶוְיָין בְּגָלְוּתְהוֹן). Edom did not become strong over all the nations of the world (אֱדוֹם לָא אִתְתָּקָפוּ עַל כָּל עַמִּין דְּעָלְמָא), except because of Yisrael being in their exile (אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל, דִּלֶּהֶוְיָין בְּגָלְוּתְהוֹן). For these nations were in lowliness among the other nations (דְּהָא עַמִּין אִלֵּין בְּשִׁפְלוּתָא הֲווֹ בִּשְׁאַר עַמִּין), and were despised more than all of them (וּמְאִיכִין הֲווֹ מִכֻּלְּהוּ), and because of Yisrael they became strong (וּבְגִין יִשְׂרָאֵל אִתְתָּקָפוּ).

Egypt: as it is written, “from the house of slaves” (Exodus 20) (מִצְרַיִם: דִּכְתִּיב, מִבֵּית עֲבָדִים). Slaves they are called literally (עֲבָדִים אִקְרוּן מַמָּשׁ), for behold, Egypt was in lowliness compared to the rest of the nations (דְּהָא מִצְרַיִם בְּשִׁפְלוּתָא דִּשְׁאַר עַמִּין הֲווֹ). Babylon: as it is written, “Behold, the land of the Chaldeans—this is the people that was not” (Isaiah 23) (בָּבֶל: דִּכְתִּיב הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לֹא הָיָה). Edom: as it is written, “Behold, I have made you small among the nations; you are exceedingly despised” (Obadiah 1) (אֱדוֹם: דִּכְתִּיב הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם בָּזוּי אַתָּה מְאֹד).