Daf 69a (דַּף ס״ט ע״א)

Come and see (תָּא חֲזִי), Yitro is the one who gave counsel to Moshe regarding the establishment of judgments, as was necessary (יִתְרוֹ הוּא דְּיָהַב עֵיטָא לְמֹשֶׁה עַל תִּקּוּנָא דְּדִינִין, הָכִי אִצְטְרִיךְ). And the secret is that he gave thanks to Kudsha Berikh Hu, and arranged before Him the establishment of judgments (וְרָזָא דָּא דְּאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְסִדֵּר קָמֵיהּ תִּקּוּנָא דְּדִינוֹי), to show what is written: For the judgment is Elohim's (כְּדֵי לְאַחֲזָאָה מַה דִּכְתִיב: כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא) (Deuteronomy 1), and not to the Sitra achra (וְלָא לְסִטְרָא אַחֲרָא). And judgments were given to Yisrael (וְדִינִין לְיִשְׂרָאֵל אִתְיְיהִיבוּ), and not to another (וְלָא לְאַחֲרָא), as it is written: His statutes and His judgments to Yisrael (דִּכְתִיב: חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל) (Psalms 147).

And come and see (וְתָּא חֲזֵי), a person should not belittle another, even in worldly matters (לָא יַנְהִיג בַּר נָשׁ קְלָנָא בְּאַחֲרָא, וּמִלָּה דְּהֶדְיוֹטָא, מִלָּה אִיהוּ). For regarding Moshe it is written: And Moshe listened to the voice of his father-in-law, etc. (דְּהָא בְּמֹשֶׁה כְּתִיב: וַיִּשְׁמַע מֹשֶׁה לְקוֹל חוֹתְנוֹ וְגו׳). And Yitro heard, etc. (וַיִּשְׁמַע יִתְרוֹ וְגו׳). He opened and said: Therefore I will thank You among the nations, Hashem, and sing to Your Name (פָּתַח וְאָמַר: עַל כֵּן אוֹדְךָ בַּגּוֹיִם יְיָ וּלְשִׁמְךָ אֲזַמֵּרָה) (Psalms 18).

King David said this in Holy Spirit (דָּוִד מַלְכָּא אָמַר דָּא בְּרוּחַ קֻדְשָׁא), at the moment he saw (בְּשַׁעֲתָא דְּחָמָא), that the glory of Kudsha Berikh Hu does not ascend upward, nor is it glorified in the world (דְּהָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִסְתְּלִיק בִּסְלִיקוּ וְלָא אִתְיָיקְרָא בְּעָלְמָא), except through the side of the other nations (אֶלָּא מִסִּטְרָא דִּשְׁאַר עַמִּין). And if you should say (וְאִי תֵּימָא), behold Kudsha Berikh Hu is only glorified in the world through Yisrael (הָא קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְיָיקַר בְּעָלְמָא, אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל), this is certainly so (הָכִי הוּא וַדַּאי), for Yisrael are the foundation of the lamp to shine (דְּהָא יִשְׂרָאֵל אִינּוּן הֲוֵי יְסוֹדָא דִּשְׁרָגָּא לְאַנְהָרָא). But when the other nations come and give thanks to Him (אֲבָל כַּד שְׁאַר עַמִּין אָתָאן וְאוֹדָן לֵיהּ), through the submission to the glory of Kudsha Berikh Hu (בְּשִׁעְבּוּדָא דִּיְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא), then the foundation of the lamp is strengthened (כְּדֵין אִתּוֹסָף יְסוֹדָא דִּשְׁרָגָּא), and it prevails over all deeds (וְאִתְתָּקַּף עַל כָּל עוֹבָדוֹי), in one union (בְּחִבּוּרָא חֲדָא), and Kudsha Berikh Hu rules alone above and below (וְשָׁלִיט קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי עֵילָּא וְתַתָּא).

In this manner (כְּגַוְונָא דָּא), the whole world was seized with dread and awe before Kudsha Berikh Hu (כָּל עָלְמָא דְּחִילוּ וְאֵימָתָא נָפַל עָלַיְיהוּ מִקָּמֵי קוּדְשָׁא בְּרִיךְ הוּא). And once Yitro came-he who was the supernal priest of all other idolatries (וְכֵיוָן דְּאָתָא יִתְרוֹ, דְּאִיהוּ כּוֹמָרָא עִלָּאָה דְּכָל טַעֲוָון אַחֲרָנִין) then the glory of Kudsha Berikh Hu became strengthened and sovereign over all (כְּדֵין אִתְתָּקַּף וְשָׁלִיט יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַל כֹּלָּא). Because when the whole world heard the report of the mighty deeds of Kudsha Berikh Hu (בְּגִין, דְּכָל עָלְמָא, כַּד שָׁמְעוּ שֵׁמַע גְּבוּרְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), they trembled (זָעוּ). And all were looking toward Yitro (וְכֻלְּהוּ הֲווֹ מִסְתַּכְּלָן בְּיִתְרוֹ), for he was wise and a great appointee over all the idolatries of the world (דְּאִיהוּ חַכִּים וְרַב מְמָנָא דְּכָל טַעֲוָון דְּעָלְמָא). When they saw that he came and served Kudsha Berikh Hu (כֵּיוָן דְּחָמוּ דְּאִיהוּ אָתָא וּפָלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), and said: Now I know that Hashem is greater than all the gods (וְאָמַר: עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ מִכָּל הָאֱלֹהִים) (Exodus 18), then all of them distanced themselves from their idol worship (כְּדֵין כֻּלְּהוּ אִתְרַחֲקוּ מִפּוּלְחָנֵיהוֹן), and they knew there was no substance in them (וְיָדְעוּ דְּלֵית בְּהוּ מַמָּשׁוּ). Then the glory of the Holy Name of Kudsha Berikh Hu was magnified in all directions (כְּדֵין אִתְיָיקַר יְקָרָא דִּשְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּכָל סִטְרִין). And because of this, this portion was inscribed in the Orayta (וְעַל דָּא אִתְרְשִׁים פַּרְשְׁתָּא דָּא בְּאוֹרַיְיתָא), and the beginning of this portion begins with Yitro (וְשֵׁירוּתָא דְּפַרְשְׁתָּא הֲוָה בֵּיהּ בְּיִתְרוֹ).

Yitro was one of the wise men of Pharaoh (יִתְרוֹ חַד מֵחַכִּימִין דְּפַרְעֹה הֲוָה). Pharaoh had three wise men (תְּלַת חַכִּימִין הֲווֹ לֵיהּ לְפַרְעֹה): one was Yitro (חַד יִתְרוֹ), one was Job (וְחַד אִיּוֹב), and one was Bil‘am (וְחַד בִּלְעָם). Yitro: there was no idolatry, or appointment, or service, or planetary force that had power over his dominion (חַד יִתְרוֹ: דְּלָא הֲוָה פּוּלְחָנָא וּמְמַנָּא וְשַׁמָּשָׁא וְכֹכָבָא דְּשָׁלִיט עַל שׁוּלְטָנֵיהּ), whose service he was not acquainted with (דְּלָא הֲוָה יָדַע פּוּלְחָנָא דְּאִתְחָזֵי לֵיהּ), and that was not among his rites (וְהַהוּא שִׁמּוּשָׁא דִּילֵיהּ). Bil‘am: he was a sorcerer in all types of sorceries (בִּלְעָם: הֲוָה חַרְשָׁא בְּכָל מִינֵי חֲרָשִׁין), both in action and in speech (בֵּין בְּעוֹבָדָא בֵּין בְּמִלָּה).

Job was one who feared with awe (אִיּוֹב הֲוָה דָּחִיל בִּדְחִילוּ), and in that fear was his essence (וּבְהַהוּא דְּחִילוּ הֲוָה עִקָרָא דִּילֵיהּ). For a matter from above-whether from Kedushah or from the Sitra achra (בְּגִין דְּמִלָּה דִּלְעֵילָּא, בֵּין דִּקְדוּשָׁה, בֵּין דְּסִטְרָא אַחֲרָא) a person cannot draw down a Ruach from above to below or bring it near (לָא יָכִיל בַּר נָשׁ לְאַמְשָׁכָא רוּחָא דִּלְעֵילָּא לְתַתָּא וּלְמִקְרַב גַּבֵּיהּ), except through fear (אֶלָּא בִּדְחִילוּ). And he must direct his heart and his desire with fear and broken-heartedness (וִיכַוֵּין לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ וּתְבִירוּ דְּלִבָּא), and then he will draw down from above the Ruach and the desire that is needed (וּכְדֵין יַמְשִׁיךְ לְתַתָּא רוּחָא דִּלְעֵילָּא וּרְעוּתָא דְּאִצְטְרִיךְ). And if he does not direct his heart and desire with awe toward that Side (וְאִי לָא יְשַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ לְהַהוּא סִטְרָא), his desire cannot cleave to it (לָא יָכִיל לְאִתְדַּבְּקָא בֵּיהּ רְעוּתֵיהּ), except for those subtle forms (בַּר לְהָנֵי טוֹפְסֵי דְּקִיקִין), and not all of them (וְלָא בְּכֻלְּהוּ), for there are authorities within them (בְּגִין דְּאִית בְּהוּ שָׁלְטָנִין), and they require of him desire of the heart and fear. (דְּאִצְטְרִיךְ לְגַבַּיְיהוּ רְעוּתָא דְּלִבָּא וּדְחִילוּ). How much more so is this true for those supernal matters (כָּל שֶׁכֵּן אִינּוּן מִלִּין עִלָּאִין), which require greater awe, fear, and desire (דְּאִצְטְרִיךְ דְּחִילוּ וְאֵימָתָא וּרְעוּתָא יַתִּיר).

Yitro required constant service to that side (יִתְרוֹ אִצְטְרִיךְ פּוּלְחָנֵיהּ דְּהַהוּא סִטְרָא תָּדִיר), whether at a time when a person needed it (בֵּין בְּזִמְנָא דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ), or at a time when one did not need it (בֵּין בְּזִמְנָא דְּלָא אִצְטְרִיךְ לֵיהּ), so that that side would be attached to him when he would need it (בְּגִין דְּהַהוּא סִטְרָא יְהֵא דָּבִיק לְגַבֵּיהּ בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ). Bil‘am cleaved to those sorceries (בִּלְעָם אִתְדָּבַּק בְּאִינּוּן חֲרָשִׁין), as has been stated (כְּמָה דְּאִתְּמַר).

Job, through the intensity of his own awe (אִיּוֹב בִּסְגִיאוּ דְּהַהוּא דְּחִילוּ דִּילֵיהּ), returned to Egypt to fear before Kudsha Berikh Hu (אַהְדָּר בְּמִצְרַיִם לְמִדְחַל מִקָּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), when he saw those mighty deeds and miracles (כַּד חָמָא אִינּוּן גְּבוּרָן וְנִסִּין) that Kudsha Berikh Hu did in Egypt (דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם). Yitro did not return for all of that (יִתְרוֹ לָא אַהְדָּר בְּכָל דָּא), until Yisrael went out from Egypt (עַד דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), and all those knots and bindings that the Egyptians tied (וְכָל אִינּוּן קִשְׁרִין וְטִפְסִין דְּקָשְׁרוּ מִצְרָאֵי), became nothing and were undone (לָא הֲווֹ כְּלוּם, וְנַפְקוּ). And after they were drowned in the sea (וּלְבָתַר דְּטָבַע לוֹן בְּיַמָּא), then he returned and attached himself to the service of Kudsha Berikh Hu (כְּדֵין תָּב, וְאַהְדָּר לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא).

Bil'am did not repent, and did not return (בִּלְעָם לָא תָּב, וְלָא אַהְדָּר), for the defilement—Some say: the Tafsa [Impression]—of the Sitra Achra clung to him (דְּטִנּוּפָא [נ״א: דְּטַפְסָא] דְּסִטְרָא אַחֲרָא הֲוָה מִתְדָּבַק בֵּיהּ). And yet (וְעִם כָּל דָּא), he would gaze from afar (אִסְתַּכְּלוּתָא דְּמֵרָחִיק הֲוָה מִסְתַּכֵּל), into that defilement—Some say: the Tafsa [Impression]—and attachment of the Sitra Achra (בְּגוֹ הַהוּא טִנּוּפָא [ס״א: טַפְסָא] וְאִתְדַּבְּקוּתָא דְּסִטְרָא אַחֲרָא).

For in the Sitra Achra there is one subtle Nehiru [Radiance] (דְּהָא בְּסִטְרָא אַחֲרָא אִית נְהִירוּ דָּקִיק חַד), which shines around it (דְּנָהִיר סַחֲרָנֵיהּ), as you say (כְּמָה דְאַתְּ אָמֵר): “And a radiance around it” (וְנֹגַהּ לוֹ סָבִיב) (Yechezkel 1:4). And this was a minor vision (וְדָא אִסְתַּכְּלוּתָא זְעֵיר), and therefore he would gaze from afar (וְעַל דָּא הֲוָה מִסְתַּכֵּל מֵרָחִיק), and not into every matter (וְלָא בְּכֻלְּהוּ מִלִּין). And when he would perceive some small matter from that Nehiru [Radiance] (וְכַד הֲוָה מִסְתַּכֵּל מִלָּה זְעֵיר מֵהַהוּא נְהִירוּ), it was as though behind a wall (כְּבָתַר כּוֹתָלָא הֲוָה), he would speak without knowing what he was saying (אָמַר וְלָא יָדַע מַאי קָאָמַר). And he would gaze into that Nehiru [Radiance] with a blocked eye (וַהֲוָה מִסְתַּכֵּל בְּהַהוּא נְהִירוּ בִּסְתִימוּ דְּעֵינָא), and his eye would roll (וְאִתְגַּלְגַּל עֵינָא), and he saw a man of concealed light (וְחָזֵי בַּר נָשׁ נְהוֹרָא סְתִימָא), yet did not truly see him (וְלָא חֲזִי). And this is the mystery of that which is written (וְרָזָא דָּא): “Shatum Ha'Ayin [Closed of Eye]” (שְׁתוּם הָעָיִן) (Bemidbar 24:3). And they established (וְאוּקְמוּהָ): Shatum [Closed] means Satum [Sealed] (שְׁתוּם – סְתוּם), and all is one (וְכֹלָּא חַד).