IF YE WALK IN MY STATUTES, ETC. R. Hiya introduced this section with a discourse on the verse: “O my people, remember what Balak king of Moab consulted, and what Balaam the son of Beor answered him” (Micah 6, 5). ‘Happy’, he said, ‘is the people whose Master exhorts them thus, as though to say, Although you go astray from the ways of My people, My ways, yet ye are My people, and I do not desire to requite you according to your deeds.’
R. Isaac said: ‘Happy the portion of the people whose Master says to them, “O my people, what have I done to thee and wherein have I wearied thee?” (Ibid. 3).’
R. Jose said: ‘God said to Israel, “Remember now (I pray you)”. We cry every day with tears and wailing, “Remember, O Lord, what is come upon us” (Lam. 5, 1), “Remember, O Lord, against the children of Edom” (Ps. 137, 7), and He says to us, “I pray you, remember now”, and we pay no heed; therefore when we cry He pays no heed to us.’
R. Judah said: ‘In truth God does heed us and remember us, otherwise Israel would not be able to stand a single day in captivity, for so it is written, “And yet for all that when they be in the land of their enemies”, etc. (Lev. 26, 44). God does not requite us according to our deeds.’
Balak was a greater master of magic arts than Balaam. For just as the celestial holiness can be aroused both by act and by word on our part, so can they that come from the side of uncleanness.
Balaam was the greatest of sorcerers, but Balak was still greater. Balaam was greater in divination, but Balak in sorcery. For sorcery depends on actions, but divination on utterances and observations.
Not so holy Israel, whose whole endeavour is to draw upon themselves the spirit of holiness, wherefore it is written, “For there is no divination against Israel nor enchantment against Jacob” (Num. 23, 23).
Because Balaam was more powerful with his mouth than all diviners and in the observation of the great Serpent, therefore Balak wished to combine his own sorcery with his divination.
Said God to him: Wretch, my sons have anticipated you. They have something which prevents all evil sides and species and sorceries from coming near them, to wit, the tent of assembly and the holy vessels and the utensils of the Sanctuary and the incense of spices, which allays all wrath and anger, both above and below, and the daily sacrifices and the two altars and the table and the shew-bread and the laver and its base, and many utensils to serve the utterance of the mouth, the ark and the two tablets of the Law and Aaron to make atonement for the people with his prayer every day. When the wicked Balaam saw all this he said: “For there is no divination against Israel nor sorcery against Israel”. Why? Because “the Lord his God is with him, and the pleasure of the King is in him”. Therefore, “My people, I beseech you to remember the time when Balak and Balaam joined forces to destroy you, but did not succeed because I took hold of you as a father takes hold of his son, not letting him fall into the hand of another.” The verse continues, “From Shittim to Gilgal”. Why are these places mentioned? As much as to say: Remember that when you let go your hold upon me, then in Shittim “the people ate and bowed down to their gods” (Num. 25, 2), and in Gilgal “they sacrificed bullocks” (Hos. 12, 11), and then your enemies prevailed over you.
Why all this? “That you might know the righteous deeds of the Lord”, all those kindnesses that I did to you when you kept hold on Me, and I allowed nothing in the world to dominate you and neither the higher nor lower wrath nor the evil species were able to touch you.
(ויקרא כ״ו:ג׳) אִם בְּחֻקּוֹתַי תֵּלֵכוּ וְגוֹ'. רִבִּי חִיָּיא פָּתַח, (מיכה ו׳:ה׳) עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וּמֶה עָנָה אוֹתוֹ בִּלְעָם בֶּן בְּעוֹר וְגוֹ'. עַמִּי זְכָר נָא, זַכָּאָה חוּלָקָא דְּעַמָּא דָּא, דְּמָארֵיהוֹן אוֹכַח לוֹן הָכִי. עַמִּי זְכָר נָא, אַף עַל גַּב דְּאַתּוּן סָטָאן מֵאוֹרְחָי, עַמִּי אַתּוּן, דְּלָא בָּעֵינָא לְמֶעְבַּד לְכוּ כְּעוֹבָדַיְיכוּ.
IF YE WALK IN MY STATUTES, ETC. R. Hiya introduced this section with a discourse on the verse: “O my people, remember what Balak king of Moab consulted, and what Balaam the son of Beor answered him” (Micah 6, 5). ‘Happy’, he said, ‘is the people whose Master exhorts them thus, as though to say, Although you go astray from the ways of My people, My ways, yet ye are My people, and I do not desire to requite you according to your deeds.’
רִבִּי יִצְחָק אָמַר, זַכָּאָה חוּלָקָא דְּעַמָּא, דְּמָארַיְיהוּ אָמַר לוֹן, (מיכה ו׳:ג׳) עַמִּי מֶה עָשִׂיתִי לְךָ וּמָה הֶלְאֵיתִיךָ עֲנֵה בִּי. מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב. בְּכַמָּה מִלִּין וְעוֹבָדִין אָמַר לְשֵׁיצָאָה לְכוּ מֵעָלְמָא, וְכַמָּה חַרְשִׁין אִתְּעַר לָקֳבְלַיְיכוּ.
R. Isaac said: ‘Happy the portion of the people whose Master says to them, “O my people, what have I done to thee and wherein have I wearied thee?” (Ibid. 3).’
אָמַר רִבִּי יוֹסֵי, אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, זְכוֹר נָא. וַוי דַּאֲנָן צַוְוחִין בְּכָל יוֹמָא, וְגָעֵינָן וּבָכֵינָן, (איכה ה׳:א׳) זְכוֹר יְיָ' מֶה הָיָה לָנוּ. (תהילים קל״ז:ז׳) זְכוֹר יְיָ' לִבְנֵי אֱדוֹם, וְלָא בָּעֵי לְאַשְׁגְּחָא עֲלָנָא, הוּא אָמַר לָן בְּבָעוּ זְכוֹר נָא, אֵין נָא אֶלָּא לְשׁוֹן בָּעוּתָא, וַאֲנָן לָא אַשְׁגַּחְנָא בֵּיהּ, כְּגַוְונָא דָּא אֲנָן צַוְוחִין, זְכוֹר יְיָ' מֶה הָיָה לָנוּ, זְכוֹר יְיָ' לִבְנֵי אֱדוֹם, (תהילים ע״ד:ב׳) זְכוֹר עֲדָתְךָ קָנִיתָ קֶּדֶם, (תהילים ק״ו:ד׳) זָכְרֵנִי יְיָ' בִּרְצוֹן עַמֶּךָ, וְלָא בָּעֵי לְאַשְׁגְּחָא עֲלָן.
R. Jose said: ‘God said to Israel, “Remember now (I pray you)”. We cry every day with tears and wailing, “Remember, O Lord, what is come upon us” (Lam. 5, 1), “Remember, O Lord, against the children of Edom” (Ps. 137, 7), and He says to us, “I pray you, remember now”, and we pay no heed; therefore when we cry He pays no heed to us.’
רִבִּי יְהוּדָה אָמַר, וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח עֲלָן תָּדִיר, וְדָכִיר לָן, אִי לָאו דְּאִיהוּ אַשְׁגַּח בְּהוּ בְּיִשְׂרָאֵל, וְדָכִיר לוֹן, לָא יְקוּמוּן חַד יוֹמָא בְּגָלוּתָא, הֲדָא הוּא דִכְתִיב, (ויקרא כ״ו:מ״ד) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם וְגוֹ'. קוּדְשָׁא בְּרִיךְ הוּא לָא עָבִיד לָן כְּעוֹבָדָנָא.
R. Judah said: ‘In truth God does heed us and remember us, otherwise Israel would not be able to stand a single day in captivity, for so it is written, “And yet for all that when they be in the land of their enemies”, etc. (Lev. 26, 44). God does not requite us according to our deeds.’
תָּא חֲזֵי, בָּלָק חַכִּים הֲוָה, וְרַב חַרְשִׁין בְּעוֹבָדֵי יְדוֹי, יַתִּיר מִן בִּלְעָם. וְהָכִי אוֹלִיפְנָא כָּל מַה דְּבָעֵי בַּר נָשׁ בְּהַאי עָלְמָא בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בָּעֵי לְאִתְּעָרָא בְּעוֹבָדָא לְתַתָּא. דִּבְעוֹבָדָא דִּלְתַּתָּא, אִתְּעַר עוֹבָדָא לְעֵילָּא, וְעוֹבָדָא דָּא בָּעֵי בִּקְדוּשָּׁה, וְהָא אוּקְמוּהָ. וּבַאֲתַר דְּלֵית עוֹבָדָא, אִית מִלָּה, וּבְמִלָּה דְּפוּמָא, תַּלְיָא עוֹבָדָא, לְאִתְּעָרָא לְעֵילָּא. כְּמָה דְּבָעֵינָן לְאִתְּעָרָא קְדוּשָּׁה עִלָּאָה, בְּעוֹבָדָא וּבְמִלָּה. הָכִי נָמֵי אִינּוּן דְּאַתְיָין מִסִּטְרָא דִּמְסָאֲבוּתָא, בַּעְיָין לְאִתְּעָרָא סִטְרָא דִּלְהוֹן, בְּעוֹבָדָא וּבְמִלָּה דְּפוּמָא.
Balak was a greater master of magic arts than Balaam. For just as the celestial holiness can be aroused both by act and by word on our part, so can they that come from the side of uncleanness.
וְאַף עַל גַּב דְּבִלְעָם חַרְשָׁא הֲוָה רַב מִכָּל חַרְשִׁין דְּעָלְמָא, חַרְשָׁא עִלָּאָה מִנֵּיהּ הֲוָה בָּלָק. בְּקֶסֶם הֲוָה בָּלָק רַב מִכָּל חַכִּימִין. וּבִלְעָם בְּנַחַשׁ (והא אוקמוה). קֶסֶם וְנַחַשׁ תְּרֵין דַּרְגִּין אִינּוּן, קֶסֶם תַּלְיָא בְּעוֹבָדָא. נַחַשׁ לָא תַּלְיָא בְּעוֹבָדָא אֶלָּא בְּאִסְתַּכְּלוּתָא, וּבְמִלָּה דְּפוּמָא. וּכְדֵין מִתְעָרִין עָלַיְיהוּ רוּחָא מִסְאֲבָא, לְאִתְלַבְּשָׁא בְּהוּ, וְעָבִיד מַה דְּעָבִיד.
Balaam was the greatest of sorcerers, but Balak was still greater. Balaam was greater in divination, but Balak in sorcery. For sorcery depends on actions, but divination on utterances and observations.
וְיִשְׂרָאֵל קַדִּישִׁין לָאו הָכֵי, אֶלָּא כֻּלְּהוּ קַדִּישִׁין, וְכָל עוֹבָדַיְיהוּ לְאִתְּעָרָא עָלַיְיהוּ רוּחָא קַדִּישָׁא. כְּמָה דְאַתְּ אָמֵר, (ישעיהו ל״ב:ט״ו) עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם. וְעַל דָּא כְּתִיב, (במדבר כ״ג:כ״ג) כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל, דְּהָא אִינּוּן בְּסִטְרָא דִּקְדוּשָּׁה עִלָּאָה אֲחִידָן. וְעוֹבָדַיְיהוּ בִּקְדוּשָּׁה אָתוּ, וּקְדוּשָּׁה מִתְעָרֵי עָלַיְיהוּ וּמִתְלַבְּשָׁן בָּהּ.
Not so holy Israel, whose whole endeavour is to draw upon themselves the spirit of holiness, wherefore it is written, “For there is no divination against Israel nor enchantment against Jacob” (Num. 23, 23).
וְתָּא חֲזֵי, בְּקֶסֶם הֲוָה בָּלָק רַב מִכָּל חַכִּימִין, וּבִלְעָם בְּנַחַשׁ. וְעַל דָּא בְּשַׁעֲתָא דְּבָעָא בָּלָק לְאִתְחַבְּרָא עִמֵּיהּ, מַה כְּתִּיב (במדבר כ״ב:ז׳) וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם. (ובלעם עובדוי בנחש) תָּא חֲזֵי, בְּמִלָּה דְּפוּמָא הֲוָה בִּלְעָם רַב מִכָּל חַרְשִׁין דְּעָלְמָא, וּבְאִסְתַּכְּלוּתָא דְּהַהוּא נַחַשׁ, הֲוָה יָדַע לְכַוְּונָא שַׁעֲתָא. וְעַל דָּא בָּעָא בָּלָק לְאַשְׁלְמָא מִלָּה (ס"א כלא) קֶסֶם וְנַחַשׁ.
Because Balaam was more powerful with his mouth than all diviners and in the observation of the great Serpent, therefore Balak wished to combine his own sorcery with his divination.
אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, רָשָׁע, הָא קְדָמוּךָ בָּנַי. עוֹבָדָא אִית בְּגַוַויְיהוּ, דְּכָל סִטְרִין בִּישִׁין וְּזִינִין בִּישִׁין וְחַרְשִׁין דְּעָלְמָא לָא יַכְלִין לְקָרְבָא בַּהֲדַיְיהוּ, דְּכֻלְּהוּ עַרְקִין מִקַּמֵּיהּ. וּמַאי אִיהוּ. אֹהֶל מוֹעֵד, וּמָאנֵי קוּדְשָׁא, וְשִׁמּוּשֵׁי מַקְדְּשָׁא, וּקְטֹרֶת בּוּסְמִין, דְּקָא מְבַטֵּל כָּל רִתְחָא וְרוּגְזָא דְּעָלְמָא, דִּלְעֵילָּא וְתַתָּא, וְעִלָּוָון וְקָרְבְּנִין בְּכָל יוֹמָא, וּתְרֵי מִזְבְּחוֹת, לְמֶעְבַּד עוֹבָדָא מִזְבְּחוֹת, וְשֻׁלְחָן וְלֶחֶם הַפָּנִים, וְאֶת הַכִּיּוֹר וְאֶת כַּנּוֹ, וְכַמָּה שִׁמּוּשִׁין לְעוֹבָדָא, לְמִלָּה דְּפוּמָא, הָאָרֹן וּתְרֵי לוּחַיָּיא דְּאוֹרַיְיתָא, וְאַהֲרֹן לְכַפְּרָא עַל עַמָּא בִּצְלוֹתָא בְּכָל יוֹמָא. כֵּיוָן דְּאַשְׁגַּח הַהוּא רָשָׁע בְּהַאי, אָמַר כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל. מַאי טַעְמָא. יְיָ' אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ. וְעַל דָּא עַמִּי זְכָר נָא, בְּבָעוּ מִנַּיְיכוּ, הֲווֹ דְּכִירִין הַהוּא זִמְנָא דְּאִתְחַבָּרוּ בָּלָק וּבִלְעָם לְשֵׁיצָאָה לְכוּ, וְלָא יָכִילוּ, דַּאֲנָא אֲחִידְנָא בְּכוּ, כְּאַבָּא דְּאָחִיד בִּבְרֵיהּ, וְלָא שָׁבִיק לֵיהּ בִּידָא דְּאָחֳרָא. מִן הַשִּׁטִּים וְעַד הַגִּלְגָל, מַאי דָּא לָקֳבֵיל דָּא. אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, בְּבָעוּ מִנַּיְיכוּ, הֲווֹ דְּכִירִין כָּל זִמְנָא דַּהֲוִיתּוּן אֲחִידָן בִּי, וְלָא יָכִיל הַהוּא רָשָׁע בְּחַרְשׁוֹי וְקִסְמוֹי לְשַׁלְּטָאָה עָלַיְיכוּ. כֵּיוָן דִּשְׁבַקְתּוּן יְדַיְיכוּ לְאַחֲדָא בִּי, וַהֲוִיתוּן בְּשִׁטִּים, מַה כְּתִיב. (במדבר כ״ה:ב׳) וַיֹּאכַל הָעָם וַיִשְׁתַּחֲווּ לֵאלֹהֵיהֶן. בַּגִּלְגָּל, כְּמָה דְאַתְּ אָמֵר (הושע י״ב:י״ב) בַּגִּלְגָּל שְׁוָרִים זִבֵּחוּ, וּכְדֵין שְׁלִיטוּ בְּכוּ שַׂנְאֵיכוֹן.
Said God to him: Wretch, my sons have anticipated you. They have something which prevents all evil sides and species and sorceries from coming near them, to wit, the tent of assembly and the holy vessels and the utensils of the Sanctuary and the incense of spices, which allays all wrath and anger, both above and below, and the daily sacrifices and the two altars and the table and the shew-bread and the laver and its base, and many utensils to serve the utterance of the mouth, the ark and the two tablets of the Law and Aaron to make atonement for the people with his prayer every day. When the wicked Balaam saw all this he said: “For there is no divination against Israel nor sorcery against Israel”. Why? Because “the Lord his God is with him, and the pleasure of the King is in him”. Therefore, “My people, I beseech you to remember the time when Balak and Balaam joined forces to destroy you, but did not succeed because I took hold of you as a father takes hold of his son, not letting him fall into the hand of another.” The verse continues, “From Shittim to Gilgal”. Why are these places mentioned? As much as to say: Remember that when you let go your hold upon me, then in Shittim “the people ate and bowed down to their gods” (Num. 25, 2), and in Gilgal “they sacrificed bullocks” (Hos. 12, 11), and then your enemies prevailed over you.
וְכָל דָּא אֲמַאי. לְמַעַן דַּעַת צִדְקוֹת יְיָ' כָּל אִינּוּן צְדָקוֹת, דְּעָבֵדְנָא לְכוּ, בְּזִמְנָא דְּאַתּוּן אֲחִידָן בִּי, וְלָא שָׁבִיקְנָא מִלָּה דְּעָלְמָא לְשַׁלְּטָאָה בְּכוּ, וְרוּגְזָא דִּלְעֵילָּא וְתַתָּא, וְּזִינִין בִּישִׁין, לָא יַכְלִין לְקָרְבָא בְּכוּ.
Why all this? “That you might know the righteous deeds of the Lord”, all those kindnesses that I did to you when you kept hold on Me, and I allowed nothing in the world to dominate you and neither the higher nor lower wrath nor the evil species were able to touch you.