DAN SHALL JUDGE HIS PEOPLE AS ONE OF THE TRIBES OF ISRAEL. R. Hiya said: ‘We should have expected here, “Dan shall judge the tribes of Israel”, or “Dan shall judge the tribes of Israel as one.” What is the meaning of “Dan shall judge his people”? We may explain as follows. Dan was the “rearward of the camps” (Num. 10, 25), because he was the left thigh and went last.
For after Judah and Reuben had set forth, the Levites and the Ark made an interval, as it were, and only after them did the standard of Ephraim set forth on the west, being the right thigh. We might have thought that Zebulon should have marched first, since it is written of him: “And his thigh is unto Zidon.” But the truth is that Judah comprised all,
being the lower kingdom, for just as the upper kingdom comprises all, so does the lower kingdom, both body and thigh, becoming thereby exceedingly strong.
The second corps was that of Reuben, who was on the south side, which is on the right, and all the power of the right was taken by Judah, because Reuben lost the kingship, and thus Judah was reinforced with the strength of Reuben.
We read that “Solomon made a great throne of ivory” (I Kings 10, 18). This throne was after the supernal pattern and contained all celestial figures, and therefore it is written: “And Solomon sat on the throne of the Lord as king” (I Chron. 29, 23), and so also “Solomon sat on the throne of David his father and his kingdom was established greatly” (I Kings 2, 12), because the moon was at its full.’
“Dan shall judge his people” at first, and then “the tribes of Israel as one”, that is, as the one Being of the World. This was realized in Samson, who single-handed wrought judgement on the world, and both judged and put to death without requiring a helper.
R. Isaac said: ‘Dan is compared to a serpent lying in wait in the way. But there is also a reference to another serpent above, lying in wait in ways and paths, from whom issue those who lie in wait for the sons of men on account of the sins which they cast behind their backs.’ R. Hiya said: ‘The primeval serpent above, before he is appeased with gladdening wine,
is “a serpent by the way”. As there is a “way” above, so there is a “way” below, and the sea is divided into various paths on every side. There is one path which has abundance of water and breeds many kinds of evil fishes, just as the waters below breed good and bad fishes.
When they escape from the path of the sea, they appear like riders on horseback, and were it not that this serpent who is the rearward of all the tents lies in wait at the end of the path and drives them back, they would destroy the world. It is from the side of these that sorcerers come forth.
Dan is called “a serpent by the way”, because he that goes after the serpent repudiates the celestial household which is the supernal path that issues from above. To go after the serpent is like going to repudiate that celestial way, because from it the higher worlds are sustained.
If it is asked why Dan is in this grade, the answer is given in the words, “That bites at the horse’s heels”, i.e. to protect all the camps. R. Eleazar said that he was one of the supports of the Throne, because on the throne of Solomon there was a serpent attached to his sceptre above the lions.
It says of Samson that the “spirit of God began to move him in the camp of Dan” (Jud. 13, 25). Samson was a Nazirite, and a man of huge strength, and he was a serpent in this world in face of the idolatrous nations, because he inherited the blessing of his ancestor Dan.’
R. Hiya said: ‘We know what a serpent is, but what is an adder (shephiphon)?’ He answered: ‘This word alludes to the practices of sorcerers, since it is written of Balaam that he went shephi (alone).
If it is said that this was not properly the grade of Dan, that is true, but he was appointed over this grade to be the last side (of the Israelites’ host), and this was his honour, since some officers of the king are appointed to one post and some to another, and all are honourable, and the king’s throne is supported by all. Various paths and grades spread out beneath them, some for good and some for evil, and all help to support the throne. Therefore Dan was on the north side. In the hollow of the great abyss, which is on the north side, there are many demons endowed with power to do mischief in the world.
Therefore Jacob prayed, saying, I HAVE WAITED FOR THY SALVATION, O LORD. He mentioned God’s salvation here because he saw here the might of the serpent setting in motion chastisement.’
R. Jose and R. Hizkiah were once going to see R. Simeon in Cappadocia. Said R. Hizkiah: ‘We have laid down that a man before praying should first pronounce God’s praises. But what of the man who is in great distress and is in haste to pour out his prayer and is not able to pronounce the blessings of his Master fittingly?’
He replied: ‘That is no reason why the praise of his Master should be omitted. He should pronounce it, even without proper devotion, and then say his prayer. Thus it is written: “A prayer of David. Hear, O Lord, righteousness, listen to my song” (Ps. 17, 1)-first praise and then prayer. Of him who is able to pronounce the praise of his Master and does not do so, it is written: “Yea, when ye make many prayers I will not hear” (Is. 1, 15).’
It is written: “The one lamb thou shalt offer in the morning, and the second lamb shalt thou offer at even” (Num. 28, 4). Prayers have been ordained to correspond to the daily offerings. Through the impulse from below there is a stirring above, and through the impulse from above there is a stirring higher up still, until the impulse reaches the place where the lamp is to be lit and it is lit. Thus by the impulse of the smoke (of the sacrifice) from below, the lamp is kindled above, and when this is kindled all the other lamps are kindled and all the worlds are blessed from it. Thus the impulse of the sacrifice is the mainstay of the world and the blessing of all worlds.
When the smoke commences to rise, the holy forms in charge of the world derive satisfaction, and are disposed thereby to stir the grades above them; and so the impulse rises until the King desires to associate with the Matron.
Through the yearning of the lower world the lower waters flow forth to meet the upper waters, for the upper waters do not flow save from the impulse of the desire from below. Thus mutual desire is kindled and the lower waters flow to meet the upper waters, and worlds are blest, and all lamps are kindled, and upper and lower are endowed with blessings.
Observe that the function of the priests and Levites is to unite the Left with the Right. Said R. Hizkiah: ‘That is so, but I have been told that one rouses the Left and the other the Right, because the union of male and female is only brought about by Left and Right, as it says: “O that his left hand were under my head, and his right hand should embrace me” (S. S. 2, 6). Then male and female are united, and there is mutual desire and worlds are blessed and upper and lower rejoice.
Hence we see that the sacrifice is the support and the mainstay of the world, and the joy of upper and lower.’ Said R. Jose: ‘You are certainly right, and I had heard this before but had forgotten it. This, too, I have learnt,
that nowadays prayer takes the place of sacrifice, and a man should fittingly pronounce the praise of his Master, and if not, his prayer is no prayer. The most perfect form of praising God is to unify the Holy Name in the fitting manner, for through this upper and lower are set in motion, and blessings flow to all worlds.’
R. Hizkiah said: ‘God placed Israel in exile among the nations in order that they might be blessed for their sake, for they do bring blessings from heaven to earth every day.’
As they were going along, they saw a snake wriggling on the path, so they turned aside. Another man then came up and the snake killed him. They looked back, and saw him dead, and said: ‘Assuredly, that snake has performed the mission of his master. Blessed be God who has delivered us.’
R. Jose thereupon quoted the verse: “Dan shall be a serpent in the way.” ‘This’, he said, ‘was in the days of Jeroboam, who, we are told, placed one of his golden calves in Dan (I Kings 12, 29). He placed it “on the way” in order to prevent the people from going up to Jerusalem; and thus Dan was to them “a serpent by the way”, and also “an adder in the path”, preventing Israel from going up to Jerusalem to celebrate their festivals and to bring sacrifices and worship there.
When Moses came to bless the tribes, he saw that Dan was linked to a serpent, and he changed it into a lion, as it says: “And to Dan he said: Dan is a lion’s whelp that leapeth forth from Bashan” (Deut. 33, 22), his object being to connect the beginning and end of the four standards with Judah, who was compared to a lion’s whelp.’
I WAIT FOR THY SALVATION, O LORD. R. Hiya said: ‘This refers to the time of Samson, of whom it was said: “He shall commence to save Israel from the hand of the Philistines” (Judg. 13, 5).’ R. Aha said: ‘How could Jacob say “I wait”, seeing that by that time he had been dead many years? The truth is, however, that the word “Israel” in the above passage has its esoteric-meaning.’ Said R. Hiya: ‘Assuredly that is so. Happy are the righteous who know how to study the Torah in such a way as to earn by it celestial life.’
דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל. רִבִּי חִיָּיא אָמַר, הַאי קְרָא הָכִי אִית לֵיה לְמֵימַר, דָּן יָדִין לְשִׁבְטֵי יִשְׂרָאֵל, אוֹ דָּן יָדִין לְשִׁבְטֵי יִשְׂרָאֵל כְּאֶחָד, מַהוּ דָּן יָדִין עַמּוֹ, וּלְבָתַר כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל. אֶלָּא דָּן, הוּא דִּכְתִיב בֵּיהּ, (במדבר י׳:כ״ה) מְאַסֵּף לְכָל הַמַּחֲנוֹת, דְּהוּא יַרְכָא שְׂמָאלָא, וְאָזִיל לְבַתְרַיְיתָא.
DAN SHALL JUDGE HIS PEOPLE AS ONE OF THE TRIBES OF ISRAEL. R. Hiya said: ‘We should have expected here, “Dan shall judge the tribes of Israel”, or “Dan shall judge the tribes of Israel as one.” What is the meaning of “Dan shall judge his people”? We may explain as follows. Dan was the “rearward of the camps” (Num. 10, 25), because he was the left thigh and went last.
תָּא חֲזֵי, כֵּיוָן דִּיהוּדָה וּרְאוּבֵן נָטְלִין, לֵיוָאֵי וַאֲרוֹנָא פָּרְשִׂין דִּגְלִין, וְנָטִיל דִּגְלָא דְאֶפְרַיִם דְּאִיהוּ לְמַעֲרָב, יַרְכָא יְמִינָא נָטִיל, בְּקַפְסִירֵי קִסְטָא. וְאִי תֵימָא זְבוּלֻן דְּאִיהוּ עָאל, וְנָפִיק, דִּכְתִיב בֵּיהּ, (דברים ל״ג:י״ח) שְׂמַח זְבוּלֻן בְּצֵאתֶךָ, וּכְתִיב וְיַרְכָתוֹ וְגו'. אֶלָּא וַדַּאי, יְהוּדָה אִתְכְּלִיל מִכֹּלָּא.
For after Judah and Reuben had set forth, the Levites and the Ark made an interval, as it were, and only after them did the standard of Ephraim set forth on the west, being the right thigh. We might have thought that Zebulon should have marched first, since it is written of him: “And his thigh is unto Zidon.” But the truth is that Judah comprised all,
תָּא חֲזֵי, מַלְכוּ דִּלְעֵילָא אִתְכְּלִיל מִכֹּלָּא, וִיהוּדָה אִיהוּ מַלְכוּ תַּתָּאָה. כְּמָה דְמַלְכוּ עִלָּאָה אִתְכְּלִיל מִכֹּלָּא, הָכִי נָמֵי מַלְכוּ תַּתָּאָה, אִתְכְּלִיל מִכֹּלָּא מִגּוּפָא מִיַּרְכָא, בְּגִין לְאִתְגַּבְּרָא בְּתוּקְפֵיהּ.
being the lower kingdom, for just as the upper kingdom comprises all, so does the lower kingdom, both body and thigh, becoming thereby exceedingly strong.
כְּתִיב, (דברים לג) מִימִינ"וֹ אֵ"שׁ דָּ"ת לָמוֹ, (ע"ד ע"א) אוֹרַיְיתָא מִסִּטְרָא דִגְבוּרָה אִתְיְיהִיב (אתייהיבת), וּגְבוּרָה אִתְכְּלִיל בִּימִינָא, וּבְגוּפָא, וְיַרְכָא, וּבְכֹלָּא. הָכִי נָמֵי סִדְרָא קַדְמָאָה, יְהוּדָה אִיהוּ, מַלְכוּ דְּאָתֵי מִסְּטַר גְּבוּרָה, וְאִתְכְּלִיל בִּימִינָא בְּגוּפָא וּבְיַרְכָא, בְּכֹלָּא אִתְכְּלִיל. כְּמָה דְמַלְכוּ דִלְעֵילָא, אִתְכְּלִיל מִכֹּלָּא.
The first corps comprised Judah, the kingdom which derives from the side of Might (Geburah), combined with the right hand, the body and the thigh.
סִדְּרָא תִּנְיָינָא רְאוּבֵן, דְּאִיהוּ לִסְטַר דָּרוֹם, וְדָרוֹם אִיהוּ יְמִינָא, וְכָל חֵילָא דִּימִינָא, יְהוּדָה נָטִיל לֵיהּ, בְּגִין דִּרְאוּבֵן (ס"א אתעביד) אִתְעֲבִיר מִנֵּיהּ מַלְכוּ, כְּמָא דְאַתְּ אָמֵר פַּחַז כַּמַּיִם אַל תּוֹתַר, וְנָטִיל לֵיהּ יְהוּדָה, וְאִתְגַּבַּר בְּתוּקְפָא דִּימִינָא, דְּהֲוָה מֵרְאוּבֵן, וְכֵן כְּתִיב בְּדָוִד, (תהילים ק״י:א׳) נְאֻם יְיָ לַאדֹנִי שֵׁב לִימִינִי. בְּגִין דִּשְּׂמָאלָא אִתְכְּלִיל בִּימִינָא, וְאִתְתַּקַּף בְּחֵילֵיהּ, הֲדָא הוּא דִכְתִיב, (תהילים קי״ח:ט״ו) יְמִין יְיָ עוֹשָׂה חָיִל וְגו'. יְהוּדָה וּרְאוּבֵן תְּרֵין דְּרוֹעִין הֲווּ.
The second corps was that of Reuben, who was on the south side, which is on the right, and all the power of the right was taken by Judah, because Reuben lost the kingship, and thus Judah was reinforced with the strength of Reuben.
סִדְּרָא תְּלִיתָאָה, אֶפְרַיִם, דְּאִיהוּ יַרְכָא יְמִינָא, וְנָטְלָא קַמֵּי שְׂמָאלָא תָּדִיר, וְדָן (דא) דְּאִיהוּ יַרְכָא שְׂמָאלָא, נָטִיל לְבַתְרַיְיתָא, וְעַל דָּא הוּא הַמְאַסֵּף לְכָל הַמַּחֲנוֹת לְצִבְאוֹתָם, וְאָזִיל לְבַתְרַיְיתָא.
The third corps was that of Ephraim, who was the right thigh, which always goes before the left. Thus Dan, who was the left thigh, marched last.
יְהוּדָה נָטִיל חֵילָא בִּתְרֵין דְּרוֹעִין, בְּגִין דִּרְאוּבֵן דְּאִיהוּ יְמִינָא, (ס"א אתעביר) אִתְאֲבִיד מִנֵּיהּ בְּכֵירוּתָא כְּהוּנָּתָא וּמַלְכוּתָא, וְעַל דָּא כְּתִיב בִּיהוּדָה, (דברים ל״ג:ז׳) יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה.
תָּא חֲזֵי, כְּתִיב, (מלכים א י׳:ט״ז) וַיַּעַשׂ הַמֶּלֶךְ שְׁלמֹה כִּסֵּא שֵׁן גָּדוֹל. כֻּרְסְיָיא דִשְׁלֹמֹה, עֲבַד לֵיהּ כְּגַוְונָא דִלְעֵילָא, וְכָל דִּיוּקְנִין (דהכא) דִּלְעֵילָא עֲבַד הָכָא. וְעַל דָּא כְּתִיב, (דברי הימים א כ״ט:כ״ג) וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה' לְמֶלֶךְ, מֶלֶךְ מִלָּה סְתִימָא הוּא. וְכֵן (מלכים א ב׳:י״ב) וּשְׁלֹמֹה יָשַׁב עַל כִּסֵּא דָּוִד אָבִיו וַתִּכּוֹן מַלְכוּתוֹ מְאֹד, דְּקָיְימָא סִיהֲרָא בְּאַשְׁלָמוּתָא.
We read that “Solomon made a great throne of ivory” (I Kings 10, 18). This throne was after the supernal pattern and contained all celestial figures, and therefore it is written: “And Solomon sat on the throne of the Lord as king” (I Chron. 29, 23), and so also “Solomon sat on the throne of David his father and his kingdom was established greatly” (I Kings 2, 12), because the moon was at its full.’
דָּן יָדִין עַמּוֹ בְּקַדְמִיתָא, וּלְבָתַר שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד, כְּיִחוּדוֹ שֶׁל עוֹלָם כְּמָה דְּהֲוָה בְּשִׁמְשׁוֹן, דְּאִיהוּ יְחִידָאי עָבִיד דִּינָא בְּעַלְמָא, וְדָאִין וְקָטִיל כְּחֲדָא, וְלָא אִצְטְרִיךְ סֶמֶךְ.
“Dan shall judge his people” at first, and then “the tribes of Israel as one”, that is, as the one Being of the World. This was realized in Samson, who single-handed wrought judgement on the world, and both judged and put to death without requiring a helper.
דָּן יָדִין עַמּוֹ. רִבִּי יִצְחָק אָמַר, דָּן, הַיְינוּ חִוְיָא, כָּמִין עַל אוֹרְחִין וּשְׁבִילִין. וְאִי תֵימָא דְּעַל שִׁמְשׁוֹן בִּלְחוֹדוֹי הוּא. אוּף הָכִי נָמֵי לְעֵילָא, דָּא הוּא נֶפֶשׁ אָחֳרָא (ס"א נחש זוטא) מְאַסֵּף לְכָל הַמַּחֲנוֹת, וְכָמִין לְאוֹרְחִין וּשְׁבִילִין. לְבָתַר, חֵילִין וּמַשִּׁירְיָין מֵהָכָא נָפְקֵי, אִינוּן דְּכָמָאן לִבְנֵי נָשָׁא, עַל חוֹבִין, דְרָאמִין לְהוּ לַאֲחוֹרָא בָּתַר כִּתְפַיְּיהוּ. אָמַר רִבִּי חִיָּיא, נָחָשׁ הַקַּדְמוֹנִי לְעֵילָא, עַד דְּלָא יִתְבַּסַּם בְּחַמְרָא דְחֵידוּ.
R. Isaac said: ‘Dan is compared to a serpent lying in wait in the way. But there is also a reference to another serpent above, lying in wait in ways and paths, from whom issue those who lie in wait for the sons of men on account of the sins which they cast behind their backs.’ R. Hiya said: ‘The primeval serpent above, before he is appeased with gladdening wine,
נָחָשׁ עֲלֵי דֶרֶךְ. תָּא חֲזֵי, כְּמָה דְאִית דֶּרֶךְ לְעֵילָא, הָכִי נָמֵי אִית דֶּרֶךְ לְתַתָּא, וּמִתְפָּרְשָׁא יַמָּא, לְכַמָּה אוֹרְחִין בְּכָל סְטַר. וְאִית אוֹרְחָא חַד, דְּאָתֵי וְאַסְגֵּי יַמָּא, וְרַבֵּי נוּנִין בִּישִׁין לִזְנַיְיהוּ, כְּמָה דַאֲפִיקוּ מַיִין לְתַתָּא נוּנִין טָבִין, (שמות ל) נוּנִין בִּישִׁין, נוּנֵי עוּרְדְּעָנַיָא, כְּגַוְונָא דָא, נוּנִין בִּישִׁין לִזְנַיְיהוּ.
is “a serpent by the way”. As there is a “way” above, so there is a “way” below, and the sea is divided into various paths on every side. There is one path which has abundance of water and breeds many kinds of evil fishes, just as the waters below breed good and bad fishes.
וְכַד מִשְׁתַּמְּשֵׁי מֵאָרְחָא דְיַמָּא, אִתְחֲזוּן רָכְבִין עַל סוּסַיְיהוּ. וְאִלְמָלֵא דְּהַאי חִוְיָא, דְּאִיהוּ כָּנִישׁ לְכָל מַשִּׁירְיָין, כָּמִין לְסוֹף אָרְחִין, וּבַדַּר לוֹן לַאֲחוֹרָא, הֲווּ מְטַשְׁטְשֵׁי עַלְמָא. מִסִּטְרָא דְּהַנֵּי נָפְקִין חֳרָשִׁין לְעָלְמָא. תָּא חֲזֵי, בְּבִלְעָם כְּתִיב, (במדבר כ״ד:א׳) וְלא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים, בְּגִין דְּאִינוּן קָיְימִין לְלַחֲשָׁא בַּחֲרָשֵׁי עַלְמָא.
When they escape from the path of the sea, they appear like riders on horseback, and were it not that this serpent who is the rearward of all the tents lies in wait at the end of the path and drives them back, they would destroy the world. It is from the side of these that sorcerers come forth.
חָמֵי מַה כְּתִיב, יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ. מַאי עֲלֵי דֶרֶךְ. אֶלָּא נָחָשׁ, מַאן דְּאִשְׁתָּדַּל אֲבַתְרֵיהּ, אַכְּחִישׁ פַמַּלְיָא דִלְעֵילָא, וּמַאי אִיהוּ, הַהוּא דֶרֶךְ עִלָּאָה דְּנָפַק מִלְּעֵילָא. כְּמָא דְאַתְּ אָמֵר, (ישעיהו מ״ג:ט״ז) הַנּוֹתֵן בַּיָּם דֶּרֶךְ וְגו'. נָחָשׁ, מַאן דְּאִשְׁתָּדַּל אֲבַתְרֵיהּ, כְּאִילוּ אָזִיל עַל הַהוּא דֶרֶךְ עִלָּאָה לְאַכְּחָשָׁא לֵיהּ, בְּגִין דִּמְהַהוּא דֶרֶךְ, אִתְזָנוּ עַלְמִין עִלָּאֵי.
Dan is called “a serpent by the way”, because he that goes after the serpent repudiates the celestial household which is the supernal path that issues from above. To go after the serpent is like going to repudiate that celestial way, because from it the higher worlds are sustained.
וְאִי תֵימָא, דָּן, אַמַּאי אִיהוּ בְּדַרְגָּא דָא, אֶלָּא כְּדִכְתִיב, (בראשית ג׳:כ״ד) וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים. הָכִי נָמֵי הַנּוֹשֵׁךְ עִקְבֵי סוּס וְגו', בְּגִין לְנַטְרָא לֵיהּ לְכָל מַשִּׁירְיָין. אָמַר רִבִּי אֶלְעָזָר, תִּקּוּנָא דְּכוּרְסְיָיא אִיהוּ. תָּא חֲזֵי, כֻּרְסְיָיא דִשְׁלֹמֹה מַלְכָּא, חַד חִוְיָא מְרַפְרֵף בְּקִטּוּרֵי שַׁרְבִיטָא לְעֵילָא מֵאַרְיְוָתָא.
If it is asked why Dan is in this grade, the answer is given in the words, “That bites at the horse’s heels”, i.e. to protect all the camps. R. Eleazar said that he was one of the supports of the Throne, because on the throne of Solomon there was a serpent attached to his sceptre above the lions.
כְּתִיב, (שופטים י״ג:כ״ה) וַתָּחֶל רוּחַ ה' לְפַעֲמוֹ בְּמַחֲנֵה דָן וְגו'. תָּא חֲזֵי, שִׁמְשׁוֹן נְזִיר עוֹלָם הֲוָה, וּפָרֵישׁ עַלְמָא אִיהוּ, וְאִתְגַּבַּר בֵּיהּ חֵילָא תַּקִּיפָא, וְהוּא הֲוָה חִוְיָא בְּהַאי עַלְמָא, לָקֳבֵל עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, דְּהָא אַחְסָנַת חוּלָקָא דְבִרְכָתָא דְּדָן אֲבוּהִי יָרִית, דִּכְתִיב, יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ וְגו'.
It says of Samson that the “spirit of God began to move him in the camp of Dan” (Jud. 13, 25). Samson was a Nazirite, and a man of huge strength, and he was a serpent in this world in face of the idolatrous nations, because he inherited the blessing of his ancestor Dan.’
אָמַר רִבִּי חִיָּיא, נָחָשׁ יְדִיעָא, שְׁפִיפוֹן מַאי נִיהוּ. אָמַר לֵיהּ, רָזָא דְתִקּוּנָא דַּחֳרָשִׁין, דְּנָחָשׁ אִיהוּ שְׁפִיפוֹן, הָכִי נָמֵי הַהוּא רָשָׁע דְּבִלְעָם, בְּכֹלָּא הֲוָה יָדַע. תָּא חֲזֵי כְּתִיב, (במדבר כ״ג:ג׳) וַיֵּלֶךְ שֶׁפִי, לְזִמְנִין בְּהַאי, וּלְזִמְנִין בְּהַאי.
R. Hiya said: ‘We know what a serpent is, but what is an adder (shephiphon)?’ He answered: ‘This word alludes to the practices of sorcerers, since it is written of Balaam that he went shephi (alone).
וְאִי תֵימָא דָן, לָאו דַּרְגֵּיהּ בְּהַאי. הָכִי הוּא וַדַּאי. אֶלָּא אִתְמַנָּא עַל דַּרְגָּא דָא (לההוא), לְמֶהֱוֵי סִטְרָא בַּתְרַיְיתָא, וּשְׁבָחָא אִיהוּ דִילֵיהּ, מְמַנָּן דְּמַלְכָּא בְּהַאי, וּמְמַנָּא עַל הַאי, וִיקָרָא אִיהוּ לְכָל אִינוּן מְמֻנִּין. וְכֻּרְסְיָיא דְמַלְכָּא, בְּכָל אִינוּן מְמַנָּן אִתְתַּקָּן, בְּכָל הַנֵּי מְמַנָּן תְּחוֹתַיְיהוּ מִתְפָּרְשָׁן אוֹרְחִין וְדַרְגִּין, הֵן לְטַב, הֵן לְבִישׁ, וְכֻלְּהוּ אִתְאַחֲדָן בְּהַנֵּי תִּקּוּנֵי דְּכֻּרְסְיָיא. וּבְגִינִי כָּךְ דָּן לִסְטַר צָפוֹן, בְּנוּקְבָא דִּתְהוֹמָא רַבָּא. דִּסְטַר צָפוֹן כַּמָּה חֲבִילֵי טְרִיקִין אִזְדַּמְּנָן תַּמָּן, וְכֻלְּהוּ טַפְסִירָא דְּקִסְטְרָא לְאַבְאָשָׁא עַלְמָא.
If it is said that this was not properly the grade of Dan, that is true, but he was appointed over this grade to be the last side (of the Israelites’ host), and this was his honour, since some officers of the king are appointed to one post and some to another, and all are honourable, and the king’s throne is supported by all. Various paths and grades spread out beneath them, some for good and some for evil, and all help to support the throne. Therefore Dan was on the north side. In the hollow of the great abyss, which is on the north side, there are many demons endowed with power to do mischief in the world.
בְּגִינֵי כָּךְ צַלֵּי יַעֲקֹב וְאָמַר, לִישׁוּעָתְךָ קִוִּיתִי ה'. בְּכָל שְׁבָטִים לָא קָאֲמַר לִישׁוּעָתְךָ אֶלָּא בְּהַאי. בְּגִין דְּחָמָא לֵיהּ תּוּקְפָא תַּקִּיפָא דְּחִוְיָא, מְרַחֲשָׁא דִינָא לְאִתְגַּבְּרָא.
Therefore Jacob prayed, saying, I HAVE WAITED FOR THY SALVATION, O LORD. He mentioned God’s salvation here because he saw here the might of the serpent setting in motion chastisement.’
רִבִּי יוֹסֵי וְרִבִּי חִזְקִיָּה הֲווּ אָזְלֵי לְמֶחֱמֵי לְרִבִּי שִׁמְעוֹן בְּקַפּוּטְקִיָּא, אָמַר רִבִּי חִזְקִיָּה, הַאי דְאַמְרִינָן לְעוֹלָם יְסַדֵּר בַּר נָשׁ שְׁבָחָא דְמָרֵיהּ, וּלְבָתַר יְצַלֵּי צְלוֹתֵיהּ, הַאי מַאן דְּלִבֵּיהּ טָרִיד, וּבָעֵי לְצַלָּאָה צְלוֹתֵיהּ, וְאִיהוּ בְּעָקוּ, וְלָא יָכִיל לְסַדְּרָא שְׁבָחָא דְמָרֵיהּ כְּדְקָא יְאוּת, מַאי הוּא.
R. Jose and R. Hizkiah were once going to see R. Simeon in Cappadocia. Said R. Hizkiah: ‘We have laid down that a man before praying should first pronounce God’s praises. But what of the man who is in great distress and is in haste to pour out his prayer and is not able to pronounce the blessings of his Master fittingly?’
אָמַר לֵיהּ, אַף עַל גַּב דְלָא יָכִיל לְכַוְּונָא לִבָּא וּרְעוּתָא, סִדּוּרָא וְשִׁבְחָא דְמָרֵיהּ אַמַּאי גָרַע, אֶלָּא יְסַדֵּר שִׁבְחֵיהּ דְּמָארֵיהּ, אַף עַל גַּב דְּלָא יָכִיל לְכַוְּונָא, וִיצַלֵּי צְלוֹתֵיהּ. הֲדָא הוּא דִכְתִיב, (תהילים י״ז:א׳) תְּפִלָּה לְדָוִד שִׁמְעָה ה' צֶדֶק הַקְשִׁיבָה רִנָּתִי, שִׁמְעָה ה' צֶדֶק בְּקַדְמִיתָא, בְּגִין דְּאִיהוּ סִדּוּרָא דְּשִׁבְחָא דְמָרֵיהּ. וּלְבָתַר הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְּפִלָּתִי. מַאן דְּיָכִיל לְסַדְּרָא שְׁבָחָא דְמָרִיהּ, וְלָא עָבִיד, עֲלֵיהּ כְּתִיב, (ישעיה ס) גַּם כִּי תַרְבּוּ תְּפִלָּה אֵינֶנִּי שׁוֹמֵעַ יְדֵיכֶם וְגו'.
He replied: ‘That is no reason why the praise of his Master should be omitted. He should pronounce it, even without proper devotion, and then say his prayer. Thus it is written: “A prayer of David. Hear, O Lord, righteousness, listen to my song” (Ps. 17, 1)-first praise and then prayer. Of him who is able to pronounce the praise of his Master and does not do so, it is written: “Yea, when ye make many prayers I will not hear” (Is. 1, 15).’
כְּתִיב, (שמות כ״ט:ל״ט) אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַּבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם. תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם. תָּא חֲזֵי, בְּאִתְעֲרוּתָא דִלְתַתָּא, אִתְעַר הָכִי נָמֵי לְעֵילָא. וּבְאִתְעֲרוּתָא דִלְעֵילָא, הָכִי נָמֵי לְעֵילָא מִנֵּיהּ, עַד דְּמָטֵי אִתְעֲרוּתָא לְאֲתַר דְּבָעְיָא בּוּצִינָא לְאַדְלָקָא וְאַדְלִיק. וּבְאִתְעֲרוּתָא דִתְנָנָא דִלְתַתָּא, אַדְלִיק בּוּצִינָא לְעֵילָא, וְכַד הַאי אַדְלִיק (בוצינין), כֻּלְּהוּ בּוּצִינִין אָחֳרָנִין דָּלְקִין, וּמִתְבָּרְכָאן מִנֵּיהּ כֻּלְּהוּ עָלְמִין. אִשְׁתַּכַּח, דְּאִתְעֲרוּתָא דְקָרְבָּנָא תִּקּוּנָא דְעַלְמָא, וּבִרְכָאן דְּעַלְמִין כֻּלְּהוּ.
It is written: “The one lamb thou shalt offer in the morning, and the second lamb shalt thou offer at even” (Num. 28, 4). Prayers have been ordained to correspond to the daily offerings. Through the impulse from below there is a stirring above, and through the impulse from above there is a stirring higher up still, until the impulse reaches the place where the lamp is to be lit and it is lit. Thus by the impulse of the smoke (of the sacrifice) from below, the lamp is kindled above, and when this is kindled all the other lamps are kindled and all the worlds are blessed from it. Thus the impulse of the sacrifice is the mainstay of the world and the blessing of all worlds.
הָא כֵיצַד, שָׁארֵי תְּנָנָא לְסָלְקָא, אִינוּן דִּיוּקְנִין קַדִּישִׁין דִּמְמַנָּן עַל עַלְמָא אִתְהַנּוּן (ס"א אתתקנן) לְאַתְעָרָא, וּמִתְעָרִין לְדַרְגִּין בְּכִסּוּפָא דִלְעֵילָא, כְּמָא דְאַתְּ אָמֵר, (תהילים ק״ד:כ״א) הַכְּפִירִים שׁוֹאֲגִים לַטָּרֶף וְגו'. אִלֵּין אִתְעָרִין לְדַרְגִּין עִלָּאִין דְּעֲלַיְיהוּ, עַד דְּמָטֵי אִתְעֲרוּתָא, עַד דְּבָעֵי מַלְכָּא לְאִתְחַבְּרָא בְּמַטְרוֹנִיתָא.
When the smoke commences to rise, the holy forms in charge of the world derive satisfaction, and are disposed thereby to stir the grades above them; and so the impulse rises until the King desires to associate with the Matron.
וּבְכִסּוּפָא דִלְתַתָּא, נָבְעִין מַיִין תַּתָּאִין, לְקִבְלָא מַיִין עִלָּאִין, דְּהָא לָא נָבְעִין מַיִין עִלָּאִין, אֶלָּא בְּאִתְעֲרוּתָא דְכִסוּפָא דִלְתַתָּא, וּכְדֵין תִּיאוּבְתָּא אִתְדָּבַּק, וְנָבְעִין מַיִין תַּתָּאִין לָקֳבֵל מַיִין עִלָּאִין, וְעָלְמִין מִתְבָּרְכָאן, וּבוּצִינִין כֻּלְּהוּ דְלִיקָן, וְעִלָּאִין וְתַתָּאִין מִשְׁתַּכְּחֵי בְּבִרְכָאן.
Through the yearning of the lower world the lower waters flow forth to meet the upper waters, for the upper waters do not flow save from the impulse of the desire from below. Thus mutual desire is kindled and the lower waters flow to meet the upper waters, and worlds are blest, and all lamps are kindled, and upper and lower are endowed with blessings.
תָּא חֲזֵי, כֹּהֲנֵי וְלֵיוָאֵי. מִתְעָרֵי לְאִתְחַבְּרָא שְׂמָאלָא בִּימִינָא. אָמַר רִבִּי חִזְקִיָּה, כֹּלָּא הָכִי הוּא וַדַּאי, אֲבָל הָכִי שְׁמַעְנָא, כֹּהֲנֵי וְלֵיוָאֵי, דָּא אִתְעַר שְׂמָאלָא, וְדָא אִתְעַר יְמִינָא, בְּגִין דְּאִתְחַבְּרוּתָא דִּדְכוּרָא לְגַבֵּי נוּקְבָא, לָאו אִיהוּ אֶלָּא בִּשְׂמָאלָא וִימִינָא. כְּמָא דְאַתְּ אָמֵר, (שיר השירים ב׳:ו׳) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי. וּכְדֵין אִתְחַבַּר דְּכַר בְּנוּקְבָא, וְתִיאוּבְתָּא אִשְׁתַּכַּח, וְעַלְמִין מִתְבָּרְכִין, וְעִלָּאֵי וְתַתָּאֵי בְּחֵידוּ.
Observe that the function of the priests and Levites is to unite the Left with the Right. Said R. Hizkiah: ‘That is so, but I have been told that one rouses the Left and the other the Right, because the union of male and female is only brought about by Left and Right, as it says: “O that his left hand were under my head, and his right hand should embrace me” (S. S. 2, 6). Then male and female are united, and there is mutual desire and worlds are blessed and upper and lower rejoice.
וְעַל דָּא, כֹּהֲנֵי וְלֵיוָאֵי, מִתְעָרֵי מִלָּה לְתַתָּא, לְאִתְעָרָא כִּסּוּפָא וַחֲבִיבוּתָא לְעֵילָא, דְּכֹלָּא תַּלְיָא בִּימִינָא וּשְׂמָאלָא. אִשְׁתַּכַּח דְּקָרְבָּנָא יְסוֹדָא דְעָלְמָא, תִּקּוּנָא דְעַלְמָא, חֵידוּ דְעִלָּאִין וְתַתָּאִין. אָמַר רִבִּי יוֹסֵי וַדַּאי שַׁפִּיר קָא אֲמַרְתְּ, וְהָכִי הוּא, וְהָכִי שְׁמַעְנָא מִלָּה, וְאַנְשֵׁינָא לָהּ, וְאֲנָא שְׁמַעְנָא הָא, וְכֹלָּא בְּחַד סַלְקָא.
Hence we see that the sacrifice is the support and the mainstay of the world, and the joy of upper and lower.’ Said R. Jose: ‘You are certainly right, and I had heard this before but had forgotten it. This, too, I have learnt,
הַשְׁתָּא צְלוֹתָא בְּאֲתַר דְּקָרְבָּנָא, וּבְעֵי בַּר נָשׁ לְסַדְּרָא שְׁבָחָא דְמָרֵיהּ כְּדְקָא יְאוּת, וְאִי לָא יְסַדַּר, לָאו צְלוֹתֵיהּ צְלוֹתָא. תָּא חֲזֵי, סִדּוּרָא שְׁלִים דְּשִׁבְחָא דְּקוּדְשָׁא בְּרִיךְ הוּא, מַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת, דִּבְהַאי מִתְעָרִין עִלָּאִין וְתַתָּאִין, וְנַגְדֵי בִּרְכָאן לְכֻלְּהוּ עָלְמִין.
that nowadays prayer takes the place of sacrifice, and a man should fittingly pronounce the praise of his Master, and if not, his prayer is no prayer. The most perfect form of praising God is to unify the Holy Name in the fitting manner, for through this upper and lower are set in motion, and blessings flow to all worlds.’
אָמַר רִבִּי חִזְקִיָּה, לָא אַשְׁרֵי קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּגָלוּתָא בֵּינֵי עַמְמַיָא, אֶלָּא בְּגִין דְּיִתְבָּרְכוּן שְׁאָר עַמִין בְּגִינֵיהוֹן, דְּהָא אִינוּן נָגְדִין בִּרְכָאן מִלְּעֵילָא לְתַתָּא כָּל יוֹמָא.
R. Hizkiah said: ‘God placed Israel in exile among the nations in order that they might be blessed for their sake, for they do bring blessings from heaven to earth every day.’
אֲזְלוּ, עַד דְּהֲווּ אָזְלֵי, חָמוּ חַד חִוְיָא דְּהֲוָה קָמַסְחַר (ואסטר) בְּאָרְחָא. סָטוּ מֵאָרְחָא. אֲתָא בַּר נָשׁ אָחֳרָא לְגַבַּיְיהוּ, קָטִיל לֵיהּ חִוְיָא. אַהֲדָרוּ רֵישַׁיְיהוּ, וְחָמוּ לֵיהּ, לְהַהוּא בַּר נָשׁ דְּמִית. אָמְרוּ, וַדַּאי הַהוּא נָחָשׁ, שְׁלִיחוּתָא דְמָרֵיהּ קָא עָבִיד. בְּרִיךְ רַחֲמָנָא דְּשֵׁזְבִינָנָא.
As they were going along, they saw a snake wriggling on the path, so they turned aside. Another man then came up and the snake killed him. They looked back, and saw him dead, and said: ‘Assuredly, that snake has performed the mission of his master. Blessed be God who has delivered us.’
פָּתַח רִבִּי יוֹסֵי וְאָמַר, יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ. אֵימָתַי הֲוָה דָן נָחָשׁ, בְּיוֹמוֹי דִירָבְעָם, דִּכְתִיב, (מלכים א י״ב:כ״ט) וְאֶת הָאֶחָד נָתַן בְּדָן אַמַּאי אִתְיְיהִיב תַּמָּן עֲלֵי דֶרֶךְ. עַל הַהוּא אֹרַח, דְּיִתְמְנַע (ההוא דרך דסלקין) דְלָא יִסְלְקוּן לִירוּשָׁלַם (ולא יסלקון תמן). וְדָא דָן, הֲוָה לוֹן נָחָשׁ לְיִשְׂרָאֵל עֲלֵי דֶרֶךְ, עֲלֵי דֶרֶךְ וַדַּאי, כְּמָא דְאַתְּ אָמֵר, (מלכים א י״ב:ו׳) וַיִּוָּעַץ הַמֶּלֶךְ וְגו'. שְׁפִיפוֹן עֲלֵי אֹרַח. דְּעָקִיץ לוֹן לְיִשְׂרָאֵל. וְכֹלָּא לָא הֲוָה אֶלָּא עֲלֵי דֶרֶךְ, וַעֲלֵי אוֹרְחָא, לְאִתְמְנָעָא מִיִּשְׂרָאֵל דְּלָא יִסְלְקוּן לִירוּשָׁלַם, לְמֵיחַג חֲגַיְיהוּ, וּלְקָרָבָא קָרְבָּנִין וְעִלַּוָּון, לְמִפְלַח תַּמָּן.
R. Jose thereupon quoted the verse: “Dan shall be a serpent in the way.” ‘This’, he said, ‘was in the days of Jeroboam, who, we are told, placed one of his golden calves in Dan (I Kings 12, 29). He placed it “on the way” in order to prevent the people from going up to Jerusalem; and thus Dan was to them “a serpent by the way”, and also “an adder in the path”, preventing Israel from going up to Jerusalem to celebrate their festivals and to bring sacrifices and worship there.
תָּא חֲזֵי, בְּשַׁעְתָּא דְּמָטוּ בִּרְכָאן לִידָא דְמשֶׁה, לְבָרְכָא לְכֻלְּהוּ שְׁבָטִים, חָמָא לְדָן דְּהֲוָה קָטִיר בְּחִוְיָא, אַהֲדַר קָטַר לֵיהּ בְּאַרְיָא. הֲדָא הוּא דִכְתִיב, (דברים ל״ג:כ״ב) וּלְדָן אָמַר דָּן גּוּר אַרְיֵה יְזַנֵּק מִן הַבָּשָׁן. מַאי טַעְמָא, בְּגִין (דאיהו) דִּיהֵא שֵׁירוּתָא וְסוֹפָא דְּד' דִּגְלִין קָטִיר בִּיהוּדָה דְּאִיהוּ מַלְכָּא, כְּמָא דְאַתְּ אָמֵר, גּוּר אַרְיֵה יְהוּדָה, וְהוּא שֵׁירוּתָא דְּדִגְלִין. וְסוֹפָא דְּדִגְלִין דָּן, דִּכְתִיב דָּן גּוּר אַרְיֵה וְגו', לְמֶהֱוִי שֵׁירוּתָא וְסוֹפָא קָטִיר בְּחַד אֲתַר:
When Moses came to bless the tribes, he saw that Dan was linked to a serpent, and he changed it into a lion, as it says: “And to Dan he said: Dan is a lion’s whelp that leapeth forth from Bashan” (Deut. 33, 22), his object being to connect the beginning and end of the four standards with Judah, who was compared to a lion’s whelp.’
לִישׁוּעָתְךָ קִוִּיתִי ה', רִבִּי חִיָּיא אָמַר, (כדכתיב) כְּמָא דְאַתְּ אָמֵר, (שופטים י״ג:ה׳) וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים. אָמַר (ס"א רבי אחא), וְכִי אַמַּאי קִוִּיתִי וְהָא סָלִיק הֲוָה יַעֲקֹב מֵעַלְמָא בְּהַהוּא זִמְנָא מִכַּמָּה שְׁנִין. אַמַּאי אָמַר דְּאִיהוּ מְחַכֶּה לְהַהוּא יְשׁוּעָה. (ס"א אלא ודאי) אָמַר לֵיהּ וַדַּאי רָזָא דְמִלָּה, כְּדִכְתִיב, (שמות י״ז:י״א) וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל, יִשְׂרָאֵל סְתָם. אוּף הָכָא וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת יִשְׂרָאֵל, יִשְׂרָאֵל סְתָם. בְּגִינֵי כָּךְ אָמַר, לִישׁוּעָתְךָ קִוִּיתִי ה'. אָמַר רִבִּי חִיָּיא. וַדַּאי הָכִי הוּא, וְשַׁפִּיר. זַכָּאָה חוּלְקֵהוֹן דְּצַדִּיקַיָיא, דְּיָדְעֵי לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, לְמִזְכֵּי בָּהּ לְחַיִּין דִּלְעֵילָא. כְּמָא דְאַתְּ אָמֵר, (דברים ל׳:כ׳) כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל הָאֲדָמָה וְגו'.
I WAIT FOR THY SALVATION, O LORD. R. Hiya said: ‘This refers to the time of Samson, of whom it was said: “He shall commence to save Israel from the hand of the Philistines” (Judg. 13, 5).’ R. Aha said: ‘How could Jacob say “I wait”, seeing that by that time he had been dead many years? The truth is, however, that the word “Israel” in the above passage has its esoteric-meaning.’ Said R. Hiya: ‘Assuredly that is so. Happy are the righteous who know how to study the Torah in such a way as to earn by it celestial life.’