Daf 260b (דַּף ר״ס ע״ב)

After a man finishes prayer with his will, and stands in counsel before his Master (בָּתַר דִּמְסַיֵּים צְלוֹתָא בִּרְעוּ [וְקָאֵים בְּעֵיטָא] קַמֵּי מָארֵיהּ), behold, this has already been established (הָא אוּקְמוּהָ): that he must deliver his soul with the will of the heart to that place where it is needed (דְּבָעֵי לְמִימְסַר נַפְשֵׁיהּ בִּרְעוּתָא דְּלִבָּא, לְהַהוּא אֲתָר דְּאִצְטְרִיךְ). And how many counsels a man has in everything (וְכַמָּה עֵיטִין אִית לֵיהּ לְבַר נָשׁ בְּכֹלָּא). And at the time when the prayer stands (וּבְשַׁעֲתָא דִּצְלוֹתָא קַיְימָא). Some say: when it is finished (ס״א: סָיֵימָא). All those words that a man brought forth from his mouth in that prayer rise upward (כָּל אִינּוּן מִלִּין דְּאַפִּיק בַּר נָשׁ מִפּוּמֵיהּ בְּהַהִיא צְלוֹתָא, כֻּלְּהוּ סַלְּקִין לְעֵילָּא). And they split the firmaments and heavens (וּבָקְעִין אֲוִירִין וּרְקִיעִין), until they reach that place they reach, and are crowned upon the head of the King, and He makes from them a crown (עַד דְּמָטוּ לְהַהוּא אֲתָר דְּמָטוּ וּמִתְעַטְּרוּ בְּרֵישָׁא דְּמַלְכָּא, וְעָבִיד מִנַּיְיהוּ עֲטָרָה). And behold, the friends have already established (וְהָא אוֹקְמוּהָ חַבְרַיָּיא): The prayer that a man prays before Kudsha Berikh Hu, he must intend that it be a prayer of supplication (צְלוֹתָא דְּבָעֵי בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא, לְכַוְּונָא דִּיהֵא צְלוֹתָא תַּחֲנוּנִים). From where do we learn this (מְנָלָן)? From Moshe, as it is written: “And I besought Hashem” (Deuteronomy 3) (מִמֹּשֶׁה, דִּכְתִיב וָאֶתְחַנַּן אֶל יְיָ). This is a prayer from above (דָּא אִיהוּ צְלוֹתָא מֵעַלְיָא).

Come and see (תָּא חֲזֵי): Whoever stands in prayer must direct his feet (מַאן דְּקָאִים בִּצְלוֹתָא, בָּעֵי לְכַוְּונָא רַגְלוֹי, וְאוֹקְמוּהָ). And he must cover his head, like one who stands before the King (וּבָעֵי לְחַפְּיָא רֵישֵׁיהּ, כְּמַאן דְּקָאִים קַמֵּי מַלְכָּא). And he must cover his eyes (וּבָעֵי לְמִכְסְיָיה [לְמִכְסַיָּא])-Some say: to blind them (ס״א: לְאַסְתַּמָּא)-in order that he not gaze at the Shekhinta (עֵינוֹי, בְּגִין דְּלָא יִסְתָּכַּל בִּשְׁכִינְתָּא). And in the Book of Rav Hamnuna Sava it is said (וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא אָמַר): Whoever opens his eyes during prayer, or does not lower his eyes to the ground, the Angel of Death comes before him (מַאן דְּפָקַח עֵינוֹי בְּשַׁעֲתָא דִּצְלוֹתָא, אוֹ דְּלָא מָאִיךְ עֵינוֹי בְּאַרְעָא, אַקְדִּים עָלֵיהּ מַלְאַךְ הַמָּוֶת). And when his soul departs, he will not gaze upon the radiance of the Shekhinta, and he will not die with the kiss (וְכַד תִּיפּוּק נַפְשֵׁיהּ, לָא יִסְתָּכַּל בִּנְהִירוּ דִּשְׁכִינְתָּא, וְלָא יָמוּת בִּנְשִׁיקָה). Whoever disgraces the Shekhinta is disgraced at the time he needs Her (מַאן דִּמְזַלְזֵל בִּשְׁכִינְתָּא, מִתְּזַלְזֵּל הוּא בְּהַהוּא שַׁעֲתָא דְּאִצְטְרִיךְ בֵּיהּ). This is what is written: “For those who honor Me I will honor, and those who despise Me shall be lightly esteemed” (1 Samuel 2) (הֲדָא הוּא דִכְתִיב, כִּי מְכַבְּדַי אֲכַבֵּד וּבוֹזַי יֵקָלּוּ). This is the one who gazes upon the Shekhinta during the time he prays (הַאי מַאן דְּאִסְתָּכַּל בִּשְׁכִינְתָּא, בְּשַׁעֲתָא דְּאִיהוּ מְצַלֵּי). And how could he gaze upon the Shekhinta (וְהֵיךְ יָכִיל לְאִסְתַּכְּלָא בִּשְׁכִינְתָּא)? Rather, it is to know that surely the Shekhinta stands before him (אֶלָּא לִינְדַע דְּוַדַּאי שְׁכִינְתָּא קַיְּימָא קַמֵּיהּ). This is what is written: “And Hezekiah turned his face to the wall” (Isaiah 38) (הֲדָא הוּא דִכְתִיב, וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר). For there the Shekhinta dwells (דְּתַמָּן שָׁארֵי שְׁכִינְתָּא). Therefore, there must not be any separation between him and the wall (בְּגִין כָּךְ לָא בַּעְיָא לְמֶהֱוֵי חוֹצֵץ בֵּינוֹ וּבֵין הַקִּיר). And behold, this has been established (וְאוֹקְמוּהָ). Whoever stands in prayer must first arrange the praise of his Master (מַאן דְּקָאִים בִּצְלוֹתָא, בָּעֵי לְסַדְּרָא שְׁבָחָא דְּמָארֵיהּ בְּקַדְמִיתָא), and afterwards request his petitions (וּלְבָתַר יִתְבַּע בָּעוּתֵיהּ). For Moshe said thus at the beginning: “You have begun…” (Deuteronomy 3) (דְּהָא מֹשֶׁה הָכִי אָמַר בְּקַדְמִיתָא, אַתָּה הַחִלּוֹתָ וְגוֹ׳). And at the end: “Let me pass over…” (Deuteronomy 3) (וּלְבַסּוֹף אֶעְבְּרָה וְגוֹ׳).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): Why here is it written “Adonai” at the beginning, in Alef-Dalet-Nun-Yod (מַאי שְׁנָא הָכָא דִּכְתִּיב אֲדֹנָ״י בְּקַדְמִיתָא, בְּאָלֶ״ף דָּלֶ״ת נוּ״ן יוֹ״ד), and afterwards YHVH, but we read it Elohim (וּלְבַסּוֹף יְיָ, וְקָרֵינָן אֱלֹהִי״ם)? Rather, the order is thus: from below to above (אֶלָּא סִדּוּרָא הָכִי הוּא מִתַּתָּא לְעֵילָּא), to include the attribute of day in the night, and the attribute of night in the day, and to join all together as one, as is fitting (וּלְאַכְלְלָא מִדַּת יוֹם בַּלַּיְלָה, וּמִדַּת לַיְלָה בַּיוֹם, וּלְזַוְּוגָא כֹּלָּא כַּחֲדָא כַּדְּקָא יָאוּת). “You have begun to show Your servant” (Deuteronomy 3) (אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ). What is the service here (מַאי שֵׁירוּתָא הָכָא)?

Rather, Moshe was surely the service of the world, bringing it to completeness in all things (אֶלָּא וַדַּאי מֹשֶׁה שֵׁירוּתָא הֲוָה בְּעָלְמָא, לְמֶהֱוֵי שְׁלִים בְּכֹלָּא). And should you say that Ya‘akov was complete (וְאִי תֵּימָא יַעֲקֹב שְׁלִים הֲוָה), the Tree was completed below in the likeness of that which is above (וְאִילָנָא אִשְׁתְּלִים לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא). This is indeed so (הָכִי הוּא וַדַּאי). But what Moshe possessed, no other person possessed (אֲבָל מַה דְּהֲוָה לְמֹשֶׁה, לָא הֲוָה לְבַּר נָשׁ אַחֲרָא). For he was crowned with a greater completeness (דְּהָא אִתְעֲטָּר בִּשְׁלִימוּ יַתִּיר), through many thousands and myriads of Yisrael (בְּכַמָּה אֶלֶף וְרִבְּבָן מִיִּשְׂרָאֵל), through the Orayta (בְּאוֹרַיְיתָא), through the Mishkan (בְּמַשְׁכְּנָא), through the Kohanim (בְּכֹהֲנִין), through the Levi’im (בְּלֵיוָאֵי), through the twelve tribes (בִּתְרֵיסַר שְׁבָטִין), through the great appointed officials over them (רַבְרְבִין מְמָנָן עָלַיְיהוּ), and through the seventy Sanhedrin (בְּשִׁבְעִין סַנְהֶדְרִין). He was completed in a whole body (הוּא אִשְׁתְּלִים בְּגוּפָא שְׁלִים): Aharon on the right (אַהֲרֹן לִימִינָא), Nachshon on the left (נַחְשׁוֹן לִשְׂמָאלָא), and he between them (הוּא בֵּינַיְיהוּ). Therefore, “Your greatness” refers to Aharon, who is on the right (בְּגִין כַּךְ אֶת גָּדְלְךָ, מִימִינָא, דָּא אַהֲרֹן). “And Your strong hand” refers to Nachshon, who is on the left (וְאֶת יָדְךָ הַחֲזָקָה, מִשְּׂמָאלָא, דָּא נַחְשׁוֹן). This has already been stated (וְהָא אִתְּמַר).

Therefore, Moshe was the servant in the world (בְּגִין כָּךְ מֹשֶׁה שֵׁירוּתָא בְּעָלְמָא הֲוָה). And if you say: Who was the completion (וְאִי תֵּימָא מַאן הֲוָה סִיּוּמָא)? Since Moshe was the servant (דְּהָא מֹשֶׁה שֵׁירוּתָא הֲוָה). The completion is the King Mashiach (סִיּוּמָא מַלְכָּא מְשִׁיחָא הוּא). For then perfection will be found in the world, such as was never in generations and generations (דְּהָא כְּדֵין יִשְׁתְּכַּח שְׁלִימוּ בְּעָלְמָא, מַה דְּלָא הֲוָה כֵּן לְדָרֵי דָּרִין). At that time perfection will be found above and below, and all the worlds will be in one Zivug (בְּהַהוּא זִמְנָא יִשְׁתְּכַּח שְׁלִימוּ לְעֵילָּא וְתַתָּא, וְיֵהוֹן עָלְמִין כֻּלְּהוּ בְּזִוּוּגָא חַד). Then it is written: “On that day Hashem shall be one and His name one” (Zechariah 14) (כְּדֵין כְּתִיב, בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד). “And Hashem said to me: ‘It is too much for you, do not continue…’” (Deuteronomy 3) (וַיֹּאמֶר יְיָ אֵלַי רַב לָךְ אַל תּוֹסֶף וְגוֹ׳).

Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא): Kudsha Berikh Hu said to Moshe (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): Moshe, “It is too much for you”-for you have been joined with the Shekhinta; from here and onward, do not add (מֹשֶׁה, רַב לָךְ דְּאִזְדַּוְּוגַת בִּשְׁכִינְתָּא, מִכָּאן וּלְהָלְאָה אַל תּוֹסֶף).

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר): “It is too much for you”-the radiance of the sun that was with you (רַב לָךְ בִּנְהִירוּ דְּשִׁמְשָׁא דְּהֲוָה גַּבָּךְ). “Do not add”-for the time of the moon has come, and the moon cannot shine until the sun is gathered (אַל תּוֹסֶף, דְּהָא זִמְנָא דְּסִיהֲרָא מָטָא, וְסִיהֲרָא לָא יָכִיל לְאַנְהָרָא, עַד דְּיִתְכְּנִישׁ שִׁמְשָׁא). “But command Joshua, and strengthen him and encourage him” (Deuteronomy 3) (אֲבָל וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ). You, who are the sun, must shine to the moon (אַנְתְּ דְּהוּא שִׁמְשָׁא, בָּעֵי לְאַנְהָרָא לְסִיהֲרָא). And behold, it has been said (וְהָא אִתְּמַר). “But you who cleave to Hashem your God…” (Deuteronomy 4) (וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם וְגוֹ׳). Rabbi Yosei said (רִבִּי יוֹסֵי אָמַר): “Happy is the people that is in such a case…” (Psalms 144) (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְגוֹ׳). Fortunate is the people whom Kudsha Berikh Hu chose from all nations of idol worshippers, and raised them to cleave to Him, and blessed them with His blessing, with the blessing of His Name (זַכָּאָה עַמָּא, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּחַר בְּהוּ מִכָּל עַמִּין עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וְסָלִיק לוֹן לְעַדְבֵיהּ, וּבָרִיךְ לוֹן בְּבִרְכָתָא דִּילֵיהּ, בְּבִרְכָתָא דִּשְׁמֵיהּ). This is what is written: “For they are the seed blessed of Hashem” (Isaiah 61) (הֲדָא הוּא דִכְתִיב, כִּי הֵם זֶרַע בֵּרַךְ יְיָ), truly blessed of Hashem (בֵּרַךְ יְיָ מַמָּשׁ).