Daf 269a (דַּף רס״ט ע״א)

And Moshe the faithful prophet was not so (וּמֹשֶׁה נְבִיאָה מְהֵימָנָא לָאו הָכִי), for he beheld in a shining mirror (דְּהוּא הֲוָה מִסְתָּכַּל בְּאַסְפָּקְלַרְיָא דְּנַהֲרָא), and he stood in his existence (וְקָאִים בְּקִיּוּמֵיהּ). And not only this (וְלֹא עוֹד), but he lifted his head to gaze (אֶלָּא דְּהֲוָה זָקִיף רֵישָׁא לְאִסְתַּכְּלָא), like one who says to his companion (כְּמַאן דְּאָמַר לְחַבְרֵיהּ), “Lift up your head, and let your face look into my face, so that you may know words” (זָקוֹף רֵישָׁךְ, וְיִסְתַּכְּלוּן אַנְפָּךְ בְּאַנְפִּי [בְּאַנְפָּאי], בְּגִין דְּתִנְדַּע מִלֵּי). So too Moshe (כַּךְ מֹשֶׁה), “face to face” (פָּנִים אֶל פָּנִים), he lifted his head without fear (זָקִיף רֵישָׁא, בְּלָא דְּחִילוּ), his face uplifted and gazing into the radiance of the supernal splendor (אַנְפּוֹי זַקְפָאן וּמִסְתְּכַּל בְּזִיו יְקָרָא עִלָּאָה). And his mind and his face were not changed (וְלָא אִשְׁתַּנֵי דַּעְתּוֹי וְאַנְפּוֹי), as the other prophets, who when they were prophesying (כִּשְׁאַר נְבִיאִין, דְּכַד הֲווֹ [מִתְנַבְּאָן])-Some say: seeking to gaze (ס״א בְּעָאן לְאִסְתַּכְּלָא)-they went out from their domain and from their consciousness (נַפְקָא מֵרְשׁוּתַיְיהוּ וּמִדַּעֲתַּיְיהוּ), and the radiance of their faces was changed (וְאִשְׁתַּנֵי זִיו אַנְפַּיְיהוּ), and they knew nothing of this world (וְלָא הֲווֹ יַדְעֵי מֵהַאי עָלְמָא כְּלוּם).

But Moshe was not so (וּמֹשֶׁה לָאו הָכִי), for Moshe beheld truly in that supernal degree (דְּמֹשֶׁה בְּהַהוּא דַּרְגָּא עִלָּאָה מַמָּשׁ הֲוָה מִסְתָּכַּל), and he did not depart from his domain or from his consciousness (וְלָא נָפַק מֵרְשׁוּתֵיהּ וּמִן דַּעְתֵּיהּ). For at the time that he beheld the radiance of the supernal splendor (דְּהָא בְּשַׁעֲתָא דְּהֲוָה מִסְתַּכַּל בְּזִיו יְקָרָא עִלָּאָה), immediately he returned to the camp (מִיַּד וְשָׁב אֶל הַמַּחֲנֶה), to speak with them of all that they required (לְמַלְּלָא עִמְּהוֹן בְּכָל מַה דְּאִצְטְרִיכָאן). And his mind was settled within him as before, and more (וְדַעְתּוֹי מִתְיַשְּׁבָא בֵּיהּ כְּקַדְמִיתָא, וְיַתִּיר). And this is “and he returned to the camp” (וְדָא הוּא וְשָׁב אֶל הַמַּחֲנֶה). “And his servant Yehoshua bin Nun, a youth” (וּמְשָׁרַתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר), surely he was drawing sustenance from within the Tent (וַדַּאי דְּהֲוָה יָנִיק מִתּוֹךְ הָאֹהֶל), and was learning to gaze in the spirit of holiness (אוֹלִיף לְאִסְתַּכְּלָא בְּרוּחַ קוּדְשָׁא), as you say (כְּמָה דְאַתְּ אָמֵר), “And the youth Shmuel was serving Hashem” (1 Samuel 3) (וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת יְיָ).

Come and see (תָּא חֲזֵי), all the time that Yehoshua was with Moshe (כָּל זִמְנָא דְּהֲוָה יְהוֹשֻׁעַ לְגַבֵּי דְּמֹשֶׁה), he was learning and nursing from within the Tent (הֲוָה אוֹלִיף וְאָנִיק מִתּוֹךְ הָאוֹהֶל), and was not afraid (וְלָא דָּחִיל). After he separated from Moshe (בָּתַר דְּאִתְפְּרַשׁ מִמֹּשֶׁה), and was alone (וַהֲוָה בִּלְחוֹדוֹי), what is written? (מַה כְּתִיב) “And Yehoshua fell upon his face to the earth and prostrated” (Joshua 5) (וַיִּפּוֹל יְהוֹשֻׁעַ עַל פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ), for he was not able to gaze (דְּלָא הֲוָה יָכִיל לְאִסְתַּכָּל). And this was only from one messenger (וְהַאי מֵחַד שְׁלִיחָא), how much more so from another place! (כָּל שֶׁכֵּן מֵאֲתָר אַחֲרָא).

It is like a man to whom the King entrusted vessels of gold and precious stones (לְבַר נָשׁ, דְּאַפְקִיד מַלְכָּא גַּבֵּיהּ מָאנֵי דְּהָב וְאַבְנֵי יְקָר). As long as he was found with him (כָּל זִמְנָא דְּמִשְׁתַּכַּח גַּבֵּיהּ), the servant of his house held them and looked at them (שַׁמָּשָׁא דְּבֵיתֵיהּ, אָחִיד בְּהוּ וְאִסְתְּכַּל בְּהוּ). But once that man went up from the world (כֵּיוָן דְּסָלִיק הַהוּא בַּר נָשׁ מֵעָלְמָא), the King left nothing with the servant (לָא שָׁבִיק מַלְכָּא לְגַבֵּי שַׁמָּשָׁא כְּלוּם), and He took His deposit from him (וְאָחִיד פִּקְדּוֹנָא דִּילֵיהּ). That servant said (אָמַר הַהוּא שַׁמָּשָׁא), “Woe that I have lost it!” (וַוי דְּאָבָדִית). “In the days of my Master, all these were in my hand” (בְּיוֹמוֹי דְּמָארִי, כָּל אִלֵּין הֲווֹ בִּידִי).

So Yehoshua, in the days of Moshe (כַּךְ יְהוֹשֻׁעַ, בְּיוֹמוֹי דְּמֹשֶׁה), would draw sustenance every day from within the Tent (הֲוָה יָנִיק בְּכָל יוֹמָא מִתּוֹךְ הָאֹהֶל), and was not afraid (וְלָא דָּחִיל). After he died (בָּתַר דְּשָׁכִיב), Yehoshua fell upon his face (וַיִּפּוֹל יְהוֹשֻׁעַ עַל פָּנָיו). And I, because I am found among you (וַאֲנָא בְּגִין דַּאֲנָא שְׁכִיחַ בְּגַּוַויְיכוּ), will gaze upon matters of the Orayta (אֶסְתָּכַּל בְּמִלֵּי דְּאוֹרַיְּיתָא), and I shall not be afraid (וְלָא אֱהֵא דָּחִיל). After I am separated from you (בָּתַר דְּאֶתְפְּרַשׁ מִנַּיְיכוּ), I will not be able to gaze alone (וְלָא אִיכוּל לְאִסְתַּכְּלָא בִּלְחוֹדָאי). Again he opened and said (תּוּ פָּתַח וְאָמַר), “And you shall teach them diligently to your children, and you shall speak of them, etc.” (Deuteronomy 6) (וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם וְגוֹ׳). As you say (כְּמָה דְאַתְּ אָמֵר), “Your arrows are sharp” (Psalms 45) (חִצֶּיךָ שְׁנוּנִים). For a man must sharpen words of the Orayta for his son (דְּבָעֵי בַּר נָשׁ לְחַדְּדָא מִלֵּי דְּאוֹרַיְּיתָא לִבְרֵיהּ), like a sword that is sharpened on both sides (כְּחַרְבָּא דְּאִיהוּ שִׁנָּנָא בִּתְרֵי סִטְרוֹי), so that sharpness and joy of the Orayta may enter him (בְּגִין דְּיֵיעוּל לֵיהּ חִדוּדָא וְחֶדְוָה בְּאוֹרַיְּיתָא), and his heart will not be found in foolishness (וְלָא יִשְׁתְּכַּח לִבֵּיהּ בְּטִפְּשׁוּתָא). “And you shall speak of them” (וְדִבַּרְתָּ בָּם), all the words of the Orayta (כָּל מִלִּין דְּאוֹרַיְּיתָא), each and every one has its own path (כָּל חַד וְחַד אוֹרְחָא לֵיהּ בִּלְחוֹדוֹי). “And you shall speak of them” (וְדִבַּרְתָּ בָּם) - it should have said “and you shall speak” (וּתְדַבֵּר מִבָּעֵי לֵיהּ).

Rather, a man must lead himself by them (אֶלָּא בָּעֵי בַּר נָשׁ לְאַנְהָגָא גַּרְמֵיהּ בְּהוּ), and conduct himself by them (וּלְאִתְנַהֲגָא גַּרְמֵיהּ), not turning aside to the right or to the left (דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא). “When you sit in your house” (Deuteronomy 6) (בְּשִׁבְתְּךָ בְּבֵיתֶךָ), to lead himself in his house in an upright way and in a way of proper order (לְאַנְהָגָא גַּרְמֵיהּ בְּבֵיתֵיהּ בְּאֹרַח מֵישָׁר וּבְאֹרַח תִּקּוּנָא), so that the members of his household learn from him to conduct themselves with him in gentleness and joy (דְּיִלְפוּן מִנֵּיהּ בְּנֵי בֵּיתֵיהּ לְאַנְהָגָא גַּרְמֵיהּ עִמְּהוֹן בְּנַחַת וּבְחֵידוּ), and he should not cast excessive fear upon the members of his household (וְלָא יָטִיל דְּחִילוּ בִּבְנֵי בֵּיתֵיהּ יַתִּיר), and all his deeds in his house should be in a way of proper order (וְכָל עוֹבָדוֹי בְּבֵיתֵיהּ בְּאֹרַח תִּקּוּנָא). “And when you walk on the way” (Deuteronomy 6) (וּבְלֶכְתְּךָ בַדֶּרֶךְ), to lead in the words of the Orayta (לְאַנְהָגָא בְּמִלֵּי דְּאוֹרַיְּיתָא), and to order himself in them as is fitting (וּלְתַקְּנָא גַּרְמֵיהּ בְּהוּ כְּמָה דְּאִצְטְרִיךְ), and to guide himself in the ways of the Orayta (וּלְדַבְּרָא גַּרְמֵיהּ בְּאוֹרְחוֹי דְּאוֹרַיְּיתָא).

And what is that? (וּמַאי אִיהוּ) Just as Ya'akov did: for a gift, for battle, and for prayer (כְּמָה דְּיַעֲקֹב: לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא). And prayer must be to pray to his Master (וּצְלוֹתָא בָּעֵי לְצַלָּאָה לְמָארֵיהּ), and higher than them are the words of the Orayta (וְעֵילָּא מִנְּהוֹן מִלֵּי דְּאוֹרַיְּיתָא). “And when you lie down” (Deuteronomy 6) (וּבְשָׁכְבְּךָ), to direct himself in fear of his Master (לְדַבְּרָא גַּרְמֵיהּ בִּדְחִילוּ דְּמָארֵיהּ), in holiness (בִּקְדוּשָּׁה), in humility (בַּעֲנָוָה), so that he not be found insolent before his Master (דְּלָא יִשְׁתְּכַח חָצִיף לָקֳבְלֵיהּ דְּמָארֵיהּ). “And when you rise up” (Deuteronomy 6) (וּבְקוּמֶךָ), to give praises to his Master (לְמֵיהַב תּוּשְׁבְּחָן לְמָארֵיהּ), Who has returned his soul to him (דְּאָתִיב נִשְׁמָתֵיהּ). For behold, with many obligations he is found before his Master (דְּהָא בְּכַמָּה חִיּוּבִין אִשְׁתְּכַח קַמֵּי מָארֵיהּ), and Kudsha Berikh Hu did kindness with him (וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד עִמֵּיהּ חֶסֶד), and returned it to his body (וְאָתִיב לָהּ לְגוּפֵיהּ). “And you shall bind them as a sign upon your hand” (Deuteronomy 6) (וּקְשַׁרְתָּם לְאוֹת עַל יָדְכָה).

This has been established: concerning the weak hand (הָא אוּקְמוּהָ, עַל יַד כֵּהָה), and this is the left side (וְדָא הוּא שְׂמָאלָא). In the Book of Aggadah [Narrative] it is said (וּבְסִפְרָא דְּאַגַּדְתָּא אָמַר): “Upon the hand of Koh [Thus]” (עַל יַד כֹּ״ה). As it is said: “So shall your seed be” (Bereshit 15) (כֹּ״ה יִהְיֶה זַרְעֶךָ). “So shall your seed be” (Bereshit 15) (כֹּ״ה יִהְיֶה זַרְעֶךָ). And the friends who dwell in the South (וְחַבְרַיָּיא יַתְבֵי דָּרוֹמָא) have established it in their mystery (אוֹקְמוּהָ בְּרָזָא דִּלְהוֹן), four compartments of the Tefillin in this manner (אַרְבַּע בָּתֵּי דִּתְפִלִּין כְּהַאי גַּוְונָא). Some say: in another manner (נ״א בִּגְוָנָא אַחֲרָא). “Sanctify to Me every firstborn” (קַדֶּשׁ לִי כָל בְּכוֹר סְתָם), corresponding to the supernal Keter of all (לָקֳבֵל כִּתְרָא עִלָּאָה דְּכֹלָּא). “And it shall be when Hashem shall bring you” (וְהָיָה כִּי יְבִיאֲךָ), corresponding to Chokhmah (לָקֳבֵל חָכְמָה). “Hear O Yisrael” and “And you shall love” (שְׁמַע יִשְׂרָאֵל וְאָהַבְתָּ), corresponding to Binah (לָקֳבֵל בִּינָה). “And it shall be” (וְהָיָה), corresponding to Chesed (לָקֳבֵל חֶסֶד). Afterwards, all of them are crowned upon the left arm (לְבָתַר כְּלִילָן כֻּלְּהוּ בִּדְרוֹעָא שְׂמָאלָא), which is called strength (דְּאִקְרֵי עֹז). And it is written (וּכְתִיב), “And with the arm of His strength” (Isaiah 62) (וּבִזְרוֹעַ עֵזוֹ). And there is no strength but the Torah (וְאֵין עֹז, אֶלָּא תּוֹרָה). And there is no strength but the Tefillin (וְאֵין עֹז, אֶלָּא תְּפִלִּין).