Daf 132a (דַּף קל״ב ע״א)

Rabbi Yisa said: If so, why did Moshe die? (אָמַר רַבִּי יֵיסָא: אִי הָכִי מֹשֶׁה אַמַּאי מֵית), for if so, since he did not sin, he should not have died (דְּאִי הָכִי, כֵּיוָן דְּלָא חָב לָא יְמוּת). Why did he die? (וְאַמַּאי יָמוּת). He said to him: Surely he died (אָמַר לֵיהּ: וַדַּאי מֵית), but we are saying that death did not rule over him (אֲבָל לָא שָׁלְטָא בֵיהּ קָאַמְרִינָן), rather he did not die by its hand, and he was not defiled in it (אֶלָּא לָא מֵית עַל יְדוֹי וְלָא אִסְתָּאַב בֵיהּ), and he did not truly die, but was cleaved to the Shekhinta and went to eternal life (וְלָא מֵית וַדַּאי, אֶלָּא אִתְדָּבַּק בִּשְׁכִינְתָּא וְאָזִיל לְחַיֵּי עָלְמָא). And he is called alive (וְהַאי חַי אִקְרֵי), as we have established, as it is written (כְּמָה דְאוֹקִימְנָא דִּכְתִיב): “And Benayahu son of Yehoyada, the son of a living man…” (2 Samuel 23) (וּבְנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חַי וְגו׳). And because of this, whoever engages in Orayta has freedom from all in this world from the dominion of the nations, worshippers of stars and constellations (וְעַל דָּא כָּל מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, חֵירוּ אִית לֵיהּ מִכֹּלָּא בְּעַלְמָא דֵין מִשִּׁעְבּוּדָא דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), and freedom in the World to Come, because judgment will not be demanded of him at all in that world (חֵירוּ בְּעַלְמָא דְאָתֵי, בְּגִין דְּלָא יִתְבְּעוּן מִנֵּיהּ דִּינָא בְּהַהוּא עַלְמָא כְּלָל).

Come and see (תָּא חֲזֵי): in the Orayta, how many supernal hidden secrets are contained (בְּאוֹרַיְתָא כַּמָּה רָזִין עִלָּאִין סְתִימִין אִית בָּהּ), and for this it is written (בְּגִין כָּךְ כְּתִיב): “She is more precious than pearls” (Proverbs 3) (יְקָרָה הִיא מִפְּנִינִים). How many hidden treasures are concealed in it (כַּמָּה גְנִיזִין טְמִירִין אִית בָּהּ), and because of this, when David beheld in the spirit of Chokhmah, and knew how many wonders emerge from the Orayta (וְעַל דָּא כַּד אִסְתַּכַּל דָּוִד בְּרוּחָא דְחָכְמְתָא וְיָדַע כַּמָּה פְּלִיאָן נָפְקִין מֵאוֹרַיְתָא),

He opened and said (פָּתַח וְאָמַר): “Uncover my eyes, that I may behold wonders from Your Torah” (Psalms 119) (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ). Come and see (תָּא חֲזֵי): “And it was before he had finished speaking, and behold, Rivkah came out” (Bereshit 24) (וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יוֹצֵאת). Came out - it should have said came; what is came out? (יוֹצֵאת - בָּאָה מִבָּעֵי לֵיהּ, מַאי יוֹצֵאת). For Kudsha Berikh Hu caused her to go out from among all those people of the city, all of whom were wicked (דְּקוּדְשָׁא בְּרִיךְ הוּא אַפִּיק לָהּ מִכָּל אִינוּן בְּנֵי מָתָא דְּכֻלְּהוּ חַיָּיבִין), and she went out from their category (וְהִיא יוֹצֵאת מִכְּלָלָא דִּלְהוֹן). And she descended to the spring is written with a Heh (וַתֵּרֶד הָעַיְנָה כְּתִיב בְּה״א) - this is a secret, that there she awakened the well of Miryam (רָזָא אִיהוּ דְּאִעָרְעַת תַּמָּן בֵּירָא דְּמִרְיָם), and because of this, it is written “The spring” (הָעַיְנָה) with a Heh, and the waters rose up for her (וּבְגִין כָּךְ כְּתִיב הָעַיְנָה בְּה״א, וּסְלִיקוּ לָהּ מַיָּא).

Another matter: And behold, Rivkah came out - as it is written (דָּבָר אַחֵר: וְהִנֵּה רִבְקָה יוֹצֵאת, כְּמָה דִּכְתִיב): “Women go out to draw water” (Bereshit 24) (יוֹצְאוֹת לִשְׁאוֹב מַיִם). Why does it say go out, and not went, or came? (אַמַּאי יוֹצְאוֹת, וְלֹא הוֹלְכוֹת וְלֹא בָּאוֹת). Rather, because they were hidden all day, and at that moment they went out to draw water (אֶלָּא בְּגִין דִּטְמִירִין הֲווּ כָּל יוֹמָא, וּבְהַהִיא שַׁעְתָּא נָפְקִין לְשָׁאֲבָא מַיָּא), and he held a sign in his hand (וְסִימָנָא נָקִיט בִּידֵיהּ).

Come and see (תָּא חֲזֵי), when the servant reached Ḥaran and found Rivkah (כַּד מָטָא עַבְדָא לְחָרָן וְאַשְׁכַּח לָהּ לְרִבְקָה), it was toward evening, the time of the prayer of Minḥah (לְעֵת עֶרֶב הֲוָה עִידָן צְלוֹתָא דְּמִנְחָה). At that moment, when Yitzḥak came to pray the prayer of Minḥah (בְּהַהִיא שַׁעְתָּא דְּמָטָא יִצְחָק לְצַלָּאָה צְלוֹתָא דְּמִנְחָה), in that moment the servant came to Rivkah (בְּהַהִיא שַׁעְתָּא מָטָא עַבְדָא לְגַבָּהּ דְּרִבְקָה). And in that moment that Yitzḥak came to pray the Minḥah prayer as before (וּבְהַהִיא שַׁעְתָּא דְּמָטָא יִצְחָק לִצְלוֹתָא דְּמִנְחָה כְּמִלְקַדְּמִין), Rivkah came toward him (מָטַאת רִבְקָה לְגַבֵּיהּ), to be found all in its proper place as fitting (לְאִשְׁתַּכָּחָא כֹּלָּא בְּאַתְרֵיהּ דְּאִצְטְרִיךְ כְּדְקָא יְאוּת), and all came in the secret of Chokhmah (וְכֹלָּא מָטָא בְּרָזָא דְחָכְמְתָא). And concerning this, that servant came to the well of water - the secret of what is written (וְעַל דָּא אֲתָא הַהוּא עַבְדָא לִבְאֵר הַמַּיִם רָזָא דִכְתִיב): “A fountain of gardens, a well of living waters, and streams from Levanon” (Song of Songs 4) (מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן), and we have established: all is a secret (וְאוֹקִימְנָא, וְכֹלָּא רָזָא אִיהוּ).

Rabbi Shim‘on was going to Tiverya, and Rabbi Abba was with him (רִבִּי שִׁמְעוֹן הֲוָה אָתֵי לִטְבֶרְיָה, וְהֲוָה עִמֵּיהּ רִבִּי אַבָּא). Rabbi Shim‘on said to Rabbi Abba: Let us go, for we see that a certain man is coming toward us now (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אַבָּא: נִזִיל, דְּהָא אֲנַן חָמֵינָן דְּבַר נָשׁ חַד יִמְטֵי הַשְׁתָּא לְגַבָּן), and new words are in his mouth (וּמִלִּין חַדְתִּין בְּפוּמֵיהּ), and those are words of Orayta (וְאִינוּן מִלִּין דְּאוֹרַיְיתָא). Rabbi Abba said: I know that in every place where the Master goes (אָמַר רִבִּי אַבָּא: הָא יְדַעְנָא דְּבְכָל אֲתַר דְּמַר אָזִיל), Kudsha Berikh Hu sends angels flying with wings to delight in him (קוּדְשָׁא בְּרִיךְ הוּא מְשַׁדֵּר לֵיהּ מַלְאָכִין טָסִין בְּגַדְפִין לְאִשְׁתַּעְשְׁעָא בֵּיהּ). As they were going, Rabbi Shim‘on lifted his eyes and saw a man running and coming (עַד דְּהֲווּ אָזְלֵי, סָלִיק רִבִּי שִׁמְעוֹן עֵינוֹי, וְחָמָא בַּר נָשׁ דְּהֲוָה רָהִיט וְאָזִיל). Rabbi Shim‘on and Rabbi Abba sat down (יָתְבוּ רִבִּי שִׁמְעוֹן וְרִבִּי אַבָּא). When he reached them, Rabbi Shim‘on said to him: Who are you? (כַּד מָטָא גַּבַּיְיהוּ, אָמַר לֵיהּ רִבִּי שִׁמְעוֹן: מַאן אַנְתְּ). He said to him: I am a Jew, and I come from Kapotqiya, and I am going to Bar Yochai, for the friends were appointed in known matters and sent me to him (אָמַר לֵיהּ: יוּדָאִי אֲנָא, וּמִקַּפּוֹטְקִיָּא קָאֲתִינָא, וְאֲנָא אָזִילְנָא אַטִיטְרֵיהּ דְּבַר יוֹחָאי דְּאִתְמַנּוּן חַבְרַיָא בְּמִלִּין יְדִיעָן וְשַׁדְּרוּנִי גַּבֵּיהּ). He said to him: Speak, my son (אָמַר לֵיהּ: אֵימָא בְּרִי). He said to him: Are you Bar Yochai? (אָמַר לֵיהּ: אַנְתְּ בַּר יוֹחָאי). He said to him: I am Bar Yochai (אָמַר לֵיהּ: אֲנָא בַּר יוֹחָאי). He said to him: Behold, it has been established that a man should not interrupt his prayer between himself and the wall, as it is written (אָמַר לֵיהּ: הָא אוֹקִימְנָא דְּלָא יַפְסִיק בַּר נָשׁ בִּצְלוֹתֵיהּ בֵּינֵיהּ לְבֵין כּוֹתְלָא, כְּמָה דִכְתִיב): “And Ḥizqiyahu turned his face to the wall…” (Isaiah 38) (וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וְגו׳). And one who is praying is forbidden to walk within four cubits near him (וּמַאן דְּצַלֵּי, אָסִיר לְמֶעֱבַר אַרְבַּע אַמּוֹת סָמִיךְ לֵיהּ), and it has been established that these four cubits are in every direction except in front of him (וְאוּקְמוּהָ לְהַנֵּי אַרְבַּע אַמּוֹת לְכָל סְטַר בַּר לְקַמֵּיהּ). And it has been established that a man should not pray behind his teacher, etc., and all these matters were appointed (וְאוּקְמוּהָ דְּלָא יִצְלֵי בַּר נָשׁ אֲחוֹרֵי רַבֵּיהּ וְכו׳, וְאִתְמַנּוּן בְּכָל הַנֵּי מִילֵי). He opened and said, “Hear my prayer, Hashem, and give ear to my cry; be not silent to my tears” (פָּתַח וְאָמַר שִׁמְעָה תְפִלָּתִי יְיָ וְשַׁוְעָתִי הַאֲזִינָה אֶל דִּמְעָתִי אַל תֶּחֱרָשׁ). What is the reason it says shim‘ah and not shema‘? (מַאי טַעְמָא שִׁמְעָה וְלָא שְׁמַע) In one place it is written, “Hear, Hashem, and be gracious to me,” etc. (בְּאֲתַר חַד כְּתִיב שְׁמַע יְיָ וְחָנֵּנִי וְגוֹ') [Tehillim 30], and in another place it says shim‘ah (וּבְאֲתַר אָחֳרָא שִׁמְעָה). Rather, in every place-sometimes shema‘ is masculine and sometimes shim‘ah is feminine (אֶלָּא בְּכָל אֲתַר לְזִמְנִין שְׁמַע לִדְכוּרָא וּלְזִמְנִין שִׁמְעָה לְנוּקְבָא). Shim‘ah, as it is said, “Hear, Hashem, righteousness,” etc. (שִׁמְעָה כְּמָה דְאַתְּ אָמֵר שִׁמְעָה יְיָ צֶדֶק וְגוֹ'). Shema‘, as it is said, “Hear, Hashem, and be gracious to me” (שְׁמַע כְּמָה דְאַתְּ אָמֵר שְׁמַע יְיָ וְחָנֵּנִי), and as it is said, “Hear, my son” (וּכְדִכְתִיב שְׁמַע בְּנִי), and “Attend and hear” (וּכְדִכְתִיב הַסְכֵּת וּשְׁמַע). And here, “Hear my prayer, Hashem”-because this is the level that receives all the prayers of the world (וְהָכָא שִׁמְעָה תְפִלָּתִי יְיָ, בְּגִין דְּהַאי (דַּאִיהוּ) דַּרְגָּא דִּמְקַבְּלָא כָּל צְלוֹתִין דְּעָלְמָא). And behold, we have learned that she makes from them a crown and places it upon the head of the Tzaddik, the Life of Worlds, as it is written, “Blessings upon the head of the Tzaddik” (וְהָא תָּנִינָן דְּעַבְדָא מִנַּיְיהוּ עֲטָרָה וְשַׁוֵּי לָהּ בְּרֵישָׁא דְּצַדִּיק חַי עוֹלָמִים דִּכְתִיב, בְּרָכוֹת לְרֹאשׁ צַדִּיק). And for this reason: “Hear my prayer, Hashem” (וְעַל דָּא שִׁמְעָה תְפִלָּתִי יְיָ).

“Hear my prayer, Hashem”-this is the prayer said in whisper (שִׁמְעָה תְפִלָּתִי יְיָ דָּא צְלוֹתָא דִּי בְלַחַשׁ). “And give ear to my cry”-this is the prayer where a person raises his voice in his outcry, as it is said, “And their cry went up to the Elohim” (וְשַׁוְעָתִי הַאֲזִינָה דָּא צְלוֹתָא דְּאָרִים בַּר נָשׁ קָלֵיהּ בְּעַקְתֵּיהּ כְּמָה דְאַתְּ אָמֵר, וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים). And what is “their cry”? Rather, that in his prayer he raises his voice and lifts his eyes above, as it is said, “And he cries unto the mountain” (וּמַהוּ שַׁוְעָתָם, אֶלָּא דְּבִצְלוֹתֵיהּ אָרִים קָלֵיהּ וְזָקִיף עֵינוֹי לְעֵילָא כְּמָה דְאַתְּ אָמֵר וְשׁוֹעַ אֶל הָהָר). And this prayer breaks gates and strikes (Some say. reading: presses) them above with his prayer (וּצְלוֹתָא דָא מְתַבַּר תַּרְעִין וְדָפִיק (ס"א: אוּדְחִיק) לוֹן לְאֲעָלָא צְלוֹתֵיהּ). “Be not silent to my tears”-this is that which ascends before the King, and there is no gate that stands before it, and never are tears turned back in vain (אֶל דִּמְעָתִי אַל תֶּחֱרָשׁ דָּא, אָעִיל קַמֵּי מַלְכָּא וְלֵית תַּרְעָא דְּקָאִים קַמֵּיהּ, וּלְעוֹלָם לָא אַהֲדָרוּ דִּמְעִין בְּרֵיקַנְיָא). And further (תוּ), behold it is written here (הָא כְּתִיב הָכָא), three levels (תְּלַת דַּרְגִּין): prayer (תְּפִלָּה), cry (שַׁוְעָה), tear (דִּמְעָה), corresponding to these three others (לָקוּבֵיל אִלֵּין תְּלַת אָחֳרָנִין): “For I am a Ger with You” (כִּי גֵר אָנֹכִי עִמָּךְ), afterward a sojourner (לְבָתַר תּוֹשָׁב), afterward like all my fathers (לְבָתַר כְּכָל אֲבוֹתָי), the root of the world (עִקְרָא דְעָלְמָא).

Come and see (תָּא חֲזֵי), the prayer of a man is standing (צְלוֹתָא דְבַר נָשׁ מְעוֹמֶד), because there are two types of prayer (בְּגִין דִּתְרֵי צְלוֹתָא נִינְהוּ): one from sitting (חַד מִיוֹשֶּׁב), and one from standing (וְחַד מְעוֹמֶד). And these correspond to two levels (וְאִינוּן חַד לָקֳבֵיל תְּרֵין דַּרְגִּין): Tefillah shel yad (תְּפִלָּה שֶׁל יַד), and Tefillah shel rosh (וּתְפִלָּה שֶׁל רֹאשׁ), regarding day and night, and all is one (לְגַבֵּי יוֹם וָלַיְלָה וְכֹלָּא חַד). So too, here (אוּף הָכָא), prayer from sitting corresponds to Tefillah shel yad (תְּפִלָּה מִיוֹשֶּׁב לְגַבֵּי תְּפִלָּה שֶׁל יַד), to prepare her (לְאַתְקִין לָהּ), like one who prepares the bride (כְּמָה דְאַתְקִין לְכַלָּה), and adorns her to ascend to the chuppah (וְקָשִׁיט לָהּ לְאֲעָלָא לְחוּפָּה). So too (הָכִי נָמֵי), she is adorned (מְקַשְׁטִין לָהּ) with the secret of stirring and her adornments (בְּרָזָא דִּרְתִיכָאָה וּמַשִּׁירְיָיהָא): Yotzer, Meshartim, and “His ministers,” and the Ophanim, and Chayot haKodesh, etc. (יוֹצֵר מְשָׁרְתִים וַאֲשֶׁר מְשָׁרְתָיו וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ וְכוּ').

And because of this (וְעַל דָּא), the prayer from sitting (צְלוֹתָא מְיוּשָּׁב), once it has ascended before the supernal King (כֵיוָן דְעָאֳלַת לְגַבֵּי מַלְכָּא עִלָּאָה), and He comes to receive her (וְאִיהוּ אָתֵי לְקַבְּלָא לָהּ), then we stand before the supernal King (כְּדֵין אֲנַן קָיְימִין קַמֵּי מַלְכָּא עִלָּאָה), for then the masculine level is joined with the feminine (דְּהָא כְּדֵין דְּכוּרָא אִתְחַבַּר בְּנוּקְבָא). And because of this (וּבְגִין כָּךְ), one must not interrupt between Geulah and Tefillah (לָא יַפְסִיק בֵּין גְּאוּלָּה לִתְפִלָּה), for Geulah and Tefillah are two levels (וּגְאֻלָּה וּתְפִלָּה תְּרֵין דַּרְגִּין אִינּוּן), the secret of Tzaddik and Tzedek-Yosef and Rachel (רָזָא דְּצַדִּיק וְצֶדֶק יוֹסֵ״ף וְרָחֵ״ל). And because man stands before the supernal King (וּבְגִין דְּבַר נָשׁ קָאִים קַמֵּי מַלְכָּא עִלָּאָה), he takes four cubits for his prayer (נָטַל אַרְבַּע אַמּוֹת לִצְלוֹתֵיהּ), and they have established it (וְאוּקְמוּהָ), that this is the measure (דִּבְשִׁיעוּרָא) of the form of the One who fashions all (דְּסוּרְטָא דְּיוֹצֵר כֹּלָּא). And anything that comes from the masculine side (וְכָל מַה דְּאָתֵי בְּסִטְרָא דִדְכוּרָא), a man must rise in his standing (בָּעֵי לֵיהּ לְאִינִישׁ לְמֵיקַם בְּקִיּוּמֵיהּ), and stand upright (וְאִזְדַּקַּף), Some say: and he shall be upright (ס״א: וְיַזְדַּקֵּף). In this manner (כְּגַוְונָא דָא), when he bows (כַּד אִיהוּ כֹּרֵעַ), he bows at “Blessed” (כֹּרֵעַ בְּבָרוּךְ), and when he stands upright (וְכַד אִיהוּ זָקִיף), he stands upright at “Hashem” (זָקִיף בַּשֵּׁם), to show the praise of the masculine upon the feminine (בְּגִין לְאַחֲזָאָה שְׁבָחָא דִדְכוּרָא עַל נוּקְבָא). And come and see (וְתָא חֲזֵי), for they established (דְּהָא אוּקְמוּהָ): a man shall not pray behind his teacher (לָא יִצְלֵי בַּר נָשׁ אֲחוֹרֵי רַבֵּיהּ), and it is said, as it is written (וְאִתְּמָר כְּמָה דִכְתִיב), “Hashem your God you shall fear” (אֶת יְיָ אֱלֹהֶיךָ תִּירָא) (Devarim 10). “Et”-to include that he must also fear his teacher (אֶת לְאַכְלָלָא דְּבָעֵי לְמִדְחַל מֵרַבֵּיהּ), as one fears the Shekhinta (כְּמוֹרָא דִשְׁכִינְתָּא), and the awe of the student is toward his teacher (וּדְחִילוּ דְתַלְמִיד רַבֵּיהּ אִיהוּ). Therefore (בְּגִין כָּךְ), at the time of prayer (בְּשַׁעְתָּא דִצְלוֹתָא), he should not place that awe before him (לָא יַשְׁוֵי הַהוּא מוֹרָא לְקַמֵּיהּ), Some say: not during prayer (ד״א: ל״ג לִצְלוֹתָא), but only the awe of Kudsha Berikh Hu alone (אֶלָּא מוֹרָא דְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי), and no other awe (וְלָא מוֹרָא אָחֳרָא).

Come and see (וְתָא חֲזֵי), the Tefillah of Minchah was instituted by Yitzchak (צְלוֹתָא דְמִנְחָה אַתְקִין לֵיהּ יִצְחָק). Indeed, just as Avraham instituted the Tefillah of the morning (וַדַּאי כְּמָה דְאַתְקִין אַבְרָהָם צְלוֹתָא דְצַפְרָא), corresponding to the level to which he was attached (לָקֳבֵל הַהוּא דַרְגָּא דְּאִתְדָּבַּק בֵּיהּ), so too (וְכֵן ד״א: כָּךְ), Yitzchak instituted the Tefillah of Minchah (יִצְחָק אַתְקִין צְלוֹתָא דְמִנְחָה), corresponding to the level to which he was attached (לָקֳבֵל הַהוּא דַרְגָּא דְאִתְדָּבַּק בֵּיהּ). And for this reason (וְעַל דָּא), the Tefillah of Minchah is when the sun begins to descend in its grade toward the western side (צְלוֹתָא דְמִנְחָה מְכִי נָטֵי שִׁמְשָׁא לְנַחֲתָא בְּדַרְגוֹי לִסְטַר מַעֲרָב). For until the sun begins to turn toward the west (דְּהָא עַד לָא נָטָה שִׁמְשָׁא לְצַד מַעֲרָב), it is called day, from the morning until that time (אִקְרֵי יוֹם מִצַּפְרָא עַד הַהוּא זִמְנָא), as it is written, “Chesed of El all the day” (Tehillim 52:3) (דִּכְתִיב, חֶסֶד אֵל כָּל הַיּוֹם). And if you say: until nightfall (וְאִי תֵימָא עַד חֲשֵׁכָה), come and see (תָּא חֲזֵי), as it is written, “Woe unto us! for the day turns, for the shadows of evening stretch” (Yirmeyahu 6:4) (דִּכְתִיב, אוֹי נָא לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב). “For the day turns”-this refers to the Tefillah of the morning (כִּי פָנָה הַיּוֹם לָקֳבֵל צְלוֹתָא דְצַפְרָא), as it is written, “Chesed of El all the day” (דִּכְתִיב, חֶסֶד אֵל כָּל הַיּוֹם). For at that time (דְּהָא כְּדֵין), the sun is toward the east (שִׁמְשָׁא אִיהוּ לִסְטַר מִזְרָח). Once the sun declines and descends westward (כֵּיוָן דְּנָטָה שִׁמְשָׁא וְנָחֲתָא לִסְטַר מַעֲרָב), then it is the time of the Tefillah of Minchah (הָא כְּדֵין אִיהוּ זְמַן צְלוֹתָא דְמִנְחָה), and already the day has turned (וְכְבָר פָּנָה הַיּוֹם), and the shadows of evening have come (וְאָתוּ צִלְלֵי עָרֶב), and the harsh judgment is aroused in the world (וְאִתְעַר דִּינָא קַשְׁיָא בְּעָלְמָא). “And the day turned”-this is the level of Chesed (וּפָנָה הַיּוֹם דְּאִיהוּ דַרְגָּא דְּחֶסֶ״ד), “and the shadows of evening were stretched”-these are the levels of harsh judgment (וְנָטוּ צִלְלֵי עָרֶב דְּאִינוּן דַּרְגָּא דְּדִינָא קַשְׁיָא). And then the Temple was destroyed (וּכְדֵין אִתְחָרַב בֵּי מַקְדְּשָׁא), and the Heichal was consumed (וְאִתּוֹקַד הֵיכָלָא). And for this reason we have learned (וְעַל דָּא תָּנִינָן), that a man should be careful with the Tefillah of Minchah (דִּיהֵא בַר נָשׁ זָהִיר בִּצְלוֹתָא דְמִנְחָה), for it is the time when harsh judgment rests in the world (דְּאִיהוּ זִמְנָא דְדִינָא קַשְׁיָא שַׁרְיָיא בְּעָלְמָא).

Ya'akov instituted the Tefillah of Arvit (יַעֲקֹב אַתְקִין צְלוֹתָא דְעַרְבִית), for he established it and nourished it with everything it required (דְּהָא אִיהוּ אַתְקִין לָהּ וְזָן לָהּ בְּכָל מַה דְּאִצְטְרִיךְ). Indeed (וַדַּאי), the Vav established the Hei (וא״ו אַתְקִין לְה״א), and the Hei is sustained from the Vav (וְה״א אִתְּזָנַת מִן וָא״ו), for she has no light of her own at all (דְּלֵית לָהּ נְהוֹרָא מִגַּרְמָהּ כְּלָל). And because of this (וּבְגִין כָּךְ), the Tefillah of Arvit is optional (תְּפִלַּת עַרְבִית רְשׁוּת), for she is included in the daytime Tefillah (דְּהָא אִתְכְּלִילַת בִּצְלוֹתָא דְיוֹמָא), in order to be illuminated (בְּגִין לְאִתְנַהֲרָא), and now it is not her time (וְהַשְׁתָּא לָאו זִמְנָא אִיהוּ). And we have established (וְאוֹקִימְנָא לָהּ), that the light of the day is not revealed to shine upon her (דְּהָא לָא אִתְגַּלְיָא נְהוֹרָא דִימָמָא דְּיַנְהִיר לָהּ), and she rules in darkness (וְאִיהִי שָׁלְטָא בַּחֲשׁוֹכָא) until the time of midnight (עַד זִמְנָא דְּפַלְגוּת לֵילְיָא), when Kudsha Berikh Hu delights with the Righteous in Gan Eden (דְּאִשְׁתַּעְשַׁע קוּדְשָׁא בְּרִיךְ הוּא עִם צַדִּיקַיָּא בְּגִנְתָא דְעֵדֶן), and then it is the time for a man to delight (וּכְדֵין אִיהוּ זִמְנָא לְאִשְׁתַּעְשְׁעָא בַּר נָשׁ), Some say: and to engage (ס״א: וּלְמִלְעֵי), in Orayta (בְּאוֹרַיְּיתָא), as it is said (כְּמָה דְאִתְּמָר).