Daf 133a (דַּף קל״ג ע״א)

Come and see (תָּא חֲזֵי), David came and said these three times of prayer, as it is written (דָּוִד אֲתָא וְאָמַר אִלֵּין תְּלַת זִמְנִין דִּצְלוֹתֵי דִּכְתִיב), “Evening and morning and noon” (Tehillim 55:18) (עֶרֶב וָבֹקֶר וְצָהֳרָיִם), behold-three (הָא תְּלָתָא). Yet he prayed only two of them (וְאִיהוּ לָא צַלֵּי אֶלָּא תְּרֵי מִנַּיְיהוּ), as it is written: “I will meditate and moan” (דִּכְתִיב אָשִׂיחָה וְאֶהֱמֶה), and no more (וְלָא יַתִּיר). This is the morning prayer (דָּא לִצְלוֹתָא דְצַפְרָא), and this is the Minchah prayer (וְדָא לִצְלוֹתָא דְמִנְחָה). Therefore, “I will meditate and moan” is precise (בְּגִין כָּךְ אָשִׂיחָה וְאֶהֱמֶה דַיְיקָא): in the morning, which is a time of great Chesed (בְּצַפְרָא דְּאִיהוּ שַׁעְתָּא דְּחֶסֶד), he relates to Him with Chesed through meditation (סַגֵּי לֵיהּ בְּחֶסֶד בְּאָשִׂיחָה), and in Minchah, which is a time of harsh judgment (וּבְמִנְחָה דְּהוּא שַׁעְתָּא דְדִינָא קַשְׁיָא), it requires moaning (בָּעֵי הֲמָיָיה), and for this: “and I will moan” (וּבְגִין כָּךְ וְאֶהֱמֶה). And afterward, when night falls (וּלְבָתַר כַּד אִתְפְּלִיג לֵילְיָא), he would rise with songs and praises as fitting (הֲוָה קָם בְּשִׁירִין וְתוּשְׁבְּחָן כְּדְקָא יָאוֹת), as it is written, “And at night His song is with me” (Tehillim 42:9) (דִּכְתִיב, וּבַלַּיְלָה שִׁירֹה עִמִּי), and it has already been said (וְהָא אִתְּמָר).

Rabbi Shim'on arose and they went (קָם רַבִּי שִׁמְעוֹן וְאֲזְלוּ). That man went with him until Tiberias (אֲזַל הַהוּא בַר נָשׁ בַּהֲדֵיהּ עַד טְבֶרְיָה). While they were going (עַד דְּהֲווּ אָזְלוּ), Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן), come and see (תָּא חֲזֵי): the prayers were established corresponding to the Tamid offerings (תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְנוּם), by the Rabbis of the Men of the Great Assembly (רַבָּנָן דְּאַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה), because we find two stated, as it is written (בְּגִין דְּאַשְׁכְּחָן תְּרֵי דִּכְתִיב), “The one lamb you shall offer in the morning, and the second lamb you shall offer between the evenings” (Bamidbar 28:4) (אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם). And they are offered at these two times of day (וְאִינוּן מִתְקָרְבִין בְּהַנֵּי תְּרֵי זִמְנֵי דְּיוֹמָא), which are times for prayer (דְּאִינוּן זִמְנִין לִצְלוֹתָא). That man said (אָמַר הַהוּא גַבְרָא): behold, originally the Avot established these prayers (הָא בְּקַדְמִיתָא אָבוֹת תִּקְּנוּם לְהַנִּי צְלוֹתֵי), and what Avraham and Yitzchak instituted is the essence (וּמַה דְּאַתְקִינוּ אַבְרָהָם וְיִצְחָק הוּא עִקָּרָא), and what Ya'akov instituted, which is the praise of the Avot (וּמַה דְּאַתְקִין יַעֲקֹב דְּאִיהוּ שְׁבָחָא דְּאֲבָהָן), why is it optional and not essential like these? (אַמַּאי אִיהוּ רְשׁוּת וְלָא עִקָּרָא כְּהַנֵּי).

Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן): behold, it has been said. But come and see (אֲבָל תָּא חֲזֵי): these two times of the two prayers (הַנִּי תְּרֵי זִמְנֵי דִּתְרֵי צְלוֹתֵי), they are only to unite with Ya'akov through them (לָאו אִינוּן אֶלָּא לְחַבְּרָא לְיַעֲקֹב בְּעַדְבֵיהּ). Once this one and that one are united (כֵּיוָן דְּאִתְחַבָּרוּ דָּא בְּדָא), we do not need more (אֲנַן לָא צְרִיכִין יַתִּיר). For once the woman is given between the two arms (דְּכֵיוָן דְּאִתְיְהִיבַת אִתְּתָא בֵּין תְּרֵין דְּרוֹעִין), and she is joined to the body (וְאִתְחַבָּרַת בְּגוּפָא), she does not need more (לָא אִצְטְרִיךְ יַתִּיר). And for this reason (וְעַל דָּא), we must arouse the two arms (אֲנַן בָּעִינָן לְאִתְעָרָא תְּרֵין דְּרוֹעִין), in order that she may be given between them (בְּגִין דְּאִתְיְהִיבַת בֵּינַיְיהוּ). Since she is between them (כֵּיוָן דְּאִיהִי בֵּינַיְיהוּ)-the body and the woman are from their words (גוּפָא וְאִתְּתָא מִלַּיְיהוּ), whispered and not to be declared aloud (בִּלְחִישׁוּ דְּלָא לְאַדְכָּרָא). And because of this (וּבְגִין כָּךְ), Ya'akov ministers on high, we have learned (יַעֲקֹב מְשַׁמֵּשׁ בַּמָּרוֹם תַּנִּינָן). What is “on high”? As it is said (מַאי בַּמָּרוֹם כְּמָה דְאַתְּ אָמֵר), “And You are exalted forever, Hashem” (Tehillim 92:9) (וְאַתָּה מָרוֹם לְעוֹלָם יְיָ). And all of this is a secret for those who know judgment (וְכֹלָּא אִיהוּ רָזָא לְיָדְעֵי מִדִּין). Rabbi Abba and that Yehuda came and kissed his hands (אָתוּ רִבִּי אַבָּא וְהַהוּא יוּדָאָי וּנְשַׁקוּ יְדוֹי). Rabbi Abba said (אָמַר רִבִּי אַבָּא): until this day I had not stood in this matter, except now (עַד יוֹמָא דֵין לָא קָאִימְנָא בְּמִלָּה דָא בַּר הַשְּׁתָּא). Happy is my portion, that I merited to hear this from him (זַכָּאָה חוּלָקִי דְּזָכִּינָא לְמִשְׁמַע לֵיהּ). “And Yitzchak brought her into the tent of Sarah his mother” (Bereishit 24:67) (וַיְבִיאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ). Rabbi Yose said (אָמַר רַבִּי יוֹסֵי): this verse is difficult (הַאי קְרָא קַשְׁיָא). “The tent”? It should have said: “into the tent of Sarah his mother” (הָאֹהֱלָה לְאֹהֶל שָׂרָה אִמּוֹ מִבָּעֵי לֵיהּ). What is “the tent”? (מַאי הָאֹהֱלָה) This teaches that the Shekhinta returned there (דַּאֲהַדְּרַת תַּמָּן שְׁכִינְתָּא), because as long as Sarah was alive in the world (בְּגִין דְּכָל זִמְנָא דְשָׂרָה קָיְימָא בְּעָלְמָא), the Shekhinta did not depart from her (שְׁכִינְתָּא לָא אַעֲדֵי מִינָהּ). And the lamp was burning from Erev Shabbat to Erev Shabbat (וּשְׁרַגָּא הֲוָה דְלִיקַת מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), and it shone throughout all the days of the week (וְהֲוָה נָהִיר כָּל אִינוּן יוֹמֵי דְשַׁבָּתָא). After she died, that lamp was extinguished (בָּתַר דְּמִיתַת, כָּבְתָה הַהִיא שְׁרַגָּא). When Rivkah came (כֵּיוָן דְּאָתַת רִבְקָה), the Shekhinta returned (אֲהַדָּרַת שְׁכִינְתָּא), and the lamp was lit (וּשְׁרַגָּא אַדְלִיקַת). “Sarah his mother”-for she resembled Sarah in all her deeds (שָׂרָה אִמּוֹ, דְּדַמְיָא לְשָׂרָה בְּכָל עוֹבָדָהָא).

Rabbi Yehuda said (רִבִּי יְהוּדָה אָמַר): just as the likeness of Yitzchak was as the likeness of Avraham (כְּמָה דְּדִיוּקְנֵיהּ דְּיִצְחָק הֲוָה כְּדִיוּקְנֵיהּ דְּאַבְרָהָם), and whoever saw Yitzchak said: “This is Avraham” (וְכָל מַאן דְּחָמֵי לְיִצְחָק אָמַר דָּא אַבְרָהָם), “Indeed, Avraham begot Yitzchak” (Bereishit 25:19) (וַוַּדַּאי אַבְרָהָם הוֹלִיד אֶת יִצְחָק). So too, Rivkah-her likeness was exactly the likeness of Sarah (הָכִי נָמֵי רִבְקָה דִּיוּקְּנָהּ מַמָּשׁ הֲוַת דִּיוּקְנָא דְשָׂרָה), and because of this: “Sarah his mother”-indeed (וּבְגִין כָּךְ שָׂרָה אִמּוֹ וַדַּאי).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): it is so in everything (בְּכֹלָּא הָכִי הוּא), but come and see (אֲבָל תָּא חֲזֵי): this is a secret-that even though Sarah had died (רָזָא אִיהוּ דְּאַף עַל גַּב דְּשָׂרָה מִיתַת), her image did not depart from the house (דִּיוּקְנָה לָא אַעֲדֵי מִן בֵּיתָא), and it was not seen there from the day of her death until Rivkah came (וְלָא אִתְחֲזֵי תַּמָּן מִיּוֹמָא דְּמִיתַת עַד דְּאֲתַת רִבְקָה). Once Rivkah entered (כֵּיוָן דְּעָאֳלַת רִבְקָה), the image of Sarah was seen (אִתְחֲזִיאַת דִּיוּקְנָא דְשָׂרָה), as it is written, “And Yitzchak brought her into the tent…” (דִּכְתִיב, וַיְבִיאֶהָ יִצְחָק הָאֹהֱלָה וְגו'). Immediately “Sarah his mother” appeared there (מִיָּד שָׂרָה אִמּוֹ אִתְחֲזִיאַת תַּמָּן), and she was not seen only by Yitzchak when he entered there (וְלָא הֲוָה חָמֵי לָהּ בַּר יִצְחָק בִּלְחוֹדוֹי כַּד אָעִיל תַּמָּן), and for this it is written: “And Yitzchak was comforted after his mother” (Bereishit 24:67) (וְעַל דָּא וַיְנָחֶם יִצְחָק אַחֲרֵי אִמּוֹ). Some say: what is “after his mother”? After (her return) (ס״א: מַאי אַחֲרֵי אִמּוֹ - אַחֲרֵי), for his mother was seen and restored in the house (דְּאִמּוֹ אִתְחֲזִיאַת וְאִזְדַּמְּנָא בְּבֵיתָא), and for this reason it does not say “after the death of his mother,” but rather “after his mother” (וְעַל דָּא לָא כְּתִיב אַחֲרֵי מִיתַת אִמּוֹ אֶלָּא אַחֲרֵי אִמּוֹ).

Rabbi Shim'on said (רִבִּי שִׁמְעוֹן אָמַר), what is different that it is written about Yitzchak: “And he took Rivkah, and she became his wife, and he loved her”? (Bereishit 24:67) (מַאי שְׁנָא דִכְתִיב בֵּיהּ בְּיִצְחָק: וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ). Since it already said, “and she became his wife,” do I not already know that he loved her? (כֵיוָן דְּאָמַר: וַתְּהִי לוֹ לְאִשָּׁה - לָא יְדַעְנָא דְּהוּא רָחִים לָהּ) For all men of the world love their wives (דְּהָא כָּל בְּנֵי עַלְמָא רַחֲמֵי לִנְשַׁיְיהוּ). What is different about Yitzchak, that it says of him: “and he loved her”? (מַאי שְׁנָא בְּיִצְחָק דִּכְתִיב בֵּיהּ: וַיֶּאֱהָבֶהָ) Rather, certainly, the arousal of love from the male toward the female is only from the left side (אֶלָּא וַדַּאי אִתְעֲרוּתָא דִרְחִימוּ דִדְכוּרָא לְגַבֵּי אִתְּתָא לָאו אִיהוּ אֶלָּא שְׂמָאלָא), as it is written, “His left hand is under my head” (Shir haShirim 2:6) (דִּכְתִיב: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי). And darkness and night are one and the same (וְחֲשׁוֹךְ וְלַיְלָה כְּחַד אִינוּן), and the left is the constant arousal of love toward the female (וּשְׂמָאלָא אִתְעַר רְחִימוּ תָּדִיר לְגַבֵּי נוּקְבָא), and it holds to her (וְאָחִיד בָּהּ). And because of this, even though Avraham loved Sarah (וְעַל דָּא אַף עַל גַּב דְּאַבְרָהָם (ס״א: הֲוָה רָחִים לָהּ לְשָׂרָה), it is not written of him, “and he loved her” (לָא כְּתִיב בֵּיהּ: וַיֶּאֱהָבֶהָ), only regarding Yitzchak (אֶלָּא בְּיִצְחָק). And if you say, “And Ya'akov loved Rachel” (Bereishit 29:18) (וְאִי תֵימָא: וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל), that was the aspect of Yitzchak acting within him (סִטְרָא דְּיִצְחָק דְּהֲוָה בֵּיהּ קָעֳבִיד לֵיהּ).

Come and see (תָּא חֲזֵי), Avraham, when he saw Sarah (אַבְרָהָם כַּד חָמָא לְשָׂרָה (ס״א: לְרִבְקָה), would embrace her and no more (הֲוָה מְחַבֵּק לָהּ וְלָא יַתִּיר). But Yitzchak, who was her husband (אֲבָל יִצְחָק דְּאִיהוּ בַּעֲלָהּ), held her and placed his arm beneath her head (אָחִיד בָּהּ וְשַׁוֵּי דְּרוֹעֵיהּ תַּחוֹת רֵישָׁהּ), as it is written, “His left hand under my head, and his right hand embraces me” (Shir haShirim 2:6) (דִּכְתִיב: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי). Afterwards, Ya'akov came (לְבָתַר אֲתָא יַעֲקֹב), served the bed (וְשִׁמֵּשׁ עַרְסָא), and begot twelve tribes-all properly (וְאוֹלִיד תְּרֵיסַר שְׁבָטִין, כֹּלָּא כְּדְקָא יָאוּת).