Daf 46a (דַּף מ״ו ע״א)

And at the mouth of Moshe they accepted them (וְעַל פּוּמָא דְּמֹשֶׁה קַבִּילוּ לוֹן). And this is what the Scripture says: “Go, descend, for your people has corrupted” (Exodus 32) (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ), “They have quickly turned aside from the path which I commanded them” (סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם). It is written “you commanded them” (צִוִּיתָם כְּתִיב). “And the Children of Yisrael went up armed from the land of Egypt” (וַחֲמוּשִׁים עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם) one of five went up (חַד מֵחֲמִשָּׁה הֲווֹ). And Rabbi Yosi says: five from Yisrael and one among them (וְר׳ יוֹסֵי אוֹמֵר: חֲמִשָּׁה מִיִּשְׂרָאֵל, וְחַד מִנַּיְיהוּ). Rabbi Yehudah says: “And armed,” one out of fifty (רִבִּי יְהוּדָה אוֹמֵר: וַחֲמוּשִׁים, אֶחָד מֵחֲמִשִּׁים).

Rabbi Shimon said: Because of that Jubilee (Bereishit 51b) that arose with them from Egypt (אָמַר רַבִּי שִׁמְעוֹן: בְּגִין דְּהַהוּא יוֹבְלָא סָלִיק לוֹן מִמִּצְרַיִם), therefore “and the Children of Yisrael went up armed from Egypt” (בְּגִין כָּךְ: וַחֲמוּשִׁים עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם). And if not, they would not have gone up (וְאִי לָאו, לָא סְלִיקוּ), and because of that they were delayed fifty days to receive the Orayta (וְעַל דָּא אִתְעַכְּבוּ חַמְשִׁין יוֹמִין לְקַבְּלָא אוֹרַיְּיתָא). And from that place the Orayta went forth and was given (וּמֵהַהוּא אֲתַר נַפְקַת אוֹרַיְּיתָא, וְאִתְיְהִיבַת), and because of that vachamushim is written defective (וְעַל דָּא וַחֲמוּשִׁים חָסֵר) because of this the Children of Yisrael went up from Egypt (דִּבְגִין דָּא עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם).

“And Moshe took the bones of Yosef...” (Exodus 13) (וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף וגו׳). Why did he himself raise them? (אֲמַאי סָלִיק גַּרְמוֹי)? Rather, because he was the first to descend to the exile (אֶלָּא: בְּגִין דְּהֲוָה רֵישָׁא לְנַחְתָּא לְגָלוּתָא). And furthermore, he was the sign of the redemption (וְלֹא עוֹד, אֶלָּא דְּאִיהוּ סִימָנָא דִּגְאוּלָה הֲוָה לֵיהּ), and had commanded Yisrael concerning this (וְאוּמֵי לְהוּ לְיִשְׂרָאֵל עַל דָּא). This is what is written: “For he had surely adjured the Children of Yisrael” (כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל), and this has already been explained (וְהָא אִתְּמַר).

Blessed is the portion of Moshe (זַכָּאָה חוּלָקָא דְּמֹשֶׁה), for while Yisrael were engaged in requesting wealth from the Egyptians (דְּיִשְׂרָאֵל הֲווֹ עַסְקֵי לְמִשְׁאָל מָמוֹנָא מִמִּצְרָאֵי), Moshe was engaged with the bones of Yosef (וּמֹשֶׁה הֲוָה עָסִיק בְּאוּמָאָה דְּיוֹסֵף). And some say: his coffin was in the Nile (וְאִית דְּאַמְרֵי: אֲרוֹנָא בְּנִילוּס הֲוָה), and by the holy name it rose (וּבִשְׁמָא קַדִּישָׁא סָלִיק לֵיהּ). And Moshe also said: Yosef, the time of Yisrael’s redemption has arrived (וְעוֹד אָמַר מֹשֶׁה: יוֹסֵף, הִגִּיעַ זְמַן פּוּרְקָנָא דְּיִשְׂרָאֵל), and he said “Rise, ox!” and it rose (וְאָמַר: עֲלֵה שׁוֹר, וְסָלִיק). And some say: it was among the kings of Egypt, and from there it rose (וְאִית דְּאַמְרֵי: בֵּין מַלְכֵי מִצְרָאֵי הֲוָה, וּמִתַּמָּן סָלִיק; ס״א לֵיהּ). And some say: because they did not want it to be used for idolatry, they threw it into the Nile (וְאִית דְּאַמְרֵי: בְּגִין דְּלָא יַעַבְדוּן לֵיהּ עֲבוֹדָה זָרָה, שָׁווֹ בְּנִילוּס), and Serach daughter of Asher showed it to Moshe (וְסֶרַח בַּת אָשֵׁר חַוְיָאת לֵיהּ לְמֹשֶׁה). “And Hashem went before them by day...” (Exodus 13) (וַיי׳ הֹלֵךְ לִפְנֵיהֶם יוֹמָם).p5-82

Rabbi Yosi opened: (Psalms 22) “For the leader, on the hind of the dawn, a psalm of David” (רִבִּי יוֹסֵי פָּתַח: לַמְנַצֵּחַ עַל אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד). How beloved is the Orayta before Kudsha Berikh Hu (כַּמָּה חֲבִיבָא אוֹרַיְּיתָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), that whoever toils in the Orayta is beloved above and below (דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְּיתָא, רָחִים הוּא לְעֵילָּא, רָחִים הוּא לְתַתָּא), Kudsha Berikh Hu listens to his words (קוּדְשָׁא בְּרִיךְ הוּא אָצִית לֵיהּ לְמִלוּלוֹי), and does not abandon him in this world, nor in the World to Come (לָא שָׁבִיק לֵיהּ בְּהַאי עָלְמָא וְלָא שָׁבִיק לֵיהּ בְּעָלְמָא דְּאָתֵי).

And Orayta must be spoken in it by day and by night (וְאוֹרַיְּיתָא בָּעֵי לְמִלְעֵי בָּהּ בִּימָמָא וּבְלֵילְיָא), as it is written (דִּכְתִּיב): “And you shall meditate upon it day and night” (Joshua 1) (וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). And it is written: “If not for My covenant day and night…” (Jeremiah 33) (אִם לֹא בְּרִיתִי יוֹמָם וָלַיְלָה וְגו׳). It makes sense by day-why also by night? (תִּינַח בִּימָמָא, בְּלֵילְיָא אֲמַאי) In order that he may be constantly near the Holy Name in wholeness (בְּגִין דִּיְהֵא שְׁכִיחַ לְגַבֵּי שְׁמָא קַדִּישָׁא שְׁלִים). Just as there is no day without night (כְּמָה דְּלֵית יוֹמָם בְּלָא לֵילְיָא), and it is not whole except this with that (וְלָאו אִיהוּ שְׁלִים אֶלָּא דָּא עִם דָּא), so too Orayta must be found with a person by day and by night (כַּךְ בָּעֵי אוֹרַיְּיתָא לְאִשְׁתַּכְּחָא עִמֵּיהּ דְּבַר נָשׁ יוֹמָא וְלֵילְיָא), to be wholeness with a person day and night (לְמֶהֱוֵי שְׁלֵימוּתָא לְגַבֵּי דְּבַר נָשׁ יוֹמָם וָלַיְלָה).

And it has already been stated (וְהָא אִתְּמַר): that the essence of night begins from midnight and onward (דְּעִקָּרָא דְּלֵילְיָא מִפַלְגוּתָא וְאִילָךְ). And even though the first half is part of the general night (וְאַף עַל גַּב דְּפָלְגוּ קַדְמִיתָא בִּכְלָלָא דְּלֵילְיָא הוּא), still at midnight Kudsha Berikh Hu enters into the Garden of Eden (אֲבָל בְּפַלְגוּת לֵילְיָא קוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָּא דְּעֵדֶן), to delight with the Righteous (לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא), and then one must arise to engage in Orayta (וּכְדֵין בָּעֵי לֵיהּ לְבַר נָשׁ לְמֵיקָם וּלְמִלְעֵי בְּאוֹרַיְּיתָא). And it has already been stated (וְהָא אִתְּמַר): that Kudsha Berikh Hu and all the Righteous in the Garden of Eden listen to his voice (דְּקוּדְשָׁא בְּרִיךְ הוּא וְכָל צַדִּיקַיָּא דִּבְגִנְתָּא דְּעֵדֶן כֻּלְּהוּ צַיְּיתִין לְקָלֵּיהּ), This is what is written (הֲדָא הוּא דִכְתִיב) “She who sits in the gardens-friends listen to your voice-let me hear it” (Song of Songs 8) (הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי). And it has been established (וְהָא אוּקְמוּהָ): “She who sits in the gardens”-this is Knesset Yisrael (הַיּוֹשֶׁבֶת בַּגַּנִּים: דָּא כְּנֶסֶת יִשְׂרָאֵל), who praises Kudsha Berikh Hu (דְּאִיהִי מְשַׁבַּחַת לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) with the praise of Orayta at night (בִּשְׁבָחָא דְּאוֹרַיְּיתָא בְּלֵילְיָא).

Blessed is the portion (זַכָּאָה חוּלָקֵיהּ) of he who joins her to praise Kudsha Berikh Hu with the praise of Orayta (מַאן דְּאִשְׁתַּתַּף בַּהֲדָהּ לְשַׁבַּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בִּשְׁבָחָא דְּאוֹרַיְּיתָא). And when morning comes (וְכַד אָתֵי צַפְרָא), Knesset Yisrael comes and delights in Kudsha Berikh Hu (כְּנֶסֶת יִשְׂרָאֵל אַתְיָא וּמִשְׁתַּעְשַׁעָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), and He extends toward her the staff of Chesed (וְאוֹשִׁיט לָהּ לְגַבָּהּ שַׁרְבִיטָא דְּחֶסֶד). And she does not rise alone (וְלָא עַלָּה בִּלְחוֹדָהָא), but rises along with all those who join with her (אֶלָּא עַלָּה וְעַל אִינּוּן דְּמִשְׁתַּתְּפִין בַּהֲדָהּ). And it has been said: “By day Hashem commands His lovingkindness, and at night...” (Psalms 42) (יוֹמָם יְצַוֶּה יְיָ׳ חַסְדּוֹ וּבַלַּיְלָה וְגו׳). And therefore she is called Ayelet haShachar (וְעַל דָּא אַיֶּלֶת הַשַּׁחַר אִקְרֵי). And Rabbi Shimon said (וְאָמַר רַבִּי שִׁמְעוֹן), at the time when the dawn desires to shine (בְּשַׁעֲתָא דְּבָעֵי לְאִתְנַהֲרָא צַפְרָא), the light darkens and grows dim (אִתְחֲשַׁךְ וְאִתְקַדַּר נְהוֹרָא), and gloom is found (וְקַדְרוּתָא אִשְׁתְּכַח). Then the woman joins with her husband (כְּדֵין אִתְחַבְּרַת אִתְּתָא בְּבַעְלָהּ), for we have learned: a woman converses with her husband, to speak with him (דְּתָנֵינָן: אִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ, לְמִשְׁתָּעֵי בַּהֲדֵיהּ), and she enters his palace (וְעָאַלַת לְהֵיכְלֵיהּ). Afterward, when the sun seeks to rise (לְבָתַר כַּד בָּעֵי שִׁמְשָׁא לְמֵיעַל), it becomes bright and the night departs (אִתְנְהִיר וְאָתַת לֵילְיָא, וְנָטִיל לֵיהּ). Then all the gates are closed (כְּדֵין כָּל תַּרְעִין סְתִימִין), and the donkeys bray (וְחַמְרִין נַעֲרִין), and the dogs bark (וְכַלְבִּין נַבְחִין). When midnight comes (כַּד אִתְפְּלַג לֵילְיָא), the King begins to rise to recite (שָׁאֲרִי מַלְכָּא לְמִקְרֵי לְמֵיקָם), and the Matronita to sing (וּמַטְרוֹנִיתָא לְזַמְּרָא). And the King comes and knocks at the gate of the palace (וְאָתֵי מַלְכָּא וְאָקִישׁ לְתַרְעָא דְּהֵיכְלָא), and says: “Open to Me, My sister, My beloved...” (Song of Songs 5) (פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי וְגו׳). And then He delights in the souls of the Righteous (וּכְדֵין מִשְׁתַּעֲשַׁע בְּנִשְׁמַתְּהוֹן דְּצַדִּיקַיָּא).

Blessed is the portion of the one who awakens at that time with matters of Orayta (זַכָּאָה חוּלָקֵיהּ דְּהַהוּא דְּאִתְּעַר הַהוּא זִמְנָא בְּמִלֵּי דְּאוֹרַיְּיתָא). For this reason, all those of the palace of the Matronita must arise at that time (בְּגִין דָּא: כָּל אִינּוּן דִּבְנֵי הֵיכְלָא דְּמַטְרוֹנִיתָא, כֻּלְּהוּ בַּעְיָין לְמֵיקָם בְּהַהוּא זִמְנָא), to praise the King (לְשַׁבַּחָא לְמַלְכָּא), and they all praise before Him (וְכֻּלְּהוּ מְשַׁבְּחָן קָמֵיהּ). And the praise that rises from this world (וּשְׁבָחָא דְּסָלִיק מֵהַאי עָלְמָא) that which is distant-is what is most pleasing to Kudsha Berikh Hu (דָּא דְּאִיהוּ רָחִיק-דָּא נִיחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא מִכֹּלָּא). When night departs and dawn comes (כַּד אִסְתְּלִיק לֵילְיָא וְאָתֵי צַפְרָא), Some say: and it grows dark (נ״א: וְאִתְחַשֵׁךְ), and it becomes dim (וְאִתְקַדַּר), then the King and the Matronita are joined in secret in joy (כְּדֵין מַלְכָּא וּמַטְרוֹנִיתָא בְּרָזָא בְּחֶדְוָה), and He gives her a gift-and to all the children of her palace (וְיָהִיב לָהּ מַתְּנָן, וּלְכָל בְּנֵי הֵיכְלָהּ). Blessed is the portion of the one who is counted among them (זַכָּאָה חוּלָקֵיהּ מַאן דְּאִיהוּ בְּמִנְיָנָא).