Daf 54b (דַּף נ״ד ע״ב)

And on account of this we have learned (וְעַל דָּא תָּנֵינָן), Moshe is destined to recite the song in the time to come (מֹשֶׁה זַמִּין לְמֵימַר שִׁירָתָא לְזִמְנָא דְאָתֵי). What is the reason (מַאי טַעְמָא). Because it is written (Micah 7) “As in the days when you went out from Egypt, I will show him wonders” (בְּגִין דִּכְתִּיב כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת). “I will show him” should have said “I will show you” (אַרְאֶנּוּ אַרְאֶךָ מִבָּעֵי לֵיהּ).

Rather, “I will show him” literally (אֶלָּא אַרְאֶנּוּ מַמָּשׁ), to the one who saw at first, he shall see again a second time (לְמַאן דְּחָמָא בְּקַדְמִיתָא יֶחֱמֵי לֵיהּ תִּנְיָינוּת). And this is “I will show him” (וְדָא הוּא אַרְאֶנּוּ), and it is written (Psalms 50) “I will show him the salvation of God” (וּכְתִיב אַרְאֶנּוּ בִּישַׁע אֱלֹהִים), and “I will let him see My deliverance” (וְאַרְאֵהוּ בִּישׁוּעָתִי). Then it is written (וּכְדֵין): “Then Moshe and the children of Yisrael shall sing this song to Hashem” (Exodus 15) (אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַייָ).

The song of the Matronita to Kudsha Berikh Hu (שִׁירָתָא דְּמַטְרוֹנִיתָא לְקוּדְשָׁא בְּרִיךְ הוּא). We have learned (תָּנֵינָן): every person who says this song each day and has proper intention within it (כָּל בַּר נָשׁ דְּאָמַר שִׁירָתָא דָּא בְּכָל יוֹמָא וּמְכַוֵּון בָּהּ), is worthy to say it in the time to come (זָכֵי לְמֵימְרָא לְזִמְנָא דְאָתֵי). For in it is the world that was (דְּהָא אִית בָּהּ עָלְמָא דְעָבַר), and in it is the world to come (וְאִית בָּהּ עָלְמָא דְאָתֵי), and in it are the bonds of faith (וְאִית בָּהּ קִשְׁרֵי מְהֵימָנוּתָא), and in it are the days of King Messiah (וְאִית בָּהּ יוֹמֵי דְּמַלְכָּא מְשִׁיחָא). Some say: from above all those… (ס״א: אִת לְעֵילָּא כָּל אִינּוּן וְגוֹ') and upon it depend all other praises that are uttered above and below (וְתָלֵי עָלָהּ כָּל אִינּוּן תוּשְׁבְּחָאן אַחֲרָנִין דְּקָאמְרֵי עִלָּאֵי וְתַתָּאֵי). “The song” implies “a song” should have been said (הַשִּׁירָה שִׁיר זֶה מִבָּעֵי לֵיהּ). Rather, “the song” is the praise that the Matronita sings to the King (אֶלָּא שִׁירָתָא דְּקָא מְשַׁבַּחַת מַטְרוֹנִיתָא לְמַלְכָּא). And Moshe from below is saying toward above (וּמֹשֶׁה מִתַּתָּא לְעֵילָּא קָאָמַר), and this has been established (וְהָא אוּקְמוּהָ). “To Hashem” (לַייָ): because the King illuminated His face to her (בְּגִין דְּאַנְהִיר לָהּ מַלְכָּא אַנְפָּהָא). Some say: because the King illuminated His face toward her (ס״א: דְּנְהִיר אַנְפוֹי מַלְכָּא לְקַבְּלָהּ). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): that all those armies which were drawn out (דְּכָל אִינּוּן מְשָׁחִין דַּהֲווֹ נַגְדִּין), the Holy King drew forth to meet her (מָשִׁיךְ מַלְכָּא קַדִּישָׁא לְקַבְּלָהּ). Therefore the Matronita praises Him (בְּגִינֵי כַךְ מְשַׁבְּחָא לֵיהּ מַטְרוֹנִיתָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), if so, why is it written “Moshe and the children of Yisrael” (אִי הָכִי אֲמַאי כְּתִיב מֹשֶׁה וּבְנֵי יִשְׂרָאֵל), when it is the Matronita who ought to be praising (וְהָא מַטְרוֹנִיתָא בָּעְיָא לְשַׁבַּחָא). Rather, blessed is the portion of Moshe and Yisrael (אֶלָּא זַכָּאָה חוּלָקֵיהוֹן דְּמֹשֶׁה וְיִשְׂרָאֵל), that they knew how to praise the King (דְּאִינּוּן הֲווֹ יַדְעִין לְשַׁבַּחָא לְמַלְכָּא), on behalf of the Matronita as is fitting (בְּגִין מַטְרוֹנִיתָא כְּדְקָא יֵאוֹת), because all that strength and might of hers is inherited from the King (בְּגִין דְּכָל הַהוּא חֵילָא וּגְבוּרָה דִּילָהּ יָרְתָא מִן מַלְכָּא).

Rabbi Ḥiyya opened and said (Lamentations 2) “Arise, cry out in the night, at the beginning of the watches” (רִבִּי חִיָּיא פָּתַח וְאָמַר קוּמִי רֹנִּי בַּלַּיְלָה לְרֹאשׁ אַשְׁמוּרוֹת). “Arise, cry out”-this is Kenesset Yisrael (קוּמִי רֹנִּי דָּא כְּנֶסֶת יִשְׂרָאֵל). “In the night”-in exile (בַּלַּיְלָה בְּגָלוּתָא). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): “In the night”-at the time she dominates and awakens (בַּלַּיְלָה בְּזִמְנָא דְּהִיא שַׁלְטָא וּמִתְּעָרָא). “At the head of the watches”-it should have said “at the beginning” (לְרֹאשׁ אַשְׁמוּרוֹת בְּרֹאשׁ מִבָּעֵי לֵיהּ). Rather “at the head,” as it is written (Bereshit 47) “at the head of the bed” (אֶלָּא לְרֹאשׁ כְּמָה דִּכְתִּיב עַל רֹאשׁ הַמִּטָּה), and we established that “head of the bed” is Yesod (וְאוֹקִימְנָא רֹאשׁ הַמִּטָּה דָּא יְסוֹד). So here too “at the head”-this is Yesod, through which the Matronita is blessed (אַף הָכָא לְרֹאשׁ דָּא יְסוֹד דְּמַטְרוֹנִיתָא מִתְבָּרְכָא בֵיהּ). “At the head of the watches”-this is the beginning of Netzach and Hod (רֹאשׁ אַשְׁמוּרוֹת דָּא הוּא רֵישָׁא דְּנֵצַח וְהוֹד).

Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): this is the beginning of the King’s crowns and its completion (דָּא הוּא רִישָׁא דְּכִתְרֵי מַלְכָּא וְסִיּוּמָא). Rabbi Abba said (רִבִּי אַבָּא אָמַר): “at the head of the watches” is written deficient, and this is the beginning, “head of the bed” (לְרֹאשׁ אַשְׁמוּרוֹת כְּתִיב חָסֵר וְדָא הוּא רֵישָׁא רֹאשׁ הַמִּטָּה). And all is said in reference to the supernal holy King (וְכֹלָּא בְּמַלְכָּא קַדִּישָׁא עִלָּאָה אִתְּמַר), and this is “to Hashem” (וְדָא הוּא לַייָ).

Rabbi Yisa said (רִבִּי יֵיסָא אָמַר): “This song to Hashem”-this is the river that issues from Eden (הַשִּׁירָה הַזֹּאת לַייָ דָּא הוּא נַהֲרָא דְּנָפִיק מֵעֵדֶן), from which all anointing and greatness flows, to light the lamps (דְּכָל מִשְׁחָא וּרְבוּ נָפִיק מִנֵּיהּ לְאַדְלְקָא בּוּצִינִין). And from this it is evident that afterward it is written “I shall sing to Hashem”-this is the supernal holy King (וּמַשְׁמַע לְבָתַר דִּכְתִּיב אָשִׁירָה לַייָ דָּא הוּא מַלְכָּא קַדִּישָׁא עִלָּאָה), and therefore it does not say “I shall sing to Him” (וְעַל דָּא לָא כְּתִיב אָשִׁירָה לוֹ). “And they said, saying” (וַיֹּאמְרוּ לֵאמֹר), for generations of generations (לְדָרֵי דָּרִין), in order that it not be forgotten from among them forever (בְּגִין דְּלָא יִתְנְשֵׁי מִנַּיְיהוּ לְעָלְמִין).

For whoever merits this song in this world (דְּכָל מַאן דְּזָכֵי לְהַאי שִׁירָתָא בְּהַאי עָלְמָא), merits it in the world to come (זָכֵי לָהּ בְּעָלְמָא דְאָתֵי), and merits to praise it in the days of King Messiah (וְזָכֵי לְשַׁבַּחָא בָּהּ בְּיוֹמוֹי דְּמַלְכָּא מְשִׁיחָא), in the joy of Kenesset Yisrael with Kudsha Berikh Hu (בְּחֶדְוָותָא דְּכְנֶסֶת יִשְׂרָאֵל בְּקוּדְשָׁא בְּרִיךְ הוּא). As it is written, “saying” (דִּכְתִּיב: לֵאמֹר), to say at that time (לֵאמֹר בְּהַהוּא זִמְנָא), to say in the Holy Land (לֵאמֹר בְּאַרְעָא קַדִּישָׁא), at the time that Yisrael dwell in the land (בְּזִמְנָא דְּשָׁרוּ יִשְׂרָאֵל בְּאַרְעָא), to say in exile (לֵאמֹר בְּגָלוּתָא), to say in their redemption (לֵאמֹר בְּפוּרְקָנָא דִּילְהוֹן דְּיִשְׂרָאֵל), to say in the world to come (לֵאמֹר לְעָלְמָא דְאָתֵי). “I shall sing to Hashem”-it should have said “we shall sing” (אָשִׁירָה לַייָ נָשִׁיר מִבָּעֵי לֵיהּ). What is “I shall sing”? (מַאי אָשִׁירָה). Rather, because they wished to praise the praise of the Matronita (אֶלָּא בְּגִין דַּהֲווֹ מְשַׁבְּחָן תּוּשַׁבְּחְתָּא דְּמַטְרוֹנִיתָא). To Hashem (לַייָ): this is the supernal Holy King (דָּא מַלְכָּא קַדִּישָׁא). “For He has triumphed gloriously” (Exodus 15) (כִּי גָּאֹה גָּאָה): for He rose and was crowned with His crown (דְּסָלִיק וְאִתְעַטַּר בְּעִטְּרוֹי), to pour out blessings and strengths and mighty deeds (לְאַפָּקָא בִּרְכָּאן וְחֵילִין וּגְבוּרָאן), to elevate all (לְאַסָּקָא בְּכֹלָּא).

“For He has triumphed gloriously” (כִּי גָּאֹה גָּאָה): He triumphed in this world (גָּאָה בְּהַאי עָלְמָא), He triumphed in the world to come (גָּאָה בְּעָלְמָא דְאָתֵי). “For He has triumphed” at that time (כִּי גָּאָה בְּהַהוּא זִמְנָא), He triumphed, because He is crowned with His crown in complete joy (גָּאָה בְּגִין דְּיִתְעַטַּר בְּעִטְּרוֹי בְּחֶדְוָותָא שְׁלֵימוּתָא). “The horse and his rider He cast into the sea” (Exodus 15) (סוּס וְרֹכְבוֹ רָמָה בַּיָּם): the dominion below and the dominion above that were grasped in them (שׁוּלְטָנוּתָא דִּלְתַּתָּא וְשׁוּלְטָנוּתָא דִּלְעֵילָּא דַּאֲחִידָן בְּהוּ) were delivered into that great sea (אִתְמְסָרוּ בְּהַהוּא יַמָּא רַבָּא), and a great dominion was aroused to execute vengeance upon them (וְשֻׁלְטָנוּתָא רַבָּא לְמֶעְבַּד בְּהוּ נוּקְמִין).

And we have learned (וְתָנֵינָן): Kudsha Berikh Hu does not execute judgment below until He judges their dominions above (לָא עָבִיד קוּדְשָׁא בְּרִיךְ הוּא דִּינָא לְתַּתָּא עַד דְּיַעֲבֵיד בִּשׁוּלְטָנֵיהוֹן לְעֵילָּא), as it is written (Isaiah 24) “Hashem will punish the host of the high ones on high, and the kings of the earth upon the earth” (הֲדָא הוּא דִּכְתִּיב יִפְקֹד ייָ עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה).