Daf 58a (דַּף נ״ח ע״א)

Rabbi Chiyya said (אָמַר רִבִּי חִיָּיא): We have learned (תָּנִינָן) that at the time Kudsha Berikh Hu gave the Orayta to Yisrael (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב אוֹרַיְּיתָא לְיִשְׂרָאֵל), light went forth from that No‘am (נָפַק נְהוֹרָא מֵהַהוּא נֹעַם), and Kudsha Berikh Hu was crowned with it (וְאִתְעַטַּר בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא). And from that No‘am radiated the brightness of all worlds (וּמֵהַהוּא נֹעַם אַבְהִיקוּ זִיוָון דְּכֻלְּהוּ עָלְמִין), all firmaments (דְּכֻלְּהוּ רְקִיעִין), and all crowns (דְּכֻלְּהוּ כִּתְרִין). Concerning that moment it is written (עַל הַהִיא שַׁעֲתָא כְּתִיב): (Shir haShirim 3) “Go out and see, O daughters of Zion, the King Shlomo…” (צְאֵנָה וּרְאֵינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה וְגוֹ'). And at the time when the Mikdash was built (וְהַהִיא שַׁעֲתָא דְּאִתְּבְּנֵי מַקְדְּשָׁא), Kudsha Berikh Hu was crowned with that crown (אִתְעַטַּר קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא עֲטָרָה), and sat upon His Throne (וְיָתִיב בְּכוּרְסְיָא דִּילֵיהּ), and was crowned with His crowns (וְאִתְעַטַּר בַּעֲטְרוֹי). And from the time that the Temple was destroyed (וּמֵהַהוּא זִמְנָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא), Kudsha Berikh Hu has not been crowned with His crowns (לָא אִתְעַטַּר קוּדְשָׁא בְּרִיךְ הוּא בַּעֲטְרוֹי), and that No‘am has been sealed and hidden (וְהַהוּא נֹעַם אִתְטַמַּר וְאִתְגַּנֵּיז).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): At the time that Moshe entered into the cloud (בְּשַׁעֲתָא דְּעָאל מֹשֶׁה בְּגוֹ עֲנָנָא), as it is written (כְּמָה דִּכְתִּיב) (Shemot 24) “And Moshe came into the midst of the cloud” (וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן), like a man going into a place of wind (כְּבַר נָשׁ דְּהֲוָה אָזִיל בַּאֲתַר דְּרוּחָא).

A certain great angel confronted him (אִיעֲרַע בֵּיהּ חַד מַלְאָכָא רַבְרְבָא), and it is taught: his name is Kemuel (וְתָּאַנָא, קְמוּאֵ״ל שְׁמֵיהּ), and he is appointed over twelve thousand appointed emissaries (וְהוּא מְמָנָא עַל תְּרֵיסַר אַלְפִּין מְמָנָן שְׁלִיחָן). He sought to join with Moshe (בָּעָא לְאִזְדַּוְּוגָא בֵּיהּ בְּמֹשֶׁה). Moshe opened his mouth (פָּתַח מֹשֶׁה פּוּמֵיהּ) with the twelve engraved letters of the Holy Name which Kudsha Berikh Hu had taught him at the bush (בִּתְרֵיסַר אַתְּוָון גְּלִיפָן דִּשְׁמָא קַדִּישָׁא דְּאוֹלִיף לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בַּסְּנֶה), and twelve thousand parasangs fled from him (וְאִתְרְחַק מִנֵּיהּ תְּרֵיסַר אַלְפִּין פַּרְסִין), and Moshe went forward in the cloud (וַהֲוָה אָזַל מֹשֶׁה בַּעֲנָנָא), and his eyes blazed like fiery coals (וְעֵינוֹי מְלַהֲטָן כְּגוּמְרִין דְּאֶשָּׁא).

Until another angel confronted him (עַד דְּאִיעֲרַע בֵּיהּ חַד מַלְאָכָא), a great and precious one, more ancient than the first (רַבְרְבָא וְיַקִּירָא מִן קַדְמָאָה), and it is taught: his name is Hadarniel (וְתָּאַנָא הֲדַרְנִיאֵ״ל שְׁמֵיהּ), and he is above all other angels (וְהוּא עִלָּאָה עַל שְׁאָר מַלְאָכִין). He rules over one thousand and six hundred thousand parasangs (אֶלֶף וְשִׁתִּין רִבּוֹא פַּרְסִין), and his voice travels through two hundred thousand firmaments (וְקָלֵיהּ אָזִיל בְּמָאתָן אֶלֶף רְקִיעִין), which revolve in white fire (דְּמִסְתַּחֲרָאן בְּאֶשָּׁא חִיוָּרָא).

When Moshe saw him (כֵּיוָן דְּחָמָא לֵיהּ מֹשֶׁה), he was unable to speak (לָא יָכִיל לְמַלְּלָא), and wanted to cast himself out of the cloud (בָּעָא לְמִשְׁדֵּי גַּרְמֵיהּ מִגּוֹ עֲנָנָא). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Moshe, are you not the one who spoke words with Me at the bush (מֹשֶׁה, וְכִי אַנְתְּ הוּא דְּאַסְגִּית מִלִּין עִמִּי בַּסְּנֶה), who desired to know the secret of the Holy Name (דְּבָעִית לְמִנְדַּע רָזָא דִּשְׁמָא קַדִּישָׁא), and you did not fear (וְלָא דָּחַלְתְּ)? And now you are afraid of one of My servants?”(וְהַשְׁתָּא אַתְּ דָּחִיל מֵחַד מִשַּׁמָּשַׁי) When Moshe heard the voice of Kudsha Berikh Hu (כֵּיוָן דְּשְׁמַע מֹשֶׁה קַלֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), he strengthened himself (אִתְתַּקַּף). He opened his mouth (פָּתַח פּוּמֵיהּ) with seventy-two letters of the supernal Name (בְּע״ב אַתְּוָון דִּשְׁמָא עִלָּאָה). When Hadarniel heard the letters of the Holy Name (כֵּיוָן דְּשְׁמַע הֲדַרְנִיאֵ״ל אַתְּוָון דִּשְׁמָא קַדִּישָׁא) from the mouth of Moshe (מִפּוּמֵיהּ דְּמֹשֶׁה), he trembled (אִזְדַּעְזַע).

He drew near to him and said (קָרִיב לְגַבֵּיהּ, אָמַר לֵיהּ): “Fortunate is your portion, Moshe, to whom was revealed what was not revealed to the supernal angels” (זַכָּאָה חוּלָקָךְ מֹשֶׁה, דְּאִתְגְּלֵי לָךְ, מַה דְּלָא אִתְגַּלֵּי לְמַלְאֲכֵי עִלָּאֵי). And he went with him (וַהֲוָה אָזִיל עִמֵּיהּ) until they reached the intense fire (עַד דְּמָטוּ לְאֶשָּׁא תַּקִּיפָא), of an angel whose name is Sandalfon (דְּחַד מַלְאָכָא דִּי שְׁמֵיהּ סַנְדַּלְפוֹן). And it is taught (וְתָּאַנָא): Sandalfon is higher than his friends by five hundred years (סַנְדַּלְפוֹן עִלָּאָה הוּא עַל שְׁאָר חַבְרוֹי, חֲמֵשׁ מְאָה שְׁנִין). He stands behind the curtain of his Master (וְהוּא קָאֵים בָּתַר פַּרְגּוֹדָא דְּמָרֵיהּ), and weaves crowns for Him from the prayers (וְקָשֵׁר לֵיהּ כִּתְרִין מִבָּעוּתֵיהוֹן) from the prayers of Yisrael (דִּצְלוֹתָא דְּיִשְׂרָאֵל).

And at the moment when this crown reaches the head of the Holy King (וּבְשַׁעֲתָא דְּמָטֵי הַאי כֶּתֶר לְרֵישֵׁיהּ דְּמַלְכָּא קַדִּישָׁא), He receives the prayers of Yisrael (הוּא מְקַבֵּל צְלוֹתֵיהוֹן דְּיִשְׂרָאֵל). And all the hosts and multitudes tremble (וְכֻלְּהוּ חַיָּילִין וְאוּכְלוֹסִין מִזְדַּעְזְעִין), and roar and say (וְנָהֲמִין וְאַמְרִין): “Blessed is the glory of Hashem from the place of His Shekhinah” (בָּרוּךְ יְקָרָא דְּיָיָ' מֵאֲתַר בֵּית שְׁכִינְתֵּיהּ). Hadarniel said to Moshe (אָמַר לֵיהּ הֲדַרְנִיאֵל לְמֹשֶׁה): “Moshe, I am unable to walk with you, lest the fierce fire of Sandalfon consume me” (מֹשֶׁה, לֵית אֲנָא יָכִיל לִמְהַךְ עִמָּךְ, דְּלָא יוֹקִיד לִי אֶשָּׁא תַּקִּיפָא דְּסַנְדַּלְפוֹן). At that moment Moshe trembled (בֵּיהּ שַׁעֲתָא אִזְדַּעְזַע מֹשֶׁה), until Kudsha Berikh Hu strengthened him (עַד דְּאַתְקִיף בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּמֹשֶׁה), and set him before Him (וְאוֹתְבֵיהּ קָמֵיהּ), and taught him the Orayta (וְאוֹלִיף לֵיהּ אוֹרַיְּיתָא). And Moshe was covered with that light and radiance of that No‘am (וְחָפָא לֵיהּ לְמֹשֶׁה בְּהַהוּא נְהוֹרָא וְזִיוָא דְּהַהוּא נֹעַם), and Moshe’s face radiated through all the firmaments (וַהֲווּ אַנְפּוֹי דְּמֹשֶׁה נְהִירִין בְּכָל אִינּוּן רְקִיעִין).

And all the heavenly forces trembled before him (וְכָל חֵילָא דִּשְׁמַיָּא הֲווֹ מִזְדַּעְזְעִין קָמֵיהּ), at the moment he descended with the Orayta (בְּשַׁעֲתָא דְּהֲוָה נָחִית בְּאוֹרַיְּיתָא). Since Yisrael sinned below (כֵּיוָן דְּחָבוּ יִשְׂרָאֵל לְתַתָּא), Kudsha Berikh Hu removed-Some say: from Moshe (נ״א: מִמֹשֶׁה) one thousand parts of that radiance (נָטַל קוּדְשָׁא בְּרִיךְ הוּא אֶלֶ״ף חוּלָקִין מֵהַהוּא זִיוָא). At that moment (בֵּיהּ שַׁעֲתָא), the supernal angels and all the hosts (בָּעוּ מַלְאָכִין עִלָּאִין וְכָל אִינּוּן אוֹכְלוֹסִין) sought to consume Moshe (לְאוֹקְדָּא לְמֹשֶׁה), at the time when Kudsha Berikh Hu said to him (בְּשַׁעֲתָא דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): (Shemot 32) “Go down, for your people has corrupted [themselves]” (לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ).

Moshe trembled and could not speak (אִזְדַּעְזַע מֹשֶׁה, וְלָא יָכִיל לְמַלְּלָא), until he engaged in prayer and supplication before Kudsha Berikh Hu (עַד דְּאַסְגֵּי בִּצְלוֹתִין וּבָעוּתִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Moshe, take strength upon My Throne” (מֹשֶׁה, אַתְקִיף בְּכוּרְסְיָיא דִּילִי), until Kudsha Berikh Hu rebuked all those hosts and forces (עַד דְּגָעַר קוּדְשָׁא בְּרִיךְ הוּא בְּכָל אִינּוּן אוֹכְלוֹסִין, בְּכָל אִינּוּן חַיָּילִין), and Moshe took hold of the two tablets of stone (וְאַתְקִיף מֹשֶׁה בִּתְרֵין לוּחִין דְּאַבְנִין), and brought them down below (וְאָחִית לוֹן לְתַתָּא). And this is what is written: (Mishlei 21) “A wise man scaled the city of mighty men and cast down the stronghold of its trust” (עִיר גִּבּוֹרִים עָלָה חָכָם וַיּוֹרֶד עֹז מִבְטֶחָה). And from the remnant of that radiance that remained within him (וּמֵהַהוּא זִיוָא דְּאִשְׁתְּאַר בֵּיהּ), the face of Moshe continued to shine (הֲווֹ מַבְהִיקִין אַנְפּוֹי דְּמֹשֶׁה). And if in what remained within him they could not look upon his face (וּמַה בְּהַאי דְּאִשְׁתְּאַר בֵּיהּ לָא הֲוֵי יַכְלִין לְאִסְתַּכְּלָא בְּאַנְפּוֹי), then how much more so in that which had departed from him (בְּהַהוּא דְּאִסְתַּלַּק מִינֵּיהּ עַל אַחַת כַּמָּה וְכַמָּה).

Rabbi Chiyya said (רִבִּי חִיָּיא אָמַר): “Your right hand, Hashem, is glorious in power”-this is Orayta (יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ, דָּא אוֹרַיְּיתָא). And for this it is written: “Your right hand, Hashem, will crush the enemy” (וְעַל דָּא: יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב). For there is no force in the world that can prevail over the nations and star-worshippers (דְּלֵית מִלָּה בְּעָלְמָא דְּיִתְּבַּר חֵילֵיהוֹן דְּעַמִּין עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת), except at the time when Yisrael engages in Orayta (בַּר בִּשְׁעַתָּא דְּיִשְׂרָאֵל מִתְעַסְּקִין בְּאוֹרַיְּיתָא).

For whenever Yisrael is engaged in Orayta (דְּכָל זְמַן דְּיִשְׂרָאֵל מִתְעַסְּקִין בְּאוֹרַיְּיתָא), the right is strengthened (יְמִינָא אִתְּתַּקַּף), and the power and might of the idolaters is broken (וְאִתְּבַּר חֵילָא וְתוּקְפָּא דְּעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And for this reason, Orayta is called Oz “strength” (וּבְגִינֵי כַּךְ אוֹרַיְּיתָא אִקְרִית עֹז), as it is said: (כְּמָה דְאַתְּ אָמֵר) (Tehillim 29) “Hashem gives strength to His people” (יְיָ' עֹז לְעַמּוֹ יִתֵּן). But at the time when Yisrael is not engaged in Orayta (וּבְשַׁעֲתָא דְּיִשְׂרָאֵל לָא מִתְעַסְּקִין בְּאוֹרַיְּיתָא), the left is strengthened (שְׂמָאלָא אִתְּתָּקַף), and the power of the idolaters is empowered (וְאִתְּתָּקַף חֵילֵיהוֹן דְּעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), and they rule over them (וְשַׁלְטִין עֲלַיְיהוּ), and decree harsh decrees against them (וְגַזְרִין עֲלַיְיהוּ גִּזְרִין), which they cannot withstand (דְּלָא יַכְלִין לְמֵיקָם בְּהוּ). And on this account, Yisrael was exiled and scattered among the nations (וְעַל דָּא אִתְגַּלִּיאוּ בְּנֵי יִשְׂרָאֵל, וְאִתְבָּדָרוּ בֵּינֵי עַמְמַיָּא).