Daf 22b (דַּף כ״ב ע״ב)

And if you seek this (וְאִי אַתּוּן בָּעָאן דָּא), why do you delay? (עַל מַה אַתּוּן מִתְעַכְּבֵי). Return, return in Teshuvah (שׁוּבוּ. שׁוּבוּ בִּתְשׁוּבָה). Then they will come, they will come unto Me (כְּדֵין אֵתָיוּ, אָתוּ לְגַבָּאי), and all will be in one dwelling (וְנֶהֱוֵי כֹּלָּא בְּמָדוֹרָא חֲדָא), and we will all return to our place (וְכֻלָּנָא נֵתוּב לְאַתְרָנָא). This is what is written: “And Hashem your God will return your captivity.” (וְשָׁב יְיָ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ) (Deuteronomy 30).

It does not say He will cause to return (וְהֵשִׁיב לָא נְאֱמַר), but rather and He will return (אֶלָּא וְשָׁב). Two “veshav” (return) are written here (תְּרֵין וְשָׁב וְשָׁב כְּתִיב הָכָא): one for Knesset Yisrael (אֶלָּא, חַד לִכְנֶסֶת יִשְׂרָאֵל), and one for Kudsha Berikh Hu (וְחַד לְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “And Hashem your God will return your captivity and will return and gather you from all the nations.” (הֲדָא הוּא דִכְתִיב: וְשָׁב יְיָ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים).

That traveler opened and said (פָּתַח הַהוּא טַיְּיעָא וְאָמַר): “When the morning stars sang together, and all the sons of God shouted for joy.” (בְּרָן יָחַד כֹּכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) (Job 38). Come and see (תָּא חֲזֵי): When Kudsha Berikh Hu comes to delight Himself with the Righteous in the Garden of Eden (כַּד קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא בְּגִנְתָּא דְּעֵדֶן), all matters of the lower world — some say, the upper world — and all those above and below are aroused before Him (כָּל מִלֵּי דְּעָלְמָא תַּתָּאָה ס״א עִלָּאָה, וְכָל עִלָּאִין וְתַתָּאִין מִתְעָרִין לָקֳבְלֵיהּ).

And all the trees in the Garden of Eden open in praise before Him (וְכָל אִילָנֵי דִּבְגִנְתָּא דְּעֵדֶן, פַּתְחֵי שְׁבָחָא לָקֳבְלֵיהּ). This is what is written: “Then shall the trees of the forest sing out before Hashem, for He comes.” (הֲדָא הוּא דִכְתִיב: אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְיָ כִּי בָא) (I Chronicles 16). And even the birds of the earth — all of them whisper praises before Him (וַאֲפִילּוּ עוֹפֵי דְּאַרְעָא, כֻּלְּהוּ מְרַחֲשֵׁי שְׁבָחָא קַמֵּיהּ).

Then a flame goes forth (כְּדֵין שַׁלְהוֹבָא נָפַק), and strikes with the wings of the rooster (וּבָטַשׁ בְּגַדְפּוֹי דְּתַרְנְגוֹלָא), and he calls and praises the Holy King (וְקָרֵי וְשָׁבַּח לְמַלְכָּא קַדִּישָׁא). And he calls to the sons of men, that they should labor in the Orayta, and in the praise of their Master, and in His service (וְקָרֵי לִבְנֵי נָשָׁא דְּיִשְׁתַּדְלוּן בְּאוֹרַיְּיתָא, וּבִשְׁבָחָא דְּמָארֵיהוֹן, וּבְפוּלְחָנֵיהּ). Happy is the portion of those who rise from their beds to labor in the Orayta (זַכָּאָה חוּלָקֵיהוֹן דְּמַאן דְּקַיְימִין מֵעַרְסַיְיהוּ, לְאִשְׁתַּדְּלָא בְּאוֹרַיְּיתָא).

When the morning comes (כַּד אָתֵי צַפְרָא), the gates of the south are opened (פִּתְחִין דִּדְרוֹמָא נִפְתָּחִין), and the gates of healing go forth into the world (וְתַרְעֵי דְּאַסְוָּותָא נָפְקִין לְעָלְמָא). And the wind of the east is aroused (וְרוּחָא דְּמִזְרָח אִתְּעַר), and mercy is found (וְרַחֲמֵי אִשְׁתְּכָּחוּ). And all those stars and constellations that are appointed under the dominion of this morning (וְכָל אִינּוּן כֹּכְבַיָּא וּמַזָּלֵי דִּמְמָנָן תְּחוֹת שׁוּלְטָנֵיהּ דְּהַאי בֹּקֶר), all of them open in praise and sing to the supernal King (כֻּלְּהוּ פַּתְחִין שְׁבָחָא וְזַמְרִין לְמַלְכָּא עִלָּאָה). This is what is written: “When the morning stars sang together, and all the sons of Elohim shouted for joy.” (הֲדָא הוּא דִכְתִיב: בְּרָן יַחַד כֹּכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) (Job 38). What is the meaning here of the sons of Elohim? (מַה בָּעָאן הָכָא בְּנֵי אֱלֹהִים). These are those who prepare the trumpet blast in this morning (דְּאִינּוּן מְזַמְּנִין תְּרוּעָה בְּהַאי בֹּקֶר).

For now all judgments have passed (וְהָא כָּל דִּינִין אִתְעֲבָרוּ), for the time when Chesed is aroused in the world (בְּזִמְנָא דְּחֶסֶד אַתְעַר בְּעָלְמָא). Rather, “and all the sons of Elohim shouted” (אֶלָּא וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) — behold, the power of the harsh judgments is broken, their force is shattered (הָא אִתְּבַּר תּוּקְפָּא דְּדִינִין קַשְׁיָין, אַתְּבַּר חֵילָא דִּלְהוֹן), as it is said: “The earth is violently broken, the earth is split asunder.” (כְּמָה דְאַתְּ אָמֵר: רֹעָה הִתְרוֹעְעָה אָרֶץ) (Isaiah 24). And all this is because this morning has been aroused in the world (וְכָל כַּךְ, בְּגִין דְּהַאי בֹּקֶר אִתְּעַר בְּעָלְמָא), and Avraham was aroused and came to plant an eshel in Be’er Sheva (וְאַבְרָהָם אִתְּעַר וְאָתֵי לְמִנְטַע אֵשֶׁל בִּבְאֵר שָׁבַע). This matter I heard thus (מִלָּה דָּא הָכִי שְׁמַעְנָא לָהּ): Be’er Sheva indeed (בִּבְאֵר שָׁבַע וַדַּאי), as it is written: “And he called there on the Name of Hashem, God of the world.” (וּכְתִיב: וַיִּקְרָא שָׁם בְּשֵׁם יְיָ אֵל עוֹלָם) (Bereshit 21).

His companion, the traveler, opened and said (פָּתַח חַבְרִיהּ טָיְּיעָא וְאָמַר): “The morning was light, and the men were sent away…” (הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ וגו׳) (Bereshit 45). What is “the morning was light”? (מַאי הַבֹּקֶר אוֹר). Thus I have learned: What is this morning? (הָכִי אוֹלִיפְנָא, מַהוּ בֹּקֶר).

Rather, at the time when the morning comes, and judgments pass, and Chesed seeks to be aroused (אֶלָּא בְּזִמְנָא דְּאָתֵי צַפְרָא, וְדִינִין מִתְעַבְּרָן, וְחֶסֶד בָּעָא לְאִתְּעָרָא), all those who come from that side are sent to their places, to bring blessing to the world (כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דָּא, מְבַקְּרֵי ס״א מִפְקְדֵי לְאַתְרַיְיהוּ, לְזַמְּנָא בִּרְכָאן לְעָלְמָא). And this is “the morning was light” (וְדָא הוּא הַבֹּקֶר אוֹר) — for mercy rests upon the world (דְּהָא רַחֲמֵי מִתְיַשְׁבֵי לְעָלְמָא), and Chesed stands in its place (וְחֶסֶד קָאֵי בְּאַתְרֵיהּ). Then it is the morning was light (כְּדֵין הוּא בֹּקֶר אוֹר). And it is written: “And God saw the light, that it was good.” (וּכְתִיב: וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Bereshit 1).

Come and see (תָּא חֲזִי), all is in known gradations (כֹּלָּא הוּא בְּדַרְגִּין יְדִיעָן). Night — that is known (לֵילְיָא, הָא יְדִיעָא). The morning light — that is known, and it is a supernal level, found constantly (בֹּקֶר אוֹר, הָא יְדִיעָא, וְהוּא דַּרְגָּא עִלָּאָה דְּאִשְׁתְּכַח בֵּיהּ תָּדִירָא). When? When the sun shines (אֵימָתַי. כַּד נָהִיר שִׁמְשָׁא). The sun is known, and it is a supernal level that sweetens all and illumines all (שִׁמְשָׁא יְדִיעָא, וְהוּא דַּרְגָּא עִלָּאָה, דִּמְבַסָּם לְכֹלָּא, וְנָהִיר לְכֹלָּא), as it is said: “For Hashem God is a sun and a shield.” (כְּמָה דְאַתְּ אָמֵר: כִּי שֶׁמֶשׁ וּמָגֵן יְיָ אֱלֹהִים) (Psalms 84). And this morning light shines from the sun, and this illumines the night (וְהַאי בֹּקֶר אוֹר, נָהִיר מִשִׁמְּשָׁא, וְדָא נָהִיר לְלֵילְיָא). Therefore, all depends one upon the other (בְּגִין כַּךְ, כֹּלָּא תַּלְיָא דָּא בְּדָא). And this morning light, when it is aroused, all the sons of the world are united in unity and in joy, and are found in the world (וְהַאי בֹּקֶר אוֹר כַּד אִתְּעַר, כָּל בְּנֵי עָלְמָא אִתְאַחֲדָן בְּאַחֲדוּתָא בְּחֶדְוָתָא, וּמִשְׁתַּכְּחֵי בְּעָלְמָא). And now the day shines — it is a time of favor to go on the way (וְהַשְׁתָּא הָא נָהִיר יְמָמָא, עִידָּן רְעוּתָא הוּא, לְמֵהַךְ בְּאוֹרְחָא).

Rabbi Ḥiyya and Rabbi Yosei blessed them, and kissed them upon their heads, and sent them forth (בְּרִיכוּ לוֹן רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, וְנַשְּׁקוּ לוֹן בְּרֵישַׁיְיהוּ, וְשַׁדָּרוּ לוֹן). Rabbi Ḥiyya said to Rabbi Yosei (אָמַר רִבִּי חִיָּיא לְרִבִּי יוֹסֵי): Blessed is the Merciful One, who has prepared our path before us (בְּרִיךְ רַחֲמָנָא, דְּתַקִּין אָרְחָנָא קַמָּן). Surely Kudsha Berikh Hu has sent them to us (ודַּאי קוּדְשָׁא בְּרִיךְ הוּא שָׁדַר לוֹן גַּבָּן). Happy are those who labor in the Orayta, and do not abandon it for even one hour (זַכָּאִין אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא, וְלָא אַרְפִּין מִינָּהּ שַׁעֲתָא חֲדָא).

Rabbi Ḥiyya and Rabbi Yosei went out and continued on their way (נַפְקוּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, וְאַזְלוּ לְאָרְחַיְיהוּ). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Surely my heart’s love is bound with these travelers (וַדַּאי רְחִימוּתָא דְּלִבָּאי קָשִׁיר בְּאִלֵּין טַיָּיעֵי). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Do not wonder at this (לָא תַּוַּוהְנָא עַל דָּא), for in the days of Rabbi Shim‘on even the birds of the heavens whispered wisdom (דְּהָא בְּיוֹמוֹי דְּרִבִּי שִׁמְעוֹן, אֲפִילּוּ צִפֳּרֵי שְׁמַיָא מְרַחְשָׁן חָכְמְתָא), for the words were made known above and below (דְּהָא מִלּוֹי אִשְׁתְּמוֹדְעָן לְעֵילָּא וְתַתָּא).

Rabbi Ḥiyya opened and said (פָּתַח רִבִּי חִיָּיא ואָמַר): “And Hashem said unto Moshe: Behold, you shall lie with your fathers…” (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ וגו׳) (Deuteronomy 31). Come and see (תָּא חֲזִי): As long as Moshe was in the world, he restrained Yisrael with his hands, so that they would not be found guilty before Kudsha Berikh Hu (כָּל זִמְנָא דְּהֲוָה מֹשֶׁה קַיָּים בְּעָלְמָא, הֲוָה מָמְחֵי בִּידַיְיהוּ דְּיִשְׂרָאֵל, בְּגִין דְּלָא יִשְׁתַּכְּחוּן בְּחִיוּבָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And because Moshe was found among them, there would not be such a generation until the generation when the King Messiah comes (וּבְגִין דְּמֹשֶׁה אִשְׁתְּכַח בֵּינַיְיהוּ, לָא יְהֵא כְּהַהוּא דָּרָא עַד דָּרָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). Then they will behold the glory of Kudsha Berikh Hu as they beheld it, who clung in a way that no other generations clung (דְּיֶחמוּ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא כְּוָותַיְיהוּ, דְּאִינּוּן אִתְדַּבְּקוּ מַה דְּלָא אִתְדְּבָּקוּ דָּרִין אָחֳרָנִין).