Daf 23b (דַּף כ״ג ע״ב)

And for this reason it is called “Sekhvi” (the rooster), meaning the one who looks and perceives (וְעַל דָּא אִקְרֵי שֶׂכְוִי, אַשְׁגָּחָא). And it is called Gever, because it is aroused by the flame of Gevurah (וְאִקְרֵי גֶּבֶר, בְּגִין דְּאִתְּעַר בְּשַׁלְהוֹבָא דִּגְבוּרָה), and from the side of Gevurah it comes to be aroused in the world (בְּסִטְרָא דִּגְבוּרָה קָא אַתְיָא לְאִתְּעָרָא בְּעָלְמָא). Then those who are the sons of faith stand (כְּדֵין אִינּוּן בְּנֵי מְהֵימְנוּתָא קַיְימִין), and they give Gevurah and might to Knesset Yisrael (וְיָהֲבִין גְּבוּרָה וְחֵילָא לִכְנֶסֶת יִשְׂרָאֵל), and then it is called the song of the Orayta (וּכְדֵין אִקְרֵי רִנָּה דְּאוֹרַיְּיתָא).

And for this reason David inherited kingship for himself and for his children forever and for generations of generations (וְעַל דָּא, יָרִית דָּוִד מַלְכוּתָא הוּא וּבְנוֹי לְעָלְמִין וּלְדָרֵי דָּרִין). And when the rooster calls, and the sons of men are sleeping on their beds and do not awaken (וכַד תַּרְנְגוֹלָא קָארֵי, וּבְנֵי נָשָׁא נָיְימֵי בְּעַרְסַיְיהוּ, וְלָא מִתְעָרֵי), the rooster calls again after and says what it says, and this has already been established (תַּרְנְגוֹלָא קָארִי לְבָתַר, וְאָמַר מַה דְּאָמַר, וְהָא אוּקְמוּהָ). Afterward it strikes with its wings and says (לְבָתַר בָּטַשׁ בְּגַדְפּוֹי, וְאָמַר): Woe to so-and-so who is in debt to his Master, who has abandoned his Master, whose spirit has not been aroused and who has not regarded the honor of his Master (וַוי לִפְלָנְיָּא נָזִיף דְּמָארֵיהּ, שַׁבְקָא דְּמָארֵיהּ, דְּלָא אִתְּעַר רוּחֵיהּ, וְלָא אַשְׁגַּח לִיקָרָא דְּמָארֵיהּ).

When the day shines, the herald calls upon him and says (כַּד נָהִיר יְמָמָא, כָּרוֹזָא קָרֵי עָלֵיהּ וְאָמַר): “And none says: Where is God my Maker, Who gives songs in the night.” (וְלא אָמַר אַיֵּה אֱלוֹהַּ עוֹשָׂי נוֹתֵן זְמִירוֹת בַּלָּיְלָה) (Job 35) — to assist him in those praises, and to make all into one assistance (לְסַיְּיעָא לֵיהּ בְּאִינּוּן תּוּשְׁבְּחָן, וּלְמֶהֱוֵי כֹּלָּא בְּסִיוּעָא חֲדָא). “My Maker” — it should have said who made me (עוֹשָׂי, עוֹשָׂנִי מִבָּעֵי לֵיהּ). What is my Maker? (מַהוּ עוֹשָׂי).

Rather, at the time when a man rises at midnight and labors in the song of the Orayta (אֶלָּא, בְּשַׁעֲתָא דְּבַּר נָשׁ קָם בְּפַלְגוּת לֵילְיָא, וְאִשְׁתְּדַּל בְּרִנָּה דְּאוֹרַיְּיתָא), for the song of the Orayta is not called except at night (דְּרִנָּה דְּאוֹרַיְּיתָא לָא אִתְקְרֵי, אֶלָּא בְּלֵילְיָא). And when he is found in the Orayta, when the day shines, Kudsha Berikh Hu and Knesset Yisrael prepare him with one thread of Chesed (וְכַד אִיהוּ אִשְׁתְּכַח בְּאוֹרַיְּיתָא, כַּד נָהִיר יְמָמָא, קוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל מְתַקְּנֵי לֵיהּ בְּחַד חוּטָא דְּחֶסֶד) — to be saved from all and to shine upon him among the supernal and the lower (לְאִשְׁתְּזָבָא מִכֹּלָּא, וּלְנָהֲרָא לֵיהּ בֵּין עִלָּאִין וְתַתָּאִין).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): I heard that Rabbi Abba said this verse (אֲנָא שְׁמַעְנָא דְּאָמַר רִבִּי אַבָּא הַאי קְרָא): “Where is God my Maker?” (אַיֵּה אֱלוֹהַּ עוֹשָׂי). It should have said who made me (עוֹשֶׂה לִי מִבָּעֵי לֵיהּ). What is my Maker? (מַהוּ עוֹשָׂי). Rather, as you have said (אֶלָּא כְּמָה דְּאַמַרְת): At the time when he rises at midnight and labors in the Orayta (בְּשַׁעֲתָא דְּאִיהוּ קָם בְּפַלְגוּת לֵילְיָא, וְאִשְׁתְּדַּל בְּאוֹרַיְּיתָא), when the day shines, Avraham is aroused by that thread of his, as it is written: “If from a thread to a shoelace…” (כַּד נָהָר יְמָמָא, אִתְּעַר אַבְרָהָם בְּהַהוּא חוּטָא דִּילֵיהּ, דִּכְתִיב בֵּיהּ: אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וגו׳) (Bereshit 14). And Kudsha Berikh Hu and Knesset Yisrael prepare him, and they make him every day a new creation (וְקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל מְתַקְּנֵי לֵיהּ, וְעַבְדֵי לֵיהּ בְּכָל יוֹמָא בִּרְיָה חֲדָשָׁה). This is what is written: “God my Maker.” (הֲדָא הוּא דִכְתִיב: אֱלוֹהַּ עוֹשָׂי). And behold, this has already been established: E-L V-H (וְהָא אוּקְמוּהָ, א״ל ו״ה). E-L — this is Avraham, as it is written concerning him: “The great God.” (א״ל: דָּא אַבְרָהָם, דִּכְתִיב בֵּיהּ: הָאֵל הַגָּדוֹל) (Deuteronomy 10). Vav — this is Kudsha Berikh Hu (ו׳ דָּא קוּדְשָׁא בְּרִיךְ הוּא). Heh — this is Knesset Yisrael (ה׳ דָּא כְּנֶסֶת יִשְׂרָאֵל). And this is Elohai (וְדָא הוּא אֱלוֹהַּ). And they make for man, and prepare him every day (וְאִינּוּן עַבְדִּין לֵיהּ לְבַר נָשׁ, וּמְתַקְּנִין לֵיהּ בְּכָל יוֹמָא). And because of this it is written my Makers, as it is said: “Let Yisrael rejoice in his Makers.” (וּבְגִין כָּךְ כְּתִיב: עוֹשָׂי, כְּמָה דְּאַתְּ אָמֵר: יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו) (Psalms 149). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Surely it is so, and all is one matter (ודַּאי כַּךְ הוּא, וְכֹלָּא חַד מִלָּה).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “Or if his sin, which he has sinned, be made known to him.” (אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא) (Leviticus 4). Be made known to him — from whose side? (הוֹדַע אֵלָיו, מִסִּטְרָא דְּמַאן). Or it should have said and if his sin becomes known (אוֹ יָדַע חַטָּאתוֹ מִבָּעֵי לֵיהּ). What is be made known to him? (מַהוּ הוֹדַע אֵלָיו).

Rather, Kudsha Berikh Hu commands Knesset Yisrael to make known to man that sin which he sinned (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד לִכְנֶסֶת יִשְׂרָאֵל, לְאוֹדָעָא לֵיהּ לְבַר נָשׁ, הַהוּא חוֹבָא דְּהוּא חָב). And how is it made known to him? Through judgment (וּבַמָּה מוּדַע לֵיהּ, בְּדִינָהָא). As it is said: “The heavens shall reveal his iniquity, and the earth shall rise up against him.” (כְּמָה דְאַתְּ אָמֵר: יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ) (Job 20). Be made known to him — like one who is commanded by another (הוֹדַע אֵלָיו, כְּמַאן דְּפָקִיד לְאָחֳרָא).

For we have learned (דְּתָנִינָן): At the time when a man sins before Kudsha Berikh Hu, and does not regard his sins to return in Teshuvah before his Master, but casts them behind his shoulders (בְּשַׁעֲתָא דְּבַּר נָשׁ חָב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וְלָא אַשְׁגַּח בַּחֲטָאֵיהּ לְאָהַדְרָא בְּתִיּוּבְתָּא קָמֵי מָארֵיהּ, וַאֲשְׁדֵּי לֵיהּ בָּתַר כִּתְפֵיהּ), his very Neshama ascends and testifies against him before Kudsha Berikh Hu (נִשְׁמָתֵיהּ מַמָּשׁ סַלְקַת וְאַסְהִידַת קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

Then the King commands Knesset Yisrael and says: “Or if his sin, which he has sinned, be made known to him…” (כְּדֵין, פָּקִיד מַלְכָּא לִכְנֶסֶת יִשְׂרָאֵל, וְאָמַר: אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא). Judgment is sent upon him (אוֹשִׁיט דִּינָא עָלֵיהּ), and his sins are made known to him (וְאוֹדַע לֵיהּ חוֹבֵיהּ), as it is said: “Make known to Jerusalem her abominations.” (כְּמָה דְאַתְּ אָמֵר: הוֹדַע אֶת יְרוּשָׁלַיִם אֶת תּוֹעֲבוֹתֶיהָ) (Ezekiel 16). After judgment comes upon him (בָּתַר דְּמָטֵי עָלֵיהּ דִּינָא), then a spirit is aroused to return in Teshuvah before his Master (כְּדֵין אִתְּעַר רוּחָא לְמֶהֲדָר בְּתִיּוּבְתָּא קָמֵי מָארֵיהּ), and he is humbled to draw near with a sacrifice (וְאִתְכַּנָּע לְמִקְרַב קָרְבְּנָא).

For one whose heart is haughty sins (דְּהָא מַאן דְּלִבֵּיהּ גַּס בֵּיהּ, חָטֵי), and he forgets his sins (וְאַנְשֵׁי חֲטָאֵיהּ), and he does not regard them (וְלָא אַשְׁגַּח עָלֵיהּ). But Kudsha Berikh Hu is prepared to receive him (וְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לָקֳבְלֵיהּ), and commands to make known to him that guilt, so that he will not forget it (וּפָקִיד לְאוֹדָעָא לֵיהּ לְהַהוּא חוֹבָא, בְּגִין דְּלָא יִתְנְשֵׁי מִנֵּיהּ).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): So it surely is (הָכִי הוּא ודַּאי) — Some say: From where do we know it is so? (ס״א: מְנָלָן דְּהָכִי). And so we find with David: when he committed that deed with Batsheva (וְהָכִי אַשְׁכַּחְנָא בְּדָוִד, דְּכֵיוָן דְּעָבַד הַהוּא עוֹבָדָא דְּבַת שֶׁבַע), he did not regard it (לָא אַשְׁגַּח בֵּיהּ). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): You have forgotten it — I will remind you (אַתְּ אַנְשִׁית לֵיהּ, אֲנָא אַדְכַּרְנָא לָךְ). Immediately, what is written? “You are the man, thus says Hashem.” (מִיַּד מַה כְּתִיב: אַתָּה הָאִישׁ כֹּה אָמַר יְיָ) (II Samuel 12). You are the man — you who did not remember it, you who forgot it (אַתָּה הָאִישׁ דְּלָא דָּכַרִית לֵיהּ, אַתָּה הָאִישׁ דְּאַנְשִׁית לֵיהּ).

And how was it made known to him? Through judgment (וּבְמָּה אוֹדַע לֵיהּ בְּדִינָא). So also here, Kudsha Berikh Hu says: “Be made known to him his sin which he has sinned” (אוּף הָכָא, קוּדְשָׁא בְּרִיךְ הוּא קָאָמַר: הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא) — and this is a fitting word (וְשַׁפִּיר מִלָּה). And so it is, for it is not written or it became known to him (וְהָכִי הוּא, דְּלָא כְּתִיב: אוֹ נוֹדַע אֵלָיו), as it is written: “Or it became known that the ox was wont to gore.” (כְּמָה דִּכְתִיב: אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא) (Exodus 21).

But one who stands at night to speak words of Orayta (וּמַאן דְּקָאִים בְּלֵילְיָא לְמִלְעֵי בְּאוֹרַיְּיתָא), the Orayta makes known to him his sins (אוֹרַיְּיתָא קָא מוֹדְעָא לֵיהּ חוֹבֵיהּ) — not in the way of judgment, but like a mother who makes known to her son, with a gentle word (וְלָא בְּאוֹרַח דִּינָא, אֶלָּא כְּאִימָּא דְּאוֹדָעָא לִבְרָהּ, בְּמִלָּה רָכִיךְ). And he does not forget it, and he returns in Teshuvah before his Master (וְהוּא לָא אַנְשֵׁי לֵיהּ, וְתָב בְּתִיּוּבְתָּא קָמֵי מָארֵיהּ).