As they went on, they perceived on the mountain a rock in which was a cave. Said R. Judah: ‘Let us go up to yonder rock, as I see there a cave.’ So they went up there. Said R. Jose: ‘Perhaps there are wild beasts in this cave which will attack us.’
Said R. Judah to R. Hizkiah: ‘Why is R. Jose so afraid? He is not a sinner that he should fear, and we read that “the righteous is bold like a lion” (Prov. 28, 1).’ R. Jose said: ‘It is because we are wilfully exposing ourselves to danger.’
He replied: ‘If that were so, you would be right, but there is no danger apparent here, and once we enter the cave no danger will follow us.’ So they went into the cave. R. Judah then said: ‘Let us divide the night into three watches, and let each one of us stand to his post in one of them, and let us all keep awake.’
R. Judah then commenced with the text: “Maskil to Ethan the Ezrahite” (Ps. 89, 1). He said: ‘This psalm was uttered by our father Abraham when he devoted himself to the service of his Master and conferred on mankind the boon of teaching them to acknowledge God as ruler of the world; and he was called Ethan (lit. strong) because he clung strongly to God.
“I will sing of the mercies of the Lord for ever.” Song comes from the side of the Left, not of Hesed (Mercy); so by this exordium the side of the Left was embraced in the Right. It was for this purpose (to combine Left with Right) that God tried Abraham, in order that he might be found to unite justice with mercy, and so be perfect. Hence he could say: “I will sing of the mercies of the Lord for ever.”
He continued: “With my mouth will I make known thy faithfulness to all generations.” This refers to the faithfulness of God in making Abraham known in the world and causing his name to be in the mouth of all creatures.
God made known to Abraham the true principle of faith, and he thereupon realized that he was the foundation and support of the universe. For when God created the universe, He saw that it could not endure unless He stretched forth His right hand to it. For this world was created under the aegis of justice, and it was not established save by the right hand.
Hence Abraham continued: “I said, the world is built up on mercy (hesed)״, the first step in the building up of the world having been the light of the first day.
Then on the second day the Left came into play and with it was established the heaven, as it says: “Thou establishest the heavens, thy faithfulness is in them.” (This may also be explained to mean that the heavens were established by those mercies of the first day, and that the mystery of faith was established in them, the heavens being the bulwark of faith.)
Or we may interpret the “chosen one” of the Zaddik from whom issue blessings to all the lower creation, all the holy Hayyoth being blessed from the stream which flows forth to the lower world.
“I have sworn unto David my servant”, to wit, that he will always be established in this Zaddik, the foundation of the world, save in the time of galuth, when the flow of blessing is cut off, and faith is defective, and all joy is banished. During this period, at nightfall, joy no longer enters before the King.
Yet, though rejoicings do not enter, angels stand outside and chant hymns, and at midnight when the impulse from below arrives on high, God arouses all the hosts of the heaven for lamentation and strikes the firmament, causing upper and lower worlds to quake;
nor is there any respite save when those below commence to study the Torah. Then God and all those with Him listen with joy to that voice, and relief is felt. For on the day on which the Sanctuary below was destroyed, God swore that He would not enter the celestial Jerusalem until Israel should enter the earthly Jerusalem.
Now all those singers stand outside and chant hymns in the three watches of the night and intone praises, and all the hosts of the heavens sing at night and Israel by day, nor is the sanctification recited above until it is recited by Israel below, and only then do all the hosts of heaven sanctify the holy name together. Hence, Israel are holy and are sanctified by upper and lower angels, since the sanctification of the holy name is complete only when uttered above and below together.’
R. Jose discoursed on the verse: Whereupon were the foundations thereof fastened ? (Job 38, 6). He said: ‘When God created the world, He established it on seven pillars, but upon what those pillars rest no one may know, since it is a recondite and inscrutable mystery.
The world did not come into being until God took a certain stone, which is called the “foundation stone”, and cast it into the abyss so that it held fast there, and from it the world was planted. This is the central point of the universe, and on this point stands the holy of holies. This is the stone referred to in the verses, “Who laid the corner-stone thereof” (Ibid. 6), “the stone of testing, the precious corner-stone” (Is. 28, 16), and “the stone that the builders despise became the head of the corner” (Ps. 118, 22).
This stone is compounded of fire, water, and air, and rests on the abyss. Sometimes water flows from it and fills the deep. This stone is set as a sign in the centre of the world. It is referred to in the words, “And Jacob took a stone and set it as a pillar” (Gen. 31, 45).
This stone has on it seven eyes, as it is written, “On one stone seven eyes” (Zech. 3, 9), and it is called “foundation stone”, for one thing because the world was planted from it, and for another because God set it as a source of blessing to the world.
Now at sunset, the Cherubim which stood in that place used to strike their wings together and spread them out, and when the sound of the beating of their wings was heard above, those angels who chanted hymns in the night began to sing, in order that the glory of God might ascend from below on high. The striking of the Cherubim’s wings itself intoned the psalm, “Behold, bless ye the Lord, all ye servants of the Lord… Iift up your hands to the sanctuary, etc.” (Ps. 133). This was the signal for the heavenly angels to commence.
At the second watch the Cherubim again beat their wings, giving the signal to the angels of that watch. The psalm of the Cherubim this time was “They that trust in the Lord are like Mount Zion, etc.” (Ps. 125).
At the third watch the Cherubim beat their wings to the words “Hallelukah, praise, O servants of the Lord, praise the name of the Lord” (Ps. 113), and then the angels of the third watch commenced to sing,
and also all the stars and constellations of the heaven, as it is written: “When the morning stars sung together and all the sons of God shouted for joy” (Job 38, 7), and also, “Praise him, all ye stars of light” (Ps. 148, 3), these being the radiant stars which are appointed to sing at dawn.
After them Israel take up the chant below, and so the glory of God ascends both from below and from above, from Israel below in the day, and from the celestial angels above in the night, and so the name of God is fully praised on all sides.
As for this stone that we have mentioned, all the angels above and Israel below take hold on it, and it ascends to be crowned in the midst of the patriarchs by day. At night the Holy One, blessed be He, comes to disport Himself with the righteous in the Garden of Eden.
Blessed are those who stand at their posts and study the Torah at night, because God and all the righteous in the Garden of Eden listen to the voice of those sons of men who study the Torah.
That stone we have mentioned is a goodly stone, and it is hinted at in the verse “And thou shalt set in it a setting of stone, four rows of stone” (Ex. 28, 17), because there is another stone of which it is written “And I shall remove the heart of stone, etc.” (Ezek. 36, 26).
R. Hizkiah quoted the verse: “And the stone shall be according to the names of the children of Israel, twelve” (Ex. 28, 21). He said: ‘These are the precious supernal stones which are called “the stones of the place” (Gen. 28, 11). They were “according to the names of the children of Israel” because just as there are twelve tribes below, so there are twelve tribes above, which are twelve precious stones; and therefore it is written: “Whither the tribes go up, even the tribes of the Lord, for a testimony unto Israel” (Ps. 122, 4), the reference being to the supernal Israel.
Further, just as there are twelve hours in the day, so there are twelve hours in the night, in the day above and in the night below, each corresponding to each. These twelve hours of the night are divided into three sets, to each of which belong hierarchies of angels, which take their portion first.
Hence, at midnight two ranks stand on one side and two on the other, and a celestial spirit goes forth between them and then all the trees in the garden break forth into song and God enters the garden, as it says: “Then do all the trees of the wood sing for joy before the Lord, for he cometh to judge the earth” (I Chron. 16, 33), because judgement enters among them and the Garden of Eden is filled therewith.
Then the north wind springs up, bringing joy in its train, and it blows through the spice trees and wafts their perfume, and the righteous put on their crowns and feast themselves on the brightness of the “pellucid mirror”
-happy are they to be vouchsafed that celestial light! The light of this mirror shines on all sides, and each one of the righteous takes his appropriate portion, each according to his works in this world; and some of them are abashed because of the superior light obtained by their neighbours.
When night commences, numbers of officers of judgement arise and roam about the world, and the doors are closed, as we have affirmed. Thus at midnight the side of the north comes down and takes possession of the night until two-thirds of it have passed.
Then the side of the south awakes until morning, and then both south and north take hold of it (the Shekinah). Then come Israel here below, and with their prayers and supplications raise it up until it ascends and hides itself among them, and receives blessings from the fountain-head.’
עַד דְּהֲווּ אָזְלֵי, חָמוּ לְעֵילָא בְּטוּרָא, טִנָּרָא חַד, וְחַד מְעַרְתָּא בְּגַוָּוהּ. אָמַר רִבִּי יְהוּדָה, נִיהַךְ וְנֵיסַק לְהַהוּא טִינָרָא, דְּאֲנָא חָמֵי חָדָא מְעַרְתָּא תַּמָּן. סְלִיקוּ לְתַמָּן, וְחָמוּ הַהִיא מְעַרְתָּא. אָמַר רִבִּי יוֹסֵי, דָּחִילְנָא, דִּילְמָא הַהִיא מְעַרְתָּא אֲתַר דִּלְחֵיוָון אִיהוּ, וְלָא יִפְגְּעוּ לוֹן הָכָא.
As they went on, they perceived on the mountain a rock in which was a cave. Said R. Judah: ‘Let us go up to yonder rock, as I see there a cave.’ So they went up there. Said R. Jose: ‘Perhaps there are wild beasts in this cave which will attack us.’
אָמַר רִבִּי יְהוּדָה לְרִבִּי חִזְקִיָּה, הָא חָמֵינָא דְּרִבִּי יוֹסֵי דָחִיל אִיהוּ, אִי תֵימָא בְּגִין דְּאִיהוּ חַטָּאָה. דְּכָל מַאן דְּדָחִיל, חַטָּאָה אִיהוּ. דִּכְתִיב, (ישעיהו ל״ג:י״ד) פָּחֲדוּ בְצִיּוֹן חַטָּאִים, הָא לָאו אִיהוּ חַטָּאָה, (והא) וּכְתִיב, (משלי כ״ח:א׳) וְצַדִּיקִים כִּכְפִיר יִבְטָח. אָמַר רִבִּי יוֹסֵי, בְּגִין דְּנִזְקָא שְׁכִיחַ.
Said R. Judah to R. Hizkiah: ‘Why is R. Jose so afraid? He is not a sinner that he should fear, and we read that “the righteous is bold like a lion” (Prov. 28, 1).’ R. Jose said: ‘It is because we are wilfully exposing ourselves to danger.’
אָמַר לֵיהּ, אִי נִזְקָא שְׁכִיחַ, הָכִי הוּא. אֲבָל הָכָא לָא אִשְׁתַּכַּח נִזְקָא. וּלְבָתַר דְּאֲנַן נִיעוֹל לִמְעַרְתָּא, לָא לֵיעוּל נִזְקָא לְצַעֲרָא לָן. עָאלוּ לִמְעַרְתָּא, אָמַר רִבִּי יְהוּדָה, נִפְלוֹג לֵילְיָא לִתְלַת מִשְׁמָרוֹת דְּהֲוֵי לֵילְיָא, כָּל חַד וְחַד מִנָּן, לֵיקוּם עַל קִיּוּמֵיהּ, בְּהַנֵּי תְּלַת סִטְרֵי לֵילְיָא וְלָא נִדְמוּךְ.
He replied: ‘If that were so, you would be right, but there is no danger apparent here, and once we enter the cave no danger will follow us.’ So they went into the cave. R. Judah then said: ‘Let us divide the night into three watches, and let each one of us stand to his post in one of them, and let us all keep awake.’
פָּתַח רִבִּי יְהוּדָה וְאָמַר, (תהילים פ״ט:א׳) מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי, הַאי תּוּשְׁבַּחְתָּא, אַבְרָהָם אָבִינוּ אֲמָרָהּ, בְּשַׁעְתָּא דְּאִשְׁתַּדַּל בְּפוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא, וְעָבִיד חֶסֶד עִם בְּנֵי עַלְמָא, דְּיִשְׁתְּמוֹדְעוּן כֹּלָּא לְקוּדְשָׁא בְּרִיךְ הוּא, דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל אַרְעָא וְאִקְרֵי אֵיתָן. בְּגִין דְּאַתְקִיף בִּתְקִיפוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא.
R. Judah then commenced with the text: “Maskil to Ethan the Ezrahite” (Ps. 89, 1). He said: ‘This psalm was uttered by our father Abraham when he devoted himself to the service of his Master and conferred on mankind the boon of teaching them to acknowledge God as ruler of the world; and he was called Ethan (lit. strong) because he clung strongly to God.
חַסְדֵּי ה' עוֹלָם אָשִׁירָה, וְכִי מִסִּטְרָא דַּחֲסִידִים אַתְיָין לְזַמְּרָא, אֶלָּא הָכָא אִתְכְּלִיל סִטְרָא דִשְׂמָאלָא בִּימִינָא, וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא נַסֵּי לְאַבְרָהָם, וּבָחֵין לֵיהּ. וְהָא אִתְּמָר דְּיִצְחָק בַּר תְּלָתִין וּשְׁבַע שְׁנִין הֲוָה בְּהַהוּא זִמְנָא. מַאי נִסָּה אֶת אַבְרָהָם, נִסָּה אֶת יִצְחָק מִבָּעֵי לֵיהּ. אֶלָּא נִסָּה אֶת אַבְרָהָם, דְּיִשְׁתַּכַּח בְּדִינָא, וּלְאִתְכְּלָלָא בְּדִינָא, דְּיִשְׁתַּכַּח שְׁלִים כְּדְקָא יְאוּת. וְעַל דָּא חַסְדֵּי ה' עוֹלָם אָשִׁירָה.
“I will sing of the mercies of the Lord for ever.” Song comes from the side of the Left, not of Hesed (Mercy); so by this exordium the side of the Left was embraced in the Right. It was for this purpose (to combine Left with Right) that God tried Abraham, in order that he might be found to unite justice with mercy, and so be perfect. Hence he could say: “I will sing of the mercies of the Lord for ever.”
דָּבָר אַחֵר חַסְדֵּי ה' עוֹלָם אָשִׁירָה, אִינוּן חֲסָדִים דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד עִם עַלְמָא. (תהילים פ״ט:ב׳) לְדוֹר וָדוֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי, טִיבוּ וּקְשׁוֹט דְּעָבִיד עִם כֹּלָּא. לְדוֹר וָדוֹר אוֹדִיעַ אֱמוּנָתְךָ, דָּא מְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּאוֹדַע אַבְרָהָם בְּעַלְמָא, וְאַדְכַּר לֵיהּ בְּפוּמָא דְּכָל בִּרְיָין. וְעַל דָּא אוֹדִיעַ אֱמוּנָתְךָ בְּפִי.
He continued: “With my mouth will I make known thy faithfulness to all generations.” This refers to the faithfulness of God in making Abraham known in the world and causing his name to be in the mouth of all creatures.
וְקוּדְשָׁא בְּרִיךְ הוּא אוֹדַע לֵיהּ לְאַבְרָהָם רָזָא דִמְהֵימְנוּתָא, וְכַד יָדַע רָזָא דִמְהֵימְנוּתָא, יָדַע דְּאִיהוּ עִיקָרָא וְקִיוּמָא דְעַלְמָא, דִּבְגִינֵיהּ אִתְבְּרֵי עַלְמָא, וְאִתְקְיַּים. הֲדָא הוּא דִכְתִיב, (תהילים פ״ט:ג׳) כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה וְגו'. דְכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא, חָמָא דְלָא יָכִיל לְמֵיקַם, עַד דְּאוֹשִׁיט יְמִינָא עֲלֵיהּ וְאִתְקְיַּים. וְאִי לָאו דְּאוֹשִׁיט יְמִינָא עֲלֵיהּ, לָא אִתְקְיַּים. בְּגִין דְּעַלְמָא דָּא בְּדִינָא אִתְבְּרִי, וְהָא אוֹקִימְנָא.
God made known to Abraham the true principle of faith, and he thereupon realized that he was the foundation and support of the universe. For when God created the universe, He saw that it could not endure unless He stretched forth His right hand to it. For this world was created under the aegis of justice, and it was not established save by the right hand.
וְאִתְּמָר בְּרֵאשִׁית, וְרָזָא כְּלָלָא חָדָא, תְּרֵין גְּוָונִין הָכָא, בְּרֵאשִׁית, אַף עַל גַּב דְּאֲמָרָן שֵׁירוּתָא מִתַּתָּא לְעֵילָא, רֵאשִׁית הָכִי נָמֵי מֵעֵילָא לְתַתָּא, וְקָאַמְרִינָן ב' רֵאשִׁית, כִּדְקָאַמְרִינָן בֵּית קֹדֶשׁ הַקֳּדָשִׁים, דְּהַאי אִתְיְיהִיבַת לְהַהוּא רֵאשִׁית, וּמִלָּה כְּלִילָא אִיהִי כְּחֲדָא.
Hence Abraham continued: “I said, the world is built up on mercy (hesed)״, the first step in the building up of the world having been the light of the first day.
וּבְהַאי בי"ת אִתְבְּרֵי עַלְמָא דָא, וְלָא אִתְקְיַּים אֶלָּא בִּימִינָא. וְהָא אוּקְמוּהָ. בְּהִבָּרְאָם, בְּאַבְרָהָם כְּתִיב. וּבְגִין כָּךְ, אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה. וּבִנְיָנָא קַדְמָאָה דְעַלְמָא (ההוא עולם), הַהוּא נְהוֹרָא דְיוֹמָא קַדְמָאָה, הֲוָה בֵּיהּ לְקַיְימָא. וּלְבָתַר בְּיוֹמָא תִּנְיָינָא, בִּשְׂמָאלָא. וּבְהַנְהוּ אַתְקִין שָׁמַיִם. וּכְתִיב, שָׁמַיִם תָּכִין אֱמוּנָתְךָ בָּהֶם.
Then on the second day the Left came into play and with it was established the heaven, as it says: “Thou establishest the heavens, thy faithfulness is in them.” (This may also be explained to mean that the heavens were established by those mercies of the first day, and that the mystery of faith was established in them, the heavens being the bulwark of faith.)
דָּבָר אַחֵר, שָׁמַיִם תָּכִין אֱמוּנָתְךָ בָּהֶם, שָׁמַיִם בְּאִינוּן חֲסָדִים אִתַּקְנוּ, וְרָזָא דֶּאֱמוּנָה אַתְקָנַת בְּהוּ, דְּלֵית תִּקּוּנָהָא אֶלָּא מִגּוֹ שָׁמַיִם. (תהילים פ״ט:ד׳) כָּרַתִּי בְּרִית לִבְחִירִי, דָּא הוּא רָזָא דִמְהֵימְנוּתָא.
The text continues: “I have made a covenant with my chosen.,’ This covenant is the secret of faith.
דָּבָר אַחֵר, דָּא אִיהוּ צַדִּיק דְּמִינֵיהּ נָפְקִין בִּרְכָאן לְכֻלְּהוּ תַּתָּאֵי, וְכָל (אינון) חֵיוָון קַדִּישָׁן, כֻּלְּהוּ אִתְבָּרְכָאן, מִן הַהוּא נְגִידוּ דְּנָגִיד לְתַתָּאי, וּבְגִין כָּךְ כְּתִיב, כָּרַתִּי בְּרִית לִבְחִירִי.
Or we may interpret the “chosen one” of the Zaddik from whom issue blessings to all the lower creation, all the holy Hayyoth being blessed from the stream which flows forth to the lower world.
(תהילים פ״ט:ד׳) נִשְׁבַּעְתִּי לְדָוִד עַבְדִי, דָא רָזָא דִמְהֵימְנוּתָא, דְּאִיהוּ קָיְימָא תָּדִיר בְּצַדִּיק דָּא. קִיּוּמָא דְעַלְמָא, דְּלָא יִתְבַּדְּרוּן לְעָלְמִין, בַּר בְּזִמְנָא דְּגָלוּתָא, דִּנְגִידוּ דְּבִרְכָאן אִתְמְנָעוּ. וְרָזָא דִמְהֵימְנוּתָא לָא אִשְׁתַּלִּים, וְכָל חֶדְוָון אִתְמְנָעוּ. וְכַד עָיִיל לֵילְיָא, מֵהַהוּא זִמְנָא, חֶדְוָון לָא עָאלוּ קַמֵּי מַלְכָּא.
“I have sworn unto David my servant”, to wit, that he will always be established in this Zaddik, the foundation of the world, save in the time of galuth, when the flow of blessing is cut off, and faith is defective, and all joy is banished. During this period, at nightfall, joy no longer enters before the King.
וְאַף עַל גַּב דְּחֶדְוָון לָא אִתְעָרוּ, אֲבָל לְבַר קָיְימֵי וּמְזַמְּרֵי שִׁירָתָא. וְכַד אִתְפְּלִיג לֵילְיָא, וְאִתְעָרוּתָא סָלְקָא מִתַּתָּא לְעֵילָא, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַתְעַר כָּל חֵילֵי שְׁמַיָא לִבְכִיָה, וּבָעַט בִּרְקִיעָא, וְאִזְדַּעְזְעָן עִלָּאֵי וְתַתָּאֵי.
Yet, though rejoicings do not enter, angels stand outside and chant hymns, and at midnight when the impulse from below arrives on high, God arouses all the hosts of the heaven for lamentation and strikes the firmament, causing upper and lower worlds to quake;
וְלֵית נַיְיחָא קַמֵּיהּ, בַּר בְּזִמְנָא דְּמִתְעָרֵי לְתַתָּא בְּאוֹרַיְיתָא. כְּדֵין, קוּדְשָׁא בְּרִיךְ הוּא וְכָל אִינוּן נִשְׁמָתִין דְּצַדִּיקַיָא (דעמיה), כֻּלְּהוּ צַיְיתִין וְחָדְיָין לְהַהוּא קָלָא וּכְדֵין נַיְיחָא. (ס"א קמיה ואתי נייחא לכלהו נשמתין דצדיקיא עמיה) (קמיה אשתכח). בְּגִין דְּמִיּוֹמָא דְּאִתְחָרִיב מַקְדְּשָׁא לְתַתָּא, אוֹמֵי קוּדְשָׁא בְּרִיךְ הוּא, דְּלָא יֵיעוּל בְּגוֹ יְרוּשְׁלֵם דִּלְעֵילָא, עַד דְּיַעֲלוּן יִשְׂרָאֵל לִיְרוּשָׁלַם דִּלְתַתָּא. דִּכְתִיב, (הושע י״א:ט׳) בְּקִרְבְּךָ קָדוֹשׁ וְלא אָבוֹא בְּעִיר, וְהָא אוּקְמוּהָ חַבְרַיָיא.
nor is there any respite save when those below commence to study the Torah. Then God and all those with Him listen with joy to that voice, and relief is felt. For on the day on which the Sanctuary below was destroyed, God swore that He would not enter the celestial Jerusalem until Israel should enter the earthly Jerusalem.
וְכָל אִינוּן מְזַמְּרֵי, קָיְימֵי לְבַר, וְאָמְרֵי שִׁירָתָא, בִּתְלַת פַּלְגֵי לֵילְיָא וְכֻלְּהוּ מְשַׁבְּחָן בְּתוּשְׁבָּחְתַן יְדִיעָאן, וְכֻלְּהוּ חֵילֵי שְׁמַיָא, כֻּלְּהוּ מִתְעָרֵי בְּלֵילְיָא, וְיִשְׂרָאֵל בִּימָמָא. וּקְדוּשָׁה לָא מְקַדְּשֵׁי לְעֵילָא, עַד דִּמְקַדְּשֵׁי יִשְׂרָאֵל לְתַתָּא, וּכְדֵין כָּל חֵילֵי שְׁמַיָא מְקַדְּשֵׁי שְׁמָא קַדִּישָׁא כְּחֲדָא. וְעַל דָּא יִשְׂרָאֵל קַדִּישִׁין, מִתְקַדְּשִׁין מֵעִלָּאֵי וְתַתָּאֵי (ס"א בגין דקדושא דשמא דקודשא בריך הוא לא סליק אלא מעילא ומתתא) כְּחֲדָא. הֲדָא הוּא דִכְתִיב, (ויקרא י״ט:ב׳) קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה' אֱלהֵיכֶם.
Now all those singers stand outside and chant hymns in the three watches of the night and intone praises, and all the hosts of the heavens sing at night and Israel by day, nor is the sanctification recited above until it is recited by Israel below, and only then do all the hosts of heaven sanctify the holy name together. Hence, Israel are holy and are sanctified by upper and lower angels, since the sanctification of the holy name is complete only when uttered above and below together.’
פָּתַח רִבִּי יוֹסֵי וְאָמַר, (איוב ל״ח:ו׳) עַל מָה אֲדָנֶיהָ הָטְבָּעוּ, הַאי קְרָא קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ, בְּגִין דְּכַד בָּרָא עַלְמָא, לָא בָרָא לֵיהּ אֶלָּא עַל סָמְכִין, דְּאִינוּן ז' סָמְכִין דְּעַלְמָא. כְּמָא דְאַתְּ אָמֵר, (משלי ט׳:א׳) חָצְבָה עַמּוּדֶיהָ שִׁבְעָה, וְאִינוּן סָמְכִין לָא אִתְיְידַע עַל מָה קָיְימִין.
R. Jose discoursed on the verse: Whereupon were the foundations thereof fastened ? (Job 38, 6). He said: ‘When God created the world, He established it on seven pillars, but upon what those pillars rest no one may know, since it is a recondite and inscrutable mystery.
בְּגִין דְּאִיהוּ רָזָא עֲמִיקָא סְתִימָא דְכָל סְתִימָן. וְעַלְמָא לָא אִתְבְּרֵי, עַד דְּנָטַל אַבְנָא חָדָא, וְאִיהוּ אַבְנָא דְּאִתְקְרֵי אֶבֶן שְׁתִיָּה, וְנָטַל לָהּ קוּדְשָׁא בְּרִיךְ הוּא, וְזָרַק לָהּ לְגוֹ תְהוֹמָא, וְאִתְנְעִיץ מֵעֵילָא לְתַתָּא, וּמִנֵּיהּ אִשְׁתִּיל עַלְמָא. וְאִיהִי נְקוּדָה אֶמְצָעִיתָא דְעַלְמָא, וּבְהַאי נְקוּדָה קָיְימָא קֹדֶשׁ הַקֳּדָשִׁים. הֲדָא הוּא דִכְתִיב, (איוב ל״ח:ו׳) אוֹ מִי יָרָה אֶבֶן פִּנָּתָהּ. כְּמָא דְאַתְּ אָמֵר, (ישעיהו כ״ח:ט״ז) אֶבֶן בֹּחַן פִּנַת יִקְרַת. וּכְתִיב, (תהילים קי״ח:כ״ב) אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָה.
The world did not come into being until God took a certain stone, which is called the “foundation stone”, and cast it into the abyss so that it held fast there, and from it the world was planted. This is the central point of the universe, and on this point stands the holy of holies. This is the stone referred to in the verses, “Who laid the corner-stone thereof” (Ibid. 6), “the stone of testing, the precious corner-stone” (Is. 28, 16), and “the stone that the builders despise became the head of the corner” (Ps. 118, 22).
תָּא חֲזֵי, הַאי אֶבֶן אִתְכָּרֵי מֵאֶשָּׁא וּמֵרוּחָא וּמִמַּיָא, וְאִתְגְּלִיד מִכֻּלְּהוּ, וְאִתְעֲבִיד אַבְנָא חָדָא, וְקָיְימָא עַל תְּהוֹמֵי, וּלְזִמְנִין נָבְעִין מִנֵּיהּ מַיָא, וְאִתְמַלְיָין תְּהוֹמֵי. וְהַאי אַבְנָא קָיְימָא לְאָת בְּאֶמְצָעִיתָא דְעַלְמָא, וְהַאי אִיהוּ אֶבֶן דְּקִיֵּים וְאַשְׁתִּיל יַעֲקֹב, שְׁתִילוּ וְקִיּוּמָא דְעַלְמָא. הֲדָא הוּא דִכְתִיב, (בראשית ל״א:מ״ה) וַיִּקַּח יַעֲקֹב אָבֶן וַיְרִימֶהָ מַצֵּבָה.
This stone is compounded of fire, water, and air, and rests on the abyss. Sometimes water flows from it and fills the deep. This stone is set as a sign in the centre of the world. It is referred to in the words, “And Jacob took a stone and set it as a pillar” (Gen. 31, 45).
וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה וְגו', (בראשית כח כב) וְכִי הַאי אֶבֶן שַׁוֵּי לֵיהּ יַעֲקֹב. וְהָא הַאי אֶבֶן אִתְבְּרֵי בְּקַדְמִיתָא, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא. אֶלָּא דְּשַׁוֵּי לָהּ (נ"א וכי השתא שוי ליה יעקב. והא עד לא אתברי עלמא הוות, אלא דיעקב שוי לה) קִיּוּמָא דִלְעֵילָא וְתַתָּא, וְעַל דָּא אֲשֶׁר שַׂמְתִּי מַצֵּבָה כְּתִיב. מַאי אֲשֶׁר שַׂמְתִּי, דִּכְתִיב, יִהְיֶה בֵּית אֱלֹהִים, דְּשַׁוֵּי מְדוֹרָא דִלְעֵילָא הָכָא.
Not that he took this stone, which was created from the beginning, but he established it above and below, by making there a “house of God”.
תָּא חֲזֵי, הַאי אֶבֶן אִית עֲלָהּ שִׁבְעָה עֵינַיִם. כְּמָא דְאַתְּ אָמֵר, (זכריה ג׳:ט׳) עַל אֶבֶן אַחַת שִׁבְעָה עֵינַיִם, עַל מָה אִתְקְרִיאַת שְׁתִיָיה. חַד דְּמִנָּהּ אִשְׁתִּיל עַלְמָא. וְחַד, שְׁתִיָיה. שָׁת יָה, דְּשַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא לָהּ, לְאִתְבָּרְכָא מִנָּהּ עַלְמָא, בְּגִין דְּעַלְמָא מִנָּהּ מִתְבָּרְכָא.
This stone has on it seven eyes, as it is written, “On one stone seven eyes” (Zech. 3, 9), and it is called “foundation stone”, for one thing because the world was planted from it, and for another because God set it as a source of blessing to the world.
וְתָּא חֲזֵי, בְּשַׁעְתָּא דְּעָאל שִׁמְשָׁא, הַנֵּי כְּרוּבִים דְּקָיְימִין בְּהַאי דוּכְתָּא, וְהֲווּ יָתְבֵי בְּאָת, הֲווּ אַקְשָׁן גַּדְפַיְיהוּ לְעֵיל, וּפָרְשֵׂי לוֹן, וְאִשְׁתְּמַע קוֹל נִגּוּנָא דְּגַדְפַיְיהוּ לְעֵילָא, וּכְדֵין שָׁרָאן לְנַגְנָא אִינוּן מַלְאָכִין, דְּאָמְרֵי שִׁירָתָא בְּשֵׁירוּתָא דְלֵילְיָא, בְּגִין דִּיסַלַּק יְקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מִתַּתָּא לְעֵילָא. וּמַאי שִׁירָתָא הֲווּ אָמְרוּ, הַהוּא נִגּוּנָא דְּגַדְפַיְיהוּ דִּכְרוּבִים, (תהילים קל״ד:ב׳) הִנֵּה בָּרְכוּ אֶת ה' כָּל עַבְדֵּי ה' וְגו', שְׂאוּ יְדֵיכֶם קֹדֶשׁ וְגו', וּכְדֵין (אינון) אִיהוּ שִׁירָתָא לְאִינוּן מַלְאֲכֵי עִלָּאֵי לְזַמָּרָא.
Now at sunset, the Cherubim which stood in that place used to strike their wings together and spread them out, and when the sound of the beating of their wings was heard above, those angels who chanted hymns in the night began to sing, in order that the glory of God might ascend from below on high. The striking of the Cherubim’s wings itself intoned the psalm, “Behold, bless ye the Lord, all ye servants of the Lord… Iift up your hands to the sanctuary, etc.” (Ps. 133). This was the signal for the heavenly angels to commence.
בְּמִשְׁמַרְתָּא תִּנְיָינָא, הַנֵּי כְּרוּבִים אַקְשֵׁי גַדְפַיְיהוּ לְעֵילָא, וְאִשְׁתְּמַע קוֹל נִגּוּנָא דִּלְהוֹן, וּכְדֵין שָׁרָאן לְנַגְנָא אִינוּן מַלְאָכִין דְקָיְימִין בְּמִשְׁמַרְתָּא תִּנְיָינָא. וּמַאי שִׁירָתָא הֲווּ אָמְרֵי בְּהַאי שַׁעְתָּא, נִגּוּנָא דְּגַדְּפַיְיהוּ דִכְרוּבִים, (תהילים קכ״ה:א׳) הַבּוֹטְחִים בַּה' כְּהַר צִיּוֹן לא יִמּוֹט וְגו'. וּכְדֵין (ההוא) אִיהוּ (שירתא) שֵׁירוּתָא לְאִינוּן דְּקָיְימֵי בְּהַאי מִשְׁמָרָה תִּנְיָינָא לְנַגְנָא.
At the second watch the Cherubim again beat their wings, giving the signal to the angels of that watch. The psalm of the Cherubim this time was “They that trust in the Lord are like Mount Zion, etc.” (Ps. 125).
בְּמִשְׁמָרָה תְּלִיתָאָה, הַנֵּי כְּרוּבִים אַקְשׁוּ גַדְפַיְיהוּ וְאָמְרֵי שִׁירָתָא, וּמַאי הִיא. (תהילים קי״ג:א׳-ב׳) הַלְלוּיָה הַלְּלוּ עַבְדֵּי ה' וְגו', יְהִי שֵׁם ה' מְבוֹרָךְ וְגו', מִמִּזְרַח שֶׁמֶשׁ וְגו'. כְּדֵין אִינוּן מַלְאָכִין דְּקָיְימֵי בְּמִשְׁמָרָה תְּלִיתָאָה, כֻּלְּהוּ אָמְרֵי שִׁירָתָא.
At the third watch the Cherubim beat their wings to the words “Hallelukah, praise, O servants of the Lord, praise the name of the Lord” (Ps. 113), and then the angels of the third watch commenced to sing,
וְכֻלְּהוּ כּוֹכָבֵי וּמַזָּלֵי דְּבִרְקִיעָא פָּתְחֵי שִׁירָתָא. כְּמָה דִכְתִיב, (איוב ל״ח:ז׳) בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים. וּכְתִיב, (תהילים קמ״ח:ג׳) הַלְּלוּהוּ כָּל כּוֹכְבֵי אוֹר, דְּהָא אִינוּן כֹּכְבֵי דִנְהוֹרָא, מְנַגְנָן עַל נְהוֹרָא. (ס"א דממנן על שירתא).
and also all the stars and constellations of the heaven, as it is written: “When the morning stars sung together and all the sons of God shouted for joy” (Job 38, 7), and also, “Praise him, all ye stars of light” (Ps. 148, 3), these being the radiant stars which are appointed to sing at dawn.
כַּד אָתֵי צַפְרָא, וּכְדֵין נָטְלֵי שִׁירָתָא אֲבַּתְרַיְיהוּ דְיִשְׂרָאֵל (ס"א ישראל) לְתַתָּא, וְסָלְקָא יְקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מִתַּתָּא וּמִלְּעֵילָא. יִשְׂרָאֵל לְתַתָּא בִּימָמָא, וּמַלְאֲכֵי עִלָּאֵי לְעֵילָא בְּלֵילְיָא, וּכְדֵין אִשְׁתְּלִים שְׁמָא קַדִּישָׁא בְּכָל סִטְרִין.
After them Israel take up the chant below, and so the glory of God ascends both from below and from above, from Israel below in the day, and from the celestial angels above in the night, and so the name of God is fully praised on all sides.
וְהַאי אֶבֶן דְּקָאֲמַר, כֻּלְּהוּ מַלְאֲכֵי עִלָּאֵי, וְיִשְׂרָאֵל לְתַתָּא, כֻּלְּהוּ אִתְקָפוּ בְּהַאי אֶבֶן, וְאִיהִי סָלְקָא לְעֵילָא, לְאִתְעַטְּרָא גּוֹ אֲבָהָן בִּימָמָא. וּבְלֵילְיָא, קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָא בְּגִנְתָא דְעֵדֶן.
As for this stone that we have mentioned, all the angels above and Israel below take hold on it, and it ascends to be crowned in the midst of the patriarchs by day. At night the Holy One, blessed be He, comes to disport Himself with the righteous in the Garden of Eden.
זַכָּאִין אִינוּן כָּל דְּקָיְימֵי בְּקִיּוּמַיְיהוּ, וּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא בְּלֵילְיָא. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא וְכָל אִינוּן צַדִּיקַיָיא דִּבְגִנְתָא דְעֵדֶן, שָׁמְעוּ קָלַיְיהוּ דִּבְנֵי נָשָׁא, אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. כְּמָה דִכְתִיב, (שיר השירים ח׳:י״ג) הַיּוֹשֶׁבֶת בַּגַּנִּים וְגו'.
Blessed are those who stand at their posts and study the Torah at night, because God and all the righteous in the Garden of Eden listen to the voice of those sons of men who study the Torah.
תָּא חֲזֵי, הַאי אֶבֶן, אִיהוּ אֶבֶן טָבָא. וְדָא הוּא רָזָא דִכְתִיב, (שמות כ״ח:י״ז) וּמִלֵּאתָ בוֹ מִלּוּאַת אֶבֶן אַרְבָּעָה טוּרֵי אֶבֶן. וְאִלֵּין אִינוּן סִדְרִין (דאשלמותא) דְּאֶבֶן טָבָא, אַשְׁלָמוּתָא דְאֶבֶן יְקָרָה. בְּגִין דְּאִית (אשלמותא) אֶבֶן אָחֳרָא. דִּכְתִיב, (יחזקאל ל״ו:כ״ו) וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן וְגו'. וּכְתִיב, (יחזקאל ל״ו:כ״ז) וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם. וְהַאי אִיהוּ (ישעיהו כ״ח:ט״ז) אֶבֶן בֹּחַן פִּנַּת יִקְרַת וְאוּקְמוּהָ.
That stone we have mentioned is a goodly stone, and it is hinted at in the verse “And thou shalt set in it a setting of stone, four rows of stone” (Ex. 28, 17), because there is another stone of which it is written “And I shall remove the heart of stone, etc.” (Ezek. 36, 26).
וְעַל רָזָא דָּא כְּתִיב, (שמות לא) לוּחוֹת הָאֶבֶן, דְּאִינוּן לוּחוֹת אִתְגְּזָרוּ מֵהָכָא, וְעַל דָּא אִקְרוּן עַל שְׁמֵיהּ דְּהַאי אֶבֶן. וְהַאי הוּא רָזָא דִכְתִיב, (בראשית מ״ט:כ״ד) מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל (ס"א הא ודאי אבן ישראל אקה) כְּמָה דְאִתְּמָר.
The two tablets of stone were also hewn from this stone; and this was also called “the stone of Israel” (Gen. 49, 24), as has been explained.
פָּתַח רִבִּי חִזְקִיָּה וְאָמַר, (שמות כ״ח:כ״א) וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמוֹת בְּנִי יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה, אִלֵּין אַבְנֵי יְקָרִין עִלָּאִין, דְּאִתְקָרוּן אַבְנִי הַמָּקוֹם, כְּמָא דְאַתְּ אָמֵר, (בראשית כ״ח:י״א) וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם. וְהָא אוּקְמוּהָ. (שמות ל״ט:י״ד ועי"ש) וְהָאֲבָנִים עַל שְׁמוֹת בְּנֵי יִשְׂרָאֵל, כְּמָה דְּאִית (י"ב אבנים) י"ב שְׁבָטִים לְתַתָּא, הָכִי נָמֵי לְעֵילָא תְּרֵיסַר שִׁבְטִין, וְאִינוּן תְּרִיסַר אֲבָנִין יַקִּירִין, וּכְתִיב, (תהילים קכ״ב:ד׳) שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָהּ (דא רזא) עֵדוּת לְיִשְׂרָאֵל, דָּא יִשְׂרָאֵל, רָזָא דִלְעֵילָא. וְכֻלְּהוּ לְהוֹדוֹת לְשֵׁם ה', וְעַל דָּא וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמוֹת בְּנֵי יִשְׂרָאֵל.
R. Hizkiah quoted the verse: “And the stone shall be according to the names of the children of Israel, twelve” (Ex. 28, 21). He said: ‘These are the precious supernal stones which are called “the stones of the place” (Gen. 28, 11). They were “according to the names of the children of Israel” because just as there are twelve tribes below, so there are twelve tribes above, which are twelve precious stones; and therefore it is written: “Whither the tribes go up, even the tribes of the Lord, for a testimony unto Israel” (Ps. 122, 4), the reference being to the supernal Israel.
וּכְמָה דְאִית י"ב שָׁעֵי בִּימָמָא, הָכִי אִית י"ב שָׁעֵי בְּלֵילְיָא, בְּיוֹמָא לְעֵילָא, בְּלֵילְיָא לְתַתָּא, כֹּלָּא דָא לָקֳבֵל דָּא, הַנֵּי י"ב שָׁעֵי דִּבְלֵילְיָא מִתְפַּלְּגֵי לִתְלַת פְּלָגָאן, וְכַמָּה מְמַנֵּי תְּרִיסִין קָיְימֵי תְּחוֹתַיְיהוּ, דַּרְגִּין עַל דַּרְגִּין, כֻּלְּהוּ מְמַנָּן בְּלֵילְיָא, וְנָטְלֵי טַרְפָּא בְּקַדְמַיתָא.
Further, just as there are twelve hours in the day, so there are twelve hours in the night, in the day above and in the night below, each corresponding to each. These twelve hours of the night are divided into three sets, to each of which belong hierarchies of angels, which take their portion first.
וּכְדֵין כַּד אִתְפְּלִיג לֵילְיָא, קָיְימִין תְּרֵין (סתרין) סִדְרִין מִסִּטְרָא דָא, וּתְרֵין סִדְּרִין מִסִּטְרָא אָחֳרָא, (ס"א ודא) וְרוּחָא עִלָּאָה נָפַק (ס"א נשיב) בֵּינַיְיהוּ, וּכְדֵין כָּל אִינוּן אִלָּנִין דִּבְגִנְתָּא דְעֵדֶן, כֻּלְּהוּ פָּתְחֵי שִׁירָתָא, וְקוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָא דְעֵדֶן. הֲדָא הוּא דִכְתִיב, (דברי הימים א י״ז:ט״ז) אָז יְרַנְּנוּ עֲצֵי הַיַּעַר מִלִּפְנֵי יְיָ, כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ. כְּמָה דִכְתִיב, (ישעיהו י״א:ד׳) וְשָׁפַט בְּצֶדֶק דַּלִּים. בְּגִין דְּמִשְׁפָּט עָאל בֵּינַיְיהוּ וְאִתְמַלְיָיא מִנָּהּ (ס"א מניה) גַּן עֵדֶן.
Hence, at midnight two ranks stand on one side and two on the other, and a celestial spirit goes forth between them and then all the trees in the garden break forth into song and God enters the garden, as it says: “Then do all the trees of the wood sing for joy before the Lord, for he cometh to judge the earth” (I Chron. 16, 33), because judgement enters among them and the Garden of Eden is filled therewith.
וְרוּחָא דְצָפוֹן אִתְעַר בְּעַלְמָא, וְחֶדְוָה אִשְׁתַּכַּח וְנָשִׁיב הַהוּא רוּחָא בְּאִינוּן בּוּסְמִין, וְסָלְקִין רֵיחִין לְעֵילָא, וּמִתְעַטְּרִין (ס"א ומתערין) צַדִּיקַיָא בְּעִטְרַיְיהוּ, וּמִתְהַנָּן מִגּוֹ זִיוָא דְּאַסְפַּקְלַרְיָאה דְּנָהֲרָא.
Then the north wind springs up, bringing joy in its train, and it blows through the spice trees and wafts their perfume, and the righteous put on their crowns and feast themselves on the brightness of the “pellucid mirror”
זַכָּאִין אִינוּן צַדִּיקַיָא, דְּזָכָאן לְהַהוּא נְהוֹרָא עִלָּאָה, וְהַהוּא נְהוֹרָא דְּאַסְפַּקְלַרְיָאה דְּנָהֲרָא, נָהִיר לְכָל סִטְרִין, וְכָל חַד וְחַד מֵאִלֵּין צַדִּיקַיָא, נָטִיל לְחוּלָקֵיהּ כְּדְקָא חָזֵי לֵיהּ, וְהֲוָה נָטִיל (ס"א והכי נהיר) כָּל חַד וְחַד כְּפוּם עוֹבָדוֹי דְּעָבַד בְּהַאי עַלְמָא, (מאינון) אִית מִנְּהוֹן דְּמִתְכַּסְפֵי, מֵהַהוּא נְהִירוּ דְּנָטִיל חַבְרֵיהּ יַתִּיר וְנָהִיר, וְהָא אוּקְמוּהָ.
-happy are they to be vouchsafed that celestial light! The light of this mirror shines on all sides, and each one of the righteous takes his appropriate portion, each according to his works in this world; and some of them are abashed because of the superior light obtained by their neighbours.
חוּלָקֵיהּ דְּלֵילְיָא, מִכַּד שָׁארֵי לֵילְיָא לְמֵיעַל. כַּמָּה גַרְדִּינֵי נִמּוּסִין מִתְעָרִין, וְשָׁטָאן בְּעַלְמָא, וּפָתְחִין (קע"ב ע"ב) סְתִימִין, וּלְבָתַר כַּמָּה זִינִין לִזְנַיְיהוּ, כְּמָה דְאוֹקִימְנָא. וּכְדֵין כַּד אִתְפְּלִיג לֵילְיָא, סִטְרָא דְצָפוֹן נָחִית (נהיר נהירו) מֵעֵילָא לְתַתָּא, וְאָחִיד בֵּיהּ בְּלֵילְיָא, עַד תְּרֵין חוּלָקִין דְּלֵילְיָא.
When night commences, numbers of officers of judgement arise and roam about the world, and the doors are closed, as we have affirmed. Thus at midnight the side of the north comes down and takes possession of the night until two-thirds of it have passed.
וּלְבָתַר סִטְרָא דְּדָרוֹם אִתְעַר, עַד דְּאָתֵי צַפְרָא. וְכַד אָתֵי צַפְרָא, כְּדֵין דָּרוֹם וְצָפוֹן אֲחִידוּ בֵּיהּ, וּכְדֵין אָתָאן יִשְׂרָאֵל לְתַתָּא, סָלְקִין לָהּ בִּצְלוֹתְהוֹן וּבָעוּתְהוֹן לְעֵילָא, עַד דְּסָלְקָא וְאִתְגְּנִיזַת בֵּינַיְיהוּ. וְנָטְלָא בִּרְכָאן מֵרֵישָׁא (דמלכא) דְּכָל רֵישִׁין.
Then the side of the south awakes until morning, and then both south and north take hold of it (the Shekinah). Then come Israel here below, and with their prayers and supplications raise it up until it ascends and hides itself among them, and receives blessings from the fountain-head.’
וְאִתְבָּרְכָא מֵהַהוּא טַלָּא דְּאִתְמַשְּׁכָא מִלְּעֵילָא. וּמֵהַהוּא טַלָּא פָּרִישׁ לְכַמָּה סִטְרִין, וְכַמָּה רַבְוָון אִתְּזָנוּ מִנֵּיהּ מֵהַהוּא טַלָּא, וּמִנֵּיהּ עֲתִידִין לַאֲחָיָיא מֵיתַיָיא. הֲדָא הוּא דִכְתִיב, (ישעיהו כ״ו:י״ט) הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר כִּי טַל אוֹרוֹת טַלֶךָ. טַלָּא מֵאִינוּן נְהוֹרִין עִלָּאִין דְּנָהֲרִין לְעֵילָא.