The Sages have said that, “nighttime was only created for study” (Eruvin 65a), and great is the honor of the home in which the sound of Torah study is heard. The concept is as follows: While a man sleeps his soul departs from him and testifies in the Heavenly court regarding everything that he did that day, after which it is judged for good or bad. For the Heavenly court sits in judgment at night. Thus it is related in the Zohar (1:92a) that during the first hour of the evening, when the sun has just gone into its place, an appointed angel issues a proclamation that passes through twelve gates. These are the gates that open when the sun goes forth to shine and close when it sets, remaining closed all night. Then all the angels that are appointed to watch over the world gather On High. The Gates of Mercy are sealed and the courts of judgment awaken. The angels that are appointed over the sounding of the trumpets arise and blow their horns at midnight as a signal for all the angels to arise, for this is a time that is designated especially for singing songs of praise. The angels arise immediately and stand in fear and trepidation, in holiness and purity, singing and playing before the Holy One Blessed is He.
At the beginning of the night while people sleep, their souls leave them to testify in Heaven regarding the deeds they performed during the day and to face judgment for them. Then at midnight a fierce wind begins blowing from the north, and an appointed angel arises and strikes it with his staff, causing it to calm down. Then the Holy One Blessed be He arouses Himself to go and delight with the righteous. This is the meaning of the verse, “She [i.e., the Shechinah] who sits in the gardens [as well as the] companions [i.e., the righteous] are listening to your voice [i.e., the sound of your Torah study], let me hear it, etc.” (Shir HaShirim 8:13). The Holy One Blessed is He draws a thread of lovingkindness over those who arise at night to serve Him, protecting them from injury and mishap. Concerning them was it stated, “By day Hashem will command His kindness, and in the night His resting place will be with me” (Tehillim 42:9). Undoubtedly a thread of lovingkindness will be drawn over them and they will enjoy great illumination from the saplings in Gan Eden, from the place that is called, “the Ancient River” [Nachal Kedumim]. Their portion will be prepared and waiting for them upon their deaths in a place of repose and joy. Fortunate are they and fortunate is their lot.
Therefore do not take lightly the matter of studying at night. Our predecessors invoked ingenious strategies to know when it was midnight so that they could rise and engage in study. This was in order to unite with the righteous in Gan Eden who hear Torah at that hour directly from the Holy One Blessed is He. Thus it is related in the Zohar (ibid. 92b-96b): Rabbi Aba and Rabbi Yaakov were traveling from Tiberius to the village of Tarsha. Along the way they stopped at an inn. When they wished to go to sleep, Rabbi Aba asked the host, “Is there a rooster here?” “Why do you ask?” he inquired. “Because we must rise at midnight,” Rabbi Aba replied. “I do not need a rooster,” the innkeeper explained. “I have another sign. I fill this balance that is beside my bed with water, which drips out slowly until precisely at midnight all the water is gone and the scale tips over, making a sound that is heard throughout the house. Then I know that it is midnight.” [He had an instrument near his bed in the form of a wheel from which water dripped, just like the alarm clocks used in Europe. As long as even a little water remained, the wheel would stay in its place. But as soon as the last drop had gone out it would revolve and fall with a crash that would awaken whoever was sleeping in that room.]
There was a certain old man residing at the inn who used to rise every night at midnight to engage in study. It was for him that the innkeeper had devised this instrument. Rabbi Aba said, “Blessed is the Merciful One who directed us to this place!” And when midnight came they all arose to study… The innkeeper related to his two sons the idea mention earlier that the Holy One Blessed is He enters Gan Eden at midnight to delight with the righteous. He added, “It was with this in mind that David declared, ‘I will arise at midnight to acknowledge You.’ ” Rabbi Aba said, “Surely you have spoken well. But from where do you know this?” He explained, “So did I learn from another elder.” The innkeeper also told them, “At the beginning of the first hour of the night all the accusers of the lower world awaken and go wandering about the world. Then exactly at midnight the Holy One Blessed is He arouses Himself to enter Gan Eden, at which time these accusers are not to be found. “All the proceedings of the Heavenly court are carried out only at midnight, as it is stated [regarding Avraham’s battle with the four kings], “And the night was divided against them” (Bereishis 14:15). And it is stated [regarding the striking of the first born in Egypt], “And it was at midnight” (Shemos 12:29).
We find this to be the case in a number of other places in the Torah as well. Thus King David called the Holy One Blessed is He, ‘Midnight,’ literally….” [The idea, for the initiated, is that Nukba is called “the attribute of night,” and it comes out from behind the chest, which is the midpoint. Therefore David referred to the Holy One Blessed is He as “Midnight.” Thus the Zohar was very careful with its words, because He is literally Midnight. This is a great secret that should not be revealed except to the circumspect and the initiated.] The kingship of the House of David is called “the attribute of night,” therefore David used to rise at midnight, as it is stated, “I will arise at midnight to thank You for Your righteous laws.” Those who are capable of understanding on their own or who have received a tradition regarding these matters will grasp the meaning of the words “law” and “righteousness.” It is from here that judgments emanate. That is the allusion contained in the Sages’ principle that “the law of the kingship is the law” [Dina deMalchusa dina]. After this Rabbi Aba and Rabbi Yaakov came and kissed him….
In the meantime the innkeeper’s young son came and asked, “Why is it written, ‘midnight’?” [It should have been sufficient to write the word “night,” since the verse is referring to Nukba which is called, “the attribute of night.” The addition of the word “mid” makes it sound as if it is not completely the attribute of night but only half way.] Rabbi Aba answered, “We have already learned that the kingship of Heaven is aroused at midnight.” [That is, from this it should already be clear why the verse says “midnight,” for the intention is to the Holy One Blessed is He who is called “Midnight,” as was explained above. This is in order to inform us that at midnight the kingship of Heaven, which is called Ze’eir is revealed.] The child said, “I have heard another explanation.” So the child began his discourse, “Since the influences of lovingkindness are revealed at midnight, while at the same time there is also an influence of judgment and mercy, therefore it is called “midnight.” For it is only half judgment since during the second half of the night His face shines from the side of lovingkindness.” Rabbi Aba stood up and placed his hands upon the child’s head and blessed him. Then Rabbi Aba began his discourse, revealing wonderful secrets regarding circumcision. Among other things he explained that when the father brings his son to have his foreskin removed the Holy One Blessed is He calls to His company, saying, “See, My company, what My beloved children are doing in the world!” At that moment the prophet Eliyahu traverses the entire world in four swoops to attend the circumcision. For this reason it is taught that one must prepare a chair for Eliyahu. Then he ascends and testifies before the Holy One Blessed is He that Israel continues to fulfill the covenant of Avraham…
In the meantime it had become light and Rabbi Aba and Rabbi Yaakov arose and prepared to depart. But the innkeeper said to them, “You must complete the matter that you were engaged in at midnight!” “What is that?” they inquired. “Tomorrow you must greet the Master of the Covenant [i.e., Eliyahu], for tomorrow we celebrate the circumcision of my son and my wife requests that you remain.” Rabbi Aba said, “This is a mitzvah request and we will also merit beholding the face of the Shechinah! Let us remain.” So they waited that entire day. That night the innkeeper gathered all his companions and after the feast they engaged in study and no one slept. The Zohar explains that on the night before the circumcision special guarding is required to prevent the malignant spirits from harming either the mother or the newborn. Therefore it is customary to read and study all night long. [This is called in Yiddish, vein nacht, or in Poland, vach nacht.] Through this they fulfill what is stated (Esther 8:16): “For the Jews there was light” — this refers to Torah; “and rejoicing” — this refers to circumcision; “and honor” — this refers to tefillin (Megillah 16b).
The Zohar then explains at length how the saintly innkeeper gathered his companions, all of whom were scholars, to spend the night immersed in study. We should do the same on the night before a circumcision, for Torah study protects and saves from all injury and from every type of harm in the world. Afterwards the innkeeper said, “I request that each of you reveal a novel insight.” So each of them revealed a novel insight about circumcision. He made this request because he knew these words of Torah would be of great benefit in the protection of both infant and mother. The Zohar also relates that engaging in study during the night of the vein nacht causes Eliyahu to appear, accompanied by great lights of Divine favor, which in turn cause Israel much benefits and numerous salvations. Afterwards Rabbi Aba said to his host and to that elder, “Since you are such great scholars, why do you remain here?” The host said, “If the birds were to abandon their place they would not know where to go, as it is stated, “Like a bird wandering from its nest, so is a man who wanders from his place” (Mishlei 27:8). Similarly, if we were to abandon this place, which is prepared for us to study in, we do not know where we would find a place to settle where we would be able to study. For this place is suited for us to study in and it has caused us to merit Torah.
“This is our custom. Every midnight we engage in study until the morning. Then when morning comes, the fragrance of the field and the rivers of water illuminate the Torah for us, causing it to settle in our hearts. It is a decree from Heaven that we must live in this place. How many princes of the Torah and mighty warriors [in the battle of Torah] have departed [i.e., they were stricken down by plague] because they failed to engage in study! But since that time we have toiled in nothing but Torah day and night and this place helps us.” And so they remained sitting there until dawn. When it began to be light they told the children to go out and see if it was yet daybreak, after which each of them would expound a novel insight. So the children went out and saw that it was indeed daylight. One of the children said, “Today fire will come down from Heaven.” Another said, “It will be in this very house.” A third said, “There is an elder here who is destined to be consumed by fire.” “May the Merciful One spare us!” Rabbi Aba exclaimed. But then he fell silent, unable to speak. At last he said, “The plans of the Heavenly authorities have been apprehended on earth!” [That is, the children knew that fire was destined to descend upon that house.] And so did the matter come to be. That very day the companions beheld the face of Shechinah and were surrounded by fire [i.e., the fire of the Shechinah] and Rabbi Aba’s face flashed like fire out of rejoicing in the Torah.
It was taught: That entire day none of them went out of the house, to which was attached a pillar of smoke. They rejoiced in the novel insights that were revealed as if they had received the Torah from Mount Sinai that very day. As they were bringing the infant to the synagogue they heard a voice. It was that of the prophet Eliyahu reciting the verse, “Fortunate is the one whom You choose and draw close that he may dwell in Your courtyards; may we be satiated with the goodness of Your House, the holy place of Your Sanctuary” (Tehillim 65:5). This verse contains deep esoteric allusions, for it contains forty-two letters corresponding to the forty-two letter Name, the meaning of which may only be revealed to the circumspect. It also contains ten words, corresponding to which the Zohar teaches that when it is recited at the time of a circumcision the infant is crowned with ten canopies that will await him in the World to Come.
Afterwards one of the children began a discourse, “It is taught: ‘Whoever offers his son as a sacrifice [i.e., through circumcision] is credited as if he offered up all the sacrifices in the world to the Holy One Blessed is He.’ For this reason one must prepare an altar in a vessel filled with dirt in order to perform the circumcision beside it. This is reckoned by the Holy One Blessed is He as if he offered upon it a burnt sacrifice and it gave off a savory smell… “For this reason, fortunate is the lot of one who makes this offering in joy before the Holy One Blessed is He. Let him rejoice that entire day.” Rabbi Aba said, “Fortunate are you in this world and the next. Concerning you was it stated, ‘And as for you who cling to Hashem your God, all of you are alive this day’ (Devarim 4:4).” So they rejoiced that entire day a rejoicing of good deeds and Torah.
The Zohar relates that the infant that was circumcised on that occasion was Rav Idi ben Yaakov, one of the Sages in the Talmud. Rabbi Aba blessed him and then departed. When Rabbi Aba returned to Rabbi Shimon ben Yochai he was afraid to relate to him everything that he had heard from these saintly men and children mentioned above, lest he cause them to be punished. [That is, lest he decree that they be forced to leave their village so that their Torah will be more widely disseminated and the multitude will learn from them.] When Rabbi Aba finally revealed to Rabbi Shimon ben Yochai all that had transpired he chided, “You knew so many worthwhile teachings and did not reveal them to me? I decree that for the next thirty days you will forget everything you learn! For it is stated, “Do not withhold goodness from its owners…” (Mishlei 3:27).
Therefore, a man must be careful to rise at midnight to serve his Creator and to engage in prayer and study, each according to his understanding. And let him make study his regular occupation and business a sideline. And if he merits a son let him conduct himself as I have written above. For it is no small matter to save a Jewish soul and to connect Israel with the Shechinah, as it is stated, “And as for you who cling to Hashem your God, you are all alive this day!” (Devarim 4:4). Then their righteousness will endure forever, Amein.
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לֹא אִיבְרִי לַיְלָה אֶלָּא לְגִרְסָא. גָּדוֹל כְּבוֹד הַבַּיִת, אֲשֶׁר קוֹל תּוֹרָה נִשְׁמַע בּוֹ, כִּי הָעִנְיָן הוּא כָּךְ: כְּשֶׁאָדָם יָשֵׁן עַל מִטָּתוֹ, אָז נִשְׁמָתוֹ נַפְקָת מִנֵּיהּ, וְאָז הִיא אִסְהָדִית בָּאָדָם כָּל מַה דְּעָבִיד בְּהַהוּא יוֹמָא, וְדָנִין אֶת הַנְּשָׁמָה בֵּין טוֹב לְבִישׁ, כִּי בַּלַּיְלָה בֵּית דִּין שֶׁל מַעְלָה יוֹשְׁבִים בַּדִּין, וּבְשָׁעָה רִאשׁוֹנָה כֵּיוָן שֶׁהַשֶּׁמֶשׁ נִכְנְסָה לִמְקוֹמָהּ, אָז יֵשׁ מְמֻנֶּה מַכְרִיז כְּרוּזָא דֶּרֶךְ שְׁנֵים עָשָׂר שְׁעָרִים, אֲשֶׁר הֵם נִפְתָּחִים כְּשֶׁהַחַמָּה יוֹצֵאת לִזְרֹחַ, וְנִסְגָּרִים כְּשֶׁהַחַמָּה שׁוֹקַעַת כָּל הַלַּיְלָה, וְאָז כָּל אִנּוּן מְמֻנִּים מַלְאָכִים, דְּאִנּוּן מְמֻנִּים עַל שְׁמִירַת הָעוֹלָם, כֻּלָּם מִתְכַּנְּשִׁין לְעֵילָא, וְהַשַּׁעֲרֵי רַחֲמִים נִנְעֲלוּ, וְהַבָּתֵּי דִּינִים מִתְעוֹרְרִין, וְעוֹמְדִין מַלְאָכִים הַמְמֻנִּים עַל הַתְּקִיעוֹת וְתוֹקְעִין. וְזֶהוּ סִימָן שֶׁיַּעַמְדוּ הַמַּלְאָכִים בַּחֲצִי הַלַּיְלָה הַמְיֻחָדִים לוֹמַר שִׁירָה, וְאָז תֵּכֶף מִתְעוֹרְרִים הַמַּלְאָכִים וְעוֹמְדִין בְּאֵימָה וּבְיִרְאָה, בִּקְדֻשָּׁה וּבְטָהֳרָה, וּמְשׁוֹרְרִים וּמְזַמְּרִים קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא.
The Sages have said that, “nighttime was only created for study” (Eruvin 65a), and great is the honor of the home in which the sound of Torah study is heard. The concept is as follows: While a man sleeps his soul departs from him and testifies in the Heavenly court regarding everything that he did that day, after which it is judged for good or bad. For the Heavenly court sits in judgment at night. Thus it is related in the Zohar (1:92a) that during the first hour of the evening, when the sun has just gone into its place, an appointed angel issues a proclamation that passes through twelve gates. These are the gates that open when the sun goes forth to shine and close when it sets, remaining closed all night. Then all the angels that are appointed to watch over the world gather On High. The Gates of Mercy are sealed and the courts of judgment awaken. The angels that are appointed over the sounding of the trumpets arise and blow their horns at midnight as a signal for all the angels to arise, for this is a time that is designated especially for singing songs of praise. The angels arise immediately and stand in fear and trepidation, in holiness and purity, singing and playing before the Holy One Blessed is He.
וְאָז בִּתְחִלַּת הַלַּיְלָה בְּנֵי נָשָׁא נַיְמִין עַל עַרְסֵיהוֹן, וְנִשְׁמוֹתֵיהֶן נַפְקִין וּמְעִידִין עַל עוֹבְדֵיהוֹן דִּי בִּימָמָא וְעוֹמְדִין בַּדִּין, וּבַחֲצוֹת הַלַּיְלָה אִתְעַר רוּחַ צָפוֹן, רוּחַ חָזָק, וְקָם חַד מְמֻנֶּה וּבָטִישׁ בֵּיהּ בְּשַׁרְבִיטָא, וְהָרוּחַ שָׁכִיךְ, וּכְדֵין אִתְּעַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא, הֲדָא הוּא דִּכְתִיב: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ, הַשְׁמִיעִינִי וְגוֹ'. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁךְ חוּט שֶׁל חֶסֶד עַל אוֹתָן הָאֲנָשִׁים הָעוֹמְדִים בַּלֵּילוֹת לַעֲבוֹדָתוֹ, וּמְשַׁמְּרִים אוֹתָן מִכָּל פְּצָעִים וּפְגָעִים רָעִים, וַעֲלֵיהֶם נֶאֱמַר: יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי. וּבְוַדַּאי יֻמְשַׁךְ עָלָיו חוּט שֶׁל חֶסֶד וְאוֹר גָּדוֹל מִנְּטִיעוֹת שֶׁבְּגַן עֵדֶן, מֵאוֹתוֹ הַמָּקוֹם הַנִּקְרָא נַחַל קְדוּמִים, וְחֶלְקוֹ מוּכָן וּמְזֻמָּן לְאַחַר מוֹתָם בִּמְקוֹם מְנוּחָה וְשִׂמְחָה. אַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ!
At the beginning of the night while people sleep, their souls leave them to testify in Heaven regarding the deeds they performed during the day and to face judgment for them. Then at midnight a fierce wind begins blowing from the north, and an appointed angel arises and strikes it with his staff, causing it to calm down. Then the Holy One Blessed be He arouses Himself to go and delight with the righteous. This is the meaning of the verse, “She [i.e., the Shechinah] who sits in the gardens [as well as the] companions [i.e., the righteous] are listening to your voice [i.e., the sound of your Torah study], let me hear it, etc.” (Shir HaShirim 8:13). The Holy One Blessed is He draws a thread of lovingkindness over those who arise at night to serve Him, protecting them from injury and mishap. Concerning them was it stated, “By day Hashem will command His kindness, and in the night His resting place will be with me” (Tehillim 42:9). Undoubtedly a thread of lovingkindness will be drawn over them and they will enjoy great illumination from the saplings in Gan Eden, from the place that is called, “the Ancient River” [Nachal Kedumim]. Their portion will be prepared and waiting for them upon their deaths in a place of repose and joy. Fortunate are they and fortunate is their lot.
עַל כֵּן אַל יִהְיֶה קַל בְּעֵינֶיךָ לִמּוּד הַתּוֹרָה בַּלַּיְלָה. וְקַדְמוֹנֵינוּ זִכְרוֹנָם לִבְרָכָה הָיוּ מְתֻחְכָּמִים, וְהָיוּ עוֹשִׂים סִימָנִים לְכַוֵּן חֲצוֹת הַלַּיְלָה לָקוּם וְלַעֲסֹק בַּתּוֹרָה, כְּדֵי לְהִתְחַבֵּר כַּחֲדָא עִם צַדִּיקִים שֶׁבְּגַן עֵדֶן הַשּׁוֹמְעִים תּוֹרָה מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּדְמָצִינוּ בַּזֹּהַר: רַבִּי אַבָּא וְרַבִּי יַעֲקֹב הֲווּ אָזְלוּ מִטְּבֶרְיָה לִכְפַר טַרְשָׁא וְנִתְאַכְסְנוּ אֵצֶל אֻשְׁפִּיזָא. כַּד בָּעֵי לְמִשְׁכָּב, אָמַר רַבִּי אַבָּא לְמָרֵיהּ דְּבֵיתָא: אִית הָכָא תַּרְנְגוֹלָא? אָמַר לֵיהּ הָאֻשְׁפִּיזָא: אַמַּאי? אָמַר לֵיהּ: אִצְטְרִיכְנָא לְמֵיקוּם בְּפַלְגוּת לֵילְיָא. אָמַר לֵיהּ: לָא אִצְטְרִיכְנָא, דְּהָא אִית לִי סִימָנָא אָחֳרָא, דְּהָדֵין טִקְלָא דְּקַמֵּי עַרְסַי מְלִינָא מַיָּא וְנָטִיף טִיף טִיף. בְּפַלְגּוּת לַיְלָה מַמָּשׁ אִתְרוֹקֵן כֻּלְּהוּ מַיָּא וְאִתְגַּלְגַּל הַאי קִטְפָא, דְּהַיְנוּ (טִקְלָא) וְאִשְׁתְּמַע קָלָא בְּכָל בֵּיתָא, וּכְדֵין הוּא פַּלְגּוּת לֵילְיָא (פֵּרוּשׁ, שֶׁהָיָה כְּלִי מַיִם תָּלוּי לִפְנֵי מִטָּתוֹ, וַהֲוֵי עָשׂוּי כְּגַלְגַּל, וּכְלִי זֶה הָיָה נוֹטֵף טִיף טִיף, וּכְדֶרֶךְ שֶׁעוֹשִׂין בִּמְדִינָה זוֹ 'הָאוּר וֶערְק' [א"ה: שָׁעוֹן] — עַד שֶׁמּוֹצִיא כָּל הַמַּיִם שֶׁבַּכְּלִי עַד חֲצוֹת. וְכָל זְמַן שֶׁהָיָה מַיִם, אֲפִלּוּ מְעַט מִזְּעֵיר, קָאֵי אַקַיָּמַיְהוּ. וּכְשֶׁנִּגְמְרוּ כָּל הַטִּפִּין לָצֵאת, אֲזַי נִתְהַפֵּך הַגַּלְגַּל וְנוֹפֵל לְמַטָּה, וְנֶהְפַּך הַכְּלִי וְהָיָה מַרְעִישׁ וְצוֹעֵק, וְנִשְׁמַע קוֹלוֹ, עַד שֶׁהֵקִיצוּ אוֹתָן הָאֲנָשִׁים שֶׁהָיוּ בַּחֶדֶר הַהוּא).
Therefore do not take lightly the matter of studying at night. Our predecessors invoked ingenious strategies to know when it was midnight so that they could rise and engage in study. This was in order to unite with the righteous in Gan Eden who hear Torah at that hour directly from the Holy One Blessed is He. Thus it is related in the Zohar (ibid. 92b-96b): Rabbi Aba and Rabbi Yaakov were traveling from Tiberius to the village of Tarsha. Along the way they stopped at an inn. When they wished to go to sleep, Rabbi Aba asked the host, “Is there a rooster here?” “Why do you ask?” he inquired. “Because we must rise at midnight,” Rabbi Aba replied. “I do not need a rooster,” the innkeeper explained. “I have another sign. I fill this balance that is beside my bed with water, which drips out slowly until precisely at midnight all the water is gone and the scale tips over, making a sound that is heard throughout the house. Then I know that it is midnight.” [He had an instrument near his bed in the form of a wheel from which water dripped, just like the alarm clocks used in Europe. As long as even a little water remained, the wheel would stay in its place. But as soon as the last drop had gone out it would revolve and fall with a crash that would awaken whoever was sleeping in that room.]
וְהָיָה שָׁם בְּאוֹתוֹ הַבַּיִת חַד סָבָא, דַּהֲוָה קָם בְּכָל פַּלְגּוּת לַיְלָא וְאִשְׁתַּדַּל בְּאוֹרַיְתָא, וּבְגִין דָּא עָבִיד הַאי. אָמַר רַבִּי אַבָּא: בְּרִיךְ רַחֲמָנָא, דְּשַׁדְרָנָא הָכָא! וּבְהַגִּיעַ זְמַן חֲצִי הַלַּיְלָה, קָמוּ כֻּלְּהוּ וַהֲוֵי עַסְקֵי בְּאוֹרַיְתָא וְכוּ'. אָמַר הַאי לִתְרֵין בְּנוֹהִי, מַהוּ עִנְיַן הַשָּׂכָר דְּהַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁתַּעֲשֵׁעַ עִם צַדִּיקִים, וְעָיֵל בְּפַלְגּוּת לַיְלָה לְגַן עֵדֶן. וְלָכֵן אָמַר דָּוִד: חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לְךָ. אָמַר רַבִּי אַבָּא: וַדַּאי שַׁפִּיר קָאָמַרְתְּ, אֲבָל מִנָּא לָךְ הָא? אָמַר לֵיהּ: כָּךְ לָמַדְתִּי מִן סָבָא אָחֳרָא. תּוּ הֲוֵי אָמַר לְהוּ: בִּתְּחִלַּת שַׁעְתָּא קָמַיְתָא דְּלַיְלָה כָּל הַדִּינִים דִּלְתַתָּא מִתְעָרִין וְאַזְלִין וְשָׁאטִין בַּלַּיְלָה. בְּפַלְגּוּת לַיְלָה מַמָּשׁ אִתְּעַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן, וְדִינִין דִּלְתַתָּא לָא מִשְׁתַּכְּחִין, וְכָל נִימוּסִים דִּלְעֵילָא לָא אִשְׁתַּכְּחוּ אֶלָּא בְּפַלְגּוּת לֵילְיָא, דִּכְתִיב: וִיחַלֵּק עֲלֵיהֶם לַיְלָה, וַיְהִי בַּחֲצִי הַלַּיְלָה.
There was a certain old man residing at the inn who used to rise every night at midnight to engage in study. It was for him that the innkeeper had devised this instrument. Rabbi Aba said, “Blessed is the Merciful One who directed us to this place!” And when midnight came they all arose to study… The innkeeper related to his two sons the idea mention earlier that the Holy One Blessed is He enters Gan Eden at midnight to delight with the righteous. He added, “It was with this in mind that David declared, ‘I will arise at midnight to acknowledge You.’ ” Rabbi Aba said, “Surely you have spoken well. But from where do you know this?” He explained, “So did I learn from another elder.” The innkeeper also told them, “At the beginning of the first hour of the night all the accusers of the lower world awaken and go wandering about the world. Then exactly at midnight the Holy One Blessed is He arouses Himself to enter Gan Eden, at which time these accusers are not to be found. “All the proceedings of the Heavenly court are carried out only at midnight, as it is stated [regarding Avraham’s battle with the four kings], “And the night was divided against them” (Bereishis 14:15). And it is stated [regarding the striking of the first born in Egypt], “And it was at midnight” (Shemos 12:29).
וְכַמָּה מְקוֹמוֹת בַּתּוֹרָה מָצִינוּ הָכֵי. דָּוִד הַמֶּלֶךְ קָרֵי לְהַקָּדוֹשׁ בָּרוּךְ הוּא 'חֲצוֹת לַיְלָה' מַמָּשׁ (רָצָה לוֹמַר: הַיּוֹדְעִים סוֹד שֶׁהַנּוּקְבָא הַנִּקְרֵאת 'מִדַּת לַיְלָה' יוֹצֵאת מֵאֲחוֹרֵי חֲדוֹהִי, דְּהַיְנוּ מִמַּחֲצִיתוֹ. וְעַל כֵּן דָּוִד הֲוֵי קָרֵי לְהַקָּדוֹשׁ בָּרוּךְ הוּא 'חֲצוֹת לַיְלָה'. וְזֶהוּ שֶׁדִּיֵּק בַּזֹּהַר דְּאִיהוּ חֲצוֹת לַיְלָה מַמָּשׁ, וְזֶה סוֹד גָּדוֹל. וְאֵין מְגַלִּין אוֹתוֹ אֶלָּא לִצְנוּעִין וּלְיוֹדְעֵי חֵ"ן.) וּמַלְכוּת בֵּית דָּוִד נִקְרֵאת 'מִדַּת לַיְלָה', וְעַל כֵּן קָם דָּוִד בַּחֲצוֹת לַיִל, כְּדִכְתִיב (תְּהִלִּים קיט, סב): "חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לְךָ עַל מִשְׁפְּטֵי צִדְקֶךָ". וְסוֹד 'מִשְׁפָּט וּצְדָקָה' גַּם כֵּן יָדוּעַ לַמֵּבִין מִדַּעְתּוֹ, אוֹ לְמִי שֶׁיֵּשׁ קַבָּלָה בְּיָדוֹ דִּמְהַנֵּי דִּינִין נַפְקִין 'דִּינָא דְּמַלְכוּתָא דִּינָא'. אָתֵי רַבִּי אַבָּא וְרַבִּי יַעֲקֹב וּנְשָׁקוּהוּ וְכוּ'.
We find this to be the case in a number of other places in the Torah as well. Thus King David called the Holy One Blessed is He, ‘Midnight,’ literally….” [The idea, for the initiated, is that Nukba is called “the attribute of night,” and it comes out from behind the chest, which is the midpoint. Therefore David referred to the Holy One Blessed is He as “Midnight.” Thus the Zohar was very careful with its words, because He is literally Midnight. This is a great secret that should not be revealed except to the circumspect and the initiated.] The kingship of the House of David is called “the attribute of night,” therefore David used to rise at midnight, as it is stated, “I will arise at midnight to thank You for Your righteous laws.” Those who are capable of understanding on their own or who have received a tradition regarding these matters will grasp the meaning of the words “law” and “righteousness.” It is from here that judgments emanate. That is the allusion contained in the Sages’ principle that “the law of the kingship is the law” [Dina deMalchusa dina]. After this Rabbi Aba and Rabbi Yaakov came and kissed him….
אַדְהָכֵי אָתֵי הַאי יַנּוּקָא וְשָׁאִיל: אַמַּאי כְּתִיב 'חֲצוֹת לַיְלָה'? רָצָה לוֹמַר: מֵאַחַר דְּקָאֵי אַנּוּקְבָא, דְּנִקְרֵאת 'חֲצוֹת לַיְלָה', וּמִדַּת חֲצוֹת אֵינוֹ מַשְׁמָע שֶׁהוּא מִדַּת לַיְלָה לְגַמְרֵי, אֶלָּא כִּי אִם מֵחֲצוֹת שֶׁל מִדַּת לַיְלָה. אָמַר: הָא אִתְּמַר: בְּפַלְגּוּת לַיְלָה מַלְכוּת דִּשְׁמַיָּא אִתְּעַר (פֵּרוּשׁ: וְאִם כֵּן, כְּבָר מְבֹאָר דְּמִשּׁוּם הָכֵי צָרִיךְ שֶׁיִּהְיֶה נִקְרֵאת חֲצוֹת לַיְלָה, דְּאִיהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא הַנִּזְכָּר לְהֵרָאוֹת, דְּאָז מִתְגַּלֶּה מַלְכוּתָא דִּשְׁמַיָּא הַנִּקְרָא 'זְעֵיר', וְהָבֵן). אָמַר הַאי יַנּוּקָא: הָכֵי שְׁמַעְנָא מִלָּה. פָּתַח הַאי יַנּוּקָא וְאָמַר: מֵאַחַר דְּבַחֲצוֹת מִתְגַּלִּין הַחֲסָדִים, וְעַל כֵּן בְּאוֹתוֹ הָעֵת יֵשׁ דִּין וְרַחֲמִים, וְעַל כֵּן נִקְרָא אָז חֲצוֹת לַיְלָה. פַּלְגּוּת דִּינָא הִיא, דִּנְהִירָא אַנְפָּהָא בְּסִטְרָא דְּחֶסֶד. קָם רַבִּי אַבָּא וְשָׁוֵי יָדָיו עַל רֵישָׁא דְּהַאי יַנּוּקָא וּבָרְכֵיהּ. פָּתַח רַבִּי אַבָּא וְדָרַשׁ סוֹדוֹת נִפְלָאוֹת בְּעִנְיְנֵי דְּמִילָה, וְאָמַר דִּבְשָׁעָה שֶׁמַּכְנִיס הָאָב אֶת בְּנוֹ לָמוּל עָרְלָתוֹ, בְּהַהִיא שַׁעְתָּא קָרֵי קֻדְשָׁא בְּרִיךְ הוּא לַפָּמַלְיָא דִּילֵיהּ וְאָמַר: חֲמוּ פָּמַלְיָא דִּילִי, מַה בָּנַי חֲבִיבִין עַבְדִין בְּעָלְמָא. בְּהַהִיא רִגְעָא מִזְדַּמֵּן אֵלִיָּהוּ הַנָּבִיא וְטָאס עָלְמָא בְּאַרְבָּעָה טָאסִין וְאִזְדַּמַּן תַּמָּן. עַל דָּא תָּנִינָן, דְּבָעֵי בַּר נָשׁ לְתַקְּנֵא כֻּרְסַיָּא לְאֵלִיָּהוּ, וְהוּא סָלִיק וְאַסְהִיד קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא, דְּיִשְׂרָאֵל הֵן מְקַיְּמִין בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ וְכוּ'.
In the meantime the innkeeper’s young son came and asked, “Why is it written, ‘midnight’?” [It should have been sufficient to write the word “night,” since the verse is referring to Nukba which is called, “the attribute of night.” The addition of the word “mid” makes it sound as if it is not completely the attribute of night but only half way.] Rabbi Aba answered, “We have already learned that the kingship of Heaven is aroused at midnight.” [That is, from this it should already be clear why the verse says “midnight,” for the intention is to the Holy One Blessed is He who is called “Midnight,” as was explained above. This is in order to inform us that at midnight the kingship of Heaven, which is called Ze’eir is revealed.] The child said, “I have heard another explanation.” So the child began his discourse, “Since the influences of lovingkindness are revealed at midnight, while at the same time there is also an influence of judgment and mercy, therefore it is called “midnight.” For it is only half judgment since during the second half of the night His face shines from the side of lovingkindness.” Rabbi Aba stood up and placed his hands upon the child’s head and blessed him. Then Rabbi Aba began his discourse, revealing wonderful secrets regarding circumcision. Among other things he explained that when the father brings his son to have his foreskin removed the Holy One Blessed is He calls to His company, saying, “See, My company, what My beloved children are doing in the world!” At that moment the prophet Eliyahu traverses the entire world in four swoops to attend the circumcision. For this reason it is taught that one must prepare a chair for Eliyahu. Then he ascends and testifies before the Holy One Blessed is He that Israel continues to fulfill the covenant of Avraham…
אַדְהָכֵי הֲוֵי נְהוֹרָא. קָמוּ רַבִּי אַבָּא וְרַבִּי יַעֲקֹב וּבָאוּ לְמֵיזַל. אָמַר לֵיהּ הַאי גַּבְרָא: בְּמַאי דְּעָסִיקְתּוּ בַּחֲצוֹת לַיְלָה אִשְׁתַּלִּימוּ. אָמַר: מַאי הוּא? אָמַר לְהוּ: דְּתֵחְמוּן לְמָחָר אַנְפּוֹי דְּמָארֵיהּ קַיָּמָא בַּעַל בְּרִית, שֶׁהוּא אֵלִיָּהוּ הַנָּבִיא, דְּהָא דְּבֵיתָאִי בָּעִית בָּעוּתָא דָּא מִנַּיְכוּ עַל הַבְּרִית מִילָה וּגְזַר קַיָּמָא דִּבְרָא דְּאִתְיַלְּדַת לִי — יִהְיֶה לְמָחָר הִלּוּלָא דִּילֵיהּ. אָמַר רַבִּי אַבָּא: בָּעוּתָא דְּמִצְוָה אִיהוּ וּלְמֵחְמֵי אַנְפּוֹי דִּשְׁכִינָה נֵיתִיב. אוֹרִיכוּ (פֵּרוּשׁ: הִמְתִּינוּ) כָּל הַהוּא יוֹמָא. בְּהַאי לַיְלָה כָּנַשׁ הַאי גַּבְרָא כָּל אִנּוּן רְחִימִין, וְאַחַר הַסְּעֻדָּה הִשְׁתַּדְּלוּ בְּאוֹרַיְתָא, וְלֹא הֲוֵי מָאן דְּנָאִים. וְהוּבָא שָׁם בַּזֹּהַר, דְּהָעִנְיָן כִּי בְּאוֹתוֹ הַלַּיְלָה שֶׁלִּפְנֵי הַמִּילָה צָרִיךְ הַיֶּלֶד שְׁמִירָה מְעֻלָּה מִן אוֹתָן הַמְחַבְּלִין, שֶׁלֹּא יַזִּיקוּ לְהַיּוֹלֶדֶת וּלְהַוָּלָד. וְעַל כֵּן הַמִּנְהָג שֶׁקּוֹרִין בְּלָשׁוֹן אַחֵר 'וַיְן נַאכְט', וּבִלְשׁוֹן פּוֹלִין: וַאכְט נַאכְט, וְלוֹמְדִין כָּל הַלַּיְלָה. אָז מְקֻיָּם הַכָּתוּב: לַיְּהוּדִים הָיְתָה אוֹרָה — זוֹ תּוֹרָה; וְשָׂשׂוֹן — זוֹ מִילָה; וִיקָר — זוֹ תְּפִלִּין.
In the meantime it had become light and Rabbi Aba and Rabbi Yaakov arose and prepared to depart. But the innkeeper said to them, “You must complete the matter that you were engaged in at midnight!” “What is that?” they inquired. “Tomorrow you must greet the Master of the Covenant [i.e., Eliyahu], for tomorrow we celebrate the circumcision of my son and my wife requests that you remain.” Rabbi Aba said, “This is a mitzvah request and we will also merit beholding the face of the Shechinah! Let us remain.” So they waited that entire day. That night the innkeeper gathered all his companions and after the feast they engaged in study and no one slept. The Zohar explains that on the night before the circumcision special guarding is required to prevent the malignant spirits from harming either the mother or the newborn. Therefore it is customary to read and study all night long. [This is called in Yiddish, vein nacht, or in Poland, vach nacht.] Through this they fulfill what is stated (Esther 8:16): “For the Jews there was light” — this refers to Torah; “and rejoicing” — this refers to circumcision; “and honor” — this refers to tefillin (Megillah 16b).
וְהַזֹּהַר הֵבִיא בַּאֲרִיכוּת, שֶׁהָאִישׁ הַקָּדוֹשׁ הַנִּזְכָּר לְעֵיל, כִּנֵּס כָּל אוֹהֲבָיו לוֹמְדֵי תּוֹרָה, שֶׁהָיוּ גּוֹרְסִין כָּל הַלַּיְלָה. וְכֵן הוּא רָאוּי לַעֲשׂוֹת לָנוּ גַּם כֵּן בְּאוֹתוֹ הַלַּיְלָה, כִּי הַתּוֹרָה הִיא מַגֶּנֶּת וּמַצֶּלֶת מִכָּל חִבּוּל וּמִכָּל נֵזֶק בָּעוֹלָם. וְאַחַר כָּךְ אָמַר בַּעַל הַבְּרִית: בְּמָטוּ מִנַּיְכוּ לֵימָא מִלָּא חַדְתָּא כָּל אֶחָד וְאֶחָד. וְהָיוּ מְחַדְּשִׁין דִּבְרֵי תּוֹרָה בְּעִנְיְנֵי דְּמִילָה, וְכַוָּנָתוֹ הָיָה שֶׁדִּבְרֵי תּוֹרָה הוּא תּוֹעֶלֶת גָּדוֹל לִשְׁמִירַת הַוָּלָד וְלִשְׁמִירַת הַיּוֹלֶדֶת. וְעוֹד הֵבִיא הַזֹּהַר, שֶׁעַל יְדֵי הַתּוֹרָה שֶׁעוֹסְקִין בַּלַּיְלָה שֶׁל וַיְן־נַאכְט, אֵלִיָּהוּ מִתְגַּלֶּה בְּהֶאָרוֹת גְּדוֹלוֹת שֶׁל רָצוֹן הָעֶלְיוֹן, וְעַל יְדֵי זֶה גּוֹרֵם הַרְבֵּה טוֹבוֹת וִישׁוּעוֹת לְיִשְׂרָאֵל. וְאַחַר כָּךְ אָמַר רַבִּי אַבָּא לְהַבַּעַל הַבַּיִת וּלְהַאי סָבָא: מֵאַחַר דְּאַתּוּן חַכִּימִין טוּבָא, מִפְּנֵי מָה אַתֶּם יַתְבִין הָכָא? אָמַר הַבַּעַל הַבַּיִת: אִי צִפֳּרִין יִתְעַקְּרוּ מֵאַתְרַיְהוּ, לָא יַדְעִין לְאָן טָאסִין. כְּמָה דְּאַתְּ אָמַר (מִשְׁלֵי כז, ח): "כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ, כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ". וְכֵן אִם אָנוּ עוֹקְרִין דִּירָתֵנוּ מִכָּאן, שֶׁהוּא מָקוֹם מוּכָן אֶצְלֵנוּ לִלְמֹד תּוֹרָה, לֹא נֵדַע לְאֵיזֶה מָקוֹם יִהְיֶה הַיִּשּׁוּב שֶׁלָּנוּ לִלְמֹד תּוֹרָה, כִּי מָקוֹם זֶה הוּא מוּכָן וּמְסֻגָּל אֵלֵינוּ לִלְמֹד תּוֹרָה.
The Zohar then explains at length how the saintly innkeeper gathered his companions, all of whom were scholars, to spend the night immersed in study. We should do the same on the night before a circumcision, for Torah study protects and saves from all injury and from every type of harm in the world. Afterwards the innkeeper said, “I request that each of you reveal a novel insight.” So each of them revealed a novel insight about circumcision. He made this request because he knew these words of Torah would be of great benefit in the protection of both infant and mother. The Zohar also relates that engaging in study during the night of the vein nacht causes Eliyahu to appear, accompanied by great lights of Divine favor, which in turn cause Israel much benefits and numerous salvations. Afterwards Rabbi Aba said to his host and to that elder, “Since you are such great scholars, why do you remain here?” The host said, “If the birds were to abandon their place they would not know where to go, as it is stated, “Like a bird wandering from its nest, so is a man who wanders from his place” (Mishlei 27:8). Similarly, if we were to abandon this place, which is prepared for us to study in, we do not know where we would find a place to settle where we would be able to study. For this place is suited for us to study in and it has caused us to merit Torah.
וְאַתְרָא דָּא זָכֵי לוֹן בְּאוֹרַיְתָא, וְהָכֵי אֲנַן נוֹהֲגִין: בְּכָל פַּלְגּוּת לַיְלָה עַסְקִינָן בְּאוֹרַיְתָא עַד צַפְרָא; וְכַד צַפְרָא אָתֵי, רֵיחֵי חַקְלָא וְנַהֲרֵי מַיָּא נַהֲרֵי לָן אוֹרַיְתָא וְאִתְיַשְּׁבָא בְּלִבָּנָא, וּגְזַר דִּין הוּא מִשָּׁמַיִם דְּמֻכְרָחִים אָנוּ לָדוּר בְּהַאי אָתָר. וְכַמָּה סַרְכִין בַּעֲלֵי תְּרִיסִין אִסְתַּלְּקוּ הָכֵי. פֵּרוּשׁ: דַּהֲווּ מֵתִין בְּאוֹתָן הַיָּמִים עַל דְּלָא עָסְקוּ בְּאוֹרַיְתָא, וּכְדֵין אִשְׁתַּדְּלוּתָא דִּילָן יוֹמָא וְלֵיְלַיָּא בַּתּוֹרָה, וְאַתְרָא דָּא קָא מְסַיֵּעַ לָן, וַהֲוֵי יַתְבִין עַד דְּנָהִיר יְמָמָא. כֵּיוָן דַּהֲוֵי הִתְחִיל לִנְהֹר יְמָמָא, אֲמָרוּ לְאִנוּן דַּרְדְּקֵי, דְּיִפְּקוּן וְיֶחֱמֵי אִי נְהִיר יְמָמָא, וְאַחֲר כַּךְ כָּל חַד לֵימָא מִלָּא חַדְתָּא. נְפָקוּ וַחֲמוּ דְּהֲוֵי נְהִיר יְמָמָא. אָמַר חַד יַנּוּקָא: זָמִין הַאי יוֹמָא אֶשָּׁא מִלְּמַעְלָה. אָמַר יַנּוּקָא אָחֳרָא: וּבְהַךְ בֵּיתָא. אָמַר יַנּוּקָא תְּלִיתָאִי: סָבָא חַד הָכָא הוּא מְזֻמָּן לְאִתּוֹקָדָא בְּנוּרָא. אָמַר רַבִּי אַבָּא: רַחֲמָנָא לִשֵׁזְבָן. תַּוְהָא, וְלָא יָכוֹל לְמַלְּלָא. אָמַר: קוּטְרָא דְּהוּרְמְנָא בְּאַרְעָא אִתְּפָס. (פֵּרוּשׁ: קֶשֶׁר וְתֹקֶף הָרְשׁוּת מִלְּמַעְלָה נִתְפַּס בָּאָרֶץ). רָצָה לוֹמַר, שֶׁהָיוּ יוֹדְעִים שֶׁיָּרַד אֵשׁ מֵהַשָּׁמַיִם בַּבַּיִת הַהוּא. וְכֵן הֲוֵי דִּבְהַהוּא יוֹמָא חֲמוּ חַבְרַיָּא אַפֵּי דִּשְׁכִינְתָּא וְאִסְתַּחֲרוּ בְּאֶשָּׁא. (פֵּרוּשׁ: הָאֵשׁ מֵהַשְּׁכִינָה הָיָתָה מְסַבֶּבֶת אוֹתָם, וְרַבִּי אַבָּא אִתְלַהֵט פָּנָיו בְּנוּרָא מֵחֶדְוָתָא דְּאוֹרַיְתָא).
“This is our custom. Every midnight we engage in study until the morning. Then when morning comes, the fragrance of the field and the rivers of water illuminate the Torah for us, causing it to settle in our hearts. It is a decree from Heaven that we must live in this place. How many princes of the Torah and mighty warriors [in the battle of Torah] have departed [i.e., they were stricken down by plague] because they failed to engage in study! But since that time we have toiled in nothing but Torah day and night and this place helps us.” And so they remained sitting there until dawn. When it began to be light they told the children to go out and see if it was yet daybreak, after which each of them would expound a novel insight. So the children went out and saw that it was indeed daylight. One of the children said, “Today fire will come down from Heaven.” Another said, “It will be in this very house.” A third said, “There is an elder here who is destined to be consumed by fire.” “May the Merciful One spare us!” Rabbi Aba exclaimed. But then he fell silent, unable to speak. At last he said, “The plans of the Heavenly authorities have been apprehended on earth!” [That is, the children knew that fire was destined to descend upon that house.] And so did the matter come to be. That very day the companions beheld the face of Shechinah and were surrounded by fire [i.e., the fire of the Shechinah] and Rabbi Aba’s face flashed like fire out of rejoicing in the Torah.
תָּאנָא: כָּל הַהוּא יוֹמָא לֹא נָפְקוּ כֻּלְּהוּ מִבֵּיתָא וְאִתְקַטָּר בְּקִטְרָא, וַהֲוֵי חֲדָאִין בְּמִלִּין חַדְתִּין, כְּאִלּוּ קִבְּלוּ הַהוּא יוֹמָא אוֹרַיְתָא מִטּוּרָא דְּסִינַי, וְהָיוּ שׁוֹמְעִין קוֹל בְּשָׁעָה שֶׁהָיוּ מְבִיאִין הַתִּינוֹק לְבֵית הַכְּנֶסֶת, שֶׁהָיָה אֵלִיָּהוּ הַנָּבִיא אוֹמֵר פָּסוּק (תְּהִלִּים סה, ה): "אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ, נִשְׂבְּעָה בְּטוּב בֵּיתְךָ קָדוֹשׁ הֵיכָלֶךָ". וְהוּא סוֹד גָּדוֹל, שֶׁיֵּשׁ בְּפָסוּק זֶה אַרְבָּעִים וּשְׁתַּיִם אוֹתִיּוֹת, דְּהֵן סוֹד שֵׁם שֶׁל מ"ב, וְסוֹדוֹ אֵין מְגַלִּין אוֹתוֹ אֶלָּא לִצְנוּעִין. וְיֵשׁ בְּפָסוּק זֶה עֲשָׂרָה תֵּבוֹת, כְּנֶגֶד זֶה כָּתַב הַזֹּהַר: בַּאֲמִירַת פָּסוּק זֶה בִּשְׁעַת הַמִּילָה, מְעַטְּרִים עֶשֶׂר חֻפּוֹת לְהַתִּינוֹק הַנִּמּוֹל לָעוֹלָם הַבָּא.
It was taught: That entire day none of them went out of the house, to which was attached a pillar of smoke. They rejoiced in the novel insights that were revealed as if they had received the Torah from Mount Sinai that very day. As they were bringing the infant to the synagogue they heard a voice. It was that of the prophet Eliyahu reciting the verse, “Fortunate is the one whom You choose and draw close that he may dwell in Your courtyards; may we be satiated with the goodness of Your House, the holy place of Your Sanctuary” (Tehillim 65:5). This verse contains deep esoteric allusions, for it contains forty-two letters corresponding to the forty-two letter Name, the meaning of which may only be revealed to the circumspect. It also contains ten words, corresponding to which the Zohar teaches that when it is recited at the time of a circumcision the infant is crowned with ten canopies that will await him in the World to Come.
וְאַחַר כָּךְ פָּתַח חַד יַנּוּקָא וְאָמַר: תָּאנָא: כָּל מָאן דְּקָרִיב בְּרֵיהּ לְקָרְבָּנָא — כְּאִלּוּ קָרִיב כָּל קָרְבְּנִין דְּעָלְמִין קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא, בְּגִין כֵּן בָּעֵי לְסִדְרָא מַדְבְּחָא בְּמָאנָא חַד מַלְיָא אַרְעָא לְמִגְזַר עָלֵיהּ הַאי קַיָּמָא בְּרִית קַדִּישָׁא וְאִתְחַשַּׁב קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא, כְּאִלּוּ אִדְבַּח עֲלֵיהּ עוֹלָה, וְקָרְבָּנֵיהּ הוּא רֵיחַ נִיחוֹחַ וְכוּ'. בֵּין כָּךְ זַכָּאָה חוּלְקֵיהּ מַאן דְּקָרִיב הַאי קָרְבָּנָא בְּחֶדְוָה קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא וּבָעֵי לְמֵיחְדֵיהּ כָּל הַאי יוֹמָא. אָמַר רַבִּי אַבָּא: זַכָּאָן אַתּוּן בְּעָלְמָא הָדֵין וּבְעָלְמָא דְּאָתָא, וַעֲלֵיכוֹן אִתְּמַר (דְּבָרִים ד, דֹ): "וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם, חַיִּים כֻּלְּכֶם הַיּוֹם".
Afterwards one of the children began a discourse, “It is taught: ‘Whoever offers his son as a sacrifice [i.e., through circumcision] is credited as if he offered up all the sacrifices in the world to the Holy One Blessed is He.’ For this reason one must prepare an altar in a vessel filled with dirt in order to perform the circumcision beside it. This is reckoned by the Holy One Blessed is He as if he offered upon it a burnt sacrifice and it gave off a savory smell… “For this reason, fortunate is the lot of one who makes this offering in joy before the Holy One Blessed is He. Let him rejoice that entire day.” Rabbi Aba said, “Fortunate are you in this world and the next. Concerning you was it stated, ‘And as for you who cling to Hashem your God, all of you are alive this day’ (Devarim 4:4).” So they rejoiced that entire day a rejoicing of good deeds and Torah.
וַהֲוֵי שְׂמֵחִין כָּל הַיּוֹם בְּחֶדְוָה דְּמִצְוָה וּבְחֶדְוָה דְּאוֹרַיְתָא, וְהַאי תִּינוֹק שֶׁנּוֹלַד הֵבִיא בַּזֹּהַר, שֶׁהָיָה רַב אִידִי בֶּן רַבִּי יַעֲקֹב, שֶׁהֻזְכַּר הַתַּנָּא בַּגְּמָרָא. בְּרִיךְ לֵיהּ רַבִּי אַבָּא וְאָזִיל לְאוֹרְחָא. כַּד אָתֵי רַבִּי אַבָּא לְגַבֵּיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. וַהֲוֵי דָּחִיל לְמֵימַר דְּבָרִים הָאֵלּוּ, שֶׁשָּׁמַע מֵהַנְהוּ חֲסִידִים מִפִּי הַתִּינוֹקוֹת הַנִּזְכָּרִים לְעֵיל לִפְנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי דְּלָא יִתְעַנְּשׁוּן עַל יְדוֹי. (פֵּרוּשׁ: שֶׁהָיָה מִתְיָרֵא רַבִּי אַבָּא לְגַלּוֹת זֶה הָעִנְיָן לִפְנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, שֶׁלֹּא יִגְזֹר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עֲלֵיהוֹן שֶׁיִּהְיוּ גּוֹלִין לְמָקוֹם אַחֵר, כְּדֵי שֶׁיִּתְפַּרְסֵם תּוֹרָתָם בָּרַבִּים, כְּדֵי שֶׁרַבִּים יִלְמְדוּ תּוֹרָה מֵהֶם). וְאַחַר כָּךְ סִפֵּר רַבִּי אַבָּא לִפְנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי כָּל הַמַּעֲשֶׂה הַנִּזְכָּר לְעֵיל. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: כָּל הַנֵּי מִלֵּי מַעַלְיְתָא הֲווּ טְמִירִין גַּבָּךְ, וְלָא אָמַרְתָּ לִי: גּוֹזְרַנִי עֲלָךָ, דְּכָל תְּלַתִּין יוֹמִין אֵלִּין תִּתְנַשֵּׁי הַתַּלְמוּד מִמֵּךְ. וְהָא כְּתִיב: אַל תִּמְנַע טוֹב מִבְּעָלָיו כוּ'. עַיֵּן שָׁם בַּאֲרִיכוּת.
The Zohar relates that the infant that was circumcised on that occasion was Rav Idi ben Yaakov, one of the Sages in the Talmud. Rabbi Aba blessed him and then departed. When Rabbi Aba returned to Rabbi Shimon ben Yochai he was afraid to relate to him everything that he had heard from these saintly men and children mentioned above, lest he cause them to be punished. [That is, lest he decree that they be forced to leave their village so that their Torah will be more widely disseminated and the multitude will learn from them.] When Rabbi Aba finally revealed to Rabbi Shimon ben Yochai all that had transpired he chided, “You knew so many worthwhile teachings and did not reveal them to me? I decree that for the next thirty days you will forget everything you learn! For it is stated, “Do not withhold goodness from its owners…” (Mishlei 3:27).
עַל כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בַּחֲצוֹת הַלַּיְלָה לַעֲבוֹדַת בּוֹרְאוֹ וְלַעֲסֹק בִּתְפִלָּה וּבְלִמּוּד הַתּוֹרָה אִישׁ כְּפִי הַשָּׂגָתוֹ, וְלַעֲשׂוֹת הַתּוֹרָה קֶבַע וּמַשָּׂא וּמַתָּן עֲרַאי. וְיִרְאֶה הָאָדָם כְּשֶׁיִּזְכֶּה לְבֵן זָכָר, לִנְהֹג כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל. כִּי לֹא דָּבָר רֵיק הוּא לְהַצִּיל נֶפֶשׁ מִיִּשְׂרָאֵל וּלְהַדְבִּיק יִשְׂרָאֵל בַּשְּׁכִינָה, כַּמָּה דְּאַתְּ אָמַר: וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם — אָז צִדְקָתָם עוֹמֶדֶת לָעַד, אָמֵן.
Therefore, a man must be careful to rise at midnight to serve his Creator and to engage in prayer and study, each according to his understanding. And let him make study his regular occupation and business a sideline. And if he merits a son let him conduct himself as I have written above. For it is no small matter to save a Jewish soul and to connect Israel with the Shechinah, as it is stated, “And as for you who cling to Hashem your God, you are all alive this day!” (Devarim 4:4). Then their righteousness will endure forever, Amein.