Chapter One Hundred Thirty-Five (פֶּרֶק מֵאָה שְׁלֹשִׁים וַחֲמִשָּׁה)

Everyone who recites Keri’at Shema according to its proper ordinance (כָּל מִי שֶׁקּוֹרֵא קְרִיאַת שְׁמַע כְּתִקְנָהּ), and has not even the slightest blemish of sin within him (וְאֵין בּוֹ שֶׁמֶץ דֹּפִי שֶׁל חֵטְא), his Neshamah [soul] ascends to the academy above without hindrance (נִשְׁמָתוֹ עוֹלָה בִּישִׁיבָה שֶׁל מַעְלָה בְּלִי מֵעִיק), and especially if he possesses certain Mitzvot [commandments] that are particularly suited for this (וּבִפְרָט אִם יֵשׁ בּוֹ אֵיזֶה מִצְווֹת הַמְּסֻגָּלוֹת לָזֶה). There are five conditions (יֵשׁ חֲמִשָּׁה תְּנָאִים):

The first (אֶחָד), that on that day he should direct his intention properly in his prayer (שֶׁבְּאוֹתוֹ יוֹם יְכַוֵּין הֵיטֵב בִּתְפִלָּתוֹ), until he causes a Supernal Zivug [union] at the time of Nefilat Apayim [falling on the face] (עַד שֶׁיִּהְיֶה גּוֹרֵם זִוּוּג עֶלְיוֹן בְּעֵת נְפִילַת אַפַּיִם), and this is the secret of: “Who shall ascend the mountain of Hashem?” (וְזֶהוּ סוֹד מִי יַעֲלֶה בְּהַר יְיָ) (Psalms 24:3). Meaning (פֵּירוּשׁ), who is the man (מִי הוּא הָאִישׁ), whose Neshamah [soul] is able to ascend at night (שֶׁיָּכוֹל לַעֲלוֹת נִשְׁמָתוֹ בַּלַּיְלָה), “the mountain of Hashem” (בְּהַר יְיָ), which is the Supernal Gan Eden (שֶׁהוּא גַּן עֵדֶן שֶׁל מַעְלָה). And the verse answered and said (וְהֵשִׁיב הַפָּסוּק וְאָמַר): “Clean of hands” (נְקִי כַפַּיִם) (Psalms 24:4), “who has not lifted up My soul in vain” (אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי) (Psalms 24:4). Meaning (פֵּירוּשׁ), when he performed the lifting of his soul on that day (כְּשֶׁעָשָׂה בְּאוֹתוֹ יוֹם נְשִׂיאַת נַפְשׁוֹ), by saying: “Unto You, Hashem, I lift up my soul” (אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא) (Psalms 25:1), when he lifted up his soul on that day (שֶׁכַּאֲשֶׁר נָשָׂא נֶפֶשׁ בְּאוֹתוֹ הַיּוֹם), it was not in vain and for nothing (לֹא הָיְתָה לַשָּׁוְא וְעַל חִנָּם), rather he possessed the power (רַק שֶׁהָיָה כֹּחַ בְּיָדוֹ), to cause a Supernal Zivug [union] through his Nefilat Apayim [falling on the face] (לִגְרֹם זִוּוּג עֶלְיוֹן עַל יְדֵי נְפִילַת אַפַּיִם שֶׁלּוֹ), and it follows that the lifting of his soul was not in vain (וְנִמְצָא שֶׁלֹּא הָיָה לַשָּׁוְא נְשִׂיאַת נַפְשׁוֹ).

Behold, such a person (הִנֵּה אִישׁ כָּזֶה), his Neshamah [soul] will ascend above at night (תַּעֲלֶה נִשְׁמָתוֹ לְמַעְלָה בַּלַּיְלָה), in the light of Hashem (בְּאוֹר יְיָ), and in the place of His holiness (וּבִמְקוֹם קָדְשׁוֹ), and to effect a Supernal Zivug [union] (וְלַעֲשׂוֹת זִוּוּג עֶלְיוֹן), which takes place after midnight (שֶׁנַּעֲשֶׂה אַחַר חֲצוֹת הַלַּיְלָה), as is known (כַּנּוֹדָע), through the Mayin Nukvin [female waters] that his Neshamah [soul] produces (עַל יְדֵי מַיִן נוּקְבִין שֶׁעוֹשָׂה נִשְׁמָתוֹ).

The second condition (הַשֵּׁנִית), is that on that day he should give Tzedakah [charity] properly (צָרִיךְ שֶׁיִּתֵּן בַּיּוֹם הַהוּא צְדָקָה כְּתִקְנָהּ), such that he does not know to whom he gives it (שֶׁהוּא לֹא יֵדַע לְמִי נוֹתְנָהּ), and likewise the recipient does not know from whom he receives it (וְגַם הַמְקַבֵּל לֹא יֵדַע מִמִּי נוֹטְלָהּ), and that it be given in a place fitting and proper for giving charity (וְשֶׁיִּהְיֶה בְּמָקוֹם הָרָאוּי וְהָגוּן לָתֵת לוֹ צְדָקָה). And it is not necessary that he perform all of them (וְאֵינוֹ צָרִיךְ שֶׁיַּעֲשֶׂה כֻּלָּם), rather one of these, done properly, is sufficient for his Neshamah [soul] to ascend on that night (אֶלָּא אֶחָד מֵאֵלּוּ כְּתִקְנָהּ יַסְפִּיק לַעֲלוֹת נִשְׁמָתוֹ בַּלַּיְלָה הַהוּא), except if he committed a grave transgression that prevents him from ascending (רַק אִם עָשָׂה עֲבֵרָה גְּדוֹלָה הַמּוֹנַעַת אוֹתוֹ מִלַּעֲלוֹת), and we are speaking only of one who wishes to conduct himself in the ways of Hashem (וְאֵין אָנוּ מְדַבְּרִים אֶלָּא בְּמִי שֶׁרוֹצֶה לְהִתְנַהֵג בְּדַרְכֵי יְיָ), and does not commit transgression intentionally (וְאֵינוֹ עוֹשֶׂה עֲבֵרָה בְּמֵזִיד).

The third condition (שְׁלִישִׁית), is that all the sins that came into his hands on that day should stand before him (צָרִיךְ שֶׁיִּהְיוּ נֶגֶד פָּנָיו כָּל הַחֲטָאִים שֶׁבָּאוּ לְיָדוֹ אוֹתוֹ הַיּוֹם), and be before his eyes (וְיִהְיוּ נֶגֶד עֵינָיו), and at the time of his lying down (וּבְעֵת שְׁכִיבָתוֹ), he should confess them with his mouth after Keri’at Shema (וְיִתְוַדֶּה עֲלֵיהֶם בְּפִיו אַחַר קְרִיאַת שְׁמַע), as is known (כַּנּוֹדָע), for its order is after “He who dwells in the shelter of the Most High” (שֶׁסִּדּוּרוֹ אַחַר יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן) (Psalms 91:1). And these are called “masters of accounting” (וְאִלֵּין אִקְרוּן מָארֵי דְחוּשְׁבְּנָא), every night (בְּכָל לַיְלָה), and he must not omit even one of them (וְצָרִיךְ שֶׁלֹּא יְאַבֵּד אֶחָד מֵהֶם), rather all the sins and all the details of conduct that he performed on that day (רַק כָּל הַחֲטָאִים וְכָל הַדִּקְדּוּקִים שֶׁעָשָׂה בַּיּוֹם הַהוּא), he should confess them at the time of lying down (יִתְוַדֶּה עֲלֵיהֶם בְּעֵת הַשְּׁכִיבָה), and not forget even one of them (וְלֹא יִשְׁכַּח אֶחָד מֵהֶם).

The fourth condition (רְבִיעִית), is that Tefillin should be upon him the entire day (שֶׁיִּהְיוּ עָלָיו תְּפִלִּין כָּל הַיּוֹם הַהוּא), without diverting his mind from them (בְּלִי הֶסַּח הַדַּעַת מֵהֶם), together with the intention known to us (עִם הַכַּוָּנָה הַיְּדוּעָה אֶצְלֵנוּ).

The fifth condition (חֲמִישִׁית), is one who merits to bring merit to others on that day (מַאן דְּזָכֵי לְחַיְּיבָא בְּאוֹתוֹ הַיּוֹם), and prevents a wicked person from some transgression (וּמָנַע לְאֵיזֶה רָשָׁע מֵאֵיזוֹ עֲבֵרָה), and returns him in Teshuvah [repentance] from that sin (וְהֶחֱזִירוֹ בִּתְשׁוּבָה מֵעָוֹן הַהוּא), or who speaks words of Teshuvah [repentance] to his heart (אוֹ שֶׁמְּדַבֵּר עַל לִבּוֹ דִּבְרֵי תְּשׁוּבָה), and they are effective (וְהֵם מוֹעִילִים).

For the truth is (כִּי הָאֱמֶת הוּא), that whoever is complete (מִי שֶׁיִּהְיֶה שָׁלֵם), his Neshamah [soul] will ascend (תַּעֲלֶה נִשְׁמָתוֹ), but these Mitzvot [commandments] possess a special virtue to raise the Neshamah [soul] at night (אַךְ אֵלּוּ הַמִּצְווֹת יֵשׁ בָּהֶם סְגֻלָּה לְהַעֲלוֹת הַנְּשָׁמָה בַּלַּיְלָה). And the Ari, of blessed memory, said (וְאָמַר הָאֲרִ״י זללה״ה), that there is no need to remember everything that he did on that day (שֶׁאֵין צוֹרֶךְ לִזְכּוֹר כָּל מַה שֶּׁעָשָׂה בַּיּוֹם הַהוּא), for if so there would be no end to the matter (דְּאִם כֵּן אֵין לַדָּבָר סוֹף), however (אָמְנָם), after he has exerted himself and remembers (אַחַר שֶׁטָּרַח [וְ]זוֹכֵר), all that he is able to remember (כָּל מַה שֶּׁיָּכוֹל לִזְכּוֹר), of the sins that he committed on that day (מֵהַחֲטָאִים שֶׁעָשָׂה בַּיּוֹם הַהוּא), it is sufficient (מַסְפִּיק). And he must also intend toward the “sixty mighty warriors” (וְצָרִיךְ גַּם כֵּן לְכַוֵּין אֶל הַשִּׁשִּׁים גִּבּוֹרִים), which are the sixty angels surrounding the Throne (הֵם הַשִּׁשִּׁים מַלְאָכִים הַסּוֹבְבִים הַכִּסֵּא), as brought in Zohar Chadash, Midrash HaNe’elam, Parashat Lekh Lekha, daf 46b, at its conclusion (כַּדְּאִיתָא בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ דַּף מ״ו ע״ב בְּסוֹפוֹ), [the discourse: “Sixty Mighty Warriors Surround Her”] ([מַאֲמָר שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ]): “After these things, the word of Hashem came to Avram in a vision” (אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר יְיָ אֶל אַבְרָם בַּמַּחֲזֶה) (Genesis 15:1), meaning (פֵּירוּשׁ), Avram, who is the Neshamah [soul] (אַבְרָם שֶׁהִיא הַנְּשָׁמָה), is the one that ascends above at night (הִיא הָעוֹלָה לְמַעְלָה בַּלַּיְלָה), “in a vision” (בַּמַּחֲזֶה), in the vision of the night (בַּחֲזִיוֹן לַיְלָה), “when deep sleep falls upon men” (בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים) (Job 33:15).

Rabbi Azaryah opened and said (רַבִּי עֲזַרְיָה פָּתַח): “Draw me after you, let us run” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4). The Neshamah [soul] says to the angel Metatron, who leads it before its Creator (הַנְּשָׁמָה אוֹמֶרֶת לְהַמַּלְאָךְ מֶטַטְרוֹן הַמּוֹלִיכוֹ לִפְנֵי בּוֹרְאוֹ): “Draw me after you, let us run; the King, the Holy One Blessed Be He, has brought me into His chambers” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ־הַקב״ה חֲדָרָיו), which are the Heikhalot [palaces] (הֵם הַהֵיכָלוֹת).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): Everyone who recites Keri’at Shema according to its proper ordinance upon his bed (כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע כְּתִקְנָהּ עַל מִטָּתוֹ), his Neshamah [soul] ascends to wander in the Land of Life (עוֹלָה נִשְׁמָתוֹ לָשׁוּט בְּאֶרֶץ הַחַיִּים).

Rabbi Bo said (אָמַר רַבִּי בּוֹ): What does “according to its proper ordinance” mean (מַאי כְּתִקְנָהּ)? Come and hear (תָּא שְׁמַע): There are sixty letters in the nighttime Keri’at Shema (שִׁשִּׁים אוֹתִיּוֹת יֵשׁ בִּקְרִיאַת שְׁמַע שֶׁל לַיְלָה), and one should direct his intention through them toward those who surround the Throne of Glory, who are sixty (שֶׁיְּהֵא מְכַוֵּין בָּהֶם לָדַעַת הַסּוֹבְבִים אֶת כִּסֵּא הַכָּבוֹד שֶׁהֵם שִׁשִּׁים), this is what is written (הֲדָא הוּא דִכְתִיב): “Sixty mighty warriors surround her, of the mighty warriors of Israel” (שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7).

Our Rabbis taught (תָּנוּ רַבָּנָן): One time Rabbi Dostai went to see Rabbi Eliezer ben Arach (זִמְנָא חֲדָא אָזִיל רַבִּי דוֹסְתָּאי לְמֶחֱמֵי לְרַבִּי אֱלִיעֶזֶר בֶּן עֲרָךְ), and Rabbi Chaggai met him (אִזְדַּמַּן לֵיהּ רַבִּי חַגַּי). He said to him (אָמַר לֵיהּ): Let the Master tell us the path that he has prepared before the One to whom he goes (לֵימָא לָן מָר אוֹרְחָא דְּתַקְּנָא קַמֵּיהּ לְמַאן אָזִיל). He said to him (אָמַר לֵיהּ): To behold the countenance of the Ancient of Days (לְמֶחֱמֵי סְבַר אַנְפֵּי עַתִּיק יוֹמִין). He said to him (אָמַר לֵיהּ): Who is that (מַאן הוּא)? He said to him (אָמַר לֵיהּ): The One before whom the great ones descend, before the Supreme King, blessed be He (מַאן דְּנַחְתִּין קַמֵּיהּ רַבְרְבֵי דְּמַלְכָּא עִלָּאָה בָּרִיךְ הוּא).

Rabbi Elazar heard and came out to them (שָׁמַע רַבִּי אֶלְעָזָר וְנָפַק לְגַבַּיְיהוּן). He said (אָמַר): You are masters of the Supernal Academy, half and complete (אַתּוּן מָארֵיהוֹן דִּמְתִיבְתָּא עִלָּאָה פַּלְגוּתָא וּשְׁלֵימוּתָא), come to me (תֵּיתוּ גַבָּאי), and you shall see and live (וְתֶחֱמוּן וְתֵיחוּן), that which has never been revealed to the worlds (דְּלָא הֲוָה גָּלֵי לְעָלְמִין), concerning which it is written (דִּכְתִיב): “For no man shall see Me and live” (כִּי לֹא יִרְאַנִי הָאָדָם וָחָי) (Exodus 33:20), [and “you shall live” is like “and you shall remain alive,” even though you see Him, Who is not revealed to the worlds] ([וְתֵיחוּן הוּא כְּמוֹ וְתִחְיוּן, אַף עַל פִּי שֶׁתִּרְאוּ אוֹתוֹ שֶׁאֵינוֹ נִגְלֶה לָעוֹלָמִים]), and you shall live (וְאַתּוּן תֵיחוּן).

They sat before him (יָתְבִין קַמֵּיהּ), he was silent and they were silent (אִשְׁתִּיק וְאִינוּן אִשְׁתִּיקוּ). He entered into the inner chamber (עָאל לְאַדְרוֹנָא), and heard that voice saying (שָׁמַע הַהוּא קָלָא דַּהֲוָה אָמַר): “Say to these what they desire, for they are of the Tree of Life, fortunate are they” (אֵימָא לְאִלֵּין מָה דְּאִינוּן בָּעָאן, דְּאִינוּן בְּעֵץ הַחַיִּים דְּזַכָּאִין אִינוּן), until the evening twilight descended (עַד דְּנָחִית רֶמֶשׂ לֵילְיָא). They ate (אָכְלוּ), and while they were eating he was silent and they were silent (עַד דְּהֲווֹ אָכְלֵי אִשְׁתִּיק וְאִינוּן אִשְׁתִּיקוּ), and when they finished eating they arose to lie down (כַּד אָכְלוּ קָמוּ לְמִשְׁכַּב).

He said to them (אָמַר לְהוֹן): “Is there among you one who heard something? Tell me” (אִית מִנְּכוֹן דְּשָׁמַע מִלְּתָא אֵימָא לִי). Rabbi Dostai opened and said (פָּתַח רַבִּי דוֹסְתָּאי וְאָמַר): We have come to receive understanding and to know goodness (אֲנַן סְבָרָא נִסְבַּר וְטִיבוּ לְמִנְדַּע), you tell us (אַתְּ אֵימָא לָן). He said to them (אָמַר לְהוֹן): I heard this matter (שְׁמַעְתִּין הַאי מִלְּתָא), that Rabbi Yitzchak said (דַּאֲמַר רַבִּי יִצְחָק): Everyone who recites Keri’at Shema according to its proper ordinance upon his bed (כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע כְּתִקְנָהּ עַל מִטָּתוֹ), his Neshamah [soul] ascends to wander in the Land of Life (נִשְׁמָתוֹ עוֹלָה לָשׁוּט בְּאֶרֶץ הַחַיִּים), this is what is written (הֲדָא הוּא דִּכְתִיב): “Sixty mighty warriors surround her, of the mighty warriors of Israel” (שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7). They said to him (אָמְרוּ לֵיהּ): Let the Master explain (לֵימָא מָר). He said to them (אָמַר לְהוֹן): In Keri’at Shema there are sixty known letters (בִּקְרִיאַת שְׁמַע אִית שִׁתִּין אַתְוָותָא יְדִיעָאן), until “and in your gates” (עַד וּבִשְׁעָרֶיךָ), and upon every single letter there is a letter of the glory of the Holy Kingdom (וְעַל כָּל אַת וְאַת אִית אוֹת יְקָרָא דְּמַלְכוּתָא קַדִּישָׁא), which rules above (דְּשָׁלִיטָא עִלָּאָה), and the service of a person stands before Him (וּפוּלְחָנֵיהּ דְּבַר נָשׁ קַמֵּיהּ), until his mind draws near to the Throne of the glory of the Holy Kingdom (עַד דִּיקְרַב דַּעְתֵּיהּ לְכוּרְסֵי יְקָרָא דְּמַלְכוּתָא קַדִּישָׁא). And at that moment (וּבְהַהִיא שַׁעְתָּא), he takes them from the mouth of the Master of the Countenance (נָסִיב לְהוֹן מִן פּוּמֵיהּ דְּמָארֵיהּ דְּאַפַּיָּא), whose name is like the name of his Master (דִּי שְׁמֵיהּ כִּשְׁמָא דְּמָארֵיהּ), and he raises them above (וְהוּא אַסִּיק לְהוֹן לְעֵילָּא), together with the souls of the righteous (עִם נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא), before the altar of the Supernal Glory (קַמֵּיהּ מַדְבְּחָא יְקָרָא דִּלְעֵילָּא), and sixty angels receive them (וְנָסְבִין לְהוֹן שִׁתִּין מַלְאָכִין), who surround the Throne of Glory (דְּסַחֲרִין כּוּרְסֵיהּ יְקָרָא), each one taking one letter (כָּל חַד וְחַד אַת חַד), and they sing through them every night (וּמְזַמְּרִין בְּהוֹן כָּל לֵילְיָא), this is what is written (הֲדָא הוּא דִּכְתִיב): “And the Kohen shall take the basket from your hand and place it before the altar of Hashem your God” (וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְיָ אֱלֹהֶיךָ) (Deuteronomy 26:4). “And the Kohen shall take” (וְלָקַח הַכֹּהֵן), this is Metatron (דָּא הוּא מֶטַטְרוֹ״ן), [the basket has the numerical value of sixty attached words, and there are sixty angels surrounding the Throne] ([הַטֶּנֶא גִּימַטְרִיָּא ס׳ דְּבֵקִים, וְס׳ מַלְאָכִים יֵשׁ הַסּוֹבְבִים הַכִּסֵּא]). “The basket” (הַטֶּנֶא), these are the sixty letters in the nighttime Keri’at Shema (אִלֵּין שִׁתִּין אַתְוָותָא בִּקְרִיאַת שְׁמַע דְּלֵילְיָא), and when he teaches them (וְכַד אוֹלִיף לְהוֹ), their souls depart (נָפִיק נִשְׁמָתַיְיהוּ), and they see what they see (וְחָמוּ מָה דְּחָמוּ), and are awakened (וְאִתְעָרוּ), and one says to another (אָמַר חַד לְחַד): We cannot remain here (לָא נֵיתִיב כָּאן), we are not worthy of this (לֵית אֲנַן חָזַיָּין לְהַאי), for he is a Supernal Angel (מַאן דְּאִיהוּ מַלְאָכָא עִלָּאָה), to be within this glory (לֶהֱוֵי בְּהַאי יְקָר). “What was in their minds?” (מַאי הֲוָה דַּעְתַּיְיהוּ), they saw angels pushing them outward (חָזוּ מַלְאָכַיָּא דְּחַיָּין לְהוֹ לְבַר), and they were distressed (וְאִצְטַעֲרוּ), until they saw what they saw (עַד דְּחָמוּ מָה דְּחָמוּ), and the soul of Rabbi Elazar passed them through (וְנִשְׁמָתֵיהּ [דְּרַבִּי אֶלְעָזָר] אַעְבַּר לְהוֹ), and they were saved (וְאִשְׁתְּזִיבוּ). They saw that Great Kohen (חָמוּ לְהַהוּא כֹּהֲנָא רַבָּא), who came to receive the teachings of Rabbi Eliezer (דְּאָתָא לְמִקְבַּל אוּלְפָנִין דְּרַבִּי אֱלִיעֶזֶר), and he said (וְאָמַר): Holy Master, ascend, ascend (רַבָּה קַדִּישָׁא סַק סַק). He said to him (אָמַר לֵיהּ): “Draw me after you, let us run” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4). He said to him (אָמַר לֵיהּ): Who are these with you (מַאן אִלֵּין גַּבָּךְ)? He said to him (אָמַר לֵיהּ): They are the great ones of the generation (רַבְרְבֵי דָרָא אִינוּן). He said to him (אָמַר לֵיהּ): I have no permission (לֵית לִי רְשׁוּתָא), for the Holy One Blessed Be He told me to receive only you (דְּהָא קב״ה אָמַר לִי לְקַבָּלָא אַפָּךְ), and I am bringing you before Him (וַאֲנָא עָיְילִינָא קַמֵּיהּ), this is what is written (הֲדָא הוּא דִּכְתִיב): “The King has brought me into His chambers” (הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו) (Song of Songs 1:4). “And by your life, O holy one” (וּבְחַיֶּיךָ קַדִּישָׁא), all the hosts of Heaven say (כָּל חֵילֵי דִּשְׁמַיָּא): “We shall rejoice and be glad in you” (נָגִילָה וְנִשְׂמְחָה בָּךְ) (Song of Songs 1:4). This is what is written (הֲדָא הוּא דִּכְתִיב): “Let the pious exult in glory” (יַעַלְזוּ חֲסִידִים בְּכָבוֹד) (Psalms 149:5), this is Metatron (דָּא הוּא מֶטַטְרוֹן), “We shall rejoice and be glad in you” (נָגִילָה וְנִשְׂמְחָה בָּךְ) (Song of Songs 1:4).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): Thus does the Holy One Blessed Be He do for all the righteous (כָּךְ לְכָל צַדִּיקַיָּא עָבִיד קב״ה), to Metatron, the Prince of the Presence, that he should raise their souls above (לְמֶטַטְרוֹן שַׂר הַפָּנִים דְּיִסַּלֵּק נִשְׁמָתַיְיהוּ לְעֵילָּא). He says (הוּא אָמַר): Ascend, ascend (סַק סַק), and his soul raises him up (וְנִשְׁמָתֵיהּ אַסִּיק לֵיהּ), and says (וְאוֹמֵר): “Draw me after you, let us run” (מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה) (Song of Songs 1:4), since through your request I enter the Supernal Paths (הוֹאִיל וּבָעוּתֵיהּ אֲנָא עָיֵיל לְאוֹרְחִין עִלָּאִין), in the secret of: “The King has brought me into His chambers” (בְּסוֹד הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו) (Song of Songs 1:4).

Another explanation (דָּבָר אַחֵר), “in a vision” (בַּמַּחֲזֶה), this is what is said (זֶהוּ שֶׁנֶּאֱמַר): “And the appearance of the glory of Hashem was like a consuming fire on the top of the mountain” (וּמַרְאֵה כְּבוֹד יְיָ כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר) (Exodus 24:17), this is Metatron who leads him before his Creator (זֶהוּ מֶטַטְרוֹן הַמּוֹלִיכוֹ לִפְנֵי בּוֹרְאוֹ). Until here is the discourse (עַד כָּאן הַמַּאֲמָר). (Zohar Chadash, Midrash HaNe’elam, discourse “Sixty Mighty Warriors”) ([זוהר חדש מדרש הנעלם מאמר ששים גבורים]).

This too is the intention of Keri’at Shema upon the bed (גַּם זֶהוּ הַכַּוָּנָה אֶל קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה). Fortunate is the one who directs this intention (אַשְׁרֵי הַמְכַוֵּין הַפְּעוּלָּה הַזֹּאת), certainly he will go every night to the academy above (בְּוַדַּאי יֵלֵךְ כָּל לַיְלָה בִּישִׁיבָה שֶׁל מַעְלָה), and concerning him it is said (וְעָלָיו נֶאֱמַר): “They go from strength to strength; each one appears before God in Zion” (יֵלְכוּ מֵחַיִל אֶל חָיִל יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8), and it is said (וְנֶאֱמַר): “Fortunate is the one whom You choose and bring near, that he may dwell in Your courts; we shall be satisfied with the goodness of Your House, the holiness of Your Sanctuary” (אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ קְדֹשׁ הֵיכָלֶךָ) (Psalms 65:5). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).