Daf 121b (דַּף קכ״א ע״ב)

And behold it was said (וְהָא אִתְּמַר). At half of the night exactly (בְּפַלְגוּת לֵילְיָא מַמָּשׁ), the left is aroused as before (אִתְּעַר שְׂמָאלָא כְּמִלְּקַדְּמִין), and the holy rose raises fragrances (וּוַרְדָּא קַדִּישָׁא סַלְּקָא רֵיחִין), and she praises and lifts a voice (וְהִיא מְשָׁבַּחַת וַאֲרִימַת קָלָא). And then she ascends and places her head above on the left, and the left receives her (וּכְדֵין סַלְּקָא וְשַׁרְיָא רֵישָׁא לְעֵילָּא בִּשְׂמָאלָא, וּשְׂמָאלָא מְקַבֵּל לָהּ).

Then a herald calls in the world (כְּדֵין כָּרוֹזָא קָארֵי בְּעָלְמָא), for behold, the time is to be aroused to praise the King (דְּהָא עִידָּן הוּא לְאִתְּעָרָא לְשַׁבְּחָא לֵיהּ לְמַלְכָּא). And then praises are aroused (וּכְדֵין תּוּשְׁבְּחָן מִתְעָרִין), and the fragrance of all is found (וְאִתְבַּסְּמוּתָא דְּכֹלָּא אִשְׁתְּכַח). Fortunate is the portion of one who is aroused to join this Zivug (זַכָּאָה חוּלָקֵיהּ מַאן דְּאִתְּעַר לְזַוְּוגָא זִוּוּגָא דָּא). When morning comes and the right is aroused and embraces her (כַּד אָתֵי צַפְרָא, וִימִינָא אִתְּעַר וּמְחַבְּקָא לָהּ), then the Zivug of all is found as one (כְּדֵין זִוּוּגָא דְּכֹלָּא אִשְׁתְּכַח כַּחֲדָא).p1-13

Come and see (תָּא חֲזֵי): at the time when people sleep and taste the taste of death (בְּשַׁעֲתָא דִּבְנֵי נָשָׁא דְּמִיכִין, וְטַעֲמִין טַעֲמָא דְּמוֹתָא), and the Neshama ascends above (וְנִשְׁמְתָא סַלְּקָא לְעֵילָּא), it stands in the place where it stands (קַיְּימָא בַּאֲתָר דְּקַיְּימָא), and is examined concerning the deed which it has done all that day (וְאִתְבְּחִינַת עַל עוֹבָדָהָא דְּעַבְדַּת כָּל יוֹמָא), and they write them down upon a note (וְכַתְבִין לְהוּ עַל פִּתְקָא). Why? (מַאי טַעְמָא). Because the Neshama ascends above and bears witness concerning the deeds of man (בְּגִין דְּנִשְׁמְתָא סַלְּקָא לְעֵילָּא, וְאַסְהִידַת עַל עוֹבָדוֹי דְּבַּר נָשׁ), and concerning every word that goes forth from his mouth (וְעַל כָּל מִלָּה וּמִלָּה דְּנָפִיק מִפּוּמֵיהּ). And when the word which a man brings forth from his mouth is as it should be, a holy word of Orayta and prayer (וְכַד הַהִיא מִלָּה דְּאַפִּיק בַּר נָשׁ מִפּוּמֵיהּ אִיהִי כְּדְּקָא יָאוּת, מִלָּה קַדִּישָׁא דְּאוֹרַיְיתָא וּצְלוֹתָא), that word ascends and splits the heavens (הַהִיא מִלָּה סַלְּקָא, וּבָקַע רְקִיעִין), and stands in the place where it stands (וְקַיְּימָא בְּאֲתָר דְּקַיְּימָא), until night enters (עַד דְּעָאל לֵילְיָא), and the Neshama ascends and takes hold of that word, and brings it before the King (וְנִשְׁמְתָא סַלְּקָא וְאָחִיד לְהַהִיא מִלָּה, וְעָאִיל לָהּ קַמֵּי מַלְכָּא).

And when that word is not as it should be, but is a word from evil words, from an evil tongue (וְכַד הַהִיא מִלָּה לָאו אִיהִי כְּדְּקָא יָאוּת, וְאִיהִי מִלָּה מִמִּילִין בִּישִׁין, מִלִּישָׁנָא בִּישָׁא), that word ascends to the place where it ascends (הַהִיא מִלָּה סַלְּקָא לַאֲתָר דְּסַלְּקָא), and then that word is inscribed (וּכְדֵין אִתְרְשִׁים הַהִיא מִלָּה), and that sin is upon that man (וְהַהוּא חוֹבָה עָלֵיהּ דְּבַּר נָשׁ). This is what is written: “From she that lies in your bosom guard the doors of your mouth” (הֲדָא הוּא דִכְתִיב מִשּׁוֹכֶבֶת חֵיקֶךָ שְׁמוֹר פִּתְחֵי פִּיךָ) (Micah 7). And because of this it is written: “Happy is the man to whom Hashem does not ascribe iniquity” (וּבְגִין כָּךְ אַשְׁרֵי אָדָם לֹא יַחֲשׁוֹב יְיָ לוֹ עָוֹן) (Psalm 32). When? When in his spirit there is no deceit (אֵימָתַי. כְּשֶׁאֵין בְּרוּחוֹ רְמִיָּה).

Ra‘aya Meheimna

From thirty years old and upward (מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה), and until fifty years old (וְעַד בֶּן חֲמִשִּׁים שָׁנָה), all that enter into the service of service and the service of burden (כָּל הַבָּא לַעֲבוֹד עֲבוֹדַת עֲבוֹדָה וַעֲבוֹדַת מַשָּׂא), in the Tent of Meeting (בְּאֹהֶל מוֹעֵד) (Numbers 4). This command (פִּקּוּדָא דָּא) is that the Levi’im be singers in the Mikdash (לִהְיוֹת הַלְּוִיִּם מְשׁוֹרְרִים בַּמִּקְדָּשׁ). And even though we have established above (וְאַף עַל גַּב דְּאוֹקִימְנָא לְעֵילָּא), here it is necessary to renew words (הָכָא צָּרִיךְ לְחַדֵּשׁ מִלִּין).

For the Kohen [priest] is the one who offers the Korban [offering] (דְּהָא כֹּהֵן אִיהוּ מַקְרִיב קָרְבְּנָא), and he is Mikha’el (וְאִיהוּ מִיכָאֵל). Levi is Gavri’el (לֵוִי אִיהוּ גַּבְרִיאֵל). He must play music (אִיהוּ צָּרִיךְ לְנַגְּנָא). And the mystery of the matter is this (וְרָזָא דְּמִלָּה): “By day Hashem commands His kindness” (יוֹמָם יְצַּוְּה יְיָ חַסְדּוֹ) (Tehillim 42:9). This is Chesed [Lovingkindness], the Kohen Gadol [High Priest] (דָּא חֶסֶד כַּהֲנָא רַבָּא), for Mikha’el is a Kohen Hedyot [ordinary priest] before his Master (דְּמִיכָאֵל אִיהוּ כֹּהֵן הֶדְיוֹט לְגַבֵּי מָארֵיהּ). And with all this, he is a Hedyot [ordinary one] in relation to his Master (וְעִם כָּל דָּא דְּהֶדְיוֹט אִיהוּ אֵצֶּל מָארֵיהּ). He is king of the Chayot haKodesh [holy Living Creatures] (מֶלֶךְ דְּחַיּוֹת הַקֹּדֶשׁ אִיהוּ). And the blessing of a Hedyot [ordinary person]—do not let it be light in your eyes (וּבִרְכַּת הֶדְיוֹט אַל תְּהִי קַלָה בְּעֵינֶיךָ).

And this is By day Hashem commands His kindness (וְהַאי אִיהוּ יוֹמָם יְצַּוְּה יְיָ חַסְדּוֹ). And in the night His song is with me (וּבַלַּיְלָה שִׁירֹה עִמִּי) (Psalm 42). This is Gevurah (דָּא גְּבוּרָה). His song (שִׁירֹה): The firstborn of his ox, majesty is his (בְּכוֹר שׁוֹרוֹ הָדָר לוֹ) (Deuteronomy 33). And the face of an ox from the left (וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל) (Ezekiel 1). And Gavri’el is his emissary (וְגַבְרִיאֵל שְׁלוּחֵיהּ). And he must sing and play with joy in the wine of Orayta (וְצָּרִיךְ לְשׁוֹרֵר וּלְנַגֵּן בְּחֶדְוָה בְּחַמְרָא דְּאוֹרַיְיתָא). To engage in sending the korban before the King in joy (לְאִתְעַסְּקָא לְשַׁלְּחָא קָרְבָּנָא קַמֵּי מַלְכָּא בְּחַדְוָה), and one who has no permission to engage in Orayta (וּמַאן דְּלֵית לֵיהּ רְשׁוּ לְאִתְעַסְּקָא בְּאוֹרַיְיתָא), let him fulfill: Arise, cry out in the night, at the beginning of the watches (יְקַיֵּים קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמוּרוֹת) (Lamentations 2).

And let him say in the watches many selichot, supplications, and requests (וְיֵימָּא בְּאַשְׁמוּרוֹת כַּמָה סְלִיחוֹת וְתַחֲנוּנִים וּבַקָּשׁוֹת), with every kind of song in his throat (בְּכָל מִינֵי רִנָּה בִּגְרוֹנֵיהּ). For he is a lyre to bring forth sound (דְּאִיהוּ כִּנּוֹר לְאַפָּקָא בֵּיהּ קָלָא), with six wings of the lung with the rose (בְּשִׁית כַּנְפֵי רֵיאָה עִם וַורְדָא), with six rings of the windpipe (בְּשִׁית עִזְקָאן דְּקָנֶה). And this is the Vav (וְדָא ו׳). And it goes forth from the heart, for there is Binah (וְיִפּוּק לֵיהּ מִלִּבָּא דְּתַמָּן בִּינָה). As the masters of the Mishnah have established (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין), the heart understands (הַלֵּב מֵבִין). A son goes forth from Binah, from the Son of Yah, which is Vav (יִפּוּק בֵּן מִבִּינָה מִבֶּן יָהּ דְּאִיהוּ ו׳), who is a fledgling with six wings (דְּאִיהוּ אֶפְרוֹחַ בְּשִׁית גַּדְפִּין). And he ascends with the six rings of the windpipe (וִיסַלֵּק לֵיהּ בְּשִׁית עִזְקָאן דְּקָנֶה), which are six steps to the throne (דְּאִינּוּן שֵׁשׁ מַעֲלוֹת לַכִּסֵּא) (I Kings 10). And two thrones are they: A throne of glory, exalted from the beginning (וּב׳ כֻּרְסְיָין אִינּוּן כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן) (Jeremiah 17). And they are the Lev [heart] and the Pum [mouth] (וְאִינּוּן לִבָּא וּפוּמָא). Lev [heart] (לֵ״ב): “And he said: For the hand is upon the throne of Yah; Hashem will have war with Amalek” (וַיֹּאמֶר כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַיְיָ בַּעֲמָלֵק) (Shemot 17:16). Kaved [liver]: Sama’el [accusing angel], the mouth of the throne—Kes Yah [throne of Yah] (כָּבֵד סָמָאֵ״ל פּוּמָא דְּכִסֵּ״ה כֵּ״ס י״ה). This is what is written (הֲדָא הוּא דִכְתִיב): “Blow the shofar at the new moon, etc.” (תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר וְגוֹ׳) (Tehillim 81:4). What is Shofar [ram’s horn]? (מַאי שׁוֹפָר). The Kaneh [windpipe] is Vav [the letter Vav] (קָנֶה ו׳); the voice rises from the windpipe to the mouth, where the Heh [the letter Heh] is (קוֹל דְּסָלִיק מִן הַקָּנֶה לְגַבֵּי פּוּמָא דְּתַמָּן ה׳). Through five kinds of rectifications of speech (בְּה׳ מִינֵי תִּקּוּנִין דְּדִבּוּרָא), which are lips, teeth, and palate (דְּאִינּוּן שִׂפְוָון וְשִׁינַיִם וְחֵיךְ): lips, two (שִׂפְוָון תְּרֵין); teeth and molars, two kinds (שִׁינַיִם וְטוֹחֲנוֹת תְּרֵין מִינִין); and palate—behold, five (וְחֵיךְ הָא חָמֵשׁ). They grind like a river, which is voice (דְּטָחֲנִין כְּנָהָר דְּאִיהוּ קוֹל), in the likeness of millstones that grind (כְּגַוְונָא דְּטָחֲנִין רֵיחַיָיא), to bring forth voice and speech (לְאַפָּקָא קוֹל וְדִבּוּר), which issue from the Binah [understanding] of the heart in thought (דְּנָפִיק מִבִּינָה דְּלִבָּא בְּמַחֲשָׁבָה). For this is the Shem haMeforesh [Explicit Name] in ten kinds of psalms (דְּאִיהוּ שְׁמָא מְפֹרָשׁ בְּעֶשֶׂר מִינֵי תִּלִּים). And with the Shofar [ram’s horn], one does not have fewer than ten shofarot [shofar-blasts] (וּבְשׁוֹפָר אֵין פּוֹחֲתִין מֵעֲשָׂרָה שׁוֹפָרוֹת). And the Orayta: her voice, her speech, and her Binah [understanding] (וְאוֹרַיְיתָא קָלָא דִּילָהּ דִּיבּוּר דִּילָהּ בִּינָה דִּילָהּ). As they have established (דְּאוּקְמוּהָ): “Who is wise? He who understands one matter from another” (אֵיזֶהוּ חָכָם הַמֵּבִין דָּבָר מִתּוֹךְ דָּבָר). His thought is esteemed before Kudsha Berikh Hu more than all Korbanin [sacrifices] and Ilavin [burnt offerings] (מַחֲשָׁבָה דִּילֵיהּ חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא מִכָּל קָרְבְּנִין וְעִלָּוָון). This is what is written: This is the Torah of the burnt-offering and of the meal-offering (הֲדָא הוּא דִכְתִיב זֹאת הַתּוֹרָה לְעוֹלָה וְלַמִּנְחָה) (Leviticus 7). (Until here, Ra‘aya Meheimna (עַד כָּאן רַעְיָא מְהֵימְנָא).

A man or a woman when they shall do any sin of man, etc. (אִישׁ אוֹ אִשָׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם וְגוֹ׳) (Numbers 5). Come and see (תָּא חֲזֵי), it is written: And Hever the Kenite separated himself from Kayin, of the sons of Chovav, the father-in-law of Moshe, etc. (כְּתִיב וְחֶבֶר הַקֵּינִי נִפְרָד מִקַּיִן מִבְּנֵי חוֹבָב חוֹתֵן מֹשֶׁה וְגוֹ׳) (Judges 4). And Hever the Kenite was of the descendants of Yitro (וְחֶבֶר הַקֵּינִי מִבְּנֵי בְּנוֹי דְּיִתְרוֹ הֲוָה), as you say: And Shaul said to the Kenite, etc. (כְּמָה דְאַתְּ אָמֵר וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי וְגוֹ׳) (I Samuel 15). Why was he called Kenite? (אֲמַאי אִקְרֵי קֵינִי). And behold, it has been established (וְהָא אוּקְמוּהָ). And it is written: The Kenite and the Kenizzite (וּכְתִיב אֶת הַקֵּינִי וְאֶת הַקְּנִיזִּי) (Bereshit 15). And it has been said that he made a nest in the wilderness (וְאִתְּמַר דְּעַבֲד קִנָּא בְּמַדְבְּרָא), like this bird (כְּעוֹפָא דָּא), in order to toil in Orayta (בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא). And he separated from the city (וְאִתְפְּרַשׁ מִן מָתָא), separated from Kayin (נִפְרָד מִקַּיִן), separated from that people that was at the beginning (אִתְפְּרַשׁ מֵהַהוּא עַמָּא דְּהֲוָה בְּקַדְמִיתָא), and cleaved to Kudsha Berikh Hu (וְאִתְדַּבָּק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). Separated from Kayin (נִפְרַד מִקַּיִן).