Daf 178b (דַּף קע״ח ע״ב)

From the descendants of his sons on that side (מִבְּנֵי בְּנוֹי בְּסִטְרָא), were spirits and specters and destructive forces, and these endure (דְּרוּחִין וְעִלְעוּלִין וּמַזִּיקִין, וְאִלֵּין קָיְימִין). For when the day of Shabbat comes to be sanctified (דְּהָא כַּד בָּעָא לְאִתְקַדְּשָׁא יוֹמָא דְּשַׁבַּתָּא), spirits are removed from that side (אִתָּבְרוּן מֵהַהוּא סִטְרָא), and spirits remain, light (Some say: pure) without body (רוּחִין קָיְימִין טְסִירִין (נ״א טָהִירִין) בְּלָא גוּפָא). And these are not from the day of Shabbat, and not from the sixth day (וְאִלֵּין לָאו אִינוּן מִיּוֹמָא דְּשַׁבַּתָּא, וְלָא מִיּוֹמָא שְׁתִיתָאָה), and these two days remain for them in uncertainty (וְאִשְׁתָּאֲרוּ אִלֵּין תְּרֵין יוֹמִין בְּהוּ בִּסְפֵּקָא), and therefore they did not endure from this day or from that (וּבְגִין כָּךְ לָא אִתְקָיְמוּ לָא מֵהַאי וְלָא מֵהַאי). And they went and spread in that side of Kayin (וְאֲזְלוּ וְאִתְפַּשְּׁטוּ בְּהַהוּא סִטְרָא דְּקַיִן), and were clothed in that side but did not become established to endure (וְאִגְלִימוּ בְּהַהוּא סִטְרָא, וְלָא אִתְגְּלִימוּ לְאִתְקָיְימָא), and they were called Yemim (spelled defectively), for they endured not on this day nor on that day (וְאִקְרוּן יֵמִ״ם חָסֵר, דְּלָא אִתְקָיְמוּ לָא בְּיוֹמָא דָּא וְלָא בְּיוֹמָא דָּא). And they appeared to human beings (וְאִתְחֲזוּן לִבְנֵי נָשָׁא), and he found them and taught him to bring forth mamzers into the world (וְאִיהוּ אַשְׁכַּח לוֹן וְאוֹלְפֵי לֵיהּ לְאַיְיתָאָה מַמְזֵרִין לְעַלְמָא). And they go among the mountains and are found in a body for a moment in the day, and afterward they disperse from it (וְאִינוּן אָזְלֵי בֵּינֵי טוּרַיָּא, וְקָיְימִין בְּגוּפָא זִמְנָא חָדָא בְּיוֹמָא, וּלְבָתַר מִתְפַּשְּׁטֵי מִנֵּיהּ).

Come and see (תָּא חֲזֵי), this Anah was a mamzer (עֲנָה דָּא אִיהוּ מַמְזֵרָא הֲוָה), for Tziv‘on came upon his mother and begot a mamzer (דְּאֲתָא צִבְעוֹן עַל אִמֵּיהּ וְאוֹלִיד מַמְזֵרָא), and this came from the side of the impure spirit which cleaved to him (וְדָא אֲתָא מִסִּטְרָא דְּרוּחַ מְסָאֲבָא דְּאִתְדָּבַּק בֵּיהּ). And therefore he found them, and they taught him all kinds of the side of impurity (וּבְגִין כָּךְ אַשְׁכַּח לוֹן, וְהֲווּ אוֹלְפֵי לֵיהּ כָּל זִינִין דִּסְטַר מְסָאֲבָא בְּגִין דָּא). And come and see (וְתָּא חֲזֵי): these and many others are separated from these, all come from that side and go into the wilderness and are seen there (אִלֵּין אִינוּן וְכַמָּה אֲחֳרָנִין מִתְפַּרְשָׁן אִלֵּין מֵאִלֵּין, כֻּלְּהוּ אַתְיָין מֵהַהוּא סִטְרָא, וְאָזְלֵי בְּמַדְבְּרָא וְאִתְחֲזוּן תַּמָּן). Because the wilderness is a desolate place, and it is their dwelling (בְּגִין דְּמַדְבְּרָא אֲתַר חָרוּב, וְאִיהוּ בֵּי מוֹתָבָא דִלְהוֹן). And with all this, any person who walks in the way of Kudsha Berikh Hu and fears Kudsha Berikh Hu is not afraid of them (וְעִם כָּל דָּא, כָּל בַּר נָשׁ דְּאָזִיל בְּאוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְדָחִיל לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, לָא מִסְתָּפֵי מִנַּיְיהוּ). They ascended the mountain (אָזְלוּ וְאָעֳלוּ בְּטוּרָא).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): In this manner, all those desolate mountains are the dwelling place of theirs (כְּגַוְנָא דָּא, כָּל אִינוּן טוּרִין חֲרוּבִין אֲתַר בֵּי מוֹתָבָא דִּלְהוֹן). He said to him: So it is (אָמַר לֵיהּ: הָכִי הוּא), and for all those who engage in Orayta it is written about them (וְכָל אִינוּן דְּמִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא, עֲלַיְיהוּ כְּתִיב): (Psalms 121) “Hashem shall guard you from all evil; He shall guard your soul. Hashem shall guard your going out and your coming in, from now and forever” (יְיָ יִשְׁמָרְךָ מִכָּל רָע, יִשְׁמֹר אֶת נַפְשֶׁךָ; יְיָ יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם).

Rabbi El‘azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): (Psalms 111) “Hallelu-Yah, I will thank Hashem with all my heart, in the counsel of the upright and the congregation” (הַלְלוּיָהּ, אוֹדֶה יְיָ בְּכָל לֵבָב, בְּסוֹד יְשָׁרִים וְעֵדָה). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but come and see (אֲבָל תָּא חֲזֵי): King David, all his days was engaged in the service of Kudsha Berikh Hu (דָּוִד מַלְכָּא כָּל יוֹמוֹי הֲוָה מִשְׁתַּדַּל בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and he would rise at midnight and praise and thank with songs and praises (וְהֲוָה קָם בְּפַלְגוּת לֵילְיָא, וּמְשַׁבַּח וּמוֹדֶה בְּשִׁירִין וּתְשְׁבְּחָן), in order to prepare his place in the Supernal Molcho (בְּגִין לְאִתְתַּקָּנָא דּוּכְתֵּיהּ בְּמַלְכוּ דִּלְעֵילָא).

For when the northern wind awakens at midnight (דְּכַד אִתְעַר רוּחַ צָפוֹן בְּפַלְגוּת לֵילְיָא), he knew that Kudsha Berikh Hu at that hour is aroused in Gan Eden to delight with the Righteous (הֲוָה יָדַע דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַהִיא שַׁעְתָּא יִתְעַר בְּגִנְתָּא דְעֵדֶן לְאִשְׁתַּעְשֵׁעַ עִם צַדִּיקַיָּיא), and he would rise at that time and strengthen himself with songs and praises until dawn arose (וְאִיהוּ הֲוָה קָם בְּהַהִיא שַׁעְתָּא, וְאִתְגַּבַּר בְּשִׁירִין וּתְשְׁבְּחָן עַד דְּסָלִיק צַפְרָא). For when Kudsha Berikh Hu is found in Gan Eden (בְּגִין דְּכַד קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתַּכַּח בְּגִנְתָּא דְעֵדֶן), we have already established that He and all the Righteous in Gan Eden all listen to His voice (הָא אוֹקִימְנָא: דְּאִיהוּ וְכָל צַדִּיקַיָּיא דִּבְגִנְתָּא, כֻּלְּהוּ צַיְּיתִין לְקָלֵיהּ), as it is written: (Song of Songs 8) “Friends listen to your voice—let me hear it” (כְּדִכְתִיב: חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ, הַשְׁמִיעִנִי). And not only that, but a thread of chesed draws upon him during the day (וְלֹא עוֹד, אֶלָּא דְּחוּטָא דְּחֶסֶד מָשִׁיךְ עֲלֵיהּ בִּימָמָא), as it is said (כְּמָה דְּאִתְּמָר): (Psalms 42) It is written “By day Hashem will command His chesed, and at night His song is with me” (דְּכְּתִיב: יוֹמָם יְצַוֶּה ייָ חַסְדּוֹ, וּבַלַּיְלָה שִׁירוֹ עִמִּי). And not only that, but the words of Orayta that he said all ascend and are crowned before Kudsha Berikh Hu (וְלֹא עוֹד, אֶלָּא דְּאִינוּן מִלִּין דְּאוֹרַיְיתָא דְּאִיהוּ אָמַר, כֻּלְּהוּ סָלְקִין וּמִתְעַטְּרִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And for this reason, King David would engage at night in the service of his Master (וּבְגִין כָּךְ, דָּוִד מַלְכָּא הֲוָה מִשְׁתַּדֵּל בְּלֵילְיָא בְּפוּלְחָנָא דְּמָארֵיהּ).

Come and see (תָּא חֲזֵי), Hallelu-Yah—among all the songs and praises that David said, we have learned that above all of them is this Hallelu-Yah, and it has been established (הַלְלוּיָהּ, בְּכָל אִינוּן שִׁירִין וּתְשְׁבְּחָן דְּקָאָמַר דָּוִד, הָא תָּנִינָן דִּלְעֵילָא מִכֻּלְּהוֹן הוּא הַלְלוּיָהּ וְאוּקְמוּהָ). Why is that? Because it includes both Name and praise as one (מַאי טַעְמָא בְּגִין דְּכָלִיל שְׁמָא וּשְׁבָחָא כַּחֲדָא). What is Name and praise? The Name is Yod–Heh (מַאי שְׁמָא דָּא י״ה). And what is praise? This is Kenesset Yisra’el (שְׁבָחָא מַאן אִיהוּ אֶלָּא דָּא כְּנֶסֶת יִשְׂרָאֵל), which constantly arranges praise for Kudsha Berikh Hu (דְּאִיהִי מְתַקְּנָא שְׁבָחָא תָּדִיר לְקוּדְשָׁא בְּרִיךְ הוּא), and is never silent (וְלָא אִשְׁתַּכְּכַת). As it is said: (Psalms 83) “Elohim, do not be silent; do not hold Your peace and do not be still, O El” (כְּמָה דְּאַתְּ אָמֵר: אֱלֹהִים אַל דֹּמִי לָךְ, אַל תֶּחֱרָשׁ וְאַל תִּשְׁקֹט אֵל). Because the order of praise is arranged and praised constantly before Him (בְּגִין דְּסִדּוּרָא דִּשְׁבָחָא אִיהִי מְסַדֶּרֶת וּמְשַׁבַּחַת תָּדִיר לְגַבֵּיהּ). Therefore, Name and praise are as one (וּבְגִין כָּךְ שְׁמָא וּשְׁבָחָא כַּחֲדָא). “I will thank Hashem with all my heart” (אוֹדֶה יְיָ בְּכָל לֵבָב), as has been established—with the good inclination and the evil inclination (כְּמָה דְּאוּקְמוּהָ: בְּיֵצֶר הַטּוֹב וּבְיֵצֶר הָרָע), because both are constantly with a person (בְּגִין דְּאִינוּן מִשְׁתַּכְּחֵי תָּדִיר לְגַבֵּיהּ דְּבַר נָשׁ), as it is said: (Deuteronomy 6) “With all your heart” (כְּמָה דְּאַתְּ אָמֵר: בְּכָל לְבָבְךָ), and this has been established (וְאוּקְמוּהָ).

“In the secret of the upright and the assembly” (בְּסוֹד יְשָׁרִים וְעֵדָה)—these are Yisra’el, in whom all levels are crowned: Kohanim, Levi’im, Tzaddikim, Chassidim, and the Upright (אִלֵּין אִינוּן יִשְׂרָאֵל, דְּכָל דַּרְגִּין בְּהוּ מִתְעַטְּרָן: כַּהֲנֵי, וְלֵוָאֵי, צַדִּיקֵי, וַחֲסִידֵי, יְשָׁרִים). “And the assembly”—as it is said: (Psalms 82) “He stands in the assembly of El” (וְעֵדָה, כְּמָה דְּאַתְּ אָמֵר: נִצָּב בַּעֲדַת אֵל), and these are the mystery of Kudsha Berikh Hu who is crowned through them (וְאִינוּן רָזָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַטַּר בְּהוּ). And for this reason a person must always praise Kudsha Berikh Hu (וּבְגִין כָּךְ בָּעֵי בַּר נָשׁ לְשַׁבַּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא תָּדִיר), because He desires in songs and praises (בְּגִין דְּאִיהוּ אִתְרָעֵי בְּשִׁירִין וּתְשְׁבְּחָן). And one who knows how to praise Kudsha Berikh Hu properly (וּמַאן דְּיָדַע לְשַׁבַּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא כְּדְקָא יְאוּת), Kudsha Berikh Hu receives his prayer and saves him (קוּדְשָׁא בְּרִיךְ הוּא קַבִּיל צְלוֹתֵיהּ וְשֵׁזִיב לֵיהּ). This is what is written: (Psalms 91) “I will exalt him because he has known My Name… with long life…” (הֲדָא הוּא דִּכְתִיב: אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי… אֹרֶךְ יָמִים וְגו׳).