Daf 189b (דַּף קפ״ט ע״ב)

For at the time when night enters (דְּהָא בְּשַׁעְתָּא דְּעָאל לֵילְיָא), then three camps of singing forces are dispatched to the three sides of the world (כְּדֵין אִתְפַּרְשָׁן תְּלַת סִטְרִין מַשִּׁרְיָין לִתְלַת סִטְרֵי עַלְמָא), and in every side and side are a thousand thousands and ten thousand myriads (וּבְכָל סִטְרָא וְסִטְרָא אֶלֶף אַלְפִין וְרִבּוֹא רִבְבָן), and all of them are appointed over song (וְכֻלְּהוּ מְמַנָּן עַל שִׁירָתָא). There are three camps of singers (תְּלַת מַשִּׁרְיָין אִינוּן), and one holy Chayot is appointed over them and stands over them (וְחַד חֵיוָתָא קַדִּישָׁא מְמַנָּא עֲלַיְיהוּ וְקָיְימָא עֲלַיְיהוּ), and all of them praise Kudsha Berikh Hu (וְכֻלְּהוּ קָא מְשַׁבְּחָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) until morning comes (עַד דְּאָתֵי צַפְרָא). When morning comes (כַּד אָתֵי צַפְרָא), all those on the side of the south and all the stars of the morning (כָל אִינוּן דְּבִסְטַר דָּרוֹם וְכָל כּוֹכְבַיָּא דְּנָהֲרֵי), all praise and say song to Kudsha Berikh Hu (כֻּלְּהוּ מְשַׁבְּחָן וְאָמְרֵי שִׁירָתָא לְקוּדְשָׁא בְּרִיךְ הוּא), as it is said (כְּמָה דְאַתְּ אָמֵר): “When the morning stars sang together, and all the sons of Elohim shouted for joy” (בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) (Job 38). “When the morning stars sang together” — these are the stars of the southern side (בְּרָן יַחַד כּוֹכְבֵי בֹקֶר, אִלֵּין כּוֹכְבַיָּא דְּבִסְטַר דָּרוֹם), as it is said (כְּמָה דְאַתְּ אָמֵר): “And Avraham arose early in the morning” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר) (Bereshit 19). “And all the sons of Elohim shouted for joy” — these are those of the left side who were included in the right (וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אִלֵּין אִינוּן דְּבִסְטַר שְׂמָאלָא דְּאִתְכְּלִילוּ בִּימִינָא). And then the morning shines (וּכְדֵין צַפְרָא נָהִיר), and Yisrael take up the song and praise Kudsha Berikh Hu by day (וְיִשְׂרָאֵל נָטְלֵי שִׁירָתָא וּמְשַׁבְּחָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בִּימָמָא), three times by day (תְּלַת זִמְנִין בִּימָמָא), corresponding to the three times of night (לָקֳבֵל תְּלַת זִמְנִין דְּלֵילְיָא). And these stand opposite those (וְקָיְימִין אִלֵּין לָקֳבֵל אִלֵּין), until the glory of Kudsha Berikh Hu is elevated by day and by night as is fitting (עַד דְּיִסְתַּלַּק יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא בִּימָמָא וּבְלֵילְיָא כְּדְקָא יָאוֹת), and Kudsha Berikh Hu is elevated through them by these six (וְקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלַּק בְּהוּ בְּשִׁית אִלֵּין).

That holy Chayot which stands above them (הַהוּא חֵיוָתָא קַדִּישָׁא דְּקָיְימָא עֲלַיְיהוּ) stands above Yisrael below (לְעֵילָא קָיְימָא עַל יִשְׂרָאֵל לְתַתָּא), in order to establish all properly (בְּגִין לְאַתְקָנָא כֹּלָּא כְּדְקָא יְאוּת). What is written about her? (מַה כְּתִיב בָּהּ): “She rises while it is still night and gives prey to her household and a portion to her maidens” (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31). “And she gives prey to her household” — these are the upper camps of song (וַתִּתֵּן טֶרֶף לְבֵיתָהּ אִלֵּין אִינוּן מַשִּׁירְיָין דִּלְעֵילָא), “and a portion to her maidens” — these are the camps of song of Yisrael below (וְחֹק לְנַעֲרוֹתֶיהָ אִלֵּין מַשִּׁרְיָין דְּיִשְׂרָאֵל לְתַתָּא). And for this reason, the glory of Kudsha Berikh Hu is elevated from all directions, from above and from below (וּבְגִין כָּךְ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלַּק מִכָּל סִטְרִין מֵעֵילָא וּמִתַּתָּא). And for this reason, all was (or: it was all) under His domain (וְעַל דָּא כֹּּלָּא הֲוָה [ס״א: הוּא] בִּרְשׁוּתֵיהּ קַיְימָא), and all is in His will (וְכֹּלָּא אִיהוּ בִּרְעוּתֵיהּ). “He commands the sun, and it does not shine” (הָאוֹמֵר לַחֶרֶס וְלֹא יִזְרָח) (Job 9) — Rabbi Shimon said: this is Yosef (רִבִּי שִׁמְעוֹן אָמַר: דָּא יוֹסֵף). “And seals up the stars” — these are his brothers (וּבְעַד כּוֹכָבִים יַחְתֹּם, אִלֵּין אִינוּן אֲחוֹי), as it is written of them: “And behold, eleven stars were bowing to me” (דִּכְתִיב בְּהוּ: וַאֲחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי).

Another matter: “He commands the sun” — this is Ya‘akov (דָּבָר אַחֵר: הָאוֹמֵר לַחֶרֶס, דָּא יַעֲקֹב), at the time when they said to him: “Please recognize” (בְּשַׁעְתָּא דְּאָמְרוּ לֵיהּ: הַכֵּר נָא). “And it does not shine” — at the time when the Shekhinah departed from him (וְלֹא יִזְרָח, בְּשַׁעְתָּא דְּאִסְתַלְּקַת שְׁכִינְתָּא מִנֵּיהּ). “And seals up the stars” — because of his sons, his light was sealed and darkened (וּבְעַד כּוֹכָבִים יַחְתֹּם, בְּגִין בְּנוֹי אִתְחַתַּם וְאַסְתִּים נְהוֹרָא דִילֵיהּ), the sun was darkened, and the stars did not shine because Yosef was separated from his father (שִׁמְשָׁא אִתְחַשַׁךְ וְכוֹכְבַיָּא לָא נְהִירוּ בְּגִין דְּיוֹסֵף אִתְפָּרַשׁ מֵאֲבוּהִי). And come and see (וְתָא חֲזֵי): from that day of the incident with Yosef (מֵהַהוּא יוֹמָא דְּהַהוּא עוֹבָדָא דְּיוֹסֵף), Ya‘akov separated from the service of the marital bed (אִתְפְּרַשׁ יַעֲקֹב מִשִּׁמּוּשָׁא דְעַרְסָא), and he remained in mourning until the day he received the good news of Yosef (וְאִשְׁתָּאַר אֲבֵילָא עַד הַהוּא יוֹמָא דְּאִתְבַּשַּׂר בִּשׂוֹרָה דְּיוֹסֵף). “And Hashem was with Yosef, and he was a successful man, and he was in the house of his master…” (וַיְהִי יְיָ אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ וַיְהִי בְּבֵית אֲדוֹנָיו וְגו׳) (Bereshit 39). Rabbi Yosei opened (רִבִּי יוֹסֵי פָּתַח): “For Hashem loves justice and does not abandon His devout one; they are preserved forever…” (כִּי ה' אֹהֵב מִשְׁפָּט וְלֹא יַעֲזֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ) (Psalms 37). This verse has been established regarding Avraham (הַאי קְרָא אוּקְמוּהָ בְּאַבְרָהָם), “His devout one” — written as His devout (חֲסִידָיו, חֲסִידוֹ כְּתִיב), and this has already been explained (וְהָא אִתְּמָר).

Come and see (תָּא חֲזֵי): in every place that the Righteous go (בְּכָל אֲתַר דְּצַדִּיקַיָּא אָזְלֵי), Kudsha Berikh Hu watches over them and does not abandon them (קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן וְלָא שָׁבִיק לוֹן). David said (דָּוִד אָמַר): “Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff…” (גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ וְגו׳) (Psalms 23). In every place the Righteous go (בְּכָל אֲתַר דְּצַדִּיקַיָּא אָזְלֵי), the Shekhinta goes with them and does not abandon them (שְׁכִינְתָּא אָזְלָא עִמְּהוֹן וְלָא שָׁבִיק לוֹן).

Yosef went into the valley of the shadow of death (יוֹסֵף אָזַל בְּגֵיא צַלְמָוֶת), and they brought him down to Egypt (וְנָחֲתוּ לֵיהּ לְמִצְרַיִם), the Shekhinta was with him (שְׁכִינְתָּא הֲוַת עִמֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): “And Hashem was with Yosef” (וַיְהִי יְיָ אֶת יוֹסֵף) (Bereshit 39). And because the Shekhinta was with him, in everything that he did he succeeded (וּבְגִין דְּהֲוַת עִמֵּיהּ שְׁכִינְתָּא, בְּכָל מַה דְּהֲוָה עָבִיד הֲוָה מַצְלַח בִּידֵיהּ). For even that which was in his hand and his master requested from him in a different manner (דְּאָפִילּוּ מַה דְּהֲוָה בִּידֵיהּ וְהֲוָה תָּבַע לֵיהּ מָארֵיהּ בְּגַוְנָא אָחֳרָא), it would be transformed in his hand to the manner that was in accord with his master's will (הֲוָה מִתְהַפֵּךְ בִּידֵיהּ לְהַהוּא גַוְנָא דִּרְעוּתָא דְמָארֵיהּ הֲוָה רָעֵי בֵּיהּ). As it is said (כְּמָה דְאַתְּ אָמֵר): “And his master saw that Hashem was with him, and that everything he did, Hashem made prosper in his hand” (וַיַּרְא אֲדוֹנָיו כִּי יְיָ אִתּוֹ וְכָל אֲשֶׁר הוּא עוֹשֶׂה יְיָ מַצְלִיחַ בְּיָדוֹ) — indeed He made it prosper in his hand, for Hashem was with him (מַצְלִיחַ בְּיָדוֹ וַדַּאי, כִּי יְיָ אִתּוֹ).

Come and see (תָּא חֲזֵי): “And his master knew that Hashem was with him” is not written (וַיֵּדַע אֲדֹנָיו כִּי יְיָ אִתּוֹ לָא כְּתִיב), rather “his master saw” (אֶלָּא וַיַּרְא אֲדֹנָיו), for with his own eyes he would see the wondrous deeds that Kudsha Berikh Hu performed through him every day (דְּהָא בְּעֵינוֹי הֲוָה חָמֵי עוֹבָדָא דְנִסִּין בְּכָל יוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד בִּידֵיהּ), and because of this: “Hashem blessed the house of the Egyptian for Yosef’s sake” (וְעַל דָּא: וַיְבָרֶךְ יְיָ אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף) (Bereshit 39). Kudsha Berikh Hu watches over the Righteous (קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן לְצַדִּיקַיָּא), and for their sake He watches even over the wicked (וּבְגִינֵיהוֹן נָטַר לוֹן לְרַשִּׁיעַיָּא), for the wicked are blessed because of the Righteous (דְּהָא רַשִּׁיעַיָּא מִתְבָּרְכִין בִּגִינֵיהוֹן דְּצַדִּיקַיָּא). In this manner it is written (כְּגַוְנָא דָּא כְּתִיב): “And Hashem blessed the house of Oved Edom the Gittite for the sake of the Ark of God” (וַיְבָרֶךְ יְיָ אֶת בֵּית עוֹבֵד אֱדוֹם הַגִּתִּי בַּעֲבוּר אֲרוֹן הָאֱלֹהִים) (II Samuel 6).

The Righteous — others are blessed because of them (צַדִּיקַיָּא, אֲחֳרָנִין מִתְבָּרְכִין בִּגִינַיְיהוּ), but those others are not able to be saved (or: sustained) by their merit (וְאִינוּן לָא יָכְלוּ לְאִתְּזְנָא [ס״א: לְאִשְׁתַּזְּבָא] בִּזְכוּתַיְיהוּ), and this has already been established (וְהָא אוּקְמוּהָ). Yosef’s master was blessed because of him (יוֹסֵף אִתְבָּרֵךְ מָארֵיהּ בִּגִינֵיהּ), but he [Yosef] could not be saved by his own merit from him and to go free (וְאִיהוּ לָא יָכִיל לְאִשְׁתְּזָבָא בִּזְכוּתֵיהּ מִנֵּיהּ וּלְנָפְקָא לְחֵירוּ).