Daf 129b (דַּף קכ״ט ע״ב)

In this Kedusha (בִּקְדוּשָׁתָא דָּא), we must guard it (בָּעֵינָן לְאִסְתַּמְּרָא), and store it within us (וּלְאַגְנְזָא לָהּ בֵּינָנָא), in order that sanctification be within sanctification at the beginning and at the end (בְּגִין דְּנִתְקַדֵּשׁ גּוֹ קְדוּשָׁה בְּרֵישָׁא וּבְסוֹפָא), more than those sanctifications that the supernal angels say with us (יַתִּיר מֵאִינּוּן קְדוּשָׁן דְּאַמְרֵי בַּהֲדָן מַלְאֲכֵי עִלָּאֵי). The Kedusha which we sanctify (קְדוּשָׁה דְּאֲנָן מְקַדְּשֵׁי), with the praise with which we praise the supernal angels (בִּשְׁבָחָא דְּאֲנָן מְשַׁבְּחָן לְמַלְאֲכֵי עִלָּאֵי), and because of this praise they allow us to enter the supernal gates (וּבְגִין שְׁבָחָא דָּא, שַׁבְקִין לָן לְמֵעַאל גּוֹ תַּרְעֵי עִלָּאֵי).

And upon this we say this Kedusha in the holy tongue (וְעַל דָּא אֲנָן אַמְרִין קְדוּשָׁה דָּא בְּלָשׁוֹן הַקֹּדֶשׁ), and they allow us, with love, to enter the supernal gates (וְשַׁבְקִין לָן בִּרְחִימוּ, לְמֵיעַל תַּרְעִין דִּלְעֵילָּא), because we praise them in their order (מִגּוֹ דְּאֲנָן מְשַׁבְּחִין לוֹן בְּסִדוּרָא דִּלְהוֹן). Some say: in our order (נ״א: דִּילָן). And because of this we receive more sanctities (וּבְגִין כַּךְ, אֲנָן נַטְלִין קְדוּשָׁן יַתִּיר), and enter the supernal gates (וְעָאלִין תַּרְעִין עִלָּאִין). And if you say, it is deceit (וְאִי תֵּימָא רַמָּאוּתָא הִיא)-not so (לָאו הָכִי). Rather the supernal angels are holier than us (אֶלָּא מַלְאֲכֵי עִלָּאֵי אִינּוּן קַדִּישִׁין יַתִּיר מִינָן), and they take more sanctities (וְאִינּוּן נַטְלֵי קְדוּשָׁתָא יַתִּיר). And if not that we receive and draw upon us these sanctities (וְאִלְמָלֵא דְּאֲנָן נַטְלִין וּמַשְׁכִין עֲלָן קְדוּשָׁאן אִלֵּין), we could not be Friends with them (לָא נֵיכוּל לְמֶהֱוֵי חֲבֵרִים בַּהֲדַיְיהוּ). And the glory of Kudsha Berikh Hu would not be completed above and below at one time (וִיקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יִשְׁתְּלִים עֵילָּא וְתַתָּא בְּזִמְנָא חֲדָא).

And upon this we strive to be Friends with them (וְעַל דָּא אֲנָן מִשְׁתַּדְּלִין לְמֶהֱוֵי עִמְּהוֹן חֲבֵרִים), and the glory of Kudsha Berikh Hu is elevated above and below at one time (וִיסְתַּלָּק יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא בְּזִמְנָא חֲדָא). The Kedusha at the end (קְדוּשָׁה דִּי בְּסוֹפָא), it is in translation (אִיהִי תַּרְגּוּם), as we have established (כְּמָה דְּאוֹקִימְנָא). And this, even an individual is able to say it (וְדָא אֲפִילּוּ יָחִיד יָכִיל לוֹמַר לָהּ), those words of translation (אִינּוּן מִלֵּי דְּתַרְגּוּם).

But the words of the holy tongue of Kedusha (אֲבָל מִלִּין דְּלָשׁוֹן הַקֹּדֶשׁ דִּקְדוּשָּׁה), are not except with ten (לָאו אִינּוּן אֶלָּא בַּעֲשָׂרָה), because in the holy tongue the Shekhinta joins with it (בְּגִין דְּלָשׁוֹן הַקֹּדֶשׁ שְׁכִינְתָּא מִתְחַבְּרָא בַּהֲדֵיהּ). And in every Kedusha, the Shekhinta comes (וּבְכָל קְדוּשָׁה דִּשְׁכִינְתָּא אַתְיָא), and it is not except with ten (לָאו אִיהוּ אֶלָּא בַּעֲשָׂרָה). As it is written (דִּכְתִּיב), “And I shall be sanctified in the midst of the children of Yisrael” (וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְגוֹ׳) (Leviticus 22). “The children of Yisrael”-these are the holy tongue certainly (בְּנֵי יִשְׂרָאֵל אִינּוּן לָשׁוֹן הַקֹּדֶשׁ וַדַּאי), and not the other nations that have another language (וְלָא שְׁאָר עַמִּין דְּאִית לוֹן לִישָׁן אַחֲרָא). And if you say (וְאִי תֵּימָא), this Kedusha of “Kaddish” (הָא קְדוּשָׁתָא דְּקַדִּישׁ), which is in translation (דְּאִיהוּ תַּרְגּוּם), why is it not [recited] by an individual (אֲמַאי לָאו אִיהוּ בְּיָחִיד)?

Come and see (תָּא חֲזֵי), this Kedusha (קְדוּשָׁתָא דָּא), it is not like the other sanctities which are tripled (לָאו אִיהוּ כִּשְׁאָר קְדוּשָׁאן דְּאִינּוּן מְשַׁלְשִׁין). But this Kedusha (אֲבָל קְדוּשָׁתָא דָּא), it ascends in all directions, above and below and in all sides of faith (אִיהִי סָלְקָא בְּכָל סִטְרִין, לְעֵילָּא וְתַתָּא וּבְכָל סִטְרֵי מְהֵימְנוּתָא), and it breaks locks and seals of iron and evil Klipot (וְתַבְרָא מַנְעוּלִין וְגוּשְׁפַּנְקָן דְּפַרְזְלָא, וּקְלִיפִּין בִּישִׁין). Some say: And this is the praise wherein the glory of Kudsha Berikh Hu is elevated more than through another praise, and this elevation is greater than all. What is the reason? Because it causes the Sitra achra to be healed and the glory of Kudsha Berikh Hu to be exalted (נ״א: וְדָא אִיהוּ שִׁבְחָא דְּאִסְתַּלַּק בֵּיהּ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַתִּיר מִשְׁבָּחָא אַחֲרָא. וְאִסְתַּלְּקוּ דָּא יַתִּיר מִכֹּלָּא. מַאי טַעֲמָא, בְּגִין דְּאִיהוּ גָּרִים לְאִתְרַפְיָא סִטְרָא אַחֲרָא וּלְאִסְתַּלָּקָא). To exalt the glory of Kudsha Berikh Hu over all (לְאִסְתַּלְּקָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַל כֹּלָּא). And we must say it in the language of the Sitra achra (וַאֲנָן בָּעֵינָן לְמֵימַר לָהּ בְּלִישָׁנָא דְּסִטְרָא אַחֲרָא), and return it with strong power: “Amen. Yehei Shemei Rabbah Mevorach” (וּלְאָתָבָא בְּחֵילָא תַּקִּיף, אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ), in order that the power of the Sitra achra be broken (בְּגִין דְּיִתְבַּר חֵילָא דְּסִטְרָא אַחֲרָא), and that Kudsha Berikh Hu be exalted in His glory over all (וִיסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עַל כֹּלָּא). And when in this Kedusha the power of the Sitra achra is broken (וְכַד אִתְּבַּר בִּקְדוּשָׁתָא דָּא חֵילָא דְּסִטְרָא אַחֲרָא), Kudsha Berikh Hu is exalted in His glory (קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלָּק בִּיקָרֵיהּ), and remembers His children (וְאַדְכַּר לִבְנוֹי), and remembers His Name (וְאַדְכַּר לִשְׁמֵיהּ). And because Kudsha Berikh Hu is exalted in His glory in this Kedusha (וּבְגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלָּק בִּיקָרֵיהּ בִּקְדוּשָׁתָא דָּא), it is not but with ten (לָאו אִיהִי אֶלָּא בַּעֲשָׂרָה). And in this language, by compulsion of the Sitra achra it is subdued (וּבְלִישָׁנָא דָּא, עַל כָּרְחֵיהּ דְּסִטְרָא אַחֲרָא אִתְכַּפְיָא), and its power is broken (וְאִתְתְּבָר חֵילֵיהּ), and the glory of Kudsha Berikh Hu is exalted (וְאִסְתַּלָּק יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and locks and seals and strong chains are broken (וְתָבַר מַנְעוּלִין וְגוּשְׁפַּנְקָן וְשַׁלְשְׁלָאן תַּקִּיפִין), and evil Klipot (וּקְלִיפִּין בִּישִׁין), and Kudsha Berikh Hu remembers His Name and His children (וְאִדְכַּר קוּדְשָׁא בְּרִיךְ הוּא לִשְׁמֵיהּ וְלִבְנוֹי). Fortunate are you, holy people (זַכָּאִין אִינּוּן עַמָּא קַדִּישָׁא), that Kudsha Berikh Hu gave us the holy Orayta (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לָן אוֹרַיְיתָא קַדִּישָׁא), to merit by it to the World to Come (לְמִזְכֵּי בָּהּ לְעָלְמָא דְּאָתֵי).

Rabbi Shimon said to his Friends (אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּיא): Fortunate are you for the World to Come (זַכָּאִין אַתּוּן לְעָלְמָא דְּאָתֵי). And since we have begun words of the crown of the supernal Malkhuth (וְכֵיוָן דְּשָׁרֵינָן מִלִּין דְּכִתְרָא דְּמַלְכוּתָא עִלָּאָה), I will say for your sake (אֵימָּא אֲנָא בְּגִינַיְיכוּ). Some say: in your midst (נ״א: בְּגוּוַיְיכוּ). And Kudsha Berikh Hu will give you reward in that world (וְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לְכוֹן אַגְרָא בְּהַהוּא עָלְמָא). And that breath of your mouths will ascend above (וְהַהוּא הֲבַל דְּפוּמַיְיכוּ, יִסְתָּלַּק לְעֵילָּא), as though you are arousing these words (כְּאִילּוּ אַתּוּן מִתְעֲרִין מִלִּין אִלֵּין). He opened and said (פָּתַח וְאָמַר): “And this is the offering which you shall take from them: gold, and silver, and copper” (וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת). This verse is to the supernal side (הַאי קְרָא אִיהוּ לְסִטְרָא עִלָּאָה), and it is to the lower side (וְאִיהוּ לְסִטְרָא תַּתָּאָה). It is to the supernal side, on the side of holiness (אִיהוּ לְסִטְרָא עִלָּאָה, בְּסִטְרָא דִּקְדוּשָּׁה). And it is to the lower side, on the Sitra achra (וְאִיהוּ לְסִטְרָא תַּתָּאָה, בְּסִטְרָא אַחֲרָא).

Come and see (תָּא חֲזֵי): When Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He began to create from the side of silver (שָׁארֵי לְמִבְרֵי מִסִּטְרָא דְּכַסְפָּא), which is the right (דְּאִיהוּ יְמִינָא), because that silver was from above (בְּגִין דְּהַהוּא כַּסְפָּא הֲוָה מִלְּעֵילָּא). And in the work of the Mishkan (וּבְעוֹבָדָא דְּמַשְׁכְּנָא), which is in its likeness (דְּאִיהוּ כְּגַוְונָא דִּילֵיהּ), He began from the side of the left (שָׁארֵי מִסִּטְרָא דִּשְׂמָאלָא), and afterward from the side of the right (וּלְבָתַר מִסִּטְרָא דִּימִינָא). Because the Mishkan was from the side of the left (בְּגִין דְּמַשְׁכְּנָא מִסִּטְרָא דִּשְׂמָאלָא הֲוָה), therefore here He began from the side of the left (וְעַל דָּא שָׁארֵי הָכָא מִסִּטְרָא דִּשְׂמָאלָא), and there from the side of the right (וְהָתָם מִסִּטְרָא דִּימִינָא). “And this is the offering…” (וְזֹאת הַתְּרוּמָה וְגוֹ׳). And it is written (וּכְתִיב): “Evening and morning and noon…” (עֶרֶב וָבֹקֶר וְצָהֳרַיִם וְגוֹ׳). This verse has already been established and said (הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר), but here it is the times of the prayers of every day (אֲבָל הָכָא עִדָּן עִדָנִין הוּא דִּצְלוֹתָא דְּכָל יוֹמָא). And the Friends are aroused at these three times (וְחַבְרַיָּיא אִתְּעָרוּ בְּהָנֵי תְּלַת זִמְנִין). Evening (עֶרֶב), this is the mirror that does not shine (דָּא הִיא אַסְפָּקְלַרְיָא דְּלָא נָהֲרָא). Morning (וָבֹקֶר), this is the mirror that shines (דָּא הִיא אַסְפָּקְלַרְיָא דְּנָהֲרָא). And Noon (וְצָהֳרַיִם)-not this place which is called darkness (לָאו הָאי אֲתָר דְּאִתְקְרֵי חֹשֶׁךְ), but the place which stands between this and that (אֶלָּא אֲתָר אִיהוּ דְּקַיֵּים בֵּין הַאי לְהַאי). Some say: but the time of the prayer of Minchah (נ״א: אֲבָל זִמְנָא דְּצְלוֹתָא דִּמנחה). A place that is called darkness (אֲתָר דְּאִתְקְרֵי חֹשֶׁךְ אִיהוּ), which holds to the evening (דְּאָחִיד בַּעֶרֶב), and this stands with that (וְקַיֵּימָא דָּא עִם דָּא). And that which is said “Noon” (וּמַה דְּאִתְּמַר צָהֳרַיִם), which is the strength of the sun (דְּאִיהוּ תּוּקְפָּא דְּשִׁמְשָׁא). A lofty expression did it take (לִישָׁנָא מַעַלְיָא נָקַט). And so it is the way (וְהָכִי אִיהוּ אָרְחָא), that to a dark-skinned man they call “white” (לְבַר נָשׁ אוּכָם, קָרָאן לֵיהּ חִוָּור), and a lofty expression it took (וְלִישָׁנָא מַעַלְיָא נָקַט). And sometimes to one who is white they call “dark” (וּלְזִמְנִין לְחִוָּור קָרָאן לֵיהּ אוּכָם), as it is written (דִּכְתִּיב): “For he had taken a Cushite woman” (במדבר יב) and “Are you not as the children of Cushites to Me…” (כִּי אִשָּׁה כּוּשִׁית לָקָח; הֲלֹא כִבְנֵי כוּשִׁיִּים אַתֶּם לִי וְגוֹ׳).

Evening (עֶרֶב), this is the prayer of Arvit (דָּא, צְלוֹתָא דְּעַרְבִית). And because in the evening the Sitra achra is mixed in it (וּבְגִין דִּבְעֶרֶב דָּא אִתְעֲרַב בֵּיהּ סִטְרָא אַחֲרָא), that darkens its light (דְּחָשִׁיךְ נְהוֹרֵיהּ), and rules in the night (וְשָׁלְטָא בְּלֵילְיָא), they granted it permission (שַׁוּוּ לֵיהּ רְשׁוּת), and it has no fixed time (וְלֵית לֵיהּ זְמַן קָבֻעַ). The sacrificial fats [emurin] and the choice fats [pederin] are consumed at this time (אֵמוּרִין וּפְדָרִין מִתְאַכְּלִין בְּהַאי זִמְנָא). And from here many troops of spirits are nourished (וּמִכָּאן אִתְּזָנוּ כַּמָּה חֲבִילֵי טְהִירִין), that go out and rule in the night (דְּנָפְקִין וְשַׁלְטִין בְּלֵילְיָא). And if you say (וְאִי תֵּימָא), if so (אִי הָכִי), behold we have learned (הָא תָּנִינָן), that all those masters of the Sitra achra of an impure spirit (דְּכָל אִינּוּן מָארֵי סִטְרָא אַחֲרָא דְּרוּחַ מִסְאֳבָא), do not rule (לָא שַׁלְטֵי) in the Holy Land (בְּאַרְעָא קַדִּישָׁא). And behold, Yisrael arouse them in this (וְהָא מִתְעָרֵי לוֹן יִשְׂרָאֵל בְּהַאי), and it is forbidden to arouse them to dwell upon the Holy Land (וְאָסִיר לְאִתְּעָרָא לוֹן לְשַׁרְיָא עַל אַרְעָא קַדִּישָׁא). But at night (אֶלָּא בְּלֵילְיָא), that serpent ascends (הַהוּא תְּנָנָא סָלִיק), and it does not ascend in the manner of another sacrifice (וְלָא סָלִיק כְּגַוְונָא דְּקָרְבְּנָא אַחֲרָא), where the smoke would ascend in a straight path (דְּהֲוָה סָלִיק תְּנָנָא בְּאוֹרַח מֵישָׁר). But here that serpent ascends to one opening of the north (וְהָכָא הֲוָה סָלִיק הַהוּא תְּנָנָא לְחָד נוּקְבָּא דְּצָפוֹן), where all the dwellings of the evil spirits are (דְּתַמָּן כָּל מָדוֹרִין דְּרוּחִין בִּישִׁין). And when that serpent ascends p1-2(וְכֵיוָן דְּהַהוּא תְּנָנָא סָלִיק), and establishes a path for that side (וְעָקִים אֹרַח לְהַהוּא סִטְרָא), they all are nourished and stand and enter into their places (כֻּלְּהוּ הֲווֹ מִתְזָנִין וְקַיְימִין וְעָאלִין בְּדוּכְתַּיְיהוּ), and they do not go out and rule in the world (וְלָא הֲווֹ נָפְקִין וְשַׁלְטִין בְּעָלְמָא).

One appointed ruler stands over that side (חַד מְמָנָא קַיְּימָא לְהַהוּא סִטְרָא), over that opening of the north (עַל הַהוּא נוּקְבָּא דְּצָפוֹן), with all those troops of spirits (בְּכָל אִינּוּן חֲבִילֵי טְהִירִין). His name is Sanegiryah (סַנְגִירְיָ״א שְׁמֵיהּ). And at the time when that serpent establishes his path and ascends (וּבְשַׁעֲתָא דְּהַהוּא תְּנָנָא עָקִים אָרְחֵיהּ וְסָלִיק), this appointed one and sixty thousand myriads (600,000,000) of other dwellings (הַאי מְמָנָא וְשִׁתִּין אֶלֶף רִבּוֹא מַשְׁרְיָין אַחֲרָנִין), all prepare to receive from him (כֻּלְּהוּ מִתְעַתְּדָן לְקַבְּלָא לֵיהּ), and to be nourished from him (וּלְאַתְּזְנָא מִנֵּיהּ). And they stand at that opening (וְקַיְימִין בְּהַהוּא נוּקְבָּא), and enter through one gate that is called hostility (וְעָאלִין בְּחַד פִּתְחָא דְּאִקְרֵי קֶרִי) (Vayikra 26). And this is the secret of that which is written (וְדָא אִיהוּ רָזָא דִּכְתִּיב): “And if you walk with Me in hostility, etc.” (וְאִם תֵּלְכוּ עִמִּי קֶרִי וְגוֹ׳), and it is written, “And I will walk with you in the fury of hostility” (וּכְתִיב, וְהָלַכְתִּי עַמִּכֶם בַּחֲמַת קֶרִי), in that wrath that goes forth from the opening of the nocturnal emission (בְּהַהוּא רוּגְזָא דְנְפִיק מִפִּתְחָא דְקֶרִי). And these are they who roam in the night p1-3(וְאִלֵּין אִינּוּן דִּמְשַׁטְּטֵי בְּלֵילְיָא). And at the time when souls go out to ascend (וּבְשַׁעֲתָא דְּנִשְׁמָתִין נָפְקִין לְסַלְּקָא), to be seen above (לְאִתְחֲזָאָה לְעֵילָּא), they go out (אִינּוּן נָפְקִין), and accuse them (וּמְקַטְרְגָן לוֹן). And they cannot ascend and be seen above (וְלָא יַכְלִין לְסַלְּקָא וּלְאִתְחֲזָאָה לְעֵילָּא), except those holy supernal pious ones (בַּר אִינּוּן חֲסִידֵי קַדִּישִׁין עֶלְיוֹנִים), who cleave the firmaments and the airs and ascend (דְּאִינּוּן בַּקְעִין רְקִיעִים וַאֲוִירִים וְסַלְּקִין). And these troops of spirits go out (וְאִלֵּין חֲבִילֵי טְהִירִין נָפְקִין), and announce words of lies to men (וּמוֹדִיעִין מִלִּין כְּדִיבִין לִבְנֵי נָשָׁא), and appear to them in other images (וְאִתְחַזְּיָין לוֹן בְּדִיּוּקְנִין אַחֲרָנִין), and play with them (וְחַיְיכָאן בְּהוּ), until they emit seed (עַד דְּאוֹשְׁדִין זַרְעָא). And they are called the masters of nocturnal emission (וְאִקְרוּן מָארֵיהוֹן דְּקֶרִי), because they come out from the opening of hostility and cause them (בְּגִין דְּאִינּוּן דְּנָפְקִין מִפִּתְחָא דְּקֶרִי, גַּרְמֵי לוֹן). And at the time when the sacrificial parts and the fats are consumed (וּבְשַׁעֲתָא דְּמִתְאַכְּלֵי אֵמוּרִין וּפְדָרִין), that serpent satiates them (הַהוּא תְּנָנָא הֲוֵי רַוֵּי לוֹן), and nourishes them (וְזָן לוֹן), according to their honor, such is their nourishment (כְּפוּם יְקָרָא דִּלְהוֹן, הָכִי מְזוֹנָא דִּלְהוֹן), that which appears to them (מַה דְּאִתְחָזֵי לוֹן). And by this, they do not go out, and do not roam in the Holy Land (וּבְהַאי, לָא נַפְקָן, וְלָא מְשַׁטְּטֵי בְּאַרְעָא קַדִּישָׁא).

Evening (עֶרֶב): as it is said (כְּמָה דְאַתְּ אָמֵר), “And also a mixed multitude went up with them” (שמות יב) (וְגַם עֵרֶב רַב עָלָה אִתָּם). For all those troops of spirits (דְּכָל אִינּוּן חֲבִילֵי טְהִירִין), they are mixed in the dominion of the night (אִינּוּן מִתְעָרְבֵי בְּשׁוּלְטָנוּ דְּלֵילְיָא). And upon this they did not make the prayer of Arvit obligatory (וְעַל דָּא לָא שַׁוְיוּהָא חוֹבָא לִצְלוֹתָא דְּעַרְבִית), for there is no one who can repair it as Ya'akov (דְּלֵית מַאן דְּיָכִיל לְאַתְקְנָא לָהּ כְּיַעֲקֹב), who was the master (Some say: the purifier) of the Mishkan (דְּאִיהוּ הֲוָה מָארִי [נ״א: מִדְּכֵי] מַשְׁכְּנָא), and prepared it properly (וּמְתַקֵּן לֵיהּ כְּדְקָא יֵאוֹת). And even though it is voluntary (וְאַף עַל גַּב דְּאִיהוּ רְשׁוּ), this prayer is to shield us from the fear of the nights (צְלוֹתָא דָּא אִיהוּ לְאַגָּנָא עָלָן מִגּוֹ פַּחַד בַּלֵּילוֹת), from the fear of the many sides of Gehinnom (מִגּוֹ פַּחַד דְּכַמָּה סִטְרִין דְּגֵיהִנָּם). For at that time they drive the guilty in Gehinnom, one after another, more than by day (דְּהָא בְּהַהִיא שַׁעֲתָא טַרְדֵי לְחַיָּיבַיָּא בַּגֵּיהִנָּם, עַל חַד תְּרֵין מִבִּימָמָא).

And because of this, Yisrael precede [the evening prayer] by saying, “And He is merciful” (וּבְגִין כָּךְ, מְקַדְּמֵי יִשְׂרָאֵל לְמֵימַר וְהוּא רַחוּם), for it is on account of the fear of Gehinnom (דְּאִיהוּ בְּגִין פַּחַד דְּגֵיהִנָּם). But on Shabbat, when the fear of the judgment of Gehinnom is not found, nor any other judgment (וּבְשַׁבָּת דְּלָא אִשְׁתְּכַח פַּחַד דִּינָא דְּגֵיהִנָּם, וְלָא דִּינָא אַחֲרָא), it is forbidden to arouse it (אָסִיר לְאַתְעַרָא לֵיהּ), for it appears that Shabbat has no permission to remove judgment from the world (דְּאִתְחָזֵי דְּהָא לֵית רְשׁוּ לְשַׁבָּת לְאַעְבְּרָא דִּינָא מֵעָלְמָא). And [there is] the fear of accusation against the souls when they desire to ascend above (וְפַחַד דְּקִטְרוּגָא דְּנִשְׁמָתִין, כַּד בָּעָאן לְסַלְּקָא לְעֵילָּא), to be seen before their Master (לְאִתְחֲזָּאָה קָמֵי מָארֵיהוֹן). And because of this we precede [the prayer] with “Shomer et amo Yisrael la‘ad, Amen” [“Who guards His people Yisrael forever, Amen”] (וּבְגִין כָּךְ אֲנָן מַקְדִּימִים, שׁוֹמֵר אֶת עַמּוֹ יִשְׂרָאֵל לָעַד אָמֵן). [There is also] the fear of the many damagers and accusers that are found at night (פַּחַד דְּכַמָּה מַזִּיקִין וְקִטְרוּגִין דְּמִשְׁתַּכְּחֵי בְּלֵילְיָא), and they have permission to harm one who goes out from the door of his house, outside (וְאִית לוֹן רְשׁוּ לְנַזְּקָא, לְמַאן דְּנָפִיק מִתְּרַע בֵּיתֵיהּ לְבַר). And because of this we precede [the prayer] with “uShmor tzetenu uvo’enu” [“and guard our going out and our coming in”] (וּבְגִין כָּךְ אֲנָן מַקְדִּימִים, וּשְׁמוֹר צֵאתֵנוּ וּבוֹאֵנוּ). And above all this, because of fear of all this (וְעַל כָּל דָּא, מִגּוֹ דְּחִילוּ דְּכָל דָּא), we entrust bodies, spirits, and souls (אֲנָן מַפְקִידִינָן גּוּפִין רוּחִין וְנִשְׁמָתִין), to the Supernal Malkhuta [Kingship] (לְמַלְכוּתָא עִלָּאָה), for the dominion of all is in Her hand (דִּי שׁוּלְטָנוּ דְּכֹלָּא בִּידָהָא). And concerning this is the prayer of Arvit [Evening Prayer], every night and night (וְעַל דָּא צְלוֹתָא דְּעַרְבִית, בְּכָל לֵילְיָא וְלֵילְיָא). Now that offerings and altars are not found (הַשְׁתָּא דְּקָרְבְּנִין וּמַדְבְּחָן לָא אִשְׁתְּכָחוּ), we perform all the Tikkunim [Rectifications] (אֲנָן עַבְדֵּינָן כָּל תִּקּוּנִין), which we perform concerning the mystery of this (דְּאֲנָן עַבְדִין עַל רָזָא דְּנָא).