Daf 130b (דַּף ק״ל ע״ב)

At midnight (בְּפַלְגוּ לֵילְיָא), when the northern wind awakens (כַּד רוּחַ צָפוֹן אִתְּעַר), it strikes all the dwellings of the evil spirits (בָּטַשׁ בְּכָל אִינּוּן מָדוֹרִין דְּרוּחִין בִּישִׁין), and breaks the Sitra achra (וְתָבַר סִטְרָא אַחֲרָא), Some say: one strong lamp p1-4(נ״א: חַד טַנְרָא תַּקִּיפָא). And it enters and travels above and below (וְעָאל וְשָׁאט לְעֵילָּא וְתַתָּא). And all those troops of spirits enter their places (וְכָל אִינּוּן חֲבִילֵי טְהִירִין עַיְילִין לְדוּכְתַּיְיהוּ), and their power is broken and they do not rule (וְאִתְּבַּר חֵילַיְיהוּ וְלָא שַׁלְטִין). And then Kudsha Berikh Hu enters to delight with the Righteous in the Garden of Eden (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא עָאל לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא בְּגִנְתָּא דְּעֵדֶן), and behold, it has been said (וְהָא אִתְּמַר). When the morning comes (כַּד אָתֵי צַפְרָא), the light of the lamp which rules in the night (נְהוֹרָא דִּשְׁרָגָא דְּשָׁלְטָא בְּלֵילְיָא), is concealed before the light of the day (אִתְגְּנִיז מִקָּמֵי נְהוֹרָא דִּימָמָא).

Then morning rules (כְּדֵין בֹּקֶר שַׁלְטָא), and the dominion of evening passes away (וְאִתְעֲבָּר שׁוּלְטָנוּ דְּעֶרֶב). And then this morning (וְהַאי בֹּקֶר), it is the morning of the primordial light (אִיהוּ בֹּקֶר דְּאוֹר קַדְמָאָה). This morning (הַאי בֹּקֶר), perfects goodness to all the worlds (אַשְׁלִים טִיבוּ לְעָלְמִין כֻּלְּהוּ). From it are nourished the supernal and the lower beings (מִנֵּיהּ אִתְּזָנוּ עִלָּאִין וְתַתָּאִין). This one waters the Garden (הַאי אַשְׁקֵי לְגִנְתָּא). This is the guardian of the whole world (הַאי אִיהוּ נְטִירוּ דְּכָל עָלְמָא). Here is the mystery to know in judgment (הָכָא רָזָא לְיַדְעֵי מִדִּין): He who wishes to go on a journey (מַאן דְּבָעֵי לְמֵיפַק לְאָרְחָא), should rise in the dawn (יְקוּם בְּנָגְהָא), and look in contemplation at that time (וְיִשְׁגַּח בְּאִסְתַּכְּלוּתָא לְפוּם שַׁעֲתָא), toward the east (לִסְטַר מִזְרָח), and he will see like the vision of letters striking in the firmament (וְיֶחֱמֵי כְּחֵיזוּ דְּאַתְוָון דְּבַטְשֵׁי בִּרְקִיעָא), this one ascending and this one descending (דָּא סָלִיק וְדָא נָחִית). And these are the sparks of the letters (וְאִלֵּין אִינּוּן נְצִיצוּ דְּאַתְוָון), by which heaven and earth were created (דְּאִתְבְּרוּן בְּהוּ שְׁמַיָּא וְאַרְעָא).

If he knows the mystery of those letters (אִי אִיהוּ יָדַע בְּרָזָא דְּאִינּוּן אַתְוָון), which are the mystery of the Holy Name (דְּאִינּוּן רָזָא דִּשְׁמָא קַדִּישָׁא), of the forty-two letters (דְּאַרְבְּעִין וּתְרֵין אַתְוָון), and remembers them properly (וְיִדְכַּר לוֹן כַּדְקָא חֲזִי), with the desire of the heart (בִּרְעוּתָא דְּלִבָּא), he will see within the radiance of the dawn of the firmament (יֶחֱמֵי גּוֹ נְהִירוּ דְּנָגְהָא דִּרְקִיעָא) six Yodin (שִׁית יוֹדִי״ן), three to the right (תְּלַת לִסְטַר יְמִינָא), and three to the left (וּתְלַת לִסְטַר שְׂמָאלָא). And three Vavin (וּתְלַת וָוִין), which ascend and descend and sparkle in the firmament (דְּסַלְּקִין וְנַחְתִּין וְנַצְצֵי בִּרְקִיעָא). And these are the letters of Birkat Kohanim (וְאִינּוּן אַתְוָון דְּבִרְכַּת כֹּהֲנִים). And then let him pray his prayer (וּכְדֵין יִצְלֵי צְלוֹתֵיהּ), and go forth on his journey (וְיִפּוּק לְאָרְחָא).

Surely the Shekhinta goes before him (וַדַּאי שְׁכִינְתָּא אַקְדִּימַת עִמֵּיהּ). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ). When this morning comes (כַּד אָתֵי הַאי בֹּקֶר), one pillar is set in the south (עַמּוּדָא חַד נָעִיץ בִּסְטַר דָּרוֹם), within the extension of the firmament (לְגוֹ מְתִיחוּ דִּרְקִיעָא), that is above the Garden (דְּעַל גַּבֵּי גִּנְתָּא). Besides that pillar, which is set in the middle of the Garden (בַּר מֵהַהוּא עַמּוּדָא, דְּאִיהוּ נָעִיץ בְּאֶמְצָעוּ דְּגִנְתָּא). And this pillar shines (וְעַמּוּדָא דָּא, אִיהוּ נָהִיר), with the radiance of three colors (בִּנְהִירוּ דִּתְלַת גַּוְונִין), embroidered of variegated hues (מְרֻקָּמָא דְּאַרְגְּוָונָא). Upon this pillar stands one branch (בְּהַהוּא עַמּוּדָא, קַיְּימָא עַנְפָא חֲדָא), and on this branch are prepared three birds (בְּהַהוּא עַנְפָא, אִתְעֲתָּדוּ תְּלַת צִפֳּרִין), who awaken with song to give praise (מִתְעַרִין צִפְצוּפָא לְשַׁבְּחָא).

One opened and said (פָּתַח חַד וְאָמַר): “Halleluyah, praise Hashem, praise, O servants of Hashem, praise the Name of Hashem” (הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְיָ׳ הַלְלוּ אֶת שֵׁם יְיָ׳). Another opened and said (פָּתַח תִּנְיָינָא וְאָמַר): “Blessed be the Name of Hashem from now and forever” (יְהִי שֵׁם יְיָ׳ מְבוֹרָךְ מֵעַתָּה וְעַד עוֹלָם). A third opened and said (פָּתַח תְּלִיתָאָה וְאָמַר): “From the rising of the sun unto its going down, Hashem’s Name is to be praised” (מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהוּלָּל שֵׁם יְיָ׳). Then a herald goes before and proclaims (כְּדֵין כָּרוֹזָא קָדִים וְקָרֵי): “Prepare, holy supernal ones (אִתְעֲתָדוּ קַדִּישֵׁי עֶלְיוֹנִין), those who praise their Master (אִינּוּן דִּמְשַׁבְּחָן לְמָארֵיהוֹן), be established in the praise of the day” (אִתְתָּקָּנוּ בִּשְׁבָחָא דִּימָמָא). Then the day is separated from the night (כְּדֵין אִתְפַּרְשׁוּן יְמָמָא מִן לֵילְיָא). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ), who rises in the morning (מַאן דְּקָם בְּצַפְרָא), from the praise of the Orayta, in which he toiled in the night (מִגּוֹ תּוּשְׁבַּחְתָּא דְּאוֹרַיְיתָא, דְּלָעֵי בְּלֵילְיָא).

At that time is the prayer of the morning (בְּהַהוּא זִמְנָא צְלוֹתָא דְּצַפְרָא). It is written (כְּתִיב), “The watchman said: the morning comes, and also the night; if you will inquire, inquire; return, come” (Isaiah 21) (אָמַר שׁוֹמֵר אָתָא בֹקֶר וְגַם לָיְלָה אִם תִּבְעָיוּן בְּעָיוּ שֻׁבוּ אֵתָיוּ). This verse was established (הַאי קְרָא אוּקְמוּהָ לֵיהּ), concerning the exile of Yisrael (עַל גָּלוּת דְּיִשְׂרָאֵל), who dwell among the children of Se‘ir (דְּיַתְבֵי גּוֹ בְּנֵי שֵׂעִיר). And Yisrael say to Kudsha Berikh Hu (וְיִשְׂרָאֵל אַמְרֵי לְקוּדְשָׁא בְּרִיךְ הוּא): “Watchman, what of the night? (שׁוֹמֵר, מַה מִּלַּיְלָה) - what shall be with us from this exile, which is like the darkness of the night?” (מַה תְּהֵא עָלַן מִן גָּלוּתָא דָּא, דְּדַמֵּי לַחֲשׁוֹכָא דְּלֵילְיָא). What is written? (מַה כְּתִיב) “The watchman said” (אָמַר שׁוֹמֵר) - this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא): “The morning comes” (אָתָא בֹקֶר) - already I enlightened you in the exile of Egypt (כְּבָר נְהִירְנָא לְכוּ בְּגָלוּתָא דְּמִצְרַיִם), and I raised you up and brought you near to My service (וְאַסִּיקְנָא לְכוּ וְקָרִיבִת יַתְכוֹן לְפוּלְחָנִי), and I gave you the Orayta (וְאוֹרַיְיתָא יָהֲבִית לְכוֹן), in order that you might merit eternal life (בְּגִין דְּתִזְכּוּן לְחַיֵּי עָלְמָא).

You abandoned My Orayta (שְׁבַקְתּוּן אוֹרַיְיתִי), and “also the night” (וְגַם לָיְלָה) - I brought you into exile (אָעִילְנָא לְכוּ בְּגָלוּתָא). Some say: into Bavel, and I raised you up; you abandoned My Orayta as at first, and I brought you into exile (נ״א: דְּבָבֶל, וְאַסִּיקְנָא לְכוּ. שְׁבַקְתּוּן אוֹרַיְיתִי כְּמִלְקַדְּמִין, אָעִילְנָא לְכוּ בְּגָלוּתָא). “If you will inquire, inquire” (אִם תִּבְעָיוּן בְּעָיוּ), as it is said (כְּמָה דְאַתְּ אָמֵר): “Seek out of the book of Hashem and read” (Isaiah 34) (דִּרְשׁוּ מֵעַל סֵפֶר יְיָ׳ וּקְרָאוּ). And there you shall discover (וְתַמָּן תִּשְׁכְּחוּן), upon what your exile depends, and your redemption (בְּמַה תַּלְיָא גָּלוּתָא דִּלְכוֹן, וּגְאוּלָה דִּלְכוֹן). And when you inquire in it (וְכַד תִּבְעָיוּן בָּהּ), She will say and proclaim before you (הִיא תֵּימָא וְתַכְרִיז קָמַיְיכוּ): “Return, come” (שׁוּבוּ אֵתָיוּ) - return in complete repentance (שׁוּבוּ בִּתְשׁוּבָה שְׁלֵימָתָא), and immediately come and draw near to Me (וּמִיַּד אֵתָיוּ וְאִקְרִיבוּ לְגַבָּאי). Some say: and in the secret of this verse (נ״א: וּבְרָזָא דְּהַאי קְרָא).

And in this verse it is written (וּבְהַאי קְרָא כְּתִיב): “The burden of Dumah” (מַשָּׂא דּוּמָה). And this secret (וְרָזָא דָּא), in six levels of prophecy (בְּשִׁית דַּרְגִּין דִּנְבוּאָה) - Some say: in five ways (נ״א: בַּחֲמִשָּׁה אָרְחִין) - it was said to the prophets (אִתְּמַר לִנְבִיאֵי): “In a vision” (בְּמַחֲזֶ״ה), “In a vision” (בַּחֲזוֹ״ן), “In a vision” (בְּחִזָּיוֹ״ן), “In a vision” (בְּחָזוּ״ת), “In a word” (בְּדָבָ״ר), “In a burden” (בְּמַשָּׂא). And all these five (וְכֻלְּהוּ חֲמִשָּׁא), they are all as one who sees behind a wall that light shining (כֻּלְּהוּ כְּמַאן דְּחָמֵי בָּתַר כּוֹתָלָא, הַהוּא נְהִירוּ דִּנְהוֹרָא). And from them, it is as one who sees the light of the sun through a glass (וּמִנְּהוֹן, כְּמַאן דְּחָמֵי נְהוֹרָא דְּשִׁמְשָׁא מִגּוֹ עֲשָׁשִׁיתָא). But Massa (burden) is, when that light comes with much labor (אֲבָל מַשָּׂא, הֲוֵי, כַּד מָטֵי הַהוּא נְהוֹרָא בְּטוֹרַח סַגִּי), and the word is weighed down upon him (וְאִיטְרַח מִלּוֹי עֲלוֹי), so that he is not able to be revealed to it (דְּלָא יָכִיל לְאִתְגַּלְיָיא לֵיהּ). As it is said (כְּמָה דְאַתְּ אָמֵר): “To bear all this people upon me” (Numbers 11) (לָשׂוּם אֶת מַשָּׂא כָּל הָעָם הַזֶּה עָלָי). And because of this, burden (וּבְּגִין כָּךְ, מַשָּׂא).