Daf 131b (דַּף קל״א ע״ב)

Rather, it is like (אֶלָּא), a king who sent to all the people of the city (לְמַלְכָּא דְּשָׁדַר לְכָל בְּנֵי מָתָא), that they should be found with him on such-and-such a day, in such-and-such a place p1-5(דְּיִשְׁתַּכְּחוּן עִמֵּיהּ בְּיוֹם פְּלָן, בְּדוֹךְ פְּלָן). Until the people of the city prepared themselves (עַד דַּהֲווֹ מְזַמְּנֵי גַּרְמַיְיהוּ אִינּוּן בְּנֵי מָתָא), one came early and arrived at that place (אַקְדִּים חַד וְאָתָא לְהַהוּא אֲתָר).

Meanwhile the king came (בֵּין כַּךְ וּבֵין כַּךְ אָתָא מַלְכָּא), and found that man who came early there (אַשְׁכַּח לְהַהוּא בַּר נָשׁ דְּאַקְדִּים תַּמָּן). He said to him (אָמַר לֵיהּ): “So-and-so, the people of the city - where are they?” (פְּלָן בְּנִי מָתָא אָן אִינּוּן). He said to him (אָמַר לֵיהּ): “My master, I have come before them (מָארִי, אֲנָא אַקְדִּימְנָא מִנַּיְיהוּ), and behold, they are coming after me in fulfillment of the king’s command” (וְהָא אִינּוּן אָתָאן אֲבַתְרָאי לְפִקּוּדָא דְּמַלְכָּא). Then it was good in the eyes of the king (כְּדֵין, טָב בְּעֵינֵי מַלְכָּא), and he sat there with him (וְיָתִיב תַּמָּן בַהֲדֵיהּ), and spoke with him (וְאִשְׁתַּעֵי עִמֵּיהּ), and he was made beloved of the king (וְאִתְעָבִיד רְחִימָא דְּמַלְכָּא).

Meanwhile all the people came (בֵּין כַּךְ וּבֵין כַּךְ, אָתוּ כָּל עַמָּא), and the king was reconciled with them (וְאִתְפָּיַיס מַלְכָּא עִמְּהוֹן), and sent them away in peace (וְשָׁדַר לוֹן לִשְׁלָם). But if the people of the city did not come (אֲבָל אִי אִינּוּן בְּנֵי מָתָא לָא אַתְיָין), and one did not come early to speak before the king (וְחַד לָא אַקְדִּים לְאִשְׁתָּעֵי קָמֵי מַלְכָּא), to appear on behalf of them all as though they had come (לְאִתְחֲזָאָה בְּגִינַיְיהוּ דְּהָא כֻּלְּהוּ אַתְיָין), immediately the king grew angry and wrathful (מִיָּד כָּעִיס וְרָגִיז מַלְכָּא). So too here (אוּף הָכָא): since one came early and was found in the synagogue (כֵּיוָן דְּחָד אַקְדִּים, וְאִשְׁתְּכַח בְּבֵי כְּנִישְׁתָּא), and the Shekhinta comes and finds him (וּשְׁכִינְתָּא אַתְיָא וְאַשְׁכַּח לֵיהּ), then it is accounted as though all were found there (כְּדֵין אִתְחֲשִׁיב כְּאִלּוּ כֻּלְּהוּ אִשְׁתְּכָחוּ תַּמָּן).

For this one has prolonged there on their behalf (דְּהָא דָּא אוֹרִיךְ לוֹן תַּמָּן). Immediately the Shekhinta joins with him (מִיָּד אִתְחַבָּרַת עִמֵּיהּ שְׁכִינְתָּא), and they sit in one Zivug together (וְיַתְבֵי בְּזִוּוּגָא חַד), and She is revealed with him (וְאִשְׁתְּמוֹדַע בַּהֲדֵיהּ), and places him in the degree of the Tzaddik (וְאוֹתִיב לֵיהּ בְּדַרְגָּא דְּצַדִּיק). And if one did not come early and was not found there (וְאִי חַד לָא אַקְדִּים וְלָא אִשְׁתְּכַח תַּמָּן), what is written (מַה כְּתִיב): “Why have I come and there is no man” (Isaiah 50) (מַדּוּעַ בָּאתִי וְאֵין אִישׁ). And it is not written “and there is no ten” (וְאֵין עֲשָׂרָה לָא כְּתִיב), but rather “and there is no man” (אֶלָּא וְאֵין אִישׁ), to join with Me, to be with Me (לְאִתְחַבְּרָא בַּהֲדָאי, לְמֶהֱוֵי גַּבָּאי), as it is said: “The man of God” (כְּמָה דְאַתְּ אָמֵר אִישׁ הָאֱלֹהִים), to be in the degree of the Tzaddik (לְמֶהֱוֵי בְּדַרְגָּא דְּצַדִּיק).

And not only this (וְלֹא עוֹד), but Shekhinta is revealed with him and asks about him (אֶלָּא דְּאִשְׁתְּמוֹדַע בַּהֲדֵיהּ, וְשָׁאִיל עֲלוֹי): if one day he did not come (אִי יוֹמָא חַד לָא אָתֵי), as we have established (כְּמָה דְּאוֹקִימְנָא). And he inquired about him: if one day he did not come, as we have established, as it is written (וְשָׁאִיל עֲלוֹי, אִי יוֹמָא חַד לָא אָתַי, כְּמָה דָאוֹקִימְנָא, דִּכְתִּיב). “Who among you fears Hashem, who listens to the voice of His servant” (Isaiah 50) (מִי בָכֶם יְרֵא יְיָ׳ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ). And we have already explained in that which is written (וְהָא אִתְּעַרְנָא בְּהַאי דִּכְתִּיב): “Unto me one calls from Se’ir” (אֵלַי קוֹרֵא מִשֵּׂעִיר) - that level after level, degree within degree (דְּהָא דַּרְגָּא בָּתַר דַּרְגָּא, דַּרְגָּא גּוֹ דַּרְגָּא).

That watchman (הַהוּא שׁוֹמֵר) calls with might every day (קוֹרֵא בְּחֵילָא בְּכָל יוֹמָא וְיוֹמָא). And this is “he who listens to the voice of His servant” (וְדָא אִיהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ). “His servant” - this is Metatron (עַבְדּוֹ, דָּא מְטַטְרוֹן). And because of this, fortunate is he who comes early to the synagogue (וּבְגִין כָּךְ, זַכָּאָה אִיהוּ מַאן דְּאַקְדִּים לְבֵי כְּנִישְׁתָּא), to ascend into that supernal degree which we have spoken of (לְסַלְּקָא בְּהַהוּא דַּרְגָּא עִלָּאָה דְּקַאמְרָן). When the morning comes (כַּד אָתֵי צַפְרָא), and the congregation is found in the synagogue (וְצִבּוּרָא אִשְׁתְּכָחוּ בְּבֵי כְּנִישְׁתָּא), they must be found with songs and praises of David (בָּעוּ לְאִשְׁתַּכְּחָא בְּשִׁירִין וְתוּשְׁבְּחָן דְּדָוִד). And behold, we have established (וְהָא אוֹקִימְנָא), that the order is to arouse love above and below (דְּסִדּוּרָא אִיהוּ לְאִתְעֲרָא רְחִימוּ לְעֵילָּא וְתַתָּא), to arrange Tikkunin (לְאַתְקְנָא תִּקּוּנִין), and to arouse joy (וּלְאִתְעֲרָא חֶדְוָה). For because of this, the Levites would awaken to arouse love and joy above (דְּהָא בְּגִין דָּא לֵיוָאֵי מִתְעָרֵי לְאִתְעֲרָא רְחִימוּ וְחֶדְוָה לְעֵילָּא), with those songs and praises (בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן). And whoever speaks in the synagogue with profane words (וּמַאן דְּמִשְׁתָּעֵי בְּבֵי כְּנִישְׁתָּא בְּמִלִּין דְּחוֹל), woe to him (וַוי לֵיהּ), for he shows separation (דְּאַחָזֵי פִּרוּדָא), woe to him who diminishes faith (וַוי לֵית דְּגָרַע מְהֵימְנוּתָא).

Woe to him, for he has no portion in the God of Yisrael (וַוי לֵיהּ דְּלֵית לֵיהּ חוּלָקֵיהּ בֶּאֱלָהָא דְּיִשְׂרָאֵל). For he shows as though there is no God and He is not found there (דְּאַחָזֵי דְּהָא לֵית אֱלָהָא, וְלָא אִשְׁתְּכַח תַּמָּן). Some say: and he has no portion in Him (נ״א: וְלֵית לֵיהּ חוּלָקֵיהּ בֵיהּ). And he has no fear of Him (וְלָא דָּחִיל מִנֵּיהּ), and he brings disgrace upon the supernal order above (וְאַנְהִיג קְלָנָא בְּתִקּוּנָא עִלָּאָה דִּלְעֵילָּא). Some say: upon the supernal strength (נ״א: בְּתַקִּיפָא). For at the time when Yisrael arrange in the synagogue (דְּהָא בְּשַׁעֲתָא דְּיִשְׂרָאֵל מְסַדְּרֵי בְּבֵי כְּנִישְׁתָּא), the order of songs and praises and the order of prayer (סִדּוּרָא דְּשִׁירִין וְתוּשְׁבְּחָן וְסִדּוּרָא דִּצְלוֹתָא), then are assembled three camps of supernal angels (כְּדֵין מִתְכַּנְּשֵׁי תְּלַת מַשְׁרְיָין דְּמַלְאֲכֵי עִלָּאֵי).

The first camp (מַשִׁרְיָיתָא חֲדָא): these are holy angels above (אִינּוּן מַלְאָכִין קַדִּישִׁין [עִילָּאִין]), who praise Kudsha Berikh Hu in the daytime (דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בִּימָמָא), for there are others who praise Kudsha Berikh Hu at night (בְּגִין דְּאִית אַחֲרָנִין דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בְּלֵילְיָא). And others - Some say: and these (נ״א: וְאֵלִּין) - are those who praise Kudsha Berikh Hu (אַחֲרָנִין אִינּוּן דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא), and say songs and praises together with Yisrael by day (וְאַמְרִין שִׁירִין וְתוּשְׁבְּחָן בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל בִּימָמָא).

The second camp (מַשִׁרְיָיתָא תִּנְיָינָא): these are holy angels (אִינּוּן מַלְאָכִין קַדִּישִׁין), who are found at every Kedusha of Yisrael (דְּמִשְׁתַּכְּחֵי בְּכָל קְדוּשָׁה וּקְדוּשָׁה דְּיִשְׂרָאֵל), sanctifying below (מְקַדְּשֵׁי לְתַתָּא). And in their dominion are all those who are awakened in all the firmaments (וּבְשׁוּלְטָנָא דִּלְהוֹן, כָּל אִינּוּן דְּמִתְעָרִין בְּכָל אִינּוּן רְקִיעִין). Some say: palaces (נ״א: הֵיכָלִין). In that prayer of Yisrael (בְּהַהִיא צְלוֹתָא דְּיִשְׂרָאֵל). Some say: of the sitting (נ״א: דְּמִיּוּשָׁב).

The third camp (מַשִׁרְיָיתָא תְּלִיתָאָה): these are the supernal maidens (אִינּוּן עוּלֶמְתָן עִלָּאִין), who are arranged with the Matronita (דְּקָא מִתְתָּקְּנֵי עִם מַטְרוֹנִיתָא), and they prepare Her to ascend before the King (וּמְתַקְּנֵי לָהּ לְאַעֲלָא לָהּ קָמֵי מַלְכָּא). And these are the most supernal camps above all (וְאִלֵּין אִינּוּן מַשְׁרְיָין עִלָאִין עַל כֻּלְּהוּ). And all of them are perfected (וְכֻלְּהוּ מִתְתַּקְּנֵי), through the order of Yisrael that is perfected below (בְּסִדּוּרָא דְּיִשְׂרָאֵל דְּמִתַתְּקְנֵי לְתַתָּא), with those songs and praises (בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן), and with that prayer which Yisrael pray (וּבְהַהִיא צְלוֹתָא דְּקָא מְצָלוּ יִשְׂרָאֵל).

When these three camps are assembled (כֵּיוָן דְּאִלֵּין תְּלַת מַשְׁרְיָין מִזְדַּמְּנָן), then Yisrael open in song (כְּדֵין יִשְׂרָאֵל פַּתְחֵי שִׁירָתָא), and sing before their Master (וְזַמְרֵי קָמֵי מָארֵיהוֹן). And that one camp which is appointed to praise their Master by day (וְהַהוּא מַשִּׁרְיָיתָא חֲדָא, דִּי מְמָנָא לְשַׁבְּחָא לְמָארֵיהוֹן בִּימָמָא), is summoned upon them (אִזְדַּמְּנָן עָלַיְיהוּ), and sings together with them as one (וְזַמְרֵי עִמְּהוֹן כַּחֲדָא), with those praises of King David (בְּאִינּוּן שְׁבָחֵי דְּדָוִד מַלְכָּא). And behold, we have already established these words (וְהָא אוּקִימְנָא מִלֵּי). At that time, when Yisrael finish the praises which are the praises of David (בְּהַהוּא זִמְנָא דִּמְסַיְּימֵי יִשְׂרָאֵל שְׁבָחֵי דְּאִינּוּן תּוּשְׁבְּחָן דְּדָוִד), then [they reach] the praise of the Song of the Sea (כְּדֵין תּוּשְׁבַּחְתָּא דְּשִׁירָתָא דְּיַמָּא), as we have established (כְּמָה דְּאוֹקִימְנָא). And if you say (וְאִי תֵּימָא): Why is this praise [of the Sea] in the later arrangement, after the praises of David (הַאי תּוּשְׁבַּחְתָּא אֲמַאי אִיהִי בְּתִקּוּנָא בַּתְרַיְיתָא בָּתַר שְׁבָחֵי דְּדָוִד)?

For behold, the Written Torah preceded the Oral Torah (וְהָא תּוֹרָה שֶׁבִּכְתָב, אַקְדִּימַת לְתוֹרָה שֶׁבְּעַל פֶּה), and preceded the Prophets (וְאַקְדִּימַת לַנְּבִיאִים), and preceded the Writings (וְאַקְדִּימַת לַכְּתוּבִים). And just as it preceded, so too ought it to precede here (וּכְמָה דְּאַקְדִּימַת, הָכִי אִצְטְרִיךְ לְאַקְדְּמָא). Some say: in the Song (נ״א: בְּשִׁירְתָּא).