Daf 173b (דַּף קע״ג ע״ב)

Come and see (תָּא חֲזֵי), it is written (כְּתִיב) (Psalms 104): He makes His angels winds, His ministers a flaming fire (עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לוֹהֵט). He makes His angels winds (עוֹשֶׂה מַלְאָכָיו רוּחוֹת), these are the angels who stand outside (אִלֵּין מַלְאָכִין דְּקַיְּימִין לְבַר). His ministers a flaming fire (מְשָׁרְתָיו אֵשׁ לוֹהֵט), these are the angels who stand within (אִלֵּין מַלְאָכִין דְּקַיְּימִין לְגוֹ). That is a defiled spirit (אִיהוּ רוּחָא מִסְאֲבוּ), and they are spirit (וְאִינּוּן רוּחַ). Spirit into spirit does not enter, one into the other (רוּחַ בְּרוּחַ לָא עָיֵיל דָּא בְּדָא). A defiled spirit is not mingled with a holy spirit (רוּחַ מִסְאֲבוּ בְּרוּחַ קֻדְשָׁא לָא אִתְעָרְבֵי דָּא בְּדָא).

And because of this (וּבְגִין כָּךְ), those who are called spirit (אִינּוּן דְּאִקְרוּן רוּחַ) cannot enter within (לָא יַכְלִין לְאַעֲלָא לְגוֹ), on account of that defiled spirit (בְּגִין הַהוּא רוּחָא מִסְאֲבוּ). Those who are within, they are fire (אִינּוּן דִּלְגוֹ אִינּוּן אֵשׁ), and that fire repels that defilement (וְהַהוּא אֵשׁ דָּחֵי לְהַהוּא מִסְאֲבוּ), so that it does not enter within (דְּלָא עָיֵיל לְגוֹ). And because of this (וּבְגִין כָּךְ), all repel it to the outside, the defilement (כֹּלָּא דַּחְיָּין לֵיהּ לְבַר לְמִסְאֲבוּ), so that it does not become mingled with them (דְּלָא יִתְעָרַב בַּהֲדַיְיהוּ). And because of this (וְעַל דָּא), the supernal angels are praising Kudsha Berikh Hu (מַלְאֲכֵי עִלָּאֵי קָא מְשַׁבְּחָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), after they have repelled that defilement outside (בָּתַר דְּדַחְיָין לֵיהּ לְמִסְאֲבוּ לְבַר).

Three watches there are in the night (תְּלַת אַשְׁמוּרוֹת אִינּוּן בְּלֵילְיָא), corresponding to them are three camps (לָקוּבְלֵיהוֹן תְּלַת מַשִּׁרְיָין), who are divided to give praise to Kudsha Berikh Hu (דְּקָא מִתְפַּלְּגֵי לְשַׁבְּחָא לְקוּדְשָׁא בְּרִיךְ הוּא), as has been said (כְּמָה דְּאִתְּמַר). And because of this (וְעַל דָּא), this Master of all (הַאי רִבּוֹן דְּכֻלְּהוּ), He is the lamp (some say: lyre) of David that never ceases (אִיהוּ נִר [נ״א: כִּינוֹר] דְּדָוִד דְּלָא שָׁכִיךְ לְעָלְמִין), but constantly gives thanks and praise to the supernal King (אֶלָּא תָּדִיר אוֹדֵי וּמְשַׁבַּח לֵיהּ לְמַלְכָּא עִלָּאָה). And because of this (וְעַל דָּא), He gives songs in the night (נוֹתֵן זְמִירוֹת בַּלָּיְלָה) (Job 35).

Another matter (דָּבָר אַחֵר), and he did not say, “Where is God my Maker?” (וְלא אָמַר אַיֵּה אֱלוֹהַּ עוֹשָׂי), as has been said (כְּמָה דְּאִתְּמַר), for from above and from below the human being is comprised (בְּגִין דְּהָא מֵעֵילָּא וּמִתַּתָּא אִתְכְּלִיל בַּר נָשׁ), and is made (וְאִתְעָבִיד), just as he is a body composed of two sides (כְּמָה דְּאִיהוּ גּוּפָא מִתְּרֵין סִטְרִין), from male and female (מִגּוֹ דְּכַר וְנוּקְבָּא), so too the spirit (אוּף הָכִי רוּחָא). The spirit is composed of male and female (רוּחַ אִיהוּ כָּלִיל מִגּוֹ דְּכַר וְנוּקְבָּא). And upon this mystery the human being is formed in carving (וְעַל רָזָא דְּנָא אִתְתָּקַּן בַּר נָשׁ בִּגְלִיפוֹי), in body and in spirit (בְּגוּפָא וְרוּחָא). And because he is included in this mystery and in this action (וּבְגִין דְּאִיהוּ כָּלִיל בְּרָזָא דָּא וּבְעוֹבָדָא דָּא), as it is said (כְּמָה דְּאִתְּמַר), therefore it is certainly written (עַל דָּא וַדַּאי כְּתִיב) (Bereshit 1): And Elohim said, “Let Us make man in Our image, after Our likeness” (וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). And it is said (וְהָא אִתְּמַר).

At night (בְּלֵילְיָא), behold it was said (הָא אַמָרְתְּ), that at the beginning of the night (דְּהָא בְּרֵאשִׁיתָא דְּלֵילְיָא), all those species and evil spirits are aroused in the world (כָּל אִינּוּן זִינִין וְרוּחִין בִּישִׁין מִתְעָרֵי בְּעָלְמָא). How can this be (הֵיךְ אִיהוּ יָכִיל לְמֶהֱוֵי), for if so (דְּאִי הָכִי), behold we have learned (הָא תָּנֵינָן), that from the side of the north go forth all those evil species (דְּמִסְטְרָא דְּצָפוֹן נַפְקֵי כָּל הָנֵי זִינִין בִּישִׁין). And it was said (some say: it is said—(וְאִתְּאַמְרָת [ס״א: וְאִתְּמַר]) that when the north wind is aroused at midnight (דְּכַד אִתְּעַר רוּחַ צָפוֹן בְּפַלְגוּת לֵילְיָא), behold then all those evil spirits (דְּהָא כְּדֵין כָּל אִינּוּן רוּחִין בִּישִׁין), and evil sides (וְסִטְרִין בִּישִׁין), are gathered away from the world (אִתְכְּנָשׁוּ מֵעָלְמָא), and they enter into the female of the Great Abyss (וְעָאלִין גּוֹ נוּקְבָּא דִּתְהוֹמָא רַבָּא). If so (אִי הָכִי), behold from the side of the south, which is the right side (הָא בְּסִטְרָא דְּדָרוֹם דְּאִיהוּ יְמִינָא), why do those evil species roam at the beginning of the night (אֲמַאי מְשַׁטְטֵי אִינּוּן זִינִין בִּישִׁין בְּרֵישׁ לֵילְיָא), when the south wind rules (דְּקָא שָׁלְטָא רוּחַ דָּרוֹם). But surely (אֶלָּא וַדַּאי), if not for that side of the south (אִלְמָלֵא הַהוּא סִטְרָא דְּדָרוֹם), which delays and repels that evil side (דְּקָא מְעַכֵּב וְדַחְיָיא לְהַהוּא סִטְרָא בִּישָׁא), the whole world would be confounded (הֲוָה מִטַשְׁטֵשׁ כּוּלֵי עָלְמָא), and the world could not endure (וְלָא יָכִיל עָלְמָא לְמִסְבַּל). But when that other side is aroused (אֲבָל כַּד אִתְּעַר הַהוּא סִטְרָא אַחֲרָא), it is not aroused except in the direction of the west wind (לָא אִתְּעַר אֶלָּא בִּסְטַר רוּחַ מַעֲרָב), which rules at the beginning of the night (דְּקָא שַׁלְטָא בְּרֵישׁ לֵילְיָא), and the world is then all gathered together (וְעָלְמָא אִיהוּ כֹּלָּא כָּנִישׁ). And because of this (וְעַל דָּא), Kudsha Berikh Hu provided healing for the world in this way (קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים אַסְוָותָא לְעָלְמָא, בְּגַוְונָא דָּא), as it is said (כְּמָה דְּאִתְּמַר). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל) in this world and in the World to Come (בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), that Kudsha Berikh Hu desired them more than all the other nations of the world (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ מִכָּל שְׁאַר עַמִּין דְּעָלְמָא).

They entered the house (עָאלוּ לְבֵיתָא) of Rabbi El'azar and Rabbi Abba (רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא). When the night was divided (כַּד אִתְפְּלַג לֵילְיָא), they arose to speak words of Orayta (קָמוּ לְמִלְעֵי בְּאוֹרַיְיתָא). Rabbi Abba said (אָמַר רַבִּי אַבָּא), now surely it is a time of desire to Kudsha Berikh Hu (הַשְׁתָּא וַדַּאי אִיהוּ עִידָּן רְעוּתָא לְקוּדְשָׁא בְּרִיךְ הוּא). And behold, many times I have been aroused at this time (וְהָא זִמְנִין סַגִּיאִין אִתְּעַרְנָא הַאי), that Kudsha Berikh Hu, at the time that the night is divided (דְּקוּדְשָׁא בְּרִיךְ הוּא בְּשַׁעֲתָא דְּאִתְפְּלַג לֵילְיָא), enters among the Righteous in the Garden of Eden (עָאל גּוֹ אִינּוּן צַדִּיקַיָּיא בְּגִּנְתָּא דְּעֵדֶן), and delights in them (וְאִשְׁתַּעֲשַׁע בְּהוּ). Happy is he who labors in Orayta at that time (זַכָּאָה אִיהוּ מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא בְּהַהִיא זִמְנָא).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), this matter that Kudsha Berikh Hu delights among the Righteous in the Garden of Eden (הָא דְּאִשְׁתַּעֲשָׁע קוּדְשָׁא בְּרִיךְ הוּא גּוֹ צַדִּיקַיָּא בְּגִּנְתָּא דְּעֵדֶן), how does He delight (הֵיךְ אִשְׁתֲּעְשָׁע)? Rather, at that time when the night is divided (אֶלָּא בְּהַהוּא זִמְנָא דְּאִתְפְּלַג לֵילְיָא), Kudsha Berikh Hu is aroused in the love of the left (קוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר בִּרְחִימוּ דִּשְׂמָאלָא), towards Knesset Yisrael (לְגַבֵּי כְּנֶסֶת יִשְׂרָאֵל). For there is no love except from the side of the left (דְּהָא לֵית רְחִימוּ אֶלָּא מִסִּטְרָא דִּשְׂמָאלָא). And Knesset Yisrael has nothing to bring as a gift before the King (וּכְנְסֶת יִשְׂרָאֵל לֵיהּ לָהּ דּוֹרוֹנָא לְמִקְרַב לְגַבֵּי מַלְכָּא), or of higher worth (אוֹ חֲשִׁיבוּ מֵעַלְיָא), except in those spirits of the Righteous (אֶלָּא בְּאִינּוּן רוּחִין דְּצַדִּיקַיָּא), whom Kudsha Berikh Hu sees crowned (דְּקוּדְשָׁא בְּרִיךְ הוּא חָמֵי לוֹן מִתְעַטְּרָן), with many good deeds (בְּכַמָּה עוֹבָדִין טָבִין), and with many merits which they did on that day (וּבְכַמָּה זַכְיָין דְּעָבְדוּ בְּהַהוּא יוֹמָא). And Kudsha Berikh Hu has more satisfaction in them than from all offerings and sacrifices (וְקוּדְשָׁא בְּרִיךְ הוּא נִיחָא לֵיהּ מִכָּל קָרְבָּנִין וְעִלָּוָון), for Kudsha Berikh Hu smells in them a savor of rest (דְּקוּדְשָׁא בְּרִיךְ הוּא אָרַח בְּהוּ רֵיחַ נִיחֹחַ), which Yisrael perform (דְּקָא עַבְדֵי יִשְׂרָאֵל).

Then radiance is illumined (כְּדֵין נְהִירוּ אִתְנְהִיר), and all the trees of the Garden of Eden sing song (וְכֹל אִילָנִין דְּגִּנְתָּא דְּעֵדֶן אָמְרוּ שִׁירָתָא), and the Righteous are crowned there with the delights of the World to Come (וְצַדִּיקַיָּא מִתְעַטְּרָן תַּמָּן בְּאִינּוּן עִדּוּנִין דְּעָלְמָא דְּאָתֵי). When a human being is aroused at that hour to speak words of Orayta (כַּד אִתְּעַר בַּר נָשׁ בְּהַהִיא שַׁעֲתָא לְמִלְעֵי בְּאוֹרַיְיתָא), he takes his portion with those Righteous who are in the Garden (נָטִיל חוּלָקֵיהּ עִמְּהוֹן דְּצַדִּיקַיָּא דִּי בְּגוֹ גִּנְתָּא). One name engraved of thirty-two letters (חַד שְׁמָא גְּלִיפָא דִּתְלָתִין וּתְרֵין אַתְוָון), some say: he is aroused (ס״א אִתְעַר), and he is crowned there (אִתְעַטָּר בְּהוּ תַּמָּן), and he is within the mysteries of the Righteous (וְאִיהוּ גּוֹ רָזִין דְּצַדִּיקַיָּא).

Rabbi El'azar opened and said (פָּתַח רַבִּי אֶלְעָזָר וְאָמַר) (Psalms 111): Halleluyah, I will give thanks to Hashem with all my heart, etc. (הַלְלוּיָהּ אוֹדֶה יְיָ בְּכָל לֵבָב וְגוֹ׳). Halleluyah (הַלְלוּיָהּ), behold it has been said and my Friends have aroused themselves in it (הָא אִתְּמַר וְאִתְּעֲרוּ בֵּיהּ חַבְרַיָּיא). And thus it is (וְהָכִי אִיהוּ), that this is the praise which ascends above all the songs and praises that David said (דְּדָא אִיהוּ שְׁבָחָא דְּקָא סַלְּקָא עַל כָּל אִינּוּן שִׁירִין וְתוּשְׁבְּחָן דְּאָמַר דָּוִד), in ten kinds of praises which he said (בְּעֶשֶׂר זִינִי תּוּשְׁבְּחָן דְּאִיהוּ אָמַר), because it contains Name (בְּגִין דְּאִיהוּ כָּלִיל שְׁמָא) and praise together p1-50(וּשְׁבָחָא בְּחַד), and it is the totality of the supernal Holy Name (וְאִיהוּ כְּלָלָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה).