Daf 195b (דַּף קצ״ה ע״ב)

At that moment, the two stone tablets that were at first were broken (בְּהַהִיא שַׁעֲתָא אִתְבָּרוּ תְּרֵין לוּחֵי אַבְנָא דַּהֲווֹ בְּקַדְמִיתָא). And this has been established (וְהָא אוֹקִימְנָא), that they were honored in his hands, and they fell and were broken (דְּאִינּוּן אִתְיָיקָרוּ עַל יְדוֹי וְנָפְלוּ וְאִתְבָּרוּ). Why? (מַאי טַעְמָא) Because the letters flew from within the stone tablets (בְּגִין דְּפָרְחוּ אַתְוָון מִגּוֹ לוּחֵי אֲבָנִין).

Come and see, in the four seasons of the year (תָּא חֲזֵי בְּד' תְּקוּפִין דְּשַׁתָּא), a voice is awakened (קָלָא אִתְּעַר), in the four directions of the world (בְּד' סִטְרִין דְּעָלְמָא), and in that voice, an arousal from the Sitra achra is stirred within it (בְּהַהוּא קָלָּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא אִתְּעַר בֵּיהּ). And that arousal from the Sitra achra enters between voice and voice (וְהַהוּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא עָאל בֵּין קַלָּא לְקָלָא), and the light becomes darkened in the voice from below (וְאִתְחֲשָׁךְ נְהוֹרָא בְּקָלָא דִּלְתַתָּא), because the light from the voice above does not reach the voice below (בְּגִין דְּלָא מָטָא נְהוֹרָא דְּקָלָא דִּלְעֵילָּא לְקָלָא דִּלְתַתָּא). Then that arousal takes precedence and enters between them—the serpent that entices the woman, and it takes the light (כְּדֵין אַקְדִּים הַהוּא אִתְּעָרוּתָא וְעָאל בֵּין דָּא לְדָא נָחָשׁ דִּמְפַתֵּי לְאִתְּתָא וְנָטִיל נְהוֹרָא). And that voice—it is the voice of war, a voice of evil (וְהַהוּא קָלָא הוּא קוֹל מִלְחָמָה קוֹל רָעָה), and this is his desire [be-re'oh] (וְדָא אִיהוּ בְּרֵעֹה). And because of this, Yehoshua heard but not Moshe (וְעַל דָּא שָׁמַע יְהוֹשֻׁעַ וְלָא מֹשֶׁה), because that evil took the light of the moon, which Yehoshua held onto (בְּגִין דְּנָטַל הַהוּא רָעָה נְהוֹרָא דְּסִיהֲרָא דְּהֲוָה אָחִיד בָּהּ יְהוֹשֻׁעַ). But Moshe, who held onto the sun, did not hear (וּמֹשֶׁה דְּהֲוָה אָחִיד בְּשִׁמְשָׁא לָא שָׁמַע). And all of Yisrael, their light was darkened (וְיִשְׂרָאֵל כֻּלְּהוּ אִתְחֲשָׁךְ נְהוֹרָא דִּילְהוֹן), because that evil had clung to them (בְּגִין הַהוּא רָעָה דְּאִתְדַּבְּקָת בְּהוּ). Once Kudsha Berikh Hu forgave their sin (כֵּיוָן דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא חוֹבֵיהוֹן), then: And Moshe assembled all the congregation of the children of Yisrael, and said to them: These are the words… (כְּדֵין וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם אֵלֶּה הַדְּבָרִים וְגוֹ') (Exodus 35), for that Erev Rav had passed from among them (דְּהָא הַהוּא עֵרֶב רַב אִתְעַבָּר מִנַּיְיהוּ).

Rabbi El'azar and Rabbi Yosi were sitting one night (רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי הָווֹ יַתְבֵי לֵילְיָא חַד), and they were engaged in the Orayta until the night did not split (וְקָא מִתְעַסְקֵי בְּאוֹרַיְיתָא עַד לָא אִתְפְּלִיג לֵילְיָא). Meanwhile, a man came and pronounced a blessing (אַדְּהָכִי קָרָא גַּבְרָא בְּרִיכוּ בִּרְכָתָא).

Rabbi El'azar said to him: Now is the time that Kudsha Berikh Hu enters the Garden of Eden to delight with the Tzaddikim (אָמַר לֵיהּ רַבִּי אֶלְעָזָר הַשְׁתָּא הוּא זִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגַנְתָּא דְעֵדֶן לְאִשְׁתַּעֲשְׁעָא עִם צַדִּיקַיָּא).

Rabbi Yosi said: Why would Kudsha Berikh Hu delight in them? (אָמַר לֵיהּ רַבִּי יוֹסֵי אֲמַאי מִשְׁתַּעֲשַׁע קוּדְשָׁא בְּהוּ). Rabbi El'azar wept and said: Come and see, until now Kudsha Berikh Hu trembles—three hundred and ninety firmaments, and He strikes them, and weeps over the destruction of the Temple (בָּכָה רִבִּי אֶלְעָזָר וְאָמַר תָּא חֲזֵי עַד הַשְׁתָּא קוּדְשָׁא בְּרִיךְ הוּא אִזְדַּעְזַע תְּלָת מְאָה וְתִשְׁעִין רְקִיעִין וּבָטַשׁ בְּהוֹן וּבָכָה עַל חָרְבַּן בֵּי מַקְדְּשָׁא), and He poured two tears into the Great Sea (וְאוֹרִיד תְּרֵין דִּמְעִין לְגוֹ יַמָּא רַבָּא), and remembered His children through weeping (וְאַדְכַּר לִבְנוֹהִי מִגּוֹ בִּכְיָה). Because the night is divided into three directions (בְּגִין דְּלִתְלַת סִטְרִין אִתְפְּלַג לֵילְיָא), among the twelve hours that are inscribed within it (בִּתְרֵיסַר שַׁעְתֵּי דַּהֲווֹ רְשִׁימִין בֵּיהּ). And if extra hours are added in the night (וְאִי אִתּוֹסְפָן שַׁעְתֵּי בְּלֵילְיָא), those added hours are of the day (אִינּוּן שַׁעְתֵּי דְּמִתּוֹסְפָאן דִּימָמָא אִינּוּן), and are not counted as of the night (וְלָא אִתְחַשִׁיבוּ מִלֵילְיָא), except for the twelve which are his (בַּר תְּרֵיסַר דְּאִינּוּן דִּילֵהּ). And those twelve are divided into three directions (וְאִינּוּן תְּרֵיסַר אִתְפְּלָגוּ לִתְלַת סִטְרִין), and three watches of holy angels are assigned among those three directions (וּתְלַת מַשִׁרְיָין דְּמַלְאָכִין קַדִּישִׁין אִתְפְּלָגוּ בְּאִינּוּן תְּלַת סִטְרִין).

The first watch is appointed during the first four hours of the night (מַשִּׁרְיָיא קַדְמָאָה אִתְמַנָּא בְּד' שַׁעְתֵּי קָמַיְיתָא דְּשֵׁירוּתָא דְּלֵילְיָא), to offer praise to their Master (לְשַׁבְּחָא לְמָארֵיהוֹן). And what do they say? (וּמָה קָאַמְרֵי): The earth is Hashem's and all its fullness etc. (לַיְיָ הָאָרֶץ וּמְלוֹאָהּ וְגוֹ'), for He founded it upon the seas etc. (כִּי הוּא עַל יַמִּים יְסָדָהּ וְגוֹ'), Who shall ascend the mountain of Hashem etc. (מִי יַעֲלֶה בְהַר יְיָ וְגוֹ'), he who has clean hands and a pure heart etc. (נְקִי כַפַּיִם וּבַר לֵבָב וְגוֹ') (Psalms 24). What is the reason for this? (מַאי טַעְמָא דָּא). Because when the night spreads its wings over the world (בְּגִין דְּכַד לֵילְיָא פָּרִישׂ גַּדְפּוֹי עַל עָלְמָא), then all the people of the world taste the taste of death (כְּדֵין כָּל בְּנֵי עָלְמָא טַעֲמִין טַעֲמָא דְּמוֹתָא), and their souls ascend above (וְנַפְקֵי נִשְׁמָתַיְיהוּ לְסַלְּקָא לְעֵילָּא). And those angels stand and say (וְאִינּוּן מַלְאָכִין קַיְימִין וְקָא אַמְרֵי): Who shall ascend the mountain of Hashem? (מִי יַעֲלֶה בְהַר יְיָ).

The mountain of Hashem—this is the Temple Mount (הַר יְיָ דָּא הַר הַבַּיִת). His holy place—this is the Courtyard of Yisrael (מְקוֹם קָדְשׁוֹ דָּא עֲזָרַת יִשְׂרָאֵל). As it is above, so too it is below (כְּגַוְונָא דִּלְעֵילָּא הָכִי נָמֵי לְתַתָּא). Because in every firmament and firmament (בְּגִין דִּבְכָל רְקִיעָא וּרְקִיעָא), there are many appointed ones (כַּמָּה מְמָנָן), and many orders stand there (וּכְמָּה סַרְכִין קַיְימִין תַּמָּן). And when souls go out (וְכַד נִשְׁמָתִין נָפְקִין), they seek to ascend above (בָּעָאן לְסַלְּקָא לְעֵילָּא).

And if they are not meritorious (וְאִי לָא זַכְיָין), they are rejected outward (אִינּוּן דַּחְיָין לוֹן לְבַר), and wander and roam through the world (וְאַזְלִין וְשָׁאטִין בְּעָלְמָא). And many pure bands receive them (וְנַטְלִין לוֹן כַּמָה חֲבִילֵי טְהִירִין), and inform them of words as is fitting (וְאוֹדְעִין לוֹן מִלִּין כְּדִיבָן), and sometimes words of truth (וּלְזִמְנִין מִלִּין דִּקְשׁוֹט), of what is coming near to its time (מִמַּה דְּאָתֵי לִזְמַן קָרִיב), as has been established (כְּמָה דְאוּקְמוּהָ). And those souls of the righteous (וְאִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא), go and roam above (אָזְלִין וְשָׁאטָן לְעֵילָּא), and gates are opened for them (וּפַתְחִין לוֹן פִּתְחִין), and they ascend to that place which is called the mountain of Hashem (וְסַלְּקִין לוֹן לְגוֹ הַהוּא אֲתָר דְּאִקְרֵי הַר יְיָ), in the likeness of the mystery of the Temple Mount below (כְּגַוְונָא דְּרָזָא דְּהַר הַבַּיִת לְתַתָּא). And from there they enter that place called His holy place (וּמִתַּמָּן עָאלִין לְגוֹ הַהוּא אֲתָר דְּאִקְרֵי מְקוֹם קָדְשׁוֹ).

There all souls are seen before their Master (דְּתַמָּן אִתְחַזְיָין כָּל נִשְׁמָתִין לְקָמֵי מָארֵיהוֹן), in the same manner that Yisrael are seen before Kudsha Berikh Hu (כְּגַוְונָא דָּא הַהוּא אֲתָר דְּאִתְחָזוּן יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), in the place called the Courtyard of Yisrael (אֲתָר דְּאִקְרֵי עֲזָרַת יִשְׂרָאֵל). When the souls stand there (בְּשַׁעֲתָא דְּנִשְׁמָתִין קַיְימִין תַּמָּן), then is the joy of their Master (כְּדֵין חֶדְוָה דְּמָארִיהוֹן), to be prepared for them that place which is called the Holy of Holies (לְאִתְתָּקְנָא בְּהוּ אֲתָר דְּאִקְרֵי קֹדֶשׁ הַקָּדָשִׁים), and there are inscribed all their deeds and merits (וְתַמָּן רְשִׁימִין כָּל עוֹבָדֵיהוֹן וְזַכְוָון דִּילְהוֹן). The second watch is appointed in the next four hours (מַשִּׁרְיָיא תִּנְיָינָא אִתְמַנָּא בְּאַרְבַּע שַׁעְתֵּי אַחֲרָנִין), and they do not say songs except for two hours (וְלָא אַמְרֵי שִׁירָתָא בַּר תְּרֵי שַׁעְתֵּי), until the night is split (עַד דְּאִתְפְּלַג לֵילְיָא), and Kudsha Berikh Hu enters the Garden of Eden (וְעָאל קוּדְשָׁא בְּרִיךְ הוּא בְּגִנְתָּא דְּעֵדֶן).