Daf 13a (דַּף י״ג ע״א)

Rabbi Ḥizkiyah was sitting before Rabbi Yitzḥak (רִבִּי חִזְקִיָּה הֲוָה יָתִיב קָמֵיהּ דְּרִבִּי יִצְחָק). They arose at midnight to engage in the Orayta (קָמוּ בְּפַלְגוּת לֵילְיָא לְמִלְעֵי בְּאוֹרַיְיתָא). Rabbi Yitzḥak opened and said (פָּתַח רִבִּי יִצְחָק וְאָמַר): “Behold, bless Hashem, all you servants of Hashem...” (הִנֵּה בָּרְכוּ אֶת יְיָ' כָּל עַבְדֵי יְיָ' וְגוֹ׳) (Tehillim 134:1). This verse the Friends have already established (הַאי קְרָא הָא אוּקְמוּהָ חַבְרַיָּיא), and it has already been explained (וְהָא אִתְּמַר). But this praise belongs to all those who are Benei Meheimnuta [Sons of Faith] (אֲבָל הַאי שְׁבָחָא הוּא דְּכָל אִינּוּן בְּנֵי מְהֵימְנוּתָא). And who are the Benei Meheimnuta [Sons of Faith]? (וּמַאן אִינּוּן בְּנֵי מְהֵימְנוּתָא). They are those who labor in the Orayta (אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and know how to unify the Holy Name properly (וְיַדְעִין לְיַחֲדָא שְׁמָא קַדִּישָׁא כַּדְקָא יֵאוֹת). The praise of these Benei Meheimnuta [Sons of Faith] is that they rise at midnight to engage in the Orayta (וּשְׁבָחָא דְּאִינּוּן בְּנֵי מְהֵימְנוּתָא, אִינּוּן דְּקַיְימִין בְּפַלְגּוּ לֵילְיָא לְמִלְעֵי בְּאוֹרַיְיתָא), cleave to her, to Knesset Yisrael (וּמִתְדַבְּקֵי בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל), and praise Kudsha Berikh Hu with words of the Orayta (לְשַׁבְּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּמִילֵּי דְּאוֹרַיְיתָא).

Come and see (תָּא חֲזֵי): At the time that a man rises at midnight to engage in the Orayta (בְּשַׁעֲתָא דְּבַר נָשׁ קָם בְּפַלְגוּת לֵילְיָא לְמִלְעֵי בְּאוֹרַיְיתָא), the north wind awakens at midnight (וְרוּחַ צָפוֹן אִתְּעַר בְּפַלְגוּת לֵילְיָא), that hind stands and praises Kudsha Berikh Hu (הַהִיא אַיַּלְתָּא קַיְּימָא וּמְשַׁבְּחָא לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא). And at the time she stands, how many thousands and tens of thousands stand with her in their orders (וּבְשַׁעֲתָא דְּהִיא קַיְּימָא, כַּמָה אֶלֶף, וְכַמָּה רִבְּבָן, קַיְימִין עִמָּהּ בְּקִיּוּמַיְיהוּ), and all sing to praise the Holy King (וְכֻלְּהוּ שָׁארָן לְשַׁבְּחָא לְמַלְכָּא קַדִּישָׁא). That one who is worthy and rises at midnight to engage in the Orayta (הַהוּא מַאן דְּזָכֵי וְקָם בְּפַלְגוּת לֵילְיָא לְמִלְעֵי בְּאוֹרַיְיתָא), Kudsha Berikh Hu listens to him (קוּדְשָׁא בְּרִיךְ הוּא אָצִית לֵיהּ), as we have established: “You who dwell in the gardens, friends listen for your voice; let Me hear it” (Song of Songs 8) (כְּמָה דְּאוּקְמוּהָ, דִּכְתִיב: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי). And all those hosts above, and all the choirs that sing to their Master (וְכָל אִינּוּן אוֹכְלוֹסִין לְעֵילָּא, וְכָל בְּנֵי תּוּשְׁבַּחְתָּא דִּמְזַמְרִין לְמָארֵיהוֹן), they are all stilled on account of the praise of those who engage in the Orayta (כֻּלְּהוּ מִשְׁתַּכְכֵי בְּגִין תּוּשְׁבַּחְתָּא דְּאִינּוּן דְּלָעוּ בְּאוֹרַיְיתָא). And they proclaim and say (וּמַכְרְזִי וְאָמְרֵי): “Behold, bless Hashem, all you servants of Hashem” (Psalms 134) (הִנֵּה בָּרְכוּ אֶת יְיָ' כָּל עַבְדֵי יְיָ'). You — bless Hashem! (אַתּוּן בָּרְכוּ אֶת יְיָ'). You — praise the Holy King! (אַתּוּן שַׁבָּחוּ לְמַלְכָּא קַדִּישָׁא). You — crown the King! (אַתּוּן אַעֲטְּרוּ לֵיהּ לְמַלְכָּא). And that hind is crowned in that man (וְהַהִיא אַיַּילְתָּא מִתְעַטְּרָא בֵּיהּ בְּהַהוּא בַּר נָשׁ), and she stands before the King and says (וְקָמַת קָמֵי מַלְכָּא, וְאָמְרַת): “See, with what offering I have come before You; with what offering I have been aroused toward You. And who are they whose praise is all theirs before the King?” (חָמֵי בְּמַאי בְּרָא אֲתֵינָא לְקַמָּךְ, בְּמַאי בְּרָא אִתְּעַרְנָא לְגַבָּךְ, וּמַאן אִינּוּן דִּשְׁבָחָא כֹּלָּא דִּלְהוֹן קַמֵּי מַלְכָּא). Then it says (הָדָר וְאָמַר): “Those who stand in the house of Hashem by night” (Psalms 134) (הָעוֹמְדִים בְּבֵית יְיָ' בַּלֵּילוֹת). These are called the servants of Hashem (אִלֵּין אִקְרוּן עַבְדֵּי יְיָ'), these are seen to bless the King (אִלֵּין אִתְחָזוּן לְבָרְכָא לְמַלְכָּא). And their blessing is a blessing (וּבִרְכְתָא דִּלְהוֹן בִּרְכָתָא), as it is written: “Lift up your hands in holiness, and bless Hashem” (Psalms 134) (הֲדָא הוּא דִכְתִיב: שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת יְיָ'). You are seen, that through your hands the Holy King is blessed (אַתּוּן אִתְחָזוּן דְּמַלְכָּא קַדִּישָׁא יִתְבְּרַךְ עַל יָדַיְיכוּ), and the blessing through your hands is a true blessing (וּבִרְכְתָא דְּעַל יָדַיְיכוּ בִּרְכָתָא הִיא).

“Lift up your hands in holiness” (שְׂאוּ יְדֵיכֶם קֹדֶשׁ). What is “holiness”? (מַהוּ קֹדֶשׁ). It is the supernal place, from which springs the fountain of the deep river (אֲתַר עִלָּאָה, דְּמַבּוּעָא דְּנַחֲלָא עֲמִיקָא נָפִיק מִנֵּיהּ), as it is written: “And a river went out of Eden to water [the garden]” (Bereshit 2) (דִּכְתִיב: וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת). And Eden is that which is called the supernal holiness (וְעֵדֶן הוּא דְּאִקְרֵי קֹדֶשׁ עִלָּאָה). Because of this: “Lift up your hands in holiness” (בְּגִין כַּךְ: שְׂאוּ יְדֵיכֶם קֹדֶשׁ). And a man who does so and merits this — what is proclaimed over him? (וּבַר נָשׁ דְּעָבִיד כֵּן, וְזָכֵי לְהַאי, מַאי קָא מַכְרְזֵי עָלֵיהּ). “May Hashem bless you out of Tziyon” (Psalms 134) (יְבָרֶכְךָ יְיָ' מִצִּיּוֹן). You bless Kudsha Berikh Hu from the place that is called supernal holiness (אַתְּ תְּבָרֵךְ לְּקוּדְשָׁא בְּרִיךְ הוּא, מֵאֲתַר דְּאִקְרֵי קֹדֶשׁ עִלָּאָה), and He blesses you from the place that is called Tziyon (וְהוּא יְבָרֵךְ לָךְ מֵאֲתַר דְּאִקְרֵי צִיּוֹן), that you and the Matronita shall be blessed as one (דְּאַתְּ וּמַטְרוֹנִיתָא תִּתְבָּרְכוּן כַּחֲדָא). Just as your Zivug was joined as one to praise the King (כְּמָה דְּזִוּוּגָא דִּלְכוֹן הֲוָה כַּחֲדָא לְשַׁבְּחָא לְמַלְכָּא), so from that place where Knesset Yisrael is blessed, from that place blessing is prepared for you (כַּךְ מֵהַהוּא אֲתַר דְּמִתְבָּרְכָא כְּנֶסֶת יִשְׂרָאֵל, מֵהַהוּא אֲתַר יַזְמִין לָךְ בִּרְכָאן). This is what is written: “May Hashem bless you out of Tziyon, and see the good of Yerushalayim” (Psalms 128) (הֲדָא הוּא דִכְתִיב: יְבָרֶכְךָ יְיָ' מִצִּיּוֹן, וּרְאֵה בְּטוּב יְרוּשָׁלָם). And what is the good of Yerushalayim? (מַאן הוּא טוּב יְרוּשָׁלָם). These are the blessings that go forth to her from the King, by way of that holy level of the Tzaddik (אִינּוּן בִּרְכָאן דְּנָפְקָא לָהּ מִמַּלְכָּא, עַל יְדֵי דְּהַהוּא דַּרְגָּא קַדִּישָׁא דְּצַדִּיק). And because of this it is written: “May Hashem bless you out of Tziyon, and see the good of Yerushalayim” (Psalms 128) (וְעַל דָּא: יְבָרֶכְךָ יְיָ' מִצִּיּוֹן, וּרְאֵה בְּטוּב יְרוּשָׁלָם), and all is one matter (וְכֹלָּא חַד מִלָּה).

“And see your children’s children…” (Psalms 128) (וּרְאֵה בָנִים לְבָנְיךָ וְגוֹ׳). “And see your children’s children” — this is fitting (וּרְאֵה בָנִים לְבָנֶיךָ שַׁפִּיר). What is “Peace upon Yisrael”? (מַהוּ שָׁלוֹם עַל יִשְׂרָאֵל). Why does it say here “upon Yisrael”? (מַאי קָא בָּעֵי הָכָא עַל יִשְׂרָאֵל). Rather, because he increases peace above, that when he merits all this, he increases peace above and below (אֶלָּא, בְּגִין דְּאַסְגֵּי שְׁלָמָא לְעֵילָּא, דְּכַד הוּא זָכֵי לְכוּלֵי הַאי, אַסְגֵּי שְׁלָמָא לְעֵילָּא וְתַתָּא). “Peace upon Yisrael” — simply so (שָׁלוֹם עַל יִשְׂרָאֵל סְתָם). And “Peace” is praise, both of the supernal and the lower (וְשָׁלוֹם שְׁבָחָא הוּא דְּעִלָאֵי וְתַתָּאֵי), praise of all the worlds (שְׁבָחָא הוּא דְּכָל עָלְמִין). And the words of the Orayta increase peace in the world, as it is written: “Hashem will give strength to His people; Hashem will bless His people with peace” (Psalms 29) (וּמִלֵּי דְּאוֹרַיְיתָא אַסְגִּיאוּ שְׁלָמָא בְּעָלְמָא, דִּכְתִּיב: יְיָ' עֹז לְעַמּוֹ יִתֵּן, יְיָ' יְבָרִךְ אֶת עַמּוֹ בַּשָׁלוֹם). “If a soul shall sin…” (Leviticus 4) (נֶפֶשׁ כִּי תֶחטָא).

Rabbi Yose opened and said (רִבִּי יוֹסֵי פָּתַח): “Until the day breathes and the shadows flee away...” (עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים וְגוֹ׳) (Shir HaShirim 2:17). How much must the sons of man beware of their sins (כַמָה אִית לְהוּ לִבְנֵי נָשָׁא לְאִזְדַּהֲרָא מֵחוֹבֵיהוֹן), so as not to sin before their Master (דְּלָא לְמֶחטֵי קָמֵי מָארֵיהוֹן). For every day (דְּהָא בְּכָל יוֹמָא וְיוֹמָא) a herald goes forth and proclaims (כָּרוֹזָא נָפִיק וְקָארֵי): “Awaken, sons of the world, direct your hearts before the Holy King! (אַתְּעֲרוּ בְּנִי עָלְמָא לִבַּיְיכוּ לְקָמֵי מַלְכָּא קַדִּישָׁא). Awaken to beware of your sins! (אַתְּעֲרוּ לְאִזְדַּהֲרָא מֵחוֹבַיְיכוּ). Awaken the holy Neshama that He placed within you (אַתְּעֲרוּ נִשְׁמְתָא קַדִּישָׁא דְּיָהַב בְּגַּוַּויְיכוּ), from the supernal holy place (מֵאֲתַר קַדִּישָׁא עִלָּאָה).”

For we have learned (דְּתָנֵינָן): At the time that Kudsha Berikh Hu sends forth a soul to descend into the sons of man (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אַפִּיק נִשְׁמְתָא לְנַחְתָּא בִּבְנֵי נָשָׁא), He makes it testify with many warnings and many decrees, so that it should guard His commandments (אַסְהִיד בָּהּ בְּכַמָּה יִעוּדִין, בְּכַמָּה קַסְטוֹרִין, בְּגִין לְנַטְרָא פִּקּוּדוֹי). And not only this, but He causes it to pass through one thousand and eight worlds to delight and to behold the glory of those who labor in the Orayta (וְלא עוֹד אֶלָּא דְּאַעְבָּר לָהּ בְּאֶלֶף וּתְמַנְיָא עָלְמִין לְאִשְׁתַּעְשְׁעָא, וּלְמֶחמֵי בְּהוּ יְקָרָא דְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא). And it goes forth and stands before the King in a garment of glory, in the likeness of this world (נפקא וְקַיְּימָא קָמֵי מַלְכָּא בִּלְבוּשׁ יְקָר, בְּדִיּוּקְנָא דְּהַאי עָלְמָא), in a supernal garment of glory, gazing upon the radiance of the King each day (בִּלְבוּשׁ יְקָר עִלָּאָה אִסְתְּכָּלַת בִּיקָרָא דְּמַלְכָּא כָּל יוֹמָא), and it is crowned with many crowns (וְאַעְטַּר לָהּ בְּכַמָּה עִטְרִין).