Daf 22a (דַּף כ״ב ע״א)

When the night divides (כַּד אִתְפְּלַג לֵילְיָא), a herald stands and proclaims (כָּרוֹזָא קָאִים וְכָרִיז), and the gates are opened (וּפִתְחִין פְּתִיחוּ). Then a wind from the northern side is aroused (כְּדֵין רוּחָא חַד דִּסְטָר צָפוֹן אִתְּעַר), and it strikes the harp of David (וְאָקִישׁ בְּכִנוֹר דְּדָוִד), and it plays by itself (וּמְנַגֵּן מֵאֵלָיו). And it offers praise to the King (וְשַׁבְּחַת לְמַלְכָּא), and Kudsha Berikh Hu delights in the Righteous in the Garden of Eden (וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשֵׁעַ בְּצַדִּיקַיָּיא בְּגִנְתָּא דְּעֵדֶן).

Happy is the portion of one who awakens at that time and labors in the Orayta (זַכָּאָה חוּלָקֵיהּ מַאן דְּאִתְּעַר בְּהַהוּא זִמְנָא וְאִשְׁתָּדַּל בְּאוֹרַיְּיתָא). For whoever stands at that time and labors in the Orayta (וְכָל מַאן דְּקָאִים בְּהַהוּא זִמְנָא וְאִשְׁתָּדַּל בְּאוֹרַיְּיתָא), is called a companion of Kudsha Berikh Hu and of Knesset Yisrael (אִקְרֵי חַבְרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל).

And not only this, but these are called His brothers and His friends (וְלא עוֹד, אֶלָּא דְּאִלֵּין אִקְרוּן אַחִים וְרֵעִים לֵיהּ). As it is written: “For the sake of my brothers and friends, I will now speak peace unto you.” (דִּכְתִּיב: לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ) (Psalms 122). And they are called companions together with the supernal angels and the supernal hosts (וְאִקְרוּן חֲבֵרִים בַּהֲדֵי מַלְאֲכִין עִלָּאִין, וּמַשִׁרְיָין עִלָּאִין). As it is written: “Friends are listening for your voice.” (דִּכְתִּיב: חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ) (Song of Songs 8). When the day arrives (כַּד אָתֵי יְמָמָא), the herald stands and proclaims (כָּרוֹזָא קָאִים וְכָרִיז), and the gates of the southern side are opened (וּפַתְחִין דִּסְטָר דָּרוֹמָא אִתְפְּתָחוּ). And the stars and constellations are aroused (וּמִתְעַרִין כֹּכָבִים וּמַזָּלוֹת), and the gates of mercy are opened (וּפִתְחִין דְּרַחֲמִין אִתְפְּתָחוּ). And the King sits and receives praises (וּמַלְכָּא יְתִיב וְקַבִּיל תּוּשְׁבְּחָן). Then Knesset Yisrael takes those words and ascends (כְּדֵין כְּנֶסֶת יִשְׂרָאֵל נַטְלָא לְאִינּוּן מִלִּין וְסַלְּקָא). And all those companions grasp them with her wings (וְכָל אִינּוּן חֲבֵרִים אֲחִידָן בְּגַדְפָּהָא), and their words come and rest in the bosom of the King (וּמִלַּיְיהוּ אַתְיָין וְשַׁרְיָין בְּחֵיקָא דְּמַלְכָּא).

Then the King commands to inscribe all those words (כְּדֵין פָּקִיד מַלְכָּא, לְמִכְתַּב כָּל אִינּוּן מִלִּין). And in the book are written all those who are of His palace (וּבְסִפְרָא כְּתִיבוּ כָּל אִינּוּן בְּנֵי הֵיכָלֵיהּ), and a thread of Chesed is drawn upon them (וְחוּטָא דְּחֶסֶד אִתְמְשַׁךְ עָלַיְיהוּ), and from that thread a man is crowned with the crown of the King (דְּמֵהַהוּא חוּטָא אִתְעֲטָּר בַּר נָשׁ בְּעִטְרָא דְּמַלְכָּא). And from it the supernal and lower beings fear him (וּמִנֵּיהּ דַּחֲלִין עִלָּאִין וְתַתָּאִין). He enters into all the gates of the King (הוּא עָאל בְּכָל תַּרְעֵי מַלְכָּא), and there is no one who can protest against him (וְלֵית מַאן דְּיִמְחֵי בִּידוֹי).

Even at the time when the Masters of Judgment stand to judge the world (וַאֲפִילּוּ בְּזִמְנָא דְּמָארֵיהוֹן דְּדִינָא קַיְימִין לְמֵידָן עָלְמָא), judgment is not executed upon him (לָא דַּיְינִין עָלֵיהּ דִּינָא). Because he is inscribed in the inscription of the King (בְּגִין דְּהָא אִתְרְשִׁים בִּרְשִׁימוּ דְּמַלְכָּא), it is known that he is of the palace of the King (דְּאִשְׁתְּמוֹדְעָא דְּאִיהוּ מֵהֵיכָלָא דְּמַלְכָּא), and for this reason judgment is not executed upon him (וּבְגִין דָּא לָא דַּיְינִין עָלֵיהּ דִּינָא). Happy is the portion of the Righteous, who labor in the Orayta (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא), and all the more so in the time when the King desires words of Orayta (וְכָל שֶׁכֵּן בְּזִמְנָא דְּמַלְכָּא תָּאִיב עַל מִלֵּי דְּאוֹרַיְּיתָא).

Come and see (תָּא חֲזֵי), the secret of the matter: Knesset Yisrael does not stand before the King except through the Orayta (רָזָא דְּמִלָּה, לָא קַיְּימָא כְּנֶסֶת יִשְׂרָאֵל קָמֵי מַלְכָּא אֶלָּא בְּאוֹרַיְּיתָא). And all the time that Yisrael were in the land and labored in the Orayta (וְכָל זִמְנָא דְּיִשְׂרָאֵל בְּאַרְעָא אִשְׁתְּדָלוּ בְּאוֹרַיְּיתָא), Knesset Yisrael dwelled with them (כְּנֶסֶת יִשְׂרָאֵל שָׁרָאת עִמְּהוֹן). But when they ceased from the matters of Orayta (כַּד אִתְבְּטָלוּ מִמִּלֵּי אוֹרַיְּיתָא), she could not remain with them for even one hour (לָא יַכְלָא לְקַיְּימָא עִמְּהוֹן שַׁעֲתָא חֲדָא). Therefore (בְּגִינֵי כַּךְ), at the time when Knesset Yisrael is aroused toward the King through the Orayta (בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל אַתְּעָרַת לְגַבֵּי מַלְכָּא בְּאוֹרַיְּיתָא), her power is strengthened (אִתְתָּקִיף חֵילָהָא), and the Holy King rejoices to receive her (וּמַלְכָּא קַדִּישָׁא חַדֵּי לְקַבְּלָא לָהּ). And whenever Knesset Yisrael comes before the King (וכָל זִמְנָא דִּכְנְסֶת יִשְׂרָאֵל אָתַת לְקָמֵי מַלְכָּא), and the Orayta is not found with her (וְאוֹרַיְּיתָא לָא אִשְׁתְּכַחַת עִמָּהּ), so to speak, her power is weakened (כִּבְיָכוֹל תָּשַׁשׁ חֵילָהָא).

Woe to those who weaken the supernal strength (וַוי לְאִינּוּן דִּמְחַלְּשִׁין חֵילָא דִּלְעֵילָּא). Therefore (בְּגִינֵי כַּךְ), happy are those who labor in the Orayta (זַכָּאִין אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא), and all the more so at that time when it is necessary to join with Knesset Yisrael (וְכָל שֶׁכֵּן בְּהַהִיא שַׁעֲתָא דְּאִצְטְרִיךְ לְאִשְׁתַּתְּפָא בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל). Then Kudsha Berikh Hu proclaims concerning him (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא קָארִי עָלֵיהּ): “And He said to me, You are My servant, Yisrael, in whom I will be glorified.” (וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49).

Rabbi Yosei opened and said (רִבִּי יוֹסֵי פָּתַח וְאָמַר): “The burden of Dumah. Unto me one calls from Se‘ir: Watchman, what of the night? Watchman, what of the night?” (מַשָּׂא דּוּמָה אֵלַי קוֹרֵא מִשֵּׂעִיר שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִּלֵּיל) (Isaiah 21). This verse my companions have already established in many places (הַאי קְרָא אוֹקְמוּהָ חַבְרַיָּיא, בְּכַמָּה אֲתַר). But the burden of Dumah — in all times that Yisrael were found in exile, their time and end was known, and the time and end of that exile (אֲבָל מַשָּׂא דּוּמָה, כָּל זִמְנִין דְּיִשְׂרָאֵל אִשְׁתְּכָחוּ בְּגָלוּתָא, אִתְיְידַע זִמְנָא וְקִצָא דִּלְהוֹן, וְזִמְנָא וְקִצָא דְּהַהוּא גָּלוּתָא). But the exile of Edom is the burden of Dumah (וְגָלוּתָא דֶּאֱדוֹם, הוּא מַשָּׂא דּוּמָה), which has not been revealed and not been known like the others (דְּלָא אִתְגַּלְיָיא וְלָא אִתְיְידַע כְּאִינּוּן אָחֳרָנִין).

Kudsha Berikh Hu said (קוּדְשָׁא בְּרִיךְ הוּא אָמַר): “Unto me one calls from Se‘ir” — a voice I have heard in the exile of Se‘ir (אֵלַי קוֹרֵא מִשֵּׂעִיר, קָלָא שְׁמַעְנָא בְּגָלוּתָא דְּשָעִיר), those who are pressed among them (אִינּוּן דְּדַחֲקֵי בֵּינַיְיהוּ), those who lie in the dust (אִינּוּן דְּשַׁכְבֵי לְעַפְרָא). And what do they say? (וּמַאי אַמְרֵי). “Watchman, what of the night? Watchman, what of the night?” (שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִּלֵּיל). These are those who ask of Me about the Matronita: what have You done with My Matronita? (אִינּוּן תַּבְעָן לִי עַל מַטְרוֹנִיתָא, מַה עֲבָדִית מִן מַטְרוֹנִיתָא דִּילִי).

Then Kudsha Berikh Hu gathers His company (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא כָּנִישׁ לְפָמַלְיָא דִּילֵיהּ), and says (וְאָמַר): See My beloved children, who are pressed in exile (חָמוּ בָּנַי רְחִימַי, דְּאִינּוּן דְּחִיקִין בְּגָלוּתָא), and abandon their own suffering, and ask of Me concerning the Matronita (וְשַׁבְקִין צַעֲרָא דִּלְהוֹן, וְתַבְעִין לִי עַל מַטְרוֹנִיתָא). And they say (וְאַמְרֵי): Watchman, You who are called Watchman, I am the guard of Yours, I am the guard of Your house. (שׁוֹמֵר: אַנְתְּ דְּאִקְרֵי שׁוֹמֵר, אָן הוּא שְׁמִירָה דִּילָךְ אָן הוּא שְׁמִירָה דְּבֵיתָךְ). “What of the night?” — what have You done in the night? Thus have You guarded her (מַה מִּלַּיְלָה: מַה עַבְדַת מִּלַּיְלָה, הָכִי נַטְרַת לָהּ). “What of the night?” — for sometimes it is called layla, and sometimes leil (מַה מִּלֵּיל. דְּהָא לְזִמְנִין אִתְקְרֵי לַיְלָה, וּלְזִמְנִין אִתְקְרֵי לֵיל). This is what is written: “It is a night of watching unto Hashem.” (הֲדָא הוּא דִכְתִיב: לֵיל שִׁמּוּרִים הוּא) (Exodus 12), and it is written: “This night.” (וּכְתִיב: הוּא הַלַּיְלָה הַזֶּה). Then Kudsha Berikh Hu answers them (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָתִיב לוֹן): Behold, My guarding is found (הָא שְׁמִירָה דִּידִי אִשְׁתְּכַח), for I am prepared for her and to be with her (דְּהָא אֲנָא זַמִּין לָקֳבְלָהּ, וּלְאִשְׁתַּכְּחָא בַּהֲדָהּ).

This is what is written: “The Watchman said: The morning comes, and also the night.” (הֲדָא הוּא דִכְתִיב: אָמַר שׁוֹמֵר, הַהוּא דְּנָטִיר בֵּיתָא, אָתָא בֹקֶר וְגַם לָיְלָה) (Isaiah 21). For at first He ascended above, above (דְּהָא בְּקַדְמִיתָא אִסְתַּלָּק לְעֵילָּא לְעֵילָּא), and went up to that place of morning that is prepared constantly (וְסָלִיק לְהַהוּא בֹּקֶר דְּאִזְדְּמַן בֵּיהּ תְּדִירָא). Now morning has come (הַשְׁתָּא אָתָא בֹּקֶר), behold, it is prepared to join in the night (הָא זַמִּין לְאִתְחַבְּרָא בַּלַּיְלָה). “And also the night” — behold, this is the time (וְגַם לַיְלָה, הָא זְמִינָא הִיא). But because of you, it has been delayed (אֲבָל בְּגִינֵיכוֹן אִתְעַכְּבוּ).