King David placed himself in four categories. He placed himself among the poor; he placed himself among the pious; he placed himself among the servants; and he placed himself among those who are ready to sacrifice themselves and their lives for the sanctification of God’s Name. He placed himself among the poor, as it is written, “For I am poor and needy”. He placed himself among the pious, as it is written, “Preserve my soul, for I am pious”. For a man should not consider himself wicked; nor can it be objected that if so he will never tell of his sins, for when he makes confession of his sins then he is pious, since he comes to make repentance; he removes himself from the evil side in the uncleanness of which he abode until now, and cleaves to the right hand which is outstretched to receive him.
Nor should you think that God does not receive him till he makes full confession of all the sins that he has committed since he was born, for if so, what of those that are concealed from him? The truth is that he need only recount those that he remembers, and if he concentrates his attention on these, all the others follow them, just as in searching for leaven we do not peer into every nook and cranny, but if we have searched as far as the eye can see, the rest is reckoned as cleared away along with this.
So also the priest declared the leper clean if he could observe no mark on him without peering too closely. So a man need not recount all his sins since the day he was born, or those which are concealed from him. Hence David placed himself among the saints.
He placed himself among the servants, as it is written, “Save thy servant, O thou my God”. He placed himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, as it is written, “Rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul” (Ibid. 4). All these four characters did King David assume before his Master.’
R. Eleazar said: ‘I lift up my hand in prayer before the Holy King, for we have learnt that it is forbidden for a man to raise his hand above him save in prayer and blessing and supplication, since the fingers of man have an important significance-and so I do now, and say that if any man shall arrange his service thus before his Master and sincerely carry out this purpose, his prayer shall not return unanswered.
At first he must make himself a servant to arrange a service of praise and song before Him. Again he becomes a servant to recite the standing-up prayer, and once more after saying his prayer. Therefore David called himself “servant” three times in this psalm, as it says, “Save thy servant, thou my God”, “Rejoice the soul of thy servant”, and “Give strength to thy servant”.
Next a man should place himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, by reciting with proper devotion the formula of the unity, “Hear, O Israel”.
Then he must make himself poor, when he knocks at the doors of the highest heights in saying the prayer “true and certain”, and proceed thus to the Amidah prayer, so that he, in saying it, should feel himself broken-hearted, poor and needy.
Then he should place himself among the saints by recounting his sins in the prayer “hearkening to prayer”, for so the individual should do in order to cling to the right hand which is stretched forth to receive sinners who repent
We have learnt that when a man has sincerely prayed in these four styles, God is pleased and stretches forth His right hand over him when he comes to the third servant, and says of him, “Thou art my servant”. Assuredly the prayer of such a man shall never return unanswered.’ R. Abba came and kissed him.
He said: ‘This is what we call “more desirable than gold and much fine gold” (Ps. 19, 10). How sweet are the time-honoured words which the ancients have strung together! When we taste them we are unable to eat any other food. Assuredly it is so, and the Scripture proves that there are three servants who are mentioned in one place -two as you have said, and the third for the Holy One, blessed be He, to crown Himself withal.’
R. Eleazar then discoursed on the verse: “Who is among you that feareth the Lord, that hearkeneth to the voice of his servant” (Isa. 50, 10). ‘This verse’, he said, ‘has been explained by the Companions to refer to one who is accustomed to go to synagogue to pray and one day does not come. Then God inquires of him, saying:
“Who is among you that feareth the Lord, that hearkeneth to the voice (of) his servant”: that is to say, who is wont to hear himself called servant, the name given in honour by the Almighty, the “voice” being heard in all the firmaments that this is the servant of the Holy King.
“He that walketh in darkness and hath no light”: before Israel gather in their synagogues for prayer, the “other side” closes up all the supernal lights and prevents them from diffusing themselves over the worlds. Three times in the day, however, the other sides, male and female, go and wander over the world, and that is the time which is fitting for prayer, because then there is no accuser there at all.
And while they are wandering over “mountains of darkness”, the windows of the upper lights are opened and they come forth and rest in the synagogues upon the heads of those who are praying there, and God inquires of him who is not there and says: Alas for So-and-so who was wont to be here and is now going in darkness and has moved away from the light-“he hath no light”; how many good things he has lost! But if he were there “he would trust in the name of the Lord”, in the circle of the first Servant, “and stay upon his God”, in the mystery of the second Servant.’
Said R. Simeon: ‘Eleazar, my son, of a surety the spirit of prophecy rests upon thee.’ R. Abba said: ‘Lion, son of lion, who can stand before them when they roar to take prey? All lions are strong, but these above all. But from other lions it is hard to rescue prey, whereas from these it is easy, for when they snatch they give to all.’1The last 4 lines of the Hebrew text are not found in our translation.
דָּוִד מַלְכָּא, שַׁוִּי גַּרְמֵיהּ בְּאַרְבָּעָה אָרְחִין, שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי מִסְכְּנֵי. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי חֲסִידִים. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי עֲבָדִים. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי אִינּוּן דְּמַסְרֵי גַּרְמַיְיהוּ וְנַפְשַׁיְיהוּ עַל קְדוּשַּׁת שְׁמֵיהּ. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי מִסְכְּנָא. דִּכְתִּיב כִּי עָנִי וְאֶבְיוֹן אָנִי. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי חֲסִידִים, דִּכְתִּיב שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי. בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, דְּלָא לְשַׁוָּאָה גַּרְמֵיהּ רָשָׁע. וְאִי תֵּימָא אִי הָכִי לָא יְפָרֵט חֶטְאוֹי לְעָלְמִין. לָאו הָכִי. אֶלָּא כַּד יְפָרֵט חֶטְאוֹי, כְּדֵין אִיהוּ חָסִיד, דְּאָתֵי לְקַבְּלָא תְּשׁוּבָה, אַפִּיק גַּרְמֵיהּ מִסִּטְרָא בִּישָׁא, דְּהֲוָה בְּטִנּוּפָא דִּילָהּ עַד הַשְׁתָּא, וְהַשְּׁתָּא אִתְדְּבַק בִּימִינָא עִלָּאָה, דְּאִיהִי פְּשׁוּטָה לְקַבְּלָא לֵיהּ.
King David placed himself in four categories. He placed himself among the poor; he placed himself among the pious; he placed himself among the servants; and he placed himself among those who are ready to sacrifice themselves and their lives for the sanctification of God’s Name. He placed himself among the poor, as it is written, “For I am poor and needy”. He placed himself among the pious, as it is written, “Preserve my soul, for I am pious”. For a man should not consider himself wicked; nor can it be objected that if so he will never tell of his sins, for when he makes confession of his sins then he is pious, since he comes to make repentance; he removes himself from the evil side in the uncleanness of which he abode until now, and cleaves to the right hand which is outstretched to receive him.
וְלָא תֵּימָא, דְּלָא מְקַבֵּל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, עַד דִּיְּפָרֵט חֶטְאוֹי מִיּוֹמָא דְּהֲוָה בְּעָלְמָא. (ס"א אי הכי) אָן (או) אִינּוּן דְּאִתְכְּסוּן מִנֵּיהּ, דְּלָא יָכִיל לְאַדְבְּקָא. אֶלָּא לָא אִצְטְרִיךְ לְפָרְשָׁא, בַּר אִינּוּן דְּיִדְכַּר מִנַּיְיהוּ. וְאִי שַׁוִּי רְעוּתֵיהּ בְּהוּ, כָּל אַחֲרָנִין אִתְמַשְּׁכָן אֲבַּתְרַיְיהוּ. דְּהָא תָּנֵינָן, אֵין בּוֹדְקִין חוֹרֵי בֵּיתָא עִלָּאִין לְעֵילָּא, וְלָא אִינּוּן תַּתָּאִין לְתַתָּא בְּבִיעוּר חָמֵץ. אֶלָּא כֵּיוָן דְּבָדִיק כְּפוּם חֵיזוּ דְּעֵינוֹי מַה דְּיָכִיל לְאַדְבְּקָא, כֹּלָּא אִתְמְשַׁךְ בָּתַר דָּא, וְאִתְבְּטִּיל בַּהֲדֵיהּ.
Nor should you think that God does not receive him till he makes full confession of all the sins that he has committed since he was born, for if so, what of those that are concealed from him? The truth is that he need only recount those that he remembers, and if he concentrates his attention on these, all the others follow them, just as in searching for leaven we do not peer into every nook and cranny, but if we have searched as far as the eye can see, the rest is reckoned as cleared away along with this.
וְהָכִי גַּרְסֵינָן בִּנְגָּעִים, כ"ד רָאשֵׁי אֵבָרִים אִינּוּן דְּלָא מְטַמְאִין מִשּׁוּם מִחְיָה. וְכַהֲנָא לָא הֲוָה אַטְרַח אֲבַּתְרַיְיהוּ, וְהַיְינוּ דִּכְתִּיב, (ויקרא י״ג:י״ב) לְכָל מַרְאֵה עֵינֵי הַכֹּהֵן. אֲתָר דְּיָכִיל כַּהֲנָא לְמֵחֱזֵי מַכְתְּשָׁא בְּאִסְתַּכְּלוּתָא חֲדָא, וְלָא אִצְטְרִיךְ לְמַאֲכָא גַּרְמֵיהּ, וּלְאָרָמָא עֵינוֹי הָכָא וְהָכָא. אוּף הָכִי. לָא אִצְטְרִיךְ לְפַרְטָא חֶטְאוֹי (למבעי) מִן יוֹמָא דְּהֲוָה, דְּאִינּוּן חוֹרֵי בֵּיתָא תַּתָּאִין, וְלָא אִינּוּן דְּאִתְכְּסוּ, דְּלָא יָכִיל לְאַדְבְּקָא, דְּאִינּוּן חוֹרֵי בֵּיתָא עִלָּאִין לְעֵילָּא. (ס"א אלא) תָּא חֲזֵי לְכָל מַרְאֵה עֵינֵי הַכֹּהֵן, וְכֻלְּהוּ אִתְמַשְּׁכָן אֲבַּתְרַיְיהוּ. וְעַל דָּא שַׁוִּי דָּוִד גַּרְמֵיהּ גּוֹ חֲסִידִים.
So also the priest declared the leper clean if he could observe no mark on him without peering too closely. So a man need not recount all his sins since the day he was born, or those which are concealed from him. Hence David placed himself among the saints.
שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי עֲבָדִים, דִּכְתִּיב, (תהילים קכ״ג:ב׳) הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם. וּכְתִיב, (תהילים פ״ו:ב׳) הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי. שַׁוִּי גַּרְמֵיהּ בַּהֲדֵי אִינּוּן דְּמַסְרֵי נַפְשַׁיְיהוּ עַל קְדוּשַּׁת שְׁמֵיהּ. דִּכְתִּיב, (תהילים פ״ו:ד׳) שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ כִּי אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא. בְּכָל הָנֵי אַרְבַּע, עָבֵד גַּרְמֵיהּ דָּוִד מַלְכָּא קַמֵּי מָארֵיהּ.
He placed himself among the servants, as it is written, “Save thy servant, O thou my God”. He placed himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, as it is written, “Rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul” (Ibid. 4). All these four characters did King David assume before his Master.’
אָמַר רִבִּי אֶלְעָזָר, אֲרֵימִית יְדַי בִּצְלּוֹ לְקַמֵּי מַלְכָּא קַדִּישָׁא. דְּהָא תָּנֵינָן, אָסוּר לֵיהּ לְבַר נָשׁ לְאַרְמָא יְדוֹי לְעֵילָּא, בַּר בְּצַלּוּ, וּבְבִרְכָּאן וְתַחֲנוּנִים לְמָרֵיהּ. דִּכְתִּיב, (בראשית י״ד:כ״ב) הֲרִימוֹתִי יָדִי אֶל יְיָ אֵל עֶלְיוֹן, וּמְתַּרְגְּמִינָן, אֲרֵימִית יְדַי בִּצְלּוֹ, דְּהָא אֶצְבְּעָאן דְּיָדִין מִלִּין עִלָּאִין אִית בְּהוּ. וְהַשְׁתָּא אֲנָא הָכִי עֲבִידְנָא. וַאֲמֵינָא דְּכָל מַאן דְּאִלֵּין אַרְבַּע יְסַדֵּר קַמֵּי מָארֵיהּ, וְעָבִיד גַּרְמֵיהּ בִּרְעוּתָא, בְּתִקּוּנָא דָּא כַּדְּקָא יָאוּת, בְּתִקּוּנָא דָּא לָא תֵּהָדַר צְלוֹתֵיהּ בְּרֵיקָנַיָּא.
R. Eleazar said: ‘I lift up my hand in prayer before the Holy King, for we have learnt that it is forbidden for a man to raise his hand above him save in prayer and blessing and supplication, since the fingers of man have an important significance-and so I do now, and say that if any man shall arrange his service thus before his Master and sincerely carry out this purpose, his prayer shall not return unanswered.
בְּקַדְמִיתָא עֶבֶד, לְסַדְּרָא שְׁבָחָא קַמֵּי מָארֵיהּ, וּלְזַמְּרָא קַמֵּיהּ. וְדָא בְּתוּשְׁבְּחָן דְּקַמֵּי צְלוֹתָא. וּלְבָתַר עֶבֶד, לְבָתַר דְּצַלֵּי צְלוֹתָא דַּעֲמִידָה, אִיהוּ עַבְדָּא דְּסִדֵּר צְלוֹתָא דְּמָארֵיהּ. וּלְבָתַר עֶבֶד, לְבָתַר דְּצַלֵּי כָּל צְלוֹתֵיהּ, וְאָזִיל לֵיהּ, וְעַל דָּא דָּוִד תְּלַת זִמְנִין עֲבַד גַּרְמֵיהּ בִּצְלוֹתָא דָּא עֶבֶד. דִּכְתִּיב הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי. שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ. וּכְתִיב (תהילים פ״ו:ט״ז) תְּנָה עֻזְּךָ לְעַבְדֶּךָ. הָא תְּלַת זִמְנִין, אִצְטְרִיךְ לְשַׁוָּאָה גַּרְמֵיהּ עֶבֶד.
At first he must make himself a servant to arrange a service of praise and song before Him. Again he becomes a servant to recite the standing-up prayer, and once more after saying his prayer. Therefore David called himself “servant” three times in this psalm, as it says, “Save thy servant, thou my God”, “Rejoice the soul of thy servant”, and “Give strength to thy servant”.
לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ גּוֹ אִינּוּן דְּמַסְרֵי נַפְשַׁיְיהוּ עַל קְדוּשַׁת שְׁמֵיהּ, וְהַיְינוּ בְּיִחוּדָא דִּשְׁמַע יִשְׂרָאֵל, דְּכָל מַאן דְּשַׁוִּי הָכִי רְעוּתֵיהּ בְּהַאי קְרָא, אִתְחֲשִׁיב לֵיהּ כְּאִלּוּ מָסַר נַפְשֵׁיהּ עַל קְדוּשַּׁת שְׁמֵיהּ.
Next a man should place himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, by reciting with proper devotion the formula of the unity, “Hear, O Israel”.
לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ עָנִי, בְּזִמְנָא דְּעָאל וְדַפִיק דָּשִׁין דְּרוֹמֵי מְרוֹמִים, כַּד אָמַר אֱמֶת וְיַצִּיב, (וסמיך) גְּאוּלָה לִתְפִלָּה. לְמֶהֱוִי בִּצְלוֹתָא דַּעֲמִידָה, תָּבִיר לִבָּא, עַנְיָא וּמִסְכְּנָא. וּלְשַׁוָּאָה רְעוּתֵיהּ, לְאִתְכַּלְּלָא גּוֹ מִסְכְּנֵי, בִּתְבִירוּ דְּלִבָּא, בִּמְאִיכוּ דְּנַפְשָׁא.
Then he must make himself poor, when he knocks at the doors of the highest heights in saying the prayer “true and certain”, and proceed thus to the Amidah prayer, so that he, in saying it, should feel himself broken-hearted, poor and needy.
לְבָתַר לְשַׁוָּאָה גַּרְמֵיהּ גּוֹ חֲסִידִים, בְּשׁוֹמֵעַ תְּפִלָּה, לְפָרְשָׁא חֶטְאוֹי. דְּהָכִי אִצְטְרִיךְ יָחִיד בְּשׁוֹמֵעַ תְּפִלָּה, בְּגִין לְאִתְדַּבְּקָא בִּימִינָא, דִּפְשׁוּטָה לְקַבְּלָא לְאִינּוּן דְּתָבִין, וּכְדֵין אִקְרֵי חָסִיד, הָא אַרְבַּע אִלֵּין כְּדְקָא יֵאוֹת.
Then he should place himself among the saints by recounting his sins in the prayer “hearkening to prayer”, for so the individual should do in order to cling to the right hand which is stretched forth to receive sinners who repent
מַאן כָּלִיל לְכָל הָנֵי, הַהוּא דְּקָא אִצְטְרִיךְ לְכַלְלָא לוֹן, וְהַאי אִיהוּ עֶבֶד, דְּאַכְלִיל לְכָל שְׁאָר. תְּלַת עַבְדִּין אִינּוּן בִּתְלַת דּוּכְתִּין, וְכֻלְּהוּ חַד. וְעָלַיְיהוּ כְּתִיב, הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם וְגוֹ'. בֵּין עֶבֶד לְעֶבֶד אִינּוּן אַחֲרָנִין. בֵּין עֶבֶד קַדְמָאָה, לְעֶבֶד תִּנְיָינָא, אִית לֵיהּ לְמִמְסַר נַפְשֵׁיהּ עַל יִחוּדָא דִּקְדוּשַׁת שְׁמֵיהּ, וּלְשַׁוָּאָה גַּרְמֵיהּ עָנִי וּמִסְכְּנָא בִּצְלוֹתָא דַּעֲמִידָה, וּלְשַׁוָּאָה גַּרְמֵיהּ גּוֹ חֲסִידִים בְּשׁוֹמֵעַ תְּפִלָּה. עֶבֶד תְּלִיתָאָה בָּתַר דְּסִיֵּים וְסִדֵר כֹּלָּא.
תְּנָן, בְּהַהִיא שַׁעֲתָא דְּסִדֵּר בַּר נָשׁ כָּל הָנֵי סִדּוּרִין אַרְבַּע, בִּרְעוּ דְּלִבָּא, קוּדְשָׁא בְּרִיךְ הוּא נִיחָא קַמֵּיהּ, וּפָרִישׂ יְמִינֵיהּ עָלֵיהּ, בְּהַהוּא עֶבֶד תְּלִיתָאָה, וְקָרָא עָלֵיהּ וְאָמַר לֵיהּ, עַבְדִּי אַתָּה, דִּכְתִּיב, (ישעיהו מ״ט:ג׳) וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. וַדַּאי צְלוֹתָא דְּהַאי בַּר נָשׁ, לָא תֶּהְדַּר בְּרֵיקָנַיָּא לְעָלְמִין. אָתָא רִבִּי אַבָּא וּנְשָׁקֵיהּ.
We have learnt that when a man has sincerely prayed in these four styles, God is pleased and stretches forth His right hand over him when he comes to the third servant, and says of him, “Thou art my servant”. Assuredly the prayer of such a man shall never return unanswered.’ R. Abba came and kissed him.
אָמַר רִבִּי אֶלְעָזָר, תָּא חֲזֵי, תְּרֵי עֶבֶד מֵאִינּוּן תְּלָתָא, אִינּוּן דְּכָלְלֵי כָּל הָנֵי, דְּהָא תְּלִיתָאָה קַיְּימָא לְחַתְמָא בֵּיהּ חוֹתָמָא לְעֵילָּא, לְשַׁוָּאָה בֵּיהּ יְדָא מִימִינָא דְּמַלְכָּא, וּלְאִשְׁתַּבְּחָא בֵּיהּ. אֲבָל הָנֵי תְּרֵין, קַדְמָאָה וְתִנְיָינָא, אִינּוּן כְּלָלָא דְּכֹלָּא. וְדָוִד שַׁבַּח גַּרְמֵיהּ בְּהוּ, דִּכְתִּיב, (תהילים קט״ז:ט״ז) אָנָּא יְיָ כִּי אֲנִי עַבְדֶּךָ אֲנִי עַבְדְּךָ וְגוֹ', דְּאִלֵּין כְּלָלֵי דְּכָל שְׁאַר. תְּלִיתָאָה בַּךְ קַיְּימָא לְמִפְרַק לִי, דִּכְתִּיב הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי. מַאן דִּמְסַדֵּר דָּא, יְדִיעַ לִיהֲוִי לֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּבַּח בֵּיהּ, וְקָרָא עָלֵיהּ עַבְדִי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. אָתָא רִבִּי אַבָּא וּנְשָׁקֵיהּ.
אָמַר רִבִּי אַבָּא, עַל דָּא קָרֵינָן, (תהילים י״ט:י״א) הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וְגוֹ', כַּמָה מְתִיקִין מִלִּין עַתִּיקִין דְּסִדְּרוּ קַדְמָאֵי, וַאֲנָן כַּד טַעֲמִין לוֹן, לָא יַכְלִין לְמֵיכַל. וַדַּאי הָכִי הוּא, וְהָא קְרָא אוֹכַח עַל תְּלָתָא עַבְדִּין, וְאִינּוּן חַד, וּבַאֲתָר חַד. וּתְרֵין כִּדְקָאָמַרְת, וְחַד דְּאִיהוּ לְאִתְעַטְּרָא בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (ויקרא כ״ה:נ״ה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם וְגוֹ'. (בראשית קל"א ע"ב) לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִצְטְרִיךְ לְאִתְעַטְּרָא בְּהַאי תְּלִיתָאָה. וְעַל דָּא לֹא יִמָּכְרוּ לִשְׁמָא דְּעָבֶד, דְּהָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי.
He said: ‘This is what we call “more desirable than gold and much fine gold” (Ps. 19, 10). How sweet are the time-honoured words which the ancients have strung together! When we taste them we are unable to eat any other food. Assuredly it is so, and the Scripture proves that there are three servants who are mentioned in one place -two as you have said, and the third for the Holy One, blessed be He, to crown Himself withal.’
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר, (ישעיהו נ׳:י׳) מִי בָכֶם יְרֵא יְיָ וְגוֹ'. מַאי שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא ח בִּצְלוֹתָא, וְהָכִי הוּא. מַאן דְּרָגִיל לְמֵיתֵי לְבֵי כְּנִשְׁתָּא לְצַלָּאָה, וְיוֹמָא חֲדָא לָא אָתֵי, קוּדְשָׁא בְּרִיךְ הוּא שָׁאִיל עָלֵיהּ וְאָמַר, מִי בָכֶם יְרֵא יְיָ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ. מַאי שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. בְּמַאן. אִי תֵּימָא בִּנְבִיאָה, אוֹ גְּבַר אַחֲרָא, מַאן יָהַב נְבִיאָה, אוֹ גְּבַר אַחֲרָא לִצְלוֹתָא. דִּבְגִין דְּצַלֵּי צְלוֹתֵיהּ שׁוֹמֵעַ בְּקוֹל נְבִיאָה, אוֹ דִּגְבַר בְּעָלְמָא.
R. Eleazar then discoursed on the verse: “Who is among you that feareth the Lord, that hearkeneth to the voice of his servant” (Isa. 50, 10). ‘This verse’, he said, ‘has been explained by the Companions to refer to one who is accustomed to go to synagogue to pray and one day does not come. Then God inquires of him, saying:
אֶלָּא הַהוּא דְּצַלֵּי צְלוֹתִין בְּכָל יוֹמָא, אִיהוּ שׁוֹמֵעַ בְּהַהוּא קוֹל, דְּקָרֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וּמִשְׁתְּבַּח בֵּיהּ, וְאָמַר דְּאִיהוּ עַבְדּוֹ וַדַּאי. שׁוֹמֵעַ בְּקוֹל, בְּמַאי קוֹל. בְּהַהוּא דְּאִקְרֵי עַבְדּוֹ. שְׁבָחָא עִלָּאָה אִיהוּ דְּנָפִיק עָלֵיהּ קוֹל דְּאִיהוּ עַבְדּוֹ. וְתוּ, דְּקָלָא אִשְׁתְּמַע בְּכָל אִינּוּן רְקִיעִין, דְּאִיהוּ עַבְדָּא דְּמַלְכָּא קַדִּישָׁא, וְדָא הוּא שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ.
“Who is among you that feareth the Lord, that hearkeneth to the voice (of) his servant”: that is to say, who is wont to hear himself called servant, the name given in honour by the Almighty, the “voice” being heard in all the firmaments that this is the servant of the Holy King.
אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ, וְכִי בְּגִין דְּלָא אָתָא לְצַלוּיֵי הָלַךְ חֲשֵׁכִים. אֶלָּא אוֹקְמוּהָ. אֲבָל עַד לָא יִתְכַּנְּשׁוּן יִשְׂרָאֵל לְבָתֵּי כְּנֵסִיּוֹת לְצַלָּאָה, סִטְרָא אַחֲרָא קַיְּימָא וְסָגִיר כָּל נְהוֹרִין עִלָּאִין, דְּלָא יִתְפַּשְּׁטוּן וְיִפְּקוּן עַל עָלְמִין. וּתְלַת זִמְנִין בְּיוֹמָא אַזְלֵי סְטָר אַחֲרָא, דְּכַר וְנוּקְבָּא, וּמְשַׁטְטִין בְּעָלְמָא, וְהַהוּא עִידָּן אַתְקָן לִצְלוֹתָא, בְּגִין דְּלָא הֲוִי תַּמָּן קִטְרוּגָא כְּלָל.
“He that walketh in darkness and hath no light”: before Israel gather in their synagogues for prayer, the “other side” closes up all the supernal lights and prevents them from diffusing themselves over the worlds. Three times in the day, however, the other sides, male and female, go and wander over the world, and that is the time which is fitting for prayer, because then there is no accuser there at all.
וּכְדֵין אִיהוּ עִידָּן לִצְלוֹתָא, בְּגִין (כי תשא קצ"א ע"א) דְּאִינּוּן אָזְלֵי לִמְשַׁטְּטָא, בְּטוּרֵי חָשׁוּךְ, וְהַר נִשְׁפֶּה, כְּדֵין פְּתִיחִין כַּוִּי נְהוֹרִין עִלָּאִין, וְנַפְקֵי וְשָׁרִיאָן עַל בָּתֵּי כְּנֵסִיּוֹת, בְּרֵישֵׁיהוֹן דְּאִינּוּן דְּצַלָּאן צְלוֹתִין, וּמִתְפַּלְּגָן נְהוֹרִין עַל רֵישַׁיְיהוּ. וְקוּדְשָׁא בְּרִיךְ הוּא שָׁאִיל, עַל הַהוּא דְּלָא אִשְׁתְּכַח תַּמָּן, וְאָמַר חֲבָל עַל פְּלַנְיָא, דְּהֲוָה רָגִיל הָכָא, וְהַשְׁתָּא דְּהָלַךְ חֲשֵׁכִים וְאִתְעֲבָר מִקַּמֵּי נְהוֹרִין, וְהָלַךְ לְשַׁטְּטָא בְּטוּרַיָּא בְּעָלְמָא, וְנָפַק מֵהַהוּא נֹגַהּ נְהוֹרָא דְּנָהִיר, וְלֵית (ליה) בֵּיהּ חוּלָקָא, אֵין נֹגַהּ לוֹ, כְּמָה דְּאִתְפְּלִיג וְשַׁרְיָא עַל אַחֲרָנִין דְּתַמָּן, כַּמָה טָבִין אִתְאֲבִידוּ מִנֵּיהּ. (אין נוגה לו השתא דהלך חשכים) וְאִלּוּ הֲוָה תַּמָּן, יִבְטַח בְּשֵׁם יְיָ, בִּכְלָלָא דְּעֶבֶד קַדְמָאָה. וְיִשָּׁעֵן בֵּאלֹהָיו בְּרָזָא דְּעֶבֶד תִּנְיָינָא.
And while they are wandering over “mountains of darkness”, the windows of the upper lights are opened and they come forth and rest in the synagogues upon the heads of those who are praying there, and God inquires of him who is not there and says: Alas for So-and-so who was wont to be here and is now going in darkness and has moved away from the light-“he hath no light”; how many good things he has lost! But if he were there “he would trust in the name of the Lord”, in the circle of the first Servant, “and stay upon his God”, in the mystery of the second Servant.’
אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, וַדַּאי רוּחַ נְבוּאָה שַׁרְיָא עֲלָךְ. אָמַר רִבִּי אַבָּא, אַרְיָא בַּר אַרְיָא, מַאן יְקוּם קַמַּיְיהוּ, כַּד שָׁאֲגֵי לְמִטְרַף טַרְפָּא. כָּל אַרְיָין דְּעָלְמָא תַּקִּיפִין, וְאִלֵּין יַתִּיר מְכֻּלְּהוּ. כָּל אַרְיָין דְּעָלְמָא, קַשְׁיָין לְאַפָּקָא טַרְפָּא מִפּוּמַיְיהוּ, וְאִלֵּין נוֹחִין לְאַפָּקָא מִפּוּמַיְיהוּ טַרְפָּא. אִינּוּן טַרְפֵּי טַרְפָּא, וְיָהֲבֵי לְכֹלָּא.
Said R. Simeon: ‘Eleazar, my son, of a surety the spirit of prophecy rests upon thee.’ R. Abba said: ‘Lion, son of lion, who can stand before them when they roar to take prey? All lions are strong, but these above all. But from other lions it is hard to rescue prey, whereas from these it is easy, for when they snatch they give to all.’1The last 4 lines of the Hebrew text are not found in our translation.
אֲשֶׁר הָלַךְ חֲשֵׁכִים, אֲשֶׁר הָלְכוּ מִבָּעֵי לֵיהּ. אָמַר רִבִּי אֶלְעָזָר, (שמות קפ"ח, קמ"ח ע"ב, צ"ה ע"א) בְּגִין דְּאִינּוּן שַׁרְיָין בְּחִבּוּרָא, וּמִיָּד מִתְפָּרְשָׁן. הָלַךְ חִבּוּרָא, חֲשֵׁכִים אִתְפָּרְשָׁן. שָׁרָאן בְּחִבּוּרָא, וְאִתְפָּרְשָׁן מִיָּד. כְּגַוְונָא דָּא, (יחזקאל א׳:ד׳) רוּחַ סְעָרָה בָּאָה, כְּלַל דְּכַר וְנוּקְבָּא. בָּאָה וְהִיא שַׁבְקָת לֵיהּ, מִיָּד מִתְפָּרְשָּׁן. (לעיל קפ"ז ע"א) (ע"כ מצאתי ולפי דעתי חסר בהעתק)