One begins: “Hallelukah! Praise, O ye servants of the Lord, praise the Name of the Lord!” The second then takes up the chant thus: “Blessed be the Name of the Lord from this time forth and for evermore.” Then the third sings: “From the rising of the sun until the going down of the same the Lord’s Name is to be praised” (Ps. 113, 1-3). Then a herald proclaims: “Prepare yourselves, O ye supernal saints, who sing praises to your Lord! Prepare yourselves for the praisegiving of the day, when day separates itself from night! Happy is the lot of him who rises in the morning from the praise of the Torah which has engrossed him in the night watches.” Then it is time for morning prayer.
It is written: “The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: If ye will inquire, inquire ye: return, come” (Is. 21, 11). This verse has been explained in references to Israel’s exile in Seir (i.e. Edom=Rome). Israel says to the Holy One: “Watchman, what of the night?” meaning, “What will become of us in this exile, which is like the darkness of night?” Says the watchman, namely, the Holy One: “The morning hath come once (in the Egyptian exile) when I made My light to shine unto you, when I liberated you, when I ordained you for My service, when I gave you the Torah in order that you might achieve eternal life, but ye have forsaken My Torah”, and therefore came also the “night” of this present exile. If ye will inquire from “the book of the Lord” (Ibid. 34, 16) and read therein, ye will find there the reason and cause of your exile and the means of redemption. If you so inquire there, the Book will call upon you, “Return with a perfect repentance and come near to Me”.
A more esoteric explanation is as follows. First, in regard to the word “burden”, it should be noted that there were six grades in the divine revelation to the prophets: “appearance” (mahzeh), “vision” (hazon), “revelation” (hezyon), “aspect” (hazuth), “word”, and “burden”. The first five aspects are all like unto the vision of one who beholds a reflection of light from behind a wall, and some of them are as the vision of one who sees the light of the sun through a lantern. But “burden” signifies that the light came with great difficulty, and was barely revealed.
Here it was even a “burden of silence” (dumah), for which no words could be found. “He calleth to me from Seir.” It does not say who calleth whom-whether the Holy One calls to the prophet, or the prophet to the Holy One. But there can be no doubt that the prophecy hints at the secret of faith, and that the faithful prophet is recording how the voice of the mystic object of faith called to him, to wit: “He calleth to me out of Seir”. Similarly it says elsewhere: “And he rose up out of Seir to them” (Deut. 33, 2), not to Seir, the reason being that the mystic object of Faith is contained in grades within grades, each more recondite than the other; shell within shell, brain within brain.
We have referred to this fact in regard to the vision of Ezekiel: “A whirlwind came out of the North, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof the likeness of four living creatures” (Ezek. 1, 3-5). Grades within grades, as we have said.
In the same manner the Holy One, blessed be He, revealed Himself to Israel: “He came from Sinai”-this was the most hidden grade of revelation; “He rose up from Seir unto them”-this was a second, a more open revelation, the shell nearest to the brain; “He shined forth from Mount Paran”-this was still another aspect of revelation. Then it says, “He came with ten thousands of holy beings” (cf. Deut. Ibid.). This is the highest praise, that, although He revealed Himself in all these grades, yet the commencement of the revelation was from the place which is the root of all, to wit, “the thousands of holy beings”-the last supernal grade. So here, “Seir” is the grade cleaving to the highest.
The “watchman” mentioned here is Metatron, the ruler of the night. It is written: “Watchman, what of the night (laylah)? Watchman, what of the night (lail)?” What is the difference between laylah and lail? They are one and the same, only in one part of the night the “other side” reigns and in the other it has no such sway; “lail” requires guarding, therefore it lacks the letter he at the end, it is the early part of the night before midnight, “the night (lail) of watchings” (EX. XII); from midnight on it is laylah (cf. Ps. 139, 16).
“The watchman” here is Metatron, who said: “The morning cometh”-the morning prayer which rules the night. One must not suppose that it comes by itself, the male being so separated from the female, for it says, “And also the night”: not so, for they are perpetually together and are never separated. And the voice proclaimed this: “The morning cometh and also the night.”
“Both are prepared for you. From now on if ye would pray your prayers, in supplication before the Holy King-do so. Return to your Lord, and come!” Even as a father is prepared to receive his prodigal children and to have mercy on them, the Holy One, morning and night, calls unto His children, saying: “Come!” Happy is the holy people whose Lord seeks them and beckons them to come unto Him.
Because of that honouring and favour the holy people must unite and come to the Synagogue; and he who comes first unites himself with the Shekinah in one bond. Indeed, blessed is he who is found first in the Synagogue, for he stands in the grade of “Righteous” along with the very Shekinah Herself. This is the inner meaning of the words, “Those who seek me early will find me” (Prov. 8, 17). He indeed reaches a high degree. But, it may be objected, we have been taught that when the Holy One, blessed be He, enters a Synagogue and finds there less than the ten requisite male persons, He is angry; how, then, canst thou say that the one who comes first is united with the Shekinah and is in the grade of “Righteous”?
The following parable will explain. A King issued an order to the citizens of his capital, to meet him one and all at a certain place and at a certain time. While the rest were still making ready, one hastened to present himself at the appointed place. Then the King came and found him waiting. He asked him where the rest of the citizens were. The man answered: “My Lord King, I, as thou seest, have arrived first, but my fellow-townsmen are upon the road and will soon be here as well, according to Your Majesty’s command”. This pleased the King, and he entered into conversation with the man and became quite friendly with him. In the meantime the others arrived and the King received them graciously and sent them away in peace.
Now had no man been swift and prompt to obey the command of his lord, and to inform him of the near approach of his neighbours, would not the King have been much wroth? Similarly, when the Shekinah comes and finds in the Synagogue one person who has arrived there before anyone else, it is to Her even as though all were indeed present, for the Holy Shekinah joins company with him and together they wait for the others to come, that the prayers may be started. She becomes closely acquainted with him, and promotes him to the grade of “Righteous”. But if no one had come in time, she would have said, “Why, when I came, was there no man?” (Isa. 50, 2); and note that it does not say “there were no ten men,” but “no man”, meaning, “There was no one man waiting to unite himself with Me and become My companion and friend, to be a ‘man of God’ in the grade of Righteous.”
Moreover, if one day the favoured man is missing, She is greatly concerned, and makes inquiries about him, as it is written: “Who is among you that feareth the Lord, that obeyeth the voice of his servant…?” (Isa. 50, 10). As we have pointed out, “His servant” is Metatron, who calls from “Seir” to men to repent and pray. Therefore, as we have said, he who comes early to the Synagogue merits the grade “Righteous”.
When morning comes and the congregation is assembled in the Synagogue, service must begin with hymns and psalms of David. We have already made clear that the purpose of the liturgy is to stir up Mercy and Lovingkindness both in the higher and lower range, to bring into being redemptive acts, and to awaken joy; and this was the essential significance of the Levitic service, namely to awaken love and joy above by means of song and praise.
Woe unto him who engages in conversation of a secular nature in the Synagogue, for he causes separation, he weakens the Faith. Woe unto him, for he has no part in the God of Israel, since by his lack of awe before the Divine Presence he as much as denies the reality thereof, contemning the influence of the power which comes from above.
For when Israel is occupied with the singing of psalms and hymns of praise and with prayer, three groups of supernal angels also assemble. One consists of holy beings who praise Him in the day-time-for there are also those who praise Him at night-in company with the Israelites;
the second group consists of those holy angels who are always present in the midst of Israel at every Sanctus, and who have sway over all those celestial beings who are roused by Israel’s sanctifications here below; the third celestial host is composed of those “virgins” whose office is to be maids of honour to the Shekinah, and to prepare Her to meet the King. These are the most supreme groups of angels,
who join the worshippers in their singing of the Psalms of King David. When the Israelites have ended their singing of the Psalms of David, they sing the song of Moses (“The Song of the Sea”).
Why do the Psalms of David come before the Song of the Sea? Does not the “written Torah” (the Pentateuch) take precedence of the Oral Law, and even of the Prophets and the Writings, of which latter the Psalms form a part?
The reason is that just because of its importance above all other hymns and because the Community of Israel cannot be perfected except by means of the written Torah, it must be recited in close proximity to the prayer said when seated.
At the hour when the Song of the Sea is recited the Community of Israel is crowned with the crown wherewith the Holy One, in the time that is to be, will crown the King Messiah. That crown is engraved with Holy Names, those same Names which glittered as crowns of fire upon the head of the Holy One Himself on the day when Israel crossed the Sea and Pharaoh and his hosts were drowned therein. Therefore that song must be recited with special devoutness, and he who is able to recite this hymn in the present world will be found worthy to behold King Messiah in the hour of His crowning and to sing then this song of redemption. All this is beyond dispute.
When the Yishtabah hymn is reached, the Holy One takes this crown and sets it before Him, and the Community of Israel prepares herself to meet her King. She must be attended by the thirteen attributes of the Divine Mercy wherewith she is blessed. These are the thirteen aspects of praise, enumerated during the course of that hymn: song, praise; hymn and psalm; strength and dominion; victory, power and greatness; adoration and glory; holiness-these together make twelve, and unto these is added Malkuth- sovereignty- which is the thirteenth, and whose office is to unite all the rest in one bond, for it (Sovereignty) receives blessings from the others.
Because of these things the worshipper must concentrate his whole mind upon these thirteen attributes, and be careful not to disturb their sacred unity by conversing between the lines of the hymn. Anyone who should so disturb that unity by secular talk causes a flame to emerge from under the wings of the Cherubim, which cries out with a mighty voice: “Here is a man who has cut short the praise of the Holy One’s majesty! Let him be himself cut short, so that he should not behold the glorious majesty of the Holy King!” as it is written: “And seeth not the majesty of the Lord” (Isa. 26, 10). For those thirteen attributes are the majesty of the Lord.
From then on He is “the God to whom thanksgivings are due” (a part of the above hymn). He is the supernal King to whom perfect peace belongs; for all these praises come from the Community of Israel here below, a “song of songs” directed towards “Solomon” (Shelomoh), namely to the King to whom peace (shalom) belongs. ‘Then follows the Yozer benediction: “Blessed art Thou… who formest light, and createst all things”,
the initial letters of the words of one verse of which contain the twenty-two letters of the Alphabet, the small letters, that is-for there are large letters and small, of which-the small ones represent the Divine activity in the lower world, and the large ones the world to come….1The last 20 lines of the Hebrew text do not appear in our translation.
פָּתַח חַד וְאָמַר, (תהילים קי״ג:ב׳) הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְיָ' הַלְלוּ אֶת שֵׁם יְיָ'. פָּתַח תִּנְיָינָא וְאָמַר, יְהִי שֵׁם יְיָ' מְבוֹרָךְ מֵעַתָּה וְעַד עוֹלָם. פָּתַח תְּלִיתָאָה וְאָמַר, מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהוּלָּל שֵׁם יְיָ'. כְּדֵין כָּרוֹזָא קָדִים וְקָרֵי אִתְעֲתָדוּ קַדִּישֵׁי עֶלְיוֹנִין, אִינּוּן דִּמְשַׁבְּחָן לְמָארֵיהוֹן, אִתְתָּקָּנוּ בִּשְׁבָחָא דִּימָמָא. כְּדֵין אִתְפַּרְשׁוּן יְמָמָא מִן לֵילְיָא. זַכָּאָה חוּלָקֵיהּ, מַאן דְּקָם בְּצַפְרָא, מִגּוֹ תּוּשְׁבַּחְתָּא דְּאוֹרַיְיתָא, דְּלָעֵי בְּלֵילְיָא. בְּהַהוּא זִמְנָא צְלוֹתָא דְּצַפְרָא.
One begins: “Hallelukah! Praise, O ye servants of the Lord, praise the Name of the Lord!” The second then takes up the chant thus: “Blessed be the Name of the Lord from this time forth and for evermore.” Then the third sings: “From the rising of the sun until the going down of the same the Lord’s Name is to be praised” (Ps. 113, 1-3). Then a herald proclaims: “Prepare yourselves, O ye supernal saints, who sing praises to your Lord! Prepare yourselves for the praisegiving of the day, when day separates itself from night! Happy is the lot of him who rises in the morning from the praise of the Torah which has engrossed him in the night watches.” Then it is time for morning prayer.
כְּתִיב, (ישעיהו כ״א:י״ב) אָמַר שׁוֹמֵר אָתָא בֹקֶר וְגַם לָיְלָה אִם תִּבְעָיוּן בְּעָיוּ שֻׁבוּ אֵתָיוּ, הַאי קְרָא אוּקְמוּהָ לֵיהּ, עַל גָּלוּת דְּיִשְׂרָאֵל, דְּיַתְבֵי גּוֹ בְּנֵי שֵׂעִיר, וְיִשְׂרָאֵל אַמְרֵי לְקוּדְשָׁא בְּרִיךְ הוּא, שׁוֹמֵר, מַה מִּלַּיְלָה, מַה תְּהֵא עָלַן מִן גָּלוּתָא דָּא, דְּדַמֵּי לַחֲשׁוֹכָא דְּלֵילְיָא. מַה כְּתִיב, אָמַר שׁוֹמֵר, דָּא קוּדְשָׁא בְּרִיךְ הוּא, אָתָא בֹקֶר, כְּבָר נְהִירְנָא לְכוּ בְּגָלוּתָא דְּמִצְרַיִם, וְאַסִּיקְנָא לְכוּ וְקָרִיבִת יַתְכוֹן לְפוּלְחָנִי, וְאוֹרַיְיתָא יָהֲבִית לְכוֹן, בְּגִין דְּתִזְכּוּן לְחַיֵּי עָלְמָא. שְׁבַקְתּוּן אוֹרַיְיתִי, וְגַם לָיְלָה, אָעִילְנָא לְכוּ בְּגָלוּתָא (ס"א דבבל, ואסיקנא לכו. שבקתון אורייתי כמלקדמין, אעילנא לכו בגלותא) כְּמִלְּקַדְּמִין. אִם תִּבְעָיוּן בְּעָיוּ כְּמָה דְאַתְּ אָמֵר, (ישעיה לה) דִּרְשׁוּ מֵעַל סֵפֶר יְיָ' וּקְרָאוּ, וְתַמָּן תִּשְׁכְּחוּן בְּמַה תַּלְיָא גָּלוּתָא דִּלְכוֹן, וּגְאוּלָה דִּלְכוֹן, וְכַד תִּבְעָיוּן בָּהּ, הִיא תֵּימָא וְתַכְרִיז קָמַיְיכוּ. שׁוּבוּ אֵתָיוּ. שׁוּבוּ בִּתְשׁוּבָה שְׁלֵימָתָא, וּמִיַּד אֵתָיוּ וְאִקְרִיבוּ לְגַבָּאי. (נ"א וברזא דהאי קרא)
It is written: “The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: If ye will inquire, inquire ye: return, come” (Is. 21, 11). This verse has been explained in references to Israel’s exile in Seir (i.e. Edom=Rome). Israel says to the Holy One: “Watchman, what of the night?” meaning, “What will become of us in this exile, which is like the darkness of night?” Says the watchman, namely, the Holy One: “The morning hath come once (in the Egyptian exile) when I made My light to shine unto you, when I liberated you, when I ordained you for My service, when I gave you the Torah in order that you might achieve eternal life, but ye have forsaken My Torah”, and therefore came also the “night” of this present exile. If ye will inquire from “the book of the Lord” (Ibid. 34, 16) and read therein, ye will find there the reason and cause of your exile and the means of redemption. If you so inquire there, the Book will call upon you, “Return with a perfect repentance and come near to Me”.
וּבְהַאי קְרָא כְּתִיב, מַשָּׂא דּוּמָה. וְרָזָא דָּא, בְּשִׁית דַּרְגִּין דִּנְבוּאָה (בחמשה ארחין) אִתְּמַר לִנְבִיאֵי. בְּמַחֲזֶ"ה. בַּחֲזוֹ"ן. בְּחִזָּיוֹ"ן. בְּחָזוּ"ת. בְּדָבָ"ר. בְּמַש"א. וְכֻלְּהוּ חֲמִשָּׁא כֻּלְּהוּ כְּמַאן דְּחָמֵי בָּתַר כּוֹתָלָא, הַהוּא נְהִירוּ דִּנְהוֹרָא. וּמִנְּהוֹן, כְּמַאן דְּחָמֵי נְהוֹרָא דְּשִׁמְשָׁא מִגּוֹ עֲשָׁשִׁיתָא. אֲבָל מַשָּׂא, הֲוֵי, כַּד מָטֵי הַהוּא נְהוֹרָא בְּטוֹרַח סַגִּי וְאִיטְרַח מִלּוֹי עֲלוֹי, דְּלָא יָכִיל לְאִתְגַּלְיָיא לֵיהּ, כְּמָה דְאַתְּ אָמֵר, (במדבר י״א:י״א) לָשׂוּם אֶת מַשָּׂא כָּל הָעָם הַזֶּה עָלָי. וּבְּגִין כָּךְ, מַשָּׂא.
A more esoteric explanation is as follows. First, in regard to the word “burden”, it should be noted that there were six grades in the divine revelation to the prophets: “appearance” (mahzeh), “vision” (hazon), “revelation” (hezyon), “aspect” (hazuth), “word”, and “burden”. The first five aspects are all like unto the vision of one who beholds a reflection of light from behind a wall, and some of them are as the vision of one who sees the light of the sun through a lantern. But “burden” signifies that the light came with great difficulty, and was barely revealed.
וְהָכָא מַשָּׂא דּוּמָה, טוֹרַח סַגִּיאָה, דְּלָא יָכִיל לְאִתְגַּלְיָיא וְאִיהוּ נְבוּאָה בִּלְחִישׁוּ, וְקַיְּימָא בִּלְחִישׁוּ. אֵלַי קוֹרֵא מִשֵּׂעִיר הָכָא לָא אִתְגַּלְיָא מַאן אָמַר אֵלַי קוֹרֵא מִשֵּׂעִיר. אִי קוּדְשָׁא בְּרִיךְ הוּא, אִי נְבִיאָה מְהֵימָנָא. אֲבָל נְבוּאָה דָּא וַדַּאי קַיְּימָא בִּלְחִישׁוּ, גּוֹ רָזָא דִּמְהֵימְנוּתָא עִלָּאָה, וּמִגּוֹ רָזָא סְתִימָאָה, נְבִיאָה מְהֵימָנָא אָמַר, דִּלֵּיהּ הֲוָה קָרָא קָלָא בְּרָזָא דִּמְהֵימְנוּתָא, וְאָמַר אֵלַי קוֹרֵא מִשֵּׂעִיר. כְּמָה דְאַתְּ אָמֵר, (דברים ל״ג:ב׳) וְזָרַח מִשֵּׂעִיר לָמוֹ. וְלָא כְּתִיב וְזָרַח לְשֵׂעִיר, בְּגִין דְרָזָא דִּמְהֵימְנוּתָא הָכִי אִיהוּ, דַּרְגִּין מִגּוֹ דַּרְגִּין, אִלֵּין פְּנִימָאִין מֵאִלֵּין, קְלִיפָה גּוֹ קְלִיפָה, וּמוֹחָא גּוֹ מוֹחָא.
Here it was even a “burden of silence” (dumah), for which no words could be found. “He calleth to me from Seir.” It does not say who calleth whom-whether the Holy One calls to the prophet, or the prophet to the Holy One. But there can be no doubt that the prophecy hints at the secret of faith, and that the faithful prophet is recording how the voice of the mystic object of faith called to him, to wit: “He calleth to me out of Seir”. Similarly it says elsewhere: “And he rose up out of Seir to them” (Deut. 33, 2), not to Seir, the reason being that the mystic object of Faith is contained in grades within grades, each more recondite than the other; shell within shell, brain within brain.
וְהָא אוֹקִימְנָא, דִּכְתִּיב, (יחזקאל א׳:ד׳) וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, הָא דַּרְגָּא חַד. עָנָן גָּדוֹל, הָא דַּרְגָּא אַחֲרָא. וְאֵשׁ מִתְלַקַּחַת, הָא דַּרְגָּא תְּלִיתָאָה. וְנוֹגַהּ לוֹ סָבִיב, הָא דַּרְגָּא רְבִיעָאָה. וּלְבָתַר וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל. וּלְבָתַר וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת הָא דַּרְגִּין גּוֹ מִּדַּרְגִּין (נ"א דרגין).
We have referred to this fact in regard to the vision of Ezekiel: “A whirlwind came out of the North, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof the likeness of four living creatures” (Ezek. 1, 3-5). Grades within grades, as we have said.
אוּף הָכָא, כַּד אִתְגַּלְּיָיא קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, לָא אִתְגַּלְּיָיא אֶלָּא מִגּוֹ דַּרְגִּין אִלֵּין. מִסִּינַי בָּא, דַּרְגָּא דְּהֲוָה טְמִירָא יַתִּיר, וּלְבָתַר אִצְטְרִיךְ לְאִתְגַּלְיָא. וְאָמַר וְזָרַח מִשֵּׂעִיר, הָא דַּרְגָּא אַחֲרָא, דְּאִיהוּ בְּאִתְגַּלְּיָיא יַתִּיר, קְלִיפָא דְּשַׁרְיָא עַל גַּב מוֹחָא. וּלְבָתַר הוֹפִיעַ מֵהַר פָּארָן, הָא דַּרְגָּא אַחֲרָא. וּלְבָתַר וְאָתָה מֵרִבְבוֹת קֹדֶשׁ, דָּא שְׁבָחָא דְּכֹלָּא, דְּאַף עַל גַּב דְּאִתְגַּלְיָיא מִכָּל אִלֵּין דַּרְגִּין, מֵהַהוּא אֲתָר דְּהוּא עִקָרָא דְּכֹלָּא, שָׁרֵי לְאִתְגַּלָּאָה מִנֵּיהּ. מֵאָן אֲתָר אִיהוּ. מֵרִבְבוֹת קֹדֶשׁ אִיהוּ, אִינּוּן דַּרְגִּין עִלָּאִין לְעֵילָּא, (לעילא) אוּף הָכָא אֵלַי קוֹרֵא מִשֵּׂעִיר, מֵהַהוּא דַּרְגָּא דְּקָאָמַרָן, דְּאִתְדָּבַּק לְעֵילָּא.
In the same manner the Holy One, blessed be He, revealed Himself to Israel: “He came from Sinai”-this was the most hidden grade of revelation; “He rose up from Seir unto them”-this was a second, a more open revelation, the shell nearest to the brain; “He shined forth from Mount Paran”-this was still another aspect of revelation. Then it says, “He came with ten thousands of holy beings” (cf. Deut. Ibid.). This is the highest praise, that, although He revealed Himself in all these grades, yet the commencement of the revelation was from the place which is the root of all, to wit, “the thousands of holy beings”-the last supernal grade. So here, “Seir” is the grade cleaving to the highest.
שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל. שׁוֹמֵר דָּא מְטַטְרוֹ"ן, (שומר ישראל) וּכְתִיב, (משלי כ״ז:י״ח) וְשוֹמֵר אֲדוֹנָיו יְכֻבָּד, וְדָא רָזָא דְּשָׁלְטָא בְּלֵילְיָא. מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל, מַה בֵּין הַאי לְהַאי. אֶלָּא, כֹּלָּא חַד, אֲבָל בְּחוּלָקָא דָּא, שָׁלְטָא סִטְרָא אַחֲרָא. וּבְחוּלָקָא דָּא, לָא שָׁלְטָא כְּלָל. לֵיל, אִצְטְרִיךְ לִנְטוּרָא, דִּכְתִּיב, (שמות י״ב:מ״ב) לֵיל (ל"ז ע"ב) שִׁמּוּרִים הוּא, וְעַל דָּא חָסֵר ה', וְדָא אִיהוּ כַּד עָאל לֵילְיָא, עַד דְּאִתְפְּלַג. מִפָּלְגוּ לֵילְיָא וּלְהָלְאָה, שָׁלְטָא לַיְלָה בְּה' דִּכְתִּיב וַיְהִי בַּחֲצִי הַלַּיְלָה. הוּא הַלַּיְלָה הַזֶּה. (תהילים קל״ט:י״ב) וְלַיְלָה כַּיּוֹם יָאִיר וְגוֹ'. וּבְגִין כָּךְ, שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל.
The “watchman” mentioned here is Metatron, the ruler of the night. It is written: “Watchman, what of the night (laylah)? Watchman, what of the night (lail)?” What is the difference between laylah and lail? They are one and the same, only in one part of the night the “other side” reigns and in the other it has no such sway; “lail” requires guarding, therefore it lacks the letter he at the end, it is the early part of the night before midnight, “the night (lail) of watchings” (EX. XII); from midnight on it is laylah (cf. Ps. 139, 16).
אָמַר שׁוֹמֵר. אַשְׁכַּחְנָא בְּסִפְרָא דְּאָדָם, מַה בֵּין וַיֹּאמֶר לְאָמַר. וַיֹּאמֶר לְעֵילָּא, וְאָמַר לְתַתָּא, וְאֶל מֹשֶׁה אָמַר. מַאן (קס"ד ע"א) אָמַר, אָמַר שׁוֹמֵר, דָּא מְטַטְרוֹן. אָתָא בֹּקֶר, דָּא צְלוֹתָא דְּשַׁחֲרִית דְּאִיהוּ שֻלְטָנוּ דִּימָמָא, הַהוּא דְּשָׁלִיט עַל לֵילְיָא. וְאִי תֵּימָא דְּאִיהוּ אָתֵי בִּלְחוֹדוֹי, וְאִתְפְּרַשׁ דְּכַר מִנּוּקְבָא, הָא כְּתִיב וְגַם לַיְלָה, תַּרְוַויְיהוּ כַּחֲדָא, וְלָא (ז' ע"א) מִתְפָּרְשִׁין דָּא מִן דָּא לְעָלְמִין. וְקָלָא דָּא קָרֵי בְּמִלִּין אִלֵּין, אָתָא בֹקֶר וְגַם לָיְלָה תַּרְוַויְיהוּ זְמִינִין לְגַבַּיְיכוּ.
“The watchman” here is Metatron, who said: “The morning cometh”-the morning prayer which rules the night. One must not suppose that it comes by itself, the male being so separated from the female, for it says, “And also the night”: not so, for they are perpetually together and are never separated. And the voice proclaimed this: “The morning cometh and also the night.”
מִכָּאן וּלְהָלְאָה אִם תִּבְעָיוּן בְּעָיוּ. אִם תִּבְעוּן בָּעוּתְכוֹן בִּצְלּוֹ קַמֵּי מַלְכָּא קַדִּישָׁא, בְּעָיוּ, צַלּוּ וּבְעוּ בָּעוּתְכוֹן, וְתוּבוּ לְגַבֵּי מָארֵיכוֹן. אֵתָיוּ, כְּמַאן דְּזַמִּין לְקַבְּלָא לִבְנוֹי, וּלְרַחֲמָא עָלַיְיהוּ. אוּף הָכִי קוּדְשָׁא בְּרִיךְ הוּא, בֹּקֶר וְגַם לַיְלָה, קָרָא וְאָמַר אֵתָיוּ. זַכָּאָה עַמָּא קַדִּישָׁא, דְּמָארֵיהוֹן בָּעֵי עֲלוֹן, וְקָרָא לוֹן לְקָרְבָא לוֹן לְגַבֵּיהּ.
“Both are prepared for you. From now on if ye would pray your prayers, in supplication before the Holy King-do so. Return to your Lord, and come!” Even as a father is prepared to receive his prodigal children and to have mercy on them, the Holy One, morning and night, calls unto His children, saying: “Come!” Happy is the holy people whose Lord seeks them and beckons them to come unto Him.
כְּדֵין עַמָּא קַדִּישָׁא, בָּעָאן לְאִתְחַבְּרָא, וּלְאַעֲלָא בְּבֵי כְּנִישְׁתָּא. וְכָל מַאן דְּאַקְדִּים בְּקַדְמִיתָא, אִתְחַבָּר בִּשְׁכִינְתָּא בְּחִבּוּרָא חֲדָא. תָּא חֲזִי, הַהוּא קַדְמָאָה דְּאִשְׁתְּכַח בְּבֵי כְּנִישְׁתָּא, (ואוריך בבי כנישתא) זַכָּאָה חוּלָקֵיהּ, דְּאִיהוּ קַיְּימָא בְּדַרְגָּא דְּצַדִּיק בַּהֲדֵי שְׁכִינְתָּא. וְדָא אִיהוּ רָזָא (משלי ח׳:י״ז) וּמְשַׁחֲרַי יִמְצָאֻנְנִי. דָּא סָלִיק בִּסְלִיקוּ עִלָּאָה. וְאִי תֵּימָא, הָא תָּנֵינָן בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְבֵי כְּנִישְׁתָּא, וְלָא אַשְׁכַּח תַּמָּן עַשְׂרָה, מִיַּד כּוֹעֵס. וְאַתְּ אָמַרְתְּ הַהוּא חַד דְּאַקְדִּים, אִתְחַבָּר בִּשְׁכִינְתָּא, וְקַיְּימָא בְּדַרְגָּא דְּצַדִּיק.
Because of that honouring and favour the holy people must unite and come to the Synagogue; and he who comes first unites himself with the Shekinah in one bond. Indeed, blessed is he who is found first in the Synagogue, for he stands in the grade of “Righteous” along with the very Shekinah Herself. This is the inner meaning of the words, “Those who seek me early will find me” (Prov. 8, 17). He indeed reaches a high degree. But, it may be objected, we have been taught that when the Holy One, blessed be He, enters a Synagogue and finds there less than the ten requisite male persons, He is angry; how, then, canst thou say that the one who comes first is united with the Shekinah and is in the grade of “Righteous”?
אֶלָּא, (נש"א קנ"ו ע"א) לְמַלְכָּא דְּשָׁדַר לְכָל בְּנֵי מָתָא, דְּיִשְׁתַּכְּחוּן עִמֵּיהּ בְּיוֹם פְּלָן, בְּדוֹךְ פְּלָן. עַד דַּהֲווֹ מְזַמְּנֵי גַּרְמַיְיהוּ אִינּוּן בְּנֵי מָתָא, אַקְדִּים חַד וְאָתָא לְהַהוּא אֲתָר. בֵּין כַּךְ וּבֵין כַּךְ אָתָא מַלְכָּא, אַשְׁכַּח לְהַהוּא בַּר נָשׁ דְּאַקְדִּים תַּמָּן, אָמַר לֵיהּ, פְּלָן בְּנִי מָתָא אָן אִינּוּן. אָמַר לֵיהּ, מָארִי, אֲנָא אַקְדִּימְנָא מִנַּיְיהוּ, וְהָא אִינּוּן אָתָאן אֲבַתְרָאי לְפִקּוּדָא דְּמַלְכָּא. כְּדֵין, טָב בְּעֵינֵי מַלְכָּא, וְיָתִיב תַּמָּן בַהֲדֵיהּ, וְאִשְׁתָּעֵי עִמֵּיהּ, וְאִתְעָבִיד רְחִימָא דְּמַלְכָּא. בֵּין כַּךְ וּבֵין כַּךְ, אָתוּ כָּל עַמָּא, וְאִתְפָּיַיס מַלְכָּא עִמְּהוֹן, וְשָׁדַר לוֹן לִשְׁלָם. אֲבָל אִי אִינּוּן בְּנֵי מָתָא לָא אַתְיָין, וְחַד לָא אַקְדִּים לְאִשְׁתָּעֵי קָמֵי מַלְכָּא, לְאִתְחֲזָאָה בְּגִינַיְיהוּ דְּהָא כֻּלְּהוּ אַתְיָין. מִיָּד כָּעִיס וְרָגִיז מַלְכָּא.
The following parable will explain. A King issued an order to the citizens of his capital, to meet him one and all at a certain place and at a certain time. While the rest were still making ready, one hastened to present himself at the appointed place. Then the King came and found him waiting. He asked him where the rest of the citizens were. The man answered: “My Lord King, I, as thou seest, have arrived first, but my fellow-townsmen are upon the road and will soon be here as well, according to Your Majesty’s command”. This pleased the King, and he entered into conversation with the man and became quite friendly with him. In the meantime the others arrived and the King received them graciously and sent them away in peace.
אוּף הָכָא, כֵּיוָן דְּחָד אַקְדִּים, וְאִשְׁתְּכַח בְּבֵי כְּנִישְׁתָּא, וּשְׁכִינְתָּא אַתְיָא וְאַשְׁכַּח לֵיהּ, כְּדֵין אִתְחֲשִׁיב כְּאִלּוּ כֻּלְּהוּ אִשְׁתְּכָחוּ תַּמָּן. דְּהָא דָּא אוֹרִיךְ לוֹן תַּמָּן. מִיַד אִתְחַבָּרַת עִמֵּיהּ שְׁכִינְתָּא, וְיַתְבֵי בְּזִוּוּגָא חַד, וְאִשְׁתְּמוֹדַע בַּהֲדֵיהּ, וְאוֹתִיב לֵיהּ בְּדַרְגָּא דְּצַדִּיק. וְאִי חַד לָא אַקְדִּים וְלָא אִשְׁתְּכַח תַּמָּן, מַה כְּתִיב, (ישעיהו נ׳:ב׳) מַדּוּעַ בָּאתִי וְאֵין אִישׁ. וְאֵין עֲשָׂרָה לָא כְּתִיב, אֶלָּא וְאֵין אִישׁ, לְאִתְחַבְּרָא בַּהֲדָאי, לְמֶהֱוֵי גַּבָּאי, כְּמָה דְאַתְּ אָמֵר אִישׁ הָאֱלֹהִים לְמֶהֱוֵי בְּדַרְגָּא דְּצַדִּיק.
Now had no man been swift and prompt to obey the command of his lord, and to inform him of the near approach of his neighbours, would not the King have been much wroth? Similarly, when the Shekinah comes and finds in the Synagogue one person who has arrived there before anyone else, it is to Her even as though all were indeed present, for the Holy Shekinah joins company with him and together they wait for the others to come, that the prayers may be started. She becomes closely acquainted with him, and promotes him to the grade of “Righteous”. But if no one had come in time, she would have said, “Why, when I came, was there no man?” (Isa. 50, 2); and note that it does not say “there were no ten men,” but “no man”, meaning, “There was no one man waiting to unite himself with Me and become My companion and friend, to be a ‘man of God’ in the grade of Righteous.”
וְלא עוֹד, אֶלָּא דְּאִשְׁתְּמוֹדַע בַּהֲדֵיהּ, וְשָׁאִיל עֲלוֹי, אִי יוֹמָא חַד לָא אָתֵי, כְּמָה (בלק קצ"ו ע"א) דְּאוֹקִימְנָא, דִּכְתִּיב, (ישעיהו נ׳:י׳) מִי בָכֶם יְרֵא יְיָ' שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. וְהָא אִתְּעַרְנָא בְּהַאי דִּכְתִּיב, אֵלַי קוֹרֵא מִשֵּׂעִיר, דְּהָא דַּרְגָּא בָּתַר דַּרְגָּא, דַּרְגָּא גּוֹ דַּרְגָּא, הַהוּא שׁוֹמֵר, קוֹרֵא בְּחֵילָא בְּכָל יוֹמָא וְיוֹמָא, וְדָא אִיהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ, עַבְדּוֹ, דָּא מְטַטְרוֹן. וּבְגִין כָּךְ, זַכָּאָה אִיהוּ מַאן דְּאַקְדִּים לְבֵי כְּנִישְׁתָּא, לְסַלְּקָא בְּהַהוּא דַּרְגָּא עִלָּאָה דְּקַאמְרָן.
Moreover, if one day the favoured man is missing, She is greatly concerned, and makes inquiries about him, as it is written: “Who is among you that feareth the Lord, that obeyeth the voice of his servant…?” (Isa. 50, 10). As we have pointed out, “His servant” is Metatron, who calls from “Seir” to men to repent and pray. Therefore, as we have said, he who comes early to the Synagogue merits the grade “Righteous”.
כַּד אָתֵי צַפְרָא, וְצִבּוּרָא אִשְׁתְּכָחוּ בְּבֵי כְּנִישְׁתָּא, בָּעוּ לְאִשְׁתַּכְּחָא בְּשִׁירִין וְתוּשְׁבְּחָן דְּדָוִד. וְהָא אוֹקִימְנָא, דְּסִדּוּרָא אִיהוּ לְאִתְעֲרָא רְחִימוּ לְעֵילָּא וְתַתָּא, לְאַתְקְנָא תִּקּוּנִין, וּלְאִתְעֲרָא חֶדְוָה. דְּהָא בְּגִין דָּא לֵיוָאֵי מִתְעָרֵי לְאִתְעֲרָא רְחִימוּ וְחֶדְוָה לְעֵילָּא, בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן.
When morning comes and the congregation is assembled in the Synagogue, service must begin with hymns and psalms of David. We have already made clear that the purpose of the liturgy is to stir up Mercy and Lovingkindness both in the higher and lower range, to bring into being redemptive acts, and to awaken joy; and this was the essential significance of the Levitic service, namely to awaken love and joy above by means of song and praise.
וּמַאן דְּמִשְׁתָּעֵי בְּבֵי כְּנִישְׁתָּא בְּמִלִּין דְּחוֹל, וַוי לֵיהּ, דְּאַחָזֵי פִּרוּדָא, וַוי לֵית דְּגָרַע מְהֵימְנוּתָא. וַוי לֵיהּ דְּלֵית לֵיהּ חוּלָקָא בֶּאֱלָהָא דְּיִשְׂרָאֵל. דְּאַחָזֵי דְּהָא לֵית (ליה) אֱלָהָא, וְלָא אִשְׁתְּכַח תַּמָּן, (ולית ליה חולקיה ביה) וְלָא דָּחִיל מִנֵּיהּ, וְאַנְהִיג קְלָנָא בְּתִקּוּנָא (ס"א בתקיפא) עִלָּאָה דִּלְעֵילָּא.
Woe unto him who engages in conversation of a secular nature in the Synagogue, for he causes separation, he weakens the Faith. Woe unto him, for he has no part in the God of Israel, since by his lack of awe before the Divine Presence he as much as denies the reality thereof, contemning the influence of the power which comes from above.
דְּהָא בְּשַׁעֲתָא דְּיִשְׂרָאֵל מְסַדְּרֵי בְּבֵי כְּנִישְׁתָּא, סִדּוּרָא דְּשִׁירִין וְתוּשְׁבְּחָן וְסִדּוּרָא דִּצְלוֹתָא, כְּדֵין מִתְכַּנְּשֵׁי תְּלַת מַשְׁרְיָין דְּמַלְאֲכֵי עִלָּאֵי. מַשִׁרְיָיתָא חֲדָא, אִינּוּן מַלְאָכִין קַדִּישִׁין (עילאין) דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בִּימָמָא, בְּגִין דְּאִית אַחֲרָנִין דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בְּלֵילְיָא. וְאַחֲרָנִין (ס"א ואלין) אִינּוּן דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא, וְאַמְרִין שִׁירִין וְתוּשְׁבְּחָן בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל בִּימָמָא.
For when Israel is occupied with the singing of psalms and hymns of praise and with prayer, three groups of supernal angels also assemble. One consists of holy beings who praise Him in the day-time-for there are also those who praise Him at night-in company with the Israelites;
מַשִׁרְיָיתָא תִּנְיָינָא, אִינּוּן מַלְאָכִין קַדִּישִׁין, דְּמִשְׁתַּכְּחֵי בְּכָל קְדוּשָׁה וּקְדוּשָׁה דְּיִשְׂרָאֵל, מְקַדְּשֵׁי לְתַתָּא. וּבְשׁוּלְטָנָא דִּלְהוֹן, כָּל אִינּוּן דְּמִתְעָרִין בְּכָל אִינּוּן רְקִיעִין, (ס"א היכלין) בְּהַהִיא צְלוֹתָא דְּיִשְׂרָאֵל (ס"א דמיושב). מַשִׁרְיָיתָא תְּלִיתָאָה אִינּוּן (ר"ס ע"ב) עוּלֶמְתָן עִלָּאִין. דְּקָא מִתְתָּקְּנֵי עִם מַטְרוֹנִיתָא, וּמְתַקְּנֵי לָהּ לְאַעֲלָא לָהּ קָמֵי מַלְכָּא, וְאִלֵּין אִינּוּן מַשְׁרְיָין עִלָאִין עַל כֻּלְּהוּ.
the second group consists of those holy angels who are always present in the midst of Israel at every Sanctus, and who have sway over all those celestial beings who are roused by Israel’s sanctifications here below; the third celestial host is composed of those “virgins” whose office is to be maids of honour to the Shekinah, and to prepare Her to meet the King. These are the most supreme groups of angels,
(ר"ס ע"ב) וְכֻלְּהוּ מִתְתַּקְּנֵי, בְּסִדּוּרָא דְּיִשְׂרָאֵל דְּמִתַתְּקְנֵי לְתַתָּא, בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן, וּבְהַהִיא צְלוֹתָא דְּקָא מְצָלוּ יִשְׂרָאֵל. כֵּיוָן דְּאִלֵּין תְּלַת מַשְׁרְיָין מִזְדַּמְּנָן, כְּדֵין יִשְׂרָאֵל פַּתְחֵי שִׁירָתָא, וְזַמְרֵי קָמֵי מָארֵיהוֹן. וְהַהִיא מַשִּׁרְיָיתָא חֲדָא, דִּי מְמָנָא לְשַׁבְּחָא לְמָארֵיהוֹן בִּימָמָא, אִזְדַּמְּנָן עָלַיְיהוּ, וְזַמְרֵי עִמְּהוֹן כַּחֲדָא, בְּאִינּוּן שְׁבָחֵי דְּדָוִד מַלְכָּא, וְהָא אוּקִימְנָא מִלֵּי.
who join the worshippers in their singing of the Psalms of King David. When the Israelites have ended their singing of the Psalms of David, they sing the song of Moses (“The Song of the Sea”).
בְּהַהוּא זִמְנָא דִּמְסַיְּימֵי יִשְׂרָאֵל שְׁבָחֵי דְּאִינּוּן תּוּשְׁבְּחָן דְּדָוִד, כְּדֵין תּוּשְׁבַּחְתָּא דְּשִׁירָתָא דְּיַמָּא, כְּמָה דְּאוֹקִימְנָא. וְאִי תֵּימָא, הַאי תּוּשְׁבַּחְתָּא אֲמַאי אִיהִי בְּתִקּוּנָא בַּתְרַיְיתָא בָּתַר שְׁבָחֵי דְּדָוִד, וְהָא תּוֹרָה שֶׁבִּכְתָב, אַקְדִּימַת לְתוֹרָה שֶׁבְּעַל פֶּה, וְאַקְדִּימַת לַנְּבִיאִים, וְאַקְדִּימַת לַכְּתוּבִים, וּכְמָה דְּאַקְדִּימַת, הָכִי אִצְטְרִיךְ לְאַקְדְּמָא. (נ"א בשירתא)
Why do the Psalms of David come before the Song of the Sea? Does not the “written Torah” (the Pentateuch) take precedence of the Oral Law, and even of the Prophets and the Writings, of which latter the Psalms form a part?
אֶלָּא, מִגּוֹ דְּכְּנֶסֶת יִשְׂרָאֵל לָא אִתְתַּקְנַת אֶלָּא מִתּוֹרָה שֶׁבִּכְתָב, מִשּׁוּם הָכִי אִצְטְרִיךְ לוֹמַר לָהּ בְּשֵׁירוּתָא דְּתִקּוּנָהָא, וְהַאי תּוּשְׁבַּחְתָּא מְעַלְּיָא, מִכָּל שְׁאָר תּוּשְׁבְּחָן דְּעָלְמָא. וְאִיהִי לָא אִתְתַּקְנָת מִכֻּלְּהוּ, כְּמַה דְּאִתְתַּקְנָת מִתּוּשְׁבַּחְתָּא דָּא. וּבְגִין דָּא, אִיהִי סָמוּךְ לִצְלוֹתָא דִּמְיּוּשָׁב, כְּמָה דְּאוֹקִימְנָא.
The reason is that just because of its importance above all other hymns and because the Community of Israel cannot be perfected except by means of the written Torah, it must be recited in close proximity to the prayer said when seated.
בָּהּ שַׁעֲתָא כַּד שִׁירָתָא דְּיַמָּא אִתְּמַר, מִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל בְּהַהוּא כִּתְרָא, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעְטְּרָא לְמַלְכָּא מְשִׁיחָא, וְהַהוּא (ח' ע"ב) כִּתְרָא גְּלִיפָא מְחֻקָּקָא בִּשְׁמָהָן קַדִּישִׁין, כְּמָה דְּאִתְעַטָּר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא יוֹמָא דְּאַעְבָּרוּ יִשְׂרָאֵל יַת יַמָּא, וְאַטְבַּע לְכָל מַשְׁרְיָין דְּפַרְעֹה וּפָרָשׁוֹהִי. בְּגִין דָּא, בָּעֵי בַּר נָשׁ לְשַׁוָּואָה רְעוּתֵיהּ בְּהַאי שִׁירָתָא. וְכָל מַאן דְּזָכֵי לָהּ בְּהַאי עָלְמָא, (ס' ע"א) זָכֵי לְמֵחֱמֵי לְמַלְכָּא מְשִׁיחָא בְּתִקּוּנֵי הַהוּא כִּתְרָא, וּבַחֲגִירוּ דְּזַיְינֵיהּ, וְזַכֵּי לְשַׁבְּחָא הַאי שִׁירָתָא תַּמָּן, וְהָא אוּקִימְנָא מִלֵּי.
At the hour when the Song of the Sea is recited the Community of Israel is crowned with the crown wherewith the Holy One, in the time that is to be, will crown the King Messiah. That crown is engraved with Holy Names, those same Names which glittered as crowns of fire upon the head of the Holy One Himself on the day when Israel crossed the Sea and Pharaoh and his hosts were drowned therein. Therefore that song must be recited with special devoutness, and he who is able to recite this hymn in the present world will be found worthy to behold King Messiah in the hour of His crowning and to sing then this song of redemption. All this is beyond dispute.
כֵּיוָן דְּמָטֵי בַּר נָשׁ לְיִשְׁתַּבַּח נָטִל קוּדְשָׁא בְּרִיךְ הוּא הַהוּא כִּתְרָא, וְשַׁוֵּי לֵיהּ קָמֵיהּ, וּכְּנֶסֶת יִשְׂרָאֵל שְׁרִיאַת לְאִתְתַּקְנָא לְמֵיתֵי קָמֵי מַלְכָּא עִלָּאָה. וְאִצְטְרִיךְ לְאַכְלָלָא לָהּ, בְּתְלֵיסַר מְכִילָן דְּרַחֲמֵי עִלָּאֵי, דְּמִנְּהוֹן אִתְבָּרְכַת. וְאִינּוּן תְּלֵיסַר בּוּסְמִין עִלָּאִין, כְּמָה דְאַתְּ אָמֵר, (שיר השירים ד׳:י״ד) נֵרְדְּ וְכַרְכּוֹם קָנֶה וְקִנָּמוֹן וְגוֹ', וְהָכָא אִינּוּן, שִׁיר, וּשְׁבָחָה, הַלֵּל, וְזִמְרָה, עוֹז, וּמֶמְשָׁלָה, נְצַח, גְּדוּלָה, וּגְּבוּרָה, תְּהִלָּה, וְתִפְאֶרֶת, קְדוּשָׁה. הָא תְּרֵיסָר. וּלְבָתַר לְחַבְּרָא לָהּ בַּהֲדַיְיהוּ, וְלוֹמַר וּמַלְכוּת, וַהֲווּ תְּלֵיסָר. בְּגִין דְּאִיהִי מִתְבָּרְכָא מִנַּיְיהוּ.
When the Yishtabah hymn is reached, the Holy One takes this crown and sets it before Him, and the Community of Israel prepares herself to meet her King. She must be attended by the thirteen attributes of the Divine Mercy wherewith she is blessed. These are the thirteen aspects of praise, enumerated during the course of that hymn: song, praise; hymn and psalm; strength and dominion; victory, power and greatness; adoration and glory; holiness-these together make twelve, and unto these is added Malkuth- sovereignty- which is the thirteenth, and whose office is to unite all the rest in one bond, for it (Sovereignty) receives blessings from the others.
וְעַל דָּא אִצְטְרִיךְ, בְּשַׁעֲתָא דְּאִתְכְּלִילַת בֵּינַיְיהוּ, לְשַׁוָּואָה לִבָּא וּרְעוּתָא בְּהַאי, וְלָא לִישְׁתָּעֵי כְּלָל, דְּלָא לִפְסוֹק בֵּינַיְיהוּ. וְאִי פָּסִיק בֵּינַיְיהוּ, מִתְּחוֹת גַּדְפֵּי כְּרוּבְיָיא נָפִיק חַד שַׁלְהוֹבָא, וְקָארֵי בְּחֵילָא וְאָמַר, פְּלַנְיָא דִּי פָּסִיק גְּאוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, יִשְׁתְּצֵי וְיִתְפְּסַּק, דְּלָא יֶחמֵי גָּאוּתָא דְּמַלְכָּא קַדִּישָׁא, כְּמָה דְאַתְּ אָמֵר (ישעיהו כ״ו:י׳) וּבַל יִרְאֶה גֵּאוּת ה', בְּגִין דְּאִלֵּין תְּלֵיסָר אִינּוּן גֵּאוּת יְיָ'.
Because of these things the worshipper must concentrate his whole mind upon these thirteen attributes, and be careful not to disturb their sacred unity by conversing between the lines of the hymn. Anyone who should so disturb that unity by secular talk causes a flame to emerge from under the wings of the Cherubim, which cries out with a mighty voice: “Here is a man who has cut short the praise of the Holy One’s majesty! Let him be himself cut short, so that he should not behold the glorious majesty of the Holy King!” as it is written: “And seeth not the majesty of the Lord” (Isa. 26, 10). For those thirteen attributes are the majesty of the Lord.
מִכָּאן וּלְהָלְאָה אֵל הַהוֹדָאוֹת כו', דָּא מַלְכָּא עִלָּאָה דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ, בְּגִין דְּכָל הָנֵי שְׁבָחָן אִינּוּן לְגַבָּהּ דְּכְּנֶסֶת יִשְׂרָאֵל כַּד מִשְׁתַּבְּחָא בְּמַשִּׁרְיָיתָא דִּלְתַתָּא. כְּמָה דְאַתְּ אָמֵר שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה, לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ, מִתַּמָּן וּלְהָלְאָה, (ישעיהו מ״ה:ז׳) יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל. וְהָא אִתְּעַרְנָא בֵּיהּ, וְאַתְּעֲרוּ חַבְרַיָּיא דְּהָנֵי אִינּוּן תִּיקּוּנִין דְּעָלְמָא עִלָּאָה. (אל אדון).
From then on He is “the God to whom thanksgivings are due” (a part of the above hymn). He is the supernal King to whom perfect peace belongs; for all these praises come from the Community of Israel here below, a “song of songs” directed towards “Solomon” (Shelomoh), namely to the King to whom peace (shalom) belongs. ‘Then follows the Yozer benediction: “Blessed art Thou… who formest light, and createst all things”,
א"ל בָּרוּ"ךְ: תִּקּוּנֵי דְּעָלְמָא תַּתָּאָה, דְּאִינּוּן כ"ב אַתְוָון זְעִירִין, בְּגִין דְּאִית (בראשית ג' ע"ב) אַתְוָון רַבְרְבָן, וְאַתְוָון זְעִירִין. אַתְוָון זְעִירִין, מֵעָלְמָא תַּתָּאָה. אַתְוָון רַבְרְבָן, מֵהַהוּא עָלְמָא דְּאָתֵי.
the initial letters of the words of one verse of which contain the twenty-two letters of the Alphabet, the small letters, that is-for there are large letters and small, of which-the small ones represent the Divine activity in the lower world, and the large ones the world to come….1The last 20 lines of the Hebrew text do not appear in our translation.
בְּכֹלָּא אִינּוּן רַבְרְבָן, אִינּוּן רַבְרְבָן בְּגַרְמַיְיהוּ. כַּד (לא) אַתְיָין יְחִידָאִין אִינּוּן רַבְרְבָן (נ"א דכר ונוקבא פשיטן) דְּכַד לא פְּשִׁיטָן יַתִּיר, אִינּוּן אַתְיָין כָּל אָת וְאָת בִּרְתִּיכָא דְּחַזֵּי לֵיהּ, כְּגוֹן שְׁבָחָא דְּשַׁבָּת דְּאִינּוּן אַתְוָון דְּשֶׁבַח, אֵל אָדוֹן עַל כָּל הַמַּעֲשִׂים, בָּרוּךְ וּמְבוֹרָךְ בְּפִי כָּל נְשָׁמָה. אִלֵּין אַתְוָון בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין, דְּאִינּוּן חַמְשִׁין תַּרְעִין דְּעָלְמָא דְּאָתֵי.
תְּרֵין אַתְוָון אָחֲרָנִין דִּי בְּסוֹפָא: ש"ת. אִינּוּן בְּשִׁית שִׁית תֵּיבִין, דְּאִינּוּן שִׁית סִטְרִין דְּעָלְמָא דְּאָתֵי, וְנַפְקֵי מִתַּמָּן. כְּגוֹן: שֶׁבַח יִתְּנוּ לוֹ כָּל צְבָא מָרוֹם. תִּפְאֶרֶת וּגְדוּלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקּוֹדֶשׁ.
אִלֵּין תְּרֵין אַתְוָון, בְּשִׁית שִׁית תְּרֵין אַתְוָון קַדְמָאֵי, בְּחָמֵשׁ חָמֵשׁ. כֻּלְּהוּ שְׁאָר אַתְוָון דִּי בְּאֶמְצָעִיתָא, כֻּלְּהוּ בְּאַרְבַּע אַרְבַּע, בְּגִין דְּאִינּוּן בְּרָזָא דִּרְתִיכָא עִלָּאָה, דְּאִינּוּן אַתְוָון קַדְמָאֵי וְאִינּוּן דִּבְסוֹפָא, אִינּוּן שְׁלִימוּ דִּכ"ב אַתְוָון, בְּגִין דְּאִית בְּהוּ כ"ב תֵּיבִין, לָקֳבֵל כ"ב אַתְוָון עִלָּאִין. אִשְׁתָּאֲרוּ תִּמְנֵיסָר אַתְוָון אַחֲרָנִין, דְּקָא סָלְקִין בִּרְתִּיכַיְיהוּ לְאַרְבַּע אַרְבַּע, לְשִׁבְעִין וּתְרֵין תֵּיבִין, דְּאִינּוּן רָזָא דִּשְׁמָא מְפֹרָשׁ, גְּלִיפָא קַדִּישָׁא דְּע"ב אַתְוָון, דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְעַטָּר בְּהוּ. וּשְׁמָא דָּא, אִיהוּ מְעַטְּרָא לִכְּנֶסֶת יִשְׂרָאֵל, וְסָלִיק בְּרָזָא דָּא, לְאִתְעַטְּרָא בְּהוּ גּוֹ שְׁלִיחוּתָא (דמאריה) דִּשְׁכִינְתָּא.
וְסִימָנִיךָ דְּאִלֵּין אַתְוָון, דְּקָא מִתְעַטְּרָן בִּשְׁבָחָא עִלָּאָה, דָּא קַדְמָאֵי וְסוֹפֵי, דְּסַלְּקִין בְּעִטְּרַיְיהוּ אִינּוּן א"ת ב"ש. אָלֶף בְּחָמֵשׁ. תָּי"ו בְּשִׁי"ת. בֵּית בְּחֲמֵשׁ. שִׁי"ן בְּשִׁית. בְּגִין כָּךְ רָזָא דְּא"ת ב"ש כְּלָלָא דְּכ"ב אַתְוָון, דְּאִינּוּן עֲטָּרָה דִּתְלָתִין וּתְרֵין שְׁבִילִין. (ס"א דשמא קדישא).
וְסִימָן דְּאִינּוּן אַתְוָון אָחֲרָנִין דְּסַלְּקִין בִּרְתִּיכַיְיהוּ, גַ"ר. שָׁארֵי בְּגִימֶ"ל, וְסִיֵּים בְּרֵי"שׁ, וְכֻלְּהוּ רָזָא דִּרְתִיכָא קַדִּישָׁא. א"ת ב"ש, רָזָא דִּשְׁמָא קַדִּישָׁא. ג"ר, רָזָא דִּרְתִיכָא קַדִּישָׁא, דְּסַלְּקָא לְע"ב, וְאִתְעָבִיד מִנַּיְיהוּ שְׁמָא קַדִּישָׁא, לְאִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל, מִגּוֹ רְתִיכָא עִלָּאָה. (דכתיב, (תהילים מ״ח:י״א) כשמך אלהים כן תהלתך)
וּבְגִין כַּךְ הַהוּא שְׁמָא דְּע"ב כְּלִילָא בְּרָזָא דַּאֲבָהָן, יְמִינָא וּשְׂמָאלָא וְאֶמְצָעִיתָא. וְאִיהִי מִתְעַטְּרָא בְּהוּ, לְמֶהוֵי שְׁמָא קַדִּישָׁא. וְלָאו שְׁמָא עִלָּאָה, כְּאִינּוּן שְׁמָהָן עִלָּאִין, דְּעָלְמָא עִלָּאָה, דְּאִתְאַחֲדָן לְעֵילָּא לְעֵילָּא. וְאַף עַל גַּב דְּהַאי שְׁמָא עִלָּאָה אִיהוּ, אֲבָל רָזָא דִּילֵיהּ, דָּוִד מַלְכָּא, דְּמִתְעַטְּרָא בַּאֲבָהָן.
שְׁמָא דְּמ"ב אַתְוָון רָזָא דִּילֵיהּ אֲבָהָן, דְּקָא (ויקרא ע"ט ע"א, ק"ח, רנ"ו ע"ב) מִתְעַטְּרָן בְּעָלְמָא עִלָּאָה. וְעָלְמָא עִלָּאָה בְּמַה דִּלְעֵילָּא. (ס"א וסלקא רזא לעילא לעילא, עד דאתעטרא באין סוף) וְעַל דָּא, סָלִיק וְלָא נָחִית, אִתְעַטָּר גּוֹ מַחֲשָׁבָה עִלָּאָה. זַכָּאָה חוּלָקָא דְּמַאן דְּיָדַע לֵיהּ, וְאִזְדְּהַר בֵּיהּ.
שְׁמָא דְּע"ב אַתְוָון, דָּוִד דְּקָא (בראשית ל"ג ע"ב, ר"ז ע"ב, רל"ד ע"ב, ויקרא ק"נ ע"ב) מִתְעַטְּרָא בַּאֲבָהָן, וְרָזָא דִּילֵיהּ סָלִיק וְנָחִית, כְּגַוְונָא דָּא מצפ"ץ, (מצפ"ץ) שְׁמָא דִּתְלֵיסַר מְכִילִין דְּרַחֲמֵי. אִינּוּן תְּרֵיסַר, רָזָא דִּרְתִּיכָא קַדִּישָׁא, דְּנָפִיק מֵחָד, דְּשַׁרְיָא עָלַיְיהוּ וּבְגִין כַּךְ (סליק ונחית, וכלהו סלקין ונחתין בר האי שמא דמ"ב דסליק ולא נחית ועל דא) שְׁמָא דְּע"ב סָלִיק וְנָחִית, סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא. שְׁמָא דִּתְלֵיסַר מְכִילָן, סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא, וְהַהוּא דְּנָחִית בְּגִין לְאַמְשָׁכָא טִיבוּ לְתַתָּא. וְעַל דָּא, א"ת ב"ש ג"ר ד"ק ה"ץ ו"פ ז"ע ח"ס ט"ן י"ם כ"ל. אַתְוָון קַדְמָאֵי סַלְּקִין בְּחוּשְׁבָּנָא, וְאַתְוָון אַחֲרָנִין נַחְתֵּי בְּחוּשְׁבָּנָא, בְּגִין לְאַמְשָׁכָא טִיבוּ דִּלְעֵילָּא לְתַתָּא.
שְׁמָא דְּמ"ב, אִיהוּ מִתְעַטְּרָא לִרְתִיכָא עִלָּאָה. שְׁמָא דְּע"ב, אִיהוּ מִתְעַטְּרָא לִרְתִיכָא תַּתָּאָה. זַכָּאָה חוּלָקֵיהּ מַאן דְּמִשְׁתַּדֵּל לְמִנְדַּע לְמָארֵיהּ, זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
וּבְגִין כַּךְ, תּוּשְׁבַּחְתָּא דְּשַׁבָּת דְּקָא מְשַׁבְּחָא לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ. מְשַׁבַּח לֵיהּ בִּשְׁמָא דְּע"ב, ובכ"ב תֵּיבִין, רָזָא דְּכ"ב אַתְוָון, בְּגִין דְּתִתְעַטֵּר בֵּיהּ לְסַלְּקָא לְעֵילָּא בְּתוּשְׁבַּחְתָּא דָּא. וְעַל דָּא, אֵל אָדוֹן, תּוּשְׁבַּחְתָּא דְּעָלְמָא דְּאָתֵי אִיהוּ, וּפְרִיחוּ (ס"א ופריכו) דִּרְתִיכָא קַדִּישָׁא עִלָּאָה, דְּמִתְעַטְּרָא לְסַלְּקָא לְעֵילָּא, וּפְרִיחוּ דִּכְנְסֶת יִשְׂרָאֵל, דְּמִתְעַטְּרָא לְסַלְּקָא גּוֹ רְתִיכָא עִלָּאָה.
א"ת ב"ש, סַלְּקִין (רס"א ע"א) וְנַחְתִּין, כְּמָה דְּאִתְּמַר. אֲמַר לֵיהּ ב"ם סַלְּקִין וְלָא נַחְתִּין, וְסִימָנִיךְ, דָּא שַׁבָּ"ת בִּלְחוֹדוֹי. וְדָא שַׁבָּ"ת וְיוֹם הַכִּפּוּרִים, דְּסַלְּקָא רָזָא לְעֵילָּא לְעֵילָּא, עַד דְּמִתְעַטְּרָא כֹּלָּא בְּאֵין סוֹף.
אֵל בָּרוּךְ, דָּא סִדּוּרָא דְּאַתְוָון זְעִירִין, וְתִקּוּנֵי כְּנֶסֶת יִשְׂרָאֵל בְּכָל יוֹמָא בִּצְלוֹתָא. וּבְגִין דְּאִינּוּן אַתְוָון זְעִירִין, לֵית (ר"ה ע"ב) רְוָוחָא בֵּינַיְיהוּ, וְאִינּוּן תִּקּוּנִי עוּלֵימָתָן דְּאַתְיָין עִם מַטְרוֹנִיתָא לְגַבֵּי מַלְכָּא עִלָּאָה.
קְדוּשָּׁא דָּא דְּקָא מְקַדְּשֵׁי מַלְאֲכֵי עִלָּאֵי, לָאו אִיהוּ בְּיָחִיד. וְהָא אוּקִימְנָא, כָּל קְדוּשָׁה דְּאִיהוּ בְּלָשׁוֹן הַקּוֹדֶשׁ, יָחִיד אָסִיר לֵיהּ לְמֵימַר. תַּרְגּוּם, לְעוֹלָם בְּיָחִיד, וְלָא בְּסַגִּיאִין, וְיָחִיד אִיהוּ תִּקּוּנָא דִּילֵיהּ וַדַּאי, וְלָא סַגִּיאִין. וְסִימָן לְרָזָא דָּא, שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. שְׁנַיִם לִישָׁנָא דְּסַגִּיאִין אִיהוּ, דְּוַדַּאי קְדוּשָׁה דְּלָשׁוֹן הַקּוֹדֶשׁ אָסִיר אִיהִי (קכ"ט) בְּיָחִיד. קְדוּשַׁת תַּרְגּוּם אָסִיר אִיהוּ בְּסַגִּיאִין, אֶלָּא בְּיָחִיד לְעוֹלָם. אֶחָד תַּרְגּוּם תָּנֵינָן, וְלָא תְּרֵין וְלָא יַתִּיר. תַּרְגּוּם אַתְיָא לְמִיעוּטָא, וְהָכִי אִצְטְרִיךְ. לָשׁוֹן הַקּוֹדֶשׁ אַתְיָא לִרְבוּיָיא, וְהָכִי אִצְטְרִיךְ. דְּמַעֲלִין בַּקּוֹדֶשׁ וְלא מוֹרִידִין. וּבְתַרְגּוּם מוֹרִידִין וְלֹא מַעֲלִין. אֶחָד תָּנִינָן, וְלָא יַתִּיר, וְלָא מַעֲלִין כְּלָל.
קְדוּשָּׁא דָּא, קְדוּשָׁתָא דְּאִתְקַדְּשַׁת שְׁכִינְתָּא, וְכָל אִינּוּן רְתִיכִין דִּילָהּ, לְאִתְתַקְּנָא לְגַבֵּי מַלְכָּא עִלָּאָה. וּבְגִין דְּאִיהִי קְדוּשַׁת עָלְמָא תַּתָּאָה, אִיהִי מְיוּשָׁב וְלָא בַּעֲמִידָה. קְדוּשָׁה אַחֲרָא דְּאַהֲדוּרֵי צְלוֹתָא, אִיהִי קְדוּשָׁתָא דְּעָלְמָא עִלָּאָה, וּבְגִין כַּךְ אִיהִי בַּעֲמִידָה, בְּגִין לְאַמְשָׁכָא לָהּ לְתַתָּא, וְכָל מִלּוֹי דְּעָלְמָא עִלָּאָה, אִיהוּ בַּעֲמִידָה וְלָא מְיוּשָׁב.
וּבְכָל הָנֵי קְדוּשְׁתֵי, יִשְׂרָאֵל מִתְקַדְּשֵׁי בְּהוּ לְתַתָּא. וְעַל דָּא יִשְׂרָאֵל מִתְקַדְּשֵׁי בִּקְדוּשָׁה דִּרְתִיכָא תַּתָּאָה מְיוּשָׁב. וּבִקְדוּשָּׁה דִּרְתִּיכָא עִלָּאָה מְעוּמָד. קְדוּשָׁה אַחֲרָא, אִיהִי (רס"א ע"ב) תּוֹסֶפֶת קְדוּשָׁה, בְּגִינֵי כַּךְ אִיהִי בָּתַר צְלוֹתָא. וּבְגִין דְּאִיהִי תּוֹסֶפֶת קְדוּשָׁה, עַל קְדוּשָׁן אַחֲרָנִין, אִיהִי לְבָתַר צְלוֹתָא. וּבְגִין דְּכָל חַד וְחַד בָּעֵי לְאַמְשָׁכָא עָלֵיהּ מֵהַהוּא תּוֹסֶפֶת, אִתְתָּקַּן לְכָל יָחִיד וְיָחִיד קְדוּשַׁת תַּרְגּוּם.
וְאִי תֵּימָא הָא אִית בָּהּ קְדוּשַׁת לָשׁוֹן הַקֹּדֶשׁ. הַהוּא לַצִּבּוּר, לְאִתְקַדְּשָׁא כֻּלְּהוּ בִּכְלָל, בְּהַהוּא תּוֹסֶפֶת קְדוּשָׁה. וּבְגִין דְּיָחִיד לֵית לֵיהּ רְשׁוּת, לְאוֹמְרָהּ בְּלָשׁוֹן הַקֹּדֶשׁ, וּלְאִתְקַדְּשָׁא יְחִידָאי, אַתְקִינוּ לָהּ בְּלָשׁוֹן תַּרְגּוּם, וְאִיהוּ בְּיָחִיד, לְאִתְקַדְּשָׁא כָּל חַד וְחַד בְּהַהוּא תּוֹסֶפֶת, לְאַמְשָׁכָא עָלֵיהּ קְדוּשָׁה יַתִּיר. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דְּקָא מִתְקַדְּשֵׁי בְּקִדּוּשֵׁי עִלָּאֵי, בְּגִין דְּאִינּוּן דְּבֵקִין לְעֵילָּא, דִּכְתִּיב, (דברים ד׳:ד׳) וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלהֵיכֶם חַיִּים כֻּלְכֶם הַיּוֹם.