It is taught in the first chapter of Berachos (3a) that the night is divided into three “watches.” During each watch the Holy One Blessed is He sits roaring like a lion, saying, “Woe to Me that I have destroyed My House, burned My Temple and exiled My children among the nations of the world!”
These three watches are explained more fully in the Zohar in Parashas Vayakhel (195b): One night Rabbi Elazar and Rabbi Yose were engaged in study just before midnight. In the meantime the rooster crowed, so they recited the blessing, “Who grants the rooster insight to discern between day and night.” Rabbi Elazar said, “This is the time that the Holy One Blessed is He enters Gan Eden to delight with the righteous.” Rabbi Yose inquired, “Why does the Holy One Blessed is He take delight in them?” Rabbi Elazar wept and said, “Come and see. Before this time the Holy One Blessed is He shook three hundred firmaments and struck them, wailing over the destruction of the Temple. Then He shed two tears into the ocean, recalling His children in the midst of His weeping.
The night is divided into three parts and each watch is four hours long. And when the night is shorter than twelve hours the day makes up for it. During the first watch the angels stand reciting the Psalm (24), “To Hashem belongs the earth and the fullness thereof … Who may ascend the mountain of Hashem and who may stand in the place of His holiness?” During the first four hours of the night, which is a time for weeping, human souls ascend On High. Those righteous souls that merit ascending On High every night come first to the Temple Mount where they assemble to ascend en masse with great joy to the Heavenly Sanctuary, where they behold the countenance of the Shechinah and receive illumination. For this reason the angels recite, “Who may ascend the Mountain of Hashem,” referring to the Temple Mount, and “who may stand in His Holy Place,” referring to the Heavenly Sanctuary.
The Psalm continues: “Those with clean hands” — that is, their hands must be clean of theft and other forms of injustice. “And a pure heart” — that is, their hearts must be pure of sinful musings and evil thoughts. They must be filled with mercy upon hearing the cry of the poor and needy and they must be as pliant as a reed when it comes to accepting rebuke and correction. Moreover, they must not rebel against parents and teachers when they guide them and urge them along the path of righteousness. Their hearts must be merciful and not cruel. These are the ones whose souls merit ascending every night to the Mountain of Hashem and to Hashem’s Holy Place and they are the ones who will “bear a blessing from Hashem.”
The second watch also consists of four hours, but it is divided into two parts. During the two hours preceding midnight the ministering angels weep bitterly over the destruction of the Temple, reciting the Psalm (137), “By the rivers of Babylon, there we sat and we also wept (when we remembered Zion). How shall we sing the song of Hashem song on alien soil…” At that time the Holy One Blessed is He weeps with them and the angels that the Holy One Blessed is He commanded to accompany Israel into the Babylonian and Edomite exiles also weep, as stated in the verse, “For they have cried for their altar in the street — emissaries of peace weep bitterly” (Yeshayahu 33:7). This is the meaning of the verse, “By the rivers of Babylon, there we sat down and also wept as we remembered Tzion.” That is, we, Israel, also wept along with the angels who wept there over the destruction of the Temple and slaughter of the righteous.
As long as we remain in this bitter exile we must mourn in every generation for our brethren, the House of Israel, who are slaughtered, strangled, burned and stoned in sanctification of Hashem’s name, suffering terrible and bitter tortures. For the nations of the world attack them with libelous charges and then the holy martyrs give over their souls and bodies to the sanctification of the Name, suffering terrible tortures while accepting the decrees of the King of the Kings of Kings with love and affection. At that moment the Holy One Blessed is He is stirred, giving the firmament a kick that sends a shudder through twelve thousand worlds. Then He roars with weeping over His Abode and from His Holy Place in Heaven He causes His voice to be heard crying over Israel who are held captive in this bitter exile and subjected to afflictions by Amalek and Yishmael and the other nations. Immediately He sheds two tears into the ocean. Then a great and awesome flame arises from the north. And a great light crashes against it, causing the flame to spread throughout the world. A single spark spreads beneath the wings of the rooster searing it until it begins flapping its wings as if to cool itself off from a fire. Then it begins to crow, disclosing and revealing amazing secrets with its cry. All this is only intended to awaken awe of Hashem in mortals.
Meanwhile the moment the rooster crows that first time all the hosts of Heaven are filled with anguish over the destruction of the Temple as well as Israel’s exile. Then when midnight comes the Holy One Blessed is He enters Gan Eden to delight with the souls of the righteous, as is related in a number of places in the Zohar (1:77a and 82b). This is alluded to in the book of Esther when Esther says to the king, “For I and my people have been sold to be destroyed and killed,” to which the king responds, “Who is this and which one is he…?” Then it is related that, “The king arose in his wrath and went out to his garden pavilion” (7:4-7). The “king” referred to is the Holy One Blessed is He. “Arising in His wrath” means that He arises in anguish over Israel’s exile and the destruction of the Temple. “His garden pavilion” refers to Gan Eden, which is also called by this name. When the Holy One Blessed is He enters Gan Eden to delight with the souls of the righteous, all the trees of the garden along with all the souls of the righteous open their mouths in holiness and purity, with song and exultation, saying, “Let the gates lift up their heads and let the entrances of the world be lifted up that the King of Glory may enter … Hashem of Hosts, He is the King of Glory, selah” (Tehillim 24:7-10).
After this, during the last four hours of the night, the angels of the third watch begin reciting songs of praise. At that time the righteous of this world awaken to Hashem’s service and the angels recite, “Behold, bless Hashem, all you servants of Ha- shem who stand in the House of Hashem at night” (Ibid., 134:1). When dawn arrives, the stars and constellations begin singing in trepidation and awe, in keeping with the verse, “When the stars of the morning sang together and all the sons of God exulted” (Iyov 38:7). Afterwards, the sun appears, singing sweetly, “Acknowledge Hashem, call upon His name, tell of His deeds among the peoples” (Tehillim 105:1). At that time Israel go to the synagogue to pray and to accept upon themselves the yoke of Heaven, making their great and awesome declaration of Hashem’s unity with the words, “Hear, O Israel, Hashem is our God, Hashem is one!” (Devorim 6:4). Then the name of the Holy One Blessed is He is sanctified and unified by all the hosts of Heaven and earth, granting Him satisfaction.
But the foolish, whose hearts are stopped up and who are drawn after worldly pleasure, give no thought to all these lofty and holy events transpiring every night and every morning. They have no longing to be among those righteous souls that give satisfaction to the Holy One Blessed is He. Their only goal is to fill their gullets with their appetites and to follow their heart’s desire. When they arise in the morning they go outside to the boulevards and plazas to speak of vulgar and crude matters, or to discuss business. Or else they go to their chambers to pursue their occupations. If they go to the synagogue they do so perfunctorily, placing their tefillin upon their arms and head as mere tributes and praying without reflecting ahead of time on the sanctity of the place to which they are going. For the Shechinah dwells continually in every synagogue in this bitter exile, yet they go there in a state of confusion and with alien thoughts. And even when they pray, they utter the words with their mouths while their minds are occupied with other concerns. They view prayer as a yoke and a burden, fleeing from the synagogue quickly afterwards to follow their heart’s desire and pursue worldly pleasures. They give no consideration at all to what good deed they will be able to take with them when they come before their Creator. But when evening comes and they are asleep upon their beds, their souls leave their bodies to testify concerning their deeds of that day. And when they come before the Throne of Glory, a soul that is sullied with sin and failed to serve Hashem in a complete manner is pushed out of the Holy Partition and delivered into the hands of the Sitrah acharah, Heaven forbid. He is given no chance to repent because “in the way that a person chooses to go, that is how he is led” (Makkos 10b). But this is not the case if a person shuns the confusion of this world and accustoms himself to rising early to Hashem’s service.
If he is capable of engaging in study, there is no greater measure than that. And he is not capable of studying Torah, let him arise to pray with all his heart and mourn over the Temple and the exile. Then the Holy One Blessed is He will open for him the Gates of Repentance “and he will go back and be healed” (Yeshayahu 6:10).
תַּנְיָא בְּפֶרֶק קַמָּא דִּבְרָכוֹת: שְׁלשָׁה מִשְׁמָרוֹת הֲוֵי הַלַּיְלָה, וְעַל כָּל מִשְׁמָר וּמִשְׁמָר יוֹשֵׁב הַקָּדוֹשׁ בָּרוּךְ הוּא וְשׁוֹאֵג כַּאֲרִי וְאוֹמֵר: אוֹי שֶׁהֶחֱרַבְתִּי אֶת בֵּיתִי, וְשָׂרַפְתִּי אֶת הֵיכָלִי, וְהִגְלֵיתִי אֶת בָּנַי לְבֵין אֻמּוֹת הָעוֹלָם!
It is taught in the first chapter of Berachos (3a) that the night is divided into three “watches.” During each watch the Holy One Blessed is He sits roaring like a lion, saying, “Woe to Me that I have destroyed My House, burned My Temple and exiled My children among the nations of the world!”
וְהִנֵּה עִנְיַן שָׁלשׁ מִשְׁמְרוֹת הַלַּיְלָה הוּא מְבֹאָר בְּזֹהַר וַיַּקְהֵל: רַבִּי אֱלִיעֶזֶר וְרַבִּי יוֹסֵי הֲוֵי יַתְבֵי לַיְלָה חֲדָא וְקַמְעַסְקֵי בְּאוֹרַיְתָא קֹדֶם חֲצוֹת לַיְלָה. אַדְהָכֵי קָרָא גַּבְרָא. בְּרִיכוּ בִּרְכָתָא: בָּרוּךְ הַנּוֹתֵן לַשֶּׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לַיְלָה. אָמַר רַבִּי אֱלִיעֶזֶר: הַשְׁתָּא זִמְנָא דְּקֻדְשָּׁא בְּרִיךְ הוּא עָאל בְּגַן עֵדֶן לְהִשְׁתַּעֲשֵׁעַ עִם צַדִּיקַיָּא. אָמַר רַבִּי יוֹסֵי: אַמַּאי מִשְׁתַּעֲשֵׁעַ הַקָּדוֹשׁ בָּרוּךְ הוּא? בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר: תָּא חָזִי עַד הַשְׁתָּא קֻדְשָׁא בְּרִיךְ הוּא אִזְדַּעְזַע תְּלַת מֵאָה רְקִיעִין וּבָטַשׁ בְּהוּ וּבָכָה עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְאוֹרִיד תְּרֵין דִּמְעִין לְגוֹ יַמָּא רַבָּא, וְזוֹכֵר לְבָנָיו מִתּוֹךְ הַבְּכִיָּה.
These three watches are explained more fully in the Zohar in Parashas Vayakhel (195b): One night Rabbi Elazar and Rabbi Yose were engaged in study just before midnight. In the meantime the rooster crowed, so they recited the blessing, “Who grants the rooster insight to discern between day and night.” Rabbi Elazar said, “This is the time that the Holy One Blessed is He enters Gan Eden to delight with the righteous.” Rabbi Yose inquired, “Why does the Holy One Blessed is He take delight in them?” Rabbi Elazar wept and said, “Come and see. Before this time the Holy One Blessed is He shook three hundred firmaments and struck them, wailing over the destruction of the Temple. Then He shed two tears into the ocean, recalling His children in the midst of His weeping.
וְלִתְלַת חוּלְקִין מִתְחַלֵּק הַלַּיְלָה, וְכָל מִשְׁמָר הוּא אַרְבַּע שָׁעוֹת, וְאַף אִם הַלַּיְלָה קְטַנָּה מִשְׁתֵּים עֶשְׂרֵה שָׁעוֹת, הַיּוֹם מַשְׁלִים מִשְׁמָר הָרִאשׁוֹן, וּמַלְאָכִים עוֹמְדִים בַּמִּשְׁמָר הָרִאשׁוֹן וְאוֹמְרִים שִׁירָה: "מִזְמוֹר, לַה' הָאָרֶץ וּמְלוֹאָה וְגו'. מִי יַעֲלֶה בְּהַר ה' וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ", מִשּׁוּם שֶׁבְּאַרְבַּע שָׁעוֹת הָרִאשׁוֹנוֹת אָז הוּא זְמַן בְּכִיָּה, וְנִשְׁמוֹת בְּנֵי אָדָם עוֹלִין לְמַעְלָה, וְנִשְׁמוֹת הַצַּדִּיקִים, הַזּוֹכוֹת לַעֲלוֹת מַעְלָה בְּכָל לַיְלָה, בָּאִים תְּחִלָּה אֶל הַר הַבַּיִת וּמִתְאַסְּפִים שָׁם יַחַד לֵילֵךְ בִּכְנוּפְיָא בְּשִׂמְחָה גְּדוֹלָה לְמַעְלָה, לִמְקוֹם מִקְדָּשׁ שֶׁל מַעְלָה, לִרְאוֹת שָׁם פְּנֵי הַשְּׁכִינָה וּלְקַבֵּל הֶאָרָה, וְלָכֵן אוֹמְרִים הַמַּלְאָכִים: מִי יַעֲלֶה לָנוּ בְּהַר ה'? — דָּא הַר הַבַּיִת; וּמְקוֹם קָדְשׁוֹ — דָּא בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה.
The night is divided into three parts and each watch is four hours long. And when the night is shorter than twelve hours the day makes up for it. During the first watch the angels stand reciting the Psalm (24), “To Hashem belongs the earth and the fullness thereof … Who may ascend the mountain of Hashem and who may stand in the place of His holiness?” During the first four hours of the night, which is a time for weeping, human souls ascend On High. Those righteous souls that merit ascending On High every night come first to the Temple Mount where they assemble to ascend en masse with great joy to the Heavenly Sanctuary, where they behold the countenance of the Shechinah and receive illumination. For this reason the angels recite, “Who may ascend the Mountain of Hashem,” referring to the Temple Mount, and “who may stand in His Holy Place,” referring to the Heavenly Sanctuary.
נְקִי כַפַּיִם — מִגֶּזֶל וּמִכָּל מִינֵי עַוְלָה; וּבַר לֵבָב — שֶׁלִּבּוֹ טָהוֹר מִכָּל מִינֵי הִרְהוּרִים רָעִים וּמַחֲשָׁבוֹת רָעוֹת. וּמִי שֶׁמְּרַחֵם לְבָבוֹ עַל זַעֲקוֹת הָעֲנִיִּים וְאֶבְיוֹנִים, וּמִי שֶׁלִּבּוֹ הוּא רַךְ כְּקָנֶה לְקַבֵּל תּוֹכָחָה וּמוּסָר, וְאֵינוֹ מְסָרֵב נֶגֶד הוֹרִים וּמוֹרִים, הַמַּדְרִיכִים וּמוֹכִיחִים אוֹתוֹ לֵילֵךְ בְּדֶרֶךְ יְשָׁרָה, וּמִי שֶׁיֵּשׁ לוֹ לֵב רַחֲמָן, וְלֹא לֵב רַגָּז אַכְזָרִי — זוֹכֶה לַעֲלוֹת נִשְׁמָתוֹ כָּל לַיְלָה בְּהַר ה' וּמְקוֹם קָדְשׁוֹ, וְיִשָּׂא בְּרָכָה מֵאֵת ה'.
The Psalm continues: “Those with clean hands” — that is, their hands must be clean of theft and other forms of injustice. “And a pure heart” — that is, their hearts must be pure of sinful musings and evil thoughts. They must be filled with mercy upon hearing the cry of the poor and needy and they must be as pliant as a reed when it comes to accepting rebuke and correction. Moreover, they must not rebel against parents and teachers when they guide them and urge them along the path of righteousness. Their hearts must be merciful and not cruel. These are the ones whose souls merit ascending every night to the Mountain of Hashem and to Hashem’s Holy Place and they are the ones who will “bear a blessing from Hashem.”
מִשְׁמָר שֵׁנִי, שֶׁהוּא גַּם כֵּן אַרְבַּע שָׁעוֹת, נֶחֱלָק לִשְׁנֵי חֲלָקִים, דְּהַיְנוּ שְׁתֵּי שָׁעוֹת עַד חֲצוֹת לַיְלָה. מַלְאֲכֵי הַשָּׁרֵת מַר יִבְכָּיוּן עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְאוֹמְרִים: עַל נַהֲרוֹת בָּבֶל, שָׁם יָשַׁבְנוּ, גַּם בָּכִינוּ וְגוֹ'; אֵיךְ נָשִׁיר אֶת שִׁיר ה' עַל אַדְמַת נֵכָר וְגוֹ'. וּבְאוֹתוֹ פַּעַם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה עִמָּהֶם, וְגַם אוֹתָן הַמַּלְאָכִים, שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לֵילֵךְ עִם יִשְׂרָאֵל לְלַוּוֹת אוֹתָן בְּגָלוּת בָּבֶל וְגָלוּת אֱדוֹם בָּכוּ, כְּמוֹ שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה לג, ז): "הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה, מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן". וְזוֹ שֶׁאוֹמְרִים עַכְשָׁו: "עַל נַהֲרוֹת בָּבֶל, שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ בְּזָכְרֵנוּ אֶת צִיּוֹן". פֵּרוּשׁ: גַּם בָּכִינוּ — אֲנַחְנוּ, בְּנֵי יִשְׂרָאֵל, עִם הַמַּלְאָכִים שֶׁבָּכוּ שָׁם עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וַהֲרִיגַת צַדִּיקִים בְּאוֹתוֹ הַפַּעַם.
The second watch also consists of four hours, but it is divided into two parts. During the two hours preceding midnight the ministering angels weep bitterly over the destruction of the Temple, reciting the Psalm (137), “By the rivers of Babylon, there we sat and we also wept (when we remembered Zion). How shall we sing the song of Hashem song on alien soil…” At that time the Holy One Blessed is He weeps with them and the angels that the Holy One Blessed is He commanded to accompany Israel into the Babylonian and Edomite exiles also weep, as stated in the verse, “For they have cried for their altar in the street — emissaries of peace weep bitterly” (Yeshayahu 33:7). This is the meaning of the verse, “By the rivers of Babylon, there we sat down and also wept as we remembered Tzion.” That is, we, Israel, also wept along with the angels who wept there over the destruction of the Temple and slaughter of the righteous.
וַעֲדַיִן בַּגָּלוּת הַמַּר הַזֶּה צְרִיכִין אָנוּ לְהִתְאַבֵּל בְּכָל דּוֹר וְדוֹר עַל אַחֵינוּ בֵּית יִשְׂרָאֵל, הַנֶּהֱרָגִין וְהַנֶּחֱנָקִים וְהַנִּשְׂרָפִים וְהַנִּסְקָלִים עַל קְדֻשַּׁת ה' בְּיִסּוּרִים קָשִׁים וּמָרִים; וּבָאִין הָאֻמּוֹת הָעוֹלָם בַּעֲלִילַת שֶׁקֶר — וְהַקְּדוֹשִׁים מָסְרוּ נַפְשָׁן וְגוּפָן עַל קְדֻשַּׁת ה', וְסוֹבְלִין יִסּוּרִים קָשִׁים וּמָרִים, וּמְקַבְּלִין עֲלֵיהֶם גְּזֵירוֹת הַמֶּלֶךְ מַלְכֵי הַמְּלָכִים בְּאַהֲבָה וּבְחִבָּה. וּבְאוֹתוֹ הַפַּעַם הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְעוֹרֵר וּבָעִיט בָּרָקִיעַ, וּמִזְדַּעְזְעִים תְּרֵיסַר אַלְפִין עוֹלָמוֹת, וּבִבְכִי שָׁאוֹג יִשְׁאַג עַל נָוֶהוּ, וּמִמְּרוֹם קָדְשׁוֹ יִתֵּן קוֹלוֹ עַל יִשְׂרָאֵל, הַכְּבוּשִׁים בַּגָּלוּת הַמַּר הַזֶּה וְסוֹבְלִין יִסּוּרִים מֵעֲמָלֵק וּמִיִּשְׁמָעֵאל וּשְׁאָרֵי הָאֻמּוֹת, וּמִיָּד מוֹרִיד שְׁתֵּי דְּמָעוֹת לְגוֹ יַמָּא רַבָּא כוּ', וְאָז מִתְפַּשֵּׁט הַהוּא שַׁלְהֶבֶת בְּעָלְמָא, וְנִיצוֹץ חֲדָא מִתְפַּשְּׁטָא תַּחַת כַּנְפֵי תַּרְנְגוֹלָא וּבוֹעֵר בּוֹ, עַד שֶׁיַּתְחִיל לְנַעְנַע בִּכְנָפָיו כְּמוֹ שֶׁמְּקָרֵר עַצְמוֹ מֵהַהוּא אֶשָּׁא, וּמַתְחִיל לִקְרוֹת וּמַגִּיד וּמַרְאֶה עִנְיָנִים נִפְלָאִים בִּקְרִיאָתוֹ; וְהַכֹּל הוּא כְּדֵי לְעוֹרֵר אֶת הָאָדָם לְיִרְאַת ה'.
As long as we remain in this bitter exile we must mourn in every generation for our brethren, the House of Israel, who are slaughtered, strangled, burned and stoned in sanctification of Hashem’s name, suffering terrible and bitter tortures. For the nations of the world attack them with libelous charges and then the holy martyrs give over their souls and bodies to the sanctification of the Name, suffering terrible tortures while accepting the decrees of the King of the Kings of Kings with love and affection. At that moment the Holy One Blessed is He is stirred, giving the firmament a kick that sends a shudder through twelve thousand worlds. Then He roars with weeping over His Abode and from His Holy Place in Heaven He causes His voice to be heard crying over Israel who are held captive in this bitter exile and subjected to afflictions by Amalek and Yishmael and the other nations. Immediately He sheds two tears into the ocean. Then a great and awesome flame arises from the north. And a great light crashes against it, causing the flame to spread throughout the world. A single spark spreads beneath the wings of the rooster searing it until it begins flapping its wings as if to cool itself off from a fire. Then it begins to crow, disclosing and revealing amazing secrets with its cry. All this is only intended to awaken awe of Hashem in mortals.
וְכָל פָּמַלְיָא שֶׁל מַעְלָה — יֵשׁ לָהֶם צַעַר אוֹתוֹ הָרֶגַע שֶׁקָּרָא הַתַּרְנְגוֹל פַּעַם רִאשׁוֹן מֵחֲמַת חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְגָלוּת יִשְׂרָאֵל. וּכְשֶׁהִגִּיעַ חֲצוֹת לַיְלָה, אָעִיל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן לְהִשְׁתַּעֲשֵׁעַ עִם נִשְׁמוֹתֵיהֶן דְּצַדִּיקִים, כַּמְבֹאָר בְּכַמָּה דּוּכְתֵּי בַּזֹּהַר. וְהָעִנְיָן הוּא מְבֹאָר בִּמְגִלַּת אֶסְתֵּר, שֶׁאָמְרָה: כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד וְלַהֲרֹג. וַיֹּאמֶר: מִי הוּא זֶה וְאֵיזֶה הוּא וְגוֹ'. וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ — מִתּוֹךְ הַצַּעַר, שֶׁמְּצַעֵר עַל הַגָּלוּת יִשְׂרָאֵל וְחֻרְבַּן בֵּית הַמִּקְדָּשׁ. אֶל גִּנַּת בִּיתַן — דָּא גַּן עֵדֶן, דְּאִקְרֵי גִּנַּת בִּיתָן לְהִשְׁתַּעֲשֵׁעַ עִם נְשָׁמוֹת שֶׁל הַצַּדִּיקִים. אָז כָּל אִילָנֵי גַּן עֵדֶן וְכָל נִשְׁמוֹת הַצַּדִּיקִים פּוֹתְחִין אֶת פִּיהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה, בְּשִׁירָה וּבְזִמְרָה: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם, וְיָבוֹא מֶלֶךְ הַכָּבוֹד וְגו', ה' צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה!
Meanwhile the moment the rooster crows that first time all the hosts of Heaven are filled with anguish over the destruction of the Temple as well as Israel’s exile. Then when midnight comes the Holy One Blessed is He enters Gan Eden to delight with the souls of the righteous, as is related in a number of places in the Zohar (1:77a and 82b). This is alluded to in the book of Esther when Esther says to the king, “For I and my people have been sold to be destroyed and killed,” to which the king responds, “Who is this and which one is he…?” Then it is related that, “The king arose in his wrath and went out to his garden pavilion” (7:4-7). The “king” referred to is the Holy One Blessed is He. “Arising in His wrath” means that He arises in anguish over Israel’s exile and the destruction of the Temple. “His garden pavilion” refers to Gan Eden, which is also called by this name. When the Holy One Blessed is He enters Gan Eden to delight with the souls of the righteous, all the trees of the garden along with all the souls of the righteous open their mouths in holiness and purity, with song and exultation, saying, “Let the gates lift up their heads and let the entrances of the world be lifted up that the King of Glory may enter … Hashem of Hosts, He is the King of Glory, selah” (Tehillim 24:7-10).
וְאַחַר כָּךְ מַתְחִילִין מִשְׁמָר הַשְּׁלִישִׁי, שֶׁהֵן אַרְבַּע שָׁעוֹת אַחֲרוֹנוֹת, לוֹמַר שִׁירָה, וּבְאוֹתוֹ הַזְּמַן צַדִּיקִים שֶׁבָּעוֹלָם הַזֶּה מְעוֹרְרִים אֶת עַצְמָן לַעֲבוֹדַת ה', וְהַמַּלְאָכִים אוֹמְרִים: הִנֵּה בָּרְכוּ אֶת ה' כָּל עַבְדֵי ה', הָעוֹמְדִים בְּבֵית ה' בַּלֵּילוֹת! וּכְשֶׁהִגִּיעַ הַזְּמַן לַעֲלוֹת עַמּוּד הַשַּׁחַר, אָז מַתְחִילִין הַכּוֹכָבִים וְהַמַּזָּלוֹת לוֹמַר שִׁירָה בְּאֵימָה וּבְיִרְאָה, כַּמָּה דְּאַתְּ אָמַר: בְּרָן יַחַד כּוֹכְבֵי בֹּקֶר, וְיָרִיעוּ כָּל בְּנֵי אֱלֹהִים. וְאַחַר כָּךְ מַתְחִיל הַשֶּׁמֶשׁ לָצֵאת, וְאוֹמֶרֶת שִׁירָה בִּנְעִימָה וּבְקוֹל עָרֵב וְאוֹמֶרֶת: הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ, הוֹדִיעוּ בָּעַמִּים עֲלִילוֹתָיו וְכוּ'. וּבְאוֹתוֹ הַזְּמַן יִשְׂרָאֵל הוֹלְכִים לְבָתֵּי כְּנֵסִיוֹת לִתְפִלָּה וּלְקַבֵּל עֲלֵיהֶם עֹל מַלְכוּת שָׁמַיִם וּמְיַחֲדִים יִחוּד גָּדוֹל וְנוֹרָא וְאוֹמְרִים: שְׁמַע יִשְׂרָאֵל, ה' אֱלֹהֵינוּ, ה' אֶחָד! וְאָז שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְקֻדָּשׁ וּמְיֻחָד מִפִּי עֶלְיוֹנִים וְתַחְתּוֹנִים, וְיֵשׁ לוֹ נַחַת רוּחַ בָּזֶה.
After this, during the last four hours of the night, the angels of the third watch begin reciting songs of praise. At that time the righteous of this world awaken to Hashem’s service and the angels recite, “Behold, bless Hashem, all you servants of Ha- shem who stand in the House of Hashem at night” (Ibid., 134:1). When dawn arrives, the stars and constellations begin singing in trepidation and awe, in keeping with the verse, “When the stars of the morning sang together and all the sons of God exulted” (Iyov 38:7). Afterwards, the sun appears, singing sweetly, “Acknowledge Hashem, call upon His name, tell of His deeds among the peoples” (Tehillim 105:1). At that time Israel go to the synagogue to pray and to accept upon themselves the yoke of Heaven, making their great and awesome declaration of Hashem’s unity with the words, “Hear, O Israel, Hashem is our God, Hashem is one!” (Devorim 6:4). Then the name of the Holy One Blessed is He is sanctified and unified by all the hosts of Heaven and earth, granting Him satisfaction.
אָמְנָם הַטִּפְּשִׁים, אֲשֶׁר לִבָּם הוּא אָטוּם, הַנּוֹטִים אַחֲרֵי תַּעֲנוּגֵי הָעוֹלָם הַזֶּה, אֵינָם שָׂמִים אֶל לִבָּם לְכָל קְדֻשָּׁה הָעֶלְיוֹנָה, הַנַּעֲשִׂים תָּמִיד, בְּכָל לַיְלָה וּבְכָל בֹּקֶר, וְאֵינוֹ חוֹשֵׁק לִהְיוֹת בֵּין נִשְׁמוֹת הַצַּדִּיקִים, הָעוֹשִׂין נַחַת רוּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי כָּל כַּוָּנָתָם הוּא רַק לְמַלְּאוֹת גְּרוֹנָם בְּתַאֲוָתָם וְאַחַר שְׁרִירוּת לִבָּם; וּכְשֶׁהֵם עוֹמְדִים בַּבֹּקֶר — הוֹלְכִים לָרְחוֹבוֹת וּשְׁוָקִים לְדַבֵּר נְבֵלוֹת אוֹ לְצָרְכֵי מִחְיָתָם, אוֹ הוֹלְכִים לְכָל חַדְרֵיהֶם לְצֹרֶךְ מִחְיָתָם, וְהוֹלְכִים לְבֵית הַכְּנֶסֶת דֶּרֶךְ עֲרַאי, וּמְשִׂימִים תְּפִלִּין בִּידֵיהֶם וּבְרָאשֵׁיהֶם רַק לְזִכָּרוֹן בְּעָלְמָא, וּמִתְפַּלְּלִים בְּלִי שׁוּם שִׂימוּת לֵב תְּחִלָּה לְהִתְבּוֹנֵן לְאֵיזֶה מְקוֹם מִקְדָּשׁ הֵמָּה הוֹלְכִים, כִּי הַשְּׁכִינָה הִיא שׁוֹרָה בְּכָל בָּתֵּי כְּנֵסִיוֹת תָּמִיד בַּגָּלוּת הַמַּר הַזֶּה, וְהֵם בָּאִים לְבֵית הַכְּנֶסֶת בְּעִרְבּוּבְיָא וּבְמַחֲשָׁבוֹת זָרוֹת, וְגַם בְּהִתְפַּלְּלָם — בְּפִיהֶם מְדַבְּרִים, וּבְלִבָּם חוֹשְׁבִים מַחֲשָׁבוֹת זָרוֹת, וְהַתְּפִלָּה הוּא כְּעֹל וּכְמַשָּׂא עֲלֵיהֶם, וְהוֹלְכִים בִּמְרוּצָה מִבֵּית הַכְּנֶסֶת אַחַר שְׁרִירוּת לִבָּם וְתַעֲנוּגֵי הָעוֹלָם הַזֶּה, וְאֵינָם חוֹשְׁבִין כְּלָל בְּאֵיזֶה מַעֲשֶׂה טוֹב תָּבוֹא הַנְּשָׁמָה לִפְנֵי בּוֹרְאָהּ כְּשֶׁהִגִּיעַ עֵת עֶרֶב, כְּשֶׁבְּנֵי אָדָם הֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם — אָז הַנְּשָׁמָה יוֹצֵאת מִמֶּנּוּ לֵילֵךְ וּלְהָעִיד עַל הַמַּעֲשִׂים, אֲשֶׁר עָשָׂה הָאָדָם בַּיּוֹם; וּבְאִם שֶׁבָּאָה הַנְּשָׁמָה לִפְנֵי כִּסֵּא הַכָּבוֹד מְלֻכְלֶכֶת בַּעֲבֵרוֹת, וְשֶׁלֹּא עָשְׂתָה עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת — אֲזַי נִדְחֵית הִיא מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא, וְנִמְסֶרֶת לִידֵי סִטְרָא אָחֳרָא, חַס וְשָׁלוֹם, שֶׁאֵין מַנִּיחִין הָאָדָם לַעֲשׂוֹת תְּשׁוּבָה, כִּי בְּדֶרֶךְ שֶׁהָאָדָם רוֹצֶה לֵילֵךְ מוֹלִיכִין אוֹתוֹ; מַה שֶּׁאֵין כֵּן כְּשֶׁאָדָם הוּא מִתְרַחֵק מִשִּׁבּוּשֵׁי הָעוֹלָם וּמַרְגִּיל עַצְמוֹ לַעֲמֹד בְּשַׁחֲרִית לַעֲבוֹדַת ה'.
But the foolish, whose hearts are stopped up and who are drawn after worldly pleasure, give no thought to all these lofty and holy events transpiring every night and every morning. They have no longing to be among those righteous souls that give satisfaction to the Holy One Blessed is He. Their only goal is to fill their gullets with their appetites and to follow their heart’s desire. When they arise in the morning they go outside to the boulevards and plazas to speak of vulgar and crude matters, or to discuss business. Or else they go to their chambers to pursue their occupations. If they go to the synagogue they do so perfunctorily, placing their tefillin upon their arms and head as mere tributes and praying without reflecting ahead of time on the sanctity of the place to which they are going. For the Shechinah dwells continually in every synagogue in this bitter exile, yet they go there in a state of confusion and with alien thoughts. And even when they pray, they utter the words with their mouths while their minds are occupied with other concerns. They view prayer as a yoke and a burden, fleeing from the synagogue quickly afterwards to follow their heart’s desire and pursue worldly pleasures. They give no consideration at all to what good deed they will be able to take with them when they come before their Creator. But when evening comes and they are asleep upon their beds, their souls leave their bodies to testify concerning their deeds of that day. And when they come before the Throne of Glory, a soul that is sullied with sin and failed to serve Hashem in a complete manner is pushed out of the Holy Partition and delivered into the hands of the Sitrah acharah, Heaven forbid. He is given no chance to repent because “in the way that a person chooses to go, that is how he is led” (Makkos 10b). But this is not the case if a person shuns the confusion of this world and accustoms himself to rising early to Hashem’s service.
וּמִי שֶׁיֵּשׁ יְכֹלֶת בְּיָדוֹ לַעֲסֹק בְּעֵסֶק הַתּוֹרָה, אֵין לְךָ מִדָּה גְּדוֹלָה מִזּוֹ; וּמִי שֶׁאֵין יְכֹלֶת בְּיָדוֹ לַעֲסֹק בַּתּוֹרָה — אֲזַי יָקוּם וְיִתְפַּלֵּל בְּכָל לְבָבוֹ וְיִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְעַל גָּלוּת יִשְׂרָאֵל, אָז הַקָּדוֹשׁ בָּרוּךְ הוּא יִפְתַּח לוֹ פִּתְחֵי תְּשׁוּבָה, וְשָׁב וְרָפָא לוֹ.
If he is capable of engaging in study, there is no greater measure than that. And he is not capable of studying Torah, let him arise to pray with all his heart and mourn over the Temple and the exile. Then the Holy One Blessed is He will open for him the Gates of Repentance “and he will go back and be healed” (Yeshayahu 6:10).