Rabbi Yochanan said (Berachos 31a): “It is forbidden to fill one’s mouth with laughter in this world, as it is stated, ‘Then [in the future] our mouth will be fill with laughter’ (Tehillim 126:2).” The Rabbis said of Rabbi Shimon ben Lakish that from the moment he heard this from Rabbi Yochanan he never again filled his mouth with laughter.
The idea behind this is that Hashem created the human being with a heart, a liver and a spleen. The heart is in the upper part of the body and towards the middle, the liver is below it and to the right while the spleen is below and to the left. The liver symbolizes Eisav’s spiritual source, which is called “Edom” because the liver is entirely saturated with blood [dam]. For this reason Eisav himself is also referred to as Edom. Moreover, his food was red [adom], his guardian angel is Adom and his character is permeated with the attribute of judgment. The spleen symbolizes the wicked Lilis and the heart symbolizes the holy people Israel who are holy to their God. For this reason the heart receives only the most refined and pure portion of the blood, distinguishing between one type of blood and another, that is, between menstrual blood and blood that is pure. The liver, by contrast, draws towards it all the impure blood and makes no difference between one type and another. The liver is always in a state of anger. Therefore the Sages have said (Zohar, 1:27b; Part 3:179a) that whoever becomes angry is deemed as if he worshipped idols. For I have already noted (Chapter 68) that anger derives from the liver and that it represents the influence of the Samech Mem (SME”L) who is referred to as, “other gods.” The spleen represents the influence of the Lilis, whose strategy is to appear to a man at night in a dream and in the daytime in the form of a woman until she succeeds in causing him to spill his seed. For this reason the spleen is also the source of laughter (Berachos 61b).
While the Holy Temple was standing two lights emanating from two supernal worlds shed their illumination upon Israel. Concerning these it is stated, “Let there be light and there was light” (Bereishis 1:3). From the same two supernal worlds derive the souls of the Matriarchs Rochel and Leah, both of whom contributed to the building of the Jewish nation. They also caused the Samech Mem and his consort Lilis to be humbled, depriving them of the power to cause Israel any harm. The numerical value of “light” — אור — is 207. Thus two “lights” equal 414, identical with the numerical value of laughter” — שׂחוק. But after the Holy Temple was destroyed our iniquities caused these supernal lights to depart. Then the two shells of impurity mentioned above gained dominion. From that time forth the evil Lilis laughs at us, on account of our many sins. Therefore we are not to rejoice or laugh in this world. But when our Moshiach arrives, “then our mouth will be filled with laughter.” A person must realize, then, that if he wishes to appease his Creator he must not display any jocularity at all as long as the Temple lies in ruins, for it is forbidden for us to laugh. Whoever is careless about this lends power to the spleen and causes the two shells of impurity mentioned above to wax in strength. But it is not only filling one’s mouth with laughter that is forbidden. All forms of rejoicing other than those connected with a mitzvah are forbidden. And in connection with a mitzvah one should not rejoice excessively, as our Sages have intimated.
See, for example, what is stated in the Zohar, Parashas Tazria (45b): Rabbi Chiya and Rabbi Yose were traveling along a road. They came to a certain field and saw a balsam tree on the right side of the road. Rabbi Yose said, “A covering, a covering of smoke is in our eyes.” In other words, a film of smoke from the burning of the Holy Temple covers the eyes of the righteous who constantly reflect on its destruction. Therefore from that day onward it has been forbidden to look upon at any scene of rejoicing.
See how great is the obligation to mourn over the destruction of the Holy Temple and the spilling of Israel’s blood. Therefore one must recite the Psalm, “By the rivers of Babylon” (Tehillim 137) and pour out tears over the destruction. One must also recite Tehillim 83 over the slaughter of the righteous. For the gates of tears were never sealed (Berachos 32b), nor are tears ever erased. In Heaven there is an angel especially appointed to receive tears. The same angel is also in charge of receiving the prayers of Israel that are accompanied by tears. He holds command over the Ofanim called YRChMYEL [ירחמיא"ל] (Zohar, 2:245b), and has charge over six hundred Chayos. Nevertheless, says the Zohar, there is another category of tears, concerning which it is stated, “Behold, the mighty ones cry outside; emissaries of peace weep bitterly” (Yeshayahu 33:7): When the righteous leave this world all the tears they shed are taken by the supernal chariots who mix them with those shed over the destruction of the Temple. Concerning this was it stated, “And Hashem God will wipe the tear from upon every face” (Yeshayahu 25:8). Whose “face” does this refer to? It is a reference to the holy supernal chariots.” Afterwards, “He will remove the disgrace of His people from upon the entire earth, for the mouth of Hashem has spoken” (ibid.).
The conclusion to be reached from all this is that a person must rouse himself to mourn with a bitter heart over the exile of the Shechinah and to moan over the length of this bitter exile. He must reflect in his heart that as long as we were living upon our land and the Shechinah rested between the two angels on the cover of the Ark, we received daily illumination. Israel was called, “A people that is holy to Hashem” (Devarim 26:19), and we were close to the Shechinah and to holiness. Meanwhile the shells of defilement hid themselves and were banished to the nethermost regions of the deep. But now, by contrast, Israel is pushed and pulled and scattered into every corner and to the very ends of the earth. In their exile they debase themselves greatly before every nation and tongue, treating them with every honor. Meanwhile, Lilis smiles and laughs, deriving great joy from seeing the people of Israel humble themselves before the nations. This is a literal fulfillment of the verse, “For our soul bowed down to the dust” (Tehillim 44:26). We are literally trampled beneath their feet. We are their slaves and maidservants. The fruits of Israel’s endeavors and labors inevitably attract the notice of one nation or another, who then come and take it from them by force. Meanwhile we are beaten, killed, slaughtered, and burned for the sanctification of the name of Heaven. How, then, can any God-fearing person not summon all his concentration, whenever the redemption is mentioned in our prayers, to beseech the Holy One Blessed is He to redeem us from nations of the world for His name’s sake? For an authentic tradition has come down to me that whoever constantly grieves over the exile of the Shechinah will merit the crown of Torah.
Hear what the Ari, z”l, writes (Or Tzaddikim, Amud HaAvodah, Chapter 17) concerning our teacher Rabbi Avraham HaLevi, author of Tikkunei Shabbos, who lived in Safed, may it be built up and strengthened speedily in our days. Every evening Rabbi Avraham would arise at midnight and make the rounds of all the streets of the Jews calling out bitterly, “Our brethren of the House of Israel! You all know that on account of our many sins the Shechinah is in exile, our Holy Temple has been burnt with fire and Israel is immersed in a bitter exile where they are subjected to terrible afflictions and bitter tortures. “Countless pious men and women and boys and girls, the elderly along with the young, have been killed with all four of types of execution. They are hung and sentenced to harsh and unusual deaths. How, then, can you lie upon your beds in tranquility and confidence? Rise and cry out to Hashem our God, who is a merciful and gracious King. Perhaps He will hear the sound of your prayers and have mercy upon His people, the remainder of Israel.” Thus did this saintly man continue his harangue, refusing to give the people the city any rest until all of them arose to go to the study hall and recite Tikkun Chatzos [the midnight prayers over the destruction]. Afterwards they would engage in study, each one according to his understanding. Some would immerse themselves in Kabbalah and the Zohar, others in Talmud and Mishnah and still others in the Torah, the Prophets and the Writings. Then they would recite songs of supplication and prayers until daybreak. In this way they would arouse Heaven’s mercy.
The Ari, z”l, used to speak with enthusiasm about Rabbi Avraham’s piety, saying that he was reincarnation of the prophet Yirmeyahu. One time the Ari said to him, “You must know that your days are completed and the time has come for you to die unless you perform the rectification procedure that I will teach you. But if you do perform it, then you will live for another twenty-two years. Your rectification is to go to Jerusalem to pray by the Western Wall and pour out your supplications. Then you will merit to behold the Shechinah.” So the pious Rabbi Avraham went home and secluded himself for three days and nights, immersed in fasting and wearing sackcloth and ashes. Afterwards he traveled to Jerusalem and arrived at the Western Wall, where he prayed with supplications and with great weeping. Then he observed on the wall, the figure of a woman all dressed in black. Immediately he fell upon his face out of fear, crying out and weeping loudly, “Woe to me! Woe to me that I have seen You thus! O woe! Alas for my soul!” He continued this weeping and crying out and the tearing of his hair until at last he fainted and fell asleep. Then the Shechinah came to him in a dream dressed in beautiful garments, saying, “Be consoled, Rabbi Avraham my son, for there is hope for your end and the children will return to their borders. For I will return their captivity and have mercy upon them.” After he awoke, he returned to Safed and went to see the Ari. The Ari immediately said to him, “I see upon you that you have merited to see the countenance of the Shechinah. Now you may be assured that you will live another twenty-two years.” And so did it transpire that the pious man lived for another twenty-two years after this incident.
From the deeds of the pious man mentioned above one learns the importance of rising at midnight or before dawn to mourn over the destruction of the Holy Temple and the slaughter of the righteous. It is immaterial whether a person does a little more or a little less, as long as his intentions are for the sake of Heaven (Berachos 5b). But let him not do this in order to receive acclaim, for then not only does he receive no reward, but he will even be punished. If his intentions are for the sake of Heaven, however, it states concerning him, “One who keeps a commandment will experience no misfortune” (Koheles 8:5). Moreover he will merit witnessing the rebuilding of Tziyon and Yerushalayim, Amein. — Based on the words of my teacher and mentor Rabbi Yosef, z”l.
אָמַר רַבִּי יוֹחָנָן: אָסוּר לָאָדָם שֶׁיְּמַלֵּא שְׂחוֹק פִּיו בָּעוֹלָם הַזֶּה, שֶׁנֶּאֱמַר (תְּהִלִּים קכו, ב): "אָז יִמָּלֵא שְׂחוֹק פִּינוּ". אָמְרוּ עָלָיו, עַל רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, שֶׁלֹּא מִלֵּא שְׂחוֹק פִּיו מִכִּי שָׁמַע מֵרַבִּי יוֹחָנָן רַבֵּיהּ.
Rabbi Yochanan said (Berachos 31a): “It is forbidden to fill one’s mouth with laughter in this world, as it is stated, ‘Then [in the future] our mouth will be fill with laughter’ (Tehillim 126:2).” The Rabbis said of Rabbi Shimon ben Lakish that from the moment he heard this from Rabbi Yochanan he never again filled his mouth with laughter.
וְהָעִנְיָן הוּא, שֶׁה' יִתְבָּרַךְ בָּרָא בָּאָדָם לֵב וְכָבֵד וּטְחוֹל: הַלֵּב הוּא לְמַעְלָה, וְהַכָּבֵד — מִתַּחְתָּיו בָּאֶמְצַע מִצַּד יָמִין, וְהַטְּחוֹל מִתַּחְתָּיו מִצַּד שְׂמֹאל. הַכָּבֵד הוּא מְרַמֵּז עַל שֹׁרֶשׁ שֶׁל עֵשָׂו הַנִּקְרָא 'אֱדוֹם', לְפִי שֶׁהַכָּבֵד כֻּלּוֹ דָּם, וְלָכֵן נִקְרָא עֵשָׂו 'אֱדוֹם', וְתַבְשִׁילוֹ אָדֹם, וְהַשַּׂר שֶׁלּוֹ הוּא אָדֹם, וְכֻלּוֹ דִּין. וְהַטְּחוֹל מְרַמֵּז עַל לִילִית הָרְשָׁעָה, וְהַלֵּב מְרַמֵּז עַל יִשְׂרָאֵל, עַם קָדוֹשׁ, כִּי קְדוֹשִׁים הֵם לֵאלֹהֵיהֶם, וְעַל כֵּן לֹא נָטַל כָּל כָּךְ דָּמִים, כִּי אִם הַבָּרוּר וְהַזַּךְ וְהַטָּהוֹר וּמַבְחִין בֵּין דָּם לְדָם, בֵּין דַּם נִדָּה לְדָם טָהוֹר. מַה שֶּׁאֵין כָּךְ הַכָּבֵד — שׁוֹאֵב לְגַבֵּיהּ כָּל דָּם טָמֵא, וְאֵינוֹ מַבְחִין בֵּין דָּם לְדָם. וְהַכָּבֵד הוּא תָּמִיד בְּכַעַס, וְעַל כֵּן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל הַכּוֹעֵס, כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה. כִּי כְּבָר כָּתַבְתִּי, כִּי הַכַּעַס הוּא מִצַּד הַכָּבֵד, כִּי הוּא כֹּחַ שֶׁל סַמָּאֵל, שֶׁנִּקְרָא 'אֱלֹהִים אֲחֵרִים', וְהַטְּחוֹל הוּא מִצַּד לִילִית, שֶׁדַּרְכָּהּ לְהִתְרָאוֹת לִבְנֵי אָדָם בַּלַּיְלָה בַּחֲלוֹם וּבְהָקִיץ כִּדְמוּת אִשָּׁה, עַד שֶׁגּוֹרֶמֶת שֶׁיֵּצֵא מִמֶּנּוּ זֶרַע לְבַטָּלָה, וְלָכֵן הַטְּחוֹל שׂוֹחֵק.
The idea behind this is that Hashem created the human being with a heart, a liver and a spleen. The heart is in the upper part of the body and towards the middle, the liver is below it and to the right while the spleen is below and to the left. The liver symbolizes Eisav’s spiritual source, which is called “Edom” because the liver is entirely saturated with blood [dam]. For this reason Eisav himself is also referred to as Edom. Moreover, his food was red [adom], his guardian angel is Adom and his character is permeated with the attribute of judgment. The spleen symbolizes the wicked Lilis and the heart symbolizes the holy people Israel who are holy to their God. For this reason the heart receives only the most refined and pure portion of the blood, distinguishing between one type of blood and another, that is, between menstrual blood and blood that is pure. The liver, by contrast, draws towards it all the impure blood and makes no difference between one type and another. The liver is always in a state of anger. Therefore the Sages have said (Zohar, 1:27b; Part 3:179a) that whoever becomes angry is deemed as if he worshipped idols. For I have already noted (Chapter 68) that anger derives from the liver and that it represents the influence of the Samech Mem (SME”L) who is referred to as, “other gods.” The spleen represents the influence of the Lilis, whose strategy is to appear to a man at night in a dream and in the daytime in the form of a woman until she succeeds in causing him to spill his seed. For this reason the spleen is also the source of laughter (Berachos 61b).
וּבִהְיוֹת בֵּית הַמִּקְדָּשׁ קַיָּם, אֲזַי הָיָה מֵאִיר לְיִשְׂרָאֵל שְׁנֵי אוֹרוֹת מִשְּׁנֵי עוֹלָמוֹת הָעֶלְיוֹנִים, שֶׁעֲלֵיהֶם נֶאֱמַר: "יְהִי אוֹר וַיְהִי אוֹר". וּמִשֹּׁרֶשׁ הָעוֹלָמוֹת הָאֵלּוּ הֵן נִשְׁמוֹת הָאִמָּהוֹת רָחֵל וְלֵאָה, אֲשֶׁר בָּנוּ שְׁתֵּיהֶן בֵּית יִשְׂרָאֵל, וּבָם הָיוּ מַכְנִיעִים אֶת הַסַּמָּאֵל וְזוּגָתוֹ לִילִית, שֶׁלֹּא הָיָה לָהֶם שׁוּם שְׁלִיטָה לַעֲשׂוֹת רָעָה לְיִשְׂרָאֵל. וּשְׁנֵי פְּעָמִים 'אוֹר' גִּימַטְרִיָּא 'שְׂחוֹק', מַה שֶּׁאֵין כֵּן כַּאֲשֶׁר נֶחֱרַב הַבַּיִת, גָּרְמוּ הָעֲווֹנוֹת שֶׁהָאוֹרוֹת שֶׁל מַעְלָה נִסְתַּלְּקוּ, וְאָז גָּבְרוּ שְׁתֵּי הַקְּלִפּוֹת הַנִּזְכָּרוֹת, אֲזַי הִיא שׂוֹחֶקֶת בָּנוּ בַּעֲווֹנוֹתֵינוּ הָרַבִּים. וְלָכֵן אֵין שִׂמְחָה וּשְׂחוֹק בָּעוֹלָם הַזֶּה. וּכְשֶׁבָּא מְשִׁיחֵנוּ — אָז יִמָּלֵא שְׂחוֹק פִּינוּ. וּמִכָּאן צָרִיךְ הָאָדָם לָדַעַת אֵיךְ לְרַצּוֹת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁלֹּא לְהַרְאוֹת שׁוּם פָּנִים שׂוֹחֲקוֹת עַכְשָׁו בִּשְׁעַת הַחֻרְבָּן, כִּי אָסוּר לָנוּ לִשְׂחֹק. וְאִם הָאָדָם אֵינוֹ נִזְהָר בָּזֶה, אֲזַי הוּא נוֹתֵן כֹּחַ לַטְּחוֹל לִשְׂחֹק, וּמִתְגַבְּרִין הַשְּׁתֵּי קְלִפּוֹת הַנִּזְכָּרוֹת לְעֵיל. וְלֹא מִלּוּי שְׂחוֹק לְבַד אָסוּר, אֶלָּא גַּם שְׁאָר שְׂמָחוֹת שֶׁאֵינָן שֶׁל מִצְוָה אֲסוּרוֹת, וַאֲפִלּוּ שִׂמְחָה שֶׁל מִצְוָה אֵין לְהַרְבּוֹת בָּהֶם כְּלָל.
While the Holy Temple was standing two lights emanating from two supernal worlds shed their illumination upon Israel. Concerning these it is stated, “Let there be light and there was light” (Bereishis 1:3). From the same two supernal worlds derive the souls of the Matriarchs Rochel and Leah, both of whom contributed to the building of the Jewish nation. They also caused the Samech Mem and his consort Lilis to be humbled, depriving them of the power to cause Israel any harm. The numerical value of “light” — אור — is 207. Thus two “lights” equal 414, identical with the numerical value of laughter” — שׂחוק. But after the Holy Temple was destroyed our iniquities caused these supernal lights to depart. Then the two shells of impurity mentioned above gained dominion. From that time forth the evil Lilis laughs at us, on account of our many sins. Therefore we are not to rejoice or laugh in this world. But when our Moshiach arrives, “then our mouth will be filled with laughter.” A person must realize, then, that if he wishes to appease his Creator he must not display any jocularity at all as long as the Temple lies in ruins, for it is forbidden for us to laugh. Whoever is careless about this lends power to the spleen and causes the two shells of impurity mentioned above to wax in strength. But it is not only filling one’s mouth with laughter that is forbidden. All forms of rejoicing other than those connected with a mitzvah are forbidden. And in connection with a mitzvah one should not rejoice excessively, as our Sages have intimated.
וְכַמְבֹאָר בְּדִבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, רְאֵה מַה שֶּׁכָּתַב הַזֹּהַר פָּרָשַׁת תַּזְרִיעַ: רַבִּי חִיָּא וְרַבִּי יוֹסֵי הֲוֵי אָזְלֵי בְּאוֹרְחָא. כַּד מָטוּ חַד חֲקַל, חֲמוּ חַד דִּפְטְרָא דְּקִטְפָא (פֵּרוּשׁ: עֵץ שֶׁל אֲפַרְסְמוֹן) שֶׁהָיָה בַּדֶּרֶךְ לְצַד יָמִין. אָמַר רַבִּי יוֹסֵי: עֲטִיפָא עֲטִיפָא דְּקִטְרָא, דְּעֵינֵי שָׁכִיחַ (פֵּרוּשׁ: כִּסּוּי עָשָׁן שֶׁל שְׂרֵפַת אֵשׁ חֻרְבַּן בֵּית הַמִּקְדָּשׁ שָׁכִיחַ לִפְנֵי עֵינֵי צַדִּיקִים, הַזּוֹכְרִים תָּמִיד אֶת חֻרְבַּן בֵּית הַמִּקְדָּשׁ). וְלָכֵן אֵין רְשׁוּת לְהִסְתַּכֵּל בְּשׁוּם שִׂמְחָה מִיּוֹם שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ.
See, for example, what is stated in the Zohar, Parashas Tazria (45b): Rabbi Chiya and Rabbi Yose were traveling along a road. They came to a certain field and saw a balsam tree on the right side of the road. Rabbi Yose said, “A covering, a covering of smoke is in our eyes.” In other words, a film of smoke from the burning of the Holy Temple covers the eyes of the righteous who constantly reflect on its destruction. Therefore from that day onward it has been forbidden to look upon at any scene of rejoicing.
רְאֵה, כַּמָּה גֹּדֶל הַחִיּוּב לְהִתְאַבֵּל עַל חֻרְבַּן הַבֵּית מִקְדָּשׁ וְעַל שְׁפִיכַת דָּמָן שֶׁל יִשְׂרָאֵל. וְצָרִיךְ הָאָדָם לוֹמַר 'עַל נַהֲרוֹת בָּבֶל' וְלִשְׁפֹּך דְּמָעוֹת עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְ'שִׁיר מִזְמוֹר לְאָסָף' סִימָן פו בִּתְהִלִּים, עַל הֲרִיגַת הַצַּדִּיקִים, כִּי שַׁעֲרֵי דְּמָעוֹת לֹא נִנְעֲלוּ וְאֵין נִמְחָקִים לְעוֹלָם. וְיֵשׁ בָּרָקִיעַ מְמֻנֶּה אֶחָד, שֶׁמְּקַבֵּל אוֹתָן דְּמָעוֹת, וְהוּא גַּם כֵּן מְמֻנֶּה עַל הַתְּפִלּוֹת שֶׁל יִשְׂרָאֵל שֶׁהֵן בִּדְמָעוֹת, וְהוּא מַלְאָךְ מִן שָׂרֵי הָאוֹפַנִּים, וּשְׁמוֹ יְרַחְמִיאֵל, וְהוּא שׁוֹלֵט עַל שֵׁשׁ מֵאוֹת חַיּוֹת, וְאִנּוּן דִּמְעִין אָחֳרִינִין הוּא אוֹתָן דְּמָעוֹת 'הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה, מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן'. וְאִנּוּן דִּמְעִין דְּיִשְׁדוּן עַל זַכָּאִין כַּד מִסְתַּלְּקִין מֵעָלְמִין, כֻּלְּהוֹן נָטְלֵי לוֹן רְתִיכִין עִלָּאִין וּמְעָרְבֵי לוֹן בְּאִנּוּן דִּמְעִין דְּאוֹשְׁדָן עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ. וְעַל דָּא כְּתִיב: וּמָחָה ה' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים. מַאן אִנּוּן פָּנִים? אִנּוּן אֵילִין רְתִיכִין קַדִּישִׁין עִלָּאִין, וּבָתַר כֵּן: וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ, כִּי פִּי ה' דִּבֵּר.
See how great is the obligation to mourn over the destruction of the Holy Temple and the spilling of Israel’s blood. Therefore one must recite the Psalm, “By the rivers of Babylon” (Tehillim 137) and pour out tears over the destruction. One must also recite Tehillim 83 over the slaughter of the righteous. For the gates of tears were never sealed (Berachos 32b), nor are tears ever erased. In Heaven there is an angel especially appointed to receive tears. The same angel is also in charge of receiving the prayers of Israel that are accompanied by tears. He holds command over the Ofanim called YRChMYEL [ירחמיא"ל] (Zohar, 2:245b), and has charge over six hundred Chayos. Nevertheless, says the Zohar, there is another category of tears, concerning which it is stated, “Behold, the mighty ones cry outside; emissaries of peace weep bitterly” (Yeshayahu 33:7): When the righteous leave this world all the tears they shed are taken by the supernal chariots who mix them with those shed over the destruction of the Temple. Concerning this was it stated, “And Hashem God will wipe the tear from upon every face” (Yeshayahu 25:8). Whose “face” does this refer to? It is a reference to the holy supernal chariots.” Afterwards, “He will remove the disgrace of His people from upon the entire earth, for the mouth of Hashem has spoken” (ibid.).
הַכְּלָל, כִּי תָּדִיר צָרִיךְ הָאָדָם לְהִתְעוֹרֵר בְּלֵב מַר עַל גָּלוּת הַשְּׁכִינָה, וּלְהִתְאַנַּח עַל אֲרִיכוּת הַגָּלוּת הַמַּר, וְלָשִׂים אֶל לִבּוֹ, כִּי בִּהְיוֹתֵנוּ עַל אַדְמָתֵנוּ, וְהַשְּׁכִינָה הָיְתָה שׁוֹרָה בֵּין הַכְּרוּבִים, הָיִינוּ מְקַבְּלִים הֶאָרָה בְּכָל יוֹם, וְהָיוּ יִשְׂרָאֵל נִקְרָאִים 'עַם קָדוֹשׁ לַה'', וְהָיִינוּ קְרוֹבִים אֶל הַשְּׁכִינָה וְאֶל הַקְּדֻשָּׁה, וְהַקְּלִפּוֹת הָיוּ נֶחְבָּאִים וּדְחוּפִים בְּעִמְקֵי תְּהוֹם. מַה שֶּׁאֵין כֵּן עַכְשָׁו: יִשְׂרָאֵל הֵן נִדְחָפִים וְנִסְחָפִים וּמְפֻזָּרִים בְּכָל פִּנּוֹת וְקַצְווֹת הָאָרֶץ וּמַכְנִיעִים עַצְמָם בַּגָּלוּת בְּהַכְנָעָה גְּדוֹלָה נֶגֶד כָּל אֻמָּה וְלָשׁוֹן, וְחוֹלְקִין לָהֶם כָּל הַכָּבוֹד, וְהַלִּילִית הִיא מְחַיֶּכֶת וְשׂוֹחֶקֶת, וְיֵשׁ לָהּ הֲנָאָה גְּדוֹלָה, בִּרְאוֹתָהּ שֶׁיִּשְׂרָאֵל הֵן מַכְנִיעִין עַצְמָן נֶגֶד הָאֻמּוֹת, אֲשֶׁר מַמָּשׁ מְקֻיָּם בָּנוּ: כִּי שָׁחָה לְעָפָר נַפְשֵׁנוּ. וּמַמָּשׁ אֲנַחְנוּ לְמִרְמָס תַּחַת כַּפּוֹת רַגְלֵיהֶם, וַאֲנַחְנוּ לָהֶם לַעֲבָדִים וְלִשְׁפָחוֹת. וְכָל טָרְחָם שֶׁל יִשְׂרָאֵל וִיגִיעַ כַּפָּן נוֹשְׂאִים עַיִן קְצָת מִן אֻמּוֹת הָעוֹלָם בְּיִשְׂרָאֵל, וְלוֹקְחִים בְּיָד חֲזָקָה מִיָּדָם. וַאֲנַחְנוּ, בֵּית יִשְׂרָאֵל, מֻכִּים וְנֶהֱרָגִים וְנִשְׁחָטִים וְנִשְׂרָפִים עַל קְדֻשַּׁת הַשֵּׁם. וְהֵיאַךְ לֹא יָשִׂים אָדָם אֶל לִבּוֹ כָּל מִי שֶׁיִּרְאַת אֱלֹהִים נוֹגֵעַ בְּלִבּוֹ, לְכַוֵּן בִּתְפִלָּתוֹ בַּמְּקוֹמוֹת הַשַּׁיָּכִים לִגְאֻלַּת יִשְׂרָאֵל, שֶׁיִּגְאָלֵנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִידֵי אֻמּוֹת הָעוֹלָם לְמַעַן שְׁכִינַת כְּבוֹדוֹ?! וְקַבָּלָה אֲמִתִּית הִיא בְּיָדִי: כָּל מִי שֶׁבְּלִבּוֹ תָּדִיר צַעַר עַל גָּלוּת הַשְּׁכִינָה — זוֹכֶה לְכֶתֶר תּוֹרָה.
The conclusion to be reached from all this is that a person must rouse himself to mourn with a bitter heart over the exile of the Shechinah and to moan over the length of this bitter exile. He must reflect in his heart that as long as we were living upon our land and the Shechinah rested between the two angels on the cover of the Ark, we received daily illumination. Israel was called, “A people that is holy to Hashem” (Devarim 26:19), and we were close to the Shechinah and to holiness. Meanwhile the shells of defilement hid themselves and were banished to the nethermost regions of the deep. But now, by contrast, Israel is pushed and pulled and scattered into every corner and to the very ends of the earth. In their exile they debase themselves greatly before every nation and tongue, treating them with every honor. Meanwhile, Lilis smiles and laughs, deriving great joy from seeing the people of Israel humble themselves before the nations. This is a literal fulfillment of the verse, “For our soul bowed down to the dust” (Tehillim 44:26). We are literally trampled beneath their feet. We are their slaves and maidservants. The fruits of Israel’s endeavors and labors inevitably attract the notice of one nation or another, who then come and take it from them by force. Meanwhile we are beaten, killed, slaughtered, and burned for the sanctification of the name of Heaven. How, then, can any God-fearing person not summon all his concentration, whenever the redemption is mentioned in our prayers, to beseech the Holy One Blessed is He to redeem us from nations of the world for His name’s sake? For an authentic tradition has come down to me that whoever constantly grieves over the exile of the Shechinah will merit the crown of Torah.
וְדַע, מַה שֶּׁכָּתַב הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, עַל מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם הַלֵּוִי, שֶׁחִבֵּר הַתִּקּוּנֵי שַׁבָּת, שֶׁהָיָה דִּירָתוֹ בִּצְפַת, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ. וּבְכָל חֲצוֹת לַיְלָה הָיָה קָם וְסוֹבֵב בְּכָל הָרְחוֹבוֹת שֶׁל יְהוּדִים, וְנָתַן קוֹלוֹ בְּקוֹל מַר וְאָמַר: אַחֵינוּ בֵּית יִשְׂרָאֵל, הֲלֹא יָדוּעַ לָכֶם, שֶׁהַשְּׁכִינָה בַּעֲווֹנוֹתֵינוּ הָרַבִּים בַּגָּלוּת, וּבֵית מִקְדָּשֵׁנוּ הָיָה לִשְׂרֵפַת אֵשׁ, וְיִשְׂרָאֵל הֵם בַּגָּלוּת הַמַּר וְסוֹבְלִים יִסּוּרִים, עִנּוּיִים קָשִׁים וּמָרִים, וְנֶהֶרְגוּ כַּמָּה חֲסִידִים וַחֲסִידוֹת, בַּחוּרִים וּבְתוּלוֹת, זְקֵנִים עִם נְעָרִים, בְּאַרְבַּע מִיתוֹת בֵּית דִּין. וְנִתְלִין וְנִדּוֹנִין בְּמִיתוֹת קָשׁוֹת וּמְשֻׁנּוֹת, וְאַתֶּם שׁוֹכְבִין עַל מִטּוֹתֵיכֶם בְּהַשְׁקֵט וָבֶטַח? קוּמוּ וְנִצְעַק אֶל ה' אֱלֹהֵינוּ, שֶׁהוּא מֶלֶךְ רַחוּם וְחַנּוּן, אוּלַי יִשְׁמַע ה' אֶל קוֹל תְּפִלָּתֵנוּ, וִירַחֵם עַל עַמּוֹ שְׁאֵרִית פְּלֵטַת יִשְׂרָאֵל. וְהָיָה הֶחָסִיד צוֹעֵק, וְלֹא נָתַן מְנוּחָה לְכָל בְּנֵי הָעִיר. וְהָיוּ קָמִים כֻּלָּם בְּשָׁעָה חֲדָא לְבָתֵּי מִדְרָשׁוֹת, וְהָיוּ אוֹמְרִים הַתִּקּוּן חֲצוֹת, וְאַחַר כָּךְ הָיוּ לוֹמְדִין אִישׁ אִישׁ כְּפִי הַשָּׂגָתוֹ: יֵשׁ מֵהֶן הָיוּ עוֹסְקִין בְּדִבְרֵי קַבָּלָה וּבַזֹּהַר, וְיֵשׁ מֵהֶן הָיוּ עוֹסְקִים בַּגְּמָרָא וּבַמִּשְׁנָיוֹת, וְיֵשׁ מֵהֶן הָיוּ עוֹסְקִים בַּתּוֹרָה וּנְבִיאִים וּכְתוּבִים. וְאַחַר כָּךְ הָיוּ אוֹמְרִים פִּזְמוֹנִים וּבַקָּשׁוֹת עַד אוֹר הַיּוֹם, וְהָיוּ מְעוֹרְרִים רַחֲמִים.
Hear what the Ari, z”l, writes (Or Tzaddikim, Amud HaAvodah, Chapter 17) concerning our teacher Rabbi Avraham HaLevi, author of Tikkunei Shabbos, who lived in Safed, may it be built up and strengthened speedily in our days. Every evening Rabbi Avraham would arise at midnight and make the rounds of all the streets of the Jews calling out bitterly, “Our brethren of the House of Israel! You all know that on account of our many sins the Shechinah is in exile, our Holy Temple has been burnt with fire and Israel is immersed in a bitter exile where they are subjected to terrible afflictions and bitter tortures. “Countless pious men and women and boys and girls, the elderly along with the young, have been killed with all four of types of execution. They are hung and sentenced to harsh and unusual deaths. How, then, can you lie upon your beds in tranquility and confidence? Rise and cry out to Hashem our God, who is a merciful and gracious King. Perhaps He will hear the sound of your prayers and have mercy upon His people, the remainder of Israel.” Thus did this saintly man continue his harangue, refusing to give the people the city any rest until all of them arose to go to the study hall and recite Tikkun Chatzos [the midnight prayers over the destruction]. Afterwards they would engage in study, each one according to his understanding. Some would immerse themselves in Kabbalah and the Zohar, others in Talmud and Mishnah and still others in the Torah, the Prophets and the Writings. Then they would recite songs of supplication and prayers until daybreak. In this way they would arouse Heaven’s mercy.
וְהָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הָיָה מַפְלִיג בַּחֲסִידוּת, וְאָמַר עַל הֶחָסִיד רַבִּי אַבְרָהָם הַלֵּוִי, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהוּא הָיָה גִּלְגּוּל שֶׁל יִרְמְיָהוּ הַנָּבִיא. וּפַעַם אַחַת אָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: דַּע, כִּי שָׁלְמוּ יָמֶיךָ, וְהִגִּיעוּ יָמֶיךָ לָמוּת, אִם לֹא שֶׁתַּעֲשֶׂה תַּקָּנָה אַחַת שֶׁאֲלַמֶּדְךָ. וְאִם תַּעֲשֶׂה אוֹתָהּ תַּקָּנָה זוֹ, אֲזַי תִּחְיֶה עוֹד עֶשְׂרִים וּשְׁתַּיִם שָׁנִים. וְזוֹ הִיא הַתַּקָּנָה שֶׁלְּךָ: שֶׁתֵּלֵךְ לִירוּשָׁלַיִם, וְשָׁם תֵּלֵךְ לְהִתְפַּלֵּל לִפְנֵי כֹּתֶל הַמַּעֲרָבִי, וְתִשְׁפֹּך תְּחִנָּתְךָ, וְתִזְכֶּה לִרְאוֹת הַשְּׁכִינָה. וְאָז הָלַךְ הֶחָסִיד לְבֵיתוֹ וְסָגַר עַצְמוֹ שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת בְּתַעֲנִית שַׂק וָאֵפֶר, וְאַחַר כָּךְ הָלַךְ הֶחָסִיד לִירוּשָׁלַיִם וּבָא לִפְנֵי כֹּתֶל הַמַּעֲרָבִי בִּתְפִלָּה וּבְתַחֲנוּנִים וּבִבְכִיָּה גְּדוֹלָה. וְאַחַר כָּךְ רָאָה עַל גַּבֵּי הַכֹּתֶל צוּרָה דֻּגְמַת אִשָּׁה מְלֻבֶּשֶׁת שְׁחוֹרִים, וְתֵכֶף מֵרֹב פַּחְדּוֹ נָפַל עַל פָּנָיו אַרְצָה, וְהָיָה צוֹעֵק וּבוֹכֶה בִּבְכִי גָּדוֹל, וְאָמַר: אוֹי לִי שֶׁרְאִיתִיךְ בְּכָךְ! אוֹי! אֲהָהּ עַל נַפְשִׁי! וְהָיָה מַאֲרִיך בִּבְכִיָּה וּזְעָקוֹת. וְהָיָה מְמָרֵט שַׂעֲרוֹת רֹאשׁוֹ עַד שֶׁנִּתְעַלֵּף וְנִרְדַּם, וְאָז רָאָה בַּחֲלוֹם, שֶׁבָּאָה אֵלָיו הַשְּׁכִינָה בִּבְגָדִים נָאִים וְאָמַר: הִתְנַחֵם, בְּנִי אַבְרָהָם, כִּי יֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ, וְיָשׁוּבוּ הַבָּנִים לִגְבוּלָם, כִּי אָשִׁיב אֶת שְׁבוּתָם וְרִחַמְתִּי אוֹתָם. וַיִּיקַץ וַיִּשָּׂא אֶת רַגְלָיו וְחָזַר לִצְפַת, וּבָא אֶל הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה. וְתֵכֶף אָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: אֲנִי רוֹאֶה בְּךָ, שֶׁזָּכִיתָ לִרְאוֹת פְּנֵי הַשְּׁכִינָה, וּמֵעַתָּה תִּהְיֶה בָּטוּחַ, שֶׁתִּחְיֶה עוֹד עֶשְׂרִים וּשְׁתַּיִם שָׁנִים. וְכֵן הֲוֵי, שֶׁהֶחָסִיד הָיָה חַי אַחַר זֶה הַמַּעֲשֶׂה עֶשְׂרִים וּשְׁתַּיִם שָׁנִים.
The Ari, z”l, used to speak with enthusiasm about Rabbi Avraham’s piety, saying that he was reincarnation of the prophet Yirmeyahu. One time the Ari said to him, “You must know that your days are completed and the time has come for you to die unless you perform the rectification procedure that I will teach you. But if you do perform it, then you will live for another twenty-two years. Your rectification is to go to Jerusalem to pray by the Western Wall and pour out your supplications. Then you will merit to behold the Shechinah.” So the pious Rabbi Avraham went home and secluded himself for three days and nights, immersed in fasting and wearing sackcloth and ashes. Afterwards he traveled to Jerusalem and arrived at the Western Wall, where he prayed with supplications and with great weeping. Then he observed on the wall, the figure of a woman all dressed in black. Immediately he fell upon his face out of fear, crying out and weeping loudly, “Woe to me! Woe to me that I have seen You thus! O woe! Alas for my soul!” He continued this weeping and crying out and the tearing of his hair until at last he fainted and fell asleep. Then the Shechinah came to him in a dream dressed in beautiful garments, saying, “Be consoled, Rabbi Avraham my son, for there is hope for your end and the children will return to their borders. For I will return their captivity and have mercy upon them.” After he awoke, he returned to Safed and went to see the Ari. The Ari immediately said to him, “I see upon you that you have merited to see the countenance of the Shechinah. Now you may be assured that you will live another twenty-two years.” And so did it transpire that the pious man lived for another twenty-two years after this incident.
וּמֵהֶחָסִיד הַנִּזְכָּר לְעֵיל יִרְאֶה כָּל אָדָם לַעֲשׂוֹת כֵּן: לָקוּם בַּחֲצוֹת הַלַּיְלָה אוֹ קֹדֶם אוֹר הַבֹּקֶר, וּלְהִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְעַל הֲרִיגַת הַקְּדוֹשִׁים. וְאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן לִבּוֹ לְשֵׁם שָׁמַיִם. וְלֹא יַעֲשֶׂה זֹאת שֶׁיִּתְפָּאֵר בִּפְנֵי הַבְּרִיּוֹת, כְּדֵי שֶׁיְּשַׁבְּחוּ אוֹתוֹ הַבְּרִיּוֹת, שֶׁלֹּא דַּי שֶׁהוּא לֹא מְקַבֵּל שָׂכָר עַל זֶה, אֶלָּא גַּם מְקַבֵּל עֹנֶשׁ גָּדוֹל. וּמִי שֶׁהוּא מְכַוֵּן לְשֵׁם שָׁמַיִם, אֲזַי עָלָיו הַכָּתוּב הוּא אוֹמֵר: (קֹהֶלֶת ח, ה): שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רַע, וְיִזְכֶּה לִרְאוֹת בְּבִנְיַן צִיּוֹן וִירוּשָׁלַיִם, אָמֵן. מוֹרִי וְרַבִּי, מוֹרֵנוּ הָרַב יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
From the deeds of the pious man mentioned above one learns the importance of rising at midnight or before dawn to mourn over the destruction of the Holy Temple and the slaughter of the righteous. It is immaterial whether a person does a little more or a little less, as long as his intentions are for the sake of Heaven (Berachos 5b). But let him not do this in order to receive acclaim, for then not only does he receive no reward, but he will even be punished. If his intentions are for the sake of Heaven, however, it states concerning him, “One who keeps a commandment will experience no misfortune” (Koheles 8:5). Moreover he will merit witnessing the rebuilding of Tziyon and Yerushalayim, Amein. — Based on the words of my teacher and mentor Rabbi Yosef, z”l.