Three
Watches
753.
There
are
three
watches
in
the
night,
in
which
three
sects
of
the
ministering
angels
are
divided—to
praise
their
Maker
on
every
watch.
Corresponding
to
them
there
are
three
prayers
in
the
day,
when
Israel
assemble
to
praise
their
Maker
in
each
and
every
prayer.
754.
In
the
morning,
when
the
sun
rises,
it
is
the
time
of
prayer
and
request
of
Israel.
From
the
sixth
hour
to
the
nineth
hour,
it
is
the
time
of
the
noon
prayer,
and
from
the
setting
of
the
sun
until
it
is
dark,
it
is
the
last
prayer.
Once
the
sun
has
set,
and
until
two
stars
are
seen,
it
is
the
time
of
the
last
prayer,
the
evening
prayer.
755.
Once
two
stars
are
seen,
it
is
the
beginning
of
the
first
watch,
when
the
first
sect
of
ministering
angels
comes
and
waits
for
Israel
until
the
time
when
they
conclude
their
prayer
and
begin
to
sing.
At
that
time,
all
the
gates
that
receive
the
praises
of
below
are
locked,
and
from
then
on,
gates
are
opened
only
to
the
ministering
angels
who
are
singing.
756.
Anyone
who
reads
in
the
Torah
at
night,
the
Creator
draws
upon
him
a
thread
of
Hesed
[mercy]
during
the
day,
as
it
is
written,
“By
day,
the
Lord
commands
his
mercy,”
since
as
it
is
written,
“and
at
night,
His
song
is
with
me.”
Thus,
how
is
it
said
here
that
at
night,
all
the
gates
are
locked
from
receiving
from
below,
and
the
gates
are
open
only
to
the
singing
of
the
angels?
757.
When
he
completes
the
praises
in
the
day,
and
engages
in
Torah
from
midnight
onward,
at
that
time,
they
receive
from
below
since
then
the
Creator
comes
out
from
those
worlds
He
desires,
which
shine
in
the
light
of
Hassadim,
which
the
Creator,
ZA,
desires,
as
it
is
written,
“for
He
desires
mercy,”
and
goes
to
entertain
Himself
with
the
righteous
in
the
Garden
of
Eden,
to
entertain
in
the
illumination
of
Hochma,
since
Hochma
is
called
Eden.
At
that
time,
it
shines
in
the
garden,
in
Malchut.
This
is
the
meaning
of
what
David
said,
“At
midnight,
I
will
rise
to
thank
You.”
758.
When
the
Creator
enters
the
Garden
of
Eden,
Malchut,
with
the
righteous,
all
the
gates
of
heaven
above
open—above
the
animals,
as
well
as
below
them—and
it
is
a
time
of
good
will
to
engage
in
Torah.
759.
Those
sects
of
ministering
angels
and
all
the
perfumes
of
the
Garden
of
Eden,
and
all
the
righteous,
begin
to
sing
before
the
one
who
said,
“Let
there
be
the
world,”
as
it
is
written,
“Surely
the
righteous
shall
give
thanks
to
Your
name,
when
the
upright
dwell
in
Your
presence,”
meaning
when
they
sit
before
Him
in
the
Garden
of
Eden.
760.
The
third
sect
of
the
ministering
angels
sings
until
dawn.
When
the
dawn
rises,
it
is
obligatory
for
Israel
to
rise
and
strengthen
themselves
with
songs
and
praises
before
the
Creator,
since
they
take
the
singing
immediately
after
the
ministering
angels,
and
the
Creator
is
with
them
below,
as
it
is
written,
“Those
who
see
Me
shall
find
Me.”
They
say
psalms
and
praises
at
the
break
of
dawn,
as
long
as
one
does
not
stop
once
he
begins
until
he
prays
when
the
sun
rises.
761.
When
the
Creator
exits
these
worlds
and
desires
them,
and
comes
to
enter
with
the
righteous
in
the
Garden
of
Eden,
He
waits
and
sees
if
He
hears
a
voice
engaging
in
Torah,
and
that
voice
is
more
beautiful
to
Him
than
all
the
songs
and
praises
that
the
ministering
angels
say
above,
as
it
is
written,
“I
went
down
to
the
walnut
garden
to
see,”
see
those
who
engage
in
Torah.
762.
Is
the
Garden
of
Eden
called
“a
walnut
garden”?
It
is
called
“a
walnut
garden,”
meaning
the
Garden
of
Eden,
since
Eden
is
called
a
walnut.
As
the
walnut
is
closed
from
all
its
sides,
and
there
are
several
shells
over
it,
so
Eden
above
is
closed
from
all
its
sides,
and
there
are
several
guards
over
it
that
do
not
allow
seeing
it,
not
an
angel,
not
a
Seraph,
not
a
HASHMAL,
and
not
the
eye
of
a
prophet
or
a
visionary,
as
it
is
written,
“The
eye
has
not
seen
a
God
besides
You.”
763.
Now
I
will
be
rewarded
with
the
merit
of
the
walnut
garden
with
the
pious
ones
in
Israel.
The
Creator
called
the
Garden
of
Eden
a
walnut
garden.
As
the
walnut
is
shell
after
shell,
and
its
fruit
is
inside,
so
Eden
is
world
after
world,
and
it
is
inside.
764.
That
garden,
the
Creator
planted
it
under
the
Garden
of
Eden,
Hochma,
and
it
is
impossible
for
the
garden
to
be
equal
to
the
Garden
of
Eden,
but
rather
the
garden
is
in
the
earth,
in
Malchut,
and
the
Eden
is
over
it
from
above,
the
upper
Hochma,
and
the
core
and
essence
of
the
garden
is
from
Eden
since
the
core
of
Malchut
is
from
Hochma.
765.
“And
a
river
comes
out
from
Eden
to
water
the
garden.”
It
should
have
written
“And
a
river
comes
down
of
Eden
to
water
the
garden.”
However,
there
is
Eden
below
and
Eden
above,
a
garden
above
and
a
garden
below,
and
both
aim
one
opposite
the
other,
and
the
planted
one
below
the
other.
The
upper
Garden
of
Eden:
Upper
Hochma
is
called
“Eden”;
upper
Bina
is
called
“garden,”
which
receives
from
this
Eden.
The
bottom
Garden
of
Eden:
Bottom
Hochma
is
called
“Eden,”
and
Malchut
that
receives
her
is
called
“garden.”
Eden
below
is
the
bottom
Hochma;
Eden
above
is
upper
Hochma.
The
garden
above
is
Bina;
the
garden
below
is
Malchut.
Both
aim
one
opposite
the
other,
where
the
bottom
Garden
of
Eden
aims
opposite
the
upper
Garden
of
Eden,
and
the
bottom
Garden
of
Eden
receives
its
abundance
from
the
upper
Garden
of
Eden.
766.
Did
the
Creator
actually
plant
the
Garden
of
Eden?
Yes.
His
plantings
are
not
like
the
rest
of
the
plantings;
they
are
superior
to
the
rest
of
the
plantings.
It
was
a
planting
of
the
Creator,
as
it
is
written,
“the
planting
of
the
Lord,
that
He
may
be
glorified,”
glorified
in
its
praise,
for
one
who
sees
it
says,
this
must
be
a
planting
of
the
Creator,
and
not
from
another.
767.
It
is
nevertheless
a
planting
of
the
Creator,
who
planted
there
each
tree
that
is
a
delight
to
see.
How
did
He
plant?
When
the
earth
brought
forth
her
trees
and
fruits,
she
first
brought
forth
in
the
Garden
of
Eden,
and
then
in
the
whole
world.
The
Creator
chose
the
place
and
prepared
it,
to
be
there
forever,
and
He
visits
it
and
waters
with
His
kindness
from
that
good
that
is
poured
from
the
Eden
of
above,
as
it
is
written,
“The
trees
of
the
Lord
are
full
of
sap,
the
cedars
of
Lebanon
which
He
planted.”
These
are
the
trees
in
the
Garden
of
Eden.
768.
The
Garden
of
Eden
in
the
earth
is
needed
for
the
delight
of
the
soul,
which
receives
it
from
the
Eden
of
above.
Not
all
the
souls
will
be
able
to
receive
from
the
Garden
of
Eden
of
above.
Those
who
are
not
given
permission
to
rise
up,
have
pleasure
and
delight
in
that
Garden
of
Eden
of
below
from
what
it
receives
from
above.
769.
Every
beginning
of
the
month,
the
souls
rise
to
the
upper
seminary
above.
In
that
lower
Garden
of
Eden
dwells
Adam
HaRishon,
and
the
Creator
places
the
man
there
so
his
abode
will
be
there,
as
it
is
written,
“and
there
He
placed
the
man
whom
He
had
formed.”
770.
Everything
that
the
Creator
does,
whether
above
or
below,
they
all
yearn
and
exert
to
go
to
their
kind.
The
body
goes
after
its
kind—the
earth,
from
which
it
was
taken.
And
the
soul
has
no
delight
except
in
the
place
from
which
she
was
taken,
since
everything
He
did
desires
its
own
kind,
as
it
is
written,
“My
soul
longs,
even
faints,
for
the
courts
of
the
Lord,”
and
not
for
this
world,
like
the
body
desires.
771.
Happy
are
the
righteous,
who
are
called
life
for
the
next
world.
Are
the
righteous
regarded
as
living
because
the
soul
persists
in
her
existence?
But
the
body
rots
in
the
earth
even
though
he
is
complete
and
righteous,
and
the
soul
always
remains
in
her
existence,
and
life
and
death
do
not
apply
to
her.
Death
and
life
apply
only
to
the
body.
772.
However,
it
was
decreed
that
when
the
righteous
passes
away
from
this
world,
the
Creator
summons
for
him
another
body,
kosher
[fitting/worthy]
and
good,
so
he
will
not
be
in
the
filth
and
dirt
of
this
body.
He
installs
in
it
the
holy
soul,
and
keeps
him
in
his
existence
in
the
body
in
the
Garden
of
Eden
of
below,
and
that
body
will
be
for
the
righteous
in
the
next
world.
773.
Each
beginning
of
the
month,
they
go
out
and
see
the
wicked
who
are
punished
in
Hell,
as
it
is
written,
“And
go
out
and
see
the
carcasses
of
the
people
who
transgress
against
Me.”
They
went
outside
the
Garden
of
Eden
of
below
to
see
the
wicked,
the
Creator
elevates
them
to
the
seminary
in
the
firmament
each
Shabbat
[Sabbath]
and
beginning
of
the
month.
774.
Each
night,
when
the
morning
shines,
the
Creator
renews
the
souls
for
the
righteous,
as
it
is
written,
“They
are
new
every
morning;
great
is
Your
faithfulness.”
Even
for
each
person
who
sleeps
his
sleep
each
night
in
this
world,
and
whose
soul
rises
up
and
is
in
several
flaws
and
transgressions
against
the
Creator,
great
is
the
faith
that
the
Creator
returns
the
soul
to
the
body,
and
the
Creator
renews
her,
since
“great
is
Your
faithfulness.”
Because
“great
is
Your
faithfulness,”
He
returns
the
soul
although
she
is
sinful.
775.
One
who
lends
money
to
his
friend—and
his
friend
writes
him
a
letter
of
pledging
to
keep
with
him—is
forbidden
to
keep
it
until
his
friend
gives
it
to
him.
Even
if
the
courthouse
gives
it
to
him,
he
must
not
keep
it,
as
it
is
written,
“If
you
ever
take
your
neighbor’s
cloak
as
a
pledge,
you
shall
return
it
to
him
before
the
sun
goes
down.”
776.
It
is
written,
“and
there
He
placed
the
man
whom
He
had
formed,”
in
general.
In
other
words,
He
did
not
interpret
what
he
would
do
there.
Afterwards,
it
is
written,
“and
placed
him
in
the
Garden
of
Eden
to
work
in
it
and
keep
it.”
What
work
is
there
here?
It
is
the
work
of
the
soul
to
complete
it
in
her
completions,
which
she
did
not
complete
in
this
world.
777.
The
Creator
placed
Adam
HaRishon
in
the
Garden
of
Eden
and
gave
him
His
law
to
work
in
it
and
keep
its
commandments,
as
it
is
written,
“And
the
tree
of
life
in
the
midst
of
the
garden.
It
is
also
written,
“She
is
a
tree
of
life
for
those
who
keep
it.”
The
Creator
said,
“When
the
man
has
pleasure
in
this
garden,
he
will
engage
in
her
and
keep
her.
But
because
of
the
subtleties
and
pleasures
that
Adam
had
there,
he
did
not
keep
His
law
until
He
drove
him
out
of
there.