זוהר ויקרא — דף כא ע”ב

The man added: "Here is another thing I heard from him at that time, on the verse 'And now, hear, our God, the prayer of Your servant and his supplications... for the sake of the Lord' (Daniel 9). He said thus: if this Name 'Adonai' were above all, that would be fitting — as if to say 'do it for the King's sake.' But this Name is known as the place of judgment, from which judgment issues for the world; who ever heard of saying to a king, 'do it for Your servant's sake,' or for something lesser than himself?"<br />
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"Rather, it is this: this Name establishes the King's house and the Temple below, the one bound to the other. When the Temple below stands in its place, this Name above stands in its place — as if saying to the king: build this house and this palace so that the Queen is not found dwelling outside her palace. Here too: 'Cause Your face to shine upon Your desolate sanctuary, for the Lord's sake' — so that He not be found outside His dwelling."<br />
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Rabbi Chiya and Rabbi Yossei marveled and rejoiced that night. After the meal, the second merchant spoke up: "I will tell you something I was occupied with today — 'A psalm of David, when he was in the wilderness of Judah' (Psalm 63). David composed this song while fleeing his father-in-law; why did he say 'God, You are my God, I seek You early, my soul thirsts for You'? 'Elohim, You are my God' — for he was always held fast by Gevurah (strict judgment). 'I seek You early' — but how could David seek the Holy One in a distant land, driven out from the land where the Shechinah dwells?"<br />
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"Rather, although driven out from there, he did not abandon seeking the Holy One. 'I seek You early' means: I will go to appear before You, only I could not, for I am outside the place where the Shechinah dwells. 'My soul thirsts for You' — for my soul and body long to appear before You, and I could not, for I am in a dry and weary land without water — this 'dry and weary land' is the place outside the dwelling of the Shechinah, where living water is not found. And who is this living water? This is the Shechinah, of whom it is written 'a well of living water.'"<br />
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Rabbi Chiya and Rabbi Yossei said, "Surely our path is proper before us." They entered the cave and slept. At midnight they heard the roar of desert beasts and awoke. Rabbi Chiya said, "It is time to assist the Community of Israel who praises the King." They said, "Let each one say something of what he has heard and knows in Torah." They all sat down.<br />
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Rabbi Chiya opened with "To the chief musician, upon Ayelet haShachar (the hind of the dawn), a psalm of David" (Psalm 22): who is this "hind of the dawn"? This is the Community of Israel, called "a loving hind and a graceful doe" (Proverbs 5). But why "hind of the dawn" and not of the whole day? Rather, "hind" comes from that place called "dawn," as it is written, "his going forth is sure as the dawn" (Hosea 6). And King David said this of the Community of Israel as a description of her name, not that she herself said it.<br />
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Come and see: when night falls, the sealed gates above and below open, and all those distant spirits awaken and go roaming through the whole world, frequenting the bodies of men and circling their places and beds; they see the image of the holy King and fear, because these people have fortified themselves in their beds with the words of the holy Name. And the souls of men ascend, each as befits it. Happy is the portion of the righteous, whose souls ascend above and do not linger needlessly elsewhere.<br />
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When the night is divided, the herald stands and proclaims, and the gates open. Then a north wind awakens, strikes David's harp, which plays by itself and praises the King, and the Holy One, blessed be He, delights with the righteous in the Garden of Eden.