זוהר ויקרא — דף כב ע”א

Happy is the portion of one who awakens at that time (midnight) and occupies himself with Torah. Whoever stays awake at that time and studies Torah is called a companion of the Holy One, blessed be He, and of the Community of Israel, and is called His brother and friend, as it is written: "For the sake of my brothers and friends, I will say: peace be within you" (Psalm 122). He is also called a companion of the supernal angels and the supernal camps, as it is written: "The companions hearken to your voice" (Song of Songs 8).<br />
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When day comes, the herald stands and proclaims; the gates of the southern side open, the stars and constellations awaken, the gates of mercy open, and the King sits and receives praises. Then the Community of Israel takes all those words and ascends, and all those companions are attached to her wings; their words come and rest in the King's bosom. Then the King commands that all those words be written.<br />
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And in the Book are inscribed all those sons of His palace, and a thread of lovingkindness is drawn over them; from that thread a person is crowned with the King's crown, and because of it, those above and below are in awe of him. He enters through all the King's gates and none can protest against him. And even at the time when the accusers stand to judge the world, he is not judged, for he is recorded in the King's register and known to belong to the King's palace. Happy is the portion of the righteous who strive in Torah, especially at the time when the King desires words of Torah.<br />
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Come and see the secret of the matter: the Community of Israel stands before the King only through Torah. As long as Israel in the land occupied themselves with Torah, the Community of Israel dwelt with them; when they ceased from words of Torah, she could not remain with them a single hour. Therefore, when the Community of Israel awakens toward the King through Torah, her strength is reinforced, and the Holy King rejoices to receive her. And whenever she comes before the King without Torah accompanying her, her strength weakens, as it were, and woe to those who weaken the power above. Therefore happy are those who occupy themselves with Torah, especially at a time when one must join with the Community of Israel — then the Holy One, blessed be He, proclaims of him: "And He said to me: You are My servant, Israel, in whom I will be glorified" (Isaiah 49).<br />
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Rabbi Yossei opened: "The burden of Dumah. One calls to me from Seir: Watchman, what of the night? Watchman, what of the night?" (Isaiah 21). This verse the companions explained in several places; but "the burden of Dumah": in all the exiles in which Israel found itself, the time and end of that exile were known; but the exile of Edom is "the burden of Dumah" (silence), for its end was neither revealed nor known as were the others.<br />
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The Holy One, blessed be He, says: "One calls to me from Seir" — I heard a voice from the exile of Seir, from those who are crushed among them and lie in the dust. And what do they say? "Watchman, what of the night? Watchman, what of the night?" — they claim against Me concerning the Mistress: what have I done with My Mistress? Then the Holy One, blessed be He, brings in His entourage and says: See, My beloved children, crushed in exile, who set aside their own pain and ask Me about the Mistress, saying: "Watchman" — You who are called Watchman, where is your watch? Where is the watch over your house? "What of the night" — what have you done with the night, is this how you kept it?! "What of the night" (mileil) — for sometimes it is called "lailah" and sometimes "leil," as it is written "it is a night of watching" (Exodus 12), and it is written "this night."<br />
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Then the Holy One, blessed be He, answers them: My watch still stands, for I am destined to receive her and be found with her. This is what is written: "the watchman said" — the one who guards the house — "morning comes, and also night": at first it ascended ever higher and raised up that morning, forever ready at His side; now "morning comes" — ready to join with the night; "and also night" — it, too, is ready, but it is delayed because of you. And if this is your wish, why do you delay? Return in repentance, and then I will come; come to Me, and we shall all be in one dwelling, and we shall all return to our place. This is what is written: "The Lord your God will return your captivity" (Deuteronomy 30) — it does not say "He will bring back," but "He will return"; twice "He will return, He will return" is written here: once for the Community of Israel and once for the Holy One, blessed be He, as it is written: "The Lord your God will return with your captivity, He will return and gather you from all the peoples."