זוהר ויקרא — דף כג ע”ב

And when the rooster crows and people are asleep in their beds and do not awaken, the rooster crows again, and says what it says, as has been explained. Afterward it flaps its wings and says: woe to so-and-so, rebuked by his Master, who abandoned his Master, did not awaken his spirit, and does not watch over the honor of his Master.<br />
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When day shines, the herald proclaims over it and says: "Neither does any say, Where is God my makers, who gives songs in the night?" — to assist him in those praises, so that everything is accomplished in one assistance. "My makers"? Should it not say "who made me"? What is "my makers"? Rather, at the time a person rises at midnight and strives in the song of Torah — for the song of Torah is called so only at night — and he is still found in Torah when day shines, the Holy One, blessed be He, and the Community of Israel prepare for him a thread of kindness to save him from everything, and to illumine him among the upper and lower beings.<br />
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Rabbi Yehuda said: I heard Rabbi Abba say of this verse, "Where is God my makers" — should it not say "who made me"? What is "my makers"? Rather, as you said, at the time he rises at night and strives in Torah, when day shines Abraham awakens through that very thread of his, as it is written of him (Genesis 14): "From a thread even to a shoelace" etc. And the Holy One, blessed be He, and the Community of Israel renew him, and make him a new creature every day. This is what is written: "God my makers."<br />
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And this has already been explained: "El" and "Vav-Heh." "El" — this is Abraham, of whom it is written "the great God." The "Vav" — this is the Holy One, blessed be He. The "Heh" — this is the Community of Israel. And together this makes "Eloha." And they make the person and renew him every day, and therefore it is written "my makers," in the plural, as it is said (Psalm 149): "Let Israel rejoice in his makers." Rabbi Yossei said: certainly it is so, and all of it is one thing.<br />
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Rabbi Yehuda opened and said: "Or his sin, which he has sinned, is made known to him" (Leviticus 4). "Is made known to him" — from whose side? Should it not say "or he knows (it becomes known) his sin"? What does "is made known to him" mean? Rather, the Holy One, blessed be He, commands the Community of Israel to make known to the person that sin which he has sinned, and by what does she make it known to him? Through her judgments, as it is said (Job 20): "The heavens shall reveal his iniquity, and the earth shall rise up against him." "Is made known to him" — like one who is commanded to do so for another.<br />
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For we have learned: at the time a person sins before the Holy One, blessed be He, and does not take heed of his sin to return in repentance before his Master, and casts it behind his shoulder, his soul truly rises and testifies before the Holy One, blessed be He; then the Holy One, blessed be He, commands the Community of Israel and says: "Or his sin, which he has sinned, is made known to him" — extend judgment upon him and make his sin known to him, as it is said (Ezekiel 16): "Make known to Jerusalem her abominations."<br />
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After judgment comes upon him, then a spirit awakens in him to return in repentance before his Master, and he submits to bring an offering; for one whose heart has grown haughty sins, forgets his sin, and does not take heed of it, and the Holy One, blessed be He, is ready against him, and commands that this sin be made known to him, so that it not be forgotten by him.<br />
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Rabbi Yossei said: so it certainly is, and we find likewise with David: since he had done that deed with Bathsheba, he did not take heed of it. The Holy One, blessed be He, said to him: have you forgotten it? I will remind you. Immediately, what is written? (2 Samuel 12): "You are the man, thus says the Lord." You are the man who did not remember it, you are the man who forgot it. And by what did He make it known to him? By judgment.<br />
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Here too, the Holy One, blessed be He, says: "His sin, which he has sinned, is made known to him," and the matter is fitting, and so it is, for it is not written "or it becomes known to him," as it is written (Exodus 21): "Or if it is known that the ox was wont to gore." And whoever stands at night to engage in Torah, the Torah itself makes his sin known to him, and not by way of judgment, but like a mother who informs her son gently, so that he does not forget it and returns in repentance before his Master.<br />
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And if you should say: David, who used to rise at midnight, why was judgment aroused against him? Rather, David is different, for he transgressed in a matter that was bound, which requires judgment, and by what he transgressed he is judged. He sinned against the holy kingship and against the holy Jerusalem, and therefore he was driven out of Jerusalem, and the kingship was removed from him, until he was rectified as fitting (and punished).