The Nature and Division of Night Time (Mishmarot)
The Gemara addresses the deadline for reciting the evening Keriat Shema (until the end of the first Ashmurah), examining the underlying machloket (dispute) concerning the night’s divisions. The disagreement centers on whether the night is divided into three mishmarot (watches) or four. If three, the Ashmurah lasts four hours; if four, it lasts three hours.
The division into four parts appears technically simpler (a double bisection), but the tripartite division is common in Ḥazal. The use of mishmarot to describe the night, unlike the use of hours (Sha’ot) for the day, suggests that time was experienced differently during the dark hours. While the day is measured by the sun clock, lacking mechanical clocks at night necessitated describing time by periods—first, middle, and end. The Gemara ultimately accepts the view that the night is divided into three mishmarot.
The changes between the earthly mishmarot (mishmarot ba'aretz) signal the transitions of the heavenly mishmarot (mishmarot ba'rakia). The end of the first mishmeret is marked by the braying of a donkey (ḥamor no'er); the second by the barking of dogs (kelavim tzo'akim); and the beginning of the third by a child nursing or a wife speaking with her husband (ishah mesapperet et ba’alah). This final sign indicates that humans are awakening after a full night’s sleep, even while it is still dark.
Divine Sorrow and the Symbolism of Night
The division of time into mishmarot reflects a metaphysical reality. During each of the three watches, the Holy One, Blessed Be He (HaKadosh Barukh Hu), sits in the heavens and roars like a lion (sho'eg ka'ari). This cry expresses His sorrow over the destruction of His home (Ḥurban Beit HaMikdash). Night symbolizes Galut (exile) and uncertainty.
The Ḥurban is theologically explained not as a defeat of HaKadosh Barukh Hu, but as a necessary punishment imposed by God Himself for the sins (avonoteihem) of the people. His cry, "Woe to the children, for whose sins I destroyed My house," is one of sorrow over having to inflict this consequence and exile.
Night is the time for faith (Emunah), as encapsulated by the blessing of Emet Ve'Emunah, which focuses on redemption and hope for future deliverance from oppressive rulers (malakhim and aritzim), contrasting with the morning, which emphasizes Divine Ḥesed (kindness).
Optimal Times for Supplication (Seliḥot)
Rabbenu Asher (Rosh) teaches that since HaKadosh Barukh Hu grieves over the Ḥurban during the night watches, all God-fearing individuals are obligated to join Him in that hour, pouring out supplications (taḥanunim) for the Ḥurban.
The Shulḥan Arukh (Oraḥ Ḥayyim 1:2) instructs that the most desirable times for prayer are the moments when the mishmarot transition. In a three-part system, these optimal times occur around the end of the first watch (c. 10:00 PM), the transition to the third watch (c. 2:00 AM), and the end of the night. Prayers regarding the Ḥurban and the Galut recited during these periods are accepted, as the supplicant joins the Divine mourning.
The Magen Avraham notes that the Kabbalists (HaMekubalim) favored the time of midnight (Ḥatzot) for prayer. Recanati (a 14th-century Kabbalist) clarified that Ḥatzot is the best time to pray for Klal Yisrael (the collective Jewish people), while the end of the night is reserved for personal needs (tzrakhav).
Early Seliḥot services (c. 10:30 PM) align with the end of the first Ashmurah. According to the Shulḥan Arukh (the Nigleh), this falls within an accepted time, whereas Ḥatzot is a custom originating in Kabbalah.
The Ruin (Ḥurvah), Prayer, and Kaddish
The story of Rabbi Yosi and Elijah the Prophet addresses where the Shekhinah is present following the Ḥurban. Rabbi Yosi entered a ruin of Jerusalem to pray, believing HaKadosh Barukh Hu resided within the site of the destruction.
Elijah taught R. Yosi that he should have prayed on the way (ba'derekh), advising that one should not enter a ruin. Elijah explained that if R. Yosi feared interruption by passersby (ovrei derakhim), he should recite a Tefillah Ketztzarah (shortened prayer), prioritizing connection with the human sphere (Am Yisrael) over isolation.
Upon leaving, R. Yosi revealed that he heard a Divine Echo (Bat Kol) in the ruin, lamenting the Ḥurban. Elijah confirmed that this Divine lament occurs every day, three times a day.
The Shekhinah, which departed the Temple, can be restored through the assembly of Batei Kenesiyot (synagogues) and Batei Midrashot (study halls). When the Jewish people proclaim "May His great name be blessed" (Yehei Shmei Rabba Mevorakh) in the Kaddish, they comfort HaKadosh Barukh Hu and affirm that He is not defeated. This act establishes God’s presence and justifies the world’s existence, a role the angels (mal'akhim) cannot fulfill.
Tosafot reject the view (found in Maḥzor Vitry) that Yehei Shmei Rabba is a prayer for God’s name to become complete. They assert that it is a praise (shevaḥ) confirming that God’s great name is already blessed. The recitation of Kaddish in Aramaic (lashon targum) was established because it was the vernacular understood by the general populace (Am Ha'aratzot), ensuring universal participation in this task.
The Kaddish Yatom (Orphan's Kaddish), first documented in Maḥzor Vitry (12th century), reflects the principle that the son's declaration of God's greatness benefits the deceased's soul. It is rooted in the Mitzvah of Kibbud Av Va'Em (honoring parents).
