For when the Sabbath is sanctified on Friday evening, a tabernacle of peace descends from heaven and is spread over the world. This tabernacle of peace is the Sabbath, and when it comes down, all evil spirits and demons and all the creatures which defile hide themselves within the orifice of the millstones of the chasm of the great abyss. For when sanctity spreads over the world, the spirit of uncleanliness remains inactive, since the two shun one another.
Hence the world is under special protection (on the Sabbath eve), and we do not require to say the prayer “who keepeth his people Israel for ever, amen”. This prayer has been prescribed for week-days, when protection is needed. But on Sabbath a tabernacle of peace is spread over the world, which is thus sheltered on all sides. Even the sinners in Gehinnom are protected, and all beings are at peace, both in the upper and lower spheres, and therefore we conclude our prayer this day with the words “who spreads a tabernacle of peace over us and over all his people Israel and over Jerusalem”.
(The reason why Jerusalem is mentioned is because it is the abode of the tabernacle.) Thus it behoves us to invite that tabernacle to spread itself over us and to rest upon us and to shield us as a mother shields her children, so that we should feel secure on every side.
See now, when Israel by reciting this blessing invite this tabernacle of peace to their homes as a holy guest, a divine sanctity comes down and spreads its wings over Israel like a mother encompassing her children. Then all evil spirits disappear from the world, and Israel are at rest under the sheltering sanctity of their Master. Further, this tabernacle of peace imparts new souls to her children. For souls have their abode in her and issue from her, and so when she comes down and spreads her wings over her children, it sheds a new soul on each one of them.’
R. Simeon said further: ‘It is on this account that, as we have learnt, Sabbath is a mirror of the future world. For this same reason, too, the Sabbatical year and the Jubilee mirror one another. This additional soul descends from the mystic force implied in the word zachor (remember) upon the tabernacle of peace, being taken from the future world, and the tabernacle gives it to the holy people, who are gladdened by it and enabled to forget all worldly matters and all their troubles and sorrows, thus realising the words of the prophet, “on the day that the Lord shall give thee rest from thy sorrow, and from thy trouble, and from the hard service, etc.” (Is. 14, 3).
Therefore on Friday night a man should have a fullcourse meal, to show that this tabernacle of peace has been formed by a union of all principles, provided only that he leaves himself enough for one meal the next day, or, according to others (and this is more correct), for two meals. All the more so, of course, if he has more than enough left for the next day. For children two dishes are enough;1al. Two dishes should be the minimum. and so the colleagues agreed.
The function of lighting the Sabbath light has been entrusted to the women of the holy people: as the colleagues put it, “woman put out the light of the world and brought darkness, etc.”; and so we agree. There is, however, a more esoteric reason. This tabernacle of peace is the Matron of the world, and the souls which are the celestial lamp abide in her. Hence it behoves the matron to kindle the light, because thereby she is attaching herself to her rightful place and performing her rightful function.
A woman should kindle the Sabbath light with zest and gladness, because it is a great honour for her, and, further, she qualifies herself thereby to become the mother of holy offspring who will grow to be shining lights of learning and piety and will spread peace in the world, and she also procures long life for her husband. Hence she should be very careful to observe this ceremony.
Observe that the words “remember” and “keep” in the commandment of the Sabbath (Ex. 20, 8, and Deut. 5, 12). Both apply equally to the day and to the night; nevertheless “remember” has a more special application to the man and “keep” to the woman, whose chief observance is at night.’
תָּא חֲזֵי, כַּד אִתְקַדַּשׁ יוֹמָא בְּמַעֲלֵי שַׁבַּתָּא סוּכַּת שָׁלוֹם שַׁרְיָא וְאִתְפְּרִיסַת בְּעָלְמָא. מָאן סוּכַּת שָׁלוֹם, דָּא שַׁבַּתָּא, וְכָל רוּחִין וְעִלְעוּלִין וְשֵׁדִין וְכָל סִטְרָא דִּמְסָאֲבֵי כֻּלְהוּ טְמִירִין וְעָאלִין בְּעֵינָא דְּרֵיחַיָּיא דְנוּקְבָא דִתְהוֹמָא רַבָּא. דְּהָא כֵּיוָן דְּאִתְעַר קְדוּשָׁתָא עַל עָלְמָא, רוּחַ מְסָאֲבָא לָא אִתְעַר בַּהֲדֵיהּ. וְדָא עָרִיק מִקַּמֵּיהּ דְּדָא.
For when the Sabbath is sanctified on Friday evening, a tabernacle of peace descends from heaven and is spread over the world. This tabernacle of peace is the Sabbath, and when it comes down, all evil spirits and demons and all the creatures which defile hide themselves within the orifice of the millstones of the chasm of the great abyss. For when sanctity spreads over the world, the spirit of uncleanliness remains inactive, since the two shun one another.
וּכְדֵין עָלְמָא בִּנְטִירוּ עִלָּאָה וְלָא בָּעֵינָן לְצַלָּאָה עַל נְטִירוּ כְּגוֹן שׁוֹמֵר אֶת עַמּוֹ יִשְׂרָאֵל לָעַד אָמֵן. דְּהָא דָּא בְּיוֹמָא דְחוֹל אִתְתַּקַּן דְּעָלְמָא בָּעְיָא נְטִירוּ. אֲבָל בְּשַׁבָּת סוּכַּת שָׁלוֹם אִתְפְּרִיסָא עַל עָלְמָא וְאִתְנְטִיר בְּכָל סִטְרִין. וְאֲפִילּוּ חַיָּיבֵי גֵּיהִנֹּם נְטִירִין אִנּוּן, וְכֹלָּא בִּשְׁלָמָא אִשְׁתַּכְּחָא עִלָּאִין וְתַתָּאִין, וּבְּגִין כָּךְ בְּקִדּוּשָׁא דְיוֹמָא מְבָרְכִינָן הַפּוֹרֵס סֻכַּת שָׁלוֹם עָלֵינוּ וְעַל כָּל עַמוֹ יִשְׂרָאֵל וְעַל יְרוּשָׁלָם.
Hence the world is under special protection (on the Sabbath eve), and we do not require to say the prayer “who keepeth his people Israel for ever, amen”. This prayer has been prescribed for week-days, when protection is needed. But on Sabbath a tabernacle of peace is spread over the world, which is thus sheltered on all sides. Even the sinners in Gehinnom are protected, and all beings are at peace, both in the upper and lower spheres, and therefore we conclude our prayer this day with the words “who spreads a tabernacle of peace over us and over all his people Israel and over Jerusalem”.
אַמַּאי עַל יְרוּשָׁלָם, אֶלָּא דָא הִיא מְדוֹרָא דְהַהִיא סֻכָּה. וּבָעֵינָא לְזַמְּנָא לְהַהִיא סֻכָּה דְּאִתְפְּרָסַת עֲלָנָא וּלְמֵשְׁרָא עִמָּנָא וּלְמֶהֱוֵי (ד"א מגינא) עֲלָנָא כְּאִמָּא דְּשַׁרְיָיא עַל בְּנִין, וּבְגִין דָא לָא דָּחֲלִין מִכָּל סִטְרִין, וְעַל דָּא הַפּוֹרֵס סוּכַּת שָׁלוֹם עָלֵינוּ.
(The reason why Jerusalem is mentioned is because it is the abode of the tabernacle.) Thus it behoves us to invite that tabernacle to spread itself over us and to rest upon us and to shield us as a mother shields her children, so that we should feel secure on every side.
תָּא חֲזֵי, בְּשַׁעֲתָא דְיִשְׂרָאֵל מְבָרְכִין וּמְזַמְּנִין לְהַאי סֻכַּת שָׁלוֹם אוּשְׁפִּיזָא קַדִישָׁא וְאָמְרֵי הַפּוֹרֵס סֻכַּת שָׁלוֹם, כְּדֵין קְדוּשָׁתָא עִלָאָה נָחֲתָא וּפְרִיסַת גַּדְפָהָא עֲלַיְיהוּ דְיִשְׂרָאֵל וּמְכַסְיָא לוֹן כְּאִמָּא עַל בְּנִין, וְכָל זִינִין בִּישִׁין אִתְכַּנִּישׁוּ מֵעָלְמָא, וְיַתְבֵי יִשְׂרָאֵל תְּחוֹת קְדוּשָׁתָא דְמָארֵיהוֹן, וּכְדֵין דָּא סֻכַּת שָׁלוֹם יָהִיב נִשְׁמָתִין חַדְתִּין לִבְנָהָא, מַאי טַעֲמָא בְּגִין דְבֵּיהּ נִשְׁמָתִין שַׁרְיָין (ס"א דכדין זמן זווגא ונטלת נשמתין ובה שריין) וּמִנֵּיהּ נָפְקִין. וְכֵיוָן דְּשַׁרְיָא וּפְרִיסַת גַּדְפָהָא עַל בְּנָהָא. אֲרִיקַת נִשְׁמָתִין חַדְתִּין לְכָל חַד וְחַד.
See now, when Israel by reciting this blessing invite this tabernacle of peace to their homes as a holy guest, a divine sanctity comes down and spreads its wings over Israel like a mother encompassing her children. Then all evil spirits disappear from the world, and Israel are at rest under the sheltering sanctity of their Master. Further, this tabernacle of peace imparts new souls to her children. For souls have their abode in her and issue from her, and so when she comes down and spreads her wings over her children, it sheds a new soul on each one of them.’
תּוּ אָמַר רַבִּי שִׁמְעוֹן עַל דָּא תָּנֵינָן שַׁבָּת דּוּגְמָא דְּעָלְמָא דְאָתֵי אִיהוּ, הָכִי הוּא וַדַּאי, וְעַל דָּא שְׁמִיטָה וְיוֹבֵל דּוּגְמָא דָּא בְּדָא. וְשַׁבָּת וְעָלְמָא דְּאָתֵי הָכִי הוּא. וְהַהוּא תּוֹסֶפֶת דְּנִשְׁמְתָא מֵרָזָא דְּזָכוּר קָא אַתְיָא עַל הַאי סֻכַּת שָׁלוֹם דְּנָטִיל מֵעָלְמָא דְאָתֵי וְדָא תּוֹסֶפֶת יַהֲבַת לְעַלְמָּא קַדִּישָׁא. וּבְהַהוּא תּוֹסֶפֶת חָדָאן וְיִתְנְשֵׁי מִנַּיְיהוּ כָּל מִלִּין דְּחוֹל וְכָל צַעֲרִין וְכָל עָאקִין כְּמָא דְאַתְּ אָמֵר (ישעיהו י״ד:ג׳) בְּיוֹם הָנִיחַ יְיָ לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן הָעֲבֹדָה הַקָּשָׁה וְגו'.
R. Simeon said further: ‘It is on this account that, as we have learnt, Sabbath is a mirror of the future world. For this same reason, too, the Sabbatical year and the Jubilee mirror one another. This additional soul descends from the mystic force implied in the word zachor (remember) upon the tabernacle of peace, being taken from the future world, and the tabernacle gives it to the holy people, who are gladdened by it and enabled to forget all worldly matters and all their troubles and sorrows, thus realising the words of the prophet, “on the day that the Lord shall give thee rest from thy sorrow, and from thy trouble, and from the hard service, etc.” (Is. 14, 3).
וּבְלֵילְיָא דְשַׁבַּתָּא בָּעֵי בַּר נָשׁ לְאַטְעָמָא מִכֹּלָּא, בְּגִין לְאַחֲזָאָה דְּהַאי סֻכַּת שָׁלוֹם מִכֹּלָּא אִתְכְּלִילַת, וּבִלְבָד דְּלָא יַפְגִּים מֵיכְלָא חָדָא לְיוֹמָא, וְאִית דְּאָמְרֵי תְּרֵין, לִתְרֵין סְעוּדָתֵי אָחֳרָנִין דְּיוֹמָא, וְשַׁפִּיר. וְכָל שֶׁכֵּן אִי סָלִיק יַתִּיר לְיוֹמָא וְיָכִיל לְמִטְעַם מִמֵּיכְלִין אָחֳרָנִין וְלִזְעִירֵי בִּתְרֵי תַּבְשִׁילִין סַגְיָא, וְאוּקְמוּהָ חַבְרַיָא.
Therefore on Friday night a man should have a fullcourse meal, to show that this tabernacle of peace has been formed by a union of all principles, provided only that he leaves himself enough for one meal the next day, or, according to others (and this is more correct), for two meals. All the more so, of course, if he has more than enough left for the next day. For children two dishes are enough;1al. Two dishes should be the minimum. and so the colleagues agreed.
נֵר שֶׁל שַׁבָּת לִנְשֵׁי עַמָּא קַדִּישָׁא אִתְיְיהִיבַת לְאַדְלָקָא, וְחַבְרַיָיא הָא אָמְרוּ דְּאִיהִי כִּבְּתָה בּוֹצִינָא דְעָלְמָא וְאַחֲשִׁיכַת לֵיהּ כו' וְשַׁפִּיר. אֲבָל רָזָא דְמִלָּה. הַאי סֻכַּת שָׁלוֹם מַטְרוֹנִיתָא דְּעָלְמָא הִיא וְנִשְׁמָתִין דְּאִנּוּן בּוֹצִינָא עִלָּאָה בָּהּ שַׁרְיָין. וְעַל דָּא מַטְרוֹנִיתָא בַּעֲיָא לְאַדְלָקָא, דְּהָא בְּדוּכְתָּהָא אִתְאַחְדַת וַעֲבָדַת עוֹבָדָא.
The function of lighting the Sabbath light has been entrusted to the women of the holy people: as the colleagues put it, “woman put out the light of the world and brought darkness, etc.”; and so we agree. There is, however, a more esoteric reason. This tabernacle of peace is the Matron of the world, and the souls which are the celestial lamp abide in her. Hence it behoves the matron to kindle the light, because thereby she is attaching herself to her rightful place and performing her rightful function.
וְאִתְּתָא בַּעֲיָא בְּחֶדְוָה דְלִבָּא וּרְעוּתָא לְאַדְלָקָא בּוֹצִינָא דְשַׁבָּת, דְּהָא יְקָרָא עִלָּאָה הִיא לָהּ וּזְכוּ רַב לְגַרְמָהּ לְמִזְכֵּי לִבְנִין קַדִּישִׁין דִּיהוֹן בּוֹצִינָא דְעָלְמָא בְּאוֹרַיְיתָא וּבְדַחַלְתָּא, וְיִסְגוֹן שְׁלָמָא בְּאַרְעָא, וִיהֵיבַת לְבַעֲלָהּ אוֹרְכָּא דְחַיִּין, בְּגִין כָּךְ בַּעֲיָא לְאִזְדַּהֲרָא בָּהּ.
A woman should kindle the Sabbath light with zest and gladness, because it is a great honour for her, and, further, she qualifies herself thereby to become the mother of holy offspring who will grow to be shining lights of learning and piety and will spread peace in the world, and she also procures long life for her husband. Hence she should be very careful to observe this ceremony.
תָּא חֲזֵי, שַׁבָּת לֵילְיָא וְיוֹמָא זָכוֹר וְשָׁמוֹר אִיהוּ כְּחֲדָא, וְעַל דָּא כְּתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְשׁוֹ וּכְתִיב שָׁמוֹר אֶת יוֹם הַשַּׁבָּת, זָכוֹר לִדְכוּרָא שָׁמוֹר לְנוּקְבָא וְכֹלָּא חַד. זַכָּאִין אִנּוּן יִשְׂרָאֵל חוּלָקֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא עַדְבֵיהּ וְאַחֲסַנְתֵּיהּ עֲלַיְיהוּ כְּתִיב, (תהילים קמ״ד:ט״ו) אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁיְיָ אֱלקָיו.
Observe that the words “remember” and “keep” in the commandment of the Sabbath (Ex. 20, 8, and Deut. 5, 12). Both apply equally to the day and to the night; nevertheless “remember” has a more special application to the man and “keep” to the woman, whose chief observance is at night.’