REMEMBER THE SABBATH DAY, TO SANCTIFY IT. Said R. Isaac: ‘It is written, “And God blessed the seventh day” (Gen. 2, 3); and yet we read of the manna, “Six days ye shall gather it, but on the seventh day, the Sabbath, in it there shall be none” (Ex. 16, 26). If there was no food on that day what blessing is attached to it?
Yet we have been taught that all blessings from above and from below depend upon the seventh day. Why, then, was there no manna just on this day? The explanation is that all the six days of the transcendent world derive their blessings from it, and each supernal day sends forth nourishment to the world below from what it received from the seventh day.1Here apparently=Binah.
Therefore he who has attained to the grade of Faith must needs prepare a table and a meal on the Sabbath eve (Friday) so that his table may be blessed all through the other six days of the week. For, indeed, at the time of the Sabbath preparation there is also prepared the blessing for all the six days that shall follow, for no blessing is found at an empty table. Thus one should make ready the table on Sabbath night with bread and other food.’
R. Isaac added: ‘Also on the Sabbath day.’ Said R. Judah: ‘One must regale oneself on this day with three meals, in order that this day may be one of satisfaction and refreshment.’
Said R. Abba: ‘One must do so in order that blessing may spread to those supernal days which receive their blessing from the seventh.’ On this day the head of the “Little Face” is filled with the dew which descends from the Holy Ancient One, the Most Hidden One; He causes it to descend into the holy “Field of Apples” three times after the entrance of the Sabbath, in order that all unitedly may enjoy the blessing.
Therefore it is necessary, not only for ourselves that we should have these three repasts during the day, but for all creation, for therein is consummated the true faith in the Holy Ancient One, the “Little Face”, and the “Field of Apples”, and we should rejoice and delight in all three. But he who lessens the number of the meals, as it were brings imperfection and blemish into the regions above, and great will his punishment be.’
Therefore a man should prepare his table three times from the entrance of the Sabbath, and his table should not be found empty, that blessing may rest upon it for all the remaining days of the week, and through this he shows and confirms the supreme faith.
Said R. Simeon: ‘When a man has completed the three meals on the Sabbath a voice proclaims concerning him: “Then shalt thou delight thyself in the Lord.” This is in reference to one meal, in honour of the Ancient, the All Holy. Then it proclaims, “and I will cause thee to ride upon the high places of the earth”-this in reference to a second meal, in honour of the holy “Field of Apples”; then, “and feed thee with the heritage of Jacob thy father” (Isa. 58, 14)-completing the triad with a reference to the “Little Face”.
Correspondingly man should complete the number of three meals, and find joy and refreshment in all three and in each one of them separately, because this is a manifestation of perfected faith. Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no other festival or holy day does so.’ Said R. Hiya: ‘Because all things are found in the Sabbath it is mentioned three times in the story of Creation: “And on the seventh day God ended his work”; “and he rested on the seventh day”; “and God blessed the seventh day” (Gen. 2, 2, 3).’
R. Hamnuna the ancient,1Al. R. Abba. when he sat at his Sabbath meals, used to find joy in each one. Over one he would exclaim: ‘This is the holy meal of the Holy Ancient One, the All-hidden.’ Over another he would say: ‘This is the meal of the Holy One, blessed be He.’ And so with all of them, and he would find joy in all of them. And when he completed the meals, he would say: ‘The meals of Faith have been completed.’
R. Simeon used always to say when the time of the Sabbath meal arrived: ‘Prepare ye the meal of the supernal Faith! Make ready the meal of the King!’ Then he would sit with a glad heart. And as soon as he had finished the third meal it was proclaimed concerning him: ‘Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father.’
R. Eleazar asked his father, R. Simeon, in what order the three meals corresponded to the three divine grades. R. Simeon replied: ‘Concerning the meal of Sabbath night (i.e. Friday night) it is written: “I will cause thee to ride upon the high places of the earth.” In this night the Holy Matrona (Shekinah) is greatly blessed, and the whole” Field of Apples” also, and the man’s table is blessed who partakes of his meal duly and with joy, and a new soul is added unto him. This night signifies the rejoicing of the Shekinah.
Man therefore has to participate in Her joy and partake of Her meal. Concerning the second meal on the Sabbath day, it is written: “Then shalt thou delight thyself in the Lord”-that is, in the very Lord (TETRAGRAMMATON); for at that hour the Holy Ancient One reveals Himself and all the worlds are irradiated with joy, and we, in participating in this meal, contribute to that joy.
Concerning the third meal it is written: “And feed thee with the heritage of Jacob thy father.” This is the meal of the “Little Face” who is then complete in harmonious perfection, from which perfection all the six days that are to come will receive blessing. Therefore one must wholeheartedly rejoice in these meals, and complete their number, for they are meals of the perfect Faith, the Faith of the holy seed of Israel, their supernal Faith, which is not that of the heathen nations: “A sign between me and the children of Israel” (Ex. 31, 17).
And mark this. By these meals the children of Israel are distinguished as the King’s sons, as belonging to the Palace, as sons of Faith; and he who abstains from one of these meals causes an incompleteness in the regions above; thus such a man testifies of himself that he is not one of the King’s sons, not of the Palace, not of the holiness of Israel’s seed, and he will be made to bear the burden of a threefold punishment in Gehenna.
Also mark this. On all festivals and holy days a man must both rejoice himself and give joy to the poor. Should he regale himself only and not give a share to the poor, his punishment will be great. Concerning such a one it is written: “Behold, I will reprove your seed and spread dung upon your face, the dung of your solemn feasts” (Mal. 2, 3). This particular verse, however, applies only to festivals, not to the Sabbath. Similarly, the words, “Your new moons and your appointed feasts my soul hateth” (Isa. 1, 14), do not include the Sabbath.
The unique character of the Sabbath is expressed in the words: “Between Me and the children of Israel.” And because the Faith is centred in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the word “Sabbath” mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.’1This idea is based upon the mystic significance of the three letters of the word Sabbath, shin, beth, tau.
Said R. Jose: ‘It is indeed so. Woe to him who does not help to complete the joy of the Holy King! And what is His joy? Those three meals of the Faith, the meals wherein Abraham, Isaac, and Jacob participate, and which express joy upon joy, the perfect Faith from all sides.
On this day- so we have been taught-the Fathers crown themselves and all the Children imbibe power and light and joy, such as is unknown even on other festive days. On this day sinners find rest in Gehenna. On this day punishment is held back from the world. On this day the Torah crowns herself in perfect crowns. On this day joy and gladness resound throughout two hundred and fifty worlds.
Mark also this. On all the six days of the week, when the hour of the afternoon prayer arrives, the attribute of Justice is in the ascendant, and punishment is at hand. But not so on the Sabbath. When the time of the Sabbath afternoon prayer arrives benign influences reign, the lovingkindness of the Holy Ancient One is manifested, all chastisements are kept in leash, and all is satisfaction and joy.
In this time of satisfaction and goodwill Moses, the holy, faithful prophet, passed away from this world, in order that it should be known that he was not taken away through judgement,but that in the hour of grace of the Holy Ancient One his soul ascended, to be hidden in Him. Therefore “no man knows of his sepulchre unto this day” (Deut. 34, 6). As the Holy Ancient One is the All-hidden One, whom neither those above nor those below can comprehend, so was this soul of Moses hidden in the epiphany of God’s good will at the hour of the Sabbath afternoon prayer. This soul is the most hidden of all hidden things in the world, and judgement has no dominion over it. Blessed is the lot of Moses.
On this day the Torah crowns herself with all beauty, with all those commandments, with all those decrees and punishments for transgressions-in seventy branches of light which radiate on every hand. What it is to behold the little twigs which constantly emanate from each branch-five of which stand in the Tree itself, all the branches being comprised in it! What it is to behold the gates which open at all sides,and through which bursts forth in splendour and beauty the streaming, inexhaustible light!
A voice is heard: “Awake, ye supernal saints! Awake, holy people, chosen from above and from below! Awake in joy to meet your Lord, awake in perfect joy! Prepare yourselves in the threefold joy of the three Patriarchs! Prepare yourselves for the Faith, the joy of joys! Happy are ye, O Israelites, holy in this world and holy in the world to come! This is your heritage over and above that of all heathen nations-“a sign between Me and you!” ‘
Said R. Judah: ‘It is indeed thus. Hence: “Remember the sabbath day to sanctify it”; “Be ye holy, for I the Lord am holy” (Lev. 19, 2); “Call the sabbath a delight, the holy of the Lord, honourable” (Isa. 58, 13).’
All the souls of the righteous-so we have been taught- on this day are feasted on the delights of the Holy Ancient One, the Allhidden. A breath of this rapture is extended through all the worlds; it ascends and descends, and spreads abroad to all the children of the holy, to all the guardians of the Torah, so that they enjoy perfect rest, forgetting all cares, all penalties, all toil and drudgery. It is the day on which “the Lord giveth thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve” (Isa. 14, 3).
Therefore the Sabbath is equal in importance to the whole Torah, and whosoever observes the Sabbath fulfils the whole Torah: “Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil” (Ibid. 56, 2).’
R. Judai one day met R. Simeon on the road, and he asked him to explain the words of the prophet: “For thus says the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; even unto them will I give in my house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off (Ibid. 4, 5).
Said R. Simeon: ‘Cappadocian!1i.e. “rude fellow”. Get down from thy donkey and fasten it to a tree, or let him go behind, and do thou follow me! Holy Writ requires quiet and solemn contemplation.’ He replied: ‘It is for the Master’s sake that I have undertaken this journey, and in following him I shall behold the Shekinah.’
Then R. Simeon said: ‘This subject has already been considered by the members of the Fellowship, but they have not explained it sufficiently. The “eunuchs” are, in fact, students of the Torah, who make themselves “eunuchs” during the six days of the week for the Torah’s sake, and on Sabbath nights have their conjugal union, because they apprehend the supernal mystery of the right moment when the Matrona (Shekinah) is united with the King.
Such adepts of the mystic lore concentrate their hearts on the Divine union, on the Faith of their Lord, and are blessed in their own union. Therefore it says: “that keep My Sabbaths”, meaning “they keep them in their hearts”, as in the expression: “But his (Joseph’s) father kept the matter” (Gen. 36, 11).
They are “eunuchs’, because they wait for the Sabbath, in order “to choose what pleaseth Me”, namely His union with the Shekinah. Blessed is the man who is sanctified in this holiness, and comprehends this mystery.
Mark this. It is written: “Six days shalt thou labour and do all thy work, but the seventh day is the sabbath of the Lord thy God.” “All thy work”: during the six days of the week man has to work, and therefore those who are absorbed in the study of the Torah have their conjugal union at a time when they do not work, but when the Holy One works. And what is His work then? The union with the Shekinah, in order to bring forth holy souls into the world.
For this reason the mystics sanctify themselves on this night in the holiness of their Lord with deep contemplation and concentration, and bring good and holy children into the world: children who turn neither to the right nor to the left, children of the King and the Queen: “Children are ye to the Lord your God” (Deut. 14, 1)-His children in the most real sense.
The world is sustained by the merit of these children of God, and when the world is placed on its trial the Holy One looks on these His children and exercises His pity and mercy. They are “altogether a seed of truth” (Jer. 2, 21): a holy, perfect seed, according to the promise, “Thou shalt give truth to Jacob” (Micah 7, 20), and “truth” being the Holy One Himself, it means that He enters into their very self.’
Said R. Judai: ‘Blessed be the Merciful One who sent me here! Blessed be He for that He has permitted me to hear thy words!’ And he burst out weeping. ‘Why dost thou weep?’ R. Simeon asked. ‘I weep’, he said, “because I think: Woe to the children of the world whose ways are the ways of beasts, without knowledge and understanding! It would have been better for them not to have been created. Woe to the world when thou, Master, wilt be removed from it! For who will then unfold the mysteries of the Torah? Who will then comprehend and grasp her ways?’
Said R. Simeon: ‘By thy life! The world belongs only to those who occupy themselves with the Torah and know its mysteries. The Rabbis were right in their hard judgement on those who are ignorant of the Torah and corrupt their ways, not knowing their right hand from their left; for they are indeed like cattle, and it is fitting to chastise them even on the Day of Atonement. Concerning their children it is written: “They are the children of whoredoms” (Hos. 2, 6).’
Said R. Judai: ‘Master, there is a certain peculiarity in the words of this verse. It is written: “even unto them wi!l I glve in my house and within my walls a place and a name better than sons and daughters”, and then “I will give him an everlasting name, etc., Why first “them” and then “him”?’
R. Simeon replied: ‘“House” here is the celestial region of which it says concerning Moses- “He is faithful in all my house”; the “walls” are those of which it says: “Upon thy walls, O Jerusalem, I have set watchmen” (Isa. 62, 6); “a place and a name” signify that they will draw holy souls from this celestial sphere which, in its harmonious perfection, is “better than sons and daughters”; and “to him”, namely to this portion, God will give an “everlasting name”. According to another explanation, “I will give him”-namely to him who comprehends this mystery, and knows how to concentrate on it with the right intention-“an everlasting name that shall not be cut off.’
R. Simeon also explained on that occasion the reason why it is written: “Ye shall kindle no fire throughout your habitations upon the sabbath day” (Ex. 25, 3). ‘It is’, he said, ‘because fire symbolizes judgement. As to the fire of the sacrifices on the Sabbath day, it rises to hold in check judgement; for, as we have learnt, “there is a fire which consumes a fire”: the fire of the altar consumes the fire of judgement.
Therefore the Holy Ancient One reveals Himself on this day (Sabbath) more than on any other day, and when He reveals Himself judgement is not in evidence at all, and all the upper and lower celestial beings are in perfect joy, and judgement has no dominion.
It is written: “For six days the Lord made heaven and earth” (Ex. 31, 17); it does not say “in six days”, which indicates that the days themselves were a special creation. They are holy, supernal days, days in which the Holy Name is contained. Blessed are the Israelites more than all the heathen nations: of them it is written, “And ye who cleave to the Lord your God, ye are all alive today”.’
(שמות כ׳:ח׳) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. רַבִּי יִצְחָק אָמַר, כְּתִיב (בראשית ב׳:ג׳) וַיְבָרֶךְ אֱלהִים אֶת יוֹם הַשְּׁבִיעִי, וּכְתִיב בַּמָּן (שמות ט״ז:כ״ו) שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבְיוֹם הַשְּׁבִיעִי שַׁבָּת לא יִהְיֶה בּוֹ. כֵּיוָן דְּלָא מִשְׁתְּכַח בֵּיהּ מְזוֹנֵי, מַה בִּרְכְתָא אִשְׁתְּכַח בֵּיהּ.
REMEMBER THE SABBATH DAY, TO SANCTIFY IT. Said R. Isaac: ‘It is written, “And God blessed the seventh day” (Gen. 2, 3); and yet we read of the manna, “Six days ye shall gather it, but on the seventh day, the Sabbath, in it there shall be none” (Ex. 16, 26). If there was no food on that day what blessing is attached to it?
אֶלָּא הָכִי תָּאנָא, כָּל בִּרְכָּאן דִּלְעֵילָּא וְתַתָּא, בְּיוֹמָא שְׁבִיעָאָה תַּלְיָין. וְתָאנָא, אֲמַאי לָא אִשְׁתְּכַח מָנָּא בְּיוֹמָא שְׁבִיעָאָה, מִשּׁוּם דְּהַהוּא יוֹמָא, מִתְבָּרְכָאן מִינֵּיהּ כָּל שִׁיתָא יוֹמִין עִלָּאִין, וְכָל חַד וְחַד יָהִיב מְזוֹנֵיהּ לְתַתָּא, כָּל חַד בְּיוֹמוֹי, מֵהַהִיא בְּרָכָה דְּמִתְבָּרְכָאן בְּיוֹמָא שְׁבִיעָאָה.
Yet we have been taught that all blessings from above and from below depend upon the seventh day. Why, then, was there no manna just on this day? The explanation is that all the six days of the transcendent world derive their blessings from it, and each supernal day sends forth nourishment to the world below from what it received from the seventh day.1Here apparently=Binah.
וּבְגִינֵי כַּךְ, מַאן דְּאִיהוּ בְּדַרְגָּא דִּמְהֵימָנוּתָא, בָּעֵי לְסַדְּרָא פָּתוֹרָא, וּלְאַתְקְנָא סְעוּדָתָא בְּלֵילְיָא דְּשַׁבְּתָא, בְּגִין דְּיִתְבָּרֵךְ פָּתוֹרֵיהּ, כָּל אִינּוּן שִׁיתָא יוֹמִין, דְּהָא בְּהַהוּא זִמְנָא, אִזְדָּמַן בְּרָכָה, לְאִתְבָּרְכָא כָּל שִׁיתָא יוֹמִין דְּשַׁבְּתָא, וּבִרְכָתָא לָא אִשְׁתְּכַח בְּפָתוֹרָא רֵיקָנַיָּא. וְעַל כַּךְ, בָּעֵי לְסַדְּרָא פָּתוֹרֵיהּ בְּלֵילְיָא דְּשַׁבְּתָא, בְּנַהֲמֵי וּבִמְזוֹנֵי.
Therefore he who has attained to the grade of Faith must needs prepare a table and a meal on the Sabbath eve (Friday) so that his table may be blessed all through the other six days of the week. For, indeed, at the time of the Sabbath preparation there is also prepared the blessing for all the six days that shall follow, for no blessing is found at an empty table. Thus one should make ready the table on Sabbath night with bread and other food.’
רַבִּי יִצְחָק אָמַר, אֲפִילוּ בְּיוֹמָא דְּשַׁבְּתָא נָמֵי. רַבִּי יְהוּדָה אָמַר, בָּעֵי לְאִתְעַנְגָּא בְּהַאי יוֹמָא, וּלְמֵיכַל תְּלַת סְעוּדָתֵי בְּשַׁבְּתָא, בְּגִין דְּיִשְׁתְּכַח שָׂבְעָא וְעִנּוּגָא בְּהַאי יוֹמָא בְּעָלְמָא.
R. Isaac added: ‘Also on the Sabbath day.’ Said R. Judah: ‘One must regale oneself on this day with three meals, in order that this day may be one of satisfaction and refreshment.’
רַבִּי אַבָּא אָמַר, לְאִזְדַּמְּנָא בִּרְכְתָא בְּאִינּוּן יוֹמִין דִּלְעֵילָּא, דְּמִתְבָּרְכָאן מֵהַאי יוֹמָא. וְהַאי יוֹמָא, מַלְיָא רֵישֵׁיהּ דִּזְעֵיר אַנְפִּין, מִטַּלָּא דְּנָחִית מֵעַתִּיקָא קַדִּישָׁא סְתִימָא דְּכֹלָּא, וְאָטִיל לְחַקְלָא דְּתַפּוּחִין קַדִּישִׁין, תְּלַת זִמְנֵי, מִכַּד עָיִיִל שַׁבְּתָא, דְּיִתְבָּרְכוּן כֻּלְּהוּ כַּחֲדָא.
Said R. Abba: ‘One must do so in order that blessing may spread to those supernal days which receive their blessing from the seventh.’ On this day the head of the “Little Face” is filled with the dew which descends from the Holy Ancient One, the Most Hidden One; He causes it to descend into the holy “Field of Apples” three times after the entrance of the Sabbath, in order that all unitedly may enjoy the blessing.
וְעַל דָּא בָּעֵי בַּר נָשׁ, לְאִתְעַנְגָּא תְּלַת זִמְנִין אִלֵּין, דְּהָא בְּהָא תַּלְיָא מְהֵימָנוּתָא דִּלְעֵילָּא, בְּעַתִּיקָא קַדִּישָׁא, וּבִזְעֵיר אַפִּין, וּבְחַקְלָא דְּתַפּוּחִין. וּבָעֵי בַּר נָשׁ לְאִתְעַנְגָּא בְּהוּ, וּלְמֵחדֵי בְּהוּ. וּמַאן דְּגָרַע סְעוּדָתָא מִנַיְיהוּ, אַחְזֵי פְּגִימוּתָא לְעֵילָא וְעוֹנְשֵׁיהּ דְּהַהוּא בַּר נָשׁ סַגִּי.
Therefore it is necessary, not only for ourselves that we should have these three repasts during the day, but for all creation, for therein is consummated the true faith in the Holy Ancient One, the “Little Face”, and the “Field of Apples”, and we should rejoice and delight in all three. But he who lessens the number of the meals, as it were brings imperfection and blemish into the regions above, and great will his punishment be.’
בְּגִינֵי כַּךְ, בָּעֵי לְסַדְּרָא פָּתוֹרֵיהּ, תְּלַת זִמְנֵי, מִכַּד עָיִיִל שַׁבְּתָא, וְלָא יִשְׁתְּכַּח פָּתוֹרֵיהּ רֵיקָנַיָּא, וְתִשְׁרֵי בִּרְכְתָא עֲלֵיהּ, כָּל שְׁאַר יוֹמֵי דְּשַׁבְּתָא. וּבְהַאי מִלָּה, אַחְזֵי, וְתָלֵי מְהֵימָנוּתָא לְעֵילָּא.
Therefore a man should prepare his table three times from the entrance of the Sabbath, and his table should not be found empty, that blessing may rest upon it for all the remaining days of the week, and through this he shows and confirms the supreme faith.
רַבִּי שִׁמְעוֹן אָמַר, הַאי מַאן דְּאַשְׁלִים תְּלַת סְעוּדָתֵי בְּשַׁבָּתָא, קָלָא נָפִיק וּמַכְרְזָא עָלֵיהּ, (ישעיהו נ״ח:י״ד) אָז תִּתְעַנַּג עַל יְיָ', דָּא סְעוּדָתָא חֲדָא, לָקֳבֵל (ויקרא רפ"ח ע"ב) עַתִּיקָא קַדִּישָׁא דְּכָל קַדִּישִׁין. וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, דָּא סְעוּדָתָא תִּנְיָינָא, לָקֳבֵל חַקְלָא דְּתַפּוּחִין קַדִּישִׁין. וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ, דָּא הוּא שְׁלִימוּ דְּאִשְׁתְּלִים בִּזְעֵיר אַפִּין.
Said R. Simeon: ‘When a man has completed the three meals on the Sabbath a voice proclaims concerning him: “Then shalt thou delight thyself in the Lord.” This is in reference to one meal, in honour of the Ancient, the All Holy. Then it proclaims, “and I will cause thee to ride upon the high places of the earth”-this in reference to a second meal, in honour of the holy “Field of Apples”; then, “and feed thee with the heritage of Jacob thy father” (Isa. 58, 14)-completing the triad with a reference to the “Little Face”.
וּלֳקָבְלַיְיהוּ בָּעֵי לְאַשְׁלְמָא סְעוּדָתֵיהּ, וּבָעֵי לְאִתְעַנְגָּא בְּכֻלְּהוּ סְעוּדָתֵי, וּלְמֵחדֵי בְּכָל חַד וְחַד מִנַּיְיהוּ, מִשּׁוּם דְּאִיהוּ מְהֵימָנוּתָא שְׁלֵימָתָא. וּבְגִין כַּךְ, שַׁבְּתָא אִתְיָקָּר, מִכָּל שְׁאַר זִמְנִין וְחַגִּין, מִשּׁוּם דְּכֹלָּא בֵּיהּ אִשְׁתְּכַח, וְלָא אִשְׁתְּכַח הָכִי בְּכֻלְּהוּ זִמְנֵי וְחַגֵּי. אָמַר רַבִּי חִיָּיא, בְּגִין כָּךְ, מִשּׁוּם דְּאִשְׁתְּכַח כֹּלָּא בֵּיהּ, אִידְכַּר תְּלַת זִמְנִין. דִּכְתִּיב, (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי. וַיִּשְׁבּוֹת בַּיּוֹם הַשְּׁבִיעִי. וַיְבָרֶךְ אֱלהִים אֶת יוֹם הַשְּׁבִיעִי.
Correspondingly man should complete the number of three meals, and find joy and refreshment in all three and in each one of them separately, because this is a manifestation of perfected faith. Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no other festival or holy day does so.’ Said R. Hiya: ‘Because all things are found in the Sabbath it is mentioned three times in the story of Creation: “And on the seventh day God ended his work”; “and he rested on the seventh day”; “and God blessed the seventh day” (Gen. 2, 2, 3).’
רַבִּי אַבָּא, (נ"א רב המנונא סבא) כַּד הֲוָה יָתִיב בִּסְעוּדָתָא דְּשַׁבְּתָא, הֲוֵי חַדֵּי, בְּכָל חַד וְחַד, וַהֲוָה אָמַר, דָּא הִיא סְעוּדָתָא קַדִּישָׁא, דְּעַתִּיקָא קַדִּישָׁא סְתִימָא דְּכֹלָּא. בִּסְעוּדָתָא אַחֲרָא הֲוָה אָמַר, דָּא הִיא סְעוּדָתָא דְּקוּדְשָׁא בְּרִיךְ הוּא. וְכֵן בְּכֻלְּהוּ סְעוּדָתֵי, וַהֲוָה חַדֵּי בְּכָל חַד וְחַד. כַּד הֲוָה אַשְׁלִים סְעוּדָתֵי, אָמַר אַשְׁלִימוּ סְעוּדָתֵי דִּמְהֵימָנוּתָא.
R. Hamnuna the ancient,1Al. R. Abba. when he sat at his Sabbath meals, used to find joy in each one. Over one he would exclaim: ‘This is the holy meal of the Holy Ancient One, the All-hidden.’ Over another he would say: ‘This is the meal of the Holy One, blessed be He.’ And so with all of them, and he would find joy in all of them. And when he completed the meals, he would say: ‘The meals of Faith have been completed.’
רַבִּי שִׁמְעוֹן, כַּד הֲוָה אָתֵי לִסְעוּדָתָא, הֲוָה אָמַר הָכִי, אַתְקִינוּ סְעוּדָתָא דִּמְהֵימְנוּתָא עִלָּאָה, אַתְקִינוּ סְעוּדָתָא דְּמַלְכָּא, וַהֲוָה יָתִיב וְחַדֵּי. כַּד אַשְׁלִים סְעוּדָתָא תְּלִיתָאָה, הֲווֹ מַכְרִזֵי עָלֵיהּ, אָז תִּתְעַנַּג עַל יְיָ' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ.
R. Simeon used always to say when the time of the Sabbath meal arrived: ‘Prepare ye the meal of the supernal Faith! Make ready the meal of the King!’ Then he would sit with a glad heart. And as soon as he had finished the third meal it was proclaimed concerning him: ‘Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father.’
אָמַר רַבִּי אֶלְעָזָר לְאָבוּי, אִלֵּין סְעוּדָתֵי הֵיךְ מִתְתַּקְנִין. אָמַר לֵיהּ, לֵילְיָא דְּשַׁבְּתָא, כְּתִיב, וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ. בֵּיהּ בְּלֵילְיָא, מִתְבָּרְכָא מַטְרוֹנִיתָא, וְכֻלְּהוּ חֲקַל תַּפּוּחִין, וּמִתְבָּרְכָא פָּתוֹרֵיהּ דְּבַר נָשׁ, וְנִשְׁמְתָא אִתּוֹסְפַת, וְהַהוּא לֵילְיָא, חֶדְוָה דְּמַטְרוֹנִיתָא הֲוֵי. וּבָעֵי בַּר נָשׁ לְמֶחדֵי בְּחֶדְוָותָא, וּלְמֵיכַל סְעוּדָתָא דְּמַטְרוֹנִיתָא.
R. Eleazar asked his father, R. Simeon, in what order the three meals corresponded to the three divine grades. R. Simeon replied: ‘Concerning the meal of Sabbath night (i.e. Friday night) it is written: “I will cause thee to ride upon the high places of the earth.” In this night the Holy Matrona (Shekinah) is greatly blessed, and the whole” Field of Apples” also, and the man’s table is blessed who partakes of his meal duly and with joy, and a new soul is added unto him. This night signifies the rejoicing of the Shekinah.
בְּיוֹמָא דְּשַׁבְּתָא, בִּסְעוּדָתָא תִּנְיָינָא, כְּתִיב (ישעיהו נ״ח:י״ד) אָז תִּתְעַנַּג עַל יְיָ'. עַל יְיָ' וַדַּאי. דְּהַהִיא שַׁעֲתָא אִתְגַּלְיָא עַתִּיקָא קַדִּישָׁא, וְכֻלְּהוּ עָלְמִין בְּחֶדְוָותָא, וּשְׁלִימוּ וְחֶדְוָותָא דְּעַתִּיקָא עַבְדֵּינָן, וּסְעוּדָתָא דִּילֵיהּ הוּא וַדַּאי.
Man therefore has to participate in Her joy and partake of Her meal. Concerning the second meal on the Sabbath day, it is written: “Then shalt thou delight thyself in the Lord”-that is, in the very Lord (TETRAGRAMMATON); for at that hour the Holy Ancient One reveals Himself and all the worlds are irradiated with joy, and we, in participating in this meal, contribute to that joy.
בִּסְעוּדָתָא תְּלִיתָאָה דְּשַׁבְּתָא, כְּתִיב וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ. דָּא הִיא סְעוּדָתָא דִּזְעֵיר אַפִּין, דְּהַוֵי בִּשְׁלֵימוּתָא. וְכֻלְּהוּ שִׁיתָא יוֹמִין, מֵהַהוּא שְׁלִימוּ מִתְבָּרְכָן. וּבָעֵי בַּר נָשׁ לְמֶחדֵי בִּסְעוּדָתֵיהּ, וּלְאַשְׁלְמָא אִלֵּין סְעוּדָתֵי, דְּאִינּוּן סְעוּדָתֵי מְהֵימָנוּתָא שְׁלֵימָתָא, דְּזַרְעָא קַדִּישָׁא דְּיִשְׂרָאֵל, דִּי מְהֵימָנוּתָא עִלָּאָה, דְּהָא דִּילְהוֹן הִיא, וְלָא דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. וּבְגִינִי כַּךְ אָמַר, (שמות לא) בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל.
Concerning the third meal it is written: “And feed thee with the heritage of Jacob thy father.” This is the meal of the “Little Face” who is then complete in harmonious perfection, from which perfection all the six days that are to come will receive blessing. Therefore one must wholeheartedly rejoice in these meals, and complete their number, for they are meals of the perfect Faith, the Faith of the holy seed of Israel, their supernal Faith, which is not that of the heathen nations: “A sign between me and the children of Israel” (Ex. 31, 17).
תָּא חֲזֵי, בִּסְעוּדָתֵי אִלֵּין, אִשְׁתְּמוֹדְעוּן יִשְׂרָאֵל, דְּאִינּוּן בְּנִי מַלְכָּא. דְּאִינּוּן מֵהֵיכָלָא דְּמַלְכָּא, דְּאִינּוּן בְּנִי מְהֵימָנוּתָא, וּמַאן דְּפָגִים חַד סְעוּדָתָא מִנַּיְיהוּ, אַחְזֵי פְּגִימוּתָא לְעֵילָּא, וְאַחְזֵי גַּרְמֵיהּ דְּלָאו מִבְּנֵי מַלְכָּא עִלָּאָה הוּא, דְּלָאו מִבְּנֵי הֵיכָלָא דְּמַלְכָּא הוּא דְּלָאו מִזַּרְעָא קַדִּישָׁא דְּיִשְׂרָאֵל הוּא. וְיָהֲבִין עָלֵיהּ חוּמְרָא דִּתְלַת מִלִּין, דִּינָא דְּגֵיהִנָּם וְגו'.
And mark this. By these meals the children of Israel are distinguished as the King’s sons, as belonging to the Palace, as sons of Faith; and he who abstains from one of these meals causes an incompleteness in the regions above; thus such a man testifies of himself that he is not one of the King’s sons, not of the Palace, not of the holiness of Israel’s seed, and he will be made to bear the burden of a threefold punishment in Gehenna.
וְתָא חֲזִי, בְּכֻלְּהוּ שְׁאַר זִמְנִין וְחַגִּין, בָּעֵי בַּר נָשׁ לֶחְדֵי, וּלְמֵחְדֵי לְמִסְכְּנֵי. וְאִי הוּא חַדֵּי בִּלְחוֹדוֹי, וְלָא יָהִיב לְמִסְכְּנֵי, עוֹנְשֵׁיהּ סַגִּי, דְּהָא בִּלְחוֹדוֹי חַדֵּי, וְלָא יָהִיב חִדוּ לְאָחֲרָא. עָלֵיהּ כְּתִיב, (מלאכי ב׳:ג׳) וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חַגֵּיכֶם. וְאִי אִיהוּ בְּשַׁבָּתָא חַדֵּי, אַף עַל גַּב דְּלָא יָהִיב לְאַחֲרָא, לָא יַהֲבִין עָלֵיהּ עוֹנְשָׁא, כִּשְׁאַר זִמְנִין וְחַגִּין, דִּכְתִּיב פֶּרֶשׁ חַגֵּיכֶם. פֶּרְשׁ חַגֵּיכֶם קָאָמַר, וְלֹא פֶּרֶשׁ שַׁבַּתְּכֶם. וּכְתִיב (ישעיהו א׳:י״ד) חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי. וְאִלּוּ שַׁבָּת לָא קָאָמַר.
Also mark this. On all festivals and holy days a man must both rejoice himself and give joy to the poor. Should he regale himself only and not give a share to the poor, his punishment will be great. Concerning such a one it is written: “Behold, I will reprove your seed and spread dung upon your face, the dung of your solemn feasts” (Mal. 2, 3). This particular verse, however, applies only to festivals, not to the Sabbath. Similarly, the words, “Your new moons and your appointed feasts my soul hateth” (Isa. 1, 14), do not include the Sabbath.
וּבְגִינֵי כַּךְ כְּתִיב, בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל. וּמִשּׁוּם דְּכָל מְהֵימָנוּתָא אִשְׁתְּכַח בְּשַׁבָּתָא, יַהֲבִין לֵיהּ לְבַר נָשׁ נִשְׁמְתָא אַחֲרָא, נִשְׁמְתָא עִלָּאָה, נִשְׁמְתָא דְּכָל שְׁלִימוּ בָּהּ, כְּדוּגְמָא דְּעָלְמָא דְּאָתֵי. וּבְגִינֵי כַּךְ אִקְרֵי שַׁבָּת. מַהוּ שַׁבָּת. שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא. שְׁמָא דְּאִיהוּ שְׁלִים מִכָּל סִטְרוֹי.
The unique character of the Sabbath is expressed in the words: “Between Me and the children of Israel.” And because the Faith is centred in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the word “Sabbath” mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.’1This idea is based upon the mystic significance of the three letters of the word Sabbath, shin, beth, tau.
אָמַר רַבִּי יוֹסִי, וַדַּאי כַּךְ הוּא. וַוי לֵיהּ לְבַר נָשׁ, דְּלָא אַשְׁלִים חֶדָוָותָא דְּמַלְכָּא קַדִּישָׁא. וּמַאן חֶדְוָותָא דֵּילֵיהּ. אִלֵּין תְּלַת סְעוּדָתֵי מְהֵימָנוּתָא. סְעוּדָתֵי דְּאַבְרָהָם יִצְחָק וְיַעֲקֹב כְּלִילָן בְּהוּ. וְכֻלְּהוּ חִדוּ עַל חִדוּ מְהֵימָנוּתָא שְׁלֵימוּתָא, מִכָּל סִטְרוֹי.
Said R. Jose: ‘It is indeed so. Woe to him who does not help to complete the joy of the Holy King! And what is His joy? Those three meals of the Faith, the meals wherein Abraham, Isaac, and Jacob participate, and which express joy upon joy, the perfect Faith from all sides.
תָּאנָא, בַּהֲדֵין יוֹמָא מִתְעַטְּרָן אֲבָהָן, וְכָל בְּנִין יַנְקִין, מַה דְּלָאו הָכִי בְּכָל שְׁאַר חַגִּין וּזְמָנִין. בַּהֲדֵין יוֹמָא, חַיָּיבַיָּא דְּגֵיהִנָּם נַיְיחִין. בַּהֲדֵין יוֹמָא, כָּל דִּינִין אִתְכַּפְיָין, וְלָא מִתְעָרִין בְּעָלְמָא. בַּהֲדֵין יוֹמָא אוֹרַיְיתָא מִתְעַטְּרָא בְּעִטְרִין שְׁלֵימִין. בַּהֲדֵין יוֹמָא, חֶדְוָותָא וְתַפְנוּקָא אִשְׁתְּמַע, בְּמָאתָן וְחַמְשִׁין עָלְמִין.
On this day- so we have been taught-the Fathers crown themselves and all the Children imbibe power and light and joy, such as is unknown even on other festive days. On this day sinners find rest in Gehenna. On this day punishment is held back from the world. On this day the Torah crowns herself in perfect crowns. On this day joy and gladness resound throughout two hundred and fifty worlds.
תָּא חֲזִי, בְּכָל שִׁיתָא יוֹמֵי דְּשַׁבְּתָא, כַּד מָטָא שַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה, דִּינָא (קנ"ו ע"א) תַּקִּיפָא שַׁלְטָא, וְכָל דִּינִין מִתְעָרִין. אֲבָל בְּיוֹמָא דְּשַׁבְּתָא, כַּד מָטָא עִדַן דִּצְלוֹתָא דְּמִנְחָה, רַעֲוָא דְּרַעֲוִין אִשְׁתְּכַח, וְעַתִּיקָא קַדִּישָׁא גַּלְיָא רָצוֹן דִּילֵיהּ, וְכָל דִּינִין מִתְכַּפְיָין, וּמִשְׁתְּכַח רְעוּתָא וְחֵדּוּ בְּכֹלָּא.
Mark also this. On all the six days of the week, when the hour of the afternoon prayer arrives, the attribute of Justice is in the ascendant, and punishment is at hand. But not so on the Sabbath. When the time of the Sabbath afternoon prayer arrives benign influences reign, the lovingkindness of the Holy Ancient One is manifested, all chastisements are kept in leash, and all is satisfaction and joy.
וּבְהַאי רָצוֹן, אִסְתַּלָּק מֹשֶׁה, נְבִיאָה מְהֵימָנָא קַדִּישָׁא מֵעָלְמָא. בְּגִין לְמִנְדַּע, דְּלָא בְּדִינָא אִסְתַּלָּק, וְהַהִיא שַׁעֲתָא בְּרָצוֹן דְּעַתִּיקָא קַדִּישָׁא נָפַק נִשְׁמָתֵיהּ, וְאִתְטָמַּר בֵּיהּ. בְּגִין כַּךְ, (דברים לה) וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ כְּתִיב. מַה עַתִּיקָא קַדִּישָׁא, טְמִירָא מִכָּל טְמִירִין, וְלָא יַדְעִין עִלָּאִין וְתַתָּאִין. אוּף הָכָא, הַאי נִשְׁמְתָא דְּאִתְטַמַּר בְּהַאי רָצוֹן, דְּאִתְגַּלְיָא בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה דְּשַׁבְּתָא, כְּתִיב וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ וְהוּא טָמִיר מִכָּל טְמִירִין דְּעָלְמָא, וְדִינָא לָא שַׁלְטָא בֵּיהּ. זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה.
In this time of satisfaction and goodwill Moses, the holy, faithful prophet, passed away from this world, in order that it should be known that he was not taken away through judgement,but that in the hour of grace of the Holy Ancient One his soul ascended, to be hidden in Him. Therefore “no man knows of his sepulchre unto this day” (Deut. 34, 6). As the Holy Ancient One is the All-hidden One, whom neither those above nor those below can comprehend, so was this soul of Moses hidden in the epiphany of God’s good will at the hour of the Sabbath afternoon prayer. This soul is the most hidden of all hidden things in the world, and judgement has no dominion over it. Blessed is the lot of Moses.
תָּאנָא, בְּהַאי יוֹמָא, דְּאוֹרַיְיתָא מִתְעַטְּרָא בֵּיהּ, מִתְעַטְּרָא בְּכֹלָּא, בְּכָל אִינּוּן פִּקּוּדִין בְּכָל אִינּוּן גִּזְרִין וְעוֹנָשִׁין, בְּשִׁבְעִין עֲנָפִין דִּנְהוֹרָא, דְּזָהֲרִין מִכָּל סִטְרָא וְסִטְרָא. מַאן חָמֵי, עֲנָפִין דְּנָפְקִין מִכָּל עֲנָפָא וַעֲנָפָא, חֲמִשָּׁא קַיְימִין בְּגוֹ אִילָנָא, כֻּלְּהוּ אַנְפִּין בְּהוּ אֲחִידָן. מַאן חָמֵי, אִינּוּן תַּרְעִין דְּמִתְפַּתְּחָן בְּכָל סְטָר וּסְטָר, כֻּלְּהוּ מִזְדַּהֲרִין וְנַהֲרִין, בְּהַהוּא נְהוֹרָא דְּנָפִיק וְלָא פָּסִק.
On this day the Torah crowns herself with all beauty, with all those commandments, with all those decrees and punishments for transgressions-in seventy branches of light which radiate on every hand. What it is to behold the little twigs which constantly emanate from each branch-five of which stand in the Tree itself, all the branches being comprised in it! What it is to behold the gates which open at all sides,and through which bursts forth in splendour and beauty the streaming, inexhaustible light!
קָל כָּרוֹזָא נָפִיק, אִתְּעֲרוּ קַדִּישֵׁי עֶלְיוֹנִין, אִתְּעֲרוּ עַמָּא קַדִּישָׁא, דְּאִתְבַּחֲר לְעֵילָּא וְתַתָּא. אִתְּעֲרוּ חֶדְוָותָא לְקַדְמוּת מָארֵיכוֹן. אִתְּעֲרוּ בְּחֶדְוָותָא שְׁלֵימָתָא. אִזְדְּמָנוּ בִּתְלַת חֶדְוָון, דִּתְלַת אֲבָהָן. אִזְדְּמָנוּ לְקַדְמוּת מְהֵימָנוּתָא, דְּחֶדְוָוה דְּכָל חֶדְוָותָא. זַכָּאָה חוּלְקֵכוֹן, יִשְׂרָאֵל קַדִּישִׁין, בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. דָּא הוּא יָרוּתָא לְכוֹן, מִכָּל עַמִּים עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. וְעַל דָּא כְּתִיב, בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל.
A voice is heard: “Awake, ye supernal saints! Awake, holy people, chosen from above and from below! Awake in joy to meet your Lord, awake in perfect joy! Prepare yourselves in the threefold joy of the three Patriarchs! Prepare yourselves for the Faith, the joy of joys! Happy are ye, O Israelites, holy in this world and holy in the world to come! This is your heritage over and above that of all heathen nations-“a sign between Me and you!” ‘
אָמַר ר' יְהוּדָה, הָכִי הוּא וַדַּאי. וְעַל דָּא כְּתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ וּכְתִיב (ויקרא י״ט:ב׳) קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ'. וּכְתִיב, (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְיָ' מְכוּבָּד.
Said R. Judah: ‘It is indeed thus. Hence: “Remember the sabbath day to sanctify it”; “Be ye holy, for I the Lord am holy” (Lev. 19, 2); “Call the sabbath a delight, the holy of the Lord, honourable” (Isa. 58, 13).’
תָּאנָא, בְּהַאי יוֹמָא, כָּל נִשְׁמָתֵיהוֹן דְּצַדִּיקַיָּיא, מִתְעַדְּנִין בְּתַפְנוּקֵי עַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין. וְרוּחָא חֲדָא מֵעִנּוּגָא דְּהַהוּא עַתִּיקָא קַדִּישָׁא מִתְפַּשְׁטָא (ההוא מתפשט) בְּכֻלְּהוּ עָלְמִין, וְסַלְּקָא וְנַחְתָּא, וּמִתְפַּשְּׁטָא לְכֻלְּהוּ בְּנֵי קַדִּישִׁין, לְכֻלְּהוּ נְטוּרֵי אוֹרַיְיתָא, וְנַיְיחִין בְּנַיְיחָא שְׁלִים, מִתְנְשֵׁי מִכֻּלְּהוּ, כָּל רוּגְזִין, כָּל דִּינִין, וְכָל פּוּלְחָנִין קָשִׁין. הֲדָא הוּא דִכְתִיב, (ישעיהו י״ד:ג׳) בְּיוֹם הִנִּיחַ יְיָ' לָךְ מֵעָצְבְּךָ וּמִרָגְזֶךָ וּמִן הָעֲבוֹדָה הַקָּשָׁה.
All the souls of the righteous-so we have been taught- on this day are feasted on the delights of the Holy Ancient One, the Allhidden. A breath of this rapture is extended through all the worlds; it ascends and descends, and spreads abroad to all the children of the holy, to all the guardians of the Torah, so that they enjoy perfect rest, forgetting all cares, all penalties, all toil and drudgery. It is the day on which “the Lord giveth thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve” (Isa. 14, 3).
בְּגִינֵי כַּךְ, שָׁקִיל שַׁבְּתָא לָקֳבֵל אוֹרַיְיתָא, וְכָל דְּנָטִיר שַׁבְּתָא, כְּאִילּוּ נָטִיר אוֹרַיְיתָא כֻּלָּא. וּכְתִיב (ישעיהו נ״ו:ב׳) אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת וּבֶן אָדָם יַחֲזִיק בָּהּ שׁוֹמֵר שַׁבָּת מֵחַלְּלוֹ וְשוֹמֵר יָדוֹ מֵעֲשׂוֹת כָּל רָע. אִשְׁתְּמַע, דְּמַאן דְּנָטִיר שַׁבָּת, כְּמַאן דְּנָטִיר אוֹרַיְיתָא כֻּלָּא.
Therefore the Sabbath is equal in importance to the whole Torah, and whosoever observes the Sabbath fulfils the whole Torah: “Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil” (Ibid. 56, 2).’
ר' יוּדָאי שָׁאִיל לֵיהּ לְרַ' שִׁמְעוֹן, יוֹמָא חַד דְּאַעְרַע עִמֵּיהּ בְּאָרְחָא, אָמַר לֵיהּ, ר', הָא כְּתִיב (ס"א בפרשתא דשבת) בְּפַרְשְׁתָּא דָּא שַׁבָּת, דְּאָמַר יְשַׁעְיָה, דִּכְתִּיב, (ישעיהו נ״ו:ד׳) כֹה אָמַר יְיָ' לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי וְגוֹ', וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמוֹתַי וְגוֹ'. מַה קָא מַיְירֵי.
R. Judai one day met R. Simeon on the road, and he asked him to explain the words of the prophet: “For thus says the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; even unto them will I give in my house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off (Ibid. 4, 5).
אֲמַר לֵיהּ, קַפּוּטְקָאָה, חֲמָרָךְ קִטְרֵי בְּטִיפְסָא, וּנְחִית, דְּמִלָּה דְּאוֹרַיְיתָא בָּעֵי צָחוּתָא. אוֹ אַפְכֵי לַאֲחוֹרָךְ, וְזִיל אֲבַתְרָאי, וּתְכַוֵּון לִבָּךְ. אֲמַר לֵיהּ, בְּגִינֵיהּ דְּמֹר עֲבִידְנָא אָרְחָא, וּבַתְרֵיהּ דְּמֹר אֶסְתָּכֵּל בִּשְׁכִינְתָּא.
Said R. Simeon: ‘Cappadocian!1i.e. “rude fellow”. Get down from thy donkey and fasten it to a tree, or let him go behind, and do thou follow me! Holy Writ requires quiet and solemn contemplation.’ He replied: ‘It is for the Master’s sake that I have undertaken this journey, and in following him I shall behold the Shekinah.’
אֲמַר לֵיהּ, תָּא חֲזֵי, מִלָּה דָּא הָא אוּקְמוּהָ חַבְרַיָּיא, וְלָא פְּרִישׁוּ מִלָּה. כֹה אָמַר יְיָ' לַסָּרִיסִים. מַאן סָרִיסִים. אִלֵּין אִינּוּן חַבְרַיָּיא, דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, וּמְסָרְסֵי גַּרְמַיְיהוּ כָּל שִׁיתָא יוֹמִין דְּשַׁבְּתָא, וְלָעָאן בְּאוֹרַיְיתָא, וּבְלֵילְיָא דְּשַׁבְּתָא מְזָרְזֵי גַּרְמַיְיהוּ בְּזִוּוּגָא דִּלְהוֹן, מִשּׁוּם דְּיַדְעֵי רָזָא עִלָּאָה, בְּשַׁעֲתָא דְּמַטְרוֹנִיתָא אִזְדַּוְּוגַת בְּמַלְכָּא.
Then R. Simeon said: ‘This subject has already been considered by the members of the Fellowship, but they have not explained it sufficiently. The “eunuchs” are, in fact, students of the Torah, who make themselves “eunuchs” during the six days of the week for the Torah’s sake, and on Sabbath nights have their conjugal union, because they apprehend the supernal mystery of the right moment when the Matrona (Shekinah) is united with the King.
וְאִינּוּן חַבְרַיָּיא דְּיַדְעִין רָזָא דָּא, מְכַוְּונִין לִבַּיְיהוּ לִמְהֵימָנוּתָא דְּמָארֵיהוֹן וּמִתְבָּרְכָאן בְּאִיבָּא דִּמְעֵיהוֹן בְּהַהוּא לֵילְיָא. וְדָא הוּא דִּכְתִּיב, אֲשֶׁר יִשְׁמְרוּ, כְּמָה דְּאַתְּ אָמַר, (בראשית ל״ז:י״א) וְאָבִיו שָׁמַר אֶת הַדָּבָר.
Such adepts of the mystic lore concentrate their hearts on the Divine union, on the Faith of their Lord, and are blessed in their own union. Therefore it says: “that keep My Sabbaths”, meaning “they keep them in their hearts”, as in the expression: “But his (Joseph’s) father kept the matter” (Gen. 36, 11).
וְאִקְרוּן סָרִיסִים וַדַּאי, בְּגִין לְחַכָּאָה לְשַׁבְּתָא לְאַשְׁכְּחָא רַעֲוָא דְּמָארֵיהוֹן, דִּכְתִּיב ובְחָרוֹ בַּאֲשֶׁר חָפָצְתִּי. מַאי בַּאֲשֶׁר חָפָצְתִּי. דָּא זִוּוּגָא דְּמַטְרוֹנִיתָא. וּמַחֲזִיקִים בִּבְרִיתִי, כֹּלָּא חַד, בִּבְרִיתִי סְתָם. זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּאִתְקַדָּשׁ בִּקְדוּשָׁה דָּא, וְיָדַע רָזָא דָּא.
They are “eunuchs’, because they wait for the Sabbath, in order “to choose what pleaseth Me”, namely His union with the Shekinah. Blessed is the man who is sanctified in this holiness, and comprehends this mystery.
תָּא חֲזִי, כְּתִיב שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיְיָ' אֱלהֶיךָ וְגוֹ', כָּל מְלַאכְתֶּךָ, בְּאִינּוּן שִׁיתָא יוֹמֵי עֲבִידְתַּיְיהוּ דִּבְנֵי נָשָׁא וּבְגִין הַאי מִלָּה. לָא מִזְדַּוְּוגֵי חַבְרַיָּיא, בַּר בְּזִמְנָא דְּלָא יִשְׁתְּכַּח מֵעֲבִידְתַּיְיהוּ דִּבְנִי נָשָׁא, אֶלָּא עֲבִידְתֵּיה דְּקוּדְשָׁא בְּרִיךְ הוּא. וּמַאי עֲבִידְתֵּיה. זִוּוּגָא דְּמַטְרוֹנִיתָא, לְאַפָּקָא נִשְׁמָתִין קַדִּישִׁין לְעָלְמָא.
Mark this. It is written: “Six days shalt thou labour and do all thy work, but the seventh day is the sabbath of the Lord thy God.” “All thy work”: during the six days of the week man has to work, and therefore those who are absorbed in the study of the Torah have their conjugal union at a time when they do not work, but when the Holy One works. And what is His work then? The union with the Shekinah, in order to bring forth holy souls into the world.
וּבְגִין כָּךְ, בְּהַאי לֵילְיָא חַבְרַיָּיא מִתְקַדְּשֵׁי בִּקְדוּשָּׁה דְּמָארֵיהוֹן, וּמְכַוְּונֵי לִבַּיְיהוּ, וְנַפְקֵי בְּנֵי מַעֲלֵי, בְּנִין קַדִּישִׁין, דְּלָא סָטָאן לִימִינָא וְלִשְׂמָאלָא, בְּנִין דְּמַלְכָּא וּמַטְרוֹנִיתָא. וְעַל אִלֵּין כְּתִיב, (דברים י״ד:א׳) בָּנִים אַתֶּם לַיְיָ' אֱלהֵיכֶם, לַיְיָ' אֱלֹהֵיכֶם וַדַּאי. בְּגִין דְּאִלֵּין אִקְרוּן בְּנִין דִּילֵיהּ, בְּנִין לְמַלְכָּא וּלְמָטְרוֹנִיתָא.
For this reason the mystics sanctify themselves on this night in the holiness of their Lord with deep contemplation and concentration, and bring good and holy children into the world: children who turn neither to the right nor to the left, children of the King and the Queen: “Children are ye to the Lord your God” (Deut. 14, 1)-His children in the most real sense.
וְהָא דַּעְתַּיְיהוּ דְּחַבְרַיָּיא דְּיַדְעִין רָזָא דָּא, בְּדָא מִתְדַבְּקָן. וּבְגִין כַּךְ אִקְרוּן בְּנִין לְקוּדְשָׁא בְּרִיךְ הוּא. וְהָנִי אִינּוּן דְּעָלְמָא מִתְקַיְּימָא בְּגִינַיְיהוּ. וְכַד סָלִיק עָלְמָא בְּדִינָא, אִסְתָּכַּל קוּדְשָׁא בְּרִיךְ הוּא בְּאִינּוּן בְּנוֹי, וּמְרַחֵם עַל עָלְמָא. וְעַל דָּא כְּתִיב (ירמיהו ב׳:כ״א) כֻּלֹּה זֶרַע אֱמֶת. זֶרַע אֱמֶת וַדַּאי. מַהוּ אֱמֶת. עִזְקָא קַדִּישָׁא שְׁלֵימָתָא. כְּמָה דְאַתְּ אָמֵר (מיכה ז׳:כ׳) תִּתֵּן אֱמֶת לְיַעֲקֹב. (אמת דא קודשא בריך הוא) וְכֹלָּא חַד. וּבְגִינֵי כַּךְ, זֶרַע אֱמֶת וַדַּאי.
The world is sustained by the merit of these children of God, and when the world is placed on its trial the Holy One looks on these His children and exercises His pity and mercy. They are “altogether a seed of truth” (Jer. 2, 21): a holy, perfect seed, according to the promise, “Thou shalt give truth to Jacob” (Micah 7, 20), and “truth” being the Holy One Himself, it means that He enters into their very self.’
אָמַר לֵיהּ ר' יוּדָאי, בְּרִיךְ רַחֲמָנָא דְּשָׁדַרְנִי הָכָא, בְּרִיךְ רַחֲמָנָא, דְּהָא מִלָּה דָּא שְׁמַעְנָא מִפּוּמָךְ. בָּכָה רַבִּי יוּדָאי. אָמַר לֵיהּ ר' שִׁמְעוֹן, אֲמַאי קָא בָּכִית. אָמַר לֵיהּ, בָּכֵינָא, דַּאֲמֵינָא דְּוַוי לְאִינוּן בְּנֵי עָלְמָא, דְּאָרְחֵיהוֹן כִּבְעִירֵי, וְלָא יַדְעֵי וְלָא מִסְתַּכְּלֵי, דְּטָב לוֹן דְּלָא אִתְבְּרִיאוּ. וַוי לְעָלְמָא כַּד יִפּוּק מֹר מִנֵּיהּ, דְּמַאן יָכִיל לְגַלָּאָה רָזִין, וּמַאן יִנְדַּע לוֹן, וּמַאן יִסְתָּכַּל בְּאָרְחֵי אוֹרַיְיתָא.
Said R. Judai: ‘Blessed be the Merciful One who sent me here! Blessed be He for that He has permitted me to hear thy words!’ And he burst out weeping. ‘Why dost thou weep?’ R. Simeon asked. ‘I weep’, he said, “because I think: Woe to the children of the world whose ways are the ways of beasts, without knowledge and understanding! It would have been better for them not to have been created. Woe to the world when thou, Master, wilt be removed from it! For who will then unfold the mysteries of the Torah? Who will then comprehend and grasp her ways?’
אָמַר לֵיהּ, חַיֶּיךָ, לֵית עָלְמָא אֶלָּא לְאִינוּן חַבְרַיָּיא, דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא וְיַדְעִין סְתִימֵי אוֹרַיְיתָא. וַדַּאי בִּקְשׁוֹט גָּזְרוּ חַבְרַיָּיא עַל עַמָּא דְּאַרְעָא, דִּמְחַבְּלִין אָרְחַיְיהוּ, וְלָא יַדְעִין בֵּין יְמִינָא לִשְׂמָאלָא, דְּהָא אִינּוּן כִּבְעִירֵי, דְּיֵאוֹת לְמֶעְבַּד בְּהוּ דִּינָא, אֲפִילּוּ בְּיוֹם הַכִּפּוּרִים. וְעַל בְּנַיְיהוּ כְּתִיב, (הושע ב׳:ו׳) כִּי בְנֵי זְנוּנִים הֵמָּה, בְנֵי זְנוּנִים מַמָּשׁ.
Said R. Simeon: ‘By thy life! The world belongs only to those who occupy themselves with the Torah and know its mysteries. The Rabbis were right in their hard judgement on those who are ignorant of the Torah and corrupt their ways, not knowing their right hand from their left; for they are indeed like cattle, and it is fitting to chastise them even on the Day of Atonement. Concerning their children it is written: “They are the children of whoredoms” (Hos. 2, 6).’
אָמַר לֵיהּ, ר', הַאי קְרָא בָּעֵי לְאִתְיַישְּׁבָא בְּאָרְחוֹי. כְּתִיב (ישעיהו נ״ו:ה׳) וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמוֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן לוֹ. אֶתֶּן לָהֶם מִבָּעֵי לֵיהּ, מַהוּ אֶתֵּן לוֹ.
Said R. Judai: ‘Master, there is a certain peculiarity in the words of this verse. It is written: “even unto them wi!l I glve in my house and within my walls a place and a name better than sons and daughters”, and then “I will give him an everlasting name, etc., Why first “them” and then “him”?’
אָמַר לֵיהּ, תָּא חֲזֵי, וְנָתַתִּי לָהֶם בְּבֵיתִי, מַהוּ בֵּיתִי. כְּמָה דְּאַתְּ אָמַר (במדבר י״ב:ז׳) בְּכָל בֵּיתִי נֶאֱמָן הוּא. (שמא דקודשא בריך הוא אקרי בית) וּבְחוֹמוֹתַי, כְּמָה דְאַתְּ אָמֵר (ישעיהו ס״ב:ו׳) עַל חוֹמוֹתַיִךְ יְרוּשָׁלַ ם הִפְקַדְתִּי שׁוֹמְרִים יָד וָשֵׁם, כְּלוֹמַר דְּיִשְׁלְפוּן נִשְׁמָתִין קַדִּישִׁין מִדּוּכְתָּא דָּא. וְהַהוּא יַד, חוּלָק בְּאַשְׁלָמוּתָא. טַב, מַלְיָא מִבְּנִין וּמִבְּנָתָן. שֵׁם עוֹלָם אֶתֵּן לוֹ, לְהַהוּא חוּלָק שְׁלִים. אֲשֶׁר לֹא יִכָּרֵת לְדָרֵי דָּרִין. דָּבָר אַחֵר אֶתֵּן לוֹ לְהַהוּא דְּיָדַע רָזָא דְּמִלָּה, וְיִתְכְּוַון בְּמָה דְּבָעֵי לְכַוְּונָא.
R. Simeon replied: ‘“House” here is the celestial region of which it says concerning Moses- “He is faithful in all my house”; the “walls” are those of which it says: “Upon thy walls, O Jerusalem, I have set watchmen” (Isa. 62, 6); “a place and a name” signify that they will draw holy souls from this celestial sphere which, in its harmonious perfection, is “better than sons and daughters”; and “to him”, namely to this portion, God will give an “everlasting name”. According to another explanation, “I will give him”-namely to him who comprehends this mystery, and knows how to concentrate on it with the right intention-“an everlasting name that shall not be cut off.’
תּוּ אָמַר ר' שִׁמְעוֹן, כְּתִיב, (שמות ל״ה:ג׳) לא תְבַעֲרוּ אֵשׁ בְּכָל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת. מַאי טַעֲמָא. בְּגִין דְּלָא אִתְחָזֵי דִּינָא בְּהַאי יוֹמָא. וְאִי תֵּימָא הָא לַגָּבוֹהַּ סַלְּקָא. בְּכָל מוֹשְׁבוֹתֵיכֶם קָאָמַר, וְלָא לַגָּבוֹהַּ. וְהַהוּא דְּסַלְּקָא לַגָּבוֹהַּ, לְאַכְפְיָא לְדִינָא אַחֲרָא סַלְּקָא. דְּתָנֵינָן, אִית אֶשָּׁא אָכְלָא אֶשָּׁא. וְאֶשָׁא דְּמַדְבְּחָא, אָכְלָא אֶשָּׁא אַחֲרָא.
R. Simeon also explained on that occasion the reason why it is written: “Ye shall kindle no fire throughout your habitations upon the sabbath day” (Ex. 25, 3). ‘It is’, he said, ‘because fire symbolizes judgement. As to the fire of the sacrifices on the Sabbath day, it rises to hold in check judgement; for, as we have learnt, “there is a fire which consumes a fire”: the fire of the altar consumes the fire of judgement.
וּבְגִינֵי כַּךְ, אִתְגַּלְיָא עַתִּיקָא קַדִּישָׁא בְּהַאי יוֹמָא, מִכָּל שְׁאַר יוֹמִין. וּבְזִמְנָא דְּאִתְגַּלְיָא עַתִּיקָא, לָא אִתְחָזֵי דִּינָא כְּלָל. וְכָל עִלָּאִין וְתַתָּאִין מִשְׁתַּכְּחִין בְּחֶדְוָותָא שְׁלֵימָתָא, וְדִינָא לָא שַׁלְטָא.
Therefore the Holy Ancient One reveals Himself on this day (Sabbath) more than on any other day, and when He reveals Himself judgement is not in evidence at all, and all the upper and lower celestial beings are in perfect joy, and judgement has no dominion.
תָּאנָא, כְּתִיב (שמות ל״א:י״ז) כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. שֵׁשֶׁת יָמִים וַדַּאי, וְלָא בְּשֵׁשֶׁת. וְהָנֵי יוֹמִין קַדִּישִׁין עִלָּאִין, אִקְרוּן יוֹמֵי דִּשְׁמָא קַדִּישָׁא אִתְכְּלִיל בְּהוּ, וְאִינּוּן אִתְּכְּלִילָן בֵּיהּ. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, עָלַיְיהוּ כְּתִיב, (דברים ד׳:ד׳) וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם חַיִּים כּוּלְּכֶם הַיּוֹם.
It is written: “For six days the Lord made heaven and earth” (Ex. 31, 17); it does not say “in six days”, which indicates that the days themselves were a special creation. They are holy, supernal days, days in which the Holy Name is contained. Blessed are the Israelites more than all the heathen nations: of them it is written, “And ye who cleave to the Lord your God, ye are all alive today”.’