The congregation respond: “Blessed is the Lord who is blessed for ever and ever.” The expression “who is blessed” indicates the streaming of blessings from the source of life to the place whence issue nourishment and bounty for all creatures. And why do we call this source “blessed”? Because it sustains and waters ‘olam va’ed (lit. for ever and ever), which is the Sabbath eve.
Thus in this benediction, “blessed” represents the ultimate source whence all blessings emanate ;1Hohmah. “the Lord” is the centre2tifereth. of all the supernal sides; “who is blessed” represents the peace of the house, the fountain of the cistern,3Yesod. providing completion and nourishment for all, while “for ever and ever” refers to the world below,4Malkuth. which needs these blessings: the “good oil” of “blessed”, “the Lord”, and “the Blessed One” is all for this ‘olam va’ed.
Therefore the whole congregation has to recite this every day; but on Sabbath eve it must be recited with special devotion and gladness, in order that the Sabbath may be fitly blessed by the holy people.
When they begin to recite this benediction a voice is heard in all the heavens that are sanctified by the entrance of the Sabbath: “Blessed are ye, holy people, for that ye bless and sanctify on earth below, that thereby many supernal holy hosts may be blessed and sanctified above.” Blessed are they in this world and blessed are they in the world to come. The Israelites do not recite this benediction until they are crowned with the crowns of holy souls, as we have said before. Blessed is the people who is worthy of them in this world, so that it may merit them in the world to come.
This, to the pious, is the night of conjugal unions, when they are thus crowned with new souls and new additional holy spirits, for, being in a state of supernal holy tranquillity, they may then beget holy children.
Here now is a mystery entrusted to the wise. At midnight on this night the Holy One is pleased to enter the Garden which is above. On weekdays at this time He enters the Garden of Eden which is below, in order to have joyous communion with the righteous who have their abode there; but on Sabbath He enters the Garden above.
For on weekdays all the souls of the righteous abide in the Garden which is on the earth; but on Sabbath eve, all those hosts of holy angels who are appointed over the Lower Paradise bring up from that region the souls which dwell there into the firmament which is close to this Garden, where many holy chariots of fire await their coming, that they may escort these souls to the Paradise above, and bring them before the Throne of Glory.
Whilst these souls are thus ascending, other souls are descending in a similar manner to become crowns to the holy people below. So their activity proceeds, some ascending and some descending.
Do not, however, imagine that on this account the Paradise on earth remains empty and untenanted upon the Sabbath. Far from it! For, as we have said, while some souls go, others come, to wit, those souls who are being cleansed and purified during the six days of the week, but who are not yet sufficiently perfected to be able to abide in Paradise permanently, but on the Sabbath are permitted to enjoy its delights for a space, so that the place is never empty. This is symbolized by the removal and replacing of the “shew bread” (v. Leviticus 24, 5-9).
Again, do not imagine that when the souls return to their earthly Paradise at the end of the Sabbath they find it so overflowing with other souls that no place remains for them; for their abode becomes by some mysterious process much larger, being extended both in length, width and height, so that their presence makes no difference. There are also some souls which, having ascended to the highest sphere, never come down again.
And in addition there are also those who ascend and descend continually to crown the holy people. In fact, on the Sabbath eve there is a veritable commotion of souls coming and going, ascending and descending. As for the innumerable holy Chariots which perpetually speed hither and thither, eye can scarce behold them for their radiant and glittering aspect! All the souls are full of joy and eagerness to become crowns for the holy people on earth, for the righteous in the lower Paradise. At last comes the moment when a voice proclaims throughout all the spheres: “Sanctified! Sanctified!” Then there is peace everywhere, perfect peace, even to the wicked in Gehenna, and all the souls crown themselves, some above, and some below.
On Sabbath, at midnight, when the wise consummate their conjugal unions, at the time when they are sleeping peacefully in their beds, and their souls are eager to ascend and behold the glory of the King, the supernal spirits with which they crowned themselves at the sanctification of the Sabbath take those souls and bring them up unto the heights. These souls are there bathed in the spices of Paradise, and behold all that is within their capacity to behold.
Then, when it is time to descend again, the supernal spirits accompany them until they reach safely their human habitations. It is incumbent upon the wise to recite certain verses calculated to arouse that supernal holy spirit of the Sabbath coronation, as, for instance: “The spirit of the Lord God is upon me; for the Lord hath anointed me to preach good tidings to the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, etc.” (Isa. 61, 1); or, “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels” (Ezek. 1, 20), in order that the act of procreation may be effected in a spirit of Sabbath holiness, through the influence of the supernal Sabbatic spirit.’
When R. Hamnuna the Ancient used to come out fromthe river on a Friday afternoon, he was wont to rest a little on the bank, and raising his eyes in gladness, he would say that he sat there in order to behold the joyous sight of the heavenly angels ascending and descending. At each arrival of the Sabbath, he said, man is caught up into the world of souls. Happy is he who is aware of the mysteries of his Lord!
בָּרְכוּ אֶת יְיָ'. אֶת דַּיְיקָא. כִּדְקָאמְרָן, דָּא (בראשית ה' ע"ב) שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא. בָּרוּךְ יְיָ' הַמְבוֹרָךְ, דָּא אַפִּיקוּ דְּבִרְכָאן מִמְּקוֹרָא דְּחַיֵּי, וַאֲתָר דְּנָפִיק מִנֵּיהּ כָּל שַׁקְיוּ, לְאַשְׁקָאָה לְכֹלָּא. וּבְגִין דְּאִיהוּ מְקוֹרָא בְּרָזָא דְּאָת קַיְּימָא, קָרֵינָן לֵיהּ הַמְבוֹרָךְ, אִיהוּ מַבּוּעָא דְּבֵירָא. כֵּיוָן דְּמָטוּ תַּמָּן, הָא וַדַּאי בֵּירָא אִתְמַלְּיָא, דְּלָא פַּסְקִין מֵימוֹי לְעָלְמִין.
The congregation respond: “Blessed is the Lord who is blessed for ever and ever.” The expression “who is blessed” indicates the streaming of blessings from the source of life to the place whence issue nourishment and bounty for all creatures. And why do we call this source “blessed”? Because it sustains and waters ‘olam va’ed (lit. for ever and ever), which is the Sabbath eve.
וְעַל דָּא לָא אַמְרֵינָן, בָּרוּךְ אֶת יְיָ' הַמְבוֹרָךְ, אֶלָּא בָּרוּךְ יְיָ', דְּאִלְמָלֵא לָא מָטֵי הָתָם נְבִיעוּ מִמְּקוֹרָא עִלָּאָה, לָא אִתְמַלְּיָא בֵּירָא כְּלָל, וְעַל דָּא הַמְבוֹרָךְ, אֲמַאי אִיהוּ הַמְבוֹרָךְ. בְּגִין דְּאִיהוּ אַשְׁלִים וְאַשְׁקֵי לְעוֹלָם וָעֶד. עוֹלָם וָעֶד דָּא אִיהוּ שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, וַאֲנָן תַּקְעִין בִּרְכָּאן בְּאֲתָר דְּאִקְרֵי מְבוֹרָךְ. וְכֵיוָן דְּמָטָאן הָתָם, כֻּלְּהוּ לְעוֹלָם וָעֶד, וְדָא אִיהוּ בָּרוּךְ יְיָ' הַמְבוֹרָךְ. עַד הָכָא, מָטוּן בִּרְכָּאן מֵעָלְמָא עִלָּאָה, וְכֻלְּהוּ לְעוֹלָם וָעֶד, לְאִתְבָרְכָא וּלְאִתְשָׁקָאָה, וּלְמֶהוֵי שְׁלִים כְּדְקָא יֵאוֹת, מַלְיָא מִכָל סִטְרִין.
In this way blessings are transmitted to this ‘olam va’ed from the highest world, so that it attains its full perfection.
בָּרוּךָ: דָּא (קס"ב ע"א, עקב רע"א ע"א) מְקוֹרָא עִלָּאָה, דְּכָל בִּרְכָּן נָפְקִין מִנֵּיהּ. וְכַד סִיהֲרָא אִשְׁתְּלִים, קָרֵינָן לָהּ הָכִי לְגַבֵי תַּתָּאֵי, אֲבָל בָּרוּךְ מְקוֹרָא עִלָּאָה כִּדְקַאמְרָן. יְיָ': דָּא אֶמְצָעִי דְּכָל סִטְרִין עִלָּאִין. הַמְבוֹרָךְ: דָּא שְׁלָמָא דְּבֵיתָא, מַבּוּעָא דְּבֵירָא, לְאַשְׁלָמָא וּלְאַשְׁקָאָה כֹּלָּא. לְעוֹלָם וָעֶד: דָּא עָלְמָא תַּתָּאָה, דְּאִצְטְרִיךְ לְאִתְבָּרְכָא. וּמִשְׁחָא וּרְבוּ דְּבָרוּךְ יְיָ' וְהַמְבוֹרָךְ, כֹּלָּא אִיהוּ לְעוֹלָם וָעֶד. (מבורך כמה דאת אמר (בראשית מט) בן פורת)
Thus in this benediction, “blessed” represents the ultimate source whence all blessings emanate ;1Hohmah. “the Lord” is the centre2tifereth. of all the supernal sides; “who is blessed” represents the peace of the house, the fountain of the cistern,3Yesod. providing completion and nourishment for all, while “for ever and ever” refers to the world below,4Malkuth. which needs these blessings: the “good oil” of “blessed”, “the Lord”, and “the Blessed One” is all for this ‘olam va’ed.
וְעַל דָּא, בְּרָכָה דָּא, אִצְטְרִיכוּ כָּל עַמָּא לְבָרְכָא, וּבְמַעֲלֵי שַׁבַּתָּא, בִּרְעוּ דְּלִבָא, וּבְחֶדְוָה בָּעוּ לְמִשְׁרֵי בְּשֵׁרוּתָא בִּבְרָכָה דָּא, לְאִתְבָּרְכָא הַאי שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, (ליליא) מֵעַמָּא קַדִישָׁא כְּדְקָא יֵאוֹת. בְּהַאי בְּרָכָה.
Therefore the whole congregation has to recite this every day; but on Sabbath eve it must be recited with special devotion and gladness, in order that the Sabbath may be fitly blessed by the holy people.
(ס"א ברכו) כַּד שָׁרָאן יִשְׂרָאֵל לְבָרְכָא, קָלָא אָזְלָא בְּכֻלְּהוּ רְקִיעִין, דְּמִתְקַדְּשֵׁי בִּקְדוּשָּׁא דְּמַעֲלֵי שַׁבַּתָּא. זַכָּאִין אַתּוּן עַמָּא קַדִישָׁא, דְּאַתּוּן מְבָרְכֵי וּמְקַדְּשֵׁי לְתַתָּא, בְּגִין דְּיִתְבָּרְכוּן וְיִתְקַדְּשׁוּן לְעֵילָּא, כַּמָּה מַשְׁרְיָין עִלָּאִין קַדִּישִׁין, זַכָּאִין אִינּוּן בְּהַאי עָלְמָא, וְזַכָּאִין אִינּוּן בְּעָלְמָא דְּאָתֵי, וְלָא מְבָרְכֵי יִשְׂרָאֵל בְּרָכָה דָּא, עַד דְּמִתְעַטְּרָן בְּעִטְרִין דְּנִשְׁמָתִין קַדִּישִׁין כִּדְקַאמְרָן. זַכָּאָה עַמָּא דְּזַכֵּי לוֹן בְּעָלְמָא דֵּין, לְמִזְכֵּי לוֹן לְעָלְמָא דְּאָתֵי.
When they begin to recite this benediction a voice is heard in all the heavens that are sanctified by the entrance of the Sabbath: “Blessed are ye, holy people, for that ye bless and sanctify on earth below, that thereby many supernal holy hosts may be blessed and sanctified above.” Blessed are they in this world and blessed are they in the world to come. The Israelites do not recite this benediction until they are crowned with the crowns of holy souls, as we have said before. Blessed is the people who is worthy of them in this world, so that it may merit them in the world to come.
בְּהַאי לֵילְיָא שִׁמּוּשָׁא דְּחַכִּימִין, בְּאִלֵּין נִשְׁמָתִין קַדִּישִׁין דְּמִתְעַטְּרָן בְּהוּ, וְאַף עַל גַּב דְּהָא אוֹקִימְנָא וְכֹלָּא חַד. וּבְכָל אֲתָר דְּתִשְׁכַּח לְחַכִּימִין בְּהַאי מִלָּה, בְּסִטְרָא דָּא, וּלְזִמְנִין בְּסִטְרָא דָּא, כֹּלָּא אִיהוּ חַד. וְהָנֵי מִילֵּי הָא אוֹקִימְנָא, אֲבָל בְּזִמְנָא דָּא, דְּמִתְעַטְּרָן כֻּלְּהוּ בְּנִשְׁמָתִין וְרוּחִין חַדְתִּין יְתֵירִין קַדִּישִׁין, כְּדֵין אִיהִי זִמְנָא דְּשִׁמּוּשָׁא דִּלְהוֹן, בְּגִין דְּלִיהֱוֵי נְגִידוּ לְהַהוּא שִׁמּוּשָׁא, בִּנְגִידוּ דִּקְדוּשָׁה, בְּנַיְיחָא עִלָּאָה, וְיִפְקוּן בְּנַיְיהוּ קַדִישִׁין כַּדְקָא חֲזִי.
This, to the pious, is the night of conjugal unions, when they are thus crowned with new souls and new additional holy spirits, for, being in a state of supernal holy tranquillity, they may then beget holy children.
רָזָא דָּא לְחַכִּימִין אִתְיְיהִיבַת. בְּשַׁעֲתָּא דְּאִתְפְּלִיג לֵילְיָא, בְּלֵילְיָא דָּא, קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאַעֲלָא בְּגִנְתָּא דִּלְעֵילָּא. וְרָזָא דָּא, בְּיוֹמֵי (ויקרא מ"ט ע"ב) דְּחוֹל קוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָּא דְּעֵדֶן דִּלְתַתָּא, לְאִשְׁתַּעְשְׁעָא עִם צַדִיקַיָּא דְּשָׁרָאן תַּמָּן, וּבְשַׁבָּת, בְּהַהוּא לֵילְיָא דְּשַׁבְּתָא, קוּדְשָׁא בְּרִיךְ הוּא עָאל בְּגִנְתָּא דִּלְעֵילָּא, בְּרָזָא דִּמְקוֹרָא עִלָּאָה.
Here now is a mystery entrusted to the wise. At midnight on this night the Holy One is pleased to enter the Garden which is above. On weekdays at this time He enters the Garden of Eden which is below, in order to have joyous communion with the righteous who have their abode there; but on Sabbath He enters the Garden above.
בְּגִין דִּבְיוֹמֵי דְּחוֹל, כָּל נִשְׁמָתִין דְּצַדִיקַיָּא כֻּלְּהוּ, בְּגִנְתָּא דִּי בְּאַרְעָא שַׁרְיָין. וְכַד אִתְקַדָּשׁ יוֹמָא בְּמַעֲלֵי שַׁבַּתָּא, כָּל אִינּוּן מַשְׁרְיָין דְּמַלְאָכִין קַדִּישִׁין דִּי מְמָנָן גּוֹ גִּנְתָּא דִּלְתַתָּא, כֻּלְּהוּ סַלְּקִין לְהָנֵי נִשְׁמָתִין, דְּשַׁרְיָין גּוֹ גִּנְתָּא דִּלְתַתָּא, לְעַאֲלָא לְגַבֵּי הַהוּא רְקִיעָא דְּקַיְּימָא עַל גִּנְתָּא, וּמִתַּמָּן אִזְדַּמְנוּ רְתִיכִין קַדִישִׁין, דְּסַחֲרָאן כּוּרְסֵי יְקָרָא דְּמַלְכָּא, וְסַלְּקִין לוֹן לְכָל אִינּוּן נִשְׁמָתִין, בְּגִנְתָּא דִּלְעֵילָּא.
For on weekdays all the souls of the righteous abide in the Garden which is on the earth; but on Sabbath eve, all those hosts of holy angels who are appointed over the Lower Paradise bring up from that region the souls which dwell there into the firmament which is close to this Garden, where many holy chariots of fire await their coming, that they may escort these souls to the Paradise above, and bring them before the Throne of Glory.
כֵּיוָן דְּאִלֵּין רוּחִין סַלְּקִין, כְּדֵין רוּחִין (צ"ח ע"ב, שלח קע"ג ע"א) אָחֲרָנִין קַדִּישִׁין, נַחְתִּין, לְאִתְעַטְּרָא בְּהוּ עַמָּא קַדִּישָׁא. אִלֵּין סַלְּקִין, וְאִלֵּין נַחְתִּין.
Whilst these souls are thus ascending, other souls are descending in a similar manner to become crowns to the holy people below. So their activity proceeds, some ascending and some descending.
וְאִי תֵּימָא, הָא גִּנְתָּא דִּבְאַרְעָא, בְּיוֹמָא דְּשַׁבְּתָא יָתְבָא בְּרֵיקָנַיָּיא בְּלָא נִשְׁמָתִין דְּצַדִּיקַיָּא. לָאו הָכִי. אֶלָּא נִשְׁמָתִין אַזְלִין, וְנִשְׁמָתִין אַתְיָין. נִשְׁמָתִין סַלְּקִין, וְנִשְׁמָתִין נַחְתִּין. נִשְׁמָתִין אַזְלִין מִגּוֹ גִּנְתָּא, וְנִשְׁמָתִין אַתְיָין לְגוֹ גִּנְתָּא. כָּל אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא, דְּמִתְלַבְּנָן בְּיוֹמֵי דְּחוֹל, וְעַד לָא עָאלוּ לְגוֹ גִּנְתָּא, בְּשַׁעֲתָא דְּאִלֵּין נָפְקִין, אִלֵּין עָאלִין וְגִנְתָּא לָא (רנ"ג ע"א) אִשְׁתְּאַר בְּרֵיקַנְיָּא. בְּרָזָא דְּלֶחֶם הַפָּנִים בְּיוֹם הִלָּקְחוֹ.
Do not, however, imagine that on this account the Paradise on earth remains empty and untenanted upon the Sabbath. Far from it! For, as we have said, while some souls go, others come, to wit, those souls who are being cleansed and purified during the six days of the week, but who are not yet sufficiently perfected to be able to abide in Paradise permanently, but on the Sabbath are permitted to enjoy its delights for a space, so that the place is never empty. This is symbolized by the removal and replacing of the “shew bread” (v. Leviticus 24, 5-9).
וְאִי תֵּימָא, כַּד אָהַדְרוּ בְּיוֹמֵי דְּחוֹל. בְּמָה (נ"א כמה) אִתְמַשְּׁכָן דּוּכְתֵּי לְאָרְכָּא וּפוּתְיָא וְרוּמָא, בְּגִנְתָּא, וְלָא אִתְיְדַע. כְּגַוְונָא דְּרָזָא דְּאֶרֶץ הַצְּבִי, דְּהֲוָה אִתְמְשַּׁךְ לְכָל סִטְרִין וְלָא אִתְיְדַע. כְּגַוְונָא דִּצְבִי, דְּכָל מַה דְּאִתְרַבֵּי, מַשְׁכֵּיהּ אִתְרַבֵּי לְכָל סְטָר, וְלָא אִתְיְידָע. וְאִית כְּמָה נִשְׁמָתִין, דְּכֵיוָן דְּסַלְּקִין, תּוּ לָא נַחְתִּין.
Again, do not imagine that when the souls return to their earthly Paradise at the end of the Sabbath they find it so overflowing with other souls that no place remains for them; for their abode becomes by some mysterious process much larger, being extended both in length, width and height, so that their presence makes no difference. There are also some souls which, having ascended to the highest sphere, never come down again.
נִשְׁמָתִין סַלְּקִין, וְנִשְׁמָתִין נַחְתִּין, לְאִתְעַטְּרָא בְּהוּ עַמָּא קַדִּישָׁא. וּבְמַעֲלֵי שַׁבַּתָּא, גִּלְגּוּלָא דְּנִשְׁמָתִין אִיהוּ, אִלֵּין אַזְלִין, וְאִלֵּין אַתְיָין, אִלֵּין סַלְּקִין וְאִלֵּין נַחְתִּין. מַאן חָמֵי כַּמָּה רְתִיכִין קַדִּישִׁין, דִּי מְשַׁטְּטֵי לְכָאן וּלְכָאן. כֻּלְּהוּ בְּחֶדְוָה, כֻּלְּהוּ בִּרְעוּ, בְּאִלֵּין נִשְׁמָתִין לְאַעְטְּרָא לְעַמָּא קַדִּישָׁא, לְאַעְטְּרָא לְכַמָּה צַדִּיקַיָּיא, גִּנְתָּא דְּעֵדֶן לְתַתָּא, עַד שַׁעֲתָא דְּכָרוֹזָא קָאִים, וְקָארֵי מְקוּדָשׁ מְקוּדָשׁ. כְּדֵין נַיְיחָא שְׁכִיחַ, וּשְׁכִיכוּ לְכֹלָּא. וְחַיָּיבֵי גֵּיהִנָּם כֻּלְּהוּ מִשְׁתַּכְכֵי בְּדוּכְתַּיְיהוּ, וְאִית לוֹן נַיְיחָא. וְנִשְׁמָתִין כֻּלְּהוּ מִתְעַטְּרָן, אִלֵּין לְעֵילָּא וְאִלֵּין לְתַתָּא. זַכָּאָה עַמָּא, דְּחוּלָקָא דָּא לְהוֹן.
And in addition there are also those who ascend and descend continually to crown the holy people. In fact, on the Sabbath eve there is a veritable commotion of souls coming and going, ascending and descending. As for the innumerable holy Chariots which perpetually speed hither and thither, eye can scarce behold them for their radiant and glittering aspect! All the souls are full of joy and eagerness to become crowns for the holy people on earth, for the righteous in the lower Paradise. At last comes the moment when a voice proclaims throughout all the spheres: “Sanctified! Sanctified!” Then there is peace everywhere, perfect peace, even to the wicked in Gehenna, and all the souls crown themselves, some above, and some below.
בְּפַלְגוּת לֵילְיָא דְּמַעֲלֵי שַׁבַּתָּא, דְּחַכִּימִין מִתְעֲרִין לְשִׁמּוּשָׁא דִּלְהוֹן, הַהוּא רוּחָא עִלָּאָה, דְּמִתְעַטְּרָן בֵּיהּ, כַּד יוֹמָא אִתְקַדָּשׁ, בְּשַׁעֲתָא דְּאִינּוּן נַיְימֵי בְּעַרְסַיְיהוּ, וְנִשְׁמָתִין אַחֲרָנִין דִּלְהוֹן, בָּעָאן לְסַלְּקָא לְמֵחמֵי בִּיקָרָא דְּמַלְכָּא, כְּדֵין הַהוּא רוּחַ עִלָּאָה דְּנָחִית בְּמַעֲלֵי שַׁבַּתָּא, נָטִיל הַהִיא נִשְׁמְתָא, וְסַלְּקִין לְעֵילָּא, וְאִתְסַחְיָא נִשְׁמְתָא אַחֲרָא בְּבוּסְמִין דְּגִנְתָּא דְּעֵדֶן, וְתַמָּן חָמֵי מַה דְּחָמֵי.
On Sabbath, at midnight, when the wise consummate their conjugal unions, at the time when they are sleeping peacefully in their beds, and their souls are eager to ascend and behold the glory of the King, the supernal spirits with which they crowned themselves at the sanctification of the Sabbath take those souls and bring them up unto the heights. These souls are there bathed in the spices of Paradise, and behold all that is within their capacity to behold.
וְכַד נַחְתָּא לְאַשְׁרָאָה בְּדוּכְתָּהָא בְּפַלְגּוּת לֵילְיָא, הַהִיא נִשְׁמְתָא תָּבַאת לְדוּכְתָּהָא. וּבָעֵי לְאִינוּן חַכִּימִין לוֹמַר, חַד פְּסוּקָא דְּאִתְעָרוּתָא, דְּהַהוּא רוּחָא עִלָּאָה קַדִּישָׁא דְּעָטְרָא דְּשַׁבַּתָּא, כְּגוֹן, (ישעיהו ס״א:א׳) רוּחַ יְיָ' אֱלהִים עָלָי יַעַן מָשַׁח יְיָ', אוֹתִי לְבַשֵּׂר עֲנָוִים וְגוֹ'. (יחזקאל א׳:כ״א) בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ וְגוֹ', אֶל אֲשֶׁר יִהְיֶה שָׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ וְגוֹ'. בְּגִין דְּמִתְעַטְּרָן בְּהַהוּא רוּחָא, בְּאִתְעָרוּתָא דִּלְהוֹן בְּחֶדְוָה דְּשִׁמּוּשָׁא, וִיְהֵא נְגִידוּ דְּהַהוּא רוּחַ עִלָּאָה דְּשַׁבַּתָּא, בְּהַהוּא שִׁמּוּשָׁא דְּמִצְוָה.
Then, when it is time to descend again, the supernal spirits accompany them until they reach safely their human habitations. It is incumbent upon the wise to recite certain verses calculated to arouse that supernal holy spirit of the Sabbath coronation, as, for instance: “The spirit of the Lord God is upon me; for the Lord hath anointed me to preach good tidings to the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, etc.” (Isa. 61, 1); or, “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels” (Ezek. 1, 20), in order that the act of procreation may be effected in a spirit of Sabbath holiness, through the influence of the supernal Sabbatic spirit.’
רַב הַמְנוּנָא סָבָא, כַּד הֲוָה (כ"ד ע"א) סָלִיק מִנָּהֲרָא בְּמַעֲלֵי שַׁבַּתָּא, הֲוָה יָתִיב רִגְעָא חֲדָא, וְזָקִיף עֵינוֹי, וַהֲוָה חַדֵּי, וַהֲוָה אָמַר, דְּהֲוָה יָתִיב, לְמֵחֱמֵי חֶדְוָה דְּמַלְאֲכֵי עִלָּאֵי. אִלֵּין סַלְּקִין, וְאִלֵּין נַחְתִּין. וּבְכָל מַעֲלֵי שַׁבַּתָּא, יָתִיב בַּר נָשׁ בָּעוֹלָם הַנְּשָׁמוֹת. זַכָּאָה אִיהוּ מַאן דְּיָדַע בְּרָזִין דְּמָארֵיהּ.
When R. Hamnuna the Ancient used to come out fromthe river on a Friday afternoon, he was wont to rest a little on the bank, and raising his eyes in gladness, he would say that he sat there in order to behold the joyous sight of the heavenly angels ascending and descending. At each arrival of the Sabbath, he said, man is caught up into the world of souls. Happy is he who is aware of the mysteries of his Lord!