The prayer offered by the holy people on the Sabbath is of three parts, corresponding to the three Sabbaths, but being in essence only one.1i.e. the Sabbath of the Creation, the Sabbath on which the Torah was given, and the Sabbath of the Millennium. Once the holy people enter the precincts of the Synagogue it is forbidden them to concern themselves with anything, even the requirements of the Synagogue, save words of thanksgiving and prayer and the study of the Torah;
and whoever directs his mind to other and worldly matters profanes the Sabbath, and thus has no portion among the people of Israel. For such a one two angels are appointed on the day of Sabbath, who proclaim, saying: “Woe to So-and-so who has no portion in the Holy One, blessed be He.” Hence it behoves the people to absorb themselves in prayer and songs and hymns to their Master, and in the study of the Torah.
It is a day of the souls, a day in which the “bundle of the souls” is decorated by the praises offered to their Master. Hence on that day is recited the “Hymn of the Soul” which reads: “The soul of every living being shall bless Thy name, O Lord our God, and the spirit of all flesh…”, as that day subsists solely by the spirit and soul, and not by the body.
Another hymn that concerns the mystery of day, of the sacred sun that illumines it, is “… who formest light…”, to wit, the illuminating light which affords sustenance and light for all the hosts and heavenly Chariots and stars and constellations, and all those who exercise sway over the world.
Then follows a Hymn of the universe, couched in the words, “God, the Lord over all works…”, an alphabetical hymn which contains the mystery of the twenty-two sacred celestial letters which are decorated with a crown made of the Patriarchs and the holy heavenly Chariot.
Opposite to them are the twenty-two little letters of the lower world which enter in the daily hymn that reads: “The God, the blessed One, great in knowledge…”. Herein the alphabet ranges over single words in succession, there being no space between the words; whereas in the Sabbath hymn, symbolic of the upper world, there is a wide space, significant of holy mysteries, between the successive letters. The seventh day thus chants a most sublime hymn, composed of the celestial letters, in praise of the Most High King, of Him who formed the world at the beginning.
When this hymn mounts up on high, sixty celestial Chariots of those alluded to before, take it up from the holy people and ascend with it to where it is woven into a crown for the decoration of the many heavenly Chariots, and for all the righteous in the Garden of Eden, all of whom mount up with that hymn to the Divine Throne.
There this hymn, recited by the whole of Israel, halts until the recital of the Sanctification (k’dushah) in the additional prayer (musaph). Thus is effected the complete union of the upper and the lower worlds. So much for this hymn-the gem of all hymns.
Then follows the regular daily order of prayer up to “Moses rejoiced in the gift of his portion….” This expresses the joy of the supreme grade, the chief of the “Patriarchs”, who rejoices in His portion when the Divine Throne approaches Him, and the two worlds are fused into one; again, it expresses the rejoicing of the Written Law on high in the Oral Law here below, and their fusion into one.
To the joy at that union we have to add the joy of the holy people as expressed in the words: “May they rejoice in Thy kingdom, those who observe the Sabbath, and call the Sabbath a delight… O God and God of our fathers, accept our rest….”
צְלוֹתָא דְּשַׁבְּתָא, דְּעַמָּא קַדִּישָׁא, תְּלַת צְלוֹתִין אִשְׁתְּכָחוּ בְּהַאי יוֹמָא, לָקֳבֵל תְּלַת שַׁבָּתֵי, וְאוּקְמוּהָ, וְכֻלְּהוּ חַד. כֵּיוָן דְּעָאלוּ עַמָּא קַדִּישָׁא לְבֵי כְּנִישְׁתָּא, אָסִיר לְאִשְׁתַּדְּלָא אֲפִילּוּ בְּצוֹרֶךְ בֵּי כְּנִישְׁתָּא, אֶלָּא בְּמִלֵּי תּוּשְׁבְּחָן וּצְלוֹתָא, וְאוֹרַיְיתָא, וְכַדְקָא חֲזֵי לוֹן.
The prayer offered by the holy people on the Sabbath is of three parts, corresponding to the three Sabbaths, but being in essence only one.1i.e. the Sabbath of the Creation, the Sabbath on which the Torah was given, and the Sabbath of the Millennium. Once the holy people enter the precincts of the Synagogue it is forbidden them to concern themselves with anything, even the requirements of the Synagogue, save words of thanksgiving and prayer and the study of the Torah;
וּמַאן (ר"ו ע"א, אמור ק"ה ע"א) דְּאִשְׁתָּדַּל בְּמִלִּין אַחֲרָנִין, וּבְמִלִּין דְּעָלְמָא, דָּא אִיהוּ בַּר נָשׁ דְּקָא מְחַלֵּל שַׁבְּתָא, לֵית לֵיהּ חוּלָקָא בְּעַמָּא דְּיִשְׂרָאֵל. תְּרֵין מַלְאֲכִין מְמָנָן עַל דָּא, בְּיוֹמָא דְּשַׁבְּתָא, וְאִינּוּן שַׁווּ יְדֵיהוֹן עַל רֵישֵׁיהּ, וְאַמְרֵי, וַוי לִפְלַנְיָּא, דְּלֵית לֵיהּ חוּלָקָא בְּקוּדְשָׁא בְּרִיךְ הוּא. וְעַל דָּא, בָּעֵי לְאִשְׁתַּדְּלָא בִּצְלוֹתָא וּבְשִׁירִין וּבְתוּשְׁבְּחָן דְּמָארֵיהוֹן, וּלְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא.
and whoever directs his mind to other and worldly matters profanes the Sabbath, and thus has no portion among the people of Israel. For such a one two angels are appointed on the day of Sabbath, who proclaim, saying: “Woe to So-and-so who has no portion in the Holy One, blessed be He.” Hence it behoves the people to absorb themselves in prayer and songs and hymns to their Master, and in the study of the Torah.
הַאי יוֹמָא, אִיהוּ יוֹמָא דְּנִשְׁמָתִין, דְּאִתְעַטְּרָא הַהוּא צְרוֹרָא דְּנִשְׁמָתִין. (בתושבחן דמאריהון) בְּגִין כָּךְ מְשַׁבְּחֵי בְּתוּשְׁבְּחָן תֻּשְׁבַּחְתָּא דְּנִשְׁמְתָא, וְהַיְינוּ (קל"ח ע"א) נִשְׁמַת כָּל חַי תְּבָרֵךְ אֶת שִׁמְךָ יְיָ' אֱלֹהֵינוּ וְרוּחַ כָּל בָּשָׂר וְכוּ'. וְלֵית תּוּשְׁבַּחְתָּא אֶלָּא בְּסִטְרָא דְּנִשְׁמְתָא וְרוּחָא, וְהַאי יוֹמָא, קַיְּימָא בְּרוּחָא וְנִשְׁמְתָא, וְלָאו דְּגוּפָא.
It is a day of the souls, a day in which the “bundle of the souls” is decorated by the praises offered to their Master. Hence on that day is recited the “Hymn of the Soul” which reads: “The soul of every living being shall bless Thy name, O Lord our God, and the spirit of all flesh…”, as that day subsists solely by the spirit and soul, and not by the body.
תּוּשְׁבַּחְתָּא דְּדַרְגָא אַחֲרָא עִלָּאָה, רָזָא דְּיוֹמָא, שִׁמְשָׁא קַדִּישָׁא דְּאִיהוּ נְהוֹרָא דִּימָמָא, הַיְינוּ יוֹצֵר אוֹר. רָזָא דִּנְהוֹרָא דְּנָהִיר, דְּמִנֵּיהּ אִתְזְנָן וְנָהֲרִין כָּל אִינּוּן חַיָּילִין, רְתִיכִין, וְכֹכָבַיָּא וּמַזָּלֵי, וְכָל אִינּוּן דְּשַׁלְטִין עַל עָלְמָא.
Another hymn that concerns the mystery of day, of the sacred sun that illumines it, is “… who formest light…”, to wit, the illuminating light which affords sustenance and light for all the hosts and heavenly Chariots and stars and constellations, and all those who exercise sway over the world.
תּוּשְׁבַּחְתָּא דְּעָלְמָא דְּאָתֵי בְּיוֹמָא דָּא, הַיְינוּ אֵל אָדוֹן. וְתוּשְׁבַּחְתָּא דָּא, אִיהוּ בְּרָזָא דְּעֶשְׂרִין וּתְרֵין אַתְוָון עִלָּאִין קַדִּישִׁין, דְּמִתְעַטְּרָן בַּאֲבָהָן וּבִרְתִיכָא עִלָּאָה קַדִּישָׁא.
Then follows a Hymn of the universe, couched in the words, “God, the Lord over all works…”, an alphabetical hymn which contains the mystery of the twenty-two sacred celestial letters which are decorated with a crown made of the Patriarchs and the holy heavenly Chariot.
אַתְוָון (הקדמה ג' ע"ב) זְעִירִין, אִינּוּן עֶשְׂרִין וּתְרֵין אַתְוָון, דְּאִינּוּן בְּעָלְמָא תַּתָּאָה, דְּאִינּוּן אֵל בָּרוּךְ גְּדוֹל דֵּעָה וְכוּ', וְלָא אִית בֵּין תֵּיבָה לַתֵּיבָה, רְוָוחָא אַחֲרָא, אֶלָּא אָת רְשִׁימָא בְּכָל תֵּיבָה וְתֵיבָה. (קל"ב ע"ב) וּבְעָלְמָא עִלָּאָה, אִית רְוָוחָא, וְסִטְרִין קַדִּישִׁין, בֵּין אָת לְאָת. וְדָא אִיהוּ, תּוּשְׁבַּחְתָּא עַל תּוּשְׁבַּחְתָּא, דְּאַתְוָון עִלָּאִין דְּיוֹמָא שְׁבִיעָאָה, (ר"ד ע"א) קָא מְשַׁבַּח וְאָמַר לְמַלְכָּא עִלָּאָה יוֹצֵר בְּרֵאשִׁית.
Opposite to them are the twenty-two little letters of the lower world which enter in the daily hymn that reads: “The God, the blessed One, great in knowledge…”. Herein the alphabet ranges over single words in succession, there being no space between the words; whereas in the Sabbath hymn, symbolic of the upper world, there is a wide space, significant of holy mysteries, between the successive letters. The seventh day thus chants a most sublime hymn, composed of the celestial letters, in praise of the Most High King, of Him who formed the world at the beginning.
כַּד תּוּשְׁבַּחְתָּא דָּא סַלְּקָא לְעֵילָּא, שִׁתִין רְתִיכִין עִלָּאִין דְּקָאָמַרָן, מִזְדַּמְּנִין וְנַטְלֵי לְהַאי תּוּשְׁבַּחְתָּא מֵעַמָּא קַדִּישָׁא, וְסַלְקֵי לָהּ לְאִתְעַטְּרָא בָּה, בְּכַמָּה רְתִיכִין עִלָּאִין, דִּי מְמָנָן, וְכָל אִינּוּן צַדִּיקַיָּיא דִּבְגִנְתָּא דְּעֵדֶן, כֻּלְּהוּ מִתְעַטְּרִן בְּתוּשְׁבַּחְתָּא דָּא, וְכָל אִינּוּן רְתִיכִין, וְכָל אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא, כֻּלְּהוּ סַלְּקִין בְּתוּשְׁבַּחְתָּא דָּא, עַד רָזָא דְּכוּרְסְיָּיא.
When this hymn mounts up on high, sixty celestial Chariots of those alluded to before, take it up from the holy people and ascend with it to where it is woven into a crown for the decoration of the many heavenly Chariots, and for all the righteous in the Garden of Eden, all of whom mount up with that hymn to the Divine Throne.
כַּד מָטָא לְכוּרְסְיָיא קַדִּישָׁא, תּוּשְׁבַּחְתָּא דָּא דְּכָל יִשְׂרָאֵל, קַיְּימָא תַּמָּן, עַד זִמְנָא דְּקַאמְרֵי קְדוּשָּׁה עִלָּאָה דְּמוּסָף. וּכְדֵין סִלּוּקָא דִּלְתַתָּא לְעֵילָּא, לְאִתְאַחֲדָא כֹּלָּא לְעֵילָּא לְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד. דָּא אִיהִי תּוּשְׁבַּחְתָּא, דְּסַלְּקָא עַל כֻּלְּהוּ תּוּשְׁבְּחָן.
There this hymn, recited by the whole of Israel, halts until the recital of the Sanctification (k’dushah) in the additional prayer (musaph). Thus is effected the complete union of the upper and the lower worlds. So much for this hymn-the gem of all hymns.
מִכָּאן וּלְהָלְאָה, סִדּוּרָא דִּצְלוֹתָא דִּשְׁאַר יוֹמֵי, עַד יִשְׂמַח מֹשֶׁה וְכוּ', חֶדְוָותָא דְּדַרְגָא עִלָּאָה, עִקָּרָא דַּאֲבָהָן, דְּחַדֵּי בְּהַהוּא עַדְבָא דִּילֵיהּ, כַּד סָלִיק כּוּרְסְיָּיא לְגַבֵּיהּ, וְנָטִיל לָהּ, וּמִתְחַבְּרָאן כַּחֲדָא. וְדָא אִיהוּ חֶדְוָה דְּאוֹרַיְיתָא עִלָּאָה דִּלְעֵילָּא, תּוֹרָה שֶׁבִּכְתָּב. דְּחַדֵּי בְּאוֹרַיְיתָא דִּלְתַתָּא, תּוֹרָה שֶׁבְּעַל פֶּה, וְאִתְחַבָּרוּ דָּא בְּדָא.
Then follows the regular daily order of prayer up to “Moses rejoiced in the gift of his portion….” This expresses the joy of the supreme grade, the chief of the “Patriarchs”, who rejoices in His portion when the Divine Throne approaches Him, and the two worlds are fused into one; again, it expresses the rejoicing of the Written Law on high in the Oral Law here below, and their fusion into one.
כֵּיוָן דְּאִתְחַבָּרוּ כַּחֲדָא, בָּעֵי בַּר נָשׁ לְאַכְלְלָא בְּהַהוּא חֶדְוָה לְעַמָּא קַדִּישָׁא, יִשְׂמְחוּ בְמַלְכוּתָךְ שׁוֹמְרֵי שַׁבָּת וְכוּ', אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ.
To the joy at that union we have to add the joy of the holy people as expressed in the words: “May they rejoice in Thy kingdom, those who observe the Sabbath, and call the Sabbath a delight… O God and God of our fathers, accept our rest….”