7. Rabbi Chiya said: One day I was traveling to Rabbi Shimon to be taught by him the laws of the Pesach (Passover). I encountered a mountain and I saw clefts and cavities in one rock, and two men were in there. As I approached, I heard the voices of these people who were saying, "A song, a psalm for the sons of Korah, Great is Hashem and highly to be praised..." (Tehilim 48:1-2). Why "A song, a psalm?" HE ANSWERS: Thus do we learn on behalf of Rabbi Shimon: The song is two-fold, NAMELY A SONG AND A PSALM, and since it is a better song than other songs, it is named "song" twice. Similarly, "A psalm, a poem for the Shabbat day" (Tehilim 92:1), MEANING THAT IT IS MORE PRAISEWORTHY THAN OTHER SONGS. In the same fashion, "the song of songs which is Solomon's" (Shir Hashirim 1:1), INDICATING a song that stands above all other songs.
7. א"ר חִיָיא, יוֹמָא חַד הֲוֵינָא אָזִיל בְּאָרְחָא, לְמֵיהַךְ גַּבֵּי דְּרִבִּי שִׁמְעוֹן, לְמֵילַף מִנֵּיהּ פַּרְשְׁתָּא דְּפִסְחָא. עַרְעִית בְּחַד טוּרָא, וַחֲמֵינָא בְּקִיעִין גּוּמִּין בְּחַד טִינְרָא, וּתְרֵין גּוּבְרִין בָה. עַד דַּהֲוֵינָא אָזִיל, שְׁמַעְנָא קָלָא דְּאִינּוּן גּוּבְרִין, וַהֲווֹ אַמְרִין, שִׁיר מִזְמוֹר לִבְנֵי קֺרַח גָּדוֹל יְיָ' וּמְהֻלָל מְאֺד וְגוֹ.' מַאי שִׁיר מִזְמוֹר. אֶלָּא הָכִי תָּאנָא מִשְּׁמֵיהּ דר' שִׁמְעוֹן, שִׁיר דְּאִיהוּ כָּפוּל, שִׁיר דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין, וְעַל דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין, תְּרֵין זִמְנִין אִתְּמַר בֵּיהּ שִׁירָתָא, וְכֵן מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת. כה"ג, שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֺה, שִׁירָתָא לְעֵילָּא מִן שִׁירָתָא.
263. Every Shabbat and new Moon, NEFESH, RUACH, AND NESHAMAH join and clothe themselves together until they are united to come forth and bow before the most high King. Afterwards, they return to their positions. This is the essence of the verse, "And it shall come to pass, that every new moon, and every Shabbat, shall all flesh come..." (Yeshayah 66:23).
263. וּבְכָל שַׁבְּתָא וְשַׁבְּתָא, וְרֵישׁ יַרְחָא, כֻּלְּהוּ, מִתְחַבְּרָן וּמִתְעַטְּרָן כְּחַד, עַד דְּאִזְדְּוָּוגוּ לְמֵיתֵי לְסַגְּדָא לְמַלְכָּא עִלָּאָה. וּלְבָתַר תַּיְיבִין לְאַתְרַיְיהוּ. הה"ד וְהָיָה מִדֵּי חֺדֶשׁ בְּחָדְשׁוֹ, וּמִדֵּי שַׁבָּת בְּשַׁבַּתוֹ יָבֺא כָל בָּשָׂר וְגוֹ.'
366. Such a man, with every NEW moon, becomes defective and she never gives up with him. With the renewal of the moon, NAMELY THE START OF THE NEW MONTH, Lilit goes out, visits all THE CHILDREN in her care and jests with them. That person is then defective at that time. Fortunate are the just, who sanctify themselves with the sanctity of the King. About them, it is written, "And it shall come to pass, that every new moon, and every Shabbat..." (Yeshayah 66:23).
366. הַאי הוּא ב"נ, דִּבְכָל סִיהֲרָא וְסִיהֲרָא אִתְפְּגִים, וְלָא אִתְיָאֲשָׁא מִנֵּיהּ לְעָלְמִין, דְּהָא בְּכָל סִיהֲרָא וְסִיהֲרָא כַּד אִתְחַדְּשָׁא בְּעָלְמָא, לִילִי"ת נָפְקָא, וּפַקְדָּא עַל כֻּלְּהוּ דְּהִיא מַגְדְּלַת, וְחַיְּיכָא בְּהוּ, וּכְדֵין הַהוּא ב"נ פָּגִים בְּהַהוּא זִמְנָא, זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּמִתְקַדְּשֵׁי בִּקְדוּשָּׁה דְּמַלְכָּא, עָלַיְיהוּ כְּתִיב וְהָיָה מִדֵּי חֺדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתוֹ וְגוֹ.'
388. Seven complete weeks, MEANING SEVEN SFIROT OF MALCHUT THAT IS CALLED SHABBAT, WHEN THEY ARE COMPLETED, are expressed by seventy letters OF THE NAME OF AYIN-BET (72). THE MAIN BODY IS SEVENTY, AND TWO EXTRA ARE THE SECRET OF WITNESSES OR SCRIBES. HE EXPLAINS HIS WORDS: When the 72 ascended, they ascended by the letters Vav, DENOTING ZEIR ANPIN, IN ITS CHESED, GVURAH AND TIFERET, which are listed in the portion of Beshalach in the verses, "And the angel...removed...and it came... And Moses stretched out" (Shemot 14:19-21). When the Shechinah receives FROM ZEIR ANPIN and the seven impressions are stamped on Her BY HIM, NAMELY SEVEN COMPLETE SFIROT, THEN seventy imprinted letters OF THE NAME AYIN-BET rise from Her. We have learned that the letters OF THE NAME AYIN-BET ascended through certain marks and hidden ways KNOWN only to truly righteous men, pillars of the world.
388. שְׁבַע שַׁבָתִּין שְׁלֵימִין, מִתְפָּרְשִׁין בְּשַׁבְעִין אַתְוָון. שַׁבְעִין וּתְרֵין אִסְתְּלָקוּ, וְאִסְתְּלָּקוּ בְּאוֹת ו,' רְשִׁימָן בפ' וַיְהִי בְּשַׁלַּח פַּרְעֺה בַּקְרָא וַיִּסַּע וַיָּבֺא וַיֵּט. כַּד נַטְלַת שְׁכִינְתָּא, וְז' רְשִׁימִין אִתְרְשִׁימוּ בֵּיהּ, שִׁבְעִין אִסְתְּלָקוּ מִנֵּיהּ, בְּאַתְוָון רְשִׁימִין. תָּאנָא, אִסְתְּלָקוּ אַתְוָון בִּרְשִׁימִין יְדִיעָן, וְאָרְחִין סְתִימִין, בַּר לְזַכָּאֵי קְשׁוֹט, סַמְכֵי עָלְמָא.
408. Rabbi Shimon said: It is written, "And it shall come to pass, that every new moon, and every Shabbat..." (Yeshayah 66:23). HE QUESTIONS: Why are they compared, MEANING WHY ARE BOTH CONSIDERED TOGETHER IN THE VERSE? HE ANSWERS: All pertain to one level and the one is united with the other. SHABBAT, BEING ZEIR ANPIN, IS UNITED WITH THE NEW MOON, DENOTING MALCHUT. There is no joy of one in the other, WHEN THEY ARE NOT UNITED. Only when Atika Kadisha, KETER, is revealed TO THEM, is there universal joy. We have learned that it is written, "A psalm, a poem for the Shabbat day" (Tehilim 92:1). It is expressly for the Shabbat day, ZEIR ANPIN, THE SECRET OF THE SHABBAT DAY, denoting the praise which the Holy One, blessed be He, recites. Then is found joy and an additional soul, due to the fact that Atika was revealed and the union OF ZEIR ANPIN AND MALCHUT is occurring.
408. אָמַר ר' שִׁמְעוֹן, כְּתִיב וְהָיָה מִדֵּי חֺדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתוֹ, אֲמַאי שָׁקִיל דָּא בְּדָא. אֶלָּא כֺּלָּא בְּחַד דַּרְגָּא סְלִיקוּ, דָּא אִזְדְּוַּוג בְּדָא. וְחֶדְוָותָא דְּדָא בְּדָא לָא אִשְׁתְּכַח, אֶלָּא כַּד אִתְגְּלֵי עַתִּיקָא קַדִּישָׁא, וּכְדֵין חֶדְוָותָא דְּכֺלָּא. וְתָנֵינָן, כְּתִיב מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, לְיוֹם הַשַׁבָּת מַמָּשׁ. שְׁבָחָא דְּקָא מְשַׁבָּח קוּדְשָׁא בְּרִיךְ הוּא. כְּדֵין חֶדָוָותָא אִשְׁתְּכַח, וְנִשְׁמְתָא אִתּוֹסֶפֶת. דְּהָא עַתִּיקָא אִתְגְּלֵי וְזִוּוּגָא יִזְדָּמַן.
410. We have learned that it is written, "This is the burnt offering of every Shabbat, beside (lit. 'over') the continual burnt offering" (Bemidbar 28:10), MEANING one needs to aim his heart much higher this day than other days. Therefore, "over the continual burnt offering" is to be understood literally, AS "OVER" IS TO BE EXPLAINED ABOVE THE CONTINUAL OFFERING. We have learned that it is written concerning Hannah, "And prayed to (lit. 'over') Hashem" (I Shmuel 1:10). "Over" literally, MEANING ABOVE HASHEM, ZEIR ANPIN, as children are dependent on the holy Mazal, THE BEARD OF ARICH ANPIN. We have established this TO BE HIGHER THAN ZEIR ANPIN. Not a single thing in the Torah, or small letter in the Torah, does not hint at the supernal wisdom. Mounds and mounds (Heb. tilim) of supernal wisdom depend upon it. This is the meaning of, "His locks (Heb. taltalim) are wavy" (Shir Hashirim 5:11), as we have already learned.
410. תָּאנָא, כְּתִיב עוֹלַת שַׁבַּת בְּשַׁבַּתוֹ עַל עוֹלַת הַתָּמִיד, דְּבָעֵי לְכַוְּונָא לִבָּא לְעֵילָּא לְעֵילָּא, יַתִּיר מִשְּׁאַר יוֹמִין. וְעַ"ד עַל עוֹלַת הַתָּמִיד דַּיְיקָא. תַּנְיָא, כְּתִיב בְּחַנָּה וַתִּתְפַּלֵּל עַל יְיָ,' עַל דַּיְיקָא, בְּגִין דִּבְנִין בְּמַזָּלָא קַדִּישָׁא תַּלְיָין, כְּמָה דְּאוֹקִימְנָא וְלֵית לָךָ מִלָּה בְּאוֹרַיְיתָא, אוֹ אָת זְעֵירָא בְּאוֹרַיְיתָא. דְּלָא רְמִיזָא בְּחָכְמְתָא עִלָּאָה, וְתַלְיָין מִנֵּיהּ תָּלֵי תָּלִין רָזִין דְּחָכְמְתָא עִלָּאָה, הה"ד קְווּצּוֹתָיו תַּלְתַּלִּים, וְהָא אִתְּמַר.