'Bless the blessed Hashem'

Synopsis

Blessings from the source of life, the Creator, flow to Malchut, filling and watering her forever and ever. Therefore it is incumbent upon the entire nation to make the blessing at the commencement of the Shabbat, for when they begin to bless, a voice goes through all the firmaments that become sanctified with the holiness of the commencement of the Shabbat. We learn that as the blessing and sanctification takes place below, it also takes place above in many supernal camps. So the children of Israel become adorned with the crowns of the holy souls. That night is the time for the Sages to perform marital duties, for adorned with these holy souls, they will produce holy children. We read how the souls of the righteous and other holy spirits move back and forth between the Garden of Eden and the upper Garden. The scripture speaks of the adornment of souls, whereby the courageous forefathers return in spirit to fill the living with their souls. At midnight on Shabbat Eve, when the Sages awake to perform marital duties, there is a supernal spirit with which they became adorned when the day was sanctified. While they are sleeping, other souls wish to ascend and see the glory of the King, the supernal spirit that descended at the commencement of the Shabbat takes that soul, and so they ascend. The other souls bathe in the spices that are in the Garden of Eden, and see there whatever they see. We read that Rabbi Hamnuna Saba (the elder) was filled with joy at the commencement of Shabbat, to see the supernal angels and the ascending and descending souls.

Relevance

Here the beauty of the commencement of the Shabbat is profoundly stirred within our souls. It connects us richly to the weekly expression of energy, while igniting the cosmic Sabbath in the world. The joy of Rabbi Hamnuna Saba is kindled in our hearts, and our visual embrace of this passage draws down righteous souls into this world.

Kabbalah holds that the highest of souls and finest grade of Light cascade from higher to lower, to our earthly sphere, after midnight on Shabbat when a man and woman join together in love. Thus, by virtue of this mystical knowledge, intimate relations between husband and wife are imbued with divinity, bringing holiness to the entire world. The accumulative Light resulting from the marital duties of the righteous souls all through the ages shines now, in full radiance.

Blessing Brit (Covenant) Chassadim Covenant (Brit) Flow Shabbat Water Waters Well Zeir Anpin

169. 'Bless (Et) Hashem:' 'Et' is concise, FOR IT ALLUDES TO MALCHUT, WHICH IS CALLED 'ET (ENG. 'THE').' As we have established ABOVE, 'ET (THE)' is the Shabbat at the entrance of the Shabbat, NAMELY SHABBAT EVE, WHICH IS THE ASPECT OF MALCHUT. Blessed be the blessed Hashem, BLESSED is the source of blessings from the source of life, and the place from which all waterings go forth to water everything, NAMELY YESOD OF BINAH. It is the source THAT PROVIDES in the secret of the sign of the Covenant, NAMELY IN YESOD OF ZEIR ANPIN, which we call 'the blessed,' for it is the fountain of the well. YESOD IS THE FOUNTAIN OF MALCHUT THAT IS CALLED 'WELL.' When THE BLESSINGS reach there TO YESOD OF ZEIR ANPIN, the well certainly becomes filled, for the water never stops flowing, NAMELY CHASSADIM THAT ARE CALLED 'WATER.'

169. בָּרְכוּ אֶת יְיָ.' אֶת דַּיְיקָא. כִּדְקָאמְרָן, דָּא 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.

Blessing Flow Shabbat Waters Well Zeir Anpin

170. Therefore, it does not say, 'Blessed be (Et) Hashem who is blessed,' but rather 'Blessed be Hashem.' If the flow from the upper source, YESOD OF BINAH, would not reach there, TO YESOD OF ZEIR ANPIN, then the well would not become filled at all, WHICH IS MALCHUT, BECAUSE MALCHUT CAN RECEIVE ONLY FROM YESOD OF ZEIR ANPIN. Therefore, WE SAY 'who is Blessed,' THAT IS YESOD OF ZEIR ANPIN. Why is He Blessed? It is because it fills and waters 'forever and ever.' Forever and ever is the Shabbat of the entrance of Shabbat, NAMELY MALCHUT, and we bring the blessings to the place called 'Blessed,' THAT IS YESOD OF ZEIR ANPIN. When they arrive there, they are all DRAWN forever and ever, WHICH IS MALCHUT. This is the meaning of, 'Blessed be Hashem who is blessed' until here, MEANING UNTIL YESOD OF ZEIR ANPIN THAT IS CALLED 'BLESSED,' reach the blessing of the upper world, WHICH IS BINAH, and they are all drawn to 'forever (lit. 'for the world') and ever,' WHICH IS MALCHUT, so it would become blessed and watered and to be filled properly, full on all sides.

170. 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, וּלְמֶהֱוֵי שְׁלִים כַּדְקָא יֵאוֹת, מַלְיָא מִכָל סִטְרִין.

Astrology Blessing Moon Oil Peace Water Well Zeir Anpin Zohar

171. NOW THE ZOHAR EXPLAINS THE SECRET OF EVERY WORD OF, 'BLESSED BE HASHEM WHO IS BLESSED' INDIVIDUALLY, AND SAYS, 'Blessed' is the upper source, WHICH IS YESOD OF BINAH, from which all the blessings emerge. When the moon is full, we call it ALSO BLESSED, in relation to those below, but this 'blessed' is the upper source as we have said. 'Hashem' is the center of all the upper sides, NAMELY ZEIR ANPIN, WHICH IS THE CENTRAL COLUMN. 'Who is blessed' is household peace, WHICH IS YESOD OF ZEIR ANPIN THAT IS CALLED 'PEACE,' the fountain of the well, to fill and water everything. 'Forever and ever' is the lower world that needs to be blessed and the oil and greatness, MEANING THE BOUNTY, that is drawn by 'Blessed be Hashem' and 'who is blessed.' It is all FOR THE BENEFIT OF 'forever and ever,' WHICH IS MALCHUT.

171. בָּרוּךְ: דָּא 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 וּלְאַשְׁקָאה כֹּלָּא. לְעוֹלָם וָעֶד: דָּא עָלְמָא תַּתָּאָה, דְּאִצְטְרִיךְ לְאִתְבָּרְכָא. וּמִשְׁחָא וּרְבוּ דְּבָרוּךְ יְיָ' וְהַמְבוֹרָךְ, כֹּלָּא אִיהוּ לְעוֹלָם וָעֶד.

Blessing Eve Heart Shabbat

172. וְעַל דָּא, בְּרָכָה דָּא, אִצְטְרִיכוּ כָּל עַמָּא לְבָרְכָא, וּבְמַעֲלֵי שַׁבַּתָּא, בִּרְעוּ דְּלִבָא, וּבְחֶדְוָה בָּעוּ לְמִשְׁרֵי בְּשֵׁרוּתָא בִּבְרָכָה דָּא, לְאִתְבָּרְכָא הַאי שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, מֵעַמָּא קַדִישָׁא כַּדְקָא יֵאוֹת. בְּהַאי בְּרָכָה.

Blessing Camp Crowns Firmaments Holiness (Kedushah) Kedushah (Holiness) Merit Shabbat Soul, The World to Come, The

173. When the children of Yisrael begin to bless, a voice goes through all the firmaments that become sanctified with the holiness of the commencement of the Shabbat. Happy are you, the Holy Nation, that you bless and sanctify below, in order that many holy supernal camps become blessed and become sanctified above. Happy are they in this world and happy are they in the World to Come. Yisrael do not make this blessing until they become adorned with the crowns of the holy souls, as we have said. Happy is the nation that merits in this world, so that they merit in the World to Come.

173. 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.

Holiness (Kedushah) Kedushah (Holiness) Soul, The

174. That night is the time for Sages to perform marital duties, when they become adorned with these holy souls. Even though we have already established this, it is all one. In every place this subject is found about the Sages, sometimes in one way and sometimes in another way, it all amounts to the same thing, and we have already established this subject. When they all become adorned with new holy souls and spirits, that are additional TO THOSE OF THE WEEK DAYS, it is their time to perform marital duties, in order to draw upon this union a flow of holiness, in supernal rest. This should produce holy children, as is proper.

174. בְּהַאי לֵילְיָא שִׁמּוּשָׁא דְּחַכִּימִין, בְּאִלֵּין נִשְׁמָתִין קַדִּישִׁין דְּמִתְעַטְּרָן בְּהוּ, ואע"ג 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.

Asiyah Briyah Eden Midnight Righteous Shabbat Worlds

175. This secret was given to the Sages. At midnight of this night, OF SHABBAT, the Holy One, blessed be He, desires to enter the Garden of Eden. This secret is that the Holy One, blessed be He, enters the Lower Garden of Eden, WHICH IS IN THE WORLD ASIYAH, on the weekdays to amuse Himself with the righteous who dwell there. On Shabbat and on the eve of Shabbat, the Holy One, blessed be He, enters the Upper Garden of Eden, WHICH IS IN THE WORLD BRIYAH, in the secret of the Supernal Source, WHICH IS BINAH. BECAUSE THE THREE WORLDS, BRIYAH, YETZIRAH AND ASIYAH, ARE AS BINAH, TIFERET, AND MALCHUT, AND BRIYAH IS AS BINAH.

175. רָזָא דָּא לְחַכִּימִין אִתְיְיהִיבַת. בְּשַׁעֲתָא דְּאִתְפְּלִיג לֵילְיָא, בְּלֵילְיָא דָּא, קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאַעֲלָא בְּגִנְתָּא דִּלְעֵילָּא. וְרָזָא דָּא, בְּיוֹמֵי 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.

Angels Asiyah Briyah Camp Chariot Eden Firmaments Righteous Shabbat Soul, The Throne Worlds

176. During the weekdays, all the souls of the righteous dwell in the terrestrial Garden of Eden. When the day becomes sanctified at the commencement of the Shabbat, all these camps of holy angels that are appointed in the Lower Garden of Eden elevate these souls that dwell in the Lower Garden of Eden, to bring them to that firmament that stands over the Garden of Eden. FOR SINCE THEY ARE FROM THE WORLD OF ASIYAH, THEY HAVE NO PERMISSION TO RISE HIGHER THAN THIS. Holy Chariots that surround the Throne of Glory of the King, WHICH IS BRIYAH, come from there and elevate all these souls to the Upper Garden of Eden, WHICH IS IN BRIYAH.

176. 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 סַלְּקִן לְהָנֵי נִשְׁמָתִין, דְּשַׁרְיָין גּוֹ גִּנְתָּא דִּלְתַתָּא, לְעַאֲלָא לְגַבֵי הַהוּא רְקִיעָא דְּקַיְּימָא עַל גִּנְתָּא, וּמִתַּמָּן אִזְדַּמְנוּ רְתִיכִין קַדִישִׁין, דְּסַחֲרָאן כּוּרְסֵי יְקָרָא דְּמַלְכָּא, וְסַלְּקִין לוֹן לְכָל אִינּוּן נִשְׁמָתִין, בְּגִנְתָּא דִּלְעֵילָּא.

Eden Soul, The

Eden Purification Righteous Shabbat Shewbread Soul, The

178. And if you ask, But then during the Shabbat day, is the terrestrial Garden of Eden empty of the souls of the righteous? It is not so. Rather souls go and souls come, souls ascend and souls descend, souls go from the Garden and other souls come into the Garden. All these souls of the righteous, who cleanse themselves TO PURIFY THEMSELVES during the weekdays and have still not entered THE LOWER GARDEN of Eden, will enter the LOWER Garden OF EDEN at the moment that these souls leave THE GARDEN OF EDEN TO THE UPPER GARDEN OF EDEN. The Garden does not remain empty, and it is like the shewbread on the day it is taken, THAT THEY PLACE OTHERS IN THEIR PLACE.

178. 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 אִשְׁתְּאַר בְּרֵיקַנְיָּא. בְּרָזָא דְּלֶחֶם הַפָּנִים בְּיוֹם הִלָּקְחוֹ.

Deer Eden Land of Yisrael Skin Soul, The

179. And if you ask, When the souls return FROM THE UPPER GARDEN OF EDEN TO THE LOWER GARDEN OF EDEN during the weekdays, how do the places expand in length and breadth and height in the Garden, UNTIL IT CAN ACCOMMODATE THEM ALL, yet not be noticeable? HE ANSWERS, It is like the Land of the Deer (the land of Yisrael) that was stretched in all directions, yet it was not noticeable. Like a deer, as much as it grows, its skin grows with it to every side, yet it is not noticeable. There are many souls that no longer descend FROM THERE, once they have ascended TO THE UPPER GARDEN OF EDEN, AND THEY REMAIN THERE ALSO DURING THE WEEKDAYS.

179. וְאִי תֵּימָא, כַּד אָהַדְרוּ בְּיוֹמֵי דְּחוֹל. בְּמָה אִתְמַשְּׁכָן דּוּכְתֵּי לְאָרְכָּא וּפוּתְיָא וְרוּמָא, בְּגִנְתָּא, וְלָא אִתְיְדַע. כְּגַוְונָא דְּרָזָא דְּאֶרֶץ הַצְּבִי, דַּהֲוָה אִתְמְשַּׁךְ לְכָל סִטְרִין וְלָא אִתְיְדַע. כְּגַוְונָא דִּצְבִי, דְּכָל מַה דְּאִתְרַבֵּי, מַשְׁכֵּיהּ אִתְרַבֵּי לְכָל סְטָר, וְלָא אִתְיְידָע. וְאִית כְּמָה נִשְׁמָתִין, דְּכֵיוָן דְּסַלְּקִין, תּוּ לָא נַחְתִּין.

Chariot Eden Gehenom (Hell) Hell (Gehenom) Righteous Shabbat Soul, The Wicked Wickedness

180. Souls ascend and souls descend so that the Holy People should adorn themselves with them. At the commencement of the Shabbat, MEANING BEFORE THE DAY HAS BEEN SANCTIFIED, THERE IS a turning of souls. Some are going and some are coming, some ascend while others descend. Who has seen how many Holy Chariots float here and there, all of them in joy, all of them with good will? These souls ARE FOR the adorning of the Holy People, to adorn many righteous in the Lower Garden of Eden, AND THIS CONTINUES until the moment that an announcer proclaims, 'Sanctified, sanctified.' Then rest and quiet is prevalent for all, while the wicked in Gehenom all become quiet in their place and have rest. All the souls become adorned, MEANING THAT THEY ATTAIN THE FIRST THREE SFIROT, those above and those below. Happy are the people that possess this portion.

180. 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 קָאֵים, 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.

Eden Eve Midnight Shabbat Soul, The Spices

181. At midnight of Shabbat Eve, when the Sages awake to perform marital duties, there is a Supernal Spirit with which they become adorned when the day was sanctified. While they are sleeping in their beds and their other souls wish to ascend and see the glory of the King, the Supernal Spirit that descended at the commencement of the Shabbat takes that soul and they ascend. The other souls bathe in the spices that are in the Garden of Eden, and see there whatever they see.

181. 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 לְמֵחֱמֵי בִּיקָרָא דְּמַלְכָּא, כְּדֵין הַהוּא רוּחַ עִלָּאָה דְּנָחִית בְּמַעֲלֵי שַׁבַּתָּא, נָטִיל הַהִיא נִשְׁמְתָא, וְסַלְּקִין לְעֵילָּא, וְאִתְסַחְיָא נִשְׁמְתָא אַחֲרָא בְּבוּסְמִין דְּגִנְתָּא דְּעֵדֶן, וְתַמָּן חָמֵי מַה דְּחָמֵי.

Crowns Earth Ezekiel Merit Midnight Shabbat Soul, The

182. When THE SPIRIT descends to dwell in its place at midnight, that soul also returns to its place. The Sages must say a passage of arousal of that supernal Holy Spirit of the Shabbat crown, namely, "The spirit of Hashem Elohim was upon me; because Hashem has anointed me to announce good tidings to the meek... " (Yeshayah 61:1). "When those moved, these moved; and when those stood still, these stood still; and when those were lifted up from the earth" (Yechezkel 1:21) and "wherever the spirit was minded to go, they went" (Ibid. 12), because they adorn themselves with that spirit, with their awakening to the gladness of the mating. There should be the drawing of that Supernal Spirit of Shabbat in that copulation of merit.

182. וְכַד נַחְתָּא לְאַשְׁרָאָה בְּדוּכְתָּהָא בְּפַלְגּוּת לֵילְיָא, הַהִיא נִשְׁמְתָא תָּבַאת לְדוּכְתָּהָא. וּבָעֵי לְאִינוּן חַכִּימִין לוֹמַר, חַד פְּסוּקָא דְּאִתְעָרוּתָא, דְּהַהוּא רוּחָא עִלָּאָה קַדִּישָׁא דְּעָטְרָא דְּשַׁבַּתָּא, כְּגוֹן, רוּחַ יְיָ' אֱלֹהִים עָלָי יַעַן מָשַׁח יְיָ,' אוֹתִי לְבַשֵּׂר עֲנָוִים וְגוֹ.' 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.

Angels Eyes Rivers Shabbat Soul, The

183. רַב הַמְנוּנָא סָבָא, כַּד הֲוָה סָלִיק מִנָּהֲרָא בְּמַעֲלֵי שַׁבַּתָּא, הֲוָה יָתִיב רִגְעָא חֲדָא, וְזָקִיף עֵינוֹי, וַהֲוָה חַדֵּי, וַהֲוָה אָמַר, דַּהֲוָה יָתִיב, לְמֵחֱמֵי חֶדְוָה דְּמַלְאֲכֵי עִלָּאֵי. אִלֵּין סַלְּקִין, וְאִלֵּין נַחְתִּין. וּבְכָל מַעֲלֵי שַׁבַּתָּא, יָתִיב בַּר נָשׁ בָּעוֹלָם הַנְּשָׁמוֹת. זַכָּאָה אִיהוּ מַאן דְּיָדַע בְּרָזִין דְּמָארֵיהּ.