Chapter Six (פֶּרֶק שִׁשִּׁי)

Behold, there is no advantage for a person in all that he labors under the sun (הִנֵּה אֵין יִתְרוֹן לָאָדָם בְּכָל אֲשֶׁר יַעֲמֹל תַּחַת הַשָּׁמֶשׁ), and he has nothing in his world except that which he sanctifies (וְאֵין לוֹ בְּעוֹלָמוֹ אֶלָּא מַה שֶּׁמִּתְקַדֵּשׁ), and separates himself from all the pleasures of this world (וּפוֹרֵשׁ עַצְמוֹ מִכָּל תַּעֲנוּגֵי הָעוֹלָם הַזֶּה), and cleaves to the Olam haBa [World to Come] (וּמִתְדַּבֵּק בָּעוֹלָם הַבָּא). And therefore (וְלָכֵן), “the living shall take it to heart” (וְהַחַי יִתֵּן אֶל לִבּוֹ) (Ecclesiastes 7:2), to sanctify himself and cleave to Him, blessed be He (לְהִתְקַדֵּשׁ וּלְהִדָּבֵק בּוֹ יִתְבָּרַךְ), as much as possible on the eve of Shabbat (כָּל מַה שֶּׁאֶפְשָׁר בְּעֶרֶב שַׁבָּת), in honor of Shabbat Kallah Malka [the Sabbath Bride Queen] (לִכְבוֹד שַׁבָּת כַּלָּה מַלְכְתָּא).

And he should divest himself of material concerns (וְיִפְשֹׁט עַצְמוֹ מֵעִנְיְנֵי הַחֹמֶר), all of which are from the side of the Klipot and the Sitra Achra (שֶׁכֻּלָּם מִצַּד הַקְּלִיפּוֹת וְסִטְרָא אָחֳרָא), namely the excesses and vanities of the world (שֶׁהוּא הַמּוֹתָרוֹת וְהַבְלֵי הָעוֹלָם). And immediately after midday on the sixth day (וְתֵכֶף וּמִיָּד אַחַר חֲצוֹת יוֹם הו׳), the spark of the holiness of Shabbat begins to shine forth in all the worlds (מַתְחִיל נִיצוֹץ קְדֻשַּׁת שַׁבָּת לְהִתְנוֹצֵץ בְּכָל הָעוֹלָמוֹת), from the secret of the Olam haBa [World to Come] (מִסּוֹד עָלְמָא דְאָתֵי), which is Imma Ila’ah [the Supernal Mother] (דְּאִיהוּ אִימָא עִילָאָה), from the secret of the seven legs (מִסּוֹד ז׳ מַרְגְּלָאִין), which are from the secret of the seven Names (שֶׁהֵם מִסּוֹד ז׳ שֵׁמוֹת), which we are destined to explain with the help of Heaven (שֶׁאָנוּ עֲתִידִים לְבָאֵר בְּסִיַּעְתָּא דִשְׁמַיָּא).

And behold, our Rabbis of blessed memory said (וְהִנֵּה אָמְרוּ רַזַ״ל) (Berakhot 57b), that Shabbat is a likeness of the Olam haBa [World to Come] (כִּי הַשַּׁבָּת הוּא מֵעֵין הָעוֹלָם הַבָּא), which is the secret of Imma Ila’ah [the Supernal Mother] (שֶׁהוּא סוֹד אִימָא עִילָאָה), and through this she gives strength to Imma Tata’ah [the Lower Mother] to ascend above (וּבָזֶה הִיא נוֹתֶנֶת כֹּחַ לְאִימָא תַּתָּאָה לַעֲלוֹת לְמַעְלָה), which is the secret of Abba and Imma (אֲשֶׁר הוּא סוֹד או״א), and the worlds beneath them (וְהָעוֹלָמוֹת שֶׁתַּחְתֵּיהֶן), are drawn and ascend after them above (נִמְשָׁכִין וְעוֹלִים אַחֲרֵיהֶם לְמַעְלָה), which are the camps of the Shekhinah (שֶׁהֵם מַחֲנוֹת שְׁכִינָה), and are built upon her legs, as is known (וְנִבְנִים עַל רַגְלֶיהָ כַּנּוֹדָע). And above, all the gates are opened (וְנִפְתָחִים לְמַעְלָה כָּל הַשְּׁעָרִים), the upper chambers (גּוּלוֹת עֲלִיּוֹת), and the lower chambers (תַּחְתִּיּוֹת), stand ready to be opened (עוֹמְדִים לְהִפָּתֵחַ), and everyone who comes to purify himself (וְכָל הַבָּא לִיטַּהֵר), they assist him and his soul (מְסַיְּעִין אוֹתוֹ וְאֶת נִשְׁמָתוֹ), as it is stated in Zohar Chadash, Noach, 37b, “BeArtzot haChayim [In the lands of the living]” (כִּדְאִיתָא בַּזֹּהַר חָדָשׁ נֹחַ דַּף ל״ז ע״ב [מַאֲמַר בְּאַרְצוֹת הַחַיִּים]):

“Come and see” (תָּא חֲזִי), “it is written: ‘It is not good that the man should be alone... I shall make him a helper’” (כְּתִיב לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ... אֶעֱשֶׂה לּוֹ עֵזֶר) (Genesis 2:18), “this is the soul” (זוֹ הִיא הַנְּשָׁמָה), “which is a helper to him” (שֶׁהִיא לוֹ לְעֵזֶר), “to lead him in the ways of his Creator” (לְהוֹלִיכוֹ בְּדַרְכֵי קוֹנוֹ), “and this is what we learned” (וְהַיְינוּ דְּתָנַן), “one who comes to purify himself is assisted” (בָּא לִיטַּהֵר מְסַיְּעִין אוֹתוֹ). “Our Rabbis taught” (תָּנוּ רַבָּנָן): “When a person walks in the ways of his Creator” (כְּשֶׁאָדָם הוֹלֵךְ בְּדַרְכֵי קוֹנוֹ), “many assist him” (הַרְבֵּה מְסַיְּעִין אוֹתוֹ), “his soul assists him” (נִשְׁמָתוֹ מְסַיַּעְתּוֹ), “and angels assist him” (וּמַלְאָכִים מְסַיְּעִין אוֹתוֹ), “the Shekhinah of the Holy One, blessed be He, assists him” (שְׁכִינַת הַקָּדוֹשׁ בָּרוּךְ הוּא מְסַיַּעְתּוֹ), “and all of them proclaim before him” (וְכֻלָּם מַכְרִיזִים לְפָנָיו): “When you walk, your step shall not be constrained” (בְּלֶכְתְּךָ לֹא יֵצַר צַעֲדֶךָ) (Proverbs 4:12). “Rabbi Natan says” (ר׳ נָתָן אוֹמֵר), “the souls of the righteous assist him” (נִשְׁמוֹתֵיהֶן שֶׁל צַדִּיקִים מְסַיְּעִין אוֹתוֹ).

The intention of this Midrash Rabbah (כַּוָּנַת הַמִּדְרָשׁ [הַזֶּה] (רַבָּה)), is that you see only its edge (הִיא, אֶפֶס קָצֵהוּ תִרְאֶה), and the explanation of “his soul assists him” (וּפֵרוּשׁ נִשְׁמָתוֹ מְסַיְּעַתּוֹ), is because the soul is entirely a good portion (מִפְּנֵי שֶׁהַנְּשָׁמָה כֻּלָּהּ חֵלֶק טוֹב), and there is no evil whatsoever within it (וְאֵין בָּהּ שׁוּם רַע), as you have said (כְּמָא דְאַתְּ אִימַר): “And a soul that sins” (וְנֶפֶשׁ כִּי תֶחֱטָא), for it departs in purity from the sinner (שֶׁהִיא מִסְתַּלֶּקֶת בִּנְקִיּוּת מִן הַחוֹטֵא), as it is said (שֶׁנֶּאֱמַר): “Or has found what was lost and denied it, and sworn falsely” (אוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר) (Leviticus 5:22). And the matter is (וְהָעִנְיָן הוּא), just as the soul of Adam haRishon fled from him because of his sin (כְּמוֹ שֶׁנִּשְׁמַת אָדָם הָרִאשׁוֹן בָּרְחָה מִמֶּנּוּ בְּחֶטְאוֹ), and was completely lost (וְאָבְדָה לְגַמְרֵי), and did not return again (וְלֹא שָׁבָה עוֹד), until Chanokh merited it (עַד שֶׁזָּכָה בָּהּ חֲנוֹךְ), because this soul had not been decreed to die (לִהְיוֹת שֶׁהַנְּשָׁמָה הַזֹּאת לֹא נִגְזְרָה עָלֶיהָ מִיתָה), for it had no share in the sin (כִּי לֹא חֵלֶק לָהּ בַּחֵטְא).

And behold, Chanokh found this lost thing (וְהִנֵּה חֲנוֹךְ מָצָא אֶת הָאֲבֵדָה הַזֹּאת), and guarded it properly (וּשְׁמָרָהּ כָּרָאוּי), therefore he ascended above while alive (לָכֵן עָלָה לְמַעְלָה בַּחַיִּים), and did not die (וְלֹא מֵת), and his flesh was transformed into flames of fire (וְנֶהְפַּךְ בְּשָׂרוֹ לְלַפִּידֵי אֵשׁ). And “he swore falsely” (וְנִשְׁבַּע עַל שֶׁקֶר), before he came into the world (קוֹדֵם שֶׁבָּא לָעוֹלָם), he was adjured by the mouth of the angel (הָיָה מֻשְׁבָּע מִפִּי הַמַּלְאָךְ) (Niddah 30b), to fulfill the entire Torah (לְקַיֵּם כָּל הַתּוֹרָה), and this is “and he swore falsely” (וְדָא הוּא וְנִשְׁבַּע עַל שֶׁקֶר), woe to him, woe to his body (וַוי לֵיהּ וַוי לְגַרְמֵיהּ), it would have been better for him had he not been created (טָב לֵיהּ דְּלָא אִתְבְּרֵי).

And when a person walks in the ways of his Creator (וּכְשֶׁהָאָדָם הוֹלֵךְ בְּדַרְכֵי קוֹנוֹ), and studies Torah (וְלוֹמֵד תּוֹרָה), he attains his Neshamah [Soul] (מַשִּׂיג נִשְׁמָתוֹ), and immediately the Holy One, blessed be He, assists him against the evil inclination (וּמִיָּד הַקָּדוֹשׁ בָּרוּךְ הוּא מְסַיְּעוֹ עַל הַיֵּצֶר הָרָע), and guards him on the way from every evil harm (וּמְשַׁמְּרוֹ בַּדֶּרֶךְ מִכָּל פֶּגַע רָע), if he guards it properly (אִם הוּא מְשַׁמֵּר אוֹתָהּ כָּרָאוּי), and he will not merit it except through the study of Torah and its intentions (וְלֹא יִזְכֶּה אֵלֶיהָ כִּי אִם בְּלִימּוּד הַתּוֹרָה וְכַוָּנוֹתֶיהָ), with known intentions according to the path of the wisdom of the Ari, peace and blessing be upon him (בְּכַוָּנוֹת יְדוּעוֹת עַל דֶּרֶךְ חָכְמַת הָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה).

And also Rashbi, peace and blessing be upon him (וְגַם הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), made a great feast (עָשָׂה סְעוּדָה גְּדוֹלָה), when the holy Neshamah descended to Rabbi Eliezer his son (כַּד נַחְתַּת נִשְׁמָתָא קַדִּישָׁא לְרַבִּי אֱלִיעֶזֶר בְּנוֹ), and because these are few in their generations who attain the holy Neshamah (וּמִפְּנֵי שֶׁזֶּה מְעַט הֵם בְּדוֹרוֹתֵיהֶם הַמַּשִּׂיגִים נְשָׁמָה הַקְּדוֹשָׁה), therefore our Rabbis of blessed memory said (וְלָכֵן אָמְרוּ רַזַ״ל): “[They expounded:] I have seen the people of ascent, and they are few” ([דָּרְשׁוּ: סוּכָּה מ״ה־ב] רָאִיתִי בְּנֵי עֲלִיָּיה וְהִנָּם מוּעָטִים) (Sukkah 45b), for such a holy person (כִּי אָדָם קָדוֹשׁ כָּזֶה), his Neshamah ascends every night (עוֹלָה נִשְׁמָתוֹ בְּכָל לַיְלָה), and hears secrets and mysteries in the Yeshivah above (וְשׁוֹמֵעַ סוֹדוֹת וְרָזִים בִּישִׁיבָה שֶׁל מַעְלָה), but one who has only Nefesh [Soul] (אֲבָל מִי שֶׁאֵין לוֹ כִּי אִם נֶפֶשׁ), “evil spirits laugh at him in a dream” (חַיְיכִין בֵּיהּ רוּחִין בִּישִׁין בְּחֶלְמָא), “and inform him of lying words” (וּמוֹדִיעִין לֵיהּ מִלִּין כַּדִּיבִין), “and sometimes they mix in words of truth” (וּמְעָרְבִין בֵּיהּ מִלִּין דִּקְשׁוֹט לְזִמְנִין), as it is stated at the end of Vayikra Rabbah (כְּדְאִיתָא בְּוַיִּקְרָא רַבָּא בְּסוֹפוֹ).

And if he wishes to rectify his deeds through repentance (וְאִם יִרְצֶה לְתַקֵּן מַעֲשָׂיו בִּתְשׁוּבָה), he will acquire Ruach [Spirit] (יִקְנֶה רוּחַ), and if not (וְאִם לָאו), he is compelled to reincarnate (מֻכְרָח הוּא לְהִתְגַּלְגֵּל), so that he may acquire Ruach [Spirit] (כְּדֵי שֶׁיִּקְנֶה רוּחַ), until he comes to the five Partzufim [Configurations] of the Neshamah [Soul] (עַד שֶׁיָּבוֹא אֶל חֲמֵשֶׁת פַּרְצוּפֵי הַנְּשָׁמָה), Nefesh, Ruach, Neshamah, Chayah, Yechidah (נרנח״י), and every Partzuf [Configuration] includes all of them (וְכָל פַּרְצוּף כָּלוּל מִכֻּלָּם). And there are many, many levels (וְיֵשׁ מַדְרֵגוֹת כַּמָּה וְכַמָּה), until there is one who possesses only Nefesh [Soul] from Asiyah of Asiyah (עַד שֶׁיֵּשׁ מִי שֶׁאֵין לוֹ אֶלָּא נֶפֶשׁ מֵעֲשִׂיָּה דַעֲשִׂיָּה), and this is the Nefesh [Soul] of the princes of the nations ([וְזֹאת הִיא הַנֶּפֶשׁ שֶׁל שָׂרֵי אֻמּוֹת]), [Gloss: It seems to me that the rest of the nations have their Nefesh from there] ([הַגָּה: נִרְאֶה לִי שְׁאָר הָאֻמּוֹת שֶׁיֵּשׁ לָהֶם נֶפֶשׁ מִשָּׁם]), and then his hope is crushed (וְאָז תִּקְוָתוֹ מַפַּח נֶפֶשׁ), and he must reincarnate for a long time (וְצָרִיךְ לְהִתְגַּלְגֵּל זְמַן אָרֹךְ), until he attains a holy Neshamah [Soul] (עַד שֶׁמַּגִּיעַ לִנְשָׁמָה קְדוֹשָׁה), as is written in Sha'ar haNeshamah [Gate of the Soul] in Emek haMelekh [Valley of the King] (כְּמוֹ שֶׁכָּתוּב בְּשַׁעַר הַנְּשָׁמָה בְּעֵמֶק הַמֶּלֶךְ), the matter is indeed extensive (הֲלֹא רַבָּה הִיא), and see there (וְעַיֵּן שָׁם). And it says (וְאוֹמֵר), “and the Ministering Angels assist him” (וּמַלְאֲכֵי הַשָּׁרֵת מְסַיְּעִין אוֹתוֹ), because once he merits the Neshamah [Soul] hewn from the World of the Throne (כֵּיוָן שֶׁזּוֹכֶה לַנְּשָׁמָה הַנֶּחְצֶבֶת מֵעוֹלָם הַכִּסֵּא), and this world is the World of Yetzirah (וְעוֹלָם זֶה הוּא עוֹלָם הַיְצִירָה), which is the world of the angels (שֶׁהוּא עוֹלָם הַמַּלְאָכִים), certainly they join with her (וַדַּאי יִתְחַבְּרוּ עִמָּהּ), so that they may receive abundance through her (כְּדֵי שֶׁיַּשִּׂיגוּ שֶׁפַע עַל יָדָהּ).

Furthermore (וְעוֹד), as soon as the Neshamah [Soul] emerges and is hewn from the supernal union (כֵּיוָן שֶׁהַנְּשָׁמָה יוֹצֵאת וְנֶחְצֶבֶת מִזִּוּוּג הָעֶלְיוֹן), angels are immediately created to guard him (תֵּכֶף נִבְרָאִים מַלְאָכִים לְשָׁמְרוֹ), as it is said (שֶׁנֶּאֱמַר): “Hashem of Hosts is with us” (י״י צְבָאוֹת עִמָּנוּ) (Psalms 46:8), meaning to say (רָצָה לוֹמַר), through the awakening of those below (בְּהִתְעוֹרְרוּת הַתַּחְתּוֹנִים), Hashem increases the hosts of angels to guard us (י״י מַרְבֶּה צִבְאוֹת הַמַּלְאָכִים לְשָׁמְרֵנוּ). And what is the reason (וּמַאי טַעְמָא), because from every single utterance that proceeds from the mouth of the Holy One, blessed be He (כִּי מִכָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא), angels and souls are created (נִבְרָאִים מַלְאָכִים וּנְשָׁמוֹת), and especially through the words of Torah (וּבִפְרָט בְּדִבּוּר הַתּוֹרָה), which the righteous study below (שֶׁלּוֹמְדִים הַצַּדִּיקִים לְמַטָּה), the Holy One, blessed be He, says (אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא), “My son so-and-so has said thus” (פְּלוֹנִי בְּנִי כָּךְ אָמַר). As they explained in the Midrash on Masechet Eruvin (כְּמוֹ שֶׁבֵּאֲרוּ בַּמִּדְרָשׁ דְּמַסֶּכֶת עֵירוּבִין) (Eruvin 13b), and this is its language (וְזֶה לְשׁוֹנוֹ): “For three and a half years Beit Shammai and Beit Hillel disputed” (ג׳ שָׁנִים וּמֶחֱצָה נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל), “a Bat Kol [Heavenly Voice] went forth and said” (יָצְאָה בַת קוֹל וְאָמְרָה), “These and these are the words of the Living God, but the halakhah follows Beit Hillel” (אֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים וַהֲלָכָה כְּבֵית הִלֵּל) (Eruvin 13b), and it is difficult (וְקָשֶׁה), how is it possible that these and these are the words of the Living God (הֵיאַךְ אֶפְשָׁר לִהְיוֹת אֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים), when they are opposites of one another (וְהֵם נֶגְדִּיִּים זֶה לָזֶה).

Indeed, it will be understood from the words of our Rabbis of blessed memory (אָמְנָם יוּבַן מִדִּבְרֵי רז״ל) (Chagigah 15b), that the Holy One, blessed be He, concludes from the mouths of all the Rabbis (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גָּמַר מִפּוּמַיְיהוּ דְּכֻלְּהוּ רַבָּנָן), and says (וְאוֹמֵר), “Eliezer, My son, says” (אֱלִיעֶזֶר בְּנִי אוֹמֵר) (Tanchuma Chukat 8), and all the opinions He says for the secret of mayin nukvin [feminine waters] (וְכָל הַדֵּעוֹת הוּא אוֹמֵר לְסוֹד מַיְין נוּקְבִין), but not for the ruling of the halakhah (אֲבָל לֹא לִפְסַק הַהֲלָכָה), and this is certainly the words of the Living Elohim (וְזֶהוּ בְּוַדַּאי דִּבְרֵי אֱלֹהִים חַיִּים), but the halakhah follows Beit Hillel (אֲבָל הֲלָכָה כְּבֵית הִלֵּל). And what is written, that the Shekhinah assists him (וּמַה שֶּׁכָּתוּב הַשְּׁכִינָה מְסַיַּעְתּוֹ), is because there is no union above except from the deeds of the righteous (לְפִי שֶׁאֵין זִוּוּג לְמַעְלָה אֶלָּא מִמַּעֲשֵׂה הַצַּדִּיקִים), and through the study of their Torah (וּבְלִימּוּד תּוֹרָתָם), for the Shekhinah says before the Holy One, blessed be He (שֶׁאוֹמֶרֶת הַשְּׁכִינָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא), see with what son I have come before You (חָמֵי בְּמַאי בְּרָא אֲתִינָא לְקַמָּךְ) (Zohar Vayikra 13a). And therefore the Shekhinah clothes herself in the righteous to help them and assist them (וְלָכֵן הַשְּׁכִינָה מִתְלַבֶּשֶׁת בְּצַדִּיקִים לְעָזְרָם וּלְסַיְּעָם), since they cause the supernal union (כֵּיוָן שֶׁהֵם גְּרָמָא בְּזִיוּוּג עֶלְיוֹן), and therefore it says in the Zohar (וְלָכֵן אוֹמֵר בַּזֹּהַר): “Let us engage in the Orayta, and the Shekhinah will join with us” (נִלְעֵי בְּאוֹרַיְיתָא וּשְׁכִינְתָא תִתְחַבַּר בַּהֲדָן). And what is written, “and the souls of the righteous assist them” (וּמַה שֶּׁכָּתוּב וְנִשְׁמוֹתֵיהֶן שֶׁל צַדִּיקִים מְסַיְּעָתָן), is the secret of Ibbur [impregnation] (הוּא סוֹד הָעִיבּוּר), that if a person merited to perform a Mitzvah [Commandment] that another righteous one was accustomed to perform (שֶׁאִם זָכָה אָדָם לַעֲשׂוֹת מִצְוָה שֶׁהַצַּדִּיק אַחֵר רָגִיל בָּהּ), when he was in this world (כְּשֶׁהָיָה בְּזֶה הָעוֹלָם), even though he passed away many years ago (אַף עַל פִּי שֶׁנִּפְטַר מִכַּמָּה שָׁנִים), he is compelled to be impregnated within his soul, namely that righteous one (מֻכְרָח לְהִתְעַבֵּר בְּנִשְׁמָתוֹ דְּאוֹתוֹ צַדִּיק), and he assists him in that Mitzvah [Commandment] (וּמְסַיְּעָתוֹ בְּמִצְוָה הַהִיא), to pursue it all his days (לִרְדּוֹף אַחֲרֶיהָ כָּל יָמָיו). And this is the great kindness (וְזֶהוּ הַחֶסֶד הַגָּדוֹל), that the Holy One, blessed be He, does with the righteous (שֶׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם הַצַּדִּיק), to assist him (לְסַיְּעוֹ), to perform Mitzvot [Commandments] (לַעֲשׂוֹת מִצְוֹת), and to wage war against the evil inclination (וּלְהִלָּחֵם נֶגֶד יֵצֶר הָרָע), which incites him not to perform them (הַמְסִיתוֹ שֶׁלֹּא לַעֲשׂוֹתָם), and this is what our Rabbis of blessed memory said (וְהַיְינוּ דְּאָמְרוּ רז״ל): “Had the Holy One, blessed be He, not helped him, he would not have been able to overcome it” (אִלְמָלֵא הקב״ה עוֹזְרוֹ לֹא הָיָה יָכוֹל לוֹ), “and if this repulsive one encounters you, draw him into the Beit haMidrash [House of Study]” (וְאִם פָּגַע בְּךָ מְנוּוָל זֶה מָשְׁכֵהוּ לְבֵית הַמִּדְרָשׁ) (Kiddushin 30b).

And this is the incident concerning the honor of our teacher (וְזֶהוּ הַמַּעֲשֶׂה שֶׁל כְּבוֹד מוֹרֵנוּ), Rabbi Shmuel de Ozida, peace and blessing be upon him (הה״ר שְׁמוּאֵל דִּי אוֹזִידָה עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), the author of Midrash Shmuel (בַּעַל מִדְרַשׁ שְׁמוּאֵל), you will find it in the first gate of the book Emek haMelekh (תִּמְצָאֵהוּ בַּשַּׁעַר הָא׳ מִסֵּפֶר עֵמֶק הַמֶּלֶךְ). Therefore I shall exhort you (לָכֵן אֲעוֹרֶרְךָ), regarding the Tikkunei Shabbat [Rectifications of Shabbat] (עַל תִּיקּוּנֵי שַׁבָּת), in every respect (בְּכָל מָקוֹם), that a person should sanctify and purify himself (לְקַדֵּשׁ וּלְטַהֵר אָדָם עַצְמוֹ), from midday on the eve of Shabbat (מֵחֲצוֹת עֶרֶב שַׁבָּת), so that the holiness of Shabbat may rest upon him (כְּדֵי שֶׁתִּשְׁרֶה עָלָיו קְדֻשַּׁת שַׁבָּת), and that he may also attain the additional sanctity of Shabbat (וְיַשִּׂיג גַּם כֵּן תּוֹסֶפֶת שַׁבָּת), Nefesh, Ruach, and Neshamah (נר״ן), through his ascent above (בַּעֲלִיָּתוֹ לְמַעְלָה), through the ascent of the worlds (בַּעֲלִיַּת הָעוֹלָמוֹת), by means of the intentions of the Yichudim [Unifications] and the Tikkunim [Rectifications] that pertain to this (בְּכַוָּנוֹת הַיִּחוּדִים וְהַתִּיקּוּנִים הַשַּׁיָּכִים לָזֶה), and they assist the Shekhinah (וּמְסַיְּעִין לַשְּׁכִינָה).

Then he too (אָז גַּם הוּא), his place ascends above (מְקוֹמוֹ יַעֲלֶה לְמַעְלָה), higher than the place of his station during the weekdays (יוֹתֵר מִמְּקוֹם מַצָּבוֹ בִּימֵי הַחוֹל), therefore he too attains a higher level (לָכֵן גַּם הוּא יַשִּׂיג מַעֲלָה), as is known to those who understand this glorious wisdom (כַּנּוֹדָע לַמְּבִינִים בַּחָכְמָה הַמְפֹאָרָה הַזֹּאת). And let not your evil inclination entice you (וְאַל יְסִיתְךָ יִצְרְךָ), to immerse yourself in the vanities of this world (לְהַשְׁקִיעַ עַצְמְךָ בְּהַבְלֵי הָעוֹלָם הַזֶּה), to gather wealth and pursue luxuries (לֶאֱסֹף הוֹן וְלִרְדּוֹף מוֹתָרוֹת), which will not benefit you before your Creator (שֶׁלֹּא יוֹעִילוּךָ לִפְנֵי בּוֹרְאֶךָ), when you render judgment and accounting (בְּתִתְּךָ דִּין וְחֶשְׁבּוֹן), and especially when they ask you (וּבִפְרָט כְּשֶׁשּׁוֹאֲלִין אוֹתְךָ), did you establish fixed times for Torah (קָבַעְתָּ עִתִּים לַתּוֹרָה), did you gaze upon the Merkavah [Chariot] (צָפִיתָ בַּמֶּרְכָּבָה). And if you have no time during all six working days (וְאִם אֵין לְךָ זְמַן כָּל ו׳ יְמֵי הַמַּעֲשֶׂה), then at the very least (לְפָחוֹת מִיהַת), take for yourself on the sixth day (תִּקַּח לְךָ בְּיוֹם הו׳), from midday and onward (מֵחֲצוֹת וָאֵילָךְ), to purify and sanctify yourself (לְטַהֵר וּלְקַדֵּשׁ עַצְמְךָ), with that which will benefit you in the Olam haBa [World to Come] (בְּמַה שֶּׁיוֹעִילְךָ לָעוֹלָם הַבָּא), and in this world as well (וְלָעוֹלָם הַזֶּה גַּם), and which also brings about redemption (וְגַם מֵבִיא לִידֵי גְּאֻלָּה).

For our Rabbis of blessed memory said (שֶׁאָמְרוּ רז״ל): “Had Israel kept the first Shabbat, no nation or tongue would ever have ruled over them” (אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל שַׁבָּת רִאשׁוֹנָה אֵין אֻמָּה וְלָשׁוֹן שׁוֹלֶטֶת בָּהֶם) (Shabbat 118b), and it is the central point (וְהִיא נְקֻדַּת הַמֶּרְכָּז), which restores the crown to its former glory (הַמַּחֲזִיר עֲטָרָה לְיוֹשְׁנָהּ), on the day that is entirely Shabbat and rest for the Life of the Worlds (בְּיוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחֵי הָעוֹלָמִים). And if you say (וְאִם תֹּאמַר), behold, our Rabbis of blessed memory said (הֲרֵי אָמְרוּ רז״ל), “Eliyahu does not come, neither on the eve of Shabbat nor on the eve of Festivals” (אֵין אֵלִיָּהוּ בָּא לֹא בְּעַרְבֵי שַׁבָּתוֹת וְלֹא בְּעַרְבֵי יָמִים טוֹבִים) (Eruvin 43b), if you have read but not reviewed (אִם קָרִיתָ לֹא שָׁנִיתָ), and if you have reviewed but not examined carefully (וְאִם שָׁנִיתָ לֹא דִקְדַּקְתָּ בְּמַאֲמָרָם ז״ל), for they said there in Eruvin (שֶׁהֲרֵי אָמְרוּ שָׁם בְּעֵירוּבִין), Eliyahu does not come (אֵלִיָּהוּ לָא אָתֵי), but Mashiach comes (אֲבָל מְשִׁיחַ אָתֵי).

And we have a true tradition (וְיֵשׁ לָנוּ קַבָּלַת אֱמֶת), that Mashiach Tzidkeinu [our Righteous Mashiach] (כִּי מָשִׁיחַ צִדְקֵנוּ), who will be revealed speedily in our days, Amen (שֶׁיִּגָּלֶה בִּמְהֵרָה בְיָמֵינוּ אָמֵן), will come on the eve of Shabbat at twilight (יָבֹא בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת), which is neither Friday nor Shabbat (שֶׁאֵינוֹ לֹא יוֹם ו׳ וְלֹא יוֹם שַׁבָּת), namely (דְּהַיְינוּ), during the time of the addition to Shabbat (בִּזְמַן תּוֹסֶפֶת שַׁבָּת), and it is at the time of Kabbalat Shabbat (וְהוּא בְּעֵת קַבָּלַת שַׁבָּת), that he will restore the crown to its former glory (שֶׁיַּחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ).

And therefore every sixth day (וְלָכֵן בְּכָל יוֹם ו׳), we arouse the holiness (אָנוּ מְעוֹרְרִין הַקְּדֻשָּׁה), and the ascent of the Shekhinah (וַעֲלִיַּת הַשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר): “Come, my beloved, let us go out into the field; let us lodge in the villages” (לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים) (Song of Songs 7:12), do not read “in the villages” (אַל תֹּאמַר בַּכְּפָרִים), rather “among the deniers” (אֶלָּא בַּכּוֹפְרִים) (see Eruvin 21b), and let us take vengeance upon them (וְנַעֲשֶׂה נְקָמָה בָּהֶם), to separate the hold of the powers of impurity (לְהַפְרִיד אֲחִיזַת כֹּחוֹת הַטֻּמְאָה), and this is the secret of (וְזֶה סוֹד): “Let all workers of iniquity be scattered” (יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן) (Psalms 92:10).

And a proof of this is the encircling of Yericho by Yehoshua (וּרְאָיָה לָזֶה סִבּוּב יְהוֹשֻׁעַ יְרִיחוֹ), and it was captured on Shabbat (וּבְיוֹם שַׁבָּת נִלְכְּדָה), and his encircling was in order to drive away the Klipot from the holy city, Yerushalayim (וְסִבּוּבוֹ הָיָה לְהַבְרִיחַ הַקְּלִיפּוֹת מֵעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם), meaning (פֵּרוּשׁ), the Shekhinah filled with souls (הַשְּׁכִינָה הַמְלֵאָה לָהּ נְשָׁמוֹת), which are in her Heikhalot [Palaces] (שֶׁהֵם בְּהֵיכָלוֹת שֶׁבָּהּ), as it is said (שֶׁנֶּאֱמַר): “Upon your walls, O Jerusalem, I have appointed watchmen” (עַל חוֹמֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6), this is the Jerusalem Above (הִיא יְרוּשָׁלַיִם שֶׁל מַעְלָה).

And it is also the secret of the encircling and procession around the Mizbe’ach [Altar] on the Festival of Sukkot (וְהִיא גַּם כֵּן סוֹד סִבּוּב וְהַקָּפַת הַמִּזְבֵּחַ בְּחַג הַסֻּכּוֹת), and therefore seven times (וְלָכֵן ז׳ פְּעָמִים), corresponding to the seventy nations (כְּנֶגֶד ע׳ אֻמּוֹת), to subdue them and destroy them through the beating of the Hosha’ana [Willow Branch] (לְהַכְנִיעָם וּלְהַשְׁמִידָם בַּחֲבִיטַת הוֹשַׁעְנָא), and even though we offer on their behalf seventy bulls (וְאַף עַל פִּי שֶׁאָנוּ מַקְרִיבִים בַּעֲדָם ע׳ פָּרִים), in the end they are destined to be destroyed (סוֹפָם לְהַשְׁמִידָם), in the days of Mashiach (בִּימוֹת הַמָּשִׁיחַ), through the seventy souls of the House of Yaakov (עַל יְדֵי ע׳ נֶפֶשׁ לְבֵית יַעֲקֹב). And because we are unable to go out into the field (וּמִפְּנֵי שֶׁאֵין אָנוּ יְכוֹלִים לָצֵאת הַשָּׂדֶה), and to encircle the city at Kabbalat Shabbat (וְלִסְבּוֹב הָעִיר בְּקַבָּלַת שַׁבָּת), and to sing the psalms properly (וּלְזַמֵּר הַמִּזְמוֹרִים כָּרָאוּי), because we are under the wicked nation (מִפְּנֵי שֶׁאָנוּ תַּחַת אֻמָּה הָרְשָׁעָה), and the land also is impure (וְגַם הָאָרֶץ טְמֵאָה), we sing the psalms and hymns in the Beit haKnesset [Synagogue] (אָנוּ מְשׁוֹרְרִים הַמִּזְמוֹרִים וְהַשִּׁירוֹת בְּבֵית הַכְּנֶסֶת), and their intention is sufficient for us (וְדַי לָנוּ בְּכַוָּנָתָם), just as we find regarding the Chanukah lamp (כְּמוֹ שֶׁמָּצִינוּ בְּנֵר חֲנוּכָּה), that in a time of danger one places it upon his table and that suffices (בִּשְׁעַת הַדְּחָק מַנִּיחוֹ עַל שֻׁלְחָנוֹ וְדַיּוֹ) (Shabbat 21b), but the obligation of Kabbalat Shabbat is specifically to encircle the city (אֲבָל הַחִיּוּב שֶׁל קַבָּלַת שַׁבָּת הוּא לְסַבֵּב הָעִיר דַּוְקָא), for the first reason (מִטַּעַם הָרִאשׁוֹן).

And so our teacher, the Holy of Holies, the Ari, peace and blessing be upon him (וְכֵן נָהַג מוֹרֵינוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), every eve of Shabbat in Tzefat, may it be rebuilt and established, Amen (בְּכָל עֶרֶב שַׁבָּת בִּצְפַת תּוֹבב״א). And on one occasion (וּפַעַם אַחַת), on the eve of Shabbat close to the entrance of Shabbat (בְּעֶרֶב שַׁבָּת סָמוּךְ לְהַכְנָסַת שַׁבָּת), after he had performed all the Tikkunim [Rectifications] explained in this book (אַחַר עֲשׂוֹתוֹ כָּל הַתִּיקּוּנִים הַמְבֹאָרִים בַּסֵּפֶר הַזֶּה), he went out with his disciples outside the aforementioned city (יָצָא עִם תַּלְמִידָיו חוּץ לָעִיר הָאֲמוּרָה), clothed in four white garments (לָבוּשׁ ד׳ בִּגְדֵי לָבָן), corresponding to the four letters of the Havayah (נֶגֶד ד׳ אוֹתִיּוֹת הַהֲוָיָה), which correspond to the ascent of the four worlds, Atzilut, Beri’ah, Yetzirah, and Asiyah (שֶׁהֵם כְּנֶגֶד עֲלִיַּת ד׳ עוֹלָמוֹת אבי״ע), which ascend through our intentions at this time (הָעוֹלִים בְּכַוָּנוֹתֵינוּ בְּעֵת הַזֹּאת), and the four garments were Hilarak [under-jacket/vest/robe] (וְהַד׳ בְּגָדִים הָיוּ הִילְרָא״ק), Shupitza [overcoat/mantle] (וְשׁוֹפִיצָ״א), Ketonet [Tunic] (וּכְתָנֶ״ת), and Mikhnasayim [Trousers] (וּמִכְנָסַי״ם). And he began to recite the psalm “Come, let us sing unto Hashem” (וְהִתְחִיל לוֹמַר מִזְמוֹר לְכוּ נְרַנְּנָה), followed by four psalms (וְאַחֲרָיו ד׳ מִזְמוֹרִים), and after them “Ascribe unto Hashem” (וְאַחֲרֵיהֶם הָבוּ לַי״י), and the hymn “Lekhah Dodi” (וְשִׁיר לְכָה דוֹדִי), and so forth (וְכֵן הָלְאָה), and after it the psalm “A Psalm, a Song for the Day of Shabbat” (וְאַחֲרָיו מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92), and “Hashem reigns” (י״י מָלָךְ) (Psalms 93).

And while they were singing (וּבְעוֹדָם מְשׁוֹרְרִים), the Rav said to his disciples (אָמַר הָרַב לְתַלְמִידָיו), do you wish that we should go to Yerushalayim (רְצוֹנְכֶם שֶׁנֵּלֵךְ לִירוּשָׁלַיִם), before Shabbat (קוֹדֶם הַשַּׁבָּת), and spend Shabbat in Yerushalayim (וְנִשְׁבּוֹת בִּירוּשָׁלַיִם), and Yerushalayim is distant from Tzefat by about twenty-five parsot (וִירוּשָׁלַיִם רְחוֹקָה מִצְּפַת כְּמוֹ כ״ה פַּרְסָאוֹת). And some of the disciples answered yes (וְקְצָת מֵהַתַּלְמִידִים עָנוּ הֵן), with joy and gladness of heart (בְּשִׂמְחָה וּבְטוּב לֵבָב), and some of them said (וּקְצָתָם אָמְרוּ), let us first go and inform our wives (נֵלֵךְ וְנוֹדִיעַ לִנְשׁוֹתֵינוּ מִקּוֹדֶם). And as soon as the Rav heard this (וְכֵיוָן שֶׁשָּׁמַע הָרַב כָּךְ), Yitzchak trembled with an exceedingly great trembling (חָרַד יִצְחָק חֲרָדָה גְדוֹלָה עַד מְאֹד), and he struck one hand against the other (וַיַּךְ כַּף אֶל כַּף), and said (וַיֹּאמֶר), alas for us (אוֹי נָא לָנוּ), that we did not have the merit to be redeemed (שֶׁלֹּא הָיָה לָנוּ זְכוּת לְהִגָּאֵל), for had all of you answered, “We shall go,” with joy (שֶׁאִלְמָלֵא עֲנִיתֶם כֻּלְּכֶם נֵלֵךְ בְּשִׂמְחָה), Israel would have been redeemed (הָיוּ יִשְׂרָאֵל נִגְאָלִים), for now the hour for redemption was standing ready (שֶׁעַתָּה עוֹמֶדֶת הַשָּׁעָה לִגְאֻלָּה).

And because you refused the matter (וּמִתּוֹךְ שֶׁמֵּאַנְתֶּם בַּדָּבָר), the exile returned to its former strength (חָזַר הַגָּלוּת לְאֵיתָנוֹ), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And I have already informed you (וּכְבָר הוֹדַעְתִּיךָ), that the Rav, peace and blessing be upon him (כִּי הָרַב עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), is the Neshamah [Soul] of Mashiach ben Yosef (הוּא נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף), and was created to redeem Israel (וְנִבְרָא לִגְאוֹל אֶת יִשְׂרָאֵל), at the time of the addition to Shabbat (בִּשְׁעַת תּוֹסֶפֶת שַׁבָּת), as mentioned above (כַּנִּזְכָּר), and not during the holiness of Shabbat itself (וְלֹא בִּקְדֻשַּׁת שַׁבָּת עַצְמוֹ).

For there is a great difference between the addition to Shabbat and the holiness of Shabbat (כִּי יֵשׁ חִלּוּק גָּדוֹל בֵּין תּוֹסֶפֶת שַׁבָּת לִקְדֻשַּׁת שַׁבָּת), as will be explained in the secret of the ascent of the worlds (כְּמוֹ שֶׁיִּתְבָּאֵר בְּסוֹד עֲלִיַּת הָעוֹלָמוֹת), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ), and they said that the hour was fit for redemption (וְאָמְרוּ שֶׁהָיְתָה הַשָּׁעָה רְאוּיָה לִגְאֻלָּה), it should be understood precisely (יְדוּיָק), that he did not wish to reveal himself because of his great humility (שֶׁלֹּא רָצָה לְגַלּוֹת עַצְמוֹ מֵרֹב עַנְוְתָנוּתוֹ). And it likewise happened on one occasion (וְכֵן אֵרַע מַעֲשֶׂה), that the Rav, peace and blessing be upon him (שֶׁעָמַד הָרַב עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), stood at the grave of Shemayah and Avtalyon (עַל צִיּוֹן שְׁמַעְיָה וְאַבְטַלְיוֹן), and his disciples were with him (וְתַלְמִידָיו עִמּוֹ), and he spoke with them (וְדִבֶּר עִמָּהֶם). For the key of the Resurrection of the Dead was in his hand (כִּי הָיָה בְיָדוֹ מַפְתֵּחַ שֶׁל תְּחִיַּת הַמֵּתִים), and he would bring down upon them the dew of resurrection and revive them (וְהָיָה מוֹרִיד עֲלֵיהֶם טַל הַתְּחִיָּה וּמְחַיֶּה אוֹתָם). And he would bind his Nefesh, Ruach, and Neshamah with the Nefesh, Ruach, and Neshamah of that righteous one (וְהָיָה מְקַשֵּׁר נר״ן שֶׁלּוֹ עִם נר״ן דְּאוֹתוֹ צַדִּיק), in the secret of Mayin Nukvin [Feminine Waters] (בְּסוֹד מ״ן), with the intentions and Yichudim [Unifications] known to us (בְּכַוָּנוֹת וְיִחוּדִים הַיְדוּעִים לָנוּ), to revive the dry bones dwelling in the grave (לְהַחֲיוֹת הָעֲצָמוֹת הַיְבֵשׁוֹת הַשּׁוֹכְנִים בַּקֶּבֶר), and the righteous one would stand and speak with him (וְעוֹמֵד הַצַּדִּיק וּמְדַבֵּר עִמּוֹ), concerning everything that he would ask him regarding the mysteries of the Torah (כָּל מַה שֶּׁיִּשְׁאָלֶנּוּ בְּרָזֵי הַתּוֹרָה), and this was always his custom (וְכֵן הָיָה מִנְהָגוֹ תָּמִיד). And when he stood at the grave of these Tannaim (וּכְשֶׁעָמַד עַל צִיּוֹן הַתַּנָּאִים הָאֵלּוּ), he said to his disciples (אָמַר לְתַלְמִידָיו), know with certainty (דְּעוּ נֶאֱמָנָה), that Shemayah and Avtalyon commanded me to tell you (כִּי שְׁמַעְיָה וְאַבְטַלְיוֹן צִוּוּ לִי לֵאמֹר לָכֶם), that you should pray for Mashiach ben Yosef (שֶׁתִּתְפַּלְלוּ עַל מָשִׁיחַ בֶּן יוֹסֵף), that he should not die (שֶׁלֹּא יָמוּת). And the honorable, our teacher, Rabbi Chaim, wrote in his book (וְכָתַב כְּבוֹד מוֹרֵנוּ ה״ר חַיִּים בְּסִפְרוֹ), and because of our great foolishness (וּמֵרֹב טִפְשׁוּתֵנוּ), we did not ask him (לֹא שָׁאַלְנוּ פִּיו), who Mashiach ben Yosef was (מִי הוּא מָשִׁיחַ בֶּן יוֹסֵף), and not many days passed (וְלֹא הָיוּ יָמִים מוּעָטִים), before our teacher was summoned to the Yeshivah Above (עַד שֶׁנִּתְבַּקֵּשׁ מוֹרֵנוּ בַּיְשִׁיבָה שֶׁל מַעְלָה), and afterward it became known to us (וְנוֹדַע לָנוּ לְמַפְרֵעַ), that he himself was Mashiach ben Yosef (כִּי הוּא הוּא מָשִׁיחַ בֶּן יוֹסֵף), and because of his great humility (וּמֵרֹב עַנְוְתָנוּתוֹ), he did not reveal himself (לֹא גִלָּה עַצְמוֹ). Up to here is the language of our teacher, Rabbi Chaim Vital, of blessed memory (עַד כָּאן לְשׁוֹן מוֹרֵנוּ הָרַב חַיִּים וִיטָאל זלה״ה).

Concerning this (עַל זֶה), “our heart has become faint” (הָיָה דָוֶה לִבֵּנוּ) (Lamentations 5:17), “the crown has fallen from our head” (נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ) (Lamentations 5:16), the initials are Na’ar [Youth] (רָאשֵׁי תֵבוֹת נַעַר), who died in his youth (שֶׁמֵּת בְּנַעֲרוּתוֹ), at the age of thirty-eight years (בֶּן ל״ח שָׁנָה), in the year 532 of the sixth millennium (של״ב לָאֶלֶף הו׳).

And I continually lament over him (וַאֲנִי תָּמִיד מְקוֹנֵן עָלָיו): “The breath of our nostrils was captured in their pits” (רוּחַ אַפֵּינוּ נִלְכַּד בִּשְׁחִיתוֹתָם) (Lamentations 4:20), because of the disciples (שֶׁל הַתַּלְמִידִים), who did not keep his word (שֶׁלֹּא שָׁמְרוּ אֶת דְּבָרוֹ). And because of our many sins (וְאֵין לָנוּ בַּעֲוֹנוֹתֵינוּ הָרַבִּים), we have no one who will reveal to us the mysteries concealed by Atik Yomin [the Ancient of Days] (מִי יְגַלֶּה לָנוּ רָזִין שֶׁכִּסָּה עַתִּיק יוֹמִין), until a spirit from on high shall be poured upon us (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם), through our Mashiach (עַל יְדֵי מְשִׁיחֵנוּ), whom the Holy One, blessed be He, will create a second time (שֶׁיִּבְרָאֵהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא פַּעַם שְׁנִיָּה), who will restore the crown to its former glory (יַחֲזִיר עֲטָרָה לְיוֹשְׁנָהּ), and it shall be fulfilled in us (וִיקֻיָּם בָּנוּ): “Return us to You, Hashem, and we shall return; renew our days as of old” (הֲשִׁיבֵנוּ י״י אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), and then (וְאָז), “the earth shall be filled with knowledge” (וּמָלְאָה הָאָרֶץ דֵּעָה) (Isaiah 11:9). And I have set all this before you (וְהִצַּעְתִּי כָּל זֶה לְפָנֶיךָ), so that you may know the holiness of Shabbat (לְמַעַן תֵּדַע קְדֻשַּׁת שַׁבָּת), and the addition to Shabbat (וְתוֹסֶפֶת שַׁבָּת), and sanctify yourself properly (וּלְקַדֵּשׁ עַצְמְךָ כָּרָאוּי), as you have said (כְּמָא דְאַתְּ אִימַר): “And you shall sanctify yourselves and you shall be holy” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 11:44), and our Rabbis of blessed memory said (וְאָמְרוּ רז״ל): “When a person sanctifies himself below, they sanctify him above” (אָדָם מְקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה, מְקַדְּשִׁים אוֹתוֹ מִלְּמַעְלָה) (Yoma 39a).

And this shall be through the holiness of immersion (וְזֶה יִהְיֶה בִּקְדֻשַּׁת הַטְּבִילָה), that he should immerse before all the Tikkunei Shabbat [Rectifications of Shabbat] (שֶׁיִּטְבֹּל קֹדֶם כָּל תִּיקּוּנֵי שַׁבָּת), first to purify himself (לְטַהֵר עַצְמוֹ מִקּוֹדֶם), so that he may receive the additional Neshamah [Soul] (כְּדֵי שֶׁיְּקַבֵּל תּוֹסֶפֶת נִשְׁמָתוֹ), through the ascent of the Shekhinah with her Heikhalot [Palaces] above (בַּעֲלִיַּת הַשְּׁכִינָה עִם הֵיכָלוֹתֶיהָ לְמַעְלָה). And through this (וּבָזֶה), the impurity remaining in him from the Klipot throughout the six weekdays shall depart from him (יִסְתַּלֵּק מִמֶּנּוּ הַזּוֹהֲמָא הַנִּשְׁאֶרֶת בּוֹ מֵהַקְּלִיפּוֹת בְּכָל שֵׁשֶׁת יְמֵי הַחוֹל), and it shall be fulfilled in him (וִיקֻיָּם בּוֹ): “And I shall sprinkle pure water upon you, and you shall be purified” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם) (Ezekiel 36:25). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).