Chapter Three (פֶּרֶק שְׁלִישִׁי)

It has already been explained (כְּבָר נִתְבָּאֵר), how the wicked ascend from Gehinnom on Shabbat (אֵיךְ הָרְשָׁעִים עוֹלִים מִגֵּיהִנֹּם בְּשַׁבָּת), and through which power they ascend (וְעַל יְדֵי אֵיזֶה כֹּחַ הֵם עוֹלִים), namely, through the Shalhevita [flame] (דְּהַיְינוּ הַשַּׁלְהוֹבִיתָא), through it they ascend and through it they return (עַל יָדָהּ הֵם עוֹלִים וְעַל יָדָהּ הֵם חוֹזְרִים), at the departure of Shabbat (בְּמוֹצָאֵי שַׁבָּת), through the assistance of the Shalhevita [flame] ([בְּעֶזְרַת הַשַּׁלְהוֹבִיתָא]), which is alluded to in the torch-flame of Havdalah (הַנִּרְמֶזֶת בַּאֲבוּקַת אֵשׁ הַהַבְדָּלָה), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And now I shall explain to you the secret of Shabbat (וְעַתָּה אֲבָאֵר לְךָ סוֹד הַשַּׁבָּת), however, you shall see only its edge (אֶפֶס קָצֵהוּ תִּרְאֶה), and you shall not see all of it here (וְכֻלּוֹ לֹא תִרְאֶה כָּאן), rather only after the Tikkunei Shabbat [Rectifications of Shabbat] (אֶלָּא לְאַחַר תִּיקּוּנֵי שַׁבָּת), with the help of Heaven (בְּסִיַּעְתָּא דִשְׁמַיָּא), I shall explain to you the entire matter of Shabbat until its furthest extent (אֲפָרֵשׁ לְךָ כָּל עִנְיַן הַשַּׁבָּת עַד קָצֵהוּ), according to what I have been permitted to contemplate (מַה שֶּׁהוּרְשֵׁיתִי לְהִתְבּוֹנֵן).

You should know (תֵּדַע), that Shabbat is the secret of the Olam haBa [World to Come] and its likeness (כִּי הַשַּׁבָּת הוּא סוֹד הָעוֹלָם הַבָּא וְדוּגְמָתוֹ), and it is fitting to investigate (וְרָאוּי לַחְקוֹר), why and in what way it is a likeness of the Olam haBa [World to Come] (לָמָּה וּבַמֶּה הוּא מֵעֵין הָעוֹלָם הַבָּא), and this is similar to what we find regarding many things (וְהַיְנוּ כְּמוֹ שֶׁמָּצִינוּ אֵצֶל כַּמָּה דְבָרִים), that the Holy One, blessed be He, left one eternal point (הִשְׁאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא נְקֻדָּה אַחַת נִצְחִית), so that it would not be destroyed (שֶׁלֹּא יִהְיֶה כָלֶה), and that it would remain living and enduring forever (וְיִהְיֶה חַי וְקַיָּם לָעַד). And it is the central point (וְהוּא קֹטֶב הַמֶּרְכָּז), from which its portion will be rebuilt (שֶׁמִמֶּנּוּ יִבָּנֶה חֶלְקוֹ), which went to destruction (שֶׁהָלַךְ לַאֲבַדּוֹן), and was lost and ruined (וְנֶאֱבַד וְנִפְסַד), for nonexistence is close to existence (כִּי הַהֶעְדֵּר קָרוֹב לַהֲוָיָה), as in the matter of a grain of wheat sown in the earth (כְּעִנְיַן חִטָּה הַנִּזְרַעַת בָּאָרֶץ), where destruction precedes existence (שֶׁקּוֹדֵם הַהֶפְסֵד אֶל הַהֲוָיָה), for before it sprouts (כִּי טֶרֶם יִצְמָח), it decays and deteriorates in the ground (יִפָּסֵד וְיִבְלֶה בַּקַּרְקַע), and afterward it sprouts (וְאַחַר כָּךְ יִצְמָח). And were it not for destruction (וְלוּלֵי הֶעְדֵּר), it would not sprout (לֹא יִצְמָח).

Likewise with man (גַּם כֵּן הָאָדָם), it is impossible to stand in the Resurrection of the Dead (אִי אֶפְשָׁר לַעֲמֹד בִּתְחִיַּת הַמֵּתִים), until he has decayed in the dust (עַד בְּלוֹתוֹ בֶּעָפָר), and even the righteous (וַאֲפִלּוּ הַצַּדִּיקִים), such as Rav Achai bar Yoshiyah (כְּרַב אַחַאי בַּר יֹאשִׁיָּה), of whom they said in the Gemara (שֶׁאָמְרוּ בַּגְּמָרָא) (Shabbat 152b), “A hole was made by a man” (נַחַר בֵּיהּ גַּבְרָא), that he was among those who have no jealousy in this world (שֶׁהוּא מֵאוֹתָם שֶׁאֵין לָהֶם קִנְאָה בָּעוֹלָם הַזֶּה), regarding worldly matters (בְּמִילֵי דְעָלְמָא), as it is said (שֶׁנֶּאֱמַר): “But jealousy is the rottenness of the bones” (וּרְקַב עֲצָמוֹת קִנְאָה) (Proverbs 14:30). These do not decay in their graves (אֵלּוּ אֵינָם בָלִים בְּקִבְרָם), until one hour before the Resurrection of the Dead (עַד שָׁעָה אַחַת קֹדֶם תְּחִיַּת הַמֵּתִים), in order to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “And all returns to the dust” (וְהַכֹּל שָׁב אֶל הֶעָפָר) (Ecclesiastes 3:20), but every created being (אֲבָל כָּל נִבְרָא), will decay and be destroyed in the dust (יִבְלֶה וְיִפָּסֵד בֶּעָפָר). And what does the Holy One, blessed be He, do (וּמָה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא)? He leaves one bone from him (מַשְׁאִיר עֶצֶם אַחַת מִמֶּנּוּ), strong (חָזָק), called Luz (נִקְרָא לוּז), from which the body will be rebuilt at the time of the Resurrection (שֶׁמִמֶּנּוּ יִבָּנֶה הַגּוּף לִזְמַן הַתְּחִיָּה), and likewise the sparks of purity (וְכֵן הַנִּיצוֹצֵי טָהֳרָה), that remained in the shattered vessels (שֶׁנִּשְׁאֲרוּ בִּשְׁבְרֵי כֵלִים), remain in them for the sake of their bodies (נִשְׁאָר בָּהֶם לְצֹרֶךְ גּוּפוֹתֵיהֶם), for the time of the Resurrection (לִזְמַן הַתְּחִיָּה), for these shall stand in great Tikkun [Rectification] (שֶׁאֵלּוּ יַעַמְדוּ בְּתִיקּוּן גָּדוֹל), to revive these lost ones (לְהַחֲיוֹת הָאוֹבְדִים הָאֵלֶּה).

Therefore it was necessary to revive also the bodies of the righteous (לָכֵן הוּכְרַח לְהַחֲיוֹת גַּם גּוּפֵי הַצַּדִּיקִים), for this depends upon that (כִּי הָא בְּהָא תַּלְיָא), and likewise we (וְכֵן אֲנַחְנוּ), with the children of Israel scattered in this profane exile (עִם בְּנֵי יִשְׂרָאֵל הַמְּפֻזָּרִים בַּגָּלוּת הַחַל הַזֶּה), concerning whom the verse has been fulfilled (שֶׁנִּתְקַיֵּם בָּנוּ הַפָּסוּק): “I have forgotten prosperity” (נָשִׁיתִי טוֹבָה) (Lamentations 3:17), and those learned in the warfare of Torah have ceased (וְאָפְסוּ מְלוּמְדֵי מִלְחַמְתָּהּ שֶׁל תּוֹרָה), those who operate through the combinations of the Names (הַפּוֹעֲלִים בְּצֵרוּפֵי הַשֵּׁמוֹת), like Moshe Rabbeinu, peace and blessing be upon him (כְּמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and like King David, peace and blessing be upon him (וּכְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), who knew how to operate through the combinations of the Names (שֶׁהָיוּ יוֹדְעִים לִפְעוֹל בְּצֵרוּפֵי הַשֵּׁמוֹת), they are the mighty ones of old (הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם), the men of the Name (אַנְשֵׁי הַשֵּׁם).

But we have hope in the people of the children of Israel (אֲבָל יֵשׁ לָנוּ תִּקְוָה בְּעַם בְּנֵי יִשְׂרָאֵל), the Ten Tribes who dwell beyond the Sambatyon River (י׳ הַשְּׁבָטִים הַיּוֹשְׁבִים מֵעֵבֶר לְנָהַר סַמְבַּטְיוֹן), and the sons of Yonadav ben Rekhav who dwell beyond the mountains of darkness (וּבְנֵי יוֹנָדָב בֶּן רֵכָב הַיּוֹשְׁבִים מֵאַחֲרֵי הַרְרֵי חֹשֶׁךְ), concerning whom it is said (שֶׁעֲלֵיהֶם נֶאֱמַר): “Saying to the prisoners: Go forth” (לֵאמֹר לַאֲסוּרִים צֵאוּ) (Isaiah 49:9), for at that time (שֶׁבִּזְמַן הַהוּא), the proclamation of the Bat Kol [Heavenly Voice] will go forth (יֵצֵא הַכָּרוֹז דְּבַת קוֹל), saying to the prisoners: Go forth (לֵאמֹר לַאֲסוּרִים צֵאוּ). And also through the seventy shepherds (וְגַם עַל יְדֵי הָע׳ רוֹעִים), who will be revealed in the future to come (שֶׁיִּתְגַּלוּ לֶעָתִיד לָבוֹא), together with the Holy One, blessed be He (עִם הַקָּדוֹשׁ בָּרוּךְ הוּא), in the war of Gog and Magog (בְּמִלְחֶמֶת גּוֹג וּמָגוֹג), all of these possess general and particular knowledge (כָּל אֵלּוּ יֵשׁ לָהֶם יְדִיעָה כְּלָלִית וּפְרָטִית), to the furthest extent (עַד קָצֶה), in the combinations of the Names and their operation (בְּצֵרוּפֵי הַשֵּׁמוֹת וּפְעֻלָּתָם), from the time of the Beit haMikdash [Holy Temple] (מִזְּמַן בֵּית הַמִּקְדָּשׁ), it has not been forgotten by them (לֹא נִשְׁתַּכְּחָה מֵהֶם). And they are recipients of the tradition, each man from the mouth of another man (וְהֵם מְקֻבָּלִים אִישׁ מִפִּי אִישׁ), and they are great Chassidim [Pious Ones] and men of deed (וְהֵם חֲסִידִים גְּדוֹלִים וְאַנְשֵׁי מַעֲשֶׂה), they shall illuminate our eyes at the time of favor (הֵמָּה יָאִירוּ עֵינֵינוּ בְּעֵת רָצוֹן), to strike our enemies (לְהַכּוֹת אֶת אוֹיְבֵינוּ), striking and wounding (הַכֵּה וּפָצוֹעַ), the sword of each man shall be against his brother (חֶרֶב אִישׁ בְּאָחִיו תִּהְיֶה), and the tumult of Hashem shall be exceedingly great (וּמְהוּמַת י״י רַבָּה מְאֹד). “Let sins cease from the earth” (יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ), “Bless Hashem, O my soul, Halleluyah” (בָּרֲכִי נַפְשִׁי אֶת י״י הַלְלוּיָהּ) (Psalms 104:35). And these shall be the central point (וְאֵלּוּ יִהְיוּ קֹטֶב הַמֶּרְכָּז), and the Luz bone (וְעֶצֶם הַלּוּז), to restore the crown to its former glory (לְהַחֲזִיר עֲטָרָה לְיוֹשְׁנָהּ), therefore the Holy One, blessed be He (לָכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא), with deliberate intention (בְּכַוָּנָה מְכֻוֶּנֶת), left them behind (הִשְׁאִירָם), to illuminate Israel through them (לְהָאִיר לְיִשְׂרָאֵל עַל יָדָם), and they are settled upon their dregs (וְהֵם שֹׁקְטִים עַל שִׁמְרֵיהֶם), and they did not stand in the exile (וּבַגּוֹלָה לֹא עָמָדוּ), for they repented before the Holy One, blessed be He (כִּי הֵם עָשׂוּ תְּשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא).

And behold, death has also prevailed throughout the entire world (וְהִנֵּה גַּם כֵּן גָּבַר הַמָּוֶת בְּכָל הָעוֹלָם), as you have said (כַּמָּה דְאַתְּ אָמַר): “For death has come up into our windows” (כִּי עָלָה מָוֶת בְּחַלּוֹנֵינוּ) (Jeremiah 9:20), and there is no place in the entire world where death does not rule (וְאֵין לְךָ מָקוֹם בְּכָל הָעוֹלָם שֶׁאֵין שׁוֹלֵט בּוֹ הַמָּוֶת), except for one city whose name is Luz (זוּלָתִי עִיר אַחַת וּשְׁמָהּ לוּז), where the Angel of Death has no permission to rule (שֶׁאֵין רְשׁוּת לְמַלְאַךְ הַמָּוֶת לִשְׁלוֹט שָׁם), and they do not die within it (וְאֵינָם מֵתִים בְּתוֹכָהּ). However, after they become very old (אַךְ אַחַר שֶׁמַּזְקִינִים מְאֹד), and become weary of their lives (וְקָצִים בְּחַיֵּיהֶם), they go outside of it (הֵם יוֹצְאִים חוּצָה לָהּ), and die (וּמֵתִים), and thus our Rabbis of blessed memory said (וְכֵן אָמְרוּ רַזַ״ל) (Sukkah 53a), regarding Neriya and Shisha, the scribes of King Shlomo, peace and blessing be upon him (גַּבֵּי נֵרִיָּה וְשִׁישָׁא סוֹפְרֵי שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה).

And as it is stated in the Zohar, Terumah 68a (וּכְדְאִיתָא בַּזֹּהַר תְּרוּמָה דס״ח ע״א): “There is one place in the inhabited world” (אֲתַר חַד אִית בְּיִשּׁוּבָא), “where that destroyer does not rule” (דְּלָא שָׁלְטָא בֵּיהּ הַהוּא מְחַבְּלָא), “and no permission was given to him there” (וְלָא אִתְיְהִיב לֵיהּ רְשׁוּ תַּמָּן), “and all those who dwell there do not die except when they leave the city” (וְכָל אִינוּן דְּדָיְירֵי תַמָּן לָא מָתִין בַּר כַּד נָפְקִין מִקַּרְתָּא), “and there is no person among all those who dwell there who does not die” (וְלֵית לָךְ בַּר נָשׁ מִכָּל אִינוּן דְּדָיְירֵי תַמָּן דְּלָא מָתִין), “and all of them die like other human beings” (וְכֻלְּהוֹ מָתִין כִּשְׁאָר בְּנֵי נָשָׁא), “but not in the city” (אֲבָל לָא בְּמָתָא).

“What is the reason” (מַאי טַעְמָא), “because they cannot dwell permanently in the city” (בְּגִין דְּלָא יָכְלִין לְמֵיתַב תָּדִיר בְּמָתָא), “rather these go out and those come in” (אֶלָּא אִילֵּין נָפְקִין וְאִילֵּין עָיְילִין), “and therefore all of them die” (וְעַל דָּא כֻלְּהוֹ מֵתִים). “What is the reason that that destroying angel does not rule there” (מַאי טַעְמָא לָא שָׁלְטָא תַמָּן הַהוּא מַלְאָךְ מְחַבְּלָא), “if you say because it is not under his authority” (אִי תֵימַר בְּגִין דְּלָא קַיְימָא בִּרְשׁוּתֵיהּ), “behold, the Holy Land is not under another authority” (הָא אַרְעָא קַדִּישָׁא דְּלָא קַיְימָא בִּרְשׁוּת אָחֳרָא), “yet they die” (וּמֵתִים). “And in that place, what is the reason that they do not die” (וּבְהַהוּא אֲתַר מַאי טַעְמָא לָא מָתִין), “if you say it is because of the holiness that is there” (אִי תֵימַר בְּגִין קְדוּשָׁה דְתַמָּן), “there is no place in the inhabited world more holy than the Land of Israel” (לֵית אֲתַר בְּיִשּׁוּבָא בִּקְדוּשָׁה כְּאַרְעָא דְיִשְׂרָאֵל), “and if you say it is because of that man who built it” (וְאִי תֵימַר בְּגִין הַהוּא בַּר נָשׁ דְּבָנֵי לֵיהּ), “there were many people whose merit was greater than his” (כַּמָּה בְּנֵי נָשָׁא הֲווֹ דְּזָכוּתַיְיהוּ יַתִּיר מִדִּילֵיהּ).

“Rabbi Yitzchak said” (אָמַר רַבִּי יִצְחָק), “I did not hear, nor do I know” (אֲנָא לָא שְׁמַעְנָא וְלָא אֵימָא), “they came and asked Rabbi Shimon” (אָתוּ שְׁאִילוּ לְר׳ שִׁמְעוֹן), “what is the reason” (מַאי טַעְמָא), “[he said to them, certainly]” ([אָמַר לוֹן, וַדַּאי]), “that place is one over which the Angel of Death does not rule” (הַהוּא אֲתַר לָא שָׁלְטָא בֵּיהּ מַלְאַךְ הַמָּוֶת), “and the Holy One, blessed be He, does not desire that a person should die in that place” (וְקב״ה לָא בָּעֵי דְּיָמוּת בַּר־נָשׁ בְּהַהוּא אֲתַר), “and if you say that in that place, before it was built, people died” (וְאִי תֵימַר דְּבְהַהִיא דוּכְתָּא עַד לָא אִתְבְּנֵי, מִיתוּ בְּנֵי נָשָׁא), “it is not so” (לָאו הָכִי), “rather, from the day that the world was created” (אֶלָּא מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא), “that place was prepared for enduring existence” (אִתְתַּקַּן הַהוּא אֲתַר לְקִיּוּמָא). “And the secret of secrets is here” (וְרָזָא דְרָזִין הָכָא), “for those who gaze into the root of the Orayta” (לְאִינוּן דְּמִסְתַּכְּלֵי בְּעִיקָרָא דְאוֹרַיְיתָא), “when the Holy One, blessed be He, created the world” (כַּד בָּרָא קב״ה עָלְמָא), “He created it through the mystery of the letters” (בָּרָא לֵיהּ בְּרָזָא דְאַתְוָון), “and the letters revolved” (וְאִתְגַּלְגְּלוּ אַתְוָון), “and He created the world through the engravings of the Holy Name” (וּבָרָא עָלְמָא בְּגִילּוּפֵי דִשְׁמָא קַדִּישָׁא), “the letters revolved” (אִתְגַּלְגְּלוּ אַתְוָון), “and encircled the world in the engravings” (וְאִתְסַחֲרוּ עָלְמָא בְּגִילּוּפֵי), “and when they revolved and the world expanded and was created” (וְכַד מִתְגַּלְגְּלָן וְאִתְפַּשַּׁט עָלְמָא וְאִתְבְּרֵי), “and the letters were surrounding in order to create” (וַהֲווֹ אַתְוָון סַחֲרֵי לְמִבְרֵי), “the Holy One, blessed be He, said: It shall conclude with the Yud” (אָמַר קב״ה תִּסְתַּיֵּים בְּיוּ״ד). “One letter Tet remained alone” (אִשְׁתָּאַרַת אוֹת טֵי״ת בִּלְחוֹדוֹי), “suspended in the air above that place” (תַּלְיָא בַּאֲוִירָא עַל גַּב הַהוּא דוּכְתָּא), “Tet is life” (טֵי״ת אִיהִי חַיֵּין), “therefore” (בְּגִין כָּךְ), “whoever sees Tet in a dream” (מַאן דְּחָמֵי טֵי״ת בְּחֶלְמָא), “it is a good sign for him” (סִימָנָא טָבָא לֵיהּ), “and life is prepared for him” (וְחַיֵּין אִתְתַּקְּנִין לֵיהּ), “and because of this, since the Tet was suspended” (וְעַל דָּא בְּגִין דְּהֲוָה [ט] תָּלֵי), “above that place” (עַל גַּב הַהוּא אֲתַר), “death does not rule there” (לָא שָׁלִיט בֵּיהּ מוֹתָא). “When the Holy One, blessed be He, desired to establish the world” (כַּד בָּעֵי קב״ה לְקַיְימָא עָלְמָא), “He cast one stone into the waters” (זָרִיק חַד צְרוֹרָא גּוֹ מַיָּא), “engraved with the mystery of the seventy-two letters” (גָּלִיף בְּרָזָא דְע״ב אַתְוָון), “and from there that stone began to travel” (וּמִתַּמָּן שָׁרֵי לְמֵיהַךְ הַהוּא צְרוֹרָא), “and it found no place to be established except the Holy Land” (וְלָא אַשְׁכַּח לְאִתְקַיְימָא בֵּיהּ בַּר אַרְעָא קַדִּישָׁא). “And the waters went after it” (וּמַיָּא הֲווֹ אָזְלִין אַבַּתְרֵיהּ), “until that stone reached beneath the altar” (עַד דְּמָטָא הַהוּא צְרוֹרָא תְּחוֹת מַדְבְּחָא), “and there it became embedded” (וְתַמָּן אִשְׁתַּקַּע), “and there the entire world was established” (וְאִתְקַיָּים תַּמָּן כָּל עָלְמָא), “and if you say: if life dwells there” (וְאִם תֹּאמַר אִי בְּהַהוּא אֲתַר שַׁרְיָין תַּמָּן חַיֵּי), “what is the reason that the Beit haMikdash was not built there” (מַאי טַעְמָא לָא אִתְבְּנֵי תַּמָּן בֵּי מַקְדְּשָׁא), “to give life to its inhabitants” (לְמֵיהַב חַיֵּין לְיָתְבָהָא). “Rather, this place was established because of one letter that rests upon it” (אֶלָּא בְּהַאי אֲתַר אִתְקַיָּים בְּגִין אַת חַד דְּשַׁרְיָא עֲלֵיהּ), “whereas upon the Beit haMikdash all the letters rest” (בְּבֵי מַקְדְּשָׁא כֻּלְּהוֹן אַתְוָון שָׁרָאן עֲלֵיהּ), “and through them it was created” (וּבְהוֹ אִתְבְּרֵי), “it alone” (אִיהוּ בִּלְחוֹדוֹי), “in the likeness of the entire world” (כְּגוַונָא דְּכָל עָלְמָא). “And furthermore” (וְתוּ), “the Land of Israel gives life and atonement to its inhabitants” (אַרְעָא דְיִשְׂרָאֵל יַהֲבָא חַיֵּים וְכַפָּרָה לְיָתְבָהָא), “but this place is not so” (וְאֲתַר דָּא לָאו הָכִי), “rather, it gives life in this world” (אֶלָּא יָהִיב חַיֵּים בְּהַאי עָלְמָא), “and not in the World to Come” (וְלָא בְּעָלְמָא דְאָתֵי), “and therefore the Beit haMikdash stands for the atonement of sins” (וְעַל דָּא קַיְימָא בֵּי מַקְדְּשָׁא לְכַפָּרָה חוֹבִין), “and to merit Israel for the World to Come” (וּלְמִזְכֵּי לוֹן לְיִשְׂרָאֵל לְעָלְמָא דְאָתֵי). “Come and see” (תָּא חֲזִי), “Tet is the illumination of life in every place” (טֵי״ת נְהִירוּ דְחַיֵּין בְּכָל אֲתַר), “and therefore the verse begins with ‘for it is good’” (וְעַל דָּא פָּתַח קְרָא כִּי־טוֹב), “as it is written: ‘And God saw the light, that it was good’” (דִּכְתִיב: וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Genesis 1:4), “from this letter the destroyer fled” (מֵהַאי אַת אִתְעֲרַק מְחַבְּלָא), “do not say ‘fled’” (לָא תֵימַר עֲרַק), “rather that no permission was given to him there” (אֶלָּא דְּלָא אִתְיְהִיבָא לֵיהּ רְשׁוּ תַּמָּן). Up to here is his language (עַד כָּאן לְשׁוֹנוֹ).

Behold, you see (הִנְּךָ רוֹאֶה), that the letter Tet is an expression of blessing and life (אוֹת טֵי״ת הוּא לְשׁוֹן בְּרָכָה וְחַיִּים), and all goodnesses are included within it (וְכָל הַטּוֹבוֹת בָּהּ נִכְלָלִים), and therefore our Rabbis of blessed memory said (וְלָכֵן אָמְרוּ רַזַ״ל): “[They expounded:] Had the letter Tet been written in the first Tablets, goodness would never have ceased, Heaven forbid, from Israel” ([דָּרְשׁוּ] אִלְמָלֵא הָיְתָה אוֹת טֵי״ת כְּתוּבָה בַּלּוּחוֹת רִאשׁוֹנוֹת, פָּסְקָה טוֹבָה חַס וְשָׁלוֹם מִיִּשְׂרָאֵל) (Bava Kamma 55a). And they said (וְאָמְרוּ), “the letters revolved” (אִתְגַּלְגְּלוּ אַתְוָון), meaning to say (רָצָה לוֹמַר), that the combinations emerged (שֶׁיָּצְאוּ הַצֵּרוּפִים), the two hundred and thirty-one Gates of the Fronts and the two hundred and thirty-one of the Backs (רל״א שְׁעָרִים פָּנִים וְרל״א אֲחוֹרַיִם), from potential into actuality (מִן הַכֹּחַ אֶל הַפּוֹעַל), and all the worlds were created through them (וְנִבְרְאוּ עַל יָדָן כָּל הָעוֹלָמוֹת). The letter Tet (אוֹת טֵי״ת), meaning to say (רָצָה לוֹמַר), the Partzuf of the letter Tet (פַּרְצוּף אוֹת טֵי״ת), front and back (פָּנִים וְאָחוֹר), remained upon that place (נִשְׁאַר עַל הַהוּא אֲתַר), which is Luz (שֶׁהוּא לוּז). And they said (וְאָמְרוּ), seventy-two letters (ע״ב אַתְוָון), these are the letters of the Name joined with them (הוּא אוֹתִיּוֹת הַשֵּׁם הַמְּצֹרָף עִמָּהֶן), see in the Gate (עַיֵּין בְּשַׁעַר). Sha’ashu’ei haMelekh [Delights of the King] (שַׁעֲשׁוּעֵי הַמֶּלֶךְ), which is the first gate (הוּא הַשַּׁעַר הָרִאשׁוֹן), of the book Emek haMelekh [Valley of the King] (מִסֵּפֶר עֵמֶק הַמֶּלֶךְ), which belongs to me (אֲשֶׁר לִי), all of this is explained there well (כָּל זֶה בֵּאֵר הֵיטֵב), and in its place (וּבִמְקוֹמוֹ), I shall explain this allusion according to its proper arrangement (אֲבָאֵר רֶמֶז הַזֶּה עַל מַתְכֻּנְתּוֹ), with the help of Hashem (בְּעֶזְרַת ה׳).

And behold, the people of the city of Luz (וְהִנֵּה אַנְשֵׁי עִיר לוּז), are Chassidim [Pious Ones] and men of deed (הֵם חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה), to the extent that there is no evil there at all (עַד שֶׁאֵין שָׁם שׁוּם רַע כְּלָל), and because of this it is called Luz (וְנִקְרֵאת מִטַּעַם זֶה לוּז), according to its name (כִּשְׁמָהּ), because the Holy One, blessed be He, left this central point (מִפְּנֵי שֶׁהִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא קֹטֶב הַמֶּרְכָּז הַזֶּה), for this dominion to spread forth (לְהִתְפַּשֵּׁט הַמֶּמְשָׁלָה הַזֹּאת), of the letter Tet (שֶׁל אוֹת טֵי״ת), over the entire world (עַל כָּל הָעוֹלָם). And it shall bestow life upon all beings (וְיַשְׁפִּיעַ חַיִּים לְכָל הַנִּמְצָאוֹת), at the time concerning which it is said (בִּזְמַן שֶׁנֶּאֱמַר עָלָיו): “He shall swallow up death forever” (בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25:8), and it is said (וְנֶאֱמַר): “And the spirit of impurity I shall remove” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר) (Zechariah 13:2), and the Blessed One shall remove the dominion of Samael and Lilith (וְיָסִיר הַבָּרוּךְ הוּא מֶמְשֶׁלֶת ס״מ וְלִילִית), who cause death to the entire world (הַגּוֹרְמִים מָוֶת לְכָל הָעוֹלָם), and then the entire world shall be holy (וְאָז יִהְיֶה כָּל הָעוֹלָם קֹדֶשׁ), a Shabbat of rest for the Life of the Worlds (שַׁבָּת מְנוּחָה לְחֵי הָעוֹלָמִים). And therefore the Blessed One left one day of the days of the week (וְלָכֵן הִנִּיחַ הַבָּרוּךְ הוּא יוֹם אֶחָד מִימֵי הַשָּׁבוּעַ), that it should be a likeness of the Olam haBa [World to Come] (לִהְיוֹתוֹ מֵעֵין הָעוֹלָם הַבָּא), in which there shall be no labor and no corruption (שֶׁלֹּא יִהְיֶה בּוֹ מְלָאכָה וְקִלְקוּלָה), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “By the sweat of your brow shall you eat bread” (בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם) (Genesis 3:19). And this day shall be rest for the souls (וְיוֹם זֶה יִהְיֶה מְנוּחָה לַנְּשָׁמוֹת), which delight themselves in Gan Eden (שֶׁהֵם מִשְׁתַּעַשְׁעוֹת בְּגַן עֵדֶן), concerning which it is said (שֶׁנֶּאֱמַר): “And He shall satisfy your soul with radiances” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ) (Isaiah 58:11), together with the living ones (עִם הַחַיִּים), who are truly the living of delight (אֲשֶׁר הֵמָּה חַיִּים עֶדְנָה), and all of them are crowned with the delight of Shabbat (וְכֻלָּם נִכְתָּרִים בְּעֹנֶג הַשַּׁבָּת). And even the righteous who are in the lower Gan Eden (וַאֲפִלּוּ הַצַּדִּיקִים שֶׁבְּגַן עֵדֶן הַתַּחְתּוֹן), have an elevation on the day of Shabbat (יֵשׁ לָהֶם מַעֲלָה בְּיוֹם הַשַּׁבָּת), for they ascend into the upper Gan Eden (שֶׁהֵם עוֹלִים בְּגַן עֵדֶן הָעֶלְיוֹן), and those who are in the upper Gan Eden (וְאֵלּוּ שֶׁבְּגַן עֵדֶן הָעֶלְיוֹן), receive an additional spirit on Shabbat (יֵשׁ לָהֶם תּוֹסֶפֶת רוּחַ בְּשַׁבָּת), through their ascent into the worlds called Neshamah Yeteirah [Additional Soul] (בַּעֲלִיָּתָם בָּעוֹלָמוֹת הַנִּקְרָאִים נְשָׁמָה יְתֵרָה), which they attain through their ascent (אֲשֶׁר מַשִּׂיגִים הֵמָּה בַּעֲלִיָּתָם), each and every one according to his level and merit (כָּל אֶחָד וְאֶחָד לְפִי מַעֲלָתוֹ וּזְכוּתוֹ), and the good deeds that he performed in this world (וּמַעֲשָׂיו הַטּוֹבִים שֶׁעָשָׂה בָּעוֹלָם הַזֶּה).

And therefore our Rabbis of blessed memory said (וְלָכֵן אָמְרוּ רַזַ״ל) (Shemot Rabbah 1:32), that Moshe Rabbeinu, peace and blessing be upon him (שֶׁמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), endeavored with Pharaoh (הָיָה מִשְׁתַּדֵּל עִם פַּרְעֹה), to give Israel one day in the week to rest upon it (לָתֵת לְיִשְׂרָאֵל יוֹם אֶחָד בַּשָּׁבוּעַ לָנוּחַ בּוֹ), and Pharaoh gloried over him to choose whichever day he desired (וּפַרְעֹה הִתְפָּאֵר עָלָיו לִבְרוֹר לוֹ יוֹם שֶׁיִּרְצֶה), and he chose for himself the day of Shabbat (וּבָחַר לוֹ יוֹם הַשַּׁבָּת), as he had received from Amram his father (כְּמוֹ שֶׁקִּבֵּל מֵעַמְרָם אָבִיו), each man from the mouth of another man, back to Adam haRishon (אִישׁ מִפִּי אִישׁ עַד אָדָם הָרִאשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “Then He saw it and declared it ... and He said to man” (אָז רָאָהּ וַיְסַפְּרָהּ ... וַיֹּאמֶר לָאָדָם) (Job 28:27–28), to Adam literally (אָדָם מַמָּשׁ), and from him the tradition passed down until Moshe Rabbeinu, peace and blessing be upon him (וּמִמֶּנּוּ הָלְכָה הַקַּבָּלָה עַד מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה).

And therefore they instituted (וְעַל כֵּן תִּקְּנוּ): “Moshe rejoices in the gift of his portion” (יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ), for he himself chose it (שֶׁבָּחַר לוֹ הוּא בְּעַצְמוֹ), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Six days shall work be done, and on the seventh day there shall be holiness for you, a Shabbat” (שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבָּת) (Exodus 35:2), and the day of the Blessed One is one thousand years (וְיוֹמוֹ שֶׁל הַבָּרוּךְ הוּא אֶלֶף שָׁנָה), and six thousand years the world shall exist (וְשִׁיתָּא אַלְפֵי שְׁנֵי הֲוֵי עָלְמָא), during which there shall be labor (שֶׁיִּהְיֶה בּוֹ מְלָאכָה), and the seventh day, which is the seventh millennium (וְיוֹם הַז׳ שֶׁהוּא אֶלֶף הַז׳), is a Shabbat of rest (שַׁבָּת מְנוּחָה), and the dominion of Hashem, blessed be He (וּמֶמְשֶׁלֶת הַשֵּׁם בָּרוּךְ־הוּא), shall be over the entire world (עַל כָּל הָעוֹלָם), even the six days (אֲפִלּוּ הַו׳ יָמִים), which were mundane for labor (שֶׁהָיוּ חוֹל לִמְלָאכָה), shall return to become under the dominion of Shabbat (יַחְזְרוּ לִהְיוֹת מֶמְשֶׁלֶת הַשַּׁבָּת), life and rest and blessing to the Life of the Worlds (חַיִּים וּמְנוּחָה וּבְרָכָה לְחֵי הָעוֹלָמִים), upon all the inhabitants of this world (עַל כָּל יוֹשְׁבֵי הָעוֹלָם הַזֶּה), who shall be in the world that is destined to be renewed speedily in our days, Amen (אֲשֶׁר יִהְיוּ בָּעוֹלָם שֶׁעָתִיד לְהִתְחַדֵּשׁ בִּמְהֵרָה בְיָמֵינוּ אָמֵן), 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).